金剛經纂要刊定記 1.71

1.71

"Phrases" include both verbal phrases and meaning phrases; here it applies to both. A "verse" is formed by accumulating phrases; it also applies to both. "Hidden" means concealed, that is, lacking text in the present [version], such as the sūtra mostly lacking explicit text for the doubts that are severed and the names of the abodes. "Brief" means scanty, that is, although there is text at present, it is not extensive, as the sūtra only has the text that severs and the meaning of the abodes. "Significance" means intended meaning. "Purport" means that to which the significance reverts. Penetrating the principle is called "deep"; difficult to discern is called "subtle." Difficult to discern has two senses: first, because the text is hidden and brief, the purport is difficult to discern; second, because it penetrates the principle, it is extremely deep and difficult to discern. Now, the character of being hidden, brief, deep, and subtle is what is explained below. "Wisdom" refers to the pure function of reversing the flow, named with reference to severing attachments and contemplating emptiness. Prajñā is correctly translated as "wisdom" (hui), not as "knowledge" (zhi). Below, in the explanation of the title, its substance and characteristics are broadly differentiated. "Threefold emptiness" refers to the emptiness of self, the emptiness of phenomena, and the emptiness of both. As the sūtra states below: "Having no mark of self, mark of person," etc., this is the emptiness of self. "The mark of self is no-mark," etc., this is the emptiness of phenomena. "Freedom from all marks is called the Buddhas," this is the emptiness of both. The two kinds of emptiness are easily understood. Regarding the emptiness of both, there are three explanations: First, separately contemplating person and phenomena is called the two kinds of emptiness; simultaneously contemplating both person and phenomena in a single thought-instant is called the emptiness of both. Second, once the two attachments are discarded, the two kinds of emptiness are also discarded; this is called the emptiness of both. Third, when subject and object are discarded, wisdom also has no abiding, and thus accords with the original nature. At this time, there are naturally neither the two marks of person and phenomena nor the mark of non-phenomena, which is called the emptiness of both. "Penetrates" means piercing through. Wisdom is that which penetrates; the threefold emptiness is that which is penetrated. When prajñā illuminates, it pierces through the outward surface of the threefold emptiness and accords with the original source. Because the original source of the mind is neither empty nor existent, only to counter the attachment to a person is the emptiness of persons spoken of; only to counter the attachment to phenomena is the emptiness of phenomena spoken of; and only to counter both attachments is the emptiness of both spoken of. That is, emptiness is that which counters, and attachment is that which is countered. Once the attachment that is countered is discarded, the emptiness that counters it is also removed; only when both emptiness and attachment are eliminated does one tally with the original nature. If one abides in the state of emptiness, one cannot yet be said to be in accord. Therefore, the commentary specifically says "wisdom penetrates." For this reason, bodhisattvas in the position of the four aids to penetration do not attain the path of seeing because they grasp the mark of emptiness. Thus the Vijñaptimātratā verse says: "Setting up a slight object before oneself, / asserting it to be the nature of consciousness-only— / because there is something grasped, / one does not truly abide in consciousness-only." Now, having penetrated the mark of emptiness, both subject and object are eliminated, which accords with the verse on the path of seeing in consciousness-only: "When regarding the cognitive object, / wisdom does not grasp anything whatsoever, / at that time one abides in consciousness-only, / because one is free from the marks of the two graspings."