佛母般若波羅蜜多圓集要義釋論

+ Four kinds of purity are taught:

1. Purity of intrinsic nature.

2. Purity free from defilement.

3. Purity of the object of cognition.

4. Purity of equality.

1. Purity of intrinsic nature: This is nondual, nondiscriminating wisdom. What is its mode of activity? Intrinsic nature means the fundamental nature that is not false, namely, the nature of the true self. Such a characteristic is present within intrinsic nature, like a precious mani jewel whose radiance appears in harmonious union. As the Buddha taught: All sentient beings are the tathagatagarbha. All those dharmas are identical with the Sugata and have no intrinsic nature. Teaching it in this way is purity of intrinsic nature.

2. Purity free from defilement. Free from defilement means being free from every kind of defilement. The meaning of purity is as previously explained. What is its mode of activity? It is the sphere of practice that counteracts the various states of existence, the power of contemplation conforming to the world, and correspondence with nondual wisdom. Here, when the work has been accomplished, it is what exists within the Blessed One’s supreme intention—namely, the dharmadhatu, suchness, and the limit of reality. Teaching it in this way is purity free from defilement.

3. Purity of the object of cognition. The object of cognition means the principles and so forth of prajnaparamita that pervade the functioning of every sphere that may be cognized. Furthermore, either the nature attained or the nature brought into being is also an object of cognition. Purity is attained with respect to that object of cognition. The meaning of purity is as previously explained. Teaching it in this way is purity of the object of cognition.

4. Purity of equality. Being equal and without difference is equality. Because it is the nature of equality belonging to the wondrous, pure light of the great Dharma within the dharmadhatu, it is called equality. Purity is attained within that equality. The meaning of purity is as previously explained. Clarifying it in this way is purity of equality.

Thus the four kinds of purity have been taught in general; they constitute the perfected intrinsic nature. Therefore, the existing modes of prajnaparamita should be understood in this way: after such conjunction and activity and so forth have taken place, they are free from false dharmas. Hence the verse says: “Prajnaparamita.” What does this mean?

It means the various words and meanings expounded concerning prajnaparamita. Intrinsic nature is the Buddha, the Blessed One. All such things, it should be known, are taught in reliance upon the three characteristics; it is not that, apart from intrinsic nature, dependent nature and so forth possess separately established meanings.

What is the mode of what is taught here? When the analogy of an illusion and the extreme of perception have been discussed, the nature of dependent arising is thereby taught, without any difference. If the nature of dependent arising is taught, then the analogy of an illusion and the extreme of perception are taught.

Why? Because no further dharma exists. The same should be understood elsewhere as well.

Furthermore, if the existing mode of the gateway of cessation is taught here, the imagined nature is thereby taught, without any difference. If the imagined nature is taught, then the gateway of cessation has been taught. Why? Because that dharma is empty. How could such a gateway be presented within the perfected nature? It is because no nature exists in that dharma. Thus, according to whatever stage has arisen, that stage is taught accordingly, yet it too is not real. Therefore the verse states:

Ten kinds of distracted discrimination;

Their counteractions are taught in sequence.

Having understood those three kinds,

They are taught as either identical or separate.

+ The verse says: “Ten kinds of distracted discrimination; their counteractions are taught in sequence.” This means that the ten existing kinds of distracted discrimination are now discussed here in sequence together with their counteractions—that is, the opposition between the counteracting agent and that which is counteracted.

+ “Three kinds” means the imagined nature, dependent nature, and perfected nature. Having understood these three in sequence means clearly understanding what has been taught.

+ “They are taught as either identical or separate” means that within the teaching of prajnaparamita, things are either identical or separate. The general intent here is that once this has been clearly understood, the existing characteristics of the imagined and dependent natures are either identical or separate. Each of these characteristics is revealed and disclosed as stated.

Question: Why are the imagined nature and so forth taught here as either identical or separate? Therefore the verse states:

As the perfected nature was taught before,

Together with the dependent and imagined,

Discrimination concerning form and signlessness—

That distraction is eliminated.

+ “As the perfected nature was taught before,” and so forth: “As” indicates the Dharma. That is, in the teaching of the Prajnaparamita in Eight Thousand Lines, these are the opening words. As that sutra says: “Subhuti! According to the venerable one’s inclination, you should expound the prajnaparamita of the great bodhisattvas and should set forth how bodhisattva-mahasattvas are born from prajnaparamita.” These are the opening words. These words are spoken in reliance upon the three natures: perfected, dependent, and imagined. The characteristic described is the perfected nature, while its own characteristic of form is not nonexistent. If, regarding form’s own characteristic, distracted discrimination concerning the signlessness of form arises, the Blessed One eliminates it entirely.

Question: How, then, is that meaning to be clearly understood?

Answer: The meaning of these existing words will now be briefly presented. As that sutra says: “How great bodhisattvas are born from prajnaparamita,” and so forth. “Born” means emergence; it also means coming into being, or attaining the unsurpassed path. In brief, it may be the domain of innumerable meanings. It is spoken in this way because all meanings arise from it. Within it, such matters as praises and so forth can also arise—namely, the various praises of Buddhas and bodhisattvas. The characteristics of such praise were explained before.

Furthermore, the sutra says: “Subhuti! According to the venerable one’s inclination, expound the prajnaparamita of the great bodhisattvas and set forth the matters of the various spheres.”

+ “Inclined to expound” means delighting in wisdom that expounds and attaining the light of such delight in exposition; hence it is called delight in exposition. Here, this passage of scripture and so forth teaches the characteristics of the nature of dependent arising. Or, in that sutra’s entire passage, from “Subhuti” through “born” and so forth, whatever is said concerning that true meaning is taught in reliance upon the imagined nature.

Furthermore, as the sutra says, “How great bodhisattvas are born from prajnaparamita,” and so forth: this passage teaches the characteristics of the perfected nature. The general intent here is that, for this reason, prajnaparamita is proclaimed in reliance upon three kinds of meaning. Therefore, what is taught is either identical or separate.

Again, the verse states:

That Buddha and also bodhi—

No expounder is perceived.

Up to the very end, know this

Eliminates the imagined nature.

+ “That” means that cause. What does this mean? The ignorant cling within the teaching of prajnaparamita to the words and meanings as real and give rise to imaginings of the knower and the known; therefore, these must be eliminated here.

Question: What dharma can eliminate them?

Answer: It should be known to be the Dharma of cessation.

Question: Who is the expounder? The verse itself answers:

That Buddha and also bodhi—

No expounder is perceived.

What does this mean here? The one capable of clearly understanding words and meanings as they ought to be established is the Buddha.

+ Bodhi is the wisdom free from the two hindrances: the afflictive hindrances and the cognitive hindrances. “And so forth” also includes bodhisattvas and sravakas.

+ The “expounder” is the Buddha and so forth. That is, if anyone perversely “imagines” an intrinsic nature in the skandhas and so forth, the Buddha expounds the teaching for that person in order to eliminate it. Thus, an expounder exists here, yet the verse says, “No expounder is perceived.” This should be understood in accordance with reason.

+ Question: What is the extent of what has been taught?

The verse itself answers: “Up to the very end.” This means that this teaching of prajnaparamita is complete from beginning to end; that is its extent.

+ The verse says: “Eliminates the imagined nature.” This means that the teaching here that neither Buddha nor bodhi is perceived is intended to eliminate discrimination concerning existent characteristics within the imagined nature.

Question: Why is only the imagined nature eliminated here, but not the perfected nature? The verse itself gives a general statement:

The intrinsic nature of that form is empty;

How could it and its characteristic be apprehended?

Within those differing words,

Having clearly understood, one eliminates that.

+ “Intrinsic nature,” and so forth: intrinsic nature means fundamental nature. “The intrinsic nature of that form is empty” means that form’s intrinsic nature is empty. If that wisdom perceives form as existent, there is something grasped. Thus, every examination that takes form to be real encounters obstruction; it superimposes a characteristic upon the common characteristic and again becomes discrimination. What is the characteristic of that discrimination? Therefore the verse says: “How could it and its characteristic be apprehended?”

+ “It and its characteristic” means the two common characteristics. That is, with respect to form’s intrinsic nature, there is no stage of an object grasped within ultimate truth. The meaning should be understood by analogy with one who investigates and compares. Therefore, only the imagined nature is eliminated, not the perfected nature. Why? Because within ultimate truth, no nature exists. The verse says:

Within those differing words,

Having clearly understood, one eliminates that.

+ “Those” indicates a cause.

+ “Clearly understood” means comprehended. That is, having thoroughly understood those differing words, one can then become completely free.

+ “One eliminates that”: eliminate means remove, namely, to remove all those existing imaginings. All such matters here should be understood as intended to eliminate distracted discrimination concerning “the common characteristic.” Subsequently, distracted discrimination consisting of denigration will be eliminated.

As the verse states:

This is not empty, therefore it is empty—

Words such as these have been taught.

All denigrating discriminations,

Wherever expressed, are entirely eliminated.

+ “This is not empty, therefore it is empty,” and so forth: The Buddha, the Blessed One, proclaimed within the Mother of Prajnaparamita: “It is empty because it is not empty.”

+ “Words such as these have been taught” means that such words have been presented: “It is empty because it is not empty”; this is the emptiness that is not separate.

+ “All denigrating discriminations”: if anyone grasps an intrinsically existent emptiness within what is empty because it is not empty, that is discrimination and denigration; all such grasping is now eliminated.

+ “Wherever expressed, are entirely eliminated.” “Wherever” means in every place and of every kind. “Expressed” means verbal expression. That is, the Buddha, the Blessed One, does not eliminate discrimination belonging to the imagined nature only here; wherever verbal teachings involve attachment to emptiness, he eliminates them all.

Furthermore, the verse states:

The Buddha is likewise like an illusion;

He is also like a dream.

Thus, in sequence, understand

The certainty at the limits of wisdom and speech.

+ “The Buddha is likewise like an illusion; he is also like a dream.” It should be known that teaching in this way is also intended to eliminate denigrating discrimination.

+ “Like an illusion”: because an illusion is used as an analogy for dharmas, they are called like an illusion. What is like an illusion? It is the Buddha himself. “Likewise” indicates continuation of the teaching.

+ “He is also like a dream”: that Buddha is likewise like a dream. Here, whatever is said concerning the speech of the Buddha should be known to refer to nondual wisdom. Its intrinsic nature, however, is the same in ordinary beings and exists continuously; it is merely covered by the illusion of ignorance, and thus is concealed and does not appear in the individual characteristics of ignorant people.

+ The verse says:

Thus, in sequence, understand

The certainty at the limits of wisdom and speech.

This means that what has thus been taught should be understood in sequence and in accordance with reason. “Understand” means clearly comprehend.

Question: Who is capable of understanding? The verse answers: “Wisdom,” meaning the wise.

Question: What is the certainty at the limits of speech?

Answer: It is that all dharmas are like illusions.

Question: Having understood in this way the elimination of denigrating discrimination, what is subsequently disclosed and indicated? Therefore the verse states:

All are alike in what produces them;

Here the Buddha is said to be like an illusion.

Together with the illusion analogy and verbal expression,

Here the dependent nature is taught.

+ “All are alike in what produces them; here the Buddha is said to be like an illusion.” “Alike in what produces them” means identical with that illusion. The intent here is that if nondual wisdom does not arise anywhere, then the others alike with it are not concordant with what is produced and taught. Why? Because all illusions possess a nature. Here, the Buddha also possesses such a nature. Therefore the verse says: “The Buddha is said to be like an illusion.”

+ The verse states:

Together with the illusion analogy and verbal expression,

Here the dependent nature is taught.

The first “together with” in “together with the illusion analogy” also includes dreams and so forth. The second “together with” in “and verbal expression” indicates the cause. “Expression” means verbal teaching.

If the illusion analogy and verbal expression are taught, then the nature of dependent arising is taught. This dependent nature was presented by the Buddha. Because it depends upon and is bound to something other, it is called dependent.

This dependent nature is the very essence of ignorance; here it is joined with the stage that has a basis. Thus it is said that the Buddha, too, is like an illusion. Therefore, it should be known that it is not the case that absolutely everything of every kind is without nature.

Rather, because intrinsic nature is pure, the illusion analogy, the Buddha, and so forth—all that has been taught—is thus. If anyone discriminates against and denigrates teachings such as these, that person does not belong among all sentient beings of the tathagatagarbha and does not possess nondual wisdom. Why?

Because that person discriminates against and denigrates all states of existence. Consequently, the established meaning is not established at all, nor is there harmonious conjunction.

Question: If, within ultimate truth, nondual wisdom is the Tathagata, why is it called here the wisdom of ordinary beings?

To dispel this doubt, the verse states:

If the wisdom of ordinary beings

Is pure in its intrinsic nature,

It should be said to be what that Buddha taught;

Bodhisattvas too are like the Buddha.

+ “If the wisdom of ordinary beings is pure in its intrinsic nature”: ordinary beings are fundamentally pure. Their essence is precisely the wisdom of intrinsically pure nature.

+ “It should be said to be what that Buddha taught” means the Buddha’s true nondual wisdom that was taught. This indicates that the wisdom of ordinary beings is likewise the same.

Question: If it is taught thus because of its mode of activity, how is this so? The verse itself answers: “Bodhisattvas too are like the Buddha.”

Such meaning arises through nondual wisdom. Therefore, bodhisattvas too are like the Buddha. For this reason, no difference is taught between Buddhas and bodhisattvas.

Question: Whether ordinary beings or Buddhas, there is arising within wisdom as it really is; why, then, was nonattainment taught before? The verse itself clarifies:

Intrinsic nature is obscured by its own form,

Produced through ignorance as its cause;

Like an illusion, differences appear;

The dreamlike result is relinquished.

+ “Intrinsic nature is obscured by its own form, produced through ignorance as its cause”: the individual consciousness of ordinary beings is conjoined, for its intrinsic nature is nondual. With ignorance as the cause, self and what belongs to self are produced. “Self” means intrinsic nature; “what belongs to self” means its own form. Because it is obscured by its own form, what appears seems different, and therefore two characteristics arise. Yet that characteristic is nondual and is also not real. What is this like? The verse says: “Like an illusion.” Within what is like an illusion and without intrinsic nature, the nature of a real entity is grasped. Yet that object grasped conflicts with nondual wisdom.

Question: If the intrinsic nature of this nondual wisdom is said to be equal to the intrinsic nature of the wisdom of ordinary beings, why does it not appear in the consciousness of ordinary beings?

Answer: Because it is concealed by the inverted nature of the grasper and the grasped. In the consciousness of the Tathagata, however, it always appears, because its nature is pure at all times.

Question: If no true result appears within the pure nature of ordinary beings, then it is always completely covered by ignorance. How is this? Therefore the verse dispels this doubt, saying: “The dreamlike result is relinquished.” Relinquished means not grasped.

The intent here is this: within the existing wisdom of intrinsically pure nature, the nature of the result is not nonexistent; it is merely obscured and concealed by ignorance. It is like the result attained through the combined operation of the wisdoms of hearing, reflection, and cultivation, whose meaning is nevertheless not real. It is the same here.

As in a dream, the meaning of the cognized result is unreal. Signlessness can manifest; although conjunction and activity occur and attainment seems to exist, once attained, it is relinquished. This is taught as certainly being the correct principle.

Furthermore, the verse states:

Regarding the nondual, difference,

The result, and certainty, there is denigration.

The denigration and all discriminations—

That denigration is addressed here.

+ “Regarding the nondual, difference,” and so forth: ignorant people give rise within nondual wisdom to differing, inverted views and cling to the characteristics of two kinds of spheres.

+ The verse says: “The result, and certainty, there is denigration.” “The result, and” means that they definitely denigrate the result and the sphere of the characteristic of suchness; this is now eliminated here.

+ “The denigration and all discriminations”: because of denigration, all discriminations arise. Yet all those denigrating discriminations are now eliminated. The verse says: “addressed here,” meaning eliminated. Here it is said: “It is empty because it is not empty,” in order to cause those false words to be abandoned. It should be understood here that form itself is emptiness.

Furthermore, within this, discrimination concerning a single nature arises. How does this occur? The Mother of Prajnaparamita says: “If form is empty, then it is not form,” thereby teaching such produced conjunction. To cause discrimination concerning a single nature to be abandoned, the definitive meaning is taught. Therefore the verse states:

Form and emptiness are not conjoined;

They mutually oppose and obstruct each other.

No form and no emptiness are designated;

The characteristics of form are conjoined among themselves.

+ “Form and emptiness are not conjoined” means that form and emptiness are not conjoined. “Not conjoined” means not corresponding.

+ Question: Why are they not conjoined? The verse itself answers: “They mutually oppose and obstruct each other.” This means that form and emptiness mutually impair one another and thus conflict. What is their mode here? The verse says: “No form and no emptiness are designated.” This means that if there is no form, there is no emptiness, because there is no intrinsic nature. The meaning should be understood through the analogy of a lotus flower in empty space.

+ In the verse, “designated” means attested. What is attested here is the absence of intrinsic nature.

+ “The characteristics of form are conjoined among themselves” means that the characteristics of forms—blue, yellow, red, and white—are conjoined among themselves. The general intent here is that intrinsic nature and the absence of intrinsic nature are definitely opposed to one another; this should be understood.

Furthermore, the verse states:

This is discrimination concerning a single nature;

Its counteraction concerns manifold natures.

Emptiness is not different from that form;

How could that emptiness be apprehended?

+ “This is discrimination concerning a single nature,” and so forth: this indicates the cause. Through this cause, the counteraction—eliminating discrimination concerning a single nature—is demonstrated. Therefore, this teaching of prajnaparamita says: “If form is empty, it is not form.” Here, this serves to eliminate discrimination concerning a single nature. Therefore the verse says:

Emptiness is not different from that form;

How could that emptiness be apprehended?

As stated above in the verse, “Its counteraction concerns manifold natures”: this means that in eliminating manifold natures, discrimination is involved. Therefore, the Mother of Prajnaparamita taught thus: emptiness is not different from form. Why is this said here? Because emptiness does not obstruct form.

Question: What dharma is eliminated?

Answer: Discrimination concerning manifold natures is eliminated.

What is the cause of this? Emptiness is not different from the characteristic of the form skandha; how, then, could form be apprehended? Therefore it is said here that form itself is emptiness. Apart from emptiness, not the slightest form can be attained, because none exists. Thus, everything taught in this way serves to eliminate distracted discrimination concerning manifold natures.

Question: What, then, is the reason that apart from emptiness there is no form? Therefore the verse states:

What appears here is not real;

It has arisen through that ignorance.

What can manifest here is not real;

That is said to be ignorance.

+ “What appears here is not real,” and so forth: “not real” means devoid of reality. It appears here, yet encounters obstruction.

+ The verse says: “It has arisen through that ignorance.” This means that the existing form and the intrinsic nature of that form are clung to, and therefore ignorance arises.

Clinging means concealment.

If, with regard to what has thus appeared but is unreal, one clings to existent nature, that is concealment. Therefore, with this higher intention, it is said here: “Emptiness is not different from form.”

Question: Ordinary beings possess the wisdom of intrinsically pure nature; why, then, is ignorance said to arise therein? Therefore the verse dispels this doubt, saying:

What can manifest here is not real;

That is said to be ignorance.

+ “Not real” means a statement whose meaning is unreal. “Manifest” means clearly reveal. “Can” means ability. Because it is unreal, it cannot be manifested. The general intent here is to speak of ignorance; therefore it does not belong to ultimate truth.

Furthermore, the verse states:

Thus form is taught here

In prajnaparamita.

The nondual and the dual in this way

Counteract the two discriminations.

+ “Thus form is taught here in prajnaparamita”: this means that the meaning of form taught in this prajnaparamita is precisely the wisdom of intrinsically pure nature, which can eliminate the obscuring nature of the grasper and the grasped. Thus, what is taught in the Prajnaparamita is the power of wisdom.

Question: If ignorance and discrimination arise, by what are they counteracted? The verse itself answers:

The nondual and the dual in this way

Counteract the two discriminations.

The intent here is that if those two manifest in this way, the nondual wisdom of intrinsically pure nature, within the characteristic of ultimate truth, can serve as the counteraction. That is, it counteracts the two characteristics of discrimination concerning existence and nonexistence. They are also counteracted through the combined operation of the three wisdoms of hearing, reflection, and cultivation.

Once those two characteristics have thus been counteracted, this meaning constitutes a genuine counteraction in accordance with reason. It is like seeing a mirage in a vast wilderness and falsely conceiving it to be drinking water. The meaning should be understood in this way. Here, the Tathagata has thus clearly understood the supreme truth and therefore expounds it as it really is within the Mother of Prajnaparamita.

Furthermore, it should be known that the ten kinds of distracted discrimination taught in this prajnaparamita are all counteracted by nondiscriminating wisdom.

Question: If so, why does the section of general inclusion speak of only two counteractions? Is that not an error?

Answer: There is no error. Those two can include and encompass the others, and they can also eliminate the other kinds of discrimination. Therefore the intent here is to include them generally within these two.

Question: If those two can include and encompass the other discriminations, why did the Blessed One teach numerous kinds of distracted discrimination?

Answer: The intent here is that it was taught solely because the mental dispositions of sentient beings differ. Thus the meaning is conjoined in itself, and that contention is also eliminated.

END OF VOLUME 3