大般若波羅蜜多經般若理趣分述讚 2.31

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'.