大般若波羅蜜多經般若理趣分述讚 2.45

2.45

Commentary: From here down, the second part comprises thirty-one approaches based on the intrinsic nature of all phenomena and that from which they arise as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. Herein there are two parts: first, twenty-six approaches explain the intrinsic nature of conventional and ultimate phenomena, that on which they rely and that from which they arise, as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. Second, the five pairs below 'good and non-good' pervade the distinctions among defiled and pure phenomena as the meaning of the phrases of empty, quiescent purity of intrinsic nature, so as to reveal the meaning of all phrases of a bodhisattva. The first part has three subdivisions: first, nine approaches exclusively explain the intrinsic nature of that on which conventional phenomena rely as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. Next, sixteen approaches exclusively explain the intrinsic nature of that from which ultimate phenomena arise as the meaning of the phrases of empty and quiescent, so as to reveal the meaning of all phrases of a bodhisattva. Lastly, one approach comprehensively explains the intrinsic nature of that on which conventional and ultimate phenomena rely as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. The nine approaches in the first subdivision are divided into nine. In what is cited here, there are three phrasal meanings, which are the teachings of the three categories [of aggregates, bases, and elements]. First, as for the form aggregate and so forth conceptually constructed by ordinary beings: they are originally empty and quiescent; being empty and quiescent, they are pure, because there is only a deluded mind and the objective sphere is entirely absent. In terms of the other-dependent, its intrinsic nature is also empty; the sūtra itself says: 'Form is like a ball of foam, feeling is compared to a floating bubble, perception is like a mirage, karmic formations are like a plantain tree, consciousness is like an illusion.' Form being like a ball of foam means: because it increases and decreases swiftly; because it is born from the water element; because it is produced by the water of food and drink through craving; because it cannot be kneaded or joined together; and because, unlike a lump of clay, it cannot be transformed into other objects. Moreover, it is not truly an accumulation, but appears like an accumulation, thereby giving rise to the conceptual grasp of sentient beings. Feeling being compared to a floating bubble means: it is produced from the coming together of the three, and it is a similar phenomenon that does not abide firmly for long. That is, with water below, rain from the heavens above, and struck by wind from the side, floating bubbles arise. Feelings produced with the coming together of the three as a condition are also like this. Mental factors such as contact are omitted and not stated as conditions. Furthermore, they swiftly perish and arise, not abiding firmly. Perception being like a mirage means: because of its fluctuating nature; because countless kinds of signs arise through alteration; because it causes perversion with regard to the objective referent; because it causes its objective sphere to appear extremely distinct; and because through this it discriminates signs of male, female, and so forth, establishing differences. Karmic formations being like a plantain tree means: because they are not solid or real; and because their branches and leaves are broad and vast but swiftly perish. It is like a person with clear vision who takes a sharp blade into a forest to fetch an upright plantain trunk: cutting its roots and stripping its leaves, he finds nothing whatsoever inside, let alone anything solid. That is, a noble disciple, using the blade of wondrous insight in the forest of the five destinies, takes the view of a self that acts and experiences, calls it a trunk, and cuts its root, thereby severing the view of a self. Detailed analysis is called stripping its leaves; since there are only diverse differentiated phenomena of various formations like intention, how could there be another permanent and eternal self? Hence they are like a plantain tree. Consciousness being like an illusion means: it is like an illusionist standing at a crossroads who creates four kinds of illusory displays. The 'illusionist' is a metaphor for consciousness accompanied by meritorious, non-meritorious, and immovable formations. Standing at a 'crossroads' means abiding in the four stations of consciousness. The 'four illusory displays' refer to elephants, horses, and so forth; although these can be seen, there are no real elephants, horses, or the like. In this way it should be known that the consciousness accompanied by merit and so forth abides in the four stations of consciousness, and although it has the characteristics of an acting and experiencing self, no real nature of a self can be found. Furthermore, consciousness conceals its real nature within and displays different characteristics outwardly, just like an illusory image; thus we know that the other-dependent is also empty and quiescent by nature. Because illusory phenomena lack a self-existent nature, they are called empty. As for the substance of the fully perfected: speaking from the real principle, it is neither empty nor non-empty; but because it can be revealed and realized only by relying on the two gates of emptiness, it can also be called empty. Thus all three kinds of phenomena are called empty. This is Dharmapāla's explanation. Bhāviveka explained: Moreover, conventionally, form and so forth are delusively stated to exist, but in the ultimate truth, when entering the real, form and so forth are completely non-existent; therefore they are originally empty and quiescent. Just as a second moon delusively exists but is really non-existent, they are originally all empty and quiescent. The various instances of empty and quiescent below should all be understood in accordance with this; both explanations should be applied, but they explain the phenomena, not the principle. The emptiness and quiescence revealed by the phrases expressing emptiness and quiescence are precisely the meaning expressed by the bodhisattva's expressive phrases; because one realizes this based on this, one is called a bodhisattva. Accumulating and shouldering a burden is the meaning of aggregate (skandha); bringing forth is the meaning of base (āyatana); causal nature and class is the meaning of element (dhātu). Altering and obstructing is called form; experiencing is called feeling; apprehending marks is called perception; fabricating is called karmic formations; discerning is called consciousness. Because feeling and perception among the mental factors strongly assist the mind, their functions are prominent in the cultivation of dhyāna and the formless states, and externalists claim they are the causes of birth and death, they are separately designated as aggregates. The aggregates encompass only the conditioned, because the unconditioned is not an accumulation. Bringing forth is called a base: when a sense faculty is undamaged and an objective sphere appears before it, they can generate consciousness; therefore sense faculties and objective spheres separately obtain the name 'base'. The generated consciousness is not expanded into a base; this also extends to the unconditioned. Because it generates consciousness as an objective sphere, the six sense faculties have the function of apprehending their respective objective spheres, and so distinct names are established. Because the six objective spheres are apprehended separately by the sense faculties, they have distinct names. Nature and cause are called element; therefore the six consciousnesses are expanded to establish the eighteen elements, which also extend to the unconditioned. To shatter sentient beings' attachment to consciousness and defilements, these three categories are taught in response to the differences among the three capacities of superior, middling, and inferior. All three categories pervade both with effluents and without effluents. The remaining meanings are explained in various treatises.