金剛般若波羅蜜經論

Nothing surpasses the Dharma that gives birth to Buddhahood;

Revealing the Dharma realm, it is supreme.

Adamantine and difficult to destroy, its words and meaning accord;

Yet none among all the noble ones can penetrate it.

This concise Vajra Prajnaparamita,

By such a title, displays its mighty power.

The wise have expounded its teaching and meaning;

Having heard it, they in turn explain it for us.

I take refuge in all the Awakened Ones

And bow with an upright mind before them all.

I shall diligently establish its meaning,

Explaining it in succession for myself and others.

– The Treatise states: Once the seven kinds of statements of meaning have been established, this Prajnaparamita is thereby established. The seven statements of meaning are:

1. The lineage remains unbroken.

2. The arising of the mode of practice.

3. The presentation of the abiding places of practice.

4. Counteraction.

5. Freedom from error.

6. Grounds.

7. Establishment of the name.

Because these seven meanings are established from within the Prajnaparamita Sutra, they are called statements of meaning.

Here, the first six statements of meaning reveal what bodhisattvas ultimately accomplish. The seventh statement of meaning reveals the establishment of this Dharma gate. This should be understood. This Prajnaparamita circulates throughout the world so that the Buddha lineage may remain unbroken. At the very beginning of the sutra, the Elder Subhuti addressed the Buddha: “How rare, O Blessed One! The Tathagata, the Arhat, the Perfectly and Completely Awakened One, has skillfully protected and kept the bodhisattvas in mind and has skillfully entrusted the bodhisattvas,” and so forth. (The lineage remains unbroken.)

– The second statement of meaning: The arising of the mode of practice

As the sutra says: “How should a bodhisattva within the Great Vehicle give rise to the mind that seeks the attainment of unsurpassed bodhi?” and so forth.

– The third statement of meaning: The presentation of the abiding places of practice

This means presenting the abiding places of the mode of practice that has arisen. Here there are eighteen kinds, which should be known:

1. Generating the mind. As the sutra says: “Bodhisattvas should give rise to such a mind with regard to all existing sentient beings,” and so forth.

2. Practice corresponding to the paramitas. As the sutra states: “They should practice giving without abiding in any object,” and so forth.

3. The aspiration to attain the form body. As the sutra says: “Subhuti, what do you think? Can the Tathagata be seen by means of the perfection of marks?” and so forth.

4. The aspiration to attain the Dharma body. The sutra says: “Subhuti addressed the Buddha: ‘Blessed One, if in a future age there are sentient beings,’” and so forth.

5. Not becoming arrogant upon attaining a supreme Dharma in the cultivation of the path. The sutra says: “Can a stream-enterer give rise to this thought?” and so forth.

6. Not being separated from a time when a Buddha appears in the world. The sutra states: “What do you think? Long ago, when the Tathagata was at the dwelling place of Buddha Dipankara,” and so forth.

7. The vow to purify a Buddha-land. The sutra says: “Subhuti, if a bodhisattva were to say, ‘I have adorned a Buddha-land,’” and so forth.

8. Bringing sentient beings to maturity. The sutra states: “Subhuti, suppose there were a person whose body was like Sumeru, king of mountains,” and so forth.

9. Remaining far removed from following the distracted paths of non-Buddhist doctrines. The sutra says: “Subhuti, what do you think? Consider all the grains of sand in the Ganges River,” and so forth.

10. With regard to the form body and the bodies of sentient beings, taking up what accords with contemplation and clarifying the corresponding practice. The sutra states: “Subhuti, what do you think? Consider all the motes of dust in the trichiliocosm,” and so forth.

11. Making offerings to and attending upon the Tathagata. The sutra says: “Subhuti, what do you think? Can the Tathagata be seen by means of the thirty-two marks of a great person?” and so forth.

12. Remaining far removed from every kind of material gain and from the afflictions of oppression, weariness, and deprivation that prevent diligence from arising and cause regression. The sutra states: “Subhuti, if good men or good women were to give up bodies as numerous as the sands of the Ganges,” and so forth.

13. Patiently enduring suffering. The sutra states: “The Tathagata has spoken of the Paramita of Patience,” and so forth.

14. Being free from attachment to the taste of tranquility. The sutra says: “Subhuti, if good men or good women are able to receive, uphold, read, recite, and cultivate this Dharma gate,” and so forth.

15. At the time of realizing the path, remaining free from agitated delight. The sutra says: “Blessed One, how should a bodhisattva generate the mind that seeks the attainment of unsurpassed bodhi?” and so forth.

16. Seeking instruction and transmission. The sutra says: “What do you think? When the Tathagata was at the dwelling place of Buddha Dipankara, was there any Dharma by which he attained unsurpassed bodhi?” and so forth.

17. Realizing the path. The sutra states: “Suppose there were a person whose body was wondrous and immense,” and so forth.

18. Seeking to attain the Buddha ground. The sutra says: “Subhuti, if a bodhisattva were to say, ‘I have adorned the Buddha-land,’ then that person would not be called a bodhisattva,” and so forth.

These abiding places may also be summarized completely in eight categories:

1. The encompassing abiding place.

2. The abiding place of purified paramitas.

3. The abiding place of aspiration.

4. The abiding place of freedom from obstacles.

5. The abiding place of the purified mind.

6. The ultimate abiding place.

7. The vast abiding place.

8. The profound and subtle abiding place.

Here:

The encompassing abiding place means generating the mind.

The abiding place of purified paramitas is practice corresponding to the paramitas.

The abiding place of aspiration is the aspiration to attain the form body and the Dharma body.

The abiding place of freedom from obstacles comprises the remaining twelve kinds.

The abiding place of the purified mind is realization of the path.

The ultimate abiding place is the higher aspiration for the Buddha ground.

The vast abiding place and the profound and subtle abiding place pervade all abiding places.

Within the first abiding place, the statement that bodhisattvas should give rise to such a mind with regard to all existing sentient beings expresses vastness.

Again, the statement that if a bodhisattva has the notion of a sentient being, and so forth, expresses profundity and subtlety.

Within the second abiding place, the statement that a bodhisattva should practice giving without abiding in any object, and so forth, expresses profundity and subtlety. The further statement that the resulting accumulation of merit is immeasurable, and so forth, expresses vastness.

Likewise, within all the remaining abiding places, vastness and profundity and subtlety should be understood according to what corresponds to each.

– The abiding places have now been explained. The fourth statement of meaning: Counteraction

When this mode of practice corresponds in this way and one practices within the abiding places, it should be known that there are two kinds of counteraction:

1. Wrong practice.

2. Right practice together with views.

Here, “views” means conceptual discrimination.

Within the first abiding place, the statement that a bodhisattva should give rise to such a mind with regard to existing sentient beings counteracts wrong practice, because giving rise to such a mind constitutes the bodhisattva’s wrong practice. The further statement that if a bodhisattva has the notion of a sentient being, and so forth, counteracts right practice together with views. The bodhisattva should also eliminate this discriminative attachment, namely: “I should liberate sentient beings and lead them to deliverance.”

Within the second abiding place, the statement that one should practice giving counteracts wrong practice, because failing to practice giving is the bodhisattva’s wrong practice.

The further statement concerning abiding in an object, and so forth, counteracts right practice together with views. The bodhisattva should also eliminate this discriminative attachment, namely: “I should practice giving.”

– The fifth statement of meaning: Freedom from error

This means being free from the two extremes. What are the two extremes? They are the extreme of superimposition and the extreme of denigration.

To conceptually apprehend an intrinsic nature in a dharma corresponding to its verbal designation is the extreme of superimposition. To apprehend as sheer nonexistence the reality of the selflessness of dharmas is the extreme of denigration.

Here, the statement, “Blessed One, if an accumulation of merit is not an accumulation of merit,” and so forth, is intended to prevent the extreme of superimposition, because that accumulation of merit has no intrinsic nature established by conceptual discrimination. The further statement, “Therefore the Tathagata calls it an accumulation of merit,” is intended to prevent the extreme of denigration. Although that accumulation of merit has no intrinsic nature corresponding to its verbal designation, there is nevertheless a reality that can be expressed; hence the Tathagata speaks of an accumulation of merit. This is what is revealed here.

“Subhuti, the Buddha-Dharma spoken of as Buddha-Dharma is declared by the Tathagata to be not Buddha-Dharma.” This is intended to prevent the extreme of superimposition.

“Therefore it is called Buddha-Dharma.” This prevents the extreme of denigration.

Here, “the Tathagata declares it to be not Buddha-Dharma” reveals the meaning of freedom from error.

“Therefore it is called Buddha-Dharma” reveals the meaning of correspondence.

What does “corresponding” mean? If the Buddha-Dharma, as spoken of, possessed an inherent nature, the Tathagata would not call it the Buddha-Dharma. Because, even though it is not spoken, it is nevertheless known in itself, it therefore has no inherent nature. For this reason, in accordance with truth, the Tathagata speaks of it and calls it the Buddha-Dharma.

Thus, in all instances, the distinctive meaning and the corresponding meaning have been revealed. This should be understood.

Furthermore, “Buddha-Dharma” encompasses the paramitas and the factors conducive to bodhi, such as the foundations of mindfulness and so forth. It should be understood that because bodhisattvas are free from those two extremes, they no longer incur faults with respect to their respective antidotes. This is called freedom from fault.

– The sixth phrase of meaning: Indicating the grounds

These grounds are of three kinds:

1. The ground of the practice of faith.

2. The ground of the purified mind.

3. The ground of the Tathagata.

Among these:

The preceding sixteen bases reveal the ground of the practice of faith.

The abiding place of realizing the path is the ground of the purified mind.

The abiding place of seeking to attain Buddhahood is the ground of the Tathagata.

– The seventh phrase of meaning: Establishing the name

It is called “the vajra that can cut”: This name has two aspects of meaning, which should be understood, as when it is said, “a practice that enters right view” and “a practice that enters wrong view.”

Vajra means subtle and adamantine. “Subtle” means that it is the cause of wisdom. “Adamantine” means that it cannot be destroyed.

“That which can cut” refers to what is cut off through hearing, reflection, and cultivation within the Prajnaparamita: it cuts as a vajra cuts whatever it encounters. Therefore it is called “the vajra that can cut.”

Moreover, when the shape of a vajra is drawn, it is broad at the beginning and the end but narrow in the middle. Likewise, within the Prajnaparamita, the narrow portion is the ground of the purified mind, while the broad portions at the beginning and the end are the ground of the practice of faith and the ground of the Tathagata. This reveals the distinctive meaning.

Those five phrases of meaning increasingly depend upon those above them; it should be understood that all of them depend upon the grounds.

– The Sutra states: “Thus have I heard: At one time, the Bhagavat was dwelling in Jeta Grove, in Anathapindada’s Park, at the city of Sravasti, together with a complete assembly of one thousand two hundred and fifty great bhiksus.

At that time, as the hour for the meal approached, the Blessed One donned his robe, took up his bowl, and entered the great city of Sravasti, going from house to house in order to seek alms. Having finished seeking alms, the Blessed One returned to his dwelling place to take his meal. When he had finished eating, the Blessed One put away his robe and bowl, washed his feet, spread out his sitting mat, sat cross-legged, established right mindfulness, and remained unmoving.

At this time, the bhiksus together approached the Buddha, reverently bowed their heads at the Buddha’s feet, circumambulated the Buddha three times to the right, and then withdrew to sit to one side.

Then the Venerable Subhuti, in the midst of the great assembly, rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms reverently toward the Buddha, and addressed him: ‘Rare indeed, O Blessed One! The Tathagata, the Worthy One, the Perfectly and Completely Enlightened One, skillfully protects and keeps the bodhisattvas in mind and skillfully entrusts the bodhisattvas.’”

– The Treatise states: The continuous body of the Sutra and its phrases of meaning will now be explained.

Why did the Blessed One assume the deportment of a tranquil person and sit down? It was to reveal that only a tranquil person can awaken to the Dharma and expound it. Therefore, the Sutra states: “He skillfully embraces and sustains the foremost great bodhisattvas.” This means that, when the Buddha attained perfect enlightenment and turned the Dharma wheel, the bodhisattvas who had matured were established by means of five meanings corresponding to the bodhisattva Dharma. Bodhisattvas possess seven kinds of greatness:

Here, because they are great beings, they are called mahasattvas.

What are the seven kinds of greatness? They are:

1. Greatness of Dharma.

2. Greatness of mind.

3. Greatness of faithful understanding.

4. Greatness of purified mind.

5. Greatness of provisions.

6. Greatness of time.

7. Greatness of fruition.

These are as explained in the Bodhisattva Bhumi section.

Within the abiding place of the bodhisattvas, what is skillful embracing and sustaining? What is foremost? Correspondence with benefit and well-being is skillful embracing and sustaining. “Foremost” is of six kinds, which should be understood:

1. Time.

2. Distinction.

3. Sublimity.

4. Firmness.

5. Universal manifestation.

6. Distinctive characteristic.

What is time? It refers to the present and the future. That the bodhisattvas are skillfully embraced and sustained in a manner corresponding to well-being pertains to the present. Benefit pertains to the future.

What is distinction? It is the distinction in skillful embracing and sustaining between worldly samadhis and supramundane noble ones, such as sravakas and pratyekabuddhas.

What is sublimity? It means that this skillful embracing and sustaining is unsurpassed.

What is firmness? It means ultimate and final.

What is universal manifestation? It is naturally and skillfully embracing and sustaining oneself and others.

What is distinctive characteristic? It means that among bodhisattvas who are not yet purified, skillful embracing and sustaining is supreme.

The Sutra speaks of “foremost entrustment”: This means that, at the time of the Buddha’s parinirvana, the bodhisattvas who had been skillfully embraced and sustained were likewise established by means of those five meanings.

What is foremost entrustment? It has six causes and conditions:

1. The place of entry.

2. Attaining such a Dharma.

3. Transmitting the teaching.

4. Freedom from fault.

5. Compassion.

6. Reverence.

What is the place of entry? It is to be skillfully entrusted at the dwelling place of a spiritual friend.

What is attaining such a Dharma? It means that bodhisattvas who have been skillfully embraced and sustained likewise skillfully embrace and sustain such a Dharma in relation to others.

What is transmitting the teaching? It means that they should skillfully embrace and sustain other bodhisattvas. This is called transmitting the teaching.

The latter three, in their respective order, may be understood as freedom from fault, compassion, and reverence.

These two—skillful embracing and sustaining, and entrustment—reveal the first phrase of meaning: The lineage is not interrupted.

– The Sutra states: “Blessed One! When bodhisattvas within the Great Vehicle give rise to the mind of bodhi and seek the fruit of unsurpassed perfect enlightenment, how should they abide, how should they practice, and how should they subdue their minds?

At that time, the Buddha said to the Venerable Subhuti: ‘Excellent! Excellent, Subhuti! Just as you have said, the Tathagata skillfully protects and keeps the bodhisattvas in mind and skillfully entrusts the bodhisattvas. You should now listen attentively, and I shall explain it for you. When bodhisattvas within the Great Vehicle give rise to the mind of bodhi and seek the fruit of unsurpassed perfect enlightenment, they should thus abide, thus practice, and thus subdue their minds.’

The Venerable Subhuti said: ‘Blessed One! I earnestly wish to hear.’”

– The Treatise states: From this point onward is the second phrase of meaning: Giving rise to the characteristics of practice. Why did the Elder Subhuti pose this question? There are six causes and conditions:

1. To eliminate doubts.

2. To give rise to faithful understanding.

3. To enter the profound meaning.

4. To attain non-retrogression.

5. To engender joy.

6. To cause the true Dharma to abide for a long time. This is also the Prajnaparamita causing the lineage of the Buddhas not to be interrupted.

How does this cause the lineage of the Buddhas not to be interrupted? If there are those who have doubts, their doubts are thereby eliminated. Bodhisattvas who delight in merit but whose minds are not yet mature hear that there is abundant merit and therefore give rise to faithful understanding of the Prajnaparamita. Those whose minds have matured enter the profound meaning. Those who have attained freedom from being slighted, because they earnestly uphold and cultivate it and possess abundant merit, no longer retrogress. Those who have attained favorable embracing and sustaining, together with a purified mind, enter the Dharma themselves, see it, and engender joy; they are able to cause the teaching of the Great Vehicle to abide for a long time in future ages.

In brief, those who doubt are enabled to see clearly. Bodhisattvas who delight in merit, as well as those who have matured, are embraced and accepted. Those who have attained freedom from being slighted strive onward from one thought to the next. Those who have attained a purified mind are caused to rejoice.

The Sutra states: “How should they abide?” This means aspiration and resolve. “How should they practice?” means correspondence with samadhi. “How should they subdue their minds?” means bringing distraction under control.

Here, aspiration means presently seeking. Resolve means giving rise to a mindful intention directed toward what is sought.

Correspondence with samadhi means the samadhi of non-discrimination.

Subduing distraction: If that rightly concentrated mind becomes distracted, it is restrained and caused to return to abiding.

The first sentence reveals the path of gathering in. The second sentence reveals the accomplishment of the path. The third sentence reveals the faultless path.

Why is there inquiry only concerning the initiation of the practice of the bodhisattva vehicle? Because the three kinds of bodhi differ. Because he asked well, the Elder Subhuti deserved to be praised: “Excellent!”

– The sutra states: “The Buddha said to Subhuti: Bodhisattvas should give rise to the following mind: All existing sentient beings belonging to the various classes—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor not possessing perception—all those realms of sentient beings I shall cause to enter nirvana without remainder and attain liberation. Although I thus guide immeasurable and boundless sentient beings to liberation, in truth no sentient being is brought to cessation. Why is this? Subhuti, if a bodhisattva still retains the characteristic of a sentient being, then he is not a bodhisattva. Why is this? Subhuti, if a bodhisattva still gives rise to the characteristic of a sentient being, the characteristic of a person, or the characteristic of a living being, then he is not called a bodhisattva.”

– The treatise states: From here onward is the third Section of Meaning: the presentation of the abiding places of practice. Through the end of the sutra there are eighteen divisions, as fully explained above.

Here, the first abiding place clarifies the generation of the mind of awakening.

The sutra states: “All existing sentient beings belonging to the various classes”: This expresses their general characteristic.

“Whether born from eggs,” and so forth: This expresses their distinctions.

Furthermore, it should be understood that there are distinctions in the mode of birth, the basis of dependence, and the realm within which they are included.

“Born from eggs” through “born by transformation”: This expresses distinctions in the mode of birth.

“Whether possessing form or formless”: This expresses distinctions in the basis of dependence.

“Whether possessing perception, without perception, or neither possessing perception nor not possessing perception”: This expresses distinctions in the realm within which they are included.

“The existing realms of sentient beings belonging to sentient beings”: This means that the various kinds of perception described above abide within the realm of sentient beings, which the Buddha established and expounded.

“I shall cause them all to enter nirvana without remainder”: Why is this vow not unattainable in meaning? Because they are included among living beings, there is no fault. Since all are living beings, the various classes of birth described—such as those born from eggs and so forth—are all included within the scope of the vow. Yet those born from eggs or moisture that are without perception, or neither possessing perception nor not possessing perception, cannot do so. How, then, can all sentient beings be caused to enter nirvana? There are three causes and conditions:

1. Those born in a place of difficulty: They are enabled to attain the proper time.

2. Those born in a place free from difficulty: If they are not yet matured, they are caused to mature.

3. Those already matured are caused to attain liberation.

Why does it speak of the realm of nirvana without remainder rather than simply speaking of nirvana? If it did so, it would be no different from the expedient nirvana taught by the Blessed One, such as the first dhyana and so forth. Those persons attain it by their own strength and fortitude, even without a Buddha, yet it is not ultimate.

Why does it not speak of the realm of nirvana with remainder? Because that common fruit is regarded by them as arising from past karma. Furthermore, they encounter a Buddha who expounds the teaching and thereby attain the fruit. Moreover, a body that is not entirely suffering constitutes a remainder. Thus, nirvana and nirvana with remainder are fruits of personal strength and fortitude and are common fruits; they are neither the ultimate fruit nor the complete fruit. Therefore, the text speaks of nirvana without remainder.

“After immeasurable sentient beings have thus entered nirvana”: This reveals that each of the classes of birth, such as those born from eggs and so forth, is immeasurable.

“No sentient being attains nirvana”: What does this mean? The nirvana personally realized by a bodhisattva is not different from sentient beings. Why? Because if a bodhisattva has the characteristic of a sentient being, then he is not a bodhisattva. Again, what does this mean?

If, with regard to sentient beings, a bodhisattva allows a perception of difference to arise, rather than a perception of their essential nature, he is not called a bodhisattva. Why? Because if a bodhisattva gives rise to the perception of a sentient being, the perception of a person, or the perception of a living being, then he is not called a bodhisattva. Again, what does this mean?

If, through affliction, one grasps the perceptions of a sentient being, a lifespan, and a person as arising together, then the perception of a self is present, together with the perception of sentient beings arising among sentient beings. In this case, such perceptions do not arise in the bodhisattva because he has severed the view of self. Thus, regarding his own activity—the activity of the five skandhas—he realizes the characteristic of equality and thereby gains faithful understanding of the equality of self and others. That bodhisattva does not grasp the views of a sentient being, a lifespan, or a person. This is the meaning expressed.

Furthermore, the sutra states: “Bodhisattvas should give rise to the following mind”: This reveals that bodhisattvas should abide in this manner, corresponding with aspiration.

“If a bodhisattva has the characteristic of a sentient being, then he is not a bodhisattva”: This reveals that one should practice in this manner, corresponding with the time of samadhi.

“If a bodhisattva gives rise to the characteristic of a sentient being, the characteristic of a person, or the characteristic of a living being, then he is not called a bodhisattva”: This reveals that one should subdue the mind in this manner, corresponding with the time of gathering in distraction. When a bodhisattva practicing in correspondence with samadhi becomes distracted, the perception of sentient beings does not arise in conjunction with it, as though abiding together within that realm.

Therefore, no sentient being attains nirvana. This accomplishes that aspiration. Gathering in the various abiding places is supreme.

When one practices that corresponding mode of practice within the other abiding places, one relies upon aspiration and will certainly attain realization. The meaning of this aspiration will not be explained again.

– The sutra states: “Furthermore, Subhuti, a bodhisattva should practice giving without abiding in any object. He should practice giving without abiding anywhere. He should not abide in form when giving. He should not abide in sound, odor, taste, touch, or dharmas when giving. Subhuti, a bodhisattva should give in this manner, without abiding in the perception of characteristics. Why? Because if a bodhisattva gives without abiding in characteristics, his accumulation of merit cannot be measured.

“Subhuti, what do you think? Can the extent of space in the east be measured?” Subhuti replied: “It cannot, O Blessed One!” The Buddha said: “So it is! Subhuti, can the extent of space in the south, west, and north, in the four intermediate directions, and in the two directions above and below be measured?” Subhuti replied: “It cannot, O Blessed One!” The Buddha said: “So it is! So it is! Subhuti, the accumulation of merit of a bodhisattva who gives without abiding in characteristics is likewise immeasurable.”

The Buddha again said to Subhuti: “A bodhisattva should practice giving only in this manner.”

– The treatise states: From this passage onward is the second abiding place: the explanation of practice corresponding with the paramitas. From here onward, throughout the remaining abiding places, it should be understood that five aspects are explained according to their respective correspondences:

1. Reliance upon meaning.

2. Explanation of characteristics.

3. Gathering in.

4. Establishment.

5. Manifestation.

The abiding place of the antidote is reliance upon meaning. That very abiding place is the explanation of characteristics. Aspiration is gathering in. The abiding place of ultimate meaning is establishment. Correspondence with samadhi and the gathering in of the distracted mind are manifestation.

Within the abiding place of the purity of the paramitas, the sutra states: “A bodhisattva should practice giving without abiding in any object”: This is reliance upon meaning, revealing the antidote to attachment to an abiding place.

The sutra states: “He should practice giving”: This is the explanation of characteristics.

Those six paramitas are included within the essential nature of all giving. Giving is of three kinds:

1. Giving of material necessities (material giving): This is the paramita of giving.

2. Giving of fearlessness: This is the paramita of moral discipline and the paramita of patience.

3. Dharma giving: This consists of the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom.

If one who has received the Dharma is not diligent, then when undertaking to expound the Dharma, one will become weary and be unable to teach it. If one lacks meditative concentration, one will become attached to reverence and offerings and will also be unable to endure the afflictions of cold and heat; thus one will expound the Dharma with a defiled mind. If one lacks wisdom, one will expound the Dharma erroneously and commit many faults. By always remaining united with these three—diligence, meditative concentration, and wisdom—one can accomplish Dharma giving.

These paramitas have two kinds of fruit: future and present.

The future fruit: Through the Perfection of Giving, one obtains great meritorious reward. Through the Perfection of Moral Discipline, one obtains a perfectly endowed body, like those of Sakra and Brahma. Through the Perfection of Patience, one obtains the support of many friends and a large retinue. Through the Perfection of Diligence, one obtains various rewards without interruption. Through the Perfection of Meditation, one obtains a body by birth that cannot be harmed. Through the Perfection of Wisdom, one obtains strong and keen faculties and abundant joy, and is always at ease within the great assembly.

The present fruit: One obtains all reverence and offerings, as well as nirvana in this very life.

Here, if a bodhisattva practices giving in pursuit of future fruit, this is giving while abiding in a thing, since the object given is subsequently obtained again as its fruit. Therefore, the sutra says: One should practice giving without abiding in a thing.

If one practices giving in pursuit of future fruits such as those of moral discipline and so forth, this is giving while having an abiding place. Therefore, the sutra says: One should practice giving without any abiding place. The fruits of moral discipline are exceedingly numerous and cannot be individually distinguished; therefore, they are collectively called an abiding place.

If one practices giving in pursuit of the present fruit of receiving reverence and offerings, this is giving while abiding in form, sound, scent, taste, and touch. Therefore, the sutra says: One should not abide in form and so forth.

If one practices giving in pursuit of nirvana in this very life, this is giving while abiding in dharmas. Therefore, the sutra says: One should practice giving without abiding in dharmas.

Furthermore, the sutra says: “One should practice giving.” This speaks of embracing giving through aspiration.

The sutra says: “Practice giving without abiding.” This non-abiding establishes the ultimate truth. Here, because of non-abiding, things are revealed as they truly exist in the ultimate truth, for their true mode of existence is non-abiding in objects and so forth.

The sutra states: “A bodhisattva should practice giving in this manner, without abiding in characteristics or conceptions.” This is a manifestation of corresponding with samadhi and gathering in the distracted mind: during those two times, one does not abide in characteristics or conceptions.

Having thus established non-abiding, some bodhisattvas, because they are attached to merit, may be unable to accept it. To enable those bodhisattvas to strive to accept it, the Blessed One revealed that when giving is practiced without abiding in characteristics, the accumulation of merit is as immeasurably vast as space. There are three reasons:

1. It is manifest throughout all places. That is, merit arises amid characteristics of abiding and non-abiding.

2. It is all-pervasive, lofty, vast, and excellent.

3. It is inexhaustible, being ultimately without end.

– The sutra states: “Subhuti! What do you think? Can the Tathagata be seen by means of the perfection of characteristics?” Venerable Subhuti replied: “No, Blessed One! The Tathagata cannot be seen by means of the perfection of characteristics. Why? Because the Tathagata has said that characteristics are precisely non-characteristics—that is, false and illusory.” The Buddha said to Subhuti: “All characteristics whatsoever are false assertions. If one sees that characteristics are non-characteristics, then there is no false assertion. When one sees in this way that characteristics are non-characteristics, one sees the Tathagata.”

– The Treatise states: From here onward is the third abiding place: the wish to attain the form body.

The sutra says: “Subhuti! What do you think? Can the Tathagata be seen by means of the perfection of characteristics?” This is based upon the meaning. It reveals how the conceit concerning the Tathagata’s form body should be counteracted.

The sutra says: “The perfection of characteristics.” This speaks of characteristics and reveals the Tathagata’s form body.

The Elder Subhuti said that this was not so: This completes the meaning.

The Blessed One said: “Subhuti! All characteristics whatsoever are false assertions.” This reveals the aspiration. Such meaning should be embraced, and this also establishes the ultimate truth. In the ultimate truth, the perfection of characteristics is false and illusory, while the non-perfection of characteristics is not false or illusory. The sutra states: “When one sees in this way that characteristics are non-characteristics, one sees the Tathagata.” This is manifestation. That is, it corresponds with samadhi while at the same time gathering in the distracted mind. Within those characteristics, seeing their non-characteristic nature is seeing.

– The sutra states: “Subhuti addressed the Buddha: ‘Blessed One! If, in the final age of the future, there are sentient beings who hear the passages and phrases of such a sutra, will they give rise to the characteristic of reality?’

“The Buddha said to Subhuti: ‘Do not speak in this way! Do not say: “If, in the final age of the future, there are sentient beings who hear the passages and phrases of such a sutra, will they give rise to the characteristic of reality?”’ The Buddha further said to Venerable Subhuti: ‘In the final age of the future, when the true Dharma is about to perish, there will be great bodhisattvas who maintain moral discipline, cultivate merit, and possess wisdom.

Regarding the passages and phrases of this sutra, they will be able to give rise to a mind of faith and regard them as true. You should know that these great bodhisattvas will not have cultivated, made offerings, and planted roots of virtue at the abodes of merely one Buddha, two Buddhas, three, four, or five Buddhas. Rather, they will have cultivated at the abodes of innumerable thousands and myriads of Buddhas, made offerings to innumerable hundreds of thousands and myriads of Buddhas, and planted roots of virtue.

Upon hearing this sutra, they will be able to give rise to pure faith for even a single thought-moment. Subhuti! The Tathagata knows all these sentient beings.

The Tathagata clearly sees all these sentient beings. Subhuti! These bodhisattvas produce such immeasurable accumulations of merit and receive such immeasurable merit.

Why? Because these bodhisattvas no longer possess the characteristic of a self, the characteristic of a sentient being, the characteristic of a person, or the characteristic of one who lives. Subhuti!

These bodhisattvas have no characteristic of dharmas, yet neither are they without the characteristic of dharmas; they have no characteristics, yet neither are they without characteristics. Why? Subhuti!

Because if these bodhisattvas grasp the characteristic of dharmas, they are attached to a self, a person, a sentient being, and one who lives. Subhuti! If these bodhisattvas possess the characteristic of dharmas, they grasp the characteristic of a self, the characteristic of a person, the characteristic of a sentient being, and the characteristic of one who lives.

Why? Because one should neither grasp dharmas nor grasp non-dharmas. For this reason, the Tathagata often says: “The Dharma teaching is like a raft.

Even dharmas should be relinquished, how much more so non-dharmas.”’

– The Treatise states: From here onward is the fourth abiding place: the wish to attain the Dharma body. Here, there are two kinds of Dharma body:

1. The Dharma body of verbal teaching.

2. The Dharma body of realization.

Because of the wish to attain the Dharma body of verbal teaching, the sutra states: “Blessed One! If, in the final age of the future, there are sentient beings who hear the passages and phrases of such a sutra,” and so forth.

Here, “the passages and phrases of the sutra” refers to the meanings that are present; this should be understood. What are the phrases? They are the seven kinds of meaningful phrases explained above.

The characteristic of reality is the non-erroneous conception of meaning. This should be understood. If one grasps meaning according to verbal expressions, that is not the characteristic of reality. The Elder Subhuti gave rise to the thought that in the future age there would be no one who would give rise to the characteristic of reality. To prevent this view, the Blessed One said that there would be a time when the true Dharma was about to perish, meaning that the practice would gradually disappear. It should be understood that, immediately thereafter, the Blessed One revealed five things for the sake of this meaning:

1. Revealing cultivation and practice.

2. Revealing the accumulation of causes.

3. Revealing acceptance by a spiritual friend.

4. Revealing the preservation of corresponding merit.

5. Revealing that a true perception of the true characteristic will be attained.

The sutra says: “There are those who uphold the precepts and cultivate merit and wisdom.” These are the three trainings, such as morality, the higher trainings, and so forth. This reveals the merit of cultivation and practice, beginning with such virtues as having few desires and continuing through right concentration and so forth.

The sutra says: “Having made offerings to immeasurable hundreds of thousands of Buddhas,” up to “single-minded, pure faith,” and so forth. This reveals the accumulation of causes. If even single-minded, pure faith can yield such a result, how much more so the arising of true perception.

The sutra says: “The Tathagata knows and sees all these sentient beings.” This reveals that they have been accepted by a spiritual friend.

“Knows” means knowing the body designated by name.

“Sees” means clearly seeing the physical body. That is, throughout all activities of moving and abiding that have been performed, he knows the mind and clearly sees its basis.

The sutra says: “They generate and acquire an immeasurable accumulation of merit.” This reveals the preservation of merit.

“Generate” refers to the time when merit is arising.

“Acquire” refers to the time when that merit ceases and its seeds are preserved.

The sutra says: “Those bodhisattvas no longer have the perception of a self or the perception of a sentient being,” up to: “If bodhisattvas have a perception of dharmas, they are attached to the characteristics of a self, a person, a sentient being, and a living being.” This reveals true perception, which counteracts five kinds of erroneous grasping. What are the five kinds of erroneous grasping? They are:

1. That of non-Buddhist practitioners.

2. That of ordinary beings and sravakas within the inner Dharma.

3. That of bodhisattvas possessed of overweening pride.

4. Worldly concentration accompanied by perception.

5. Concentration without perception.

The first kind operates together with perceptions such as that of a self.

The second kind operates together with the characteristic of dharmas.

The third kind operates together with impure perception. Here there is also grasping at dharmas. “Grasping at dharmas” means grasping at the emptiness of dharmas.

The fourth kind operates together with perception.

The fifth kind operates together with non-perception.

Those bodhisattvas do not operate together with any of these five kinds.

Here it is clearly revealed that there is morality, continuing through the generation of an immeasurable accumulation of merit. The sutra says: “Why?” Here the question is: Within erroneous grasping, do only the perception of dharmas and the perception of non-dharmas operate together, rather than perceptions such as that of a self? It is because the perception of a self and its basis do not operate together.

Yet because the latent tendency toward the perception of a self has not been eliminated, there remains grasping at a self. Therefore, the sutra says: “If these bodhisattvas grasp at the perception of dharmas, they are attached to grasping at a self and so forth.” If there is no perception of dharmas operating together, but there is a perception of non-dharmas operating together, then there is grasping at a self. The other meanings concerning this operation together with the perception of a self have not yet been explained.

The sutra says: “If those bodhisattvas have the characteristic of dharmas, they are attached to a self and so forth.” Here, grasping at the continuity of one’s own being is the perception of a self. That which is grasped as belonging to the self is the perception of a sentient being. The grasping that the self abides for the duration of its lifespan is the perception of a living being. Successively grasping at other courses of existence is the perception of a person. It should be understood that the statement here that true perception will arise is based on this meaning and reveals the counteraction of untrue perception.

The statement that it has been set forth in the words and phrases of this sutra concerns characteristic and reveals the verbal Dharma-body. It is said that true perception will arise; therefore, the vow preserves it.

“These bodhisattvas no longer operate together with the perception of a self” establishes the ultimate truth.

“Subhuti! One should not grasp at dharmas, nor should one grasp at non-dharmas” reveals this completely: whether in samadhi or when the mind is distracted, one should not grasp at dharmas. One makes no discrimination regarding either the essence of dharmas or the selflessness of dharmas.

Furthermore, the essential meaning of the verbal Dharma-body is as the sutra says: “For this reason, the Tathagata has often said that the Dharma teaching is like a raft. If one understands this, even dharmas should be relinquished, how much more so non-dharmas.”

“Even dharmas should be relinquished” means that true perception arises. “How much more so non-dharmas” means that they are logically untenable. In brief, this reveals that a bodhisattva who wishes to attain the verbal Dharma-body should not produce untrue perceptions.

– The sutra says: “Furthermore, the Buddha said to the Venerable Subhuti: ‘Subhuti! What do you think? Has the Tathagata attained the fruit of unsurpassed bodhi? Has the Tathagata taught any Dharma?’ Subhuti replied: ‘As I understand the meaning of what the Buddha has said, there is no fixed dharma by which the Tathagata attained the fruit of unsurpassed bodhi, nor is there any fixed dharma that the Tathagata can teach. Why? Because the Dharma taught by the Tathagata cannot be grasped and cannot be expressed; it is neither dharma nor non-dharma. Why? Because all noble ones are designated as noble ones by virtue of the unconditioned.’”

– The Treatise states: From this point onward, the attained Dharma-body is discussed. It is again of two kinds:

1. The wisdom characteristic of the Dharma-body.

2. The merit characteristic of the Dharma-body.

Because one wishes to attain the abiding place of the wisdom characteristic of the attained Dharma-body, the sutra says: “Subhuti! What do you think? Has the Tathagata attained the fruit of unsurpassed bodhi?” Based on the meaning, this inversely reveals the bodhi of perfect awakening that is apprehended.

Teaching the Dharma belongs to perfect awakening; therefore, the sutra says: “Is there a dharma by which the fruit of complete and perfect awakening can be expounded?” This concerns characteristic and reveals the attained Dharma-body; therefore, there is no fixed dharma.

The Elder Subhuti spoke in accordance with the Buddha’s intent. At the level of conventional truth, there is bodhi and there is attainment. These are both existent because they are preserved by the skillful means of aspiration. If understood according to the Blessed One’s intent, both are nonexistent. To reveal this, the sutra says: “As I understand the meaning of what the Blessed One has said,” and so forth.

Furthermore, the sutra says: “Why? Because the Dharma taught by the Tathagata cannot be grasped and cannot be expressed; it is neither dharma nor non-dharma.” This establishes the ultimate truth. Since the Dharma is spoken, it should be understood that bodhi is attained; therefore, the ultimate truth is established within the teaching of the Dharma.

Here, “cannot be grasped” refers to the time of listening. “Cannot be expressed” refers to the time of expounding. “Neither dharma” refers to the nature of discrimination. “Nor non-dharma” refers to the selflessness of dharmas.

The sutra says: “Why? Is it because, by virtue of the unconditioned, they are designated as noble ones?”

“The unconditioned” means non-discrimination; therefore, bodhisattvas who are still in training bear this designation. Within non-arising and non-creation, the Tathagata’s transformation of the basis—bodhi and nirvana—is called purity; therefore, the Tathagata, who is beyond training, having completed the training, bears this designation.

Here, the first meaning of the unconditioned—whether in samadhi or when subduing the distracted mind—has been fully revealed.

The second meaning is that the unconditioned is solely the ultimate truth, namely unsurpassed awakening.

From this point onward, all abiding places reveal that noble ones are so designated by virtue of the unconditioned. It should be understood that in the preceding abiding places, the designation “unconditioned” had not yet been discussed. Here, the discussion of the unconditioned within the fruit of complete and perfect awakening is concluded.

– The Sutra states: “Subhuti! What do you think? If someone were to fill the three-thousand-great-thousand world-system with the seven precious substances and give them in charity, would the merit attained by that good man or good woman who thus practiced giving be great?” Subhuti replied: “Very great, O World-Honored One! Very great, O Well-Gone One! Those good men and good women would attain exceedingly great merit. Why? Because, as the World-Honored One has said, that accumulation of merit is not an accumulation of merit; therefore, the Tathagata calls it an accumulation of merit.” The Buddha said: “Subhuti! If, moreover, someone receives and upholds this sutra, even so little as a single four-line verse, and expounds it to others, the merit attained by that person will surpass the former by an immeasurable and incalculable degree. Why? Subhuti! Because the Dharmas pertaining to the fruit of the unsurpassed bodhi of all Buddhas are all born from this sutra. All Buddhas, the Tathagatas, are born from this sutra.

Subhuti! What is called the Buddha-Dharma is not the Buddha-Dharma; therefore, it is called the Buddha-Dharma.”

– The Treatise states: From here onward, the meritorious characteristics of the Dharma-body are discussed. Because one seeks to attain the abiding place of the meritorious characteristics of the realized Dharma-body, the Sutra says: “What do you think? If someone were to fill the three-thousand-great-thousand world-system with the seven precious substances and practice giving,” and so forth. What does this reveal? It reveals that from that existing verbal Dharma-body there has arisen the meritorious characteristic of the Tathagata’s realized Dharma-body. In the case just described, even expounding a single four-line verse produces exceedingly great merit; how much more so, then, the existing meritorious characteristic of the Tathagata’s realized Dharma-body. For what reason can the exposition of such a four-line verse within the verbal Dharma-body produce so much merit? In order to establish this meaning, the Sutra says: “Why? Because the Tathagata and the fruit of unsurpassed bodhi are both born from this sutra.” Here, because the ten universally gathered Dharma practices of the Agamas are present, all Buddha-World-Honored Ones arise therefrom. Because this pertains to conventional truth, it is said that the Buddha is born, and thereby there is bodhi. Because these two exist together, they are called the Buddha-Dharma, on account of bodhi and the Buddha. Thus the Sutra says: “Subhuti! The Buddha-Dharma is not the Buddha-Dharma,” and so forth. Furthermore, the Sutra states: “The merit produced surpasses the former by immeasurable asamkhyeyas.” Based upon the meaning, this reveals the counteraction to the non-arising of merit.

Here, that merit refers to the characteristic, revealing the meritorious characteristic of the Dharma-body.

“Surpasses the former” reveals the aspiration that has been embraced.

The Sutra says: “World-Honored One! That accumulation of merit is not an accumulation of merit; therefore, the Tathagata calls it an accumulation of merit.” It also says: “Subhuti! The Buddha-Dharma—this Buddha-Dharma is not the Buddha-Dharma; therefore, it is called the Buddha-Dharma.” Because this accumulation of merit, together with the Buddha-Dharma, embraces the meritorious characteristics of the Tathagata, ultimate truth is established within the Dharma-body. Because it accords with the unconditioned, it receives this name; that is, the samadhi with which it corresponds, together with the subduing of the distracted mind, is no longer clearly manifested.

The words, “Exceedingly great, O Bhagavat! Very great, O Sugata!” reveal the gathering in of the mind and the retaining of the mind. Because one gathers in and retains one’s own mind, it is called receiving and upholding. “Expounding it to others” means explaining the phrases and their meanings. “Immeasurable” means surpassing all analogy. “Asamkhyeya” reveals the vastness of the number.

The Abiding Place of Aspiration has now been explained.

END — FASCICLE 1