金剛經纂要刊定記 1

English (machine translation) 1

Language: English

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Definitive Record on the Essentials of the Diamond Sūtra, with Preface

The transmission of the Śākya clan's teaching, the Diamond Sūtra, in the world is of ancient origin. From the Qin dynasty down to the present, several centuries have passed; those chanting and reciting it include both the humble and the noble, and its miraculous responses fill documents and tablets. Its benefits extend to the dark netherworlds and reach to the divine spirits; it is indeed a level road for heading toward the Great [Vehicle], and a grand strategy for shattering the Small [Vehicle]. Therefore, the Successor took up verses as the basis, the two treatises explained and linked them together, and various commentaries interpreted them with points of agreement and disagreement. Master Guishan gathered the essential blossoms and discarded the superficial and spurious, entitling it the Zuanyao (Essentials). He adopted the middle way, and further set forth an abridged commentary to prepare for transmission and study. Master Shibi, following the train of its intended meaning, separately composed an extensive record; fine though it was, its phrasing was perhaps verbose and lengthy, so that later students found it mostly inconvenient to use. Now I have newly made this definitive edition, pruning and cutting away the prolix and disordered, so that it may flow without obstruction, inspiring study and lectures, in the hope that our Way may be spared the peril of falling to the ground. Prefaced on the jiăzi day, the last month of winter, in the year following the inauguration of the Tiansheng reign of the Great Song.

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Recorded by the Śramaṇa Zixuan of Changshui

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The commentary text is divided into three parts:

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First, presenting the title, in two parts:

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First, the title of the sūtra commentary.

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"Essentials of the Commentaries and Treatises on the Vajracchedikā Prajñāpāramitā Sūtra": this title has nine characters, comprising six layers of subject and object from the broader to the narrower. First, the explaining agent and the object explained: the five characters "Vajra" and so forth are the object; the four characters below, "Commentaries and Treatises", belong to the explaining agent. Second, the signifier and the signified: the character "Sūtra" belongs to the signifier; the four characters "Vajra" and so forth are the signified. Third, the selector and the selected: this has two aspects. (1) Selection regarding the shared: "sūtra" applies generally to the teachings of the Buddha's entire lifetime, whereas "prajñā" is restricted solely to the present division. (2) Selection regarding the specific: "prajñā" still applies generally to the eight divisions, whereas "vajra" belongs only to this single sūtra. Fifth, the vehicle of the metaphor and the tenor of the metaphor: "vajra" is the vehicle, while "prajñā" belongs to the tenor. Sixth, the compiler and the compiled: the character "compile" (zuan) belongs to the compiler, meaning the author of the commentary; the character "essentials" (yao) is what is compiled, meaning the correct doctrine. If one includes the two characters "with Preface", yet another layer is added: these two characters are the including agent, and all of the above is what is included. Yet these seven layers do not go beyond teaching, practice, person, and principle. The five characters "Sūtra", "Commentaries and Treatises", and "with Preface" are the teaching, meaning the signifier, the explaining agent, and the prefacer. "Prajñā" refers throughout to practice, meaning contemplative illumination. The character "compile" belongs to the person, the author of the commentary. The characters "vajra" and "essentials" belong to principle: "vajra" serves as a metaphor for dharmatā, which is true principle; the character "essentials" indicates what is correct, its principle being the rational doctrine.

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Having understood the relations of subject and object, presence and absence in the title, one must understand the depth and shallowness of the doctrine within the title. "Vajra" has three meanings: hardness, sharpness, and brightness. "Prajñā" also has three meanings: ultimate-reality, contemplative, and literary. "Sūtra" has three meanings: constant, threading, and holding. "Commentary" (shu) also has three meanings: making通畅 (unobstructed), deciding, and arranging. "Treatise" (lun) means discussion, and also has three meanings: discussing principle, discussing wisdom, and discussing practice. "Compilation of essentials" (zuanyao) also has three meanings: essential doctrines, essential practices, and essential texts.

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Regarding the three meanings of vajra: because the myriad things cannot destroy it, while it can destroy the myriad things, and moreover it possesses an illuminating function, it can serve as a metaphor for the three kinds of prajñā. Hardness is a metaphor for ultimate-reality [prajñā]; because, though passing through many kalpas drifting through the six destinies, it has never been born or extinguished, never diminished or lacked, it is called hard. Thus the Heart Sūtra says: "All dharmas are characterized by śūnyatā; they are neither born nor extinguished, neither defiled nor pure, neither increasing nor decreasing," and so forth. Sharpness is a metaphor for contemplative prajñā; when this manifests, it illuminates the emptiness of all dharmas, hence it is said to be sharp. Thus the Heart Sūtra says: "When the Bodhisattva Avalokiteśvara practiced the deep prajñāpāramitā, he illuminated and saw that the five aggregates are all empty, thereby crossing beyond all suffering and distress," down to saying, "There is neither wisdom nor attainment," and so forth. Brightness is a metaphor for literary prajñā; because words can signify and display, making clear ultimate-reality and contemplative illumination so that they manifest. Due to these three meanings being similar to that vajra, vajra is adduced as a metaphor for prajñā.

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Now this prajñā is possessed by all buddhas and sentient beings alike; but because they are entwined in defilements, they cannot put it to functional use. If they can hear the teaching, understand and awaken to it through the force of internal and external perfuming, they can cut off afflictions and escape saṃsāra; principle and wisdom will merge, and they can produce great function, no different from a buddha. It is like gold remaining in ore, unable to be used as one pleases; if it can be extracted from the ore, it will surely be made into utensils to cut things. Thus we know there is no one who does not possess this wisdom, and we know this wisdom can establish great aims. What is here called prajñā is the Sanskrit term for great wisdom. Vajra is the proper metaphor for prajñā; both the dharma and the metaphor are displayed together, hence it is called "Vajracchedikā Prajñā".

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According to the sūtra's title, it should fully include "pāramitā", which is the praise of wisdom's power. In Chinese it translates as "the other shore reached", which follows the idiom of the Western Regions; if phrased in accordance with this land, it should say "reaching the other shore". "The other shore" is nirvāṇa; in contrast to "this shore" of birth and death, nirvāṇa is designated "the other", the intention being to clarify that prajñā is the wisdom that reaches the other shore; this, then, is the distinct characteristic of wisdom.

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However, the wisdom that reaches the other shore has roughly two senses, namely, sudden and gradual. As for the sudden: when this wisdom manifests, in a single kṣaṇa it illuminates all dharmas as empty, which is itself reaching the other shore; therefore it is named the wisdom that reaches the other shore; because it does not pass through much time, it is called sudden. As for the gradual: although it suddenly illuminates the emptiness of dharmas, yet habit has become second nature, and conceptual clinging operates spontaneously; therefore, one spurs on that wisdom of sudden awakening to perceive deluded sentiments, diminishing them and diminishing them further until reaching the asaṃskṛta; this is reaching the other shore definitively, and is also named the wisdom that reaches the other shore; because it passes through much time, it is called gradual. Although the gradual and the sudden differ in being slow or fast, both alike obtain the name of the wisdom that reaches the other shore. For this reason, the title fully ought to say: "Vajracchedikā Prajñāpāramitā". Here it is omitted and not stated.

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Next, clarifying that the character "sūtra" possesses three meanings. According to the explanations of various masters, there are collectively many meanings, such as a welling spring, giving birth, a carpenter's plumb-line, a garland, and the like. But in the Buddhabhūmi[-vyākhyāna] Treatise, only two meanings are spoken of, namely, threading and holding: threading through the meanings that ought to be taught, and holding the sentient beings who are to be transformed. Furthermore, though the Tathāgata entered extinction more than two thousand years ago, his bequeathed style remains present; that we are able to hear the correct Dharma is entirely due to the threading meaning of the sūtras. Sentient beings wander aimlessly without knowing what to follow; that they gain the Buddha's gate of teaching and all return to the correct path is entirely due to the holding meaning of the sūtras. Possessing these two meanings, it is therefore called a sūtra. Now to these two we further add the meaning of "constant" to correspond to the three kinds of prajñā: ultimate-reality is constant, contemplative illumination threads, and the literary holds.

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Now this single sūtra was translated by Kumārajīva; its phrasing and verses are pure and elegant, causing people to delight in hearing them. Down to the present, old and young, high and low throughout the realm, none fail to uphold this sūtra.

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"Essentials of the Commentaries and Treatises" refers to this single fascicle of commentary text. "Commentaries" refers to the commentaries of Qinglong Dayun, Zisheng Chenwai, and others. "Commentary" (shu) means clearing and opening the doctrinal purport, deciding between the doctrinal marks, and arranging the textual words. "Treatises" refers to the treatises by Vasubandhu and Asaṅga, the Mahāprajñāpāramitopadeśa, the Vajrarṣi, Guṇaprabha, and others; in each and every treatise, principle, wisdom, and practice are spontaneously discussed.

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Question: "Since there are already commentaries and treatises explaining the sūtra, why is it necessary to compose this commentary anew?"

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Answer: "Because of 'compiling the essentials'; that is, compiling the essential meanings of those other commentaries and treatises to complete this commentary. Now, the composition of the Zuanyao (Essentials) has two general intentions: first, to accord above with the sage's intention; second, to harmonize below with human minds. The intention is to reveal that among the various explanations, there are those that do not accord with the sage's intention or do not harmonize with human minds.

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"Regarding the first intention: this sūtra belongs to the school of emptiness and signlessness, yet some have explained it by broadly laying out the doctrinal characteristics, practices, and stages; this fails to accord with the sage's intention because it loses the school's central purport. Thus the preface states: 'Some match it to terminology, clinging to phenomena and deviating from the school.' Some, hearing that it is the school of emptiness, explain it exclusively as a single flavor of signless principle; this also fails to accord with the sage's intention. For although the school is signless, its meanings are manifold; if one explains it exclusively with a single flavor, one is confused about the branches. Thus the preface states: 'Some merely speak of the One Reality, gazing at the source but losing the streams.' The former deviated from the school without being confused about the streams; the latter was confused about the streams without deviating from the school. Each had merits and shortcomings, and neither was complete or thorough. Furthermore, there are those who indulge in eccentric views to annotate and explain it; having lost both the school and its branches, they are not worthy of evaluation. Thus the preface states: 'As for the rest, who speak from their own minds and annotate from imagination, they are not worth discussing.' Although their various explanations each have their errors, because they were not completely thorough, all are judged not to accord with the sage's intention. Now, in composing this commentary, we do not add doctrinal characteristics, avoiding deviation from the school; we explain following the text, not becoming confused about the streams. Leaving behind the previous two errors, it truly attains the middle; thus it stands out alone as according with the sage's intention. Moreover, within this commentary, the words of the sages are used throughout. Thus the preface states: 'Therefore what is now set forth does not attack heterodoxies; the commentary is based on treatise literature, like milk that does not come from within the city walls.' What is more, the two bodhisattvas had the Successor as their master, and the Successor Tathāgata had the Buddha Śākyamuni as his master; tracing the source step by step, buddha inherits from buddha, down to Asaṅga and Vasubandhu with no divergent teachings. Therefore we know that this commentary is itself the words of the Buddha; one who slanders this commentary is the same as one who slanders the Buddha. Thus the preface states: 'Furthermore, Vasubandhu and Asaṅga had the Successor as their master; what doubt should later students have, adding to it or discarding it?'

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"Next, regarding harmonizing below with human minds: the commentaries and explications of various schools are doctrinally inadequate and textually verbose, causing students rarely to dare direct their minds to them; thus those who chant it are many, while those who thoroughly comprehend it are few. Thus the preface states: 'Causing those who recite it with their mouths to be as numerous as ox hairs, while those who comprehend it in their minds are as rare as unicorn horns.' Now this commentary grasps the essential pivots and directly elucidates the sūtra; combining sūtra and commentary, it fills fifty sheets; regardless of whether monastic or lay, all may apply their minds to it; not only the superior, but also the intermediate and inferior capacities may study it. Having these two intentions, it was therefore composed. This represents wisdom first and compassion second, benefiting both oneself and others. Hence it is titled 'Essentials of the Commentaries and Treatises on the Vajracchedikā Prajñāpāramitā Sūtra'."

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"With Preface": "with" means together, combined, or reaching to. "Preface" (xu) means to narrate (xu), because it narrates the intention of the sūtra commentary. Also, "preface" (xu) means clue or thread (xu), indicating a beginning thread. The intention is to clarify that the words of this half-sheet of paper are the starting thread for composing this commentary.

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Second, the honorable title of the author. "Jing" (capital) means metropolis, meaning great; that is, the great place of assembly for gentlemen and commoners, noble and humble. However, it refers to the Western Capital, not the northeast; because there is a tacit selection through the Da Xingfu Monastery, "West" is not stated. "Śramaṇa" is a Sanskrit term, translated here as "diligent cessation"; that is, the general designation for the Śākya assembly, meaning diligently cultivating all practices and bringing afflictions to cessation. "Set forth" (shu) clarifies that it is not an original composition, according with the words "compiling the essentials" above; it merely narrates the intention of former sages, not being an independent composition. For example, the Master [Confucius] said: 'Transmitting and not composing, trusting in and loving antiquity, I venture to compare myself to our Old Peng.'"

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Second, the preface's doctrinal purport, in two parts:

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First, the preface praising the sūtra's purport, in two parts:

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First, explaining generally the conditions for giving rise to the teaching, in two parts:

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First, explaining the arising of delusion from being confused about reality, in two parts:

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1. Ultimate Emptiness. Regarding the phrase "mirror, mind, and so forth": in short, the upper clause means the true nature transcends conditioning, and the lower clause means conditions lack intrinsic nature; this is the broad outline. If one is to explain it in detail, one should first assign [the terms] briefly and afterwards explain them at length. Regarding the brief assignment: in these two clauses, mirror and image are the vehicle of the metaphor, and mind and form are the Dharma; "originally pure" and "fundamentally empty" apply to both the Dharma and the metaphor. Using the mirror to metaphorize the mind and the image to metaphorize form, just as the image is manifested by the mirror, so form is manifested by the mind. Although the mirror manifests images, those images are fundamentally empty, which precisely reveals that the mirror is originally pure. Although the mind manifests form, that form is fundamentally empty, which precisely reveals that the mind is originally pure. "Originally pure" means purity of nature, because it pervades cause and effect, ordinary beings and nobles. Therefore, the *Avataṃsaka Sūtra* states: "It is not what consciousness can cognize, nor is it the sphere of the mind; its nature is originally pure, which is revealed to all living beings." This is the brief assignment. As for the extensive explanation: the mirror is the mirror used in the human realm; yet there are those buried in dust and unfit for use, there are those that are pure yet kept in a box, and there are those pure and free from defiling dust, hung upon a high terrace to mirror myriad images. Here we take the latter as the metaphor. As for the mind, what is explained by the Nature and Characteristics traditions differs. When the Characteristics tradition explains it, they either take "aggregating and arising" as mind, because only the eighth consciousness aggregates all seeds to give rise to active manifestations; or they take "object-directed cognitive deliberation" as mind, which pervades all eight consciousnesses because all are capable of cognizing and deliberating upon their respective objective spheres. However, what is explained in this way is merely saṃskṛta arising and ceasing, and is not what is metaphorized here. When the Nature tradition explains it, it is the tathāgatagarbha, the original, intrinsically pure mind. What is clarified here is precisely this mind, because it is the root of delusion and awakening, upon which both ordinary beings and nobles universally depend, and neither the mundane nor the supramundane departs from it. Therefore, in the *Treatise on the Awakening of Faith*, it is established as the body of the Mahāyāna Dharma. Hence the treatise states: "The Mahāyāna consists of one Dharma and two meanings." What is called the "Dharma" refers to the mind of sentient beings; this mind subsumes all mundane and supramundane dharmas, and based on this mind, the meaning of Mahāyāna is revealed. It also states that based on the Dharma of the One Mind there are two gates: the first is the gate of the mind as tathatā, and the second is the gate of the mind as arising and ceasing. These two gates each subsume all dharmas. What is the meaning of this? Because these two gates are inseparable: the gate of tathatā is the universal characteristic and therefore subsumes all; although the gate of arising and ceasing is the particular characteristic, because it is the arising and ceasing that is identical to tathatā, it also subsumes all. Since these two gates identically take the One Mind as their source, one knows that the myriad dharmas do not fall outside this mind.

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Furthermore, just as the *Avataṃsaka* is the perfect and ultimate One Vehicle, it also takes this mind as the essence of the One True Dharmadhātu. Hence its commentary says: "Unifying the four dharmadhātus to form the One True Dharmadhātu," meaning it is tranquil and vast, profound and all-encompassing, universally integrating the myriad existents; that is, the One Mind, whose essence is beyond existence and non-existence, and whose characteristics are free from arising and ceasing. And so on up to saying: "All Buddhas realize this wondrous awakening, fully luminous, effortlessly completing bodhi to disclose it to sentient beings," and so forth. Yet this One Mind has nature and characteristics. In characteristics, there are distinctions between ordinary beings and nobles, delusion and awakening, cause and effect, defilement and purity, and so forth; in nature, it is numinously bright without dullness, clearly and constantly aware. Yet this nature and these characteristics are neither identical nor separate. Because characteristics do not separate from nature, they differ only at the locus of identity; because nature does not separate from characteristics, it is identical only at the locus of difference. Because nature is not identical to characteristics, there has never been any differentiation; because characteristics are not identical to nature, they have never failed to be distinct. It is precisely because nature and characteristics are of one taste that identity and difference both persist. It is like the wetness and the waves of a single body of water, through which the identity and difference of nature and characteristics may be known. Yet this numinous mind is fundamentally none of all [things], yet can become all [things]; the very name "mind" is established from this. Now in saying "pure," it is only from the perspective of ultimate emptiness, not that one discriminates against defilement to name it pure. This is because there is only the One Mind, which permeates both defilement and purity. Heze said: "The single word 'awareness' is the gate of myriad wonders"; all dharmas are established based on this. Being both the secret storehouse of gain and loss, it is the profound pivot of ascent and descent. Praised by the assembly of śramaṇas, it is truly supreme! What is differentiated here is precisely this mind. However, the two kinds of mind mentioned earlier by the Characteristics tradition are merely the single gate of arising and ceasing within this mind. In contrasting and distinguishing the shallow and deep, we must make this selection; when harmonized and comprehensively subsumed, truly nothing is omitted.

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Regarding "originally pure": in the metaphor, it can be understood. In the Dharma, there are two meanings: first, from the very beginning, the nature of this mind has been ultimately empty; second, presently, although entangled by afflictions, it remains undefiled. This corresponds to the gate of tathatā in the *Treatise on the Awakening of Faith*. Hence the *Mahāsaṃnipāta Sūtra* states: "Good sons! The mind-nature of all sentient beings is originally pure. Because the mind is originally pure, the afflictions and bonds cannot defile it. Just like empty space, which cannot be stained, the nature of the mind and the nature of emptiness are equal and without duality," and so forth. "Image" refers to the myriad images manifested in the mirror; "form" refers to the dharmas manifested by the originally pure mind. However, the dharmas manifested do not exceed form and mind. Now, mentioning only form and not mind is: first, because the phrasing of the text is restricted; second, because [mind] is implicitly reflected in the clause below; third, because the first subsumes the rest. The first two can be known; the latter meaning is that all dharmas do not fall outside the five aggregates, and the single word "form" heads the five; in mentioning "form" now, the first is cited to subsume the rest. Therefore, in the *Large Prajñāpāramitā Sūtra*, whenever dharmas are listed, they invariably take the word "form" as the first. As it says: "Subhūti! Because the perfection of prajñā is pure, form is pure; because form is pure, the knowledge of all aspects is pure," and so forth. Thus, although the text marks "form," the intention encompasses "mind"; when form and mind are made clear, the myriad dharmas are complete.

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Regarding "fundamentally empty": in the metaphor, it can be understood. In the Dharma, there are two meanings: first, fundamentally it is empty. The treatise says: "All dharmas have distinctions only based on delusional thoughts; if one is free from thoughts of the mind, then there are no characteristics of any objective spheres." Second, it is visibly empty in the present. Therefore, form and other dharmas are originally empty of themselves; deluded people, not knowing this, falsely grasp them as existing, yet although grasped as existing, they have never not been empty. Hence the *Mūlamadhyamakakārikā* states: "If dharmas were not empty, there would be neither path nor fruit." And again: "Because there is the principle of emptiness, all dharmas are able to be accomplished." Moreover, this single clause also resolves a doubt, fearing that people, hearing it said that the mind-nature is originally pure and further seeing the treatise say, "This mind subsumes mundane dharmas," and so forth, would then claim that it fundamentally possesses defilement and the like, so that it would be improper to speak of purity. Therefore, the lower clause explains that images and form are fundamentally empty. The meaning is that if form and the like were real, they would stain the pure mind; since form and the like are empty, on what basis could they stain the mind? Just as when a mirror manifests an unclean image, the unclean image is fundamentally empty, appearing to exist but truly absent, how could it defile it? Hence it says the mirror and mind are originally pure, and the image and form are fundamentally empty. The *Anuttarāśraya Sūtra* states: "Purity has two meanings: first, intrinsic purity, which is its universal characteristic; second, purity free from defilement, which is its particular characteristic." The *Ratnagotravibhāga* also has two meanings: first, intrinsic purity, referring to liberation through purity of nature; second, purity free from defilement, referring to liberation through the exhaustion of hindrances. The Wei translation of the *Vijñaptimātratā Treatise* states: "The mind has two kinds: first, the associated mind, namely all afflictions, sensation, perception, volition, and so forth; second, the unassociated mind, namely the supreme truth that is permanently abiding and unchanging, the intrinsically pure mind." What is clarified here is precisely the intrinsically pure and supreme-truth mind; therefore, it is said to be 'originally pure'.

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Furthermore, the two clauses mutually explain and complete each other: using the upper clause to explain the lower clause completes the meaning of form being empty; using the lower clause to explain the upper clause completes the meaning of the mind being pure. If form were not empty, the mind would not be pure; if the mind were not pure, form would not be empty. Because the mind is pure, form is empty; because form is empty, the mind is pure. Because the two dharmas of form and mind are inseparable, one should know that only because the mind is pure can it manifest form. Just as only because a mirror is pure can it manifest images, whereas if defiled it cannot. Furthermore, because form is empty, it cannot stain the mind; just as because an image is empty, it cannot defile the mirror, whereas if real, it would defile it. The upper and lower clauses, Dharma and metaphor, are clarified in contrast to each other, recurrently complementing one another; hence it is called mutual explanation.

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From the commentary's phrase "dreams and consciousness" downward: 2. Clarifying Delusive Existence.

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This directly corresponds to the gate of the mind as arising and ceasing in the *Treatise on the Awakening of Faith*. Yet this also possesses both Dharma and metaphor: using dreams to metaphorize consciousness, and using the objects manifested in dreams to metaphorize the objective sphere. Just as a person, after falling asleep, dreams and sees things where there are no things, which metaphorizes the mind deludedly becoming consciousness, seeing objective spheres where there are no objective spheres. Yet although things are manifested based on dreams, both the dreams and the things are unreal; although the objective sphere arises from consciousness, both consciousness and the objective sphere are delusive. "Dream" refers to the ordinary situation where a person is covered by the hindrance of sleep, and the mental consciousness becomes dim and obscure, indistinctly forming a dream. According to the *Qieyun*, a dream is the appearance of a disordered mind; it is also said that seeing while asleep is called dreaming. The intention is to clarify that when the mental consciousness is confounded and sees extraordinary matters, it is named a dream. "Consciousness" refers to the originally pure One Mind suddenly experiencing non-enlightenment; non-enlightenment is delusive, while the mind-nature is real. The fusion of the real and the delusive is designated as consciousness, which is the eighth consciousness, the ālayavijñāna. Hence the *Awakening of Faith* states: "Based on the tathāgatagarbha, there is the mind of arising and ceasing; what is called that which is neither arising nor ceasing, fused with arising and ceasing, neither identical nor different, is named the ālayavijñāna." "Without beginning" means the initial point. The intention is to clarify that this consciousness has no prior limit. Yet although the true mind and the delusive consciousness differ as real and unreal, if one examines their source, both lack a beginning point. However, there are two meanings: first, as the *Śūraṅgama Sūtra* states, "Affliction and bodhi are both without beginning." This means that since this true mind has existed, there has been this delusive consciousness; it does not mean the true is first and the delusive is after, nor that the delusive is first and the true is after. If one said the true is first and the delusive is after, then the Buddhas would give rise to ignorance anew. If one said the delusive is first and the true is after, how could there be a delusion without the true standing independently? From this, one knows that both are without beginning. In this, the metaphor of a dream does not fully correspond; it is rather like gold and ore. If one said the ore is first and the gold is after, then the discarded ore, upon being smelted, should produce gold. If one said the gold is first and the ore is after, then a pure vessel of gold should be able to turn back into ore. From this, the two things both lack a beginning point, which can be understood in the Dharma.

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Question: "As the treatise says, 'Based on the tathāgatagarbha, there is the mind of arising and ceasing'—since it says based on the true there is the delusive, then the delusive is after and the true is first. How can you say that both are without beginning?"

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I reply: Not so. What is called 'relying' clarifies that delusion lacks an intrinsic nature of its own and is established by relying on truth, demonstrating the relation of root and branch, not an order of earlier and later. Therefore the Awakening of Faith says: 'Because the tathāgatagarbha has no prior limit, the marks of ignorance likewise have no beginning.' If one were to say that outside the three realms there are sentient beings who begin anew, that is the teaching of non-Buddhist scriptures. Second, the very nature of delusion is completely empty, entirely lacking any trace of arising; thus we say delusion is beginningless. Therefore the Awakening of Faith says: 'When one is awakened to the initial arising of mind, the mind has no initial mark'; this is precisely that meaning. According to this meaning, the dream metaphor is precisely identical, because when a dream arises there is no trace of it. Because of these two meanings, delusion is said to have no beginning. However, from the two metaphors above of the dream and the ore, each takes a fraction to together illustrate the one consciousness, so that the meaning of 'having no beginning' fully exhausts its principle. The dream illustrates the fact of having no beginning, while the ore illustrates the time of having no beginning. If one were to use the ore metaphor alone, then the deluded consciousness would be real. If one were to take the dream metaphor alone, then the deluded consciousness would have a beginning. Now, having drawn partially upon their points of resemblance, the principle is fully established. 'Things' refers to the things that appear within the dream. 'Objects' refers to the objects such as self and dharmas transformed within consciousness. 'Formed as existent' means: for instance, regarding the realms of self and other seen in a dream, upon waking and reflecting back, they are definitely nonexistent, yet while one is in the dream, they are decisively existent. Were it not so, why would there be such things as praise and joy, slander and anger, revulsion at suffering and delight in pleasure? Thus we know they are existent. As related in the Zhuangzi, Zhuang Zhou dreamt he was a butterfly, completely forgetting Zhuang Zhou, and when he woke from sleep and the dream was dispelled, how could there ever again be a butterfly? While he was Zhuang Zhou, he did not envy the butterfly; while he was the butterfly, he did not envy Zhuang Zhou; each went its own way without knowing the other. Now, according to the intention of that book, it serves to demonstrate the equivalence of life and death; what is cited here is meant to clarify the meaning of clinging to reality. That is, relying on the deluded consciousness, marks such as self and dharmas are transformed and arise; upon awakening and thorough comprehension, one truly knows they are empty, but while one is deluded, one decisively clings to them as existent. Were it not so, why would there be such things as greed and anger, love and hate, grasping and rejection? Thus we know they are existent. Therefore the Vijñaptimātratāsiddhi says: 'Relying on what consciousness transforms, one falsely perceives self and dharmas, just like an illusion or a dream. Due to the power of illusion and dream, the mind appears as if various external objective marks, and based on this, one clings to them as real external objects.' Yet although in a dream one sees various things, if one traces their root, it is solely the one dreaming mind, because when the dreaming mind ceases, all things in the dream cease. The case in the Dharma is also like this: although objects are immeasurable, if one traces their root, it is solely the one conscious mind; when the conscious mind ceases, the objects cease along with it. Therefore the Awakening of Faith says: 'All dharmas are differentiated only on the basis of false thoughts. If one is free from the thoughts of the mind, there are no marks of any objects at all.' From this we know that the three realms are mind-only and the ten thousand dharmas are consciousness-only—surely this is not in vain! Consequently, all defiled dharmas with outflows in the world of the three realms are born from the deluded consciousness; hence this consciousness is named the 'root of delusion.'

1.35

"However, the sequential arising, from subtle to gross, of all defiled dharmas with outflows has two tiers in general: first, the beginningless root; second, the successively unfolding branches. The successively unfolding branches are explained below in the section on 'Pursuing Delusion'; the beginningless root corresponds precisely to this passage. 'Root' refers to fundamental ignorance. 'Ignorance' means lacking the brightness of wondrous awakening. Because it is spoken of in terms of its general characteristics, it corresponds to this consciousness. Yet fundamental ignorance possesses two aspects: namely, deluding oneself regarding truth and clinging to delusion. 'Deluding oneself regarding truth' means: the true mind originally does not arise or cease. Its virtuous qualities and functions surpass the sands of the Ganges, yet in daily use one is unaware of them, as if mad or drunk. Like the treasure trove in the poor woman's house or the bright pearl inside the indigent son's garment, though existent, they are as if nonexistent, and one vainly suffers adversity and pain. Therefore the Avataṃsaka Sūtra says: 'Not understanding the ultimate truth is named ignorance.' 'Clinging to delusion' means: delusion refers to the physical and mental of the five aggregates, which are like an illusion or a phantasm, originally having no real substance; sentient beings take these to be their own body and mind, reckoning the unreal to be real, hence it is called 'clinging to delusion.' Therefore the Perfect Enlightenment Sūtra says: 'Falsely taking the four great elements to be the marks of one's own body, and the conditioned shadows of the six sense-objects to be the marks of one's own mind,' down to concluding: 'Due to this, there is false existence and transmigration in birth and death; hence it is named ignorance.' Yet these two aspects mutually bring each other about; mentioning one includes the other, and they never stand alone. If one clings to delusion, one must be deluded regarding truth; if one is deluded regarding truth, one must cling to delusion. Just as when someone is confused about the east, he inevitably fixes upon the west, and they likewise mutually establish one another—this can be seen upon reflection."

1.36

The commentary states: 'From this...' and so on. Part two: Clarifying the transmigration of habitual delusion.

1.37

This corresponds to the second approach to the arising of deluded dharmas: the successively unfolding branches. 'From this' and so forth: 'from' (you) means 'cause'; 'this' (shi) means 'this [consciousness]'. Because of this delusion regarding truth turning into consciousness, all worldly objects appear; conditioning these objects, one gives rise to affliction, creates karma, and receives retribution boundlessly. In this, the four words 'delusion, karma, and retribution' are simply the three paths. Yet these three dharmas are called in various teachings the 'three obstructions' because they obstruct the noble path; or they are called the 'three paths' because they continuously lead the mind onward to karmic retribution; or they are called the 'three defilements' because their nature is impure. Furthermore, these three obstructions depend upon one another: due to affliction one initiates evil karma, and by the causes and conditions of evil karma one obtains painful results. First, 'delusion' means the afflictions. Their classes are fundamental and derivative. There are six fundamental afflictions: greed, anger, delusion, arrogance, doubt, and evil views. There are twenty derivative afflictions: wrath, resentment, concealment, distress, jealousy, stinginess, down to distraction, non-correct knowledge, and so on. In brief, they do not go beyond three among the fundamental ones: greed, anger, and delusion; these three alone are capable of accomplishing the worldly realms of the three worlds. Therefore the Avataṃsaka Sūtra says: 'Motivated by greed, anger, and delusion, one initiates body, speech, and mind, committing boundless and limitless evil karmas,' and so forth. The arising of this delusion is caused by the aforementioned ignorance that is confused about the principle of equality and falsely identifies the body and mind of the five aggregates, and this very body and mind is the root of all faults. Thus Master Zhao says: 'Taking heaven and earth as high and low, taking the sun and moon as east and west, taking the body as self and other, taking the mind as right and wrong.' Laozi also says: 'The reason I have great calamity is that I have a body. When I have no body, what calamity do I have?' Thus we know this body is the root of all calamities and faults. Having clung to it as existent, one subsequently distinguishes self and other, and relying on this body and mind, one gives rise to various afflictions. Toward all agreeable objects, one gives rise to a mind of greed. Toward all disagreeable objects, one gives rise to a mind of anger. This is to protect one's own body, taking it as a master. Between these two, not knowing that they are false and letting them arise spontaneously is named delusion. If one investigates the cause of these afflictions, all exist from fundamental ignorance.

1.38

Next is said 'karma'. Although karmas are boundless, collectively there are only three: good, evil, and unmoving. Due to the aforementioned blazing of greed and anger, one sets body and speech in motion to commit various evil karmas, namely the ten non-virtuous karmas of three of the body, four of speech, and three of mind. Or there are those who slightly understand cause and effect and, craving the glory and pleasure of future lives, turn evil into good and uphold the five, eight, or ten precepts against killing and so forth; these are good karmas. Or reviling the gross suffering and obstructions below, and rejoicing in the pure, subtle benefits above, one cultivates meditative concentration with outflows; this is called unmoving karma. Although these three kinds of karma differ in superiority and inferiority, all are created by a deluded mind and are all subsumed under the category of outflows. Therefore, in the Perfect Enlightenment Sūtra, in concluding the three karmas it says: 'Because all are saṃsāra, they do not accomplish the noble path.' From this we know that the preceding three karmas are all established in reliance on affliction.

1.39

Regarding 'retribution and response' (baoying): 'response' is simply retribution. Once the karmic seeds are stored in the ālayavijñāna, when conditions coalesce, retribution must inevitably be experienced. The Nirvāṇa Sūtra says: 'Not in the sky, nor in the sea, nor entering the clefts of the mountains—there is no place in the world where one can escape and not receive retribution.' The Book of Documents says: 'Calamities sent by Heaven may still be avoided; calamities brought on by oneself cannot be escaped.' Hence, where there is karma, there must be retribution and response. Yet, if one investigates karma, its substantial characteristic is entirely nonexistent; but when retribution is received, there has never been the slightest error. Evil causes bring painful fruits; good causes bring pleasurable fruits—just as shadow and echo, there is strictly no error. Speaking broadly, the retributions across the six destinies differ, but grouped by type there are only three kinds: suffering, pleasure, and equanimity. With the aforementioned evil karma as cause, the painful retributions of the three bad paths are induced—namely, hell beings, hungry ghosts, and animals. With the aforementioned good karma as cause, the pleasurable retributions of humans and gods are induced—namely, the four continents and the six desire heavens. With the aforementioned unmoving karma as cause, the distinct retributions of the higher realms are induced—namely, the form and formless realms. Furthermore, within the three realms, the bodies of suffering and pleasure experienced are the direct retribution of individual karma; the superior or inferior container-worlds inhabited are the dependent retribution of collective karma. Direct retribution has birth, aging, illness, and death; dependent retribution has formation, abiding, destruction, and voidness. The container-world becomes empty and forms again; sentient beings die and are born anew, continuing without break from beginningless time down to the present, deluded and attached—truly pitiable! Thus the Lotus Sūtra says: 'The three realms are without safety, just like a burning house.' Hence retribution is induced by karma, karma is accomplished through afflictions, afflictions stem from ignorance, and ignorance is the beginningless single thought of false existence. One thus knows that all sentient and insentient beings in the three realms and six destinies, when their origin is investigated, exist entirely due to the dreamlike consciousness. As for 'inherited habituation and continuous turning' (xixi lunlun): xi (inheritance) means transmitting, which is the sense of continuity; because afflictions prompt karma, and karma can invite suffering, they continue in succession. Xi (habituation) means perfuming, which is the sense of mutual imitation; it means that afflictions and karma are imitated in thought after thought and perfumed in thought after thought. The Vijñaptimātratā says: 'Because the habit-energies of various karmas and the habit-energies of the two graspings are present together, it is called habituation.' These two senses necessarily assist each other: because there is continuity there is mutual imitation, and because there is mutual imitation there is continuity; hence it is called 'inherited habituation.' Thus the Vijñaptimātratā says: 'When the previous maturation is exhausted, another maturation is produced again.' For example, if someone inherits Confucianism and studies literature: precisely because he inherits Confucianism, he is able to study literature; and precisely because he studies literature, he is able to inherit Confucianism. Is not the meaning of mutual assistance entirely clear? Lun means a thread of silk (sequence). Although the karmic seeds of sentient beings are boundless, they never experience the retributions of the six destinies all at once. Retribution has an orderly sequence; hence it is called a thread. This has two senses: first, as when a person owes debts, the strongest creditor drags him first; second, as when a person sows seeds, the most moist sprout first. Lun means turning like a wheel: having been born one dies again, having died one is born anew; because birth and death do not cease, it is called turning like a wheel. Or one dies in heaven and is born among humans, dies among humans and is born among animals, and so on. Thus the Anityatā Sūtra says: 'Circulating within the three realms is just like the pulley-wheel drawing water from a well.' These two senses also mutually assist each other: due to the thread of sequence there is wheel-like turning, and due to the wheel-like turning there is a thread of sequence. It is together like boiling cocoons and drawing silk: because the silk reel turns without stopping, the threads of silk emerge without cease; and because the threads of silk emerge without cease, the silk reel turns without stopping. Alternatively, the graph 'to submerge' (lun) also fits the meaning—namely, drowning. This means that in the great river of birth and death, one is submerged for a long time; hence it is called drowning. The Nirvāṇa Sūtra says: 'If there are sentient beings who delight in conditioned things and perform various karmas, such people lose true permanence; this is called emerging briefly only to drown again.' The commentary provisionally uses the word 'wheel' (lun) as explained above: regarding afflictions and karma, it speaks of their inherited habituation; regarding retribution and response, it speaks of their threaded wheeling. These two pairs also assist each other: because afflictions and karma are inherited and habituated, they cause retribution and response to be threaded and turned like a wheel. In reality, because retribution and response are threaded and turned like a wheel, they cause afflictions and karma to be inherited and habituated. Thus one mounts the cause to induce the fruit, and relies on the fruit to create causes; causes and fruits mutually assisting each other, so that they never cease. This is the meaning of the twelve links of dependent origination, where each preceding link is the cause and each subsequent link is the fruit. Thus the Triṃśikā verse says: 'Due to the habit-energies of various karmas, together with the habit-energies of the two graspings, when the previous maturation is exhausted, another maturation is produced again.'

1.40

Someone might ask: 'Such arising of afflictions, performing of karma, and undergoing retribution in cyclic turning—how long or short are the time kalpas?' Hence it next says: 'For kalpas like dust motes and sands, it has not been checked or severed.' 'Dust motes' refers to fine dust motes from pulverizing the worlds of the ten directions. 'Sands' refers to the sands fine as flour in the Ganges River; this river is said to be forty leagues in circumference, with sand as fine as flour. 'Kalpa' is a Sanskrit word, here translated as 'time period'; although great kalpas and small kalpas differ in length and brevity, they are all collectively termed time periods. 'None can' (mo zhi) means being unable to. 'Checked or severed' means stopped and extinguished. The meaning is that ever since sentient beings of the six destinies arose afflictions, performed karma, and received rebirth in cyclic turning, if one took a single grain of sand as one kalpa, the sand would be exhausted while the kalpas would not; and if one took a single dust mote as one kalpa, the dust motes would be exhausted while the kalpas would remain endless. The dust motes and sands are finite, but the kalpas are infinite; continuing down to the present, they could not be stopped or extinguished, hence it says 'it has not been checked or severed.' Although the words and sentences of these two passages are numerous, if one speaks of the actual matters, they do not exceed five words: namely, mind, consciousness, affliction, karma, and retribution. The rest are all phrases clearly describing truth and falsity and establishing cyclic existence. The intention is that originally there is only the one mind; through non-enlightenment it becomes consciousness, which gives rise to afflictions and creates karma, with birth and death being endless; therefore, the Tathāgata manifested his body and taught the doctrine. Hence the major section heading calls this 'the occasion for the arising of the teaching.'

First 40 of 119 passages. Read on

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金剛經纂要刊定記 — Classical Chinese