金剛般若疏 2.6

2.6

From "Furthermore, Subhūti, a bodhisattva should practice dāna without abiding in dharmas" onward, this second chapter of the sūtra answers the two questions regarding practice and subduing the mind. Previously it was explained that because of generating the initial resolve, one is able to abide in the Mahāyāna, whereas without generating the resolve, one cannot abide in the Mahāyāna; thus the two matters of generating the resolve and abiding accomplish one another, and were answered together. The present two gates are also like this: because of practicing, one is able to subdue inversion. If one does not cultivate the myriad practices of non-apprehension, with what could one subdue the afflictions of apprehension? Thus the two gates accomplish one another, and so must be answered together. Furthermore, in the sequence of the four gates: first one must generate the resolve; because of generating the resolve, one is able to abide in the Mahāyāna; because of abiding in the Mahāyāna, one practices; because of practicing, afflictions are subdued. However, the text of this sūtra is concise, and its meaning is profound and cannot be exhausted in a single statement. Now, we explain it further through several senses: First, the previous chapter properly distinguished generating the bodhicitta, while this present chapter distinguishes practice. As to why these two are explained: just as in the Avataṃsaka Sūtra the youth Sudhana at the place of each and every good friend declares of himself, "I have already generated the bodhicitta, but I do not yet know how to cultivate bodhisattva practice and train in the bodhisattva path." Hence we know that first one must generate the resolve, and afterward practice. The bodhicitta is the sense of vow. The present chapter distinguishes the sense of bodhisattva practice. Although the bodhisattva path has many gates, when subsuming their great culmination, they do not go beyond vows and practices. However, although the gates of vows are many, they are briefly stated as the four great vows; the gates of practice are immeasurable, but are briefly stated as the six pāramitās. As for the four great vows: 1. Those who have not yet crossed the ocean of suffering, to cause them to cross; 2. Those who have not yet been freed from the bonds of karma and affliction, to cause them to be freed; 3. Those who have not yet attained the peace of the noble truth of the path, to cause them to attain it; 4. Those who have not yet attained the noble truth of cessation, nirvāṇa, to cause them to attain nirvāṇa. The previous chapter explained that all sentient beings are caused to attain nirvāṇa; that was briefly setting forth the final, ultimate vow among the four vows. The present chapter of the sūtra briefly sets forth the initial practice among the six pāramitās. Thus, the previous chapter setting forth the final vow subsumes the [preceding] three vows, and the subsequent chapter setting forth the initial practice subsumes the [subsequent] five practices. Question: How does the final vow subsume the preceding vows, and how does the initial practice subsume the subsequent practices? Answer: Since the final vow causes sentient beings all to attain the noble truth of cessation, nirvāṇa, how could it not deliver them from suffering, free them from accumulation, and cause them to see the noble truth of the path? Next, distinguishing how the initial practice subsumes the subsequent practices: the treatise states, "The meaning of dāna subsumes the six: material goods, fearlessness, and the Dharma. Herein, one, two, and three are named the abiding of practice." The meaning of this verse explains that the six pāramitās are all designated by the meaning of dāna. However, the meaning of dāna has three kinds: 1. Dāna of material goods, which is giving to support and benefit sentient beings, and is also giving by using material goods that sustain life; 2. Dāna of fearlessness: moral discipline and patience. Moral discipline means not violating wealth or taking life, which is giving fearlessness to living beings; patience means not retaliating against living beings, which is also giving fearlessness to living beings; hence these two pāramitās are called the dāna of fearlessness. Vigor, meditative concentration, and wisdom—these three pāramitās are called the dāna of the Dharma. As for the dāna of the Dharma, it is giving the Dharma to living beings, hence it is called the dāna of the Dharma. Through vigor one expounds the Dharma without weariness; through meditative concentration one knows the minds of others and only then can expound the Dharma; prajñā is wisdom and can properly expound the Dharma; hence these three kinds are called the dāna of the Dharma. As for "one, two, and three": "one" is the dāna of material goods; "two" is moral discipline and patience; "three" is the subsequent three pāramitās. Moreover, as to why only dāna is explained here regarding practicing according to prajñā: just as in the explanation of dāna subsuming the five kinds, it fully subsumes the five; also it is briefly setting forth the initial one; and furthermore dāna is the essential dharma for gathering sentient beings. Furthermore, the previous chapter of the sūtra explained that the bodhisattva internally possesses great benevolence and great compassion; this chapter of the sūtra explains that the bodhisattva possesses skillful means and externally can go to their rescue. Why is this? The bodhisattva generates the bodhicitta and takes responding to conditions to deliver living beings as their business. Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "The great enterprise of a bodhisattva is what is called not abandoning all sentient beings." However, to deliver sentient beings, two things are necessary: first, internally possessing a mind of benevolence and compassion; second, externally possessing skillful means to rescue them. The previous chapter explained completely pulling sentient beings out of the suffering of birth and death, which is the meaning of the mind of great compassion; giving sentient beings the bliss of great nirvāṇa, which is the meaning of the mind of great benevolence. Although internally possessing the mind of benevolence and compassion, the acts of benevolence and compassion have not yet been carried out; therefore, now we distinguish the bodhisattva's practicing the myriad practices such as dāna to pull them out and rescue them, causing them to leave suffering and attain bliss, which accomplishes the above meaning of benevolence and compassion. Question: Above it was distinguished that internally there is benevolence and compassion, and now it is explained that externally there is the ability to go to their rescue; why is prajñā necessary? Answer: Above it was distinguished that internally there is benevolence and compassion, but prajñā is essential; without prajñā, benevolence and compassion are not accomplished. Hence the Mahāprajñāpāramitopadeśa states, "Benevolence and compassion are practiced together with dharmatā." Although great compassion pulls out their suffering, in reality nothing is pulled out; although great benevolence gives them bliss, in reality nothing is given. Therefore benevolence and compassion do not obstruct ultimate emptiness, and ultimate emptiness does not obstruct the mind of benevolence and compassion. Thus although practicing the contemplation of ultimate emptiness, one does not abandon great benevolence and great compassion; although practicing great benevolence and great compassion, one does not abandon the contemplation of ultimate emptiness. Hence we know that ultimate emptiness is itself benevolence and compassion, and benevolence and compassion are themselves ultimate emptiness; thus benevolence and compassion are never not empty, and emptiness is never not benevolence and compassion. Now, explaining practice as also being carried out together with dharmatā: thus although cultivating the myriad practices, in reality there is nothing practiced; although there is nothing practiced, one constantly cultivates the myriad practices. Therefore, one practices without any practice, and because there is no practice, one is endowed with the two wisdoms. Furthermore, the previous chapter of the sūtra properly explained the bodhisattva's delivering sentient beings, and only then recognizing the lakṣaṇa of sentient beings and recognizing the lakṣaṇa of delivering. Knowing that delivering has nothing to deliver is only then recognizing delivering; knowing that sentient beings have no sentient beings is only then beginning to recognize sentient beings. Now, this chapter of the sūtra properly distinguishes the meaning of delivering: previously, although recognizing delivering, one had not yet properly delivered, just as although recognizing an illness, one has not yet administered medicine. Now this chapter of the sūtra properly explains the meaning of delivering, which is properly administering medicine. Also, the previous chapter properly explained recognizing the illness, and this chapter properly explains recognizing the medicine. Sentient beings are the illness; due to prajñā, one can recognize sentient beings, which means due to prajñā one can recognize the illness. Now, cultivating the myriad practices is entirely for the sake of sentient beings; therefore, the myriad practices are all named medicine. Due to prajñā, one comprehends the myriad practices; due to prajñā, one is only then able to recognize the medicine. Furthermore, the previous chapter of the sūtra properly distinguished the emptiness of sentient beings, while this chapter of the sūtra explains the emptiness of all dharmas. Previously it was distinguished that although delivering sentient beings, there are no sentient beings to be delivered, which is the emptiness of sentient beings; now it is explained that although cultivating the myriad practices, in reality there is nothing cultivated, which is the emptiness of dharmas. Question: In setting forth its main theme, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "not seeing a bodhisattva or the word bodhisattva"; for what reason does this sūtra, in setting forth its main theme, only say "not seeing sentient beings"? Answer: In the Pañcaviṃśatisāhasrikā, not seeing a bodhisattva is itself not seeing sentient beings; in this sūtra, distinguishing not seeing sentient beings is itself not seeing a bodhisattva. It is merely that the two sūtras each set forth one side, differing as agent and object. Furthermore, the Pañcaviṃśatisāhasrikā properly encourages the bodhisattva to train in prajñā, so someone might think there is a bodhisattva who can train and prajñā that is trained in. For this reason, it first refutes the bodhisattva, explaining that one does not see a bodhisattva. This sūtra explains that the bodhisattva generates the bodhicitta wishing to deliver sentient beings, and one would then think there are sentient beings who can be delivered; therefore, it now refutes this, showing there are no sentient beings. Question: For what reason does it first distinguish the emptiness of sentient beings and now explain the emptiness of dharmas to expound prajñā? Answer: Prajñā has never been empty or non-empty; it is only that sentient beings mostly cling to the illness of existence, so to refute the illness of existence, emptiness is explained. Once the illness of existence has ceased, emptiness does not remain, just like a great flaming fire that cannot be touched from any of the four sides. However, when the Buddha was in the world, the faculties of sentient beings were sharp: simply hearing emptiness explained, they did not grasp at the lakṣaṇa of emptiness, and having nothing upon which to rely, they immediately attained the Way.