聖佛母般若波羅蜜多九頌精義論

Here one should ask: In that ultimate truth (paramārtha-satya), what is self-nature (svabhāva)?

Answer: The verse itself sets forth a simile, saying: It is like a mirage.

+ Mirage (yang-flame): It is the provisional convergence of three things—dust, earth, and the light of the sun. Like a mass of mirage-shimmer, seen at first and dissolving thereafter. Therefore the verse says: Once seen, it dissolves into the markless. The various "objects with attainment" each differ individually, and in meaning it is likewise. Although each of them manifests distinctly, all are without self-nature. Why is this so? Because those self-natures do not combine, whether before or after. Their natures are not mutually identical; the foolish grasp and cling, taking them to operate as a single nature. On account of this, here all alike fall into the worldly path of sentient beings.

Furthermore, herein, if the grasping subject and the grasped object have obstruction, then emptiness of nature is itself self-nature. Making clear that from the very beginning there is no arising, the mind-dharmas arise and manifest just like reflected images. To explain this meaning, therefore:

– The seventh verse says:

The grasped is like a reflected image,

Beginningless, arising from the mind;

This very mark together with that consciousness

Are mutual to each other, like reflected images.

+ This says that the grasped object (the grasped) is cognized as a reflected image: meaning that this and that have resemblance. For this reason, why is it so?—just as one sees an image such as a face and so forth within a mirror and the like. And how again is this? It means that it arises from the mind, because it has its place of arising only in that mind. The mind is thus bound to having the mark of the external object of the grasped, and its nature is not abandoned. This meaning is wholly comprehensive.

Furthermore, like the image of a face within a mirror, with respect to the external grasped object—namely those dharmas—by reason of the seeds of habit-impressions received within the mind, within the non-dual, they are grasped as having two mutually obstructing marks. Because from beginningless time until now, following the arising of the mind they are like that reflected image. Whether simultaneous or at different times, with respect to the object-condition examined, they are all without nature. It is not only the mind; the dharmas too, by reason of the marks of the object-condition, are able to give rise to the mind-consciousness of the conditioning subject. Therefore there is the mark.

+ Whatever is called a "mark": its meaning is gathering and accumulation. It is not a single dharma; just as that grasped object has such a mark, so too does the grasping subject.

+ The meaning here: namely, the grasped object is without nature, while the grasping subject is unreal. The verse calls it "mutual."

+ Mutual: this is the meaning of combination. Mutual and combination are both like a reflected image. Being like a reflected image, the grasping subject and the grasped object, both being mutual, are not separable in nature. Thus these two dharmas, within the place of "no attainment," follow one another. Where those mind-dharmas appear, there is the mark of attainment.

+ Here, the overall meaning is: the self-nature of that mind is from the very beginning luminous and clear, without the marks of the two—the grasping subject and the grasped object. From the outset it is free of the various defilements of ignorance such as greed and so forth. Pure and white-clean, it cuts off all attachment; therefore the later verse says: Like the moon in water. To explain this meaning, therefore:

– The eighth verse says:

Contemplating within the self-pure seed,

If wisdom, then the moon appears;

Like that moon within the water,

Present before one, yet nowhere existing.

+ Contemplation: this is the meaning of concentration (samādhi). The definition of concentration is the mark of the mind's single-object nature. Within that concentration there is the conception (saṃjñā) of the object contemplated. The mind is sovereign. The verse says "self": meaning the seed of self-purity, that is, purity. Purity: this is the meaning of being free from defilement. Formed from the self-seeds of one's own body, speech, and mind, therefore by the immediately antecedent and homogeneous condition there arises the conception.

+ : The syllable Hṛ transforms into a brilliant, radiant light, existing everywhere. Within that light, from the seed of the mind, there issues forth the light of amṛta, vast and great, blazing and shining resplendently. That light further becomes an immense ring of fire. By reason of this ring of fire there appears the means-and-wisdom. And from this, that arises.

+ : The gate of the syllable Ha, that syllable gives rise to a great sound. Therein appears a lotus flower of eight petals. At the place of the syllable Ha, conceive the inner and outer fully arrayed throughout the sixteen positional stages. Conceive again.

+ : The syllable Ka becomes the multitudes of stars and constellations encircling in many layers. Again, in the corresponding direction and position, conceive the lotus of the Buddha. Those sixteen parts all become the orb of the moon.

Having contemplated thus, again within the self-pure seed above, conceive the appearance.

+ : The syllable Hūṃ, complete with light at its most intense; within that light there appears a great mass of fire blazing and shining resplendently.

One should contemplate one's own body: from within the moon-orb of wisdom there arises the mind of awakening (bodhicitta). And from this there arises the moon-orb of vajra wisdom. One should know that this moon-orb is none other than the vajra wisdom manifesting throughout the world. The light of wisdom shines resplendently upon all forms and marks; therefore the verse says: If wisdom, then the moon appears.

When that vajra wisdom is accomplished, it gives birth to wisdom together with means. There is no simile for the mark of Nirvāṇa, and again it arises from wisdom. Within the vajra realm (vajra-dhātu), the Bodhisattva-Mahā-... contemplates together. The Samāpatti, subtle and sublime, profound and supreme, is like dense clouds spread out, its light appearing everywhere.

+ That Bodhisattva: his bodily form is blue in color, with eight arms and three faces. The central face is blue in color. The right face is yellow in color.

The left face is white in color. On the right: the first hand holds a sword. The second hand holds an arrow.

The third hand holds an iron hook. The fourth hand grasps the vajra. On the left: the first hand holds a wheel.

The second hand holds a bow. The third hand holds a silken cord. The fourth hand holds a ringing bell.

Yet that Bodhisattva is principle and wisdom conjoined together. All his courses of action accord with means. With all the marks of adornment, his head crowned with the diadem of Buddha Akṣobhya, he manifests a mark joyful and lovable.

He is seated in the cross-legged posture. Like the pure utpala flower, he is endowed with a hundred rings of the most excellent round light. Again, like the mark of Vajrasattva, his self-nature is great bliss, raining down amṛta upon all places everywhere.

The body of this Bodhisattva is none other than the body of the Tathāgata, born forth from the wisdom of means. Therefore the verse says: Like the moon in water.

The verse says "If": this is the meaning of "like," like the moon, the water. This is none other than emptiness. From within that dharma of emptiness the various dharmas arise. The place where they arise is precisely the nature that from the very beginning has no arising. Therefore the simile says: like the moon in water.

Thus, herein, if within the self-nature of the dharma-realm (dharma-dhātu) one clings and takes there to be nature, yet in truth it is without nature. Why is this so? The verse says: Present before one, yet nowhere existing.

Because all dharmas in this way are "without attainment," therefore within suchness (tathatā) there are objects that are made and realized, yet in truth there is no subject. If there is making, if there is realization, all are means for establishing the dharmas. Being identical with empty space, this bears witness to this meaning.

– The ninth verse says:

As wisdom attains its correspondence,

This is the mark of empty space;

Therefore, what wisdom cognizes

Is all like the mark of empty space.

+ Speaking of correspondence: one should know it is wisdom together with concentration, the two dharmas in correspondence. That place of correspondence is precisely the vajra. Because there is this dharma of correspondence, it is called the matter of correspondence. By reason of this correspondence, within what wisdom possesses, with respect to all dharmas, there is no grasped object and no dual mark; therein, by reason of the wisdom of means, there arises the body of the Tathāgata—not as previously stated, the self-nature of the aggregates, sense-bases, and elements (skandha-āyatana-dhātu) and of vain elaboration (prapañca). This meaning is wholly comprehensive.

Yet the body of the Tathāgata is unmoving, because it is formed by the self-nature of the dharma-realm, which from the very beginning has no arising. Why is this so? It is because the self-nature of the Tathāgata is freedom-from. This is precisely the natureless abiding, which cannot be set forth.

+ Naturelessness: it means that from the very beginning there is no arising, and therefore it is called naturelessness. For this reason, the verse says: Like the mark of empty space.

And how again is this? It is precisely the nature free from all vain elaboration, therefore like empty space, because the mark of that empty space is thus. Yet the mark of empty space must be understood as such, examined and known in accordance with principle.

+ Mark: its meaning is "to indicate."

Furthermore, one should know that within the self-nature of all dharmas there is no obstruction, and there is a place of functioning—that is, by reason of wisdom entering the mark of the mind, the mind and mental factors pertaining to the three realms are like the mark of empty space. It reveals that the ignorance of the cognized object accordingly manifests within the marks of the two worlds—the world of sentient beings and the world of the receptacle (vessel-world)—together with the various aggregates, sense-bases, and elements, the self-nature of vain elaboration.

This is precisely the cognized object, the sphere of wisdom. The sphere of this cognized object has a nature that is made; according to what it is bound to, it clearly cognizes the various "imagined" (parikalpita) spheres of that object. On account of this, here it is called the cognized object.

For this reason, the two—omniscience and the wisdom of omniscience—are both like empty space. One should contemplate thus. To gather together this meaning, the verse says "all." "All" is the meaning of completeness.

Complete in the lesser portion.

Here, excepted are the Śrāvakas, who joyfully wish to realize Nirvāṇa-with-remainder (sopadhiśeṣa-nirvāṇa). Although those persons realize the principle of the selflessness of the person (pudgala-nairātmya), they nonetheless take the matter of the grasped aggregates to be existent. Others realize the mark of liberation of Nirvāṇa-without-remainder (nirupadhiśeṣa-nirvāṇa); now here this too has been gathered in. As the Buddha has said, all kinds, all existences whatsoever, are empty. Therein, further excepted is the emptiness spoken of by one faction of the heterodox (tīrthika). For this reason, here one should know that in the world there is again not even a single minute dharma that can exist; all are like the mark of that empty space.

Called "like the mark of empty space": one should know it is precisely the self-nature of empty space, true and real, just so. These nine verses, having been thus expounded, are concluded; and further, in order to reveal the fruit of the seed of wisdom of the Bodhisattvas, the verse is therefore set forth in summary:

Reflecting in accordance with principle upon that true nature,

All those natures have no place to rest;

The supreme aspiration—the mind of awakening (bodhicitta)—that is present,

Adorned with great wisdom, should thereby be attained.

THE END — FASCICLE 2