佛母般若波羅蜜多圓集要義釋論

Speaking further of the emptiness that follows, as the verse states:

Views such as "self" and the rest, severed;

The Great Being effects the ultimate;

Yet those persons are without self —

The Buddha, in all places, declares it.

+ It says: "Views such as 'self' and the rest": This sets forth the clinging views such as "self" and the like, which therefore must be severed. Self: This is the universally-imputed grasping (parikalpita) present within the aggregates.

+ "And the rest": This together encompasses "person" together with "sentient being" and "life-faculty bearer." Here, the modes of activity and the rest — that is, locations and the rest — are the present self together with the explanation of the meaning; this should be understood.

+ View: This is the view of clinging attachment. The general intent here is that within objective realms such as "self" and the like, the various clinging views such as "self" must be severed. Severed: This has the meaning of destruction. Effecting: This is the effecting of the ultimate.

Question: Who effects it?

Answer: It is the Bodhisattva.

Further question: If it is the Bodhisattva, why is he called a Great Being?

Answer: A Great Being is a great sentient being. That great sentient being is present everywhere throughout the courses of saṃsāra, effecting it continuously. This is precisely the Bodhisattva. Here, if it is so, then why speak further of it? Therefore the verse states:

Yet those persons are without self —

The Buddha, in all places, declares it.

This means: the Buddha, in all places such as this, has definitively declared that the person is without self. Such verbal expression and the rest — this completes the speaking of the emptiness of non-nature (asvabhāva-śūnyatā). Speaking further of the emptiness that follows, as the verse states:

All dharmas are unarisen;

This, as has been said, is likewise so;

Proclaiming the selflessness of dharmas,

In all places, truly declared.

+ It says: "All dharmas are unarisen": "All" has the meaning of pervading the entirety of everything. Dharma: This is dharmas such as form and the rest. "All" explains the meaning of dharma; therefore it should be understood that all those dharmas are unarisen. Here "unarisen" means: that arising has ceased. The intent here is to say that from the very beginning the nature is unarisen, not like that aggregated characteristic where what is attained is a truly existent nature. The verse says: This, as has been said, is likewise so.

This means it is spoken thus, and the indicated meaning is likewise so — that is, it is also spoken again. Therefore the verse states: Proclaiming the selflessness of dharmas.

+ Dharma: This means dharmas such as form and the rest.

+ Selflessness: This is the absence of self-nature.

Question: If it is so, then what does it indicate? The verse itself answers, saying: In all places, truly declared.

+ In all places: This is manifesting pervasively throughout all kinds. "Truly" means genuinely real. That is, the selflessness of dharmas is declared to be suchness (tathatā). This means clearly knowing, clearly knowing. "To restrain" is the meaning. This speaks of genuine truth restraining the other dharmas.

Further question: Who proclaims the truth?

Answer: It is the Buddha, the World-Honored One. Thus to expound in this way is unlike the way the non-Buddhists (tīrthikas) have spoken of emptiness. Such expoundings complete the speaking of the emptiness of non-nature — the emptiness of self-nature (asvabhāva-svabhāva-śūnyatā).

Furthermore, what follows next speaks of the meaning of the two kinds of emptiness. As the verse states:

Having fault together with faultless,

Neither increasing nor decreasing;

The conditioned and the unconditioned,

The wholesome that is present, ceased.

+ It says: "Having fault together with faultless": Fault means defilement. When defilement proceeds in accordance with fault, it is called "having fault." Apart from fault together with defilement, this is called "faultless." Or whether fault or faultless, in the dharmas present there is neither increase nor decrease. Here "no increase" means: although there is something attained, it does not increase or grow. "Nor decrease" means: attaining the inexhaustible dharma that arises without decrease. For this reason, the Bodhisattva knows in accordance with reality the inexhaustible dharma.

+ Called the conditioned: This means the existents that have been effected; therefore it is called conditioned. What is its mode of activity? It is the formations arisen from causes and conditions.

+ Unconditioned: This is discerned as not being the mode of activity of the conditioned. What is called cessation-through-discrimination (pratisaṃkhyā-nirodha)? The verse says: The wholesome that is present.

Question: The wholesome that is present belongs to that conditioned and unconditioned; why is it spoken of again?

Answer: Here it should be understood: the conditioned wholesome and the unconditioned wholesome, whether cultivated in sequence or not cultivated in sequence, both attain the state of neither increasing nor decreasing. The intent within this is that only in the ultimate truth (paramārtha-satya) is there no dharma to be grasped as real.

+ Saying "ceased": This is to sever and remove. That is, to sever and remove the existing verbal expression regarding signlessness. Thus has been completed the speaking of the emptiness of the conditioned — the emptiness of the unconditioned. Speaking further of the emptiness that follows. As the verse states:

The wholesome within the empty nature,

Its issuing forth is also inexhaustible;

That universal imputation is discriminated;

Gathered together pervasively, it is empty.

+ It says: "The wholesome within the empty nature": The wholesome: This is the wholesome dharmas. This means within the empty nature there are wholesome dharmas, yet they are not without nature. Why? The verse states: Its issuing forth is also inexhaustible.

+ Its: This is within that sound, which encompasses the wholesome dharmas. "Issuing forth" is arising. "Also" has the meaning of continuous succession. The general intent here is that because the wholesome dharmas have given rise to the inexhaustible nature in accordance with principle, that dharma therefore does not decrease. The affairs of the Bodhisattvas are likewise uninterrupted. The verse says: That universal imputation is discriminated.

This means the wise one should know clearly in accordance with reality. Thus has been spoken the nature of universal imputation that is to be removed. The verse states: Gathered together pervasively, it is empty.

+ Pervasively: This is throughout the entirety. "Gathered together" is gathering in common. This means within this Aṣṭasāhasrikā Prajñāpāramitā Sūtra (Sūtra of the Perfection of Wisdom in Eight Thousand Verses), the various kinds of emptiness have been discriminated and expounded at length. Here, thus, continuing what has been set forth, completing and assembling it universally and gathering it in common, it is called "gathered together pervasively" — that is, the emptiness gathered in common.

Question: Thus, how do the modes of activity of emptiness harmonize?

Answer: Here, what is spoken of as emptiness is precisely for the removal of the characteristic of the universally-imputed grasping within dharmas. To speak thus is the ultimate meaning; therefore within that verbal expression, the principle harmonizes of itself and accumulates in common. Thus has been completed the speaking of emptiness, and thereafter there is no verbal meaning of emptiness that can be set forth.

Furthermore, it should be understood that what has been spoken here regarding the kinds of emptiness is precisely for the sake of removing the clinging attachment of sentient beings; therefore it is discerned as not speaking of true nature. Why? Because within that true nature, two kinds of emptiness have been spoken: the emptiness of person and the emptiness of all dharmas. Thus has been completed the speaking of the non-dispersing emptiness (avikāra-śūnyatā / "emptiness without scattering").

Question: What is called "non-dispersing"?

Answer: Dispersing means scattering apart. Here there is dispersing yet no dispersing; therefore it is called non-dispersing. The essence of non-dispersing: This means the wholesome dharmas present in the Bodhisattvas, even within the realm of nirvāṇa without remainder (anupadhiśeṣa-nirvāṇa), that dharma is also not dispersed, that dharma is also inexhaustible; therefore it is called non-dispersing.

Thus has the sixteen kinds of emptiness been spoken of in general — completed.

As in the Madhyānta-vibhāga (Treatise Discerning the Middle from the Extremes), the Bodhisattva Maitreya has spoken of such meaning in order to reveal and disclose it. The verse states:

That body, feeling, inner and outer,

The objects abiding therein are all empty;

The various wisdoms, like seeing,

The meaning present therein is empty.

Attaining the two kinds of wholesomeness,

Ever benefiting sentient beings,

In birth-and-death effecting benefit —

Those wholesome dharmas are inexhaustible.

The lineage together with purity,

Attaining the various excellent marks,

The pure dharmas of the Buddhas —

The Bodhisattva likewise accomplishes them.

Person together with all dharmas,

Herein, the emptiness of non-nature;

Within non-nature there is nature,

That nature too is again empty.

Furthermore, here now is spoken the removal of the ten kinds of dharmas of discriminating distraction. It should be understood that this is the arising of the characteristics of cultivating practice.

Question: What are the ten kinds of discriminating distraction? And how are they to be severed? Therefore, the verse states:

The ten kinds of distracted mind,

The distracted mind in another locus;

The ignorant cannot correspond;

The non-dual wisdom does not accomplish.

+ It says: "The ten kinds of distracted mind": This means the Bodhisattvas who have newly aroused the mind together possess ten kinds of discriminating distraction. They are:

1. Discriminating distraction regarding signlessness.

2. Discriminating distraction regarding the existence of signs.

3. Discriminating distraction regarding conjoined signs.

4. Discriminating distraction regarding denial (apavāda).

5. Discriminating distraction regarding oneness.

6. Discriminating distraction regarding manifold nature.

7. Discriminating distraction regarding self-nature.

8. Discriminating distraction regarding distinction.

9. Discriminating distraction regarding the meaning as following the name.

10. Discriminating distraction regarding the name as following the meaning.

Such ten kinds, having discriminated, cause the mind to be distracted — that is, that mind and mental factors are distracted.

+ "Distraction in another locus": This means the distraction that differs from agitated confusion; therefore it is called distraction.

+ Called "another locus": This is a differing locus that has phases, drawn along by agitated confusion; for this reason that mind cannot correspond.

Question: Who cannot correspond? The verse itself answers, saying: The ignorant cannot correspond. The ignorant are the ignorant and benighted ordinary beings. The ignorant and benighted ordinary beings: This means whether decreasing or increasing, they do not at all know the genuine dharma.

Question: With which dharma can they not correspond? The verse itself answers: The non-dual wisdom does not accomplish.

+ Non-dual: This is the absence of two characteristics. Wisdom that is not entangled in the two is called non-dual wisdom.

+ Accomplishment: This is completion — that is, to definitively finish.

Here, the meaning of the principle is thus, as the verse says "does not accomplish": This means the ignorant and benighted ordinary beings, whose minds have distraction, therefore within those objects of form, sound, scent, taste, and touch, their minds give rise to clinging attachment; for this reason, with respect to that pure subtle wisdom, they cannot accomplish it — that is, they do not correspond.

Question: If the non-dual wisdom does not correspond, then what meaning is spoken of here? Therefore, the verse states:

Their mutual stopping and ceasing —

This is the counteragent, subject and object;

Within the teaching of the Prajñā,

That complete assembly has been spoken.

+ It says: "Their stopping and ceasing": "Their" is the ten kinds of discriminating distraction. Stopping and ceasing: This is to sever and remove.

Question: In which locus is the severing and removing spoken of? The verse itself answers, saying: Within the teaching of the Prajñā. This means that within the teaching of the Hundred-Thousand-Verse Prajñāpāramitā (Śatasāhasrikā) and the rest, in all of them such words of severing and removing are spoken.

Question: Which dharma is severed and removed? The verse itself answers: Mutually, that is the counteragent of subject and object.

+ Mutual: This has the meaning of this and that being together with one another.

+ Counteragent of subject and object: This means that the signed and the signless serve mutually as the subject (counteracting) and object (counteracted). What is the mode of activity? It means: just as the present signed is the counteracting subject, then the signless is the object that is counteracted. If the signless is the counteracting subject, then the signed is the object that is counteracted. Such kinds as these are the mode of activity.

Question: Within that teaching of the Prajñā, how should it be spoken? The verse itself answers, stating: That complete assembly has been spoken. This means that within this teaching of the Mother of the Buddhas, the Prajñāpāramitā, the complete assembly, gathering, and general summarizing of such essential points gathers up those ten kinds of discriminating distraction. "Spoken" means verbal expression. Here, to speak thus is that the Tathāgata, having clearly known such supreme genuine reality, completely assembling and gathering it pervasively, within the Mother of the Buddhas, the Prajñāpāramitā, proclaims it thus.

Question: What has been spoken of? Therefore, the verse states:

As when there is a Bodhisattva who possesses

That discrimination of signlessness,

The distraction stopped and ceased, the Teacher

Speaks of those conventional aggregates.

+ It says "the Bodhisattva possesses discrimination regarding signlessness": Bodhi together with Sattva is precisely the Bodhisattva. "Possesses" means not without. To speak thus here means: there is indeed discrimination regarding signlessness.

+ Discrimination regarding signlessness: This is discrimination regarding the signlessness of form. That dharma is distracted thus — that is, the nature effected by delusion.

Question: There being that distraction, what then is to be done? The verse answers, stating: Stopped and ceased.

Question: Who can stop and cease it? The verse answers, stating: The Teacher. The Teacher means the Tathāgata, the Great Teacher, who is well able to subdue the various afflictive enemies, and is further able to deliver from such fears as the evil courses; therefore he is called the Teacher. The verse states: Speaks of those conventional aggregates.

+ Conventional means worldly. Those conventional aggregates are form, feeling, and the rest.

+ Speaking of those aggregates: This means causing them to know that, there being those aggregates, the discriminating distraction regarding signlessness should be severed. The intent thus spoken is that the World-Honored One, out of compassion for the Bodhisattvas who have newly aroused the mind, therefore for their sake expounded the conventional aggregates, causing them to know clearly so as to sever the view of annihilation. To sever and remove that discrimination regarding signlessness is not to speak of true nature. Within the teaching of the Aṣṭasāhasrikā Prajñāpāramitā, such meaning has been spoken. That is, the meaning and principle of the Matrix (Mātṛkā) within the Prajñāpāramitās has thus corresponded.

Furthermore, the verse states:

The Aṣṭasāhasrikā, being thus,

From the beginning, set forth in sequence,

Down to the very end, all stops —

Speaking of the discrimination of signlessness.

+ Here it says: "The Aṣṭasāhasrikā" and the rest: "This" has the meaning of "thus." Thus is what the Matrix of the Aṣṭasāhasrikā has spoken. "Together" means together encompassing the Hundred-Thousand Verses (Śatasāhasrikā).

+ It says: "From the beginning, set forth in sequence": That is, at the very first, the words have been formed. This means that from the opening portion of the sūtra, the words arise. What is the mode of activity?

As the sūtra says: "Now, Subhūti! In accordance with what the Venerable One delights to expound, you should speak of the Prajñāpāramitā of the Great Bodhisattvas; it should be aroused just as the Great Bodhisattvas issue forth from the Prajñāpāramitā." The verse states: Down to the very end, all stops. This means that from the beginning of the sūtra to the end of the sūtra, therein the dharmas set forth and expounded are all complete.

The verse says: All stops. "Stops" means to sever and remove. That is, therein has been severed and removed the words of denial, the discrimination regarding signlessness.

The verse states: Speaking of the discrimination of signlessness: This means the discrimination regarding the signlessness of form. Because of that discrimination regarding the signlessness of form, one falls into emptiness, since it severs and removes the existence of form.

+ Called "speaking" — what is the meaning? "Speaking" means to speak in dependence upon dharma. Here, to speak in dependence upon dharma is to speak of the matter's characteristics. What is the mode of activity? That is, because at the first, words are employed to give rise to it, down to the very end, therein many kinds of words are expounded and set forth; through this, the modes of activity are established and arise distinctly. This means the Bodhisattvas together with the Lord of the Devas, Śakra, who is the foremost leader.

Such kinds as these — it should be understood — are all for the sake of severing and removing the view of annihilation.

Question: As for the words that have been set forth, the phases having a place of arising, what kinds of principles are there, to speak in dependence upon dharma, in order to sever and remove the verbal expression of denial, the discrimination regarding signlessness? The verse refutes, stating:

The reason and words are not thus;

This merely speaks of the matter's characteristics;

In sūtras such as the Brahmajāla,

Know all in accordance with principle.

+ Here it says: "The reason and words are not thus" and the rest: Reason: This has the meaning of principle. Not thus: That is, the words of this principle are not an accomplished verbal expression. Why? The verse itself explains, saying: This merely speaks of the matter's characteristics.

+ Matter: This is the matter that has something effected, the matter that has something cultivated.

+ Speaks: This means verbal expression. Here, the meaning thus merely speaks of the matter's characteristics. If so, then now the meaning of the principle does not harmonize and is not accomplished. How can it cause those who have wisdom to thereby observe and give rise to joy? Therefore the verse states in general:

In sūtras such as the Brahmajāla,

Know all in accordance with principle.

How is this? That is, the existing sūtras such as the Brahmajāla. It further says "and the rest": This together encompasses sūtras such as the Cloud-Wheel (Megha) and the rest. Within those sūtras, all is spoken in accordance with principle. Who has spoken it? This means the Buddha, the World-Honored One, in all places, in dependence upon principle as it truly is, has himself spoken thus.

+ To speak thus: This is the self-meaning accomplished.

+ Called "to know": To know is to know clearly — that is, to know clearly that here it is spoken in accordance with principle, in accordance with measure. If one speaks of such genuine verbal meaning as the definitive meaning, then how again is this? Either, as previously stated, the principle that has been expounded, although it can remove the discrimination regarding signlessness, the discrimination regarding the existence of signs then arises again. Therefore, now it is set forth as is fitting, revealing that gate of contradiction. As the verse states:

The Bodhisattva — I do not see him,

Yet he is together vast and great;

The World-Honored One severs and removes that

Discriminating distraction of existent signs.

+ It says: "The Bodhisattva — I do not see him, yet he is together vast and great": This means that because at the first the imputed nature arises, attachment is born toward the characteristic of the Bodhisattva. That grasped characteristic, within the true nature, I cannot see, nor can I attain.

+ I: This has the meaning of oneself.

+ He is together vast and great: "Vast and great" has the meaning of encompassing broadly. This Bodhisattva, in meaning, is vast and great. Therefore the Bodhisattva, I cannot see, nor can I attain. The Prajñāpāramitā, too, cannot be seen, nor can it be attained. Such things spoken thus are to cause the severing and removing of the discriminating distraction regarding the existence of signs.

+ The verse states: The discriminating distraction of existent signs. Signs: These are signs such as form and the rest. Distraction: This is agitated confusion. Discrimination: This is, within signs such as form and the rest, having something discriminated. Within the meaning that is not-thus, clinging to the nature of the meaning that is thus. Here, such doubts and agitated confusion — within the ultimate truth, there is no true nature.

Question: Who has severed and removed it? The verse itself answers, saying: The World-Honored One severs and removes that.

Question: Severs and removes what? Therefore, the verse states:

If one does not see that name,

The objective realm of practice too is thus;

Those aggregates, in all places —

In none is the Bodhisattva seen.

+ It says: "If one does not see that name" and the rest: If: This means if one does not see, then one cannot attain.

Question: Which dharma is not seen?

Answer: It is the name of that Bodhisattva, which cannot be seen. Or, speaking of such a name is to say that that Bodhisattva cannot be attained, further severing and removing what is set forth. The verse says: The objective realm. It should be known as it truly is: not only the name of the Bodhisattva cannot be attained, but the objective realms also cannot be attained.

+ Objective realm: This is the objective realm of the object of practice. Those Bodhisattvas have practiced the Prajñāpāramitā. Thus, the path together with the practice are likewise so. Practice means to manifest pervasively. The practices are the objects cultivated, the objects practiced, yet those practices too cannot be attained.

+ It says: "Those aggregates, in all places": Aggregates means form, feeling, and the rest. In all places: This means present pervasively in all places and all kinds. The intent here is that it should be known as it truly is. Through the pure subtle wisdom, in all those places one seeks to attain the characteristic of the Bodhisattva, and it is clear that it cannot be attained. For this reason, the Bodhisattva cannot be seen. Therefore the verse says: In none is the Bodhisattva seen.

Herein, the intent set forth thus is precisely to remove that ignorant and benighted one who, within the undefiled wisdom of the Buddha, the World-Honored One, clings to there being a real name together with objective realm. That dharma cannot be attained; it is not correct clear knowing. Yet the characteristic of the Bodhisattva, within the perfectly accomplished nature (pariniṣpanna), also cannot be abandoned. If one grasps, rejects, or abandons, then that discrimination regarding signlessness arises again. This meaning is set forth in brief; therefore there is a doubt and question: If now, within such true nature, there is no Bodhisattva, then is it not, as previously stated, that there is a contradiction? The verse itself resolves it, saying:

This severs and removes the imputation;

This, gathered pervasively, has been spoken;

Riding upon the wisdom that is cause of all,

Wisdom discriminates the various signs.

+ It says: "This severs and removes the imputation" and the rest. Imputation: This means the sentient beings who have aroused inverted clinging views. What is the mode of activity? This means that within the aggregates, sense-bases, and elements, they cling to a real nature. Now this has been severed and removed; therefore within the pure subtle wisdom there is nothing to be severed and removed.

+ The verse states: This, gathered pervasively, has been spoken. This: This has the meaning of "thus." Gathered pervasively, has been spoken: This is that the one who effected it has gathered pervasively and spoken. Here, gathering pervasively and speaking is the supreme aspiration. It should be known that the meaning of that Prajñāpāramitā, gathered pervasively and spoken thus, is definitive — that is, that one has attained such an ultimate.

Question: By what meaning is it spoken thus? The verse itself answers, saying: Riding upon the wisdom that is cause of all.

Here, the meaning thus reveals it in accordance with principle.

Riding: This is to set in motion and to steer. All: This has the meaning of pervading the entirety. Wisdom-as-cause: This is taking the wisdom of clear discrimination as the cause.

Question: Who sets in motion and steers? The verse answers: Wisdom. Great Wisdom is precisely the Buddha.

Question: What is spoken of? The verse itself answers, stating: Discriminates the various signs.

Signs: These are the functions accumulated pervasively; therefore they are called signs. Those signs are without obstruction.

Question: Which signs are they? The verse says: Discriminates. That is, to discriminate and reveal the various modes of activity; therefore it is not to speak of true nature. Here, the various meanings set forth thus should be contemplated as they truly are. Even to the point that there is no meaning beyond the measure of the most minute atomic particle whose self-nature can be established. For this reason, the World-Honored One, by reason of that body of wisdom, reveals and discriminates all the modes of activity of the existent functions.

Question: Having attained what meaning is one then able to be thus? Therefore, the verse states:

The Prajñāpāramitā

Speaks of three kinds of bases:

These are the imputed, the dependent,

Together with the perfectly accomplished nature.

+ It says: "The Prajñāpāramitā" and the rest: It should be known that the Prajñāpāramitā has two kinds of dharma: 1. The supremely superior. 2. The object of practice.

The supremely superior: This is the wisdom that has departed from the two obstructions of affliction and the knowable.

The object of practice: This is the characteristic that speaks of name, phrase, and the body of syllables.

That supremely superior: This is the Prajñāpāramitā, whose self-nature is set forth.

That object of practice: This is the meaning of the language that speaks the dharma, which is the function of the self-nature.

Question: Where is the function? How is this? The verse itself answers: Speaks of three kinds of bases.

+ The three kinds of bases — what again are they? As the verse has said, they are the imputed nature, the dependent nature, together with the perfectly accomplished nature.

+ Imputed: This means the ignorant and benighted one, within the pure non-dual wisdom, universally reckons (parikalpa) the various signs, clinging and obstructing. This is called the imputed nature (parikalpita-svabhāva).

+ Dependent nature: This means the self-nature of the abiding non-dual wisdom. The seed and ignorance, both having obstruction, yet that ignorance arises in dependence upon another (paratantra). This is called the dependent-arising nature (paratantra-svabhāva).

+ Perfectly accomplished nature: This means that very non-dual wisdom is the perfectly accomplished nature (pariniṣpanna-svabhāva).

Question: Why is it spoken of as three kinds of bases? Therefore the verse states:

"Empty" — this phrase is spoken together,

All imputation is severed;

The illusion-simile together with the seen-extreme —

This speaks of the dependent nature.

+ "Empty" — this phrase is spoken together, all imputation is severed. Empty: This means without anything existent. This phrase: This is the phrases set forth thus. Together: This is together with the one who expounds the dharma. That dharma is severed; therefore it is said to be empty.

Question: Here, what again is the mode of activity? The verse answers, stating: All imputation is severed.

+ All: This has the meaning of the entirety.

+ Imputation: This is false clinging attachment, effecting deceptive otherness.

+ Severed: This is to sever and remove.

Here, the intent thus spoken: This means that as on occasion one hears all persons set forth and expound the words of severing and removing, the one who has wisdom should know clearly and completely. All of it is the severing and removing of the imputed clinging attachment regarding the existence of signs. The verse says: The illusion-simile together with the seen-extreme — this speaks of the dependent nature.

+ Illusion means Indra's net (the Net of Indra).

+ Together: This is together encompassing illusory dharmas such as the city of the gandharvas and the rest. Illusion is that which is formed by the provisional dharma of another. Now using that illusion as a simile for this dharma, it is therefore called the illusion-simile.

+ Seen-extreme: This means that by reason of that simile one understands such a dharma; this is called the seen-extreme. The intent here means that, as one hears spoken the illusion-simile together with the meanings of the seen-extreme, the wise one should know that this is precisely the speaking of the dependent-arising nature. Therein, it should be known that because of that illusion one has seen the extreme. For this reason, the World-Honored One has proclaimed it.

Question: How is the self-nature of that dependent known clearly? How is the matter of the perfectly accomplished nature spoken of? Therefore, the verse states:

There are four kinds of purity;

They speak of the perfectly accomplished nature;

The Prajñāpāramitā,

The Buddha declares, is without distinction.

+ It says: "There are four kinds of purity, they speak of the perfectly accomplished nature." Speak: This means to indicate. That is, using the four kinds of purity to indicate the present self-nature of perfect accomplishment.

+ Four kinds: That is, there are four sorts.

+ Purity: This has the meaning of being undefiled. This means that because of attaining those four kinds of purity, it is called purity.

END — FASCICLE 2