大般若波羅蜜多經般若理趣分述讚 3

English (machine translation) 3

Language: English

3.1

Composed by Ji, Śramaṇa of Daci'en Monastery.

3.2

The Sūtra states: At that time, the World-Honoured One again relied on the mark of the Tathāgata Vairocana.

The Praise states: The first section above clarified the dharma of the realm of the real mark. From here on, the second section, the gate of the manifest complete awakening of the quiescent dharmatā, is the essence and realm of the correct wisdom of introspective illumination. The preceding gate was the true nature; this clarifies the marks of wisdom. In this there are also three parts: first, recounting the designation of the dharma gate taught by the Buddha. In this gate there are two parts: first, clarifying the mark of the relied-upon Tathāgata; next, setting forth the name of the taught dharma gate. This is the first. The preceding gate clarified the nature; the dharma of the original essence is not spoken of as a mark. The lower gate is the meaning, which is why it is called a mark. The general essence of the Tathāgata possesses many distinct capacities; now, relying on one meaning, it is the mark of the Tathāgata Vairocana (All-Illuminating). 'Mark' means the characteristic aspects of meaning, not the mark of conceptualized existence-with-marks. Now, after the unconditioned, signless dharma, marks of characteristic meaning are explained, because of the two kinds of wisdom: omniscience and the knowledge of all aspects, which sever defilements and contemplate at ease. Because it can fully know all dharmas, it is called All-Illuminating; the wisdom of all-illumination is the Tathāgata's mark. Now, relying on this essence and mark, he preaches the dharma gate; hence it is called relying on the mark of Vairocana.

3.4

The Sūtra states: For all the bodhisattvas, he expounded the gate of manifest complete awakening, the profound guiding principle of the quiescent dharmatā of all Tathāgatas of Prajñāpāramitā.

3.5

The Praise states: This sets forth the name of the taught dharma gate. As for 'the profound guiding principle of the quiescent dharmatā of all Tathāgatas', the wondrous dharma of the real mark taught previously is the profound guiding principle of the quiescent dharmatā of all Buddhas. As for 'the gate of manifest complete awakening', 'manifest' means becoming manifest, clearly evident before one, the meaning of direct realization. 'Equal' (complete) means pervasive; 'awakening' means illumination. This meaning shows that nonconceptual wisdom clearly and directly can pervasively illuminate the dharmatā. The essence of manifest complete awakening is nonconceptual wisdom. 'Gate' has the meaning of an entryway through which one accesses and proceeds. Taking the expressive dharmas and so forth as the means and avenue to enter and proceed into the dharmatā, nonconceptual wisdom, taking this profound teaching and so forth as the means, can enter manifest complete awakening.

3.6

The Sūtra states: 'Namely, the gate of the manifest complete awakening of adamantine sameness, because great bodhi is solid, real, and indestructible like an adamantine diamond.'

3.7

The Praise states: Below this, the second part contains four gates. The first can sever saṃsāra, because its nature is solid and real. The manifest complete awakening of adamantine sameness can shatter saṃsāra; its manifest complete awakening is like an adamantine diamond, because the bodhi of dharmatā realized by wisdom is firm, real, and difficult to destroy just like an adamantine diamond; therefore, the realizing wisdom is called adamantine wisdom. The Vajracchedikā Prajñāpāramitā is called adamantine for the same meaning. Because the nature of suchness that is realized is solid and real, the realizing wisdom is also like an adamantine diamond, able to shatter saṃsāra.

3.8

The Sūtra states: 'The gate of the manifest complete awakening of the sameness of meaning, because the meaning of great bodhi is one.'

3.9

The Praise states: This is the second: the wisdom contemplating the expressed meaning. All conditioned and unconditioned meanings are completely equal; because the intrinsic nature of dharmas, the bodhi of suchness, has a single meaning, there is no difference in its nature.

3.10

The Sūtra states: 'The gate of the manifest complete awakening of the sameness of dharmas, because great bodhi is pure by intrinsic nature.'

3.11

The Praise states: This is the third: the wisdom contemplating the expressing teaching. Because the principle realized, the nature of great bodhi, is pure by intrinsic nature, one awakens to its sameness regarding the expressing teaching.

3.12

The Sūtra states: 'The gate of the manifest complete awakening of the sameness of all dharmas, because great bodhi is without conceptual discrimination regarding all dharmas.'

3.13

The Praise states: This is the fourth: the wisdom universally realizing all dharmas. 'All dharmas' means conditioned and unconditioned. Amidst all dharmas there is manifest complete awakening; because the intrinsic nature of dharmas is without conceptual discrimination amidst all dharmas, when the realizing wisdom realizes all dharmas, it is also without conceptual discrimination; therefore, the intrinsic nature of dharmas is also equal in nature. Just as there are various clouds and mists in empty space, or various portraits upon a screen, space and the screen are both without conceptual discrimination, yet clouds and painted images arise in various marks.

3.14

The Sūtra states: After the Buddha had spoken this manifest complete awakening of the guiding principle of wisdom of quiescent dharmatā,

3.15

The Praise states: From here down is the third part, concluding and praising the virtues of the Dharma. This is the conclusion.

3.16

The Sūtra states: he addressed Bodhisattva Vajrapāṇi and the others, saying: 'If anyone gets to hear these four gates of the manifest complete awakening of the guiding principle of wisdom, and faithfully understands, upholds, reads, recites, and cultivates them, up until sitting upon the wondrous bodhi-seat, even though they commit all extremely grave evil karma, they will be able to transcend all unfortunate destinies and swiftly realize unsurpassed complete awakening.'

3.17

The Praise states: This is the praise of virtue. In accordance with the sūtras there are ten dharma-practices, but here only six dharma-practices are spoken of: first, hearing; second, faithful understanding; third, upholding; fourth, reading; fifth, reciting; and sixth, cultivating. From this day forward, when first embarking on the ten dharma-practices, until in the future sitting on the bodhi-seat and attaining buddhahood, even if one commits all extremely grave evil karma—meaning wrong view among views, mental action among karmas, and causing a schism in the Sangha among the cardinal sins, though committing them all—by virtue of understanding, one will not be defiled by them, and will be able to transcend all unfortunate destinies. By the great spiritual authority of hearing the sūtra, practicing, and so forth, these evil karmas, once done, do not increase, so one does not fall into the three unfortunate destinies and so forth, and will swiftly realize unsurpassed bodhi. Calculating this merit, it should be the same as before, but to separately praise the superior function of the sūtra, they are expounded distinctly.

3.18

The Sūtra states: At that time, the World-Honoured One again relied on the mark of the Tathāgata Śākyamuni, who subdues all evil dharmas,

3.19

The Praise states: From here down is the second section, consisting of two textual passages that clarify the dharmas of the realm of practice. In this there are two parts: the first passage is the universally victorious dharma gate of subduing all evils, which subdues all evils through contemplating the real mark; the second passage is the pure dharma gate of the wisdom-seal of sameness, which illuminates through the wisdom of introspective illumination. Now, in this first passage, there are three parts: first, clarifying the designation of the expounded dharma gate. In this there are two: first, clarifying the mark of the relied-upon Tathāgata. This is the first. 'All evil dharmas' means the discriminations of the two obscurations, the discriminations of cause and effect, and the discriminations of defilement and purity; all can be eliminated. 'Śākya' means able; 'muni' means quiescent; he is able to subdue all evils and leave behind all turbulent movement. The dharmas of turbulent movement refer to the dharmas of saṃsāra; hence it is called the mark of the Tathāgata who is able to be quiescent. Relying on this mark of the Tathāgata who subdues all evil dharmas and is able to be quiescent, he expounds this dharma gate.

3.20

The Sūtra states: and for all the bodhisattvas expounded the universally victorious dharma gate, the profound guiding principle of gathering in the sameness of all dharmas of Prajñāpāramitā.

3.21

The Praise states: This sets forth the name of the taught dharma gate. 'Gathering in the sameness of all dharmas' means gathering all causes and effects of defilement and purity into the dharmadhātu of sameness; through this, it can universally overcome all evils, so this dharma gate is called the universally victorious dharma.

3.22

The Sūtra states: 'Namely, because the nature of greed is free from conceptual proliferation, the nature of anger is also free from conceptual proliferation; because the nature of anger is free from conceptual proliferation, the nature of delusion is also free from conceptual proliferation; because the nature of delusion is free from conceptual proliferation, the nature of hesitation is also free from conceptual proliferation; because the nature of hesitation is free from conceptual proliferation, the nature of views is also free from conceptual proliferation; because the nature of views is free from conceptual proliferation, the nature of haughtiness and pride is also free from conceptual proliferation.'

3.23

The Praise states: Below this, the second part directly expounds the dharma gate. In this there are three: first, separately expounding that the nature of the dharmas of defilement, karma, and suffering in saṃsāra is free from conceptual proliferation; next, setting forth that the nature of defiled and pure dharmas is free from conceptual proliferation; and finally, stating that prajñā is also free from conceptual proliferation, concluding and returning to the profound principle. In the first part there are again three: first, clarifying that the nature of defilements is free from conceptual proliferation; second, clarifying karma; third, clarifying fruition. Among defilements there are two: first, clarifying the root [defilements]; next, clarifying the secondary defilements. This is the root. There are six root defilements; taking these as the root, all defilements grow, namely the nature of greed. As for 'free from conceptual proliferation', the nature of defiled and unreal dharmas is simply suchness; the essence of the dharma of suchness is free from conceptual proliferation. 'Conceptual proliferation' refers to the marks of discrimination, the marks of words and designations, and the marks of discursive thought. Because of conceptual proliferation, one clings to defilement and purity and makes discriminations; because of discrimination, saṃsāra arises. Knowing that it is free from conceptual proliferation, defilement and purity vanish; when defilement and purity vanish, the nature is without discrimination; because of non-discrimination, saṃsāra ceases; therefore, one can eliminate evil. The rest should all be understood accordingly. The first three are the three poisons. 'Hesitation' is doubt. 'Views' refers to the five views, which are false reckonings. 'Haughtiness' refers to heedless conceit. 'Pride' refers to the seven prides; relying on oneself to despise others is called pride. The intrinsic nature of suchness of these six root [defilements] is by nature free from conceptual proliferation; because its nature is free from conceptual proliferation, it can be free from discrimination. Tallying with this intrinsic nature, free from discrimination and free from conceptual proliferation, all evil dharmas can be completely subdued.

3.24

The Sūtra states: 'Because the nature of haughtiness and pride is free from conceptual proliferation, the nature of the entanglements is also free from conceptual proliferation; because the nature of the entanglements is free from conceptual proliferation, the nature of the defilement-stains is also free from conceptual proliferation.'

3.25

The Commentary says: This explains the secondary defilements. Entanglements (paryavasthāna) mean that they repeatedly flare up and appear directly before the mind, coiling around it; thus they are called "entanglements". There are eight kinds: torpor and drowsiness obstruct tranquility (śamatha); restlessness and regret obstruct exertion; envy and stinginess obstruct equanimity (upekṣā); and lack of shame and lack of conscience obstruct morality; therefore only eight are established. Stains (mala) are of six kinds: malice, resentment, vexation, dissimulation, deceit, and arrogance. Because they taint and foul sentient beings, they are called "stains". These six have coarse marks and are severely condemned, so they are designated by the name "stains".

3.26

The Sūtra says: Because the nature of the stains of defilement is free from conceptual proliferation, the nature of all bad karmas is also free from conceptual proliferation; because the nature of all bad karmas is free from conceptual proliferation, the nature of all retributions is also free from conceptual proliferation.

3.27

The Commentary says: Defilements above are free from conceptual proliferation, and karma and fruition are likewise so; collectively they are called "the dharma-nature of saṃsāra is free from conceptual proliferation". Because one realizes this absence of conceptual proliferation, one is separated from all evil dharmas of saṃsāra.

3.28

The Sūtra says: Because the nature of all retributions is free from conceptual proliferation, the nature of defiled dharmas is also free from conceptual proliferation; because the nature of defiled dharmas is free from conceptual proliferation, the nature of pure dharmas is also free from conceptual proliferation; because the nature of pure dharmas is free from conceptual proliferation, the nature of all dharmas is also free from conceptual proliferation.

3.29

The Commentary says: This second [part] explains that the dharma-nature of all defiled and pure [phenomena] is free from conceptual proliferation. "Defiled" fully subsumes all dharmas with effluents, because they are mingled with defilement. "Pure" fully subsumes all undefiled dharmas. "All dharmas" fully subsumes all [dharmas] with effluents and undefiled, conditioned and unconditioned, saṃsāra and sentient beings. Defiled comes first and then pure, specific comes first and then general, following the sequence of meaning.

3.30

The Sūtra says: Because the nature of all dharmas is free from conceptual proliferation, one should know that the Prajñāpāramitā is also free from conceptual proliferation.

3.31

The Commentary says: Because the nature of the observed object is free from conceptual proliferation, the contemplating wisdom is also free from conceptual proliferation, since it knows things as they truly are. Because both this object and wisdom are completely free from conceptual proliferation, one is separated from all conceptual discriminations of saṃsāra, and completely subdues all evil dharmas.

3.32

The Sūtra says: After the Buddha had spoken this universally supreme Dharma, the guiding principle of wisdom that subdues all evils,

3.33

The Commentary says: From here below, the third [part] praises the virtues of this sūtra, having in mind the conclusion of what preceded.

3.34

The Sūtra says: he addressed the Bodhisattva Vajrapāṇi and the others, saying: "If anyone hears such a profound guiding principle of the Prajñāpāramitā, faithfully understands, upholds, recites, and cultivates it, even if they were to kill all sentient beings subsumed within the three realms, they would not on account of this fall into the hells, animal realm, or ghost realm, because they can subdue all defilements, secondary defilements, bad karmas, and so forth.

3.35

The Commentary says: Because the majestic power of the sūtra can subdue all evils, even the sins of killing are completely eradicated. Because one gives rise to this supreme practice through awakening to the dharma-nature, this great sin does not incur bad retribution. Because the majestic power of the sūtra is well able to subdue all defilements, secondary defilements, bad karmas, and so forth, even if such sins exist, they do not incur bad retribution. Sentient beings are bound by the bond of marks, and also by the bond of coarse heaviness (dauṣṭhulya); only afterwards, by cultivating both tranquility and insight, are they completely liberated from both. All bad karmas arise from defilements, and all defilements arise from conceptual discrimination. Now, being separated from conceptual proliferation, one cuts off all conceptual discriminations; when conceptual discrimination is exhausted, defilements and karma are also destroyed. Therefore, by hearing the sūtra and having faithful understanding, this great sin is certainly extinguished.

3.36

The Sūtra says: "They will always be born in good destinies, enjoy supreme and wonderful bliss, cultivate the practices of bodhisattva mahāsattvas, and swiftly realize unsurpassed complete awakening."

3.37

The Commentary says: Above, it can eliminate evil; below, it can gather the good. Within this there are two fruitions: first, mundane fruition; second, supramundane fruition.

3.38

The Sūtra says: At that time, the World-Honoured One, again relying on the marks of the naturally pure Tathāgata, expounded to the bodhisattvas the pure dharma gate of the profound guiding principle of the wondrous wisdom-seal of the contemplation of the sameness of all dharmas of the Prajñāpāramitā:

3.39

The Commentary says: This fourth section uses contemplation and the illumination of wisdom to reveal the sphere of practice. Within the text there are three parts, all explained as before. Because the contemplating wisdom realizes the purity of intrinsic nature of all dharmas, the wisdom of the marks of conceptual discrimination is completely abandoned, which is called "naturally pure"; now it is named "attaining purity". "The sameness of all dharmas" is precisely True Suchness, the compassionate practice of the Sovereign of Contemplation (Avalokiteśvara). "The wondrous wisdom-seal" is the practice of wisdom. Furthermore, this Sovereign of Contemplation is precisely the wondrous wisdom-seal, because it seals the sameness of all dharmas. The rest of the text can be understood accordingly.

3.40

The Sūtra says: "Namely, because the purity of intrinsic nature of all greed extremely illuminates, it can cause anger in the world to become pure; because the purity of intrinsic nature of all anger extremely illuminates, it can cause delusion in the world to become pure; because the purity of intrinsic nature of all delusion extremely illuminates, it can cause doubt in the world to become pure; because the purity of intrinsic nature of all doubt extremely illuminates, it can cause view-tendencies in the world to become pure; because the purity of intrinsic nature of all view-tendencies extremely illuminates, it can cause conceit in the world to become pure.

3.41

The Commentary says: This text has three parts, as explained in the preceding passage. The preceding passage was the object, while this passage is wisdom, because it illuminates what preceded. Namely, because within the pure object of True Suchness—the intrinsic nature of greed—it extremely illuminates; that which can illuminate is precisely wisdom. Because greed is the root, it gives rise to anger and the rest.

3.42

The Sūtra says: "Because the purity of intrinsic nature of all conceit extremely illuminates, it can cause entanglements and fetters in the world to become pure; because the purity of intrinsic nature of all entanglements and fetters extremely illuminates, it can cause stains and defilements in the world to become pure.

3.43

The Explication says: This explains that it extremely illuminates the purity of intrinsic nature of the secondary defilements. The meanings of entanglements, stains, and so forth are all as explained before. What is called "fetters" refers to the nine fetters, namely: desire, hostility, pride, ignorance, attachment to views, doubt, jealousy, stinginess, and [the view of self] fetters. "Fetter" (saṃyojana) means binding; they can bind one to suffering and are difficult to untie, hence they are called "fetters".

3.44

The Sūtra says: "Because the purity of intrinsic nature of all stains and defilements extremely illuminates, it can cause bad dharmas in the world to become pure; because the purity of intrinsic nature of all bad dharmas extremely illuminates, it can cause saṃsāra in the world to become pure.

3.45

The Commentary says: Above explained defilements; this explains karma and fruition. Because the karma of saṃsāra oppresses as fruitional karma, it is called "bad dharmas". "Saṃsāra" refers to the fruition of maturation (vipākaphala), which is the bitter fruition incurred by the aforementioned bad karma.

3.46

The Sūtra says: "Because the purity of intrinsic nature of all saṃsāra extremely illuminates, it can cause all dharmas in the world to become pure.

3.47

The Commentary says: "All dharmas in the world" are defiled dharmas, which fully subsume what has effluents. Below is the second [part], which fully subsumes all dharmas.

3.48

The Sūtra says: "Because the purity of intrinsic nature of all dharmas extremely illuminates, it can cause sentient beings in the world to become pure.

3.49

The Commentary says: Because dharmas with effluents constitute sentient beings, sentient beings are explained after dharmas with effluents.

3.50

The Sūtra says: "Because the purity of intrinsic nature of all sentient beings extremely illuminates, it can cause omniscience in the world to become pure.

3.51

The Commentary says: In the supramundane realm, omniscience is the root; by raising this, the rest are subsumed, and pure dharmas are exhausted. The wisdom that generally contemplates all selflessnesses across the three vehicles is called "omniscience".

3.52

The Sūtra says: "Because the purity of intrinsic nature of omniscience extremely illuminates, it can cause the profound Prajñāpāramitā in the world to be most supremely pure."

3.53

The Commentary says: This is the third [part], the purity of prajñā. Because it can illuminate the purity of intrinsic nature of all dharma-natures, the contemplating wisdom is most supremely pure, since it perfectly accords with the objective referent.

3.54

The Sūtra says: After the Buddha had spoken this pure Dharma, the guiding principle of wisdom of the wisdom-seal of sameness,

3.55

The Commentary says: From here below, the third text states the supreme virtues of the sūtra. The "wisdom-seal of sameness" refers to the contemplating wisdom that recognizes the nature of all dharmas as free from conceptual proliferation; it is called the wisdom-seal of sameness.

3.56

The Sūtra says: he addressed the Bodhisattva Vajrapāṇi and the others, saying: "If anyone hears such a pure guiding principle of the Prajñāpāramitā, faithfully understands, upholds, recites, and cultivates it, although they dwell amid the heap of adventitious defilements, stains, and taints such as all greed, anger, and delusion, they are like a lotus flower, undefiled by the faults of all adventitious stains and taints.

3.57

The Commentary says: Because the contemplating wisdom contemplates the purity of intrinsic nature of defiled and pure dharmas, although one dwells in defilement, one is not defiled by it, because one has awakened to the intrinsic nature. This explains separation from faults.

3.58

The Sūtra says: "They will always be able to cultivate the supreme practices of bodhisattvas and swiftly realize unsurpassed complete awakening."

3.59

The Commentary says: This explains the attainment of good fruitions. Because one gives rise to the practice of the Dharma and awakens to true wisdom, one always cultivates the supreme practices of bodhisattvas, and ultimately swiftly realizes awakening.

3.60

The Sūtra says: At that time, the World-Honoured One, again relying on the marks of the Tathāgata, the supreme master of all the three realms,

3.61

The Commentary says: Among the six explanations of the objective sphere, from here below is the third: there are two passages of the sūtra explaining the objective sphere of the fruitional dharmas. Within these two passages, the first passage is the dharma gate of the treasury of wisdom of the consecration of the Dharma King, which reveals the attainment of the fruition of wealth and status through the two practices; the latter passage is the vajra dharma gate of the Tathāgata's wisdom-seal, which reveals the attainment of the fruition of one's own essence through the two practices. Now this is the first passage. Within this there are three parts, which should be explained following the preceding pattern. In the initial marking of the title of the expounded dharma gate, the text again has two parts: first, it explains the marks of the Tathāgata relied upon; second, it explains the name of the expounded dharma gate. This is the first. The mansion of the three realms is turbulent and without peace; the fires of the worms, beasts, and various bitter afflictions of defilements are boundlessly oppressive, and diverse frights cause danger and adversity to arise simultaneously for sentient beings. Because the Buddha, the World-Honoured One, like a great elder, pities his children and rescues them through skillful means, the Buddha, the World-Honoured One, is called the Master of the Three Realms. The Buddha is the Dharma King, hence he is called the "supreme master"; relying on this revered position, he expounds the dharma gate.

3.62

The Sūtra says: expounded to the bodhisattvas the dharma gate of the treasury of wisdom of the profound guiding principle of the harmonious consecration of all Tathāgatas of the Prajñāpāramitā:

3.63

The Commentary says: This explains the title of the expounded dharma gate. When one reaches the tenth stage and is about to receive the position of Dharma King of the Tathāgata, all the Tathāgatas of the ten directions assemble harmoniously and all consecrate their crown, like the ritual of a kṣatriya receiving the royal throne. Now when this bodhisattva receives the revered position of a Buddha, with what dharma-water is their crown sprinkled to bring auspiciousness? It refers to the wisdom dharma-water of all Buddhas having extraordinary wisdom, generating all virtues and containing all virtues, like a treasury. By consecrating the bodhisattva's crown with this wisdom-water, the stains of the two obscurations from beginningless time are completely exhausted, and all the auspicious merits of all Tathāgatas are brought to full perfection. Now this Dharma is expounded to cause them to rely on it and enter it, which is why it is called a "gate".

3.64

The Sūtra says: "Namely, by the giving of the mundane rank of consecration, one will attain the fruit of the rank of Dharma King of the three realms. By the giving of the supramundane unsurpassed meaning, one will attain the fulfillment of all aspirations. By the giving of the supramundane unsurpassed Dharma, one will attain mastery over all dharmas. If one gives mundane wealth, food, and so forth, one will attain all bliss of body, speech, and mind. If one gives various kinds of material wealth and Dharma, one can cause the giving pāramitā to be swiftly perfected."

3.65

The Commentary says: From here on, the second [part] directly reveals the dharma gate that was spoken. As the six pāramitās are different, they accordingly form six passages. Within giving, there are five: first, the gift of position; second, the gift of meaning; third, the gift of Dharma; fourth, the gift of material wealth; and fifth, the general gift of fearlessness. In truth, each of the five gifts brings multiple fruits, but here only five corresponding fruits are mentioned. If one renounces an exalted and noble position to cultivate the true Dharma, one will attain Buddhahood as the Dharma King of the three realms. Because giving the flavor of the meaning accords with principle, all future hopes and wishes will be satisfied. Through the gift of Dharma, one will be able to fully comprehend all Buddhadharmas. Because gifts of material wealth and food enrich the three karmas, one will in the future attain pleasure in the three karmas. Regarding 'if through various gifts of wealth, Dharma, and so forth,' this means that using wealth and Dharma to gather sentient beings and render them free of fear is called the gift of fearlessness. The Bodhicitta-śāstra states that to vow to practice the gift of material wealth, there must be five things: first, with utmost sincerity; second, with faith; third, at the proper time; fourth, with one's own hands; and fifth, in accordance with the Dharma. As a verse says: 'A giver possessed of excellent faith and so on / reverently, at the proper time, gives with his own hands,' and so forth. Another verse says: 'In altruistic practice toward sentient beings, / without distinguishing the capable and incapable, / at all times, in all giving, / according to one's power, extensively bring great benefit.' There are five things that should not be given: wealth contrary to principle should not be given, because it is impure; liquor and poisons should not be given, because they give rise to disorder; snares, traps, mechanisms, and nets should not be given, because they give rise to distress; knives, staves, bows, and arrows should not be given, because they give rise to harm; music and female beauty should not be given, because they ruin the pure mind. Giving has five benefits: first, always being near the worthy and noble; second, being pleasing for sentient beings to see; third, being respected when entering assemblies; fourth, having a good reputation spread abroad; and fifth, serving as a cause for awakening. Bodhisattva Asaṅga said: 'Cultivate six kinds of intention: first, vast; second, long-enduring; third, joyful; fourth, bearing gratitude; fifth, great resolve; and sixth, pure goodness. Toward these six, arouse three kinds of attention: first, cherish and respect; second, rejoice; and third, take delight.' If upon hearing of these six, one can arouse even a single thought of faithful mind, one will still generate an immeasurable accumulation of merit, and obstacles from evil karma will also be eradicated, how much more so for a bodhisattva.

3.66

The Sūtra says: "Upholding various pure prohibitions can cause the perfection of pure discipline quickly to be fulfilled. Cultivating and training in patient acceptance in all matters can cause the perfection of patient acceptance quickly to be fulfilled. Cultivating diligence at all times can cause the perfection of diligence quickly to be fulfilled. Cultivating meditative absorption with respect to all objects can cause the perfection of meditative absorption quickly to be fulfilled. Constantly cultivating wondrous insight with respect to all phenomena can cause the perfection of wisdom quickly to be fulfilled."

3.67

The Commentary says: All three kinds of discipline can be fulfilled, so that [even at the risk of one's life, as in the parables of] binding with grass or the goose's pearl, they are not broken. Because the three disciplines are not one, it says 'various'. With respect to every matter, one can be patient. At all times, one can be diligent without laxity or fatigue. With respect to all objects, one can engage in meditative absorption, because the mind is without distraction. With respect to all phenomena, one cultivates insight, because one is able to discern them all. Practicing these six pāramitās yields six karmic retributions: first, wealth and nobility; second, great birth; third, great retinue and companions; fourth, accomplishment of great undertakings; fifth, freedom from affliction, bondage, and defilement; and sixth, mastery of the five sciences. They are able to bring benefit, as extensively explained in the Mahāyānasaṃgraha.

3.68

The Sūtra says: "After the Buddha had spoken this consecration dharma gate, the Dharma of the treasury of wisdom of the guiding principle of wisdom, he told Bodhisattva Vajrapāṇi and the others: 'If there are those who hear such a profound guiding principle and treasury of wisdom dharma gate of consecration, and with faithful understanding uphold, recite, and cultivate it, they will quickly be able to fulfill all bodhisattva practices and swiftly realize unsurpassed complete awakening.'"

3.69

The Commentary says: Through hearing the six pāramitās, the bodhisattva practices are accomplished, and the awakening that is sought can also be quickly attained.

3.70

The Sūtra says: "At that time the World-Honoured One, again relying on the Tathāgata-characteristic of the wisdom-seal of all Tathāgatas upholding the secret dharma gate of all Buddhas, expounded for all the bodhisattvas the adamantine dharma gate of the profound guiding principle of the wisdom-seal maintained by all Tathāgatas of Prajñāpāramitā."

3.71

The Commentary says: This second passage on the adamantine dharma gate of the Tathāgata's wisdom-seal reveals the attainment of the fruit of one's own essence by means of two practices. The text has three sections, all like the previous explanation. This is the first, marking the title of the dharma gate spoken: by means of the wondrous wisdom-seal, it upholds all the profound Dharmas of the Buddhas. Because the intrinsic nature of the profound Dharmas of the Buddhas is difficult to know, it is called 'secret'. Because it upholds all Buddhadharmas with a single wisdom-seal, and all Buddhadharmas enter into this, it is called 'maintaining'. Now, this Dharma is expounded so that they may diligently enter into it; hence it is called a 'gate'. Because the nature of this wisdom is solid and capable of destroying all cyclic existence, it is called 'adamantine'.

3.72

The Sūtra says: "That is to say, if one fully gathers the adamantine body-seal of all Tathāgatas, one will realize the dharmakāya of all Tathāgatas. If one fully gathers the adamantine speech-seal of all Tathāgatas, one will attain mastery over all phenomena."

3.73

The Commentary says: Because in the causal stage one separately practices the causal seals of the Tathāgata's three karmas, at the time of attaining the fruit one attains fruits such as the adamantine dharmakāya.

3.74

The Sūtra says: "If one fully gathers the adamantine mind-seal of all Tathāgatas, one will attain mastery over all concentrations. If one fully gathers the adamantine wisdom-seal of all Tathāgatas, one can attain the supreme, wondrous body, speech, and mind, like an adamantine diamond, unshakeable and indestructible."

3.75

The Commentary says: Because in the causal stage one fully practices the adamantine wisdom-seal of the three karmas, at the time of attaining the fruit one can attain the supreme, wondrous body, speech, and mind—that is, like an adamantine diamond, not shaken by corrupt companions and not destroyed by cyclic existence. The meaning here is that separately practicing the superior causes of the three karmas separately yields three fruits, while fully practicing all superior causes of the three karmas collectively yields a single fruit. The three karmas are solid and firm, like an adamantine diamond that cannot be shaken or destroyed.

3.76

The Sūtra says: "After the Buddha had spoken this adamantine Dharma of the guiding principle of wisdom of the Tathāgata's wisdom-seal, he told Bodhisattva Vajrapāṇi and the others: 'If there are those who hear such an adamantine dharma gate of the profound guiding principle of the wisdom-seal, and with faithful understanding uphold, recite, and cultivate it, all their undertakings will be accomplished, they will constantly be conjoined with all superior things, and all the superior wisdom and superior meritorious karma they desire to cultivate will quickly be fulfilled."

3.77

The Commentary says: From here on, the third [part] praises the virtues of this sūtra. Regarding 'all their undertakings will be accomplished', this refers to all faultless, wholesome deeds that accord with principle. Regarding 'they will constantly be conjoined with all superior things', in the present and in future lives they will always be conjoined and aligned with superior things, while things such as decline and loss will all be far removed, and the merit and wisdom they cultivate will quickly be fulfilled. This speaks of the superior benefits attained in the causal stage.

3.78

The Sūtra says: "'They will attain the most supreme, pure body, speech, and mind, indestructible like an adamantine diamond, and swiftly realize unsurpassed complete awakening.'"

3.79

The Commentary says: This speaks of the superior, wondrous fruit attained in the future fruition stage.

3.80

The Sūtra says: "At that time the World-Honoured One, again relying on the Tathāgata-characteristic of the phenomena free of all conceptual proliferation, expounded for all the bodhisattvas the wheel-syllable dharma gate of the profound guiding principle of Prajñāpāramitā."

3.81

The Commentary says: The above six passages of the sūtra explaining the superior objects are concluded. Next, there are six passages that will explain superior practices, further divided into three: the first two passages reveal the characteristics of abandoning and cultivating in reliance on the real mark; the middle two passages reveal the characteristics of cultivating and abandoning in reliance on contemplative illumination; the last two passages reveal the characteristics of pervasive cultivation in reliance on both dharmas. Within the first two passages revealing the characteristics of abandoning and cultivating in reliance on the real mark, there are two: first, the wheel-syllable dharma gate that is free of all conceptual proliferation, because by contemplating thusness one severs discrimination; and after that, entering the broad wheel gate of sameness, because by contemplating sameness one cultivates and realizes the real. The first passage below has three textual stages: first, it marks the title of the dharma gate spoken. This is further divided into two: first, discerning the characteristic of the Tathāgata relied upon. The dharma-nature of thusness is free of all discrimination and transcends the path of verbal explanation, hence it is without conceptual proliferation; this is relying on the characteristic of the dharmakāya. Regarding the 'wheel-syllable dharma gate', 'wheel' has two meanings: first, the meaning of complete roundness; second, the meaning of crushing. Because contemplating that the nature of thusness is free of conceptual proliferation pervades all phenomena, it is called 'complete roundness'. Because through contemplating this, one is free from discriminatory attachment and crushes all clingings to cyclic existence, it is called 'crushing'. All the dharma gates that explain this principle of the wheel are called the wheel-syllable dharma. The teaching can explain and reveal it, hence it is called a 'gate'. Through hearing this teaching, one then arouses wheel-practice; having aroused wheel-practice, one attains the wheel-fruit; having attained the wheel-fruit, one turns it again for others; and so on successively.

3.82

The Sūtra says: "That is to say, all phenomena are empty, because they lack intrinsic nature; all phenomena are signless, because they are free of all signs; all phenomena are wishless, because there is nothing to be wished for.

3.83

The Commentary says: The second [part] below directly presents what was spoken. Herein there are four: first, the objects of the three gates of liberation. The imagined [nature] is entirely empty, the consummate [nature] is signless, and the dependent [nature] is wishless. Moreover, these three kinds each apply across the three natures. Again, there are only two, namely the false and the true. Both the true and the false apply across them, because there are three kinds. Non-existence of self is called empty; freedom from the ten [signs] is called signless; non-craving is called wishless.

3.84

The Sūtra says: "All phenomena are detached, because there is no attachment; all phenomena are tranquil, because they are perpetually quiescent.

3.85

The Commentary says: This is the second: freedom from attachment and freedom from arising.

3.86

The Sūtra says: "All phenomena are impermanent, because their nature is constantly non-existent; all phenomena are suffering, because they cannot be enjoyed; all phenomena are non-self, because they are not self-governing; all phenomena are impure, because they are free of pure marks.

3.87

The Commentary says: This is the third: freedom from the four inverted clingings.

3.88

The Sūtra says: "All phenomena cannot be apprehended, because when their nature is investigated it cannot be apprehended; all phenomena are inconceivable, because when their nature is reflected upon it is non-existent; all phenomena are non-existent, because they are nominal designations formed by the concurrence of conditions; all phenomena are free of conceptual proliferation, because their intrinsic nature is empty and quiescent, free of speech; all phenomena are pure in intrinsic nature, because the profound Prajñāpāramitā is pure in intrinsic nature."

3.89

The Commentary says: This is the fourth: freedom from all clingings. Because they cannot be apprehended as clung to; because they cannot be conceived by the mind of investigation or the speech of discussion; because phenomena are nominal designations and not substantially existent; because dharma-nature is free of words and without conceptual proliferation; because dharma-nature is intrinsically pure, and real-mark wisdom is pure in intrinsic nature. Since this is dharma-nature, all phenomena accord with their original essence and are therefore all empty.

3.90

The Sūtra says: "After the Buddha had spoken this wheel-syllable Dharma of the guiding principle of wisdom that is free of all conceptual proliferation, he told Bodhisattva Vajrapāṇi and the others: 'If there are those who hear this wheel-syllable dharma gate of the guiding principle of wisdom that is free of conceptual proliferation, and with faithful understanding uphold, recite, and cultivate it, they will attain unimpeded wisdom regarding all phenomena and swiftly realize unsurpassed complete awakening.'"

3.91

The Commentary says: This is the third: praising the sūtra's superior virtues. Because they comprehend that the nature of phenomena is empty, they attain unimpeded wisdom regarding all phenomena.

3.92

The Sūtra says: "At that time the World-Honoured One, again relying on the Tathāgata-characteristic of the wheel of all Tathāgatas gathering [all things], expounded for all the bodhisattvas the gate of sameness of the profound guiding principle of entering the broad wheel of Prajñāpāramitā."

3.93

The Commentary says: This is the second gate of sameness of entering the broad wheel, because by contemplating sameness one cultivates and realizes the real. Herein there are three: this marks the title of the dharma gate spoken. Previously, in explaining the wheel-syllables, it had not yet explained gathering phenomena; now it explains that all phenomena are gathered by the real, because it is complete, pervasive, and free from clingings. Because this is pervasive, it is called 'broad'; because there is no phenomenon it does not gather, it is called 'sameness'; because it is the fundamental essence of all phenomena, it is called 'nature'.

3.94

The Sūtra says: "That is to say, entering the sameness of the adamantine is because one is able to enter the nature-wheel of all Tathāgatas. Entering the sameness of meaning is because one is able to enter the nature-wheel of all bodhisattvas. Entering the sameness of phenomena is because one is able to enter the nature-wheel of all phenomena."

3.95

The Commentary says: From here below is the second [part], which directly sets forth that which is taught. Within this there are two: first, individually explaining the nature-wheels, and later, collectively explaining the nature-wheels. Within individually explaining the nature-wheels, there are three: first, explaining the nature-wheel of the noble ones; second, explaining the nature-wheel of dharmas; third, explaining the nature-wheel of sentient beings. Within the first there are three: first, explaining the Buddha-nature wheel. Because the intrinsic nature of the dharmakāya can break through birth-and-death, being solid and hard to destroy like a vajra. The dharmas of a bodhisattva are cultivated and realized through practice in accordance with what is expressed by the teachings; therefore sameness of meaning is called the bodhisattva-nature. The Buddha should also be the sameness of meaning; however, because it is separated from the expressing [teachings] and is solid in meaning, it is specially named vajra and is not named meaning. A bodhisattva realizes this, but has not yet attained the vajra-like, complete nature of dharmas, so it is merely designated with the name 'meaning'. Those two expressing [teachings] are collectively named 'dharmas'; 'dharmas' refers to the teaching-dharmas. In wishing to reveal the sublime dharmas of cause and effect that are expressed, the expressing teachings are together subsumed into the wheel of the nature of dharmas; hence distinctions are spoken in accordance with this, but their natures are all indeed the real.

3.96

The Sūtra says: Because entering the sameness of the aggregates can enter the nature-wheel of all aggregates. Because entering the sameness of the sense bases can enter the nature-wheel of all sense bases. Because entering the sameness of the elements can enter the nature-wheel of all elements.

3.97

The Commentary says: From here below is the second [part], explaining the wheel of the nature of dharmas. Within this there are three: first, specific dharmas; next, common dharmas; and last, status dharmas. Within specific dharmas there are seven, and these are the first three categories. Although three are distinguished in meaning, their substance is the real nature of dharmas.

3.98

The Sūtra says: Because entering the sameness of the truths can enter the nature-wheel of all truths. Because entering the sameness of dependent origination can enter the nature-wheel of all dependent origination. Because entering the sameness of the jewels can enter the nature-wheel of all jewels. Because entering the sameness of foods can enter the nature-wheel of all foods.

3.99

The Commentary says: These are four specific dharmas. 'Truths' refers to the four truths. Dependent origination has twelve [links]. 'Jewels' refers to the Three Jewels. 'Foods' refers to the four foods, namely material, contact, intention, and consciousness foods. Smell, taste, and tangibility—these three are called material food. Contact refers to the mental factor of contact, which is conjoined with the sixth consciousness. Intention refers to the mental factor of intention, which is also conjoined with the sixth [consciousness]. Consciousness refers to the consciousness aggregate, which is exclusively the eighth. In accordance with conditions, four are spoken of, but they are subsumed into the nature of dharmas.

3.100

The Sūtra says: Because entering the sameness of wholesome dharmas can enter the nature-wheel of all wholesome dharmas. Because entering the sameness of unwholesome dharmas can enter the nature-wheel of all unwholesome dharmas. Because entering the sameness of karmically determinate dharmas can enter the nature-wheel of all karmically determinate dharmas. Because entering the sameness of karmically indeterminate dharmas can enter the nature-wheel of all karmically indeterminate dharmas. Because entering the sameness of dharmas with effluents can enter the nature-wheel of all dharmas with effluents. Because entering the sameness of dharmas without effluents can enter the nature-wheel of all dharmas without effluents. Because entering the sameness of conditioned dharmas can enter the nature-wheel of all conditioned dharmas. Because entering the sameness of unconditioned dharmas can enter the nature-wheel of all unconditioned dharmas. Because entering the sameness of worldly dharmas can enter the nature-wheel of all worldly dharmas. Because entering the sameness of supramundane dharmas can enter the nature-wheel of all supramundane dharmas.

3.101

The Commentary says: This is the second [part], explaining that all common dharmas enter the wheel of the nature of dharmas. Within this there are five [pairs], the meaning of which is as in the text. These five apply commonly to both persons and dharmas.

3.102

The Sūtra says: Because entering the sameness of ordinary beings' dharmas can enter the nature-wheel of all ordinary beings' dharmas. Because entering the sameness of śrāvakas' dharmas can enter the nature-wheel of all śrāvakas' dharmas. Because entering the sameness of pratyekabuddhas' dharmas can enter the nature-wheel of all pratyekabuddhas' dharmas. Because entering the sameness of bodhisattvas' dharmas can enter the nature-wheel of all bodhisattvas' dharmas. Because entering the sameness of the Tathāgata's dharmas can enter the nature-wheel of the Tathāgata's dharmas.

3.103

The Commentary says: This is the third [part], explaining that all status dharmas enter the wheel of the nature of dharmas. Within this there are five: one is ordinary dharmas, and four are noble dharmas, as should be understood accordingly.

3.104

The Sūtra says: Because entering the sameness of sentient beings can enter the nature-wheel of all sentient beings.

3.105

The Commentary says: This is the third [part], explaining that sentient beings enter the wheel of intrinsic nature.

3.106

The Sūtra says: Because entering the sameness of all can enter the nature-wheel of all.

3.107

The Commentary says: This is the second [part], collectively explaining the nature-wheels. Whether noble or ordinary, whether persons or dharmas, all enter the wheel of intrinsic nature. This is intended to reveal that all return to being subsumed by the vast wheel of intrinsic nature.

First 107 of 228 passages. Read on

Linked texts (1)

大般若波羅蜜多經般若理趣分述讚 — Classical Chinese