金剛般若經疏論纂要

Preface

The mirror of the mind is originally pure, and forms and appearances are originally empty. Dreamlike consciousness has no beginning, yet perpetually gives rise to objective phenomena; consequently, karmic afflictions, defilements, and retributive effects revolve without end. Throughout innumerable kalpas, surging billows have rolled on.

Therefore, the Awakened One manifested in the human realm and first taught the causes of arising and cessation, enabling beings to awaken to the Dharma of suffering, its origin, its cessation, and the path. Although attachment to self was eliminated, the emptiness of dharmas had not yet been realized. To eradicate the roots of the disease completely, prajnaparamita had to be expounded.

When both mind and its objects are utterly extinguished, the true mind is realized. When both defilement and purity are forgotten, all becomes pure. The three thousand precious verses delivered in sixteen assemblies have been transmitted in the text of the ninth assembly.

The sentences of the sutra and the words of its verses are concise, yet their purport is profound. Wisdom penetrates the three aspects of emptiness, and dana encompasses the myriad practices. Within the eighteen abodes, the successive distinctions are secretly disclosed; twenty-seven doubts are severed, while the underlying thread is implicitly connected throughout.

If one is not directed beforehand, how could one accord with suchness? Thus, although the practice encouraged from beginning to end is free from characteristics, because this doctrine is subtle and hidden, its practices and fruits are both profound and abstruse. Some recite it as plentifully as the hairs of an ox, yet those whose minds penetrate it are as rare as a unicorn’s horn.

Some conform merely to names and characteristics, clinging to phenomena and thereby opposing the essential principle. Others hold that there is only the one reality and, proceeding from the root along its streams, regard recollection alone as insufficient for exposition. Even if countless treasures were offered throughout the three times, or one’s body and life were given away, these examples could not exhaust its meaning.

Would this not be labor expended in vain? Moreover, the Venerable Vasubandhu and Asanga were honored bodhisattvas destined to succeed to Buddhahood. How could later students presume to add to or subtract from their works?

Therefore, I now merely set forth their meaning and dare not indulge in arbitrary assertions. “Commentary” means discussing the words and their meaning, making corrections without altering the content; “Compendium of Essentials” means extracting the purport in accordance with the sutra’s headings. The explanations that follow are not as simple as these words may suggest.

I reverently bow to the Greatly Awakened Blessed One,
Who opened the gate of emptiness in the Dharma of prajnaparamita;
And to the noble beings who initiated and transmitted this teaching.
Relying upon what they have set forth, may I benefit the multitude of the ignorant.

Before explaining this sutra, rather than immediately entering into the text, we shall first explain

the preface. In brief, there are four points:

1) Discussing the causes and conditions for its arising

2) Clarifying the essential doctrine and substance of the sutra

3) Distinguishing the places and assemblies

4) Explaining the general meaning.

A. The causes and conditions for its arising are further divided into two:

a) A general discussion of the teaching, meaning an explanation of the causes and a clarification of what is taught for the liberation of beings. According to the Buddha’s original intention, it was solely because of one great cause and condition that he appeared in the world: the Buddha wished to enable sentient beings to open and realize the Buddha’s knowledge and vision.

b) The particular reasons for this sutra are then divided into three parts:

1. To counteract the two attachments to self and dharmas. Because of these two attachments, the two obstructions arise: the afflictive obstruction and the cognitive obstruction.

Because the afflictive obstruction obscures the mind, the mind is not liberated; beings create karma, undergo retribution, and revolve through the five destinies. Because the cognitive obstruction obscures wisdom, wisdom is not liberated; beings do not understand their own minds and do not penetrate the nature and characteristics of all dharmas throughout the three realms. It also obstructs followers of the Two Vehicles, preventing them from attaining Buddhahood, and is therefore called an obstruction.

If these two attachments are eliminated, the two obstructions are likewise severed. This sutra was therefore taught to eliminate the two attachments.

2. To prevent and eliminate the seeds, two kinds of doubt arise: doubt in the form of seeds, whose obstruction has not yet arisen, and doubt in its presently active form, which must be severed. Thus, the sutra answers these two kinds of doubt and proceeds through the details of eliminating them, comprising twenty-seven sections through to the end of the sutra.

3. To eliminate the two kinds of karma, heavy and light: transforming heavy karma so that its retribution is lightly endured, and bringing light karma entirely to an end. This is also to reveal the two causes of merit and wisdom.

Before attaining enlightenment, the Buddha had not yet taught prajnaparamita. Because sentient beings lacked wondrous wisdom, practices such as giving, when performed with attachment to characteristics, all became afflictions capable of obstructing the Two Vehicles. Therefore, the Buddha taught prajnaparamita to reveal wondrous wisdom as the cause of the Dharma-body, while the remaining five perfections are the cause of the transformation body (the response body).

Without wisdom, the five practices of giving, observing precepts, and so forth are not paramitas, for they are not ultimately perfected. Before hearing prajnaparamita, people regarded the Buddha as merely form and appearance. How could they know that the response and transformation bodies are only reflections of the true body, when they did not clearly perceive either the true body or the response body?

Therefore, these two fruits are clarified here so that it may be understood that they are attained through the preceding two causes.

B. Clarifying the essential doctrine and substance of the sutra: this has two parts:

1. Essential doctrine: In general, the essential purport of the factors taught by the Buddha is called the doctrine. In this sutra specifically, the prajnaparamita of ultimate reality and the prajnaparamita of contemplative illumination are neither one nor two, and these constitute its essential doctrine. That is, wisdom is used to contemplate the principle underlying all characteristics. Like a vajra, it can cut through everything; this principle of wisdom is ultimate reality. Like a vajra, it is firm and difficult to destroy; none of the myriad practices can obscure it in any way. Therefore, these together constitute the essential doctrine of the sutra.

2. Substance: The prajnaparamita of written words is the substance of the sutra. Written words comprise names, sentences, and the continuity of the text. The nature of written words is originally empty and is itself prajnaparamita; there is no separate substance of written words. Since all inexhaustibly contain the principle of emptiness, they are collectively regarded as the substance of the teaching.

C. Distinguishing the places and assemblies: this has two points. First, it is generally stated that the Buddha taught the Great Prajnaparamita in six hundred fascicles at four places, divided into sixteen assemblies as follows:

1. Seven assemblies were held at Vulture Peak in Rajagriha: four assemblies inside the stone cave and three on the mountain summit.

一. Seven assemblies were held in the garden of the elder Anathapindika.

一. One assembly was held in the Mani Jeweled Hall in the Heaven of Those Who Delight in Others’ Transformations.

一. 4. One assembly was held at the Bamboo Grove Monastery beside White Heron Lake in Rajagriha. The Buddha taught this sutra at the second location, during the ninth assembly.

Beginning with fascicle 577, it was subsequently transmitted and translated separately. Because this is an essential sutra, it was translated successively by six masters:

1) Master Kumarajiva during the Later Qin dynasty

2) Master Bodhiruci during the Later Wei dynasty

3) Master Paramartha during the Chen dynasty

4) Master Jnanagupta during the Sui dynasty

5) Master Xuanzang during the Tang dynasty

6) Master Yijing during the Zhou dynasty.

All six were Tripitaka masters (1), broadly learned in the Sutras, Vinaya, and Treatises. The version of the sutra transmitted today was translated by Master Kumarajiva in the fourth year of the Hongshi era, at Caotang Monastery in Chang’an. According to tradition, the Indian Bodhisattva Asanga entered the Sunlight Samadhi, ascended to Tusita Heaven, met the Buddha Maitreya, and memorized eighty lines of verse.

He later transmitted these verses to Master Vasubandhu. Master Vasubandhu (2) composed a prose exposition and (3) an explanation comprising three fascicles of commentary, explaining the sutra on the basis of the elimination of doubts. Master Asanga also composed another two-fascicle commentary, explaining it according to its chapters.

The divisions of this sutra are now explained chiefly according to Master Vasubandhu, while also incorporating Master Asanga’s version and drawing upon other treatises. Because it gathers material from many commentaries, it is called a Compendium of Essentials; all their meanings are contained within this work.

D. Explaining the general meaning: First, the title is explained: The Vajra Prajnaparamita Sutra. “Sutra” in Sanskrit is Sutra, translated as “Discourse Accordant with Truth.” “Accordant” indicates the complete expression of principles and meanings in conformity with the minds of beings: accordant with principle and accordant with the capacities of beings (4). As cited in the Treatise on the Buddha-bhumi, that which can string together and encompass is called a sutra. It strings together the meanings expressed in the sacred teachings delivered by the Buddha and preserves them in order to teach and transform sentient beings.

The subsequent explanation of the sutra text generally follows three divisions: the introductory section, the main section, and the transmission section.

Vajra: In Sanskrit it is called vajra, the precious club held in the hand of a mighty warrior. Among metals, it is the hardest and most durable substance; thus it is called diamond. Because it is possessed by Lord Shakra, those of meager merit can rarely behold it.

Its extreme hardness and sharpness serve as analogies for prajna: nothing can destroy it, while it can destroy everything. The Nirvana Sutra states that, just as a diamond cannot be destroyed but can shatter all things, so too Master Asanga says: “The vajra is difficult to destroy.” He also says: “The vajra is able to cut,” meaning that it can sever, or: “The vajra is firm and fine.” Fineness is the cause of wisdom; because it is firm and indestructible, its firmness is used as an analogy for the essence of prajna, while its sharpness is an analogy for the function of prajna.

Furthermore, Master Paramartha identified six colors of vajra:

1. The blue color can put an end to calamities, symbolizing how prajna can eliminate karmic hindrances.

2. The yellow color responds to the needs of those who use it, symbolizing uncontaminated merit and virtue.

(5)

1. The red color emits fire when facing the sunlight, just as wisdom, when facing original enlightenment, gives rise to the wisdom of non-arising.

2. The white color can clarify turbid water, just as prajna can clear away doubts.

3. The color of space enables a person to walk or stand in midair, just as wisdom destroys attachment to dharmas, as though one were standing in empty space.

4. The azure color, like jade, can eliminate poisons, just as wisdom eliminates the three poisons (6), which lie close beside one another; this is not an analogy for the nature of the serpent’s coloration.

Prajna is properly translated as wisdom. It illuminates the emptiness of the five skandhas and corresponds to the wisdom of original enlightenment. If discussed according to knowledge progressing from shallow to profound, it encompasses the three kinds of wisdom arising from hearing, reflection, and cultivation; collectively, these are called prajna.

Master Asanga says “able to cut,” meaning that within the prajnaparamita of hearing, reflection, and cultivation are the things to be cut, just as a vajra severs whatever can be severed. He also says that fineness is the cause of wisdom, and the cause of wisdom is itself wisdom. According to the Treatise on the Great Perfection of Wisdom, the cause is called prajna and the fruit is called knowledge; therefore, hearing, reflection, and cultivation are all called subtle or fine.

Sublime wisdom is the cause of a Buddha’s knowledge. Because prajna is able to cut, it belongs to the causal stage; at the fruit of Buddhahood, there is nothing left to cut, and it is transformed into knowledge. According to the Large Prajnaparamita Sutra, the two terms knowledge and wisdom each have two meanings.

Thus knowledge and wisdom differ slightly, though their essential nature is not different.

Paramita: In Chinese it is rendered “the other shore reached,” though it should be called “reaching the other shore.” This means leaving this shore of birth and death, crossing the current of afflictions, and reaching the other shore of nirvana. Nirvana is translated into Chinese as “perfect quiescence,” and is also called “cessation and deliverance” (7). The characteristics of all sentient beings are quiescent, yet they are not annihilated. It is only because of delusion, inversion, and false perception of birth and death that one is said to remain on this shore. When one awakens to the emptiness of birth and death, one’s intrinsic nature is perfect and luminous, and one reaches the other shore. Therefore, it should be called wisdom that reaches the other shore.

I. First: The Introductory Section

The introductory section of the sutra is divided into two parts: the introduction establishing credibility and the introduction giving rise to the teaching.

This passage concerns the introduction establishing credibility:

“Thus have I heard. At one time, the Buddha was in the kingdom of Shravasti, in Prince Jeta’s Grove, in the Garden of Anathapindika, together with an assembly of 1,250 great bhikshus (8).”

This passage has three meanings:

1) First, it clarifies the reason for its establishment. When the Buddha was about to enter nirvana, Ananda asked him about four matters. The Buddha answered each matter in turn: After the Buddha’s cessation, upon what Dharma should they rely, and whom should they take as their teacher?

-They should abide in reliance upon the Dharma of the Four Foundations of Mindfulness (9).

-They should take the precepts as their teacher. What should they do with bhikshus who violate the precepts? What should be placed at the beginning of the sutras?

-The wicked bhikshus should be expelled.

-At the beginning of every sutra should be placed the words: “Thus have I heard. At one time, the Buddha was at such-and-such a place, together with an assembly of such-and-such a number,” and so forth.

2) It clarifies the establishment of this formula. This has three meanings:

a) To eliminate doubts. When the scriptures were compiled, Ananda ascended the Dharma seat to proclaim the Buddha-Dharma, and manifested excellent physical marks like those of the Buddha. Three doubts arose within the assembly:

-They wondered whether the Buddha had returned to life to teach the Dharma.

-They wondered whether a Buddha from another realm had come.

-They wondered whether Ananda had attained Buddhahood.

Therefore, these words had to be spoken to put an end to these three doubts.

b) To end disputes: If the teaching had not been heard from the Buddha and was claimed to be self-composed, disputes would arise.

c) To distinguish it from heterodox teachings: It is unlike the scriptures of non-Buddhist paths, which begin their volumes with A, u, and so forth…

3) An explanation of the sutra text. There are six accomplishments: the accomplishment of faith, the accomplishment of time, the accomplishment of place, the accomplishment of hearing the Dharma, the accomplishment of the assembly, and the accomplishment of the presiding teacher. If these six factors establishing credibility are incomplete, the teaching cannot be established. All six must necessarily be present for it to be accomplished.

1. The accomplishment of faith: If “I heard” is included in the explanation, the phrase serves to indicate the Dharma: “I heard such a Dharma from the Buddha.” Explained separately, “thus” constitutes the accomplishment of faith, as stated in the Treatise on the Great Perfection of Wisdom. The Buddha-Dharma is vast as the great ocean; only through faith can one enter it, and only through understanding can one cross it. A believer says, “The matter is thus”; one who does not believe says, “The matter is not thus.” Furthermore, when sages teach the Dharma, they reveal only suchness. Because it is precisely such, it is called “thus.” Moreover, the non-duality of existence and nonexistence is “suchness,” and that which is neither existence nor nonexistence is “thus.”

1. The accomplishment of time: The qualifications of the teacher were appropriate, and the hearing was brought to completion; therefore, it says “at one time.” Measures of time differ from place to place, and thus it merely says “at one time.” Furthermore, when the Dharma was taught and received, mind and its objects accorded with principle, wisdom was harmoniously integrated, and ordinary beings and sages were united; the two encountered one another at a single time.

2. The accomplishment of place: Shravasti is translated into Chinese as “Renowned Things,” meaning that it possessed abundant treasures and talented people, and that even distant kingdoms heard of its fame. Master Yijing translated it as “Great City.” Jeta’s Grove was the garden offered by Prince Jeta; the elder Anathapindika purchased the garden from the prince.

Jeta is translated into Chinese as “Victorious in Battle.” He was a prince and the son of King Prasenajit. When the prince was born, the king had defeated invading enemies, and for this reason gave his son that name. In Sanskrit, Sudatta is called “Good Giver” in Chinese; Anathapindika was this same Sudatta.

Because he also regularly practiced generosity, he was so called. In India, a monastery is called a sangharama; in Chinese it is called a “garden of the assembly,” a place where members of the Sangha dwell, cultivate, and study.

3. The accomplishment of hearing: “I” refers to Ananda, conventionally designated in dependence upon the five skandhas. “Heard” means that knowledge arose through the faculty of hearing. Setting aside the particular in favor of the general, it therefore says, “I heard.” Ananda had not heard the sutras taught by the Buddha during the preceding twenty years, so he requested that the Buddha repeat them. Upon hearing them, he immediately entered deeply into samadhi and retained them all. If their origin is considered, Ananda was a provisional manifestation of a great bodhisattva; what Dharma could he possibly have failed to comprehend?

4. The accomplishment of the assembly: Because the assembly listening to the Dharma included many persons of lofty virtue, they are called “great.” Bhikshu is a Sanskrit term. Because it contains three meanings in Chinese, it is retained without translation: a) one who frightens Mara, b) an almsman, and c) one of pure precepts.

The assembly was united both in principle and in practice. Of the 1,250 persons, when the Buddha first attained the Way, he delivered the five brothers headed by Kaundinya. He next delivered the three Kashyapa brothers, whose teachers and disciples together numbered 1,000.

Later, the Buddha delivered Shariputra and Maudgalyayana, each of whom had 100 disciples. He then delivered the elder Yasha, his father, and their companions, totaling 50 persons. Because the sutra gives a rounded large number, five persons are omitted.

This is the conventional number of those who constantly accompanied the Buddha; it does not mean that no others were present.

6. The accomplishment of the presiding teacher: The full term is Buddha, translated into Chinese as “Awakened One.” The Treatise on the Awakening of Faith states: “Awakening means that the mind is free from thought. The characteristic of being free from thought is equal to empty space; it is precisely the equal Dharma-body of the Tathagata. Thus freedom from thought is called Buddha.” Awakening, however, has three meanings:

a) Self-awakening: knowing that the mind is originally unborn

b) Awakening others: knowing that all dharmas are none other than suchness.

c) Perfection of awakening and practice: because the principles of the two preceding aspects are perfectly integrated, this is called perfection.

Therefore, one who still has thoughts cannot be called awakened. The Treatise on the Awakening of Faith states that all sentient beings are not called awakened because, from beginningless time onward, their thoughts have continued from moment to moment and they have never been free from thought. It also states that if sentient beings are able to contemplate non-thought, they are thereby advancing toward Buddha-wisdom.

—The introductory occasion: the dignified deportment observed while going for alms, entirely removed from wrong livelihood (10), constitutes the observance of the precepts. The precepts can give rise to concentration, and concentration can give rise to wisdom. Therefore, taking the precepts and concentration as the means of generating wisdom constitutes the principal section. Within this are two parts: precepts and concentration. First, concerning the precepts: “At that time, when the mealtime arrived, the Blessed One donned his robe, took up his bowl, and entered the great city of Sravasti to beg for alms. Within the city, the Buddha went on his alms round in sequence (11),

and, after completing his alms round, returned to his original dwelling.” This passage is divided into seven sections and explained as follows:

1) The teacher of transformation—the Buddha: The Satyasiddhi Treatise states that, because he possesses the nine preceding epithets and is revered by beings, he is called the Blessed One; that is, the Buddha is honored and revered by devas and humans alike.

2) The time of transformation—the time of his teaching journey: Morning is the most convenient time to go for alms, because it is easier to beg during the first part of the day and causes inconvenience neither to oneself nor to others. After completing the alms round, returning to the monastery at noon accords with the rule for taking the daily meal.

3) The deportment of transformation: The Buddha donned the sanghati robe (12) and carried the alms bowl offered by the Four Heavenly Kings. This concerns his ritual manner and dignified bearing.

4) The place of transformation: The Garden of Anathapindika was southeast of the city of Sravasti, and so he entered the city, which was fifty-six miles away—the distance from the monastery to Sravasti. To proceed from within to without is here termed “entering.” A place extensive in area and populous is called “great.”

5) The activity of transformation: The Buddha wished to demonstrate the merits of the dhutanga practices

(13), thereby causing those who lived heedlessly to feel ashamed. To gather and transform beings through shared activity, the Buddha personally went for alms.

The Sutra of the Jeweled-Garland Maiden states: the transformation body of the Buddha is wholly like vajra; the two treasuries of non-arising are fully matured. The Buddha now manifested the act of begging for alms because he wished to benefit sentient beings. The Vimalakirti Sutra states: because he does not eat, he must accept food.

6) Equality in transformation:

i) Because inwardly he realized the principle of equality, outwardly he did not perceive the distinctions of poverty and wealth.

ii) His mind was free from greed and pride, and because of loving-kindness he sought no private benefit.

iii) He displayed awe-inspiring virtue: he did not fear wild elephants, taverns, brothels, and so forth.

iv) He wished to eliminate the jealousy of ordinary beings.

v) He broke the discriminating attachments of those of the two vehicles.

7) The conclusion of transformation: The connective phrase in meaning belongs to the sentence below, though it relates to the sentence above. The meaning of “eating the meal” belongs to the preceding sentence, while its textual context is connected with the following sentence. If the text were explained fully, the sentence would read: “Having gone for alms in sequence, he returned to his original dwelling and ate the meal. After eating, he put away his robe and bowl.” If the Buddha did not eat, the merit of others would not be perfected. The Jewel Cloud Sutra states that whatever was received on the alms round was divided into four portions:

i) one portion was shared with fellow practitioners;

ii) one portion was given to the poor and the sick;

iii) one portion was given to birds and fish;

iv) one portion was consumed by oneself.

The Sutra of the Twelve Dhutanga Practices mentions only three portions and omits the portion for fellow practitioners. Concentration: “After finishing the meal, he put away his robe and bowl, washed his feet, spread out his sitting mat, and sat in meditation.” This passage is divided into three parts:

1) The conditions giving rise to meditation: When about to enter concentration, one must put an end to all external involvements. The robe and bowl must be put away so that the mind is not burdened by concerns. Therefore, the Buddha demonstrated the rule to be followed after eating: putting away the sanghati, the great robe, and donning the ordinary seven-strip robe.

2) Purification of the body: The Agama Sutras state that the Buddha walked four finger-widths above the ground and that his feet trod upon lotus blossoms. Here he manifested the washing of his feet, conforming to ordinary custom as an exemplary rule.

3) Entering meditative concentration: He spread out his sitting mat and sat in meditation. Because his body was upright, his mind remained unmoved.

The Wei-dynasty translation states: “As usual, he spread out his sitting mat, sat in the full-lotus posture, held himself upright, and abided in right mindfulness without moving.”

The Tang-dynasty version states: “With body upright and resolve correct, he abided with mindfulness directly before him.” Asanga said: “This reveals the activity of tranquil abiding; therein he is able to awaken and able to teach.” Yet whenever the Great Awakened One leaves traces of his conduct, they certainly bear symbolic meaning. This demonstrates that the Buddha’s original awakening is present within the body of the five skandhas.

Knowing that the armies of Mara are originally nonexistent is victory; illuminating the mind and knowing that it is replete with virtues is providing sustenance for the helpless; seeking the Dharma to nourish the spirit is begging for the sake of beings. Knowing that the aspiration has already arisen, one would rather relinquish the objects of the senses; when about to undertake contemplative visualization, one enters the treasury-consciousness of the mind.

The mind takes dharmas as its objects and counts the breaths; by contemplating sequentially, one ends delusion and retains the true, thereby attaining the bliss of Dharma. The Dharma-bliss of neither emptiness nor form merges with the nature of awakening. When one reflects upon provisional conditions, one necessarily forgets those conditions and accords with true nature.

Examining and illuminating clearly demonstrates the sweeping away of all traces and the return to the original source.

Returning to the original source means that dharmas are empty and the mind is still; when the mind is still, prajna shines brilliantly. Because the discourse on prajnaparamita is about to begin, the mind is thus rectified to manifest the occasion for its arising.

The Book of Reflection upon the Sages states that the body has two aspects: a) provisional and b) true.

a) The five skandhas (14) constitute the unreal, provisional body, which is sustained by clothing, food, and drink. The formless Dharma-body is illuminated by wisdom. Sentient beings cling to the unreal and regard it as true; all Buddhas cultivate the true and relinquish the false.

b) Because sentient beings are deluded about the true, they cling to the provisional. The Tathagata therefore makes use of the provisional to guide them toward the true; thus, he uses the conditions of begging for alms to demonstrate the gift of Dharma and teach and transform them.

The Nirvana Sutra states: “Bhiksus, although you go begging for alms, you have never before begged for the Dharma-food of the Mahayana.”

II. The principal section

This section is divided into two parts:

a) Based on Asanga, seven kinds of meanings of statements are set forth for analysis; and

b) Based on Vasubandhu, questions and answers are employed to dispel doubts, with headings selected and explained.

A. The seven kinds of meanings of statements are:

1) The spiritual lineage is not lost, as expressed through mindful protection and entrustment.

2) The characteristics of the practice are initiated: in response to the request, approval and praise are given.

3) Abiding places for cultivation: eighteen abiding places. From “The Buddha said...” directly to the conclusion of the sutra are abiding places of non-form for cultivation.

4) Antidotes: in every place there are both wrong practices and right practices; these are the two kinds that must be addressed by antidotes.

5) Freedom from loss: because of the antidotes, the two extremes of increase and diminution are avoided, and thus the Middle Way is not lost.

6) Stages: through not losing the Middle Way, one attains the stages of sages and worthies, such as the Stage of the Practice of Faith, the Stage of the Pure Mind, and the Stage of the Tathagata.

7) Establishment of the title: because the preceding six forms of wisdom differ in sharpness and in the breadth or narrowness of their fields of merit, it is called “Vajra.”

The following four statements are discussed solely on the basis of the third statement concerning the eighteen abiding places and have no separate sutra passages of their own. Those eighteen abiding places are:

1. The abiding place of generating the aspiration. The cited sutra states: “One should subdue the mind in this manner: all those...”

2. The abiding place of practice corresponding to the paramitas: “One should not abide in forms or sounds when practicing giving.”

—The abiding place of wishing to attain the form-body.

—The abiding place of wishing to attain the Dharma-body. The Dharma-body has two aspects: a) the Dharma-body expressed through words: “And there are sentient

beings...” Through words, the principle is made clear. b) The realized Dharma-body, which is further divided into two:

—the characteristic of wisdom: the Buddha attained unsurpassed bodhi; and

—the characteristic of merit: if someone were to fill the trichiliocosm with the seven treasures, and so forth.

5. The abiding place of cultivating and attaining the supreme path without pride: the fruit of stream-entry, and so forth. From here through the sixteenth abiding place, twelve kinds of obstructions are successively counteracted. The meaning is that one who wishes to seek the form-body and the Dharma-body must abandon these obstructions. Only when the obstructions have been completely eliminated does one enter the seventeenth stage: the abiding place of realization of the path. Here, the first obstruction, the obstruction of pride, is now being counteracted.

1. The abiding place of not being separated from the time when a Buddha dwells in the world: “In the past, in the presence of Dipankara Buddha...” This removes the second obstruction: hearing little. By not being far removed from the time when a Buddha is in the world, one is able to hear much.

2. Abiding in the aspiration to purify the Buddha-land: Does a bodhisattva adorn a Buddha-land? Severing involvement with conditioned objects lessens the thought that obstructs cultivation. Conditions possessing form are small; that which is unconditioned is vast and accords with the Dharma realm.

8) Abiding in bringing sentient beings to maturity: a person’s body as immense as Mount Sumeru… This abandons the obstruction of forsaking sentient beings. If one perceives large and small, one cannot save all beings.

9) Abiding far removed from distraction through belief in non-Buddhist treatises: as there are many grains of sand in the Ganges River. Remaining far removed from delight in non-Buddhist treatises prevents the obstruction of distraction. Even giving precious treasures equal in number to the sands of the Ganges cannot compare with receiving and upholding the Sutra. How could non-Buddhists cultivate the true Dharma?

1. Abiding in the practice corresponding to Madhyamaka, which breaks attachment to the forms and bodies of sentient beings: the three-thousandfold world contains motes of dust, and so forth… This removes the obstruction caused by being unable skillfully to destroy the appearances, forms, and characteristics of reflected images; distraction having been abandoned, one enters corresponding samadhi. Through two subtle and inconceivable kinds of skillful means—breaking down the coarse into the subtle and leading from the subtle into nonexistence—the conceptual marks of reflected images can be eliminated.

2. Abiding in making offerings to and attending upon the Tathagata: Can the Tathagata be seen by means of the thirty-two marks? This is to remain far removed from the obstruction of insufficient provisions of merit. Not seeing by means of marks, but always seeing the Dharma body, is truly attending upon him and brings boundless merit.

3. Abiding far removed from gain and support, and from the weariness and indolence caused by suffering, whereby one fails to arouse diligence and falls back: giving away bodies and lives as numerous as the sands of the Ganges removes attachment to pleasures and the obstruction of gain and support (15). Even giving away bodies and lives as numerous as the sands of the Ganges is still inferior to receiving and upholding the Sutra. How could one, for the sake of this single body, cling to gain and support, or become indolent because the body is obstructed by the mind?

1. Abiding in patience under suffering: the perfection of patience, as when the body is cut apart, removes the obstruction of being unable to endure suffering. Through the marks of non-self, and so forth, one can endure even suffering heaped upon suffering.

2. Abiding far removed from attachment to the flavor of quiescence: if, in a later age, someone receives, upholds, reads, and recites this Sutra, and so forth… This removes the obstruction of insufficient provisions of wisdom. Relinquishing one’s body three times each day for innumerable kalpas cannot compare with faith in the Sutra. How, then, could one devote oneself exclusively to meditation, cling to the flavor of quiescence, lack wisdom, and neither receive and uphold nor expound the Sutra?

3. Abiding far removed from agitated joy at the time of realizing the path: How should one abide and subdue the mind? This removes the eleventh obstruction: failure to restrain oneself. Thinking, “I can abide with the mind and subdue the mind,” one then gives rise to excited joy; when excited, one cannot restrain oneself.

4. Abiding in seeking and receiving the Buddha’s teaching: In the presence of Buddha Dipankara, was there any Dharma through which bodhi was attained? This removes the twelfth obstruction: having no teacher to instruct one. To enter the first bhumi, one must rely upon the Buddha’s instruction, encounter a Buddha, attain non-attainment, and thereby realize the path.

5. Abiding in realization of the path: a person’s immense body encompasses the wisdom of the spiritual lineage that realizes suchness, pervades all practices, and attains the two bodies—the Dharma body and the reward body—and is therefore immense.

6. Abiding in seeking the Buddha-stage above: within this there are again six kinds of completeness, as follows:

1. Completeness of the purity of the land: I shall adorn the Buddha-land. This instructs the great bodhisattvas of the second bhumi and above.

1. Completeness of unsurpassed purity of knowledge and vision: Does the Tathagata possess the physical eye? The section that follows concerns only the fruit of Buddhahood and therefore speaks of the unsurpassed. The term “unsurpassed” extends throughout the four sections below.

2. Completeness and mastery of merit: as when someone gives enough of the seven treasures to fill the three-thousandfold world.

3. Completeness of body: Can the Buddha be seen by means of the completeness of the physical body?

4. Completeness of speech: You should not maintain that the Tathagata teaches the Dharma.

6) Completeness of mind: Is the Buddha’s attainment of unsurpassed bodhi a non-attainment?… up to: one should contemplate in this way. In addition, the eighteen abidings, when summarized, comprise eight further categories in their entirety, as follows:

a) The locus of comprehensive abiding

b) The locus of abiding in the perfections and samadhi, comprising 1 and 2

c) The locus of abiding in aspiration, encompassing 3 and 4

d) The locus of abiding free from obstructions, namely the twelve obstructions discussed above, from 5 through 16

e) The locus of abiding with a purified mind

f) The locus of ultimate abiding. Numbers 5 and 6 above correspond together to 17 and 18

g) The locus of vast abiding

h) The locus of profound abiding. Numbers 7 and 8 encompass the eighteenth locus of abiding. Each locus of abiding is both profound and vast. The eighteen loci of abiding correspond to the stages as follows: the first abiding, the tenth, and the twentieth practice pertain to the six stages prior to the bhumis; the seventh practice pertains to the fourth bhumi, followed by three practices. Practices 5 through 14 correspond in sequence to the ten dedications of merit; 15 is the stages of warmth and summit; 16 is the stages of patience and foremost in the world; 17 is the first bhumi; and 18 extends from the second bhumi to the Buddha-stage.

B. Following Vasubandhu’s questions and answers that resolve doubts, headings are selected and explained: broadly, this is divided into four sections:

1) Subhuti presents his request

2) He composes himself and praises the Buddha’s virtue

“At that time, the Elder Subhuti, in the midst of the great assembly, rose from his seat, bared his right shoulder, placed his knee upon the ground, joined his palms respectfully, and addressed the Buddha, saying: ‘Rare indeed, O Blessed One! The Tathagata skillfully protects and keeps the bodhisattvas in mind, and skillfully entrusts and gives instructions to the bodhisattvas.’”

“Elder” denotes one honored for virtue and advanced in years. The Tang translation calls him “one endowed with longevity”; longevity means life, a long lifespan.

The Wei translation renders it “wisdom-life,” taking wisdom as life. Subhuti has three meanings: Good Auspice, Good Manifestation, and Born of Emptiness. When he was born, the house became empty, manifesting the auspicious sign of understanding emptiness. A physiognomist predicted that he would be wholly auspicious and wholly good, and thus he was given this name.

“Rose from his seat”… His dignified bearing was orderly, manifesting a sign of reverence.

“Rare” means seldom found in the world.

“Tathagata” means “one who comes from suchness.” That Tathagata comes from nowhere and likewise goes nowhere; therefore, he is called the Tathagata.

The Treatise states: “Skillfully protects and keeps in mind” is spoken with reference to bodhisattvas whose faculties have matured, as when the power of wisdom is given to them so that they accomplish the Buddha-Dharma, and the power of teaching and transformation is given to them so that they gather in and accept sentient beings. “Skillfully entrusts and gives instructions” is spoken with reference to bodhisattvas whose faculties have not yet matured: fearing that they may regress in resolve, they are entrusted to the wise. “Entrust” means handing the lesser over to the greater; “give instructions” means enjoining the greater to transform the lesser. Bodhisattva, translated into Chinese, means “an awakening sentient being,” and has three meanings:

1) With reference to the objects of aspiration: seeking awakening and aspiring to liberate beings

2) With reference to the mind: possessing awakened wisdom and knowing how to reflect upon sentient beings’ dispositions

3) With reference to agent and object: the seeker and the sought are all three suchness; when “awakening” and “sentient being” are then combined, this is bodhisattva.

He raises the question: How should the mind abide?

“O Blessed One, when good men and faithful women arouse the mind of unsurpassed bodhi, how should their minds abide?” And how should they subdue their minds?

There are two aspects to the question:

a) Explaining the capacities of those present. The Avatamsaka Sutra records: If one loses the bodhi-mind while cultivating wholesome karma, one comes under the control of Mara. Anuttara-samyak-sambodhi is translated into Chinese as “unsurpassed, right, universal knowledge and awakening,” meaning the right wisdom that universally knows and completely understands; with respect to ultimate and conventional truth, it is neither biased nor erroneous.

b) The question proper. The Wei translation reads: “How should the mind abide? How should the mind be subdued?” The meaning is: In what sphere should those who have aroused the bodhi-mind abide?

What practices and karma should they cultivate? If the deluded mind arises, how should it be subdued? The Buddha teaches that they should abide in the four minds, cultivate the practice of the six perfections, and therein subdue the mind without attachment to marks.

The Qin translation summarizes the meaning of cultivation as follows: to abide in and cultivate the path is itself to subdue the mind. The four minds and six perfections are all called abiding, cultivating, and subduing. Asanga says that “abiding” means aspiring and seeking; “cultivating” corresponds to receiving and upholding, or maintaining concentration; and “subduing” means that if the mind becomes distracted, one restrains it and brings it to rest.

Furthermore, within the eighteen loci of abiding, each locus is explained in terms of abiding, cultivating, and subduing. Thus, although there are three meanings, the practices are 102; therefore, the Buddha praises them.

“The Buddha said: Excellent! Excellent! Subhuti, just as you have said, the Tathagata skillfully protects and keeps the bodhisattvas in mind, and skillfully entrusts and exhorts the bodhisattvas. Now listen attentively, and the Tathagata shall explain it for you. Good men and faithful women who have aroused the aspiration for unsurpassed bodhi should abide their minds thus and should subdue their minds thus.”

This passage is divided into three parts:

1) The Buddha praises what is worthy of praise. The repetition, “Excellent! Excellent!” is a most beautiful expression of praise. By skillfully protecting, keeping in mind, entrusting, and exhorting them, he ensures that the seed of Buddhahood is not lost. Since this is indeed so, he praises him, saying, “Just as you have said.”

2) He instructs him to listen to the teaching: one must not listen to the Dharma of true reality with a mind engaged in arising and cessation. The Treatise on the Perfection of Wisdom contains this verse:

Listen to the Dharma attentively, as a thirsty person,

With one-pointed mind, to penetrate the meaning of its words;

Listen eagerly, with a joyful and delighted heart—

For such a person, the Dharma is taught at the proper time.

These three exhortations represent what is being expressed: the Tathagata is now gently teaching you in this manner, in this manner.

3) Venerable Subhuti stands and listens.

“Yes, World-Honored One, I earnestly wish to hear.”

“Yes” is a word of assent. In ritual usage it is spoken thus; in the wilderness, an open raised place is called a mound or hillock. The Ten Stages Sutra states: it is like a thirsty person thinking of water to drink, a hungry person thinking of delicious food, or a sick person thinking of good medicine; it is also like a swarm of bees refining honey. We are likewise, longing to hear the ambrosial Dharma.

4) The Tathagata’s instruction has two parts:

a) directly answering the question

b) presenting the general point, then separately repeating the question

“The Buddha said: Subhuti, how should the great bodhisattvas subdue their minds?” Here, “subduing” is the general point, while abiding and practicing are discussed separately; for within abiding and practicing, subduing is already present. This is the intent of the sutra, and therefore only the category of subduing is stated. This demonstrates that mentioning what comes later already encompasses what came before, making the words of the sutra deeply implicit.

This principle has confounded people since ancient times: teachings that take what comes before to encompass what comes after have indeed been heard, but not those that take what comes after to encompass what came before. Moreover, the sutra clearly gives no separate answer concerning subduing. One should therefore understand that subduing is present within abiding and practicing, all of which cause one to transcend characteristics.

The question about subduing is answered, though not separately. The guiding principle of this sutra is freedom from characteristics, and freedom from characteristics is itself the subduing of the mind. Its chief intent is to clarify the subduing of the mind; therefore, it must be revealed through abiding and practicing.

Abiding, practicing, and subduing the mind are fundamentally inseparable. Thus, Asanga holds that all eighteen abodes contain abiding, practice, and the subduing of the mind. The question is answered by relying on the particular to indicate the general, and this has two meanings: it answers the questions of how to abide and how to subdue the mind.

—The vast mind.

“All the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether possessing form or without form, possessing perception or without perception, or neither possessing perception nor lacking perception.” The passage above is divided into two parts:

a) The opening sentence represents the universal deliverance of beings throughout the three realms. From “those born from eggs” onward, three points are presented:

1) Differences in modes of birth: for example, heavenly beings and hell-beings are born by transformation; hungry ghosts include both womb-born and transformation-born beings; humans and animals each have all four modes of birth. Other species are exceedingly subtle, dwelling in water, on dry ground, upon the earth, or in the air, and it is impossible to enumerate every kind. Egg-born beings, being inferior, are mentioned first for two reasons:

a) According to circumstances, those requiring the greatest number of conditions are placed first.

b) According to the mind, the order proceeds from the root to the branches.

2) Differences according to their basis: those possessing form include the four dhyanas; those without form include the four formless attainments.

3) Differences in their realms: the Sutra on the Merit of Giving records that “possessing perception” excludes two stations of consciousness, while “without perception” refers to the Sphere of Nothingness. Neither-perception includes the summit, acceptance, and the foremost mind. The foremost mind:

“I shall cause them all to enter nirvana without remainder and thus bring them to cessation; this is precisely the nirvana of no fixed abode.”

Because it is not shared with the two vehicles, it is called foremost. Asanga says that among egg-born and moisture-born beings, neither the non-percipient state nor the summit can be attained. Why, then, are they included? There are three causes and conditions:

1. Those born in places of difficulty must await the proper time.

2. Those not born in places of difficulty but not yet matured are caused to mature.

3. Those already matured are caused to attain liberation.

—The constant mind:

“Thus, immeasurable, innumerable, and boundless sentient beings are brought to cessation, yet in truth no sentient being is brought to cessation.”

Bringing to cessation has five meanings: 1) the emptiness of intrinsic nature

2) identity of essence: the treatise states that the cessation attained by oneself is not different from sentient beings

3) fundamental quiescence

4) freedom from thought

5) sameness with the dharmadhatu.

—The mind free from error:

“Why is this? Subhuti, if a bodhisattva has the characteristic of a self, the characteristic of a person, the characteristic of a sentient being, or the characteristic of a living being, then he is not a bodhisattva.”

The treatise states that this means transcending the view of a body as the basis, as well as the characteristics of sentient beings and so forth.

Asanga says: when the view of self has been severed, the characteristics of one’s own conduct are equal, and one faithfully understands the equality of self and others. This reveals that, in the mind already subdued, even the conception of sentient beings that gathers in scattered thoughts no longer operates, like heat blazing upward.

In answering the question of how to subdue the mind, the Buddha first speaks generally:

“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in any dharma.”

“In any dharma” refers generally to all dharmas. One should practice without distinctions of high or low. It may be asked: when a bodhisattva practices giving, he abides in the aspiration for the Buddha’s characteristics; how, then, can this be non-abiding? Furthermore, if not abiding in characteristics is the cause, how can it produce physical characteristics as its result?

Cause and effect would then not be of the same kind. This passage is divided into four parts:

1) First, the question concerning the cause is raised:

“Subhuti, what do you think? Can the Tathagata be seen by means of bodily characteristics?”

This doubt is raised because one takes characteristics to be the Buddha, whereas the preceding passage spoke of not abiding in characteristics. By presenting the basis of the doubt through question and answer, the Buddha intends to eliminate that doubt.

2) The answer guards against the notion that he may be attained through characteristics:

“No, World-Honored One. The Tathagata cannot be seen by means of bodily characteristics.” This prevents those who harbor doubt from seeking to see the Buddha through characteristics; therefore, the answer states that the Tathagata cannot be seen through characteristics.

The treatise states that this is to guard against establishing the Tathagata’s body by means of characteristics.

3) His essence differs from the conditioned:

“Why? Because the bodily characteristics spoken of by the Tathagata are not bodily characteristics.”

Characteristics are conditioned dharmas subject to arising, abiding, alteration, and cessation. The Buddha’s bodily characteristics differ from conditioned dharmas and therefore are not bodily characteristics. A verse states: “Because the three characteristics differ in essence, the Buddha’s body differs from the three characteristics of conditioned phenomena.”

The two characteristics of abiding and alteration both occur in the present and are therefore combined as one. If analyzed in detail, there are four, as the Treatise on Consciousness-Only states: “At the time of arising, it shows that this dharma did not exist before; at the time of cessation, it demonstrates that afterward this dharma is EMPTY.”

“Alteration” demonstrates that this dharma does not remain fixed or congealed, while abiding indicates that the dharma temporarily possesses function.

4) The seal of the Buddha’s signless body:

“The Buddha said: Subhuti, all characteristics whatsoever are false and deceptive. If one sees that all characteristics are not characteristics, one sees the Tathagata.”

This does not mean that only the Buddha’s body is without characteristics, for all ordinary beings and sages rely upon this principle. All conditioned characteristics are entirely false and deceptive, because they arise and appear from deluded thoughts. Since deluded thoughts are fundamentally nonexistent, how could those characteristics be real?

The Treatise on the Awakening of Faith states that all realms of objects differ only through reliance upon deluded thoughts. If one is free from deluded thoughts, then the characteristics of all realms of objects do not exist. “If one sees all characteristics...” exhorts one to transcend form and contemplate EMPTINESS, lest, upon hearing that all characteristics are false and deceptive, one should separately seek a signless Buddha. Therefore, to say that characteristics are themselves non-characteristics means that this is the Tathagata; it is not only the Buddha’s transformation body that is called the Tathagata. To see that every characteristic among all characteristics is without characteristics is itself to see the Tathagata.

The Treatise on the Awakening of Faith states that the meaning of awakening is that the mind is free from thoughts, free from conceptual characteristics, and so forth; being like empty space, it is the equal Dharma-body of the Tathagata.

Dharma Master Sengzhao said: when practice accords with complete understanding, this is seeing the Buddha. A verse says that apart from those characteristics is the Tathagata; that is, apart from the three characteristics is the Dharma-body, the true Buddha. Not grasping the physical body means merely being free from conceptual imputation; only when one does not grasp physical characteristics is it the true physical body. The Treatise also states that this reveals the Tathagata’s physical body. Furthermore, this is precisely the physical body to be realized at the third abiding place.

Because the profundity of cause and effect is not believed, doubt arises. The Treatise states: practicing generosity without abiding is a profound cause; seeing the Buddha without characteristics is a profound fruit. In the evil age to come, people certainly will not give rise to faith; if it is not taught, how can they benefit? The following passage has four parts. First, doubt is raised on the basis of disbelief.

“Subhuti addressed the Buddha, saying: ‘World-Honored One, will there be any sentient beings who, upon hearing such words, sentences, and passages of this sutra, will give rise to genuine faith?’” The Wei-dynasty translation reads: “Will there be sentient beings in the future age, and so forth?” Here this phrase is abbreviated, referring to the period five hundred years in the future. The complete sentence distinguishes the passages of the Sutra and those who understand its words and give rise to genuine faith. The Mahaprajnaparamita Sutra records that to believe all dharmas to be EMPTY is to believe in prajnaparamita. The two expressions of doubt serve to reveal the thought of faith.

“The Buddha said: ‘Subhuti, do not speak this way. Five hundred years after the Tathagata’s parinirvana, there will be people who observe the precepts and cultivate merit, and who, upon encountering the sentences and passages of this Sutra, will give rise to faith and regard them as true.’” According to the Mahasamnipata Sutra, during the first five hundred years liberation will be firmly established; during the second five hundred years, meditative concentration will be firmly established; during the third five hundred years, extensive learning will be firmly established; during the fourth five hundred years, stupas and monasteries will be firmly established; and during the fifth five hundred years, contention will be firmly established.

As the first two sentences raised the fundamental doubt that people in that age would not believe, it is called an evil age in order to dispel that doubt. Observing the precepts and cultivating merit means observing the precepts and cultivating concentration. Regarding this as true means understanding it correctly and without error.

Asanga said that the higher discipline of the three trainings reveals the meritorious practice of having few desires. Observing the precepts brings deliverance from the suffering of the three evil paths; cultivating concentration frees one from the domination of the six objects of desire; and employing wisdom brings freedom from the three realms. The third clarification concerning the arising of faith has two meanings:

a) Drawing near to virtuous friends and accumulating the causes of faith

“One should know that these people did not plant roots of virtue in the presence of merely one Buddha, two Buddhas, three Buddhas, four Buddhas, or five Buddhas, but planted roots of virtue in the presence of immeasurable thousands and myriads of Buddhas. Upon hearing this Sutra, even for a single instant, they give rise to pure faith.”

Asanga said that this reveals the causes they planted over a long period in the presence of many Buddhas. Drawing near to virtuous friends is the superior condition. Planting roots of virtue, namely subduing the three poisons, is the superior cause.

b) Virtuous friends, together with the complete possession of faith, including the merit that manifests as blessed virtue

“Subhuti, the Tathagata certainly knows and certainly sees that these sentient beings attain immeasurable merit and virtue.”

Asanga said: in all activities, whether walking, standing, or acting, they clearly know their own minds. The four skandhas that are seen all depend upon the physical body; therefore, this passage reveals that virtuous friends are also included.

The Treatise states: if it did not say “sees,” one might say that the Tathagata knows this by inferential wisdom. If it did not say “knows,” one might suppose that the Tathagata sees with the physical eye. Therefore, both terms are necessary.

The Wei-dynasty translation reads: “They produce merit and virtue such as this and receive merit and virtue such as this.”

The Treatise states that “produce” means the cause capable of producing, while “receive” refers to the fruit of cultivation and perfuming.

Asanga said: “produce” means merit arises while one presently exists; “receive” means that practitioners carry the seeds with them when they die, although here this is called “attaining.” The two meanings of producing and receiving are inseparable from attainment; the single word “attain” encompasses both producing and receiving. One should understand that acceptance is revealed through wisdom. Because the two kinds of grasping are absent, one is accepted. The following passage has two meanings:

First, it clarifies that coarse grasping has been severed:

“Why is this? It is because these sentient beings have no characteristic of self, no characteristic of person, no characteristic of sentient being, and no characteristic of a life span; they have neither the characteristic of dharmas nor the characteristic of non-dharmas.” First, faith is raised as a question: for what reason does the Tathagata certainly know and certainly see them, and so forth?

This is then explained in two meanings:

a) Not grasping a self means not grasping an intrinsic entity as the self. To conceive of the SELF as successively being reborn in another realm and becoming a person; to suppose that the self undergoes prosperity and decline, pleasure and pain, through many forms of continuous change—this is the characteristic of a sentient being; and to suppose that the self is a single retributive body whose faculties are not lost but continue to exist—this is the characteristic of a life span.

b) Not grasping dharmas. The Treatise states: “They have no characteristic of dharmas”; the grasper, the grasped, and all dharmas are EMPTY. “Nor do they have the characteristic of non-dharmas.” Non-self is true emptiness and is not truly existent. Yet by being free from both kinds of grasping, they attain the Buddha’s knowledge and vision, perfect the merit, virtue, and roots of virtue of pure faith, and relinquish even characteristics themselves. The Treatise states: if wisdom is already present, why does it further speak of the merit and virtue of observing the precepts? Since a respectful mind of faith can give rise to the true characteristic, it does not speak only of the two causes of prajnaparamita, but also reveals that subtle grasping has not yet been completely eliminated.

“Why is this? Because if the minds of these sentient beings grasp characteristics, they grasp a self, a person, a sentient being, and a life span. If they grasp the characteristic of dharmas, they thereby grasp a self, a person, a sentient being, and a life span. Why? If they grasp the characteristic of non-dharmas, they thereby grasp a self, a person, a sentient being, and a life span. From ‘if their minds grasp’ onward…”

The two characteristics are mentioned collectively. It should be understood that grasping dharmas and grasping non-dharmas are both called characteristics. Once grasping characteristics is posited, the characteristics of self and so forth immediately become the doctrine under discussion. From “if they grasp dharmas” onward, the two characteristics are presented separately.

The Treatise states that they are driven only by ignorance, while coarse afflictions do not manifest, revealing the absence of the view of self.

Asanga said that there is only attachment to dharmas and the changing characteristic of non-dharmas, not the conception of self and so forth; therefore, reliance should be placed upon the unchanging. Here a question is raised: attachment to dharmas is merely the characteristic of dharmas, so why is it also attachment to self and so forth?

The explanation is that attachment to the absence of dharmas is itself attachment to self and so forth; how much more so is attachment to dharmas? The latter statement is used to explain the former.

4) Clarifying the profound meaning of the Middle Way:

“Therefore, one should not grasp dharmas, nor should one grasp non-dharmas. For this reason, the Tathagata has often said: ‘Bhiksus, you should know that the Dharma I teach is like a raft. Even the Dharma must be relinquished; how much more so non-dharma.’”

First comes the conclusion, followed by the analogy. The analogy of the raft is used as proof: words are borrowed to reveal the meaning, and one should not cling to the words and grasp at the meaning. Not grasping means not appropriating; it does not mean discarding everything entirely. A verse says: “Not abiding in that, one accords with the wisdom that realizes the Dharma.”

The Treatise explains that “not abiding” means attaining wisdom and relinquishing the Dharma, LIKE one who has reached the other shore; according with the Dharma that realizes wisdom is like one who has not yet reached the shore.

Asanga said: “Even the Dharma must be relinquished” refers to the true characteristic; how much more so non-dharma, which is conceptual emptiness. Since the three preceding passages have eliminated characteristics, why is another doubt raised? The Treatise states: since the Buddha cannot be seen by means of characteristics, for the Buddha is not a conditioned characteristic, how did the Buddha Sakyamuni attain unsurpassed bodhi? And how could he teach the Dharma?

The following passage has two meanings: question and answer, and the severing of doubt. The cause is raised to formulate the question:

“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, perfect enlightenment? Does the Tathagata teach any Dharma?”

The Buddha asks whether there is attainment, intending to show that there is no attainment. Asanga said that this reveals the refutation of attachment to perfect enlightenment; therefore, there are two answers in accordance with principle.

“Subhuti replied: ‘According to my understanding of the meaning of what the Buddha has taught, there is no fixed dharma called unsurpassed, complete, perfect enlightenment. Nor is there any fixed dharma taught by the Tathagata.’”

There is a verse which says, “The responsive transformation-body is not the true Buddha, nor does it expound the Dharma,” explaining that the Dharma spoken is not fixed.

“Why is this? Because the Dharma spoken by the Tathagata can neither be grasped nor spoken; it is neither Dharma nor non-Dharma.”

Venerable Asanga said that it cannot be grasped just as it is heard; “non-Dharma” refers to the nature of discrimination, and therefore it is not non-Dharma. The Dharma accords with the principle of no-self; thus the treatise says that this Dharma is not Dharma, yet it is not non-Dharma. When spoken with reference to Suchness, it is not Dharma, because all dharmas are devoid of an apprehensible characteristic; therefore, it is not non-Dharma. That Suchness is without self, while the true characteristic exists. Why does the text speak only of exposition and not of realization? Some say that this exposition itself establishes the meaning of realization. If one has not realized it, one cannot expound it.

Explanation of why the exposition cannot be grasped:

“Why is this? Because all sages and saints are distinguished by the unconditioned Dharma.”

The Wei-dynasty translation says that all noble ones obtain their designation through the unconditioned Dharma. The treatise means that noble ones receive their names solely in dependence upon pure Suchness; they attain no separate dharma. Thus, although the exposition cannot be grasped, distinctions nevertheless exist, as the treatise says: Suchness is wholly pure, genuinely pure.

Venerable Asanga held that “unconditioned” means non-discrimination, by which bodhisattvas in training receive their designation. First, the elimination of distraction reveals the unconditioned; therefore, the subsequent “unconditioned” refers solely to the ultimate meaning

(16), which is unsurpassed awakening. The sages and saints of the Three Vehicles all cultivate and realize the unconditioned Dharma; hence it is generally said that distinctions exist.

The comparison revealing superiority has four points: 1) First, a lesser merit is presented in a question.

“Subhuti, what do you think? If someone were to give in charity the seven treasures filling a trichiliocosm, would that person gain much merit?”

The Abhidharmakosha Treatise contains this verse:

The sun, moon, and four great continents in the world,

The six desire heavens and the Brahma world, each numbered one thousand—

These constitute one small-thousandfold world-system.

Taking 1,000 such small-thousandfold world-systems

And multiplying them forms one medium-thousandfold world-system.

Taking 1,000 medium-thousandfold world-systems

And multiplying them forms one great-thousandfold

World-system, all of which undergo destruction in a single kalpa.

The seven treasures are gold, silver, lapis lazuli, coral, agate, red pearls, and crystal.

2) Great merit is stated in reply:

“Subhuti said, ‘Very much, World-Honored One. Why? Because merit is precisely devoid of the nature of merit; therefore, the Tathagata says that the merit is great.’”

Venerable Asanga said that “merit” is repeated; “precisely not” refers to emptiness according to the ultimate truth. Therefore, according to conventional truth, it exists.

3) The sutra confirms the surpassing merit: “If, moreover, someone receives and upholds this sutra, even as little as a four-line verse, and so forth, and expounds it to others, that person’s merit surpasses that of the former giver.”

There is a verse which says:

Receiving, upholding, and expounding the Dharma

Are not devoid of merit.

Merit itself does not reach bodhi;

Both are directed toward awakening.

A verse consists of four lines whose precise meaning is complete. “Whatever has characteristics is all illusory; if one sees all characteristics as non-characteristics, one thereby sees the Tathagata.” This meaning is exceedingly profound and subtle. Yet merely understanding the meaning of the four-line verse, together with receiving, upholding, and expounding it, leads to bodhi. A verse does not necessarily consist of four lines; its wording may be longer or shorter, but if its meaning is complete, it is still called a verse.

4) Explanation of the reason for its superiority

“Why? Subhuti, all Buddhas and the Dharma through which all Buddhas attain unsurpassed, complete, perfect enlightenment arise from this sutra.”

Concerning the Buddhas and their teachings, the treatise says that they are called the Dharma-body. With respect to this Dharma-body, these are divided into two revealing causes. “All Buddhas” refers to Buddhas in their reward-bodies; the treatise says that this is the producing cause.

“Subhuti, what is called the Buddha-Dharma is precisely not the Buddha-Dharma. In the ultimate meaning, there is no Buddha-Dharma arising from the sutra.”

The text eliminates attachment to the attainment of the four fruits of the shravakas and takes this as a matter of doubt. The treatise says: Since noble ones and the unconditioned Dharma cannot be grasped

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or spoken, why do shravakas grasp the fruits? They realize Suchness, and therefore it is explained. This passage has four points, first presenting:

1) The fruit of stream-entry

“Subhuti, what do you think? Does a srotapanna think, ‘Have I attained the fruit of srotapanna?’ Subhuti replied, ‘No, World-Honored One. Why? A srotapanna is called one who has entered the stream, yet there is nowhere that one enters. One does not enter forms, sounds, odors, tastes, tangible objects, or dharmas; therefore, one is called a srotapanna.’”

Srotapanna is translated into Chinese as “stream-enterer,” meaning one who has entered the stream of the noble ones. It is also called “one who has joined the stream,” having joined the stream of noble ones. Yet because one does not enter the six sense-objects, one is called an entrant into the noble stream while not entering anywhere else.

The treatise says that when a noble one attains the fruit of EMPTINESS, that person does not grasp any dharma. Not grasping the objects of the six senses is called going against the stream. Even an arhat does not grasp any dharma. Because of this meaning, one is called an arhat, though this does not mean that one fails to apprehend the unconditioned fruit. At the time of realization, one has relinquished such afflictions as attachment to self; therefore, one has no such thought as, “I can attain the fruit.” If one gives rise to the thought, “I can attain the fruit,” this is attachment to self, and so forth. One should therefore understand that the fruit means non-attachment; why, then, suspect that attachment exists?

2) The fruit of once-returning

“Subhuti, what do you think? Does a sakridagamin think, ‘Have I attained the fruit of sakridagamin?’ Subhuti replied, ‘No, World-Honored One. Why? A sakridagamin returns once more to the human realm, yet in truth there is no coming or going; therefore, one is called a sakridagamin.’”

Sakridagamin is translated as “once-returner.” Having eliminated six grades of afflictions in the desire realm, after dying here one is born once in heaven and returns once to the human realm before realizing arhatship. Therefore, one is called a once-returner, yet in truth no one returns. Having awakened to no-self, who is there to return?

3) The fruit of non-returning

“Subhuti, what do you think? Does an anagamin think, ‘Have I attained the fruit of anagamin?’ Subhuti replied, ‘No, World-Honored One. Why? An anagamin is called one who does not return, yet in truth there is no non-returning; therefore, one is called an anagamin.’” Anagamin is translated as “non-returner”—one who no longer returns. It is also called “one who does not come back.” Having completely eliminated the nine grades of afflictions in the desire realm, upon death one is born once in heaven and no longer returns to the lower realm. Therefore, one is called a non-returner, yet in truth there is no non-returning, as explained in the preceding three cases.

4) The fruit of non-arising (the unborn)

Arhat is explained as having three meanings:

a) Slayer of thieves: one who has completely destroyed the afflictions of the three realms—the desire realm, the form realm, and the formless realm.

b) Non-arising (unborn): one who will no longer receive another body.

c) Worthy of offerings: one worthy to receive offerings from humans and devas.

The following passage is divided into three:

1. Presenting the question concerning what is attained

“Subhuti, what do you think? Does an arhat think, ‘Have I attained the fruit of arhatship?’”

2. Replying in terms of non-attachment:

“Subhuti said to the Buddha, ‘No, World-Honored One. Why? In truth, there is no dharma called an arhat. World-Honored One, if an arhat were to think, “I have attained the fruit of arhatship,” that would be attachment to self, person, sentient being, and lifespan.’”

3. Citing evidence to inspire faith:

“World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, that among all people I am foremost, and that I am the foremost arhat free from desire.” Non-contention means not causing distress to sentient beings and being able to prevent sentient beings from giving rise to afflictions; therefore, the Buddha praised him. Among the ten great disciples, Venerable Subhuti was the foremost arhat free from desire. The afflictions throughout the three realms are universally called desire because they are governed by the mind of craving; this does not refer only to the two hindrances of the desire realm. This is non-attachment.

“I do not think, ‘I am an arhat free from desire.’”

4) Explaining that he does not accept the Buddha’s intention:

“World-Honored One, if I were to think, ‘I have attained the path of arhatship,’ then the World-Honored One would not have said that Subhuti delights in the practice of tranquility. Because Subhuti truly has nothing that he practices, he is therefore called Subhuti, one who delights in the practice of seclusion (aranya practice).”

The Treatise states that the practice of tranquility is free from two kinds of obstruction:

1. The obstruction of afflictions: one attains the path of arhatship.

2. The obstruction of samadhi: one attains freedom from contention and therefore has nothing that one practices.

Aranya is translated into Chinese as “tranquility.”

5) Resolving the doubt that Shakyamuni Buddha received a teaching from Dipankara Buddha:

The Treatise states: In the past, Shakyamuni Buddha received the Dharma in the presence of Dipankara Buddha. Dipankara Buddha taught the Dharma to Shakyamuni Buddha; why, then, is it said that nothing can be grasped and nothing is taught?

The Buddha said, “Subhuti, what do you think? When the Tathagata was formerly in the presence of Dipankara Buddha, did he attain anything with regard to the Dharma?”

“No, World-Honored One. When the Tathagata was in the presence of Dipankara Buddha, he truly attained nothing with regard to the Dharma.”

That true non-attainment with regard to the Dharma was taught by Dipankara Buddha; the teaching consisted of spoken words. What Shakyamuni Buddha heard was likewise only spoken words. Spoken words are not the reality of the Dharma realized through wisdom. Therefore, the Treatise states that, in the presence of Dipankara Buddha, the words spoken to Shakyamuni Buddha cannot be regarded as the realization of the Dharma. For this reason, it is made clear that Shakyamuni Buddha’s realization cannot be spoken of or grasped.

6) Resolving the mistaken attachment to the adornment of a land

The Treatise states: If the Dharma cannot be grasped, why do bodhisattvas grasp at adorning a Pure Land? Why do they receive the body of a Dharma king? This passage has three points:

1. Raising the question concerning attachment to the marks of adornment

“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-land?”

The Buddha wished to elucidate the true land of Dharma-nature and therefore asked whether one grasps at the marks of an adorned land.

2. Being free from the marks of adornment

“No, World-Honored One. Why? The adornment of a Buddha-land is not adornment; therefore, it is called adornment.”

A verse says:

Wisdom encompasses and penetrates consciousness-only;

The Pure Land is perfectly interfused.

It is not the ultimate meaning;

The intent of non-adornment is the same.

The Treatise explains that the Buddhas do not perform any act of adorning lands; rather, through true wisdom, they clearly understand and penetrate them. Non-attachment to the adornment of lands has two aspects:

1. Physical form

2. The mark of the ultimate meaning

Non-adornment means the absence of physical form, while the meaning of adornment is the ultimate meaning. All merits are brought to fulfillment as adornment.

3. Adorning by relying upon a pure mind

“Therefore, Subhuti, great bodhisattvas should give rise to a pure mind in this manner. They should not give rise to a mind abiding in forms; they should not give rise to a mind abiding in sounds, odors, tastes, tangible objects, or dharmas. They should give rise to a mind that abides nowhere.”

The Treatise states: If someone discriminates a Buddha-land as a conditioned mark and thinks, “I have accomplished it,” that person abides in forms, objects, and so forth, and is obstructed by them. Therefore, it is said that one should give rise to a pure mind in this manner and should not give rise to a mind abiding in forms and so forth. The mind thus produced is right wisdom and the true mind. If all were entirely without mind, this would be the same as the view of nothingness.

7) Resolving the doubt concerning attachment to the existence of a reward body

The purport of the doubt is as stated above. This passage has two parts:

1. Answering in order to eliminate the doubt

“Subhuti, suppose there were a person whose body was as immense as Mount Sumeru. What do you think? Would such a body be immense?” Subhuti replied, “It would indeed be immense, World-Honored One. Why? The Buddha teaches that it is not a body; therefore, it is called an immense body.”

The Treatise states: Mount Sumeru, king of mountains, is lofty and imposing and is therefore called immense, yet it does not regard itself as the king of mountains. Because it makes no discriminations, the Buddha’s reward body is likewise so. Because he has attained the unsurpassed body of a Dharma king, it is called immense; yet he does not grasp at the thought, “I am the Dharma king,” because there is no discrimination. As a verse says:

Only the unconditioned and uncontaminated body is the true body. Therefore, the verse cited states:

(17)

Far removed from all contaminations
And from every conditioned dharma.

2. The Treatise states: Thus there is no existent thing; if one grasps it in this manner, then it becomes an existent thing. Only the pure body is free from conditioned dharmas.”

For this reason, there truly is an essential self, because it does not rely upon or abide in other conditions. The comparison revealing the superior portion has two points. A comparison based on external wealth shows that upholding the Sutra is superior. The comparison of superiority and inferiority has three points:

1. Using the sands of many rivers to discuss a vast number

“Subhuti, suppose there were as many Ganges Rivers as there are grains of sand in the Ganges. What do you think? Would the grains of sand in all those Ganges Rivers be very numerous?”

Subhuti replied, “They would be exceedingly numerous, World-Honored One. The grains of sand in the Ganges alone are already innumerable; how much more so the grains of sand in all those Ganges Rivers?” Flowing eastward from Lake Anavatapta, the river is forty miles in circumference, and its sand is as fine as rice flour, with a glistening golden hue—the sand of the Ganges. Because the Buddha often taught the Dharma near the Ganges, he used it as an analogy.

2. Referring to the multitude of grains of sand to indicate the surpassing merit

“Subhuti, the Tathagata now speaks truthfully to you. If a good man or good woman were to fill three thousand great-thousand worlds with the seven treasures and use them to practice giving, would the merit gained be great?” Subhuti replied, “It would be very great, World-Honored One.”

The Treatise states: Since an analogy was already given above, why is another presented here? A verse says:

Why was this analogy not given earlier? Because sentient beings are taught gradually so that they may believe the subtle meaning of the teaching. Moreover, the preceding passage had not yet revealed what merit enables one to attain bodhi.

3. Relying on abundant merit to reveal the superior portion

The Buddha said to Subhuti, “If a good man or good woman, with regard to this Sutra, receives and upholds even as little as a four-line verse, and explains it to others, this merit surpasses the former merit.”

The Sutra teaches that the karmic response to giving enables one to leave birth and death and realize bodhi; the general meaning is the same as above. The explanation of the superior points has five aspects. 1) Emphasizing the excellence of the person praised, first revealing the place worthy of reverence:

“Furthermore, Subhuti, wherever this Sutra is taught, even so little as a four-line verse, one should know that all beings in the worlds—devas, humans, and asuras—should make offerings there as they would to a Buddha’s temple or stupa.”

The Great Prajnaparamita Sutra records that when Shakra, lord of the devas, was not present there, if the devas arrived and saw only his empty seat, they would all bow, make offerings, and then withdraw. “Stupa” is translated into Chinese as “lofty and manifest” (stupa); the abbreviated expression “ta” (18) is a partial rendering. A shrine is a sacred edifice, a place of worship. Within a stupa, an image of the Buddha is installed so that people may behold it and pay homage.

2) The person who obtains the benefit:

“How much more so if someone wholeheartedly receives, upholds, reads, and recites it! Subhuti, you should know that this person accomplishes the foremost, supreme, and rarest Dharma.”

Even the preceding four lines are superior; how much more so when one wholeheartedly receives and upholds the Sutra here. Therefore, it is foremost and supreme.

3) Revealing the place where the Buddha is present:

“Wherever this Sutra is found, the Buddha is present there, together with the Buddha’s venerable disciples.”

The Sutra manifests the Buddha’s Dharma-body; where the Dharma is present, the reward body and transformation body are also present. Furthermore, all sages and saints take the unconditioned Dharma as their designation. The Sutra makes clear that wherever the unconditioned is present, venerable sages, saints, and disciples are certainly present. The subsequent Treatise discusses two superior points.

“At that time, Venerable Subhuti addressed the Buddha, saying, ‘World-Honored One, what is the name of this Sutra? How should we receive and uphold it?’ The Buddha said to Subhuti, ‘This Sutra is called the Vajra Prajnaparamita. By this name you should receive and uphold it. Why is this? Subhuti, the Prajnaparamita spoken of by the Tathagata is not Prajnaparamita.’”

The Buddha established the title of the Sutra based on its power to cut through delusion (afflictions). Since it cuts through delusion, in what respect is it not superior prajna?

Master Asanga said that, in order to counteract attachment to words, the Buddhas of the three times teach the same supreme truth without difference.

“Subhuti, what do you think? Has the Tathagata taught any Dharma?”

Subhuti replied, “World-Honored One, the Tathagata has not taught any Dharma.”

Not teaching any Dharma means that there is no separate or different teaching involving increase or decrease; he teaches only in accordance with his realization of SUCHNESS. Since he teaches SUCHNESS, there is nothing that can be taught. The Buddhas of the three times all speak thus and do not teach differently.

The Treatise states: There is no single Dharma taught exclusively by the Tathagata that the other Buddhas do not teach.

Master Asanga said that the ultimate truth cannot be expressed.

4) The merit of giving is inferior, while the number of dust particles is greater:

“Subhuti, what do you think? Are all the minute dust particles contained within a three-thousand-great-thousand world-system numerous?”

Subhuti replied, “They are exceedingly numerous, World-Honored One.”

“Subhuti, the minute dust particles spoken of by the Tathagata are not minute dust particles; therefore they are called minute dust particles. The world-system spoken of by the Tathagata is not a world-system; therefore it is called a world-system.”

The Treatise states: The merit and virtue of giving is a cause of afflictions and can therefore produce matters involving afflictions. Dust and earth are indeterminate and are not causes of afflictions; therefore dust is superior and giving is inferior. Master Dayun said that particles of earth possess neither greed nor afflictions and so forth, and hence are called indeterminate. The Buddha taught that the dust particles throughout the three thousand realms are not causes of defilement and affliction. A realm consists of dust particles; because the realm is indeterminate, the realm is dust particles. Dust as a cause does not produce afflictions; giving is a cause of merit, and merit produces afflictions.

5) The superiority of attaining the fruit while transcending characteristics: “Subhuti, what do you think? Can the Tathagata be seen by means of the thirty-two characteristics?”

“No, World-Honored One. The Tathagata cannot be seen by means of the thirty-two characteristics. Why? The Tathagata teaches that the thirty-two characteristics are actually not characteristics; therefore they are called the thirty-two characteristics.”

It may be feared that one who gives precious possessions will think, “I practice giving in order to seek Buddhahood; who says this is an affliction?” The Sutra therefore asks whether what is seen by means of characteristics can be regarded as the Buddha.

The Treatise states: Receiving, upholding, explaining, and teaching this Sutra can bring about the attainment of bodhi and is superior to that person’s giving.

Why? Because those characteristics attained through giving are not the Dharma-body of the Buddha’s bodhi. Therefore, the merit of receiving and upholding the Sutra can surpass the merit and virtue of giving that results in the thirty-two characteristics. This clearly means that the merit of upholding the Sutra is superior to that of giving, which attains only a Buddha-body possessing physical characteristics. If only precious objects are used for giving, it is a cause of afflictions. The comparison is then multiplied by reference to giving one’s own body, in order to demonstrate the superiority of the Sutra. Thus, the superiority and inferiority of the two are compared.

“Subhuti, suppose there were good men and faithful women who gave away bodies and lives as numerous as the sands of the Ganges. If, moreover, someone were to receive and uphold even as little as a four-line verse from this Sutra and explain it to others, this person would gain exceedingly great merit.” Relinquishing one’s body is superior to giving precious possessions; receiving, reciting, and expounding the Sutra is in turn superior to relinquishing one’s body.

The explanation of this superiority has five points:

1. Weeping because such profound and wondrous Dharma had never before been heard.

“At that time, after Subhuti had heard and understood the profound meaning of the Sutra taught by the Buddha, he wept sorrowfully and said to the Buddha, ‘How rare, World-Honored One! The Buddha has taught such an exceedingly profound scripture. Ever since long ago, although I have attained the wisdom-eye, I have never heard a Sutra such as this.’”

The hardship of relinquishing one’s body was already enough to move the heart; how much more so upon hearing that it does not equal receiving, upholding, explaining, and teaching the Sutra. Therefore, Subhuti wept sorrowfully.

The Treatise states: Reflecting on the suffering of the body, he consequently honored the Dharma and therefore wept sorrowfully. The wisdom-eye takes EMPTINESS as its basis, yet he had never heard this Dharma of EMPTINESS.

2. A purified mind accords with virtue:

“World-Honored One, the true characteristic is in fact no characteristic; therefore the Tathagata calls it the true characteristic.”

Master Asanga said that this is because discriminative conception is separated from the true characteristic.

3. The superiority of believing in and understanding the threefold EMPTINESS in the same manner as the Buddha

“World-Honored One, now that I have heard such a scripture, believing, understanding, receiving, and upholding it cannot yet be considered difficult. If, in the future, five hundred years hence, there are sentient beings who hear this Sutra and believe, understand, receive, and uphold it, then such persons will indeed be foremost and exceedingly rare.”

Master Asanga said that, in the future age when the Dharma is perishing, there will still be bodhisattvas who receive and uphold the Sutra; it should therefore be known that such persons are not attached to a self, a person, and so forth. Why, then, should those living during the period of the True Dharma neglect cultivation and not feel ashamed? The following reveals the threefold EMPTINESS:

“Why? Such persons have no characteristic of a self, a person, a sentient being, or a life span. Why is this so? The characteristic of a self is actually no characteristic; the characteristic of a person, the characteristic of a sentient being, and the characteristic of a life span are actually no characteristics. Why? Those who are free from all characteristics are called Buddhas.”

Master Asanga said that absence of self and so forth means that there is no person who clings to a self; “actually no characteristics” means that there is no attachment to dharmas; “free from all” reveals that bodhisattvas still train in accordance with characteristics, whereas the Buddhas, the World-Honored Ones, are free from every characteristic. Therefore, we should train in this manner.

“The Buddha said to Subhuti, ‘So it is, so it is.’”

4. Remaining unmoved when hearing it is rare:

“If, moreover, someone hears this Sutra and is neither intimidated, alarmed, nor afraid, you should know that such a person is indeed exceedingly rare.”

The Treatise states: “Intimidated” means giving rise to fear where there is nothing that ought to be feared; “alarmed” means being unable to resolve the doubts in one’s mind; “afraid” means being entirely terrified. Such a person’s mind has completely fallen into panic and terror.

5. The supreme purity of the cause:

“Why? Subhuti, the foremost paramita spoken of by the Tathagata is not the foremost paramita; therefore it is called the foremost paramita.”

Why is this so? This passage has two meanings:

a) Following on from the statements concerning not being afraid and so forth.

b) Raising the question of why what follows is superior.

The Treatise states: This Sutra is called the great cause and is superior to other Sutras; therefore it is said to be pure. Because innumerable Buddhas teach it in common, the Sutra is as precious as sandalwood, and no other Sutra can compare with or surpass such merit and virtue. Therefore, among all kinds of merit and virtue, the merit of upholding this Sutra is supreme.

End of the First Fascicle

Notes:

1. Tripitaka Dharma Master: A teacher thoroughly versed in the three collections of sutras, vinaya, and treatises, who disseminates them widely and, in particular, possesses the ability to translate foreign languages so as to benefit later generations. Examples include the contemporary Tripitaka Dharma Masters Tri Tinh and Minh Chau, or Masters Thien Sieu and Duc Nhuan, who have passed into nirvana. Those possessing many abilities in lecturing, writing prose, composing poetry, translating, teaching, and administering important Buddhist activities to propagate the Buddhadharma are all honored as teachers thoroughly versed in the Tripitaka teachings.

2. Vasubandhu: Also called Thien Than. He was a great Indian treatise master who lived during the fourth and fifth centuries in the city of Purusapura in Gandhara, northern India. He was the second son of the Brahmin Kausika, the royal preceptor. At first, he and his elder brother Asanga renounced the household life in the Sarvastivada school. Later, Asanga turned to the Mahayana. Vasubandhu was initially unreceptive, but after receiving instruction from Asanga, he awakened to Mahayana principles and turned to the Mahayana, diligently propagating its teachings and laying the foundation for the Yogacara school (according to the Fo Guang Buddhist Dictionary,

translated by Most Venerable Quang Do, volume 5, page 5664, published by Linh Son in Taiwan in 2000).

1. Prose is the form of continuous writing the Buddha frequently used to teach the discourses suited to the capacities of beings, as distinguished from verse, namely the form of gathas. This is one of the twelve divisions of the authentic Mahayana scriptures within the system of the Buddha’s Tripitaka teachings still transmitted today.

2. Accordance with principle and accordance with capacities: The Buddha’s teaching accords with truth and is also suited to the level or capacities of the listeners. This means that people of every disposition can hear and comprehend the Dharma taught by the Buddha and apply it to their lives effectively and with practical benefit.

1. Uncontaminated: Not permeated, leaking, or falling away. It means that afflictions no longer remain. It is the opposite of contaminated, in which afflictions, birth and death, and cyclic existence still remain. Uncontaminated means that afflictions have been completely ended and no longer govern or lead one through delusion.

2. Three poisons: the three (3) poisons created by the mind, comprising greed, anger, and delusion. They are called poisons because the seeds of harm they contain are immeasurably great, dragging sentient beings into degeneration and delusion with no prospect of escape. We already know how each of these poisons manifests.

3. Cessation, entering cessation, or quiescent cessation: Passing into quiescence indicates the Buddha’s tranquil and liberated state when relinquishing the recompense body. When sages, patriarchs, and eminent monks of lofty virtue pass away, it is reverentially said that they have attained perfect quiescence or entered nirvana, because they appear to know beforehand and make all necessary preparations for a peaceful and serene departure.

4. Assembly of great bhiksus: The assembly of great bhiksus included persons of many attainments, from stream-enterers to arhats, bodhisattvas, and so forth. Although they shared the single grade of bhiksu precepts (250 precepts), their practices and deeds of liberating sentient beings were not the same, even though they all dwelt and practiced together in one Dharma assembly during the Buddha’s lifetime.

5. Four foundations of mindfulness: four contemplative practices cultivated by practitioners to realize the truth. They are:

a. Contemplation of the body as impure: observing the body from head to foot and seeing that it consists entirely of impure, foul-smelling, and unclean things. In particular, the three karmas of body, speech, and mind create innumerable causes of suffering, resentment, and sorrow for us in the present and the future.

b. Contemplation of feelings as suffering: contemplating wealth, sensual form, fame, food, and sleep (the five desires), and contemplating how the six faculties, upon contacting the six sense objects, give rise to so much suffering. One also contemplates painful, pleasant, and neutral feelings as all being suffering; even joy, anger, sorrow, happiness, love, hatred, desire, and so forth all contain the seeds of suffering.

c. Contemplation of the mind as impermanent: the mind constantly changes without cease, like a wild horse that is difficult to restrain in one place.

d. Contemplation of dharmas as non-self: examining all dharmas and seeing that they possess neither a real self nor anything belonging to a self. In other words, this is the non-self of persons and the non-self of dharmas.

(10) Wrong livelihood: making one’s living through improper occupations such as physiognomy, divination, preparing talismans and spells, interpreting the stars, geomancy and feng shui, compounding miraculous elixirs, summoning winds and calling forth rain, and so forth. The Buddha taught that genuine Buddhists and monastics must not live by wrong livelihood. The sixth factor of the Noble Eightfold Path, right livelihood, means earning one’s living through an honest occupation, including refraining from killing living beings and from engaging in occupations prohibited by the state, and so forth.

(11) Sequential alms-round: seeking alms in order from one house to the next, neither choosing rich households while passing over poor ones nor doing the reverse. If a monastic seeking alms were to select particular donors, that person would surely be unable to avoid the criticism and censure of society. Buddha Shakyamuni exemplified this noble practice for his ordained disciples to follow.

(12) Sanghati: the robes of the bhiksu community (the Buddha’s ordained disciples) are of three grades:

1. Lower grade: the antarvasa is the five-strip robe, also called the working robe, which is worn while performing daily duties at the monastery.

2. Uttarāsanga—the middle-grade robe—is the seven-strip robe worn when lecturing, teaching the Dharma, or traveling.

3. Sanghati—the upper-grade robe—also called the great robe, is the nine-strip robe worn during ceremonies or on other important occasions.

When divided according to grade and status, they are further classified as follows:

The Buddha usually wore the sanghati whenever he went on alms-round, thereby demonstrating the importance of this practice.

(13) Dhutanga practice: an ascetic practice of mortifying and subjecting the body to conditions of deprivation and hardship, such as eating one meal a day, walking barefoot, wearing robes of subdued colors, and so forth. In the past, Shakyamuni Buddha also practiced in this manner for a period. The Buddha’s steadfast disciple who cultivated dhutanga practice was Mahakasyapa, one of the ten outstanding great disciples of Buddha Shakyamuni.

(14) Five aggregates, or five skandhas: the five factors constituting human consciousness and the physical body, comprising form (the body), feeling, perception, formations, and consciousness (the mind). All are illusory, being formed through the combination of many causes and conditions. We should neither mistake nor cling to them, lest we be deceived and suffer.

(15) Material support: material benefits used to sustain the physical body. Because of greed, people sometimes commit many sinful and evil deeds for the sake of the body, thereby harming, obstructing, and interrupting the course of their practice. For example, they may claim to possess this or that status, to have attained this or that level of realization, to have seen the Buddha radiating light while meditating, or to have received a prediction from a bodhisattva, and so forth, with the aim of inducing others to believe them so that they may exploit those people. This is conduct displayed by a small number of the Buddha’s disciples who lack genuine practice of the true Dharma.

(16) Ultimate meaning: the foremost and most profound principle, beyond which nothing is higher or deeper; the primary truth of principle and phenomena is called the ultimate meaning. The first fascicle of the Shengman Baoku states: “When a principle reaches the absolute summit, beyond which nothing can be higher, it is called ‘ultimate’; when it is profound, has a fundamental basis, and can be clearly discerned, it is called ‘meaning.’”

(17) The contaminations: the afflictions that govern the human mind. Contamination means leaking, seeping through, falling drop by drop, oozing, and spreading. Afflictions gradually permeate the mind little by little until they produce their effects; hence they are called the contaminations.

(18) Stupa: a place where the ashes and remains of the Buddha or his eminent disciples are enshrined. After the Buddha’s body was cremated, its refined essence remained as relics, which were enshrined in stupas. Stupas take many different forms, such as the inverted-bowl-shaped stupa at Sanchi; the bell-shaped stupa surmounted by seven circular rings in India; the circular Swayambhunath Stupa in Kathmandu, Nepal, with a fifteen-tiered wheel-like finial and a celestial canopy at its summit; the nine-story hexagonal stupa at Guoqing Monastery on Mount Tiantai, approximately 74 meters high; and the five-story wooden pagoda of Horyu-ji in Japan, built in 606 by Prince Shotoku and still standing today.

There are five-ring stupas, angular stupas, multistoried pavilion-style stupas such as the stupa of Xa Loi Pagoda in Saigon, Vietnam, and dense-eaved pagodas such as the quadrangular, seven-story Giant Wild Goose Pagoda at Ci’en Monastery in Xi’an Province, China.

The Sutra of Parables sets forth the following ten karmic rewards of constructing a stupa:

1. One will not be born in a borderland.

1. One will not suffer poverty or destitution.

2. One will not receive a body characterized by stupidity and wrong views.

3. One may become the ruler of great nations.

4. One will enjoy a long lifespan.

5. One will acquire strength like that of Vajra Narayana.

6. One will acquire vast merit and virtue unequaled by anyone.

7. One will receive the compassionate care of the Buddhas and bodhisattvas.

9. One will fully possess the three knowledges, six supernormal powers, and eight liberations.

10. One will attain rebirth in the pure lands of the ten directions.

The lowest stupas have three or five stories; those of medium height have seven or nine stories; and the highest have twelve or fifteen stories, with their spires sometimes rising to more than 300 meters. Therefore, whenever one sees a stupa or shrine, one should bow in reverence just as one would at a monastery where the Buddha is enshrined.