金剛般若疏 2.7

2.7

Regarding this chapter of the sūtra, it is divided into three sections: first, directly explaining non-abiding in marks in order to cultivate practice; second, explaining the attainment of the fruit of non-apprehension; third, concluding with an exhortation. In the first, there are two parts: first, directly answering the question on cultivating practice; second, answering the question on subduing the mind. This is the first. As for the statement "should practice dāna without abiding in anything," this is like the opening thesis of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: not abiding in dharmas, abiding in prajñā, having nothing to relinquish, and fulfilling dāna. However, since here it speaks of not abiding in the six sense objects, it also means not abiding in the six sense faculties and the six consciousnesses; but because the text is abbreviated, it specifically explains not abiding in the six sense objects alone. The "Chapter on Asking About Abiding" in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains not abiding in all dharmas, which is therefore abiding in prajñā. Now, saying "not abiding in the six sense objects" completely subsumes all dharmas. Furthermore, as for all that a bodhisattva does in the actions of body, speech, and mind—walking, standing, sitting, lying down, and even initiating activities and engaging in livelihood—all are free from reliance and free from apprehension. Now, specifically speaking of practicing dāna without abiding, is this not merely presenting one instance to serve as an example for all? If we rely on the commentary sūtra, then there are three aspects: First, not being attached to one's own body, one therefore practices dāna. If one is attached to one's own body, one will begrudge external things, and therefore not practice dāna; now, not being attached to one's own body, one does not begrudge external things, and therefore can practice dāna. Second, the single phrase "not abiding in anything" means not being attached to recompense. Recompense refers to offerings, veneration, and the like. Third, practicing dāna without abiding in sights, sounds, scents, tastes, touchables, and mental dharmas means not being attached to karmic fruition. Karmic fruition refers to the pleasures of humans and devas, and the like. If a bodhisattva is attached to recompense and karmic fruition, they abandon and distance themselves from the Buddha path; therefore, they are not attached to recompense and karmic fruition. From "Subhūti! A bodhisattva should practice dāna in this way" downward: if we rely on the commentary's intention, this answers the fourth question, on subduing the mind. However, it is essential to cultivate practice, and thus the mind of apprehension is subdued. Therefore, after cultivating practice, subduing is subsequently explained. Because the bodhisattva does not see the three things when practicing dāna, it is called "subduing." As for the "three things," they refer to the giver, the recipient, and the material gift. Because they do not see the material gift, they attain the emptiness of all dharmas; because they do not see the giver and the recipient, they attain the emptiness of sentient beings. Because they attain these twofold emptinesses, this is precisely subduing the views of person and dharmas. However, the commentary adopts this idea precisely because cultivating the practice of non-apprehension is itself subduing the mind of apprehension; hence the two questions support each other, and the two answers support each other. Question: The first chapter of the sūtra explicitly contains the word "subdue"; why does it not answer the question on subduing, but only begins to answer it now? Some explain: Earlier, it only explained the emptiness of sentient beings and had not yet explained the emptiness of dharmas; thus, as the twofold emptiness of persons and dharmas was not fully attained, it could not be called "subduing." Now, fully attaining the twofold emptiness of persons and dharmas, only now does it deserve the name "subduing." Furthermore, earlier it only first explained bodhicitta and had not yet explained bodhisattva practice; thus the meaning of subduing was not yet accomplished. Now that vows and practice are both accomplished, the meaning of subduing is first revealed. From "If a bodhisattva practices dāna without abiding in marks" downward: this is the second [section], explaining that cultivating the cause of non-abiding attains the fruit of non-apprehension. Why does this text come here? There are two meanings: First, it cites the fruit to exhort cultivation; truly because by cultivating the cause of non-abiding one attains boundless merit, one is therefore exhorted to cultivate dāna that does not abide in marks. Second, it resolves doubts. A doubter says: "Dāna with abiding may have merit; dāna without abiding should have no merit." Therefore it explains: "Dāna with apprehension has little merit; dāna without apprehension has boundless merit." Question: Now, keeping the precepts, practicing the Path, copying sūtras, and making Buddha images can produce much merit; how can performing merit with a non-abiding mind be equal to the emptiness of the ten powers? This statement is an extreme discrepancy! Answer: How could the tongue that covers the face speak falsely? If you do not believe it, I shall now briefly explain. Merit arises by according with the principle; therefore, "goodness" is explained as meaning accordance with the principle. Since non-abiding is the utmost accordance with the principle, how could the merit not be immense? If you reflect on this, it will become brightly clear. Therefore, for all minds of apprehension, accumulating various practices over kalpas—keeping precepts, sitting in meditation—all deviate from the Path, and so their merit is not great. Now, dāna of non-apprehension accords with the Path, so its merit is great; thus all previous merit cannot equal the great merit of offering five flowers. Regarding this text, it is divided into three parts: first, explanation through Dharma; second, explanation through metaphor; third, application of the metaphor. The explanation through Dharma is as in the text. From "space in the eastern direction" downward is the second part, explanation through metaphor. In this there are two: first, citing space in the eastern direction as an analogy; next, citing space in the nine directions as an analogy. Each has questions and answers, which should be sought in the text. Question: For what reason is space borrowed as an analogy? Answer: There are two meanings in general: First, space is markless and unconditioned, and dāna without abiding in marks is free from reliance and free from apprehension; therefore this is borrowed as an analogy. Second, space is all-encompassing and vast, and the karmic fruition of dāna without abiding in marks is also vast; therefore it is borrowed as an analogy. From "Subhūti! Dāna without abiding in marks is also like this" downward is the third part, application of the metaphor, which can be sought in the text.