大般若波羅蜜多經般若理趣分述讚 2

English (machine translation) 2

Language: English

2.1

Composed by Ji, Śramaṇa of Daci'en Monastery

2.2

The sūtra says: That Bhagavat was residing in the palace of the king of the Paranirmitavaśavartin Heaven at the summit of the desire realm.

The commentary states: Next below is the fourth [section], explaining the place where the teaching was spoken. Within the nirmāṇa land, four excellences are briefly displayed to show the supremacy of the sūtra, and by bringing up the supreme place of transformation, it is expressed that the lands of the saṃbhogakāya and dharmakāya also contain real virtues. First is the excellence of the exalted place, because it is in the Palace of Paranirmitavaśavartin, the highest heaven of desire. Second is the excellence of shared dwelling, because all Buddhas have traveled to this palace of the great treasury of jewels. Third is the excellence of magnificent adornment, because priceless maṇi jewels embellish the multitude of gems. Fourth is the excellence of cherished esteem, because it is rejoiced in by the worthy, noble ones, gods, and ṛṣis. This text constitutes the first: the excellence of the exalted place.

"The Bhagavat" designates the master of the teaching, that is, the person who is able to abide. "Abiding" has the meaning of relying on and residing in. "Desire" means craving and love, which is craving for sexual intercourse, touch, and solid food. "Realm" has the meaning of category or boundary. Because the realm is born of desire and is able to generate desire, it is called the "desire realm," just as with a pepper drink or a vajra ring. "Crest" means the summit of the head, carrying the sense of the utmost height. As this is the highest and most supreme place among the six heavens of desire in the desire realm, it is called the crest of the desire realm.

Although it is called a supreme place, its name has not yet been revealed; therefore, in order to reveal the heaven's name, the sūtra next states "Paranirmitavaśavartin." The gods' power of merit manifests whatever desires require in accordance with their wishes. Yet, while the karma of the fifth heaven is already extraordinary, it is not like this in transforming things according to desire; rather, they merely use the power of transformation born with them to create various requisite utensils and enjoy them. Now, the karma of the sixth heaven is even more extraordinary: although they have myriad utensils that appear according to their wishes, and they can also transform and create myriad utensils themselves, they do not enjoy them [directly]; they must wait for other heavens to transform them into pleasurable objects before they enjoy them themselves, because their karmic power is superior. Due to such a meaning, it is named the heaven of Paranirmitavaśavartin [Mastery over Others' Transformations].

Within this heaven, distinctions between noble and base, ministers and sovereigns, are not absent. Now, [the Buddha] resides in the dwelling of that heaven's noble sovereign, not abiding in the inferior and unpleasant heavenly stations of base ministers. Hence the sūtra further states "within the palace of the heavenly king." To demonstrate the venerability of the Dharma, its expounding must rely on the highest, supreme place, and not on other, lower ones. Just as witnessing awakening requires the vajra seat, expounding this supreme Dharma must be in the Paranirmitavaśavartin Palace, just as the Daśabhūmika Sūtra relies on a supreme place.

This symbolizes the saṃbhogakāya abiding within the untainted pure land, and also symbolizes the dharmakāya abiding in the pure dharmadhātu, the ultimate culmination that is apart from greed and desire. Because one who realizes this Dharma can perform supreme tasks of benefiting others, for the sake of benefiting others they also reside in the pure land and the Dharma-nature. Nonconceptual wisdom and subsequent wisdom, having limitless spiritual functions, are termed "mastery." This is the palace chamber where the Dharma Kings among gods once resided; therefore, other sūtras say that "ultimate emptiness and tranquility constitute the dwelling." Thus, because the three bodies benefit beings in their respective ways, the lands in which they reside are also each distinct. Being located in a heavenly palace demonstrates the venerability of the place and the supremacy of the Dharma; being marked as dwelling at the realm's crest manifests the wondrous principle as profound and fathomless.

2.4

The sūtra states: "Where all Tathāgatas have traveled, and together praised: the palace of the great treasury of jewels."

2.5

The commentary states: This is the second: the excellence of shared dwelling. "Have" means once before; "traveled" means journeyed and ascended; "where" means to dwell peacefully. If only a single Buddha resided there while all [other] Buddhas did not dwell there, it would not be a good place. Now, it is shown that all the Buddhas of the ten directions, past and present, have all journeyed and ascended to, and peacefully dwelled in, this Paranirmitavaśavartin heavenly palace; since all noble ones have treaded it together, one knows it is a supreme place. Even if subsequent Buddhas are presently not residing there, they all jointly praise and extol its palace. "Praise" means to laud; "extol" means to acclaim. Within the heavenly king's palace, the chambers are limitless; now the Buddha resides in that palace of the great treasury of jewels. It is called "jeweled" because it is made of myriad treasures; containing jewels as a treasury, it is called a "treasury of jewels"; the treasury of jewels is the palace itself, so it is called the "palace of the treasury of jewels." Since the palace is both lofty and vast, and furthermore adorned with precious jewels, it is called "great jewel." The Buddha resides within the palace of the great treasury of jewels inside the heavenly palace.

This general meaning expresses that the nonconceptual wisdom and subsequent wisdom of the two bodies—saṃbhogakāya and dharmakāya—reside where past and present Buddhas have once traveled and together praised the palace of the great treasury of jewels. It also shows that because all Buddhas dwell there together and praise it alike, one knows the place is supreme. The Buddha's enjoyment body residing in the reward land and subsequent wisdom's discriminating the Dharma-nature are figuratively called "traveling"; nonconceptual wisdom residing in the land of Dharma-nature and sporting in accordance with principle is termed "dwelling." Because the land of enjoyment is complete with eighteen virtues and the land of Dharma-nature completely contains myriad goodnesses, all Buddhas constantly praise these two lands together; hence it is said, "together praised." "Praising" means to laud, revealing what names and words cannot reach. "Extolling" means to acclaim, borrowing verbal expressions to discuss real virtues. Being as vast as the dharmadhātu is called "great"; being formed of myriad virtues is called "jewel"; containing and embracing myriad goods is called "treasury"; a chamber of emptiness and tranquility is called a "palace." The two bodies of reward and Dharma, with the primary and subsequent wisdoms, constantly dwell in this place to preach the Dharma and benefit others. All Buddhas dwelling together reveals their common journeying and the beauty of the place; the threefold knowledge praising it alike shows that being complete with virtues, it is called a "treasury."

2.6

The sūtra states: "Its palace was made of priceless maṇi, adorned and intermingled with various rare gems,"

2.7

The commentary states: Next below is the third: the excellence of adornment. Within this there are three parts: first, explaining the general adornment; second, listing the specific adornments; third, listing the remaining adornments. This is the general adornment.

In Sanskrit it is called maṇi; here it is translated as wish-fulfilling. Since its palace is formed of priceless, wish-fulfilling divine gems, and further augmented with indranīla, mahānīla, stone-matrix, and vajra-matrix gems—four jewels of four colors, seven treasures of seven radiances—they are intermingled in adornment, with vermilion and purple reflecting each other. This general meaning expresses that the palace of the Dharma-nature is like a wish-fulfilling gem, embellished and adorned by the unconditioned myriad virtues. The palace of the reward land takes prajñā as its essence and is like that maṇi, adorned with conditioned myriad goods, which conceptually corresponds to intermingling and adorning its palace. The two great palaces are where the two bodies dwell; like wish-fulfilling gems, everything sought according to desire is obtained. The maṇi being priceless is further adorned with the seven treasures; the objective realm and wisdom being immeasurable are further adorned with the myriad virtues. This is its general adornment.

2.8

The sūtra states: "Multitudinous colors reflecting each other, emitting vast bright light,"

2.9

The commentary states: Next below is the second: listing the specific adornments. Within this, there are fourteen specific adornments in total; here are two adornments. The seven treasures are intermingled, which is why multitudinous colors reflect each other; the four radiances shine brightly, and therefore can emit vast bright light. Furthermore, vermilion and purple intermingle, speaking of mutual reflection in terms of concrete things; white and yellow soar in splendor, emitting bright light apart from physical substance. This general meaning expresses that the Dharma-nature is without attachment; in relation to conditions and nirvāṇa, it is divided into four analogies that reflect each other, adapting to beings to form multitudinous colors. Furthermore, wisdom is divided into ultimate and conventional, resembling multitudinous colors that reflect each other. When these two are equally bestowed, the brilliance of the teaching resembles colors emitting bright light; having the function of illumination, it also assists the power of destroying darkness. Therefore, these two lines constitute two adornments.

2.10

The sūtra states: "Precious clappers and golden bells hung in rows everywhere, which, stirred by a gentle breeze, brought forth harmonious and elegant sounds,"

2.11

The commentary states: Here there are four adornments: first, hanging precious clappers; second, arranging golden bells in rows; third, stirring them with a gentle breeze; fourth, bringing forth sounds that are harmonious and elegant. As they ring out with resonant tones, they suffice for seeing and hearing to clarify the mind. This intention sets into motion the six supernormal knowledges, which, like precious clappers, awaken and startle [beings]; and flies forth with the four unhindered eloquence, which, like golden bells, startle and rescue [beings]. Going to benefit [beings] in accordance with their capacities makes the meaning of "everywhere" apparent; proclaiming [the Dharma] out of pity for beings makes the words "hung in rows" clearly manifest. If not for the blowing of the wind of great compassion, the sounds of the sevenfold eloquence would not be produced. Thus one knows that when the path of resonance and response is perfected, the virtues of wisdom and compassion are bestowed. The "sevenfold eloquence" means the so-called prompt eloquence, rapid eloquence, responsive eloquence, unblemished eloquence, inexhaustible eloquence, eloquence rich in meaning and flavor in all that is expounded, and eloquence most supremely wondrous in all the world. The meanings of the six supernormal knowledges and so forth are all explained below.

2.12

The sūtra states: "Silken canopies, silk banners, flower banners, colorful whisks, precious pearls, necklaces, half and full moons, and the like,"

2.13

The commentary states: Here there are eight adornments. Net canopies spread out, wafting circular flowers that conceive patterned silks; misty banners flutter and drift, trailing curved ribbons that resemble rainbows; flower banners stand solemnly, reaching into the clouds; colorful whisks are arranged, trailing to the ground; bright pearls, gathered in clusters, outshine the bright silver stars; precious necklaces, hanging in strands, are clearer than golden mirrors; discs sink toward emerald peaks, resembling the radiance of floating half-moons; jade discs hang against azure crags, as if holding the brilliance of full moons. These are the exquisite adornments of the heavenly palace where the nirmāṇakāya resides.

This intention generally reveals the two lands of reward and Dharma: The four immeasurables are like silken canopies, shading sentient beings. The four dhāraṇīs are like silk banners, turning away myriad evils. The three samādhis are likened to those flower banners, because they are adorned with hundreds of thousands of merits. The four means of embracing are compared to these colorful whisks, because they extend universally to living beings to whisk away dust and defilement. The four dhāraṇīs and three samādhis are all explained below. The four immeasurables, means of embracing, and so forth are no different from conventional discussions.

The three applications of mindfulness are the precious pearls, because they are eternally impartial. The four great vows are the necklaces, because they assist in adorning myriad practices. The [four] fearlessnesses are the half moon, because they can defeat non-Buddhists and eliminate vicious evils. The ten powers are the full moon, because they can defeat heavenly demons and cause myriad evils to be eliminated. Or, the six pāramitās are taken as precious pearls, because they comprehensively subsume myriad practices. As for the three applications of mindfulness: when one portion praises, not generating affection; when one portion slanders, not generating anger; and within an assembly where half praise and half slander, neither loving nor being resentful—within these three, merely abiding in great equanimity is called the application of mindfulness. The four great vows are: first, wishing those who have not escaped suffering to escape; second, wishing those who have not attained happiness to attain it; third, wishing those who have not generated the intention to cultivate and eliminate [afflictions] to generate the intention to cultivate and eliminate; fourth, wishing those who have not attained Buddhahood to swiftly attain Buddhahood. The fearlessnesses and ten powers should be known below. The above is the second: listing the specific adornments.

2.14

The sūtra states: "Adorned with various miscellaneous embellishments."

2.15

The commentary states: This is the third: listing the remaining adornments. The great adornment of the maṇi palace being like this, the fine and detailed specific adornments are now collectively displayed. That is to say, doors, windows, covered verandas, lattices, ridgepoles, beams, and railings are all provided accordingly. This reveals the liberations, bases of overcoming, bases of totality, non-contention, knowledge resulting from resolve, the perpetual severance of residual impressions, the wondrous wisdom of all modes, and the hundreds of thousands of merits; for it stands to reason that the conditioned and unconditioned adornments of the two lands should be thus.

2.16

The sūtra states: "Cherished and rejoiced in by the worthy, noble ones, gods, and ṛṣis."

2.17

The commentary states: This is the fourth: the excellence of treasured esteem. The ordinary beings of the five vehicles are called "worthy"; those of the three vehicles who have realized the fruits are called "noble." The highest of the five destinies are called "gods"; humans who possess spiritual virtues are called "ṛṣis." Treasuring and esteeming it is "cherishing"; joyfully seeking and thirsting for it is "rejoicing." This refers to the nirmāṇa land. Now it is shown that among the three vehicles, whether ordinary beings or noble ones, all generate cherished esteem, joyfully seeking to advance toward realization, which is termed "cherishing and rejoicing in." This reveals the corresponding lands of the dharmakāya and saṃbhogakāya.

2.18

The sūtra states: "Together with eighty billion great bodhisattvas,"

2.19

The Commentary says: Below, this is fifth, the faculties reached by the teaching. Now, in this sūtra, [the audience] actually encompasses both ordinary beings and noble ones, as a later section of the sūtra states: 'Vajrapāṇi and the other great bodhisattvas, as well as the host of gods and others, upon hearing what the Buddha spoke, faithfully accepted and carried it out.' Vajrapāṇi and the others are the assembly of noble ones; the host of gods and others are the assembly of ordinary beings. Thus we know that in this gathering, both ordinary beings and noble ones assembled together. Furthermore, based on the place of transformation being in the Palace of Paranirmitavaśavartin, it shows that he resides in a transformation land. In principle, a heavenly palace is not a pure land. If one judges by the great bodhisattvas of the ten grounds, then the place of transformation should not be described as a heavenly palace; from this, both the persons and the place can be known by mutual implication. Describing the place as a heavenly palace reveals that ordinary beings all dwell in an impure land; designating the assembly as bodhisattvas clarifies that the great beings all dwell in a pure realm. Yet the traces of the teaching are profound and obscure, beyond the fathoming of the foolish; thus it merely mentions bodhisattvas to correspond to this shared faculty. For the place of transformation, it selects the superior and speaks of a heavenly palace; for the listening assembly, it designates the venerable and speaks only of bodhisattvas: in principle, both are encompassed. Furthermore, the dharma gate is profound and only reaches persons of the One Vehicle, and the profound doctrine is vast, thus shutting out the assembly of the two vehicles. Within this section on the faculties reached, the textual movement has four parts: first, citing the number; second, detailing the virtues; third, listing the names; and fourth, displaying the deportment. This [sentence] cites the number. 'Together with' (yǔ) has the meaning of combining, uniting, and assembling. One hundred thousand is an yì; eighty yì is eight million. As for the term 'great' (mahā), it has roughly four meanings: first, greatness in number, because an assembly of eight million bodhisattvas gathered to hear the Dharma; second, greatness in virtue, because all possess the great virtues such as dhāraṇīs; third, greatness in action, because all are fully endowed with marvelous eloquence to expound the Dharma and benefit sentient beings; fourth, greatness in renown, because they have full renown on the ten grounds, such as Vajrapāṇi and the others. 'Bodhisattvas together' reveals that the teaching is profound and wondrous, reaching only superior faculties, desiring to enable sentient beings to attain the rare Dharma, so that with diligence and thirsting reverence they may faithfully accept and carry it out.

2.20

The sūtra says: All were fully endowed with dhāraṇī-doors, samādhi-doors, and unobstructed, wondrous eloquence.

2.21

The Commentary says: Below, this details the virtues. In this there are two parts: first, listing the names; and second, making a general indication by analogy. This lists the names. 'Dhāraṇī' is translated here as 'retention' (zǒngchí), taking mindfulness and insight as its nature. Of these there are four kinds: Dharma, meaning, incantations, and that which enables the attainment of the bodhisattva's patience. 'Dharma' refers to the expressive words, because within a single name or the like, one retains all names and the like. 'Meaning' refers to what is expressed, because within a single meaning, one retains all meanings. Incantations are as explained below. 'That which enables the attainment of the bodhisattva's patience' refers to an incantation by which one quickly attains the bodhisattva's patience with the non-arising of dharmas. Bodhisattva Maitreya spoke: itī mitī kitī sickṣānti padani svāhā. 'Samādhi' is translated here as 'equipoise' (děngchí); formerly it was called sānmèi. It refers to the various concentrations, with effluents and effluent-free: all are capable of holding the mind equally upon an object, hence called equipoise; this refers to the three samādhis, such as that of great emptiness. 'Unobstructed wondrous eloquence' refers to unobstructed eloquence regarding dharmas, meanings, expressions, and discourses. The first two virtues cite practices for one's own benefit; the third virtue cites practices for benefiting others. The essential nature, basis, method of cultivation, and stage of attainment of these three, as well as all doors of meaning, are as explained elsewhere.

2.22

The sūtra says: Immeasurable virtues such as these could not be fully explained even if one were to pass many kalpas.

2.23

The Explanation says: This is the general indication by analogy. 'Kalpa' is a measure of time. When bodhisattvas cultivate the cause, both the time and the practice are vast; therefore, praising their virtues cannot be exhausted even through kalpas. This refers to turning the wheel of Dharma, the patience with non-arising, and so forth; fearing that the text would become overly voluminous, it merely makes an indication by analogy. Why is it necessary to praise the virtues of bodhisattvas? In order to eliminate the condescending minds of sentient beings. Some make this statement: 'The assemblies of śrāvakas have cultivated pure conduct for a long time; the assemblies of bodhisattvas ought to pay homage to them.' It is also to cause sentient beings to give rise to a pure mind: if even bodhisattvas possess such virtues, how much more so the Tathāgata! Therefore, sentient beings take refuge and pay homage with a sincere heart, and universally vow to swiftly realize it.

2.24

The sūtra says: Their names were: Vajrapāṇi Bodhisattva Mahāsattva, Avalokiteśvara Bodhisattva Mahāsattva, Ākāśagarbha Bodhisattva Mahāsattva, Vajramuṣṭi Bodhisattva Mahāsattva, Mañjuśrī Bodhisattva Mahāsattva, Mahāśūnyatāgarbha Bodhisattva Mahāsattva, Sahacittotpādadharmacakrapravartin Bodhisattva Mahāsattva, and Sarvamārapramardin Bodhisattva Mahāsattva.

2.25

The Explanation says: Below, the names are listed. Here there are eight individuals, citing the preeminent ones. As for 'Bodhisattva Mahāsattva', bodhi means awakening, which is omniscience. Sattva means a sentient being, that is, a sentient being who seeks bodhi. This applies generally across the three vehicles. Mahā means great, and sattva is as before; to distinguish and take what is great, it says 'mahāsattva'. Furthermore, bodhi is the fruit sought, the objective realm of wisdom; sattva is the sentient being to be rescued, the objective realm of compassion. These are the two virtues of benefiting oneself and benefiting others. Furthermore, sattva means courageous: courageously striving to seek great bodhi, hence called bodhisattva. These latter two explanations are accepted as applying to both ordinary beings and noble ones. Here, taking those of the tenth, adamantine mind, it therefore further speaks of 'mahāsattva'. As for 'Vajrapāṇi', 'hand' (pāṇi) has the sense of grasping and holding: because one constantly raises the hand of faith to grasp all virtues, and raises the hand of wisdom to hold and preserve the adamantine fundamental dharma-nature. Furthermore, the two hands of faith and wisdom are indestructible like a vajra, because they cannot be broken by corrupt friends. As for 'Avalokiteśvara', it is Guanshiyin. 'Avalokita' means observing: when observing sentient beings undergoing suffering and misfortune in their physical, verbal, and mental natures, or when they pray and call upon him, he goes to rescue and protect them in accordance with the occasion, hence called Avalokiteśvara ('Regarder of Sovereignty'), because his spiritual applications are unfathomable and he has attained sovereignty. As for 'Ākāśagarbha', it takes space as a womb/treasury, storing all rare jewels. Seeing that sentient beings are impoverished without wealth and treasures, he rains down various treasures from space to bestow on the poor, hence the name. As for 'Vajramuṣṭi', 'fist' (muṣṭi) is the capability of crushing and shattering: raising the fist of steadfast wisdom, he shatters the afflictions and karmas of birth-and-death, just as one shatters objects with a vajra fist, hence named after this. As for 'Mañjuśrī', formerly rendered as 'Wondrous Virtue'. 'Wondrous' means good: because he is well able to accomplish superior tasks of welfare and benefit sentient beings, he is named Mañjuśrī ('Wondrous Auspiciousness'). As for 'Mahāśūnyatāgarbha', 'great emptiness' pervades the dharma-realm, taking the empty principle of suchness as its treasury. Expounding the teaching of great emptiness for sentient beings, he enables them through this gift of Dharma to obtain various treasures of noble dharmas, hence called Mahāśūnyatāgarbha. As for 'Sahacittotpādadharmacakrapravartin' ('Turning the Wheel of Dharma upon Generating the Aspiration'), 'wheel' has the meaning of crushing and turning, and 'dharma' refers to the teaching, as explained in the chapter on the wheel of Dharma. From his initial aspiration up to the tenth ground, in whatever physical, verbal, and mental actions this great bodhisattva performs, he always expounds the profound and wondrous principle and turns the great wheel of Dharma for sentient beings, practicing benefaction. As for 'Sarvamārapramardin' ('Subduing All Foes of Māra'), māra refers to the four māras, as previously explained. These four can ruin the good deeds of sentient beings, being the foes of sentient beings. Residing in the adamantine mind, this great bodhisattva is free from samsāric death and all afflictions, and is therefore able to subdue all foes of Māra. Among these eight names, Vajrapāṇi's wisdom takes the grasping of goodness as its name; Avalokiteśvara's compassion takes the removal of suffering as its title; Ākāśagarbha takes relieving poverty as his designation; Vajramuṣṭi takes destroying evil as his capability; Mañjuśrī takes performing good as his appellation; Mahāśūnyatāgarbha takes revealing reality as his title; Turning the Wheel of Dharma takes expounding the Dharma as benefit; and Subduing the Foes of Māra takes slaying bandits as benefaction. Or, they form a pair of wisdom and compassion; or a pair of revealing reality and revealing delusion, as the fist resembles illusory phenomena; or a pair of revealing conditioned and unconditioned good dharmas; or a pair of advancing good and destroying evil. According to what is appropriate, understand their meaning based on their names.

2.26

The sūtra says: Such leaders as these were surrounded before and behind by an assembly of eight million great bodhisattvas.

2.27

The Commentary says: This is the fourth, displaying the deportment. 'Eight million' is eighty yì. As for 'before and behind', directions are taken as primary, hence there is before and behind. Each sees the World-Honoured One seated before them expounding the Dharma for them; since there is no back or face, how could there be before and behind? Like pearly stars revolving around the bright moon, like golden mountains flanking Mount Sumeru, like the hosts of Brahmās encircling the Brahmā King, or like the gods surrounding Śakra. Revering the person, honoring the Way, thirsting for the Dharma, and hoping for benefit, with focused and single-minded attention they hope to hear the profound purport.

2.28

The sūtra says: Proclaiming the true Dharma, good in the beginning, good in the middle, and good in the end, subtle in phrasing and meaning, unadulterated, complete, pure, and undefiled pure conduct.

2.29

The Commentary says: This is the sixth, praising the superior virtues of the Dharma. 'Proclaiming the true Dharma' is the summary phrase. Settled and exemplary, free from erroneous discrimination, it is called the true Dharma. Proclaiming and revealing what has not been heard before opens the wisdom of beginners; expounding and elucidating the ancient principle is for those of long-standing realization. 'Beginning, middle', and so forth comprise ten virtues in all to manifest the excellence of the teaching. Fascicle 83 of the Yogācārabhūmi-śāstra states: '1. Good in the beginning; 2. Good in the middle; 3. Good in the end; 4. Skillful in phrasing; 5. Subtle in meaning; 6. Unadulterated; 7. Complete; 8. Pure; 9. Undefiled; 10. Pure conduct.' It self-explains: ''Good in the beginning' means giving rise to joy at the time of hearing. Because the Dharma is extraordinary, hearing it at the very beginning immediately gives rise to joy. 'Good in the middle' means that when practicing it, there is no hardship, as it is free from the two extremes and relies on middle practice. After hearing it, when correctly practicing it, one stays free from the two extremes of suffering and pleasure, as well as error and indolence, and relies on middle practice to seek transcendence of the world; hence it is good in the middle. 'Good in the end' means being supremely ultimate, free from all taints, and having ultimate detachment from desire as its final boundary.' This means that the Buddha's verbal teaching is supremely ultimate in principle, intrinsically free from all taints, capable of manifesting nirvāṇa, and those who practice in reliance upon it can be free from desire. 'Skillful in phrasing' means well-composed in collections of names and the like, and fully endowed with the eight attributes of speech. Fascicle 81 says: 'Pleasing from the outset, beautiful, clear, easy to understand, delightful to hear, without reliance, non-contradictory, and boundless: these are called the eight attributes of speech.' As explained extensively there, its expressive phrasing is well-composed. 'Subtle in meaning' means capable of inducing supreme benefit and bliss; its expressed meaning can induce benefit and bliss. 'Unadulterated' means not shared with any non-Buddhists. The Dharma expounded can only be spoken by the Buddha, and cannot be spoken by non-Buddhists and others, because within the expounded Dharma there is no mixture with the erroneous and evil dharmas of non-Buddhists. 'Complete' means boundless and most venerable. The teaching is vast and boundless, the meaning deep and immeasurable, and the merit of those who cultivate and study it is immeasurable, hence it is most venerable. 'Pure' means intrinsically liberated. The expounded Dharma does not have any fault even for a single kṣaṇa; because it is free from the roots of the three poisons and free from all fetters, it is intrinsically liberated, not spoken from having the three poisons. 'Undefiled' means liberated from the bond of characteristics. Not only is it free from faults in a single thought-moment, but even considered as a continuum, it is also free from all faults. Furthermore, 'pure' above refers to the essence of the Dharma being free from faults; 'undefiled' here means being able to make the bodies of the awakened ones also undefiled. 'Pure conduct' refers to the eightfold noble path; this indicates the essence of pure conduct. One should know that this path is expounded and revealed through the four wondrous characteristics, such as being unadulterated; therefore, the eightfold noble path is called pure conduct. If one relies on this explanation, it differs from the ancient interpretations. These ten virtues above comprehensively reveal the superiority of the sūtra.

2.30

The sūtra says: At that time, the World-Honoured One expounded for the bodhisattvas the profound, subtle, pure dharma gate of the guiding principle of the wisdom of all dharmas. This gate is the bodhisattva's phrase and meaning.

2.31

Commentary: From here down is the second part, 'Extensively Expounding in Accord with Capacities'. Within this, there are fourteen scriptural passages in total, combined into three sections: the first six passages clarify the bodhisattva's objective realm; the next six passages clarify the bodhisattva's practice; and the final two passages clarify the bodhisattva's fruit. The meaning and principle expounded in all Buddhist teachings do not go beyond these three. Explaining the objective realm first causes one to know the defiled and the pure, causes and effects, good and evil among phenomena—this to be rejoiced in, that to be reviled; this to be cultivated, that to be eliminated. Explaining practice next causes one to know the method of cultivation and elimination wherein practice is undertaken based on the objective realm. Explaining the fruit subsequently causes one to know the extraordinary features of attaining the fruit by carrying out practice. The first six passages, which clarify the objective realm, are further divided into three: the first two passages clarify the objective realm as essence. The first, 'The Pure Dharma Gate of the Profound and Subtle', is the essential entity of the realm of suchness, revealing the true mark in contrast to the false. The second, 'The Gate of Manifesting Equal Awakening to the Quiescent Dharma Nature', eliminates darkness and reveals the essential entity of the realm of correct wisdom as reflective contemplation. Suchness is the nature, and correct wisdom is the mark; their explanation having an earlier and a later is understood by this rule below as well. The next two passages clarify the objective realm of practice. The third, 'The Universally Victorious Dharma Gate of Subduing All Evils', because contemplating the true mark is able to subdue all evils. The fourth, 'The Pure Dharma Gate of the Wisdom-Seal of Sameness', because contemplating reflective contemplation allows wisdom to illuminate. The final two passages clarify the objective realm of the fruit. The fifth, 'The Dharma Gate of the Wisdom-Treasury of the Dharma King's Consecration', reveals that through the two practices one attains the fruit of rank and wealth. The sixth, 'The Vajra Dharma Gate of the Tathāgata's Wisdom-Seal', reveals that through the two practices one attains the fruit of one's own essence. The next six passages, which clarify practice, are further divided into three: the first two passages clarify the features of elimination and cultivation based on the true mark. The seventh, 'The Dharma Gate of Syllable-Wheels Free from All Conceptual Proliferation', because through contemplating signlessness one eliminates conceptual discrimination. The eighth, 'The Equal Dharma Gate of Entering the Vast Wheel', because through contemplating sameness one cultivates and realizes the real. The next two passages clarify the features of cultivation and elimination based on reflective contemplation. The ninth, 'The Unsurpassed Dharma Gate of Truly Pure Offering', because based on reflective contemplation one cultivates true offering. The tenth, 'The Dharma Gate of the Treasury of Wisdom Capable of Skilful Subjugation', because based on reflective contemplation one is able to eliminate anger and so forth. The final two passages clarify the features of universally cultivating based on both phenomena. The eleventh, 'The Most Victorious Dharma Gate of the Sameness of Nature', because cultivating the contemplation of the true mark pervades all persons and phenomena equally. The twelfth, 'The Dharma Gate of the Exalted Treasury Upholding Sentient Beings', because cultivating the contemplation of reflective contemplation takes all persons and phenomena universally as good conditions. Since the six practices arise from contemplating the preceding six objective realms, the subsequent two passages clarify the attainment of the fruit. The thirteenth, 'The Ultimate Dharma Gate Boundless and Limitless', because when attaining the two fruits they are vast and deep, of a single taste, and supremely extraordinary—the fruition virtues of self-benefit. The fourteenth, 'The Unsurpassed Dharma Gate of the Profound Guiding Principle'. Having attained the two fruits, one benefits oneself and benefits others, becoming the master of the three realms, and according to what sentient beings aspire to, all is realized—the fruition virtues of benefiting others. Regarding the first passage, 'The Pure Dharma Gate of the Profound and Subtle', which is the essential entity of the realm of suchness revealing the true mark in contrast to the false: the text is divided into three. First, it states the name of the dharma gate expounded by the World-Honoured One; next, it states the meaning of the guiding principle expounded by the World-Honoured One; and finally, it states the virtues of the dharma gate expounded by the World-Honoured One. This is the first, stating the name of the dharma gate. 'At that time' means the initiation [of the discourse]. Dwelling in the heavenly palace with the assembly gathered like clouds, the capacities to be converted evoked the Dharma King's responsive manifestation, and speaker and listeners remotely converged; hence it says 'at that time'. 'The World-Honoured One' is the master of teaching who can expound. 'For the bodhisattvas' refers to the profound capacities who are covered; 'expounded' refers to the essential entities and particulars of all conditioned and unconditioned phenomena. 'Profound and subtle': the dharma nature, suchness, cannot be fathomed by ordinary people, hence named 'profound'; the two vehicles cannot comprehend it, hence also called 'subtle'. The guiding principle of wisdom is this profound and subtle Dharma. 'Guiding principle' (lǐqù): lǐ means the dharma nature, principle, and semantic significance; qù means the purport, that toward which it aims, the objective. This intention speaks of what is expressed by the text of wisdom: the profound objective taken as purport by the reflective contemplation of wisdom. Being white and immaculate in its intrinsic nature is called 'clear' (qīng); being free from all stains and defilements is called 'pure' (jìng). 'Gate' (mén) is an open and unobstructed path of entry, which reveals the basis for illuminating principle and realizing convergence. If one wishes to realize the two emptinesses, one must hear this teaching and principle; only by cultivating and learning in reliance on it can one converge with truth. Not knowing what to call it, it is provisionally named 'gate'. What is this gate? 'This gate is the bodhisattva's phrase and meaning.' The three meanings of 'bodhisattva' have already been explained above. As for 'phrase and meaning' (pada-artha): 'phrase' (pada) refers to the distinctions of the vocal sounds that are expressive. It does not say 'letter' (akṣara) or 'name' (nāma), but only says 'phrase', because a phrase expresses meaning completely, which letters and names do not. 'Meaning' (artha) refers to the distinctions among the expressed phenomena. It does not say 'own-essence' (svabhāva) but only says 'meaning', because the meaning of phenomena is completely covered, not just their own-essence. Since the phrase is the expression and the expressed is solely the meaning, it intends to reveal that each and every expression of this teaching is complete, and therefore each and every meaning expressed is also universally covered. Adducing broad expressions and broad expressed meanings, letters, names, essences, and phenomena are all subsumed. Those who seek awakening, generate great compassion and wisdom toward the categories of sentient beings to cultivate and learn, and put forth heroic zeal to seek awakening, are called 'bodhisattvas'. Now, this expressive teaching of the guiding principle is the very phrase that expresses the bodhisattva, and the expressed principle is the very meaning that expresses the bodhisattva. If one acts upon this meaning and realizes this principle in accordance with this teaching, one is called a 'bodhisattva'. Later, when the path is perfected, one is named a 'Buddha', and then discards the causal designation. Here, 'bodhisattva' briefly has three positions: first, initial generation of the mind; second, cultivating correct practice; third, realizing the dharma nature. All three positions must cultivate and learn in reliance on this before they can attain realization; hence it is called a 'gate'.

2.32

The sūtra says: What are called the bodhisattva's phrases and meanings?

2.33

Commentary: From here down is the second part, stating the meaning of the guiding principle expounded by the Buddha. Within this there are three parts: first, the Buddha questions himself; next, he states its meaning; and finally, he encourages cultivation and study. This is the first, his question.

2.34

The sūtra says: That is to say, the pure phrase and meaning of supreme bliss is the bodhisattva's phrase and meaning.

2.35

Commentary: From here down he states its meaning. Within this there are two parts: first, he explains its meaning; next, he explains the reason. If according to Bhāviveka, conventionally there may be existence, but in the ultimate truth all is empty; here the correct meaning is stated to be empty and quiescent. If according to Dharmapāla, one should follow the explanation below. In explaining the meaning, altogether forty-one phrases and meanings explain the bodhisattva's phrase and meaning. These are further divided into two: first, there are ten gates clarifying the pure phrases and meanings of the bodhisattva's fruit of cultivation to reveal all the bodhisattva's phrases and meanings; later, from 'the form aggregate is empty and quiescent' onward, thirty-one gates, based on the intrinsic nature of all phenomena and the pure phrases and meanings of their being empty and quiescent, reveal all the bodhisattva's phrases and meanings. Within the first ten gates clarifying the pure phrases and meanings of the bodhisattva's fruit of cultivation to reveal the bodhisattva's phrases and meanings, they are further divided into five. Now, the bodhisattva's cultivation is briefly of five kinds: namely, collective cultivation, signless cultivation, effortless cultivation, blazing cultivation, and non-contented cultivation. Gathering all together into one aggregate for concise cultivation—a beginner eliminating all evils, cultivating all goods, and delivering all living beings; or contemplating everything as a skeleton and so forth, or contemplating this body from head to foot as nothing but pus and blood—is called 'collective cultivation'. Because one eliminates specific distinctions of phenomena within the true realm of reality free from the ten marks to cultivate, it is called 'signless cultivation'. One who cultivates gradually should contemplate signlessness; to make this cultivation mature, sovereign, not relying on exertion, and spontaneously manifesting, is called 'effortless cultivation'. Although it is effortless, cultivation has superior and inferior degrees; to make it increase and become superior, 'blazing cultivation' is spoken of. Or, though blazing, it is feared that one might be satisfied with attaining a little, saying: 'For now let me cultivate this; what use is the rest?' To keep one from weariness all the way to awakening, it is called 'non-contented cultivation'. Now, to reveal the bodhisattva's attainment of the transformation of the basis: prior to the grounds it is called the transformation of increasing power and decreasing capability; by cultivating shame and resolute conviction, one increases the power of the noble path and decreases the capability of the two obscurations, and can also partially attain the fruits of the five cultivations; on the ten grounds one directly realizes and directly practices the five cultivations. Now, these ten phrases reveal the fruits of the five cultivations, which will be understood when reaching the text. This is the first, 'conforming to the pure portion': nonconceptual, signless current manifestation of the future Buddha-fruit is called the 'pure portion'. Since this can lead to that, it is called 'conforming'. Like the Buddha or a wheel-turning king's immaculate white canopy and so forth, it is a nonconceptual, signless current manifestation. Through attaining this conforming to the pure portion, because of nonconceptuality one awakens to supreme bliss, which is uncontaminated wisdom. It is directly realized on the grounds, and partially attained prior to the grounds. If there is conceptual discrimination, it does not conform to the pure portion, and one obtains bitter, evil fruits. Now, being nonconceptual, it conforms to the pure portion; therefore there is supreme bliss, bitter fruits are forever absent, and one contacts signless bliss. This supreme bliss is not induced by conceptual discrimination; hence it is called 'pure'. The phrase that expresses this, and what is expressed by this phrase, is precisely the bodhisattva's phrase and meaning. What expresses and discriminates hearing and practicing is just this. The bodhisattva's phrases and meanings expounded in the text below should all be understood by this rule, and will not be explained repeatedly.

2.36

The sūtra says: The pure phrase and meaning of the eternal quiescence of all views is the bodhisattva's phrase and meaning; the pure phrase and meaning of subtle joy is the bodhisattva's phrase and meaning.

2.37

Commentary: The two phrases and meanings here are, among the five fruits, being free from diverse thoughts and attaining the pleasure of the Dharma garden. Because views are eternally quiescent, one is free from all marks, since marks are mostly generated from views. Because one attains the pleasure of the Dharma garden, there is subtle joy. 'All views' refers to the five views and so forth. Prior to the grounds and on the grounds they are subdued and eliminated without remainder, hence it says 'eternally quiescent'. Taking the realm of reality as a garden and roaming at ease within it, rejoicing in this is called 'the pleasure of the Dharma garden'. Realizing convergence is called 'attaining'. Just as outside a royal palace there is an exquisite garden in which one roams and disports, experiencing superior joy and delight, the realm of reality is also like this: both seeking realization and directly realizing generate bliss.

2.38

The sūtra says: The pure phrase and meaning of the eternal cessation of craving is the bodhisattva's phrase and meaning; the pure phrase and meaning of transcending the womb is the bodhisattva's phrase and meaning; the pure phrase and meaning of adornment with all virtues is the bodhisattva's phrase and meaning.

2.39

The commentary states: Here there are three lines. As for "thirsting craving": craving arises from thirsting attachment, hence it is called "thirsting craving." It is like a thirsty deer that sees a mirage from afar, takes it to be water, and, generating greedy pursuit, runs swiftly toward it. Sentient beings are also like this: due to the thirst of defilements, they see impure things, deem them pure, and extensively generate greedy pursuit; therefore it is called "thirsting craving." These afflictions that moisten rebirth are preceded by craving, or generally initiate karma, because among the defilements greed is foremost, so it is merely singled out here. Before the bhūmis it is gradually subdued, and on the bhūmis it can be eradicated; hence it is called "forever stilled." Because the cause is extinguished, the suffering fruit does not arise; therefore the womb is also transcended. By mentioning the single case of birth from a womb, it intends the transcendence of birth and death of fragmented lifespans to dwell in the [existence of] transformation. When both cause and effect of this birth and death are gone, one then attains the excellent ripened fruit of transformation. Therefore, prior to the bhūmis, one plants the causes of the marks and signs and manifests the eight aspects [of a Buddha's career]; on the levels of the ten bhūmis, one attains the pure virtues of the various marks and signs to adorn one's body. When bad dharmas are gone, excellent fruits arise, which means that from moment to moment, all bases of crudeness are dissolved and melted away. The receptacle of the body with effluents is based on the fundamental consciousness; its stiffness and unease are called "crudeness," like ulcers and boils, because it is oppressed and unsettled by the three kinds of suffering. If before the bhūmis, by hearing Prajñā and practicing the signless, one causes the perfume of hearing to increase and dissolve away the crudeness resting upon the fundamental consciousness, like a great good medicine dissolving diverse masses of illness. If on the ten bhūmis, genuinely being able to sever it is called "dissolving." Since crudeness is destroyed, thirsting craving is stilled; by transcending the womb, one is free of crudeness; and when adorned with all virtues, craving can moisten and bring them forth, as will be explained at length below under dependent origination. As for the body in the womb, the *Yogācārabhūmi-śāstra* says there are eight stages of the womb: the stage of *kalala*, when it is curdled and coagulated, sparse inside; the stage of *arbuda*, when inside and outside are like curd and have not yet reached the stage of flesh; the stage of *peśī*, when it has formed flesh but is still extremely soft; the stage of *ghana*, when it has become hard and thick and is somewhat able to endure touch; the stage of *praśākhā*, when the flesh further increases and the signs of the limbs appear; after this, the stage where hair and nails grow, the stage where the eye and other sense faculties grow, and the stage of bodily form when the distinct loci of the body become clear. However, due to past karma or the mother's bad conditions, this womb-born [body] is born with anomalies in hair, complexion, skin, or limbs. Due to karma and the mother frequently partaking of tastes such as ash and salt, the hair and bodily hair become sparse. Due to karma and the mother frequently experiencing excessive heat, the complexion is dark; living near cold rooms and the like causes the complexion to be pale; eating much hot food causes the complexion to be extremely red. Due to karma and the mother engaging excessively in sexual desire, the skin may have ringworm, scabies, leprosy, and the like. Due to karma and the mother frequently rushing about and leaping, the bodily posture may become inverted or bent, and limbs may be deficient. A female stays in the left flank, leaning against the back and facing the belly; a male stays in the right flank, leaning against the belly and facing the back. When the womb is fully mature, the mother cannot bear this heavy womb, and internal winds arise, producing bitter pain. Furthermore, the wind of the birth-phase from this karmic retribution arises, causing the head to turn downward and the feet upward, wrapped in the embryonic membrane, heading toward the birth canal. When it is actually emerging, the embryonic membrane tears at both armpits. The time of emerging from the birth canal is called the stage of actual birth; at that time, it causes the mother immeasurable bitter pain, and the body in the womb is likewise. This is stated in fascicle 589 of the *Mahāprajñā[pāramitā Sūtra]*. This body in the womb is composed of thirty-six impure substances: 1. head hair and bodily hair, 2. nails, 3. teeth, 4. skin and leather, 5. blood, 6. flesh, 7. sinews, 8. veins, 9. bones, 10. marrow, 11. heart, 12. liver, 13. lungs, 14. kidneys, 15. spleen, 16. gall bladder, 17. bladder, 18. stomach, 19. large intestine, 20. small intestine, 21. feces, 22. urine, 23. snot, 24. spit, 25. saliva, 26. tears, 27. grime, 28. sweat, 29. phlegm, 30. pus, 31. fat, 32. grease, 33. brain, 34. membrane, 35. lymph, 36. earwax. Once born and grown, next the six contacts arise; next one follows worldly study; next one indulges in household life; next one creates karma of rebirth; next one experiences bitter and pleasant objects of sights and so forth; next, following one's karmic flow, one continues to receive such a body in the five destinies. Bodhisattvas are not like this: they take rebirth according to their vows; even if they enter a mother's womb, they immediately reach the *praśākhā* stage. Being free of bad karma themselves, they also do not cause the mother to engage in bad conditions that harm the hair and so forth, nor do they cause the mother to suffer bitter distress. Once born and grown, they also do not have the bad faults explained above; they only take rebirth through compassion and wisdom as their work, which is why it is called "transcendence." The body of transformation has no such matters. Endowed with the thirty-two marks and eighty minor signs, it is therefore called "adorned with all virtues," because such a body is attained through the cultivation and perfuming of compassion and wisdom.

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大般若波羅蜜多經般若理趣分述讚 — Classical Chinese