English (machine translation)

Language: English
Extent: 160 passages, 20,481 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1704 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 104 parts
2 — 56 parts

Text

1.1

Composed by Śramaṇa Zhiyan of Zhixiang Temple during the Tang dynasty.

Before explaining the text, five introductory headings are first distinguished: first, clarifying the occasion for the arising of the teaching; second, clarifying the scope of its classification within the piṭakas; third, clarifying the central doctrine and purport conveyed by the teaching, as well as the essence of the teaching that conveys them; fourth, explaining the title of the sūtra; fifth, dividing and interpreting the text.

1.3

First, as for the occasion for the arising of the teaching: the Vajracchedikā Prajñāpāramitā Sūtra is indeed an exquisite appellation for real wisdom and the common title of true virtue. Its essential origin is empty and tranquil, its spiritual concentration profound and unified; it solely illumines the obscure origin, and its complete radiance equals universal awakening. Containing supreme brilliance yet obliterating discrimination, dark and boundless yet hidden beyond causal reckonings, this can truly be called the original limit of sentient beings, the perfect purport of nirvāṇa, the real nature of causes and conditions, and the treasury of teachings on the dharmadhātu. Thus one knows that the true nature is empty and merged, everywhere present; a single word encompasses all, and differing expressions contain nothing else. It is merely that the sagely instruction adapts to capacities, so the gates of teaching are not one. To advance beginning bodhisattvas and to draw in śrāvakas of ripe faculties, it is distributed into distinct divisions, thereby completing the firm teaching of the text on emptiness.

1.4

Second, as for the scope of its classification within the piṭakas, there are three [perspectives]: first, according to the One Vehicle; second, according to the Three Vehicles; third, according to its own division and kind. That which this sūtra is expounded for shares the designation with the Hīnayāna, its dharma gates lack the completeness of principal and attendant, the principles and meanings described are confined solely to a single dharma, and it speaks only of the gate of principle to bring about understanding and practice. Taking this as proof, it is not directly the One Vehicle; yet if viewed from what flows forth, all arise based upon the One. Second, distinguishing according to the Three Vehicles, there are two [aspects]: first, because the conveyed is threefold, the piṭakas are threefold; second, because those for whom it is expounded are twofold, the piṭakas are twofold. The three that are conveyed are: first, the training in concentration, conveyed by the Sūtra Piṭaka; second, the training in morality, conveyed by the Vinaya Piṭaka; third, the training in wisdom, conveyed by the Abhidharma Piṭaka. This sūtra is subsumed within the Sūtra Piṭaka. As for the second aspect: first, the Hīnayāna Piṭaka; second, the Mahāyāna Piṭaka, also referred to as the Two Vehicles and the Three Vehicles. Stating 'Three Vehicles' has two meanings: first, distinguished by faculties, because the three kinds of persons equally rely upon the one dharma; second, distinguished by dharmas, because they are the models for the three kinds of persons. This sūtra is subsumed within the Mahāyāna Tripiṭaka. Third, its subsumption within its own division and kind: the Prajñāpāramitā Sūtra was translated from a Sanskrit text of three hundred thousand verses into six hundred fascicles, comprising sixteen assemblies in total, spoken in four distinct locations. The first six assemblies were all spoken on Mount Gṛdhrakūṭa in Rājagṛha; the next three assemblies were all spoken in Jetavana Anāthapiṇḍada-ārāma in Śrāvastī; the next one assembly was spoken in the Paranirmitavaśavartin Heaven; the next four assemblies were spoken again in the aforementioned Jetavana; the next one assembly was spoken again on the aforementioned Mount Gṛdhrakūṭa; the next one assembly was spoken by the White Egret Pool in the Bamboo Grove of Rājagṛha. The preaching of this Vajracchedikā Prajñā Sūtra corresponds to the ninth assembly. The Sanskrit text has three hundred verses, now forming one fascicle, without separate chapters. If evaluated according to the locations where the sūtras were spoken, the meanings and principles also differ: the first location, being spoken in Rājagṛha, highlights the teaching's sovereignty in countering errors, revealing the superiority of its virtuous meaning and tranquil aspect. The second location represents the scope of transforming sentient beings, the aspect of meeting occasions to rescue from danger and eradicate suffering. The third location represents the comparison of places, clarifying the venerable superiority and decisive protective shelter of the teaching. The fourth location represents the sovereignty of the teaching, preventing errors and revealing virtue, establishing manifold meanings, the characteristic of being moistened by the clear spirit.

1.5

Third, as for the central doctrine and purport conveyed by the teaching and the essence of the teaching that conveys them, there are two: first, generally clarifying the central doctrine and purport: this sūtra takes the three kinds of prajñā: first, true-mark prajñā; second, contemplative prajñā; third, literary prajñā. How this is known is because the text of the sūtra below fully explains the three meanings of principle, practice, and teaching. Second, specifically clarifying the central doctrine and purport, there are five aspects: first, relative contrast of teaching and meaning: taking teaching as the central doctrine and meaning as the purport. Second, relative contrast of cause and effect: taking cause as the central doctrine and effect as the purport, because the abiding, cultivating, and subduing spoken of below all complete the meaning of causal practice. Third, relative contrast of person and dharma: taking dharma as the central doctrine and person as the purport, because one attains buddhahood by relying on the dharma. Fourth, relative contrast of principle and phenomena: taking principle as the central doctrine and phenomena as the purport. Fifth, relative contrast of realm and practice: taking the realm as the central doctrine and practice as the purport, because establishing the realm of teaching is intended to complete its practice. Second, regarding the essence of the teaching that conveys them: if according to the One Vehicle, it takes vijñapti-mātra and tathatā as its essence, because it cannot be known by discriminative wisdom; if according to the Three Vehicles, there are two meanings: first, identical with the Hīnayāna teaching; second, identical with the One Vehicle teaching, fully as in the sūtras and treatises.

1.6

Fourth, explaining the title of the sūtra:

1.7

Vajracchedikā Prajñāpāramitā Sūtra Spoken by the Buddha, translated by Tripiṭaka Master Bodhiruci of the Northern Wei.

1.8

(Phonetic commentary) Huilin's pronunciation says: The correct Sanskrit sound is vajra, translated here as 'vajra'. Regarding prajñā: for 'pra', the original Sanskrit sound is pra (conjunct), taking the rising tone of la with a rolled tongue; being a conjunct, each of the two characters takes half a sound merged into one. The ancient reading 'ban' was an abbreviated error. For 'jñā' (pronounced er-zhe), the correct Sanskrit sound is jñā (sound ji-yi combined with rising-tone ña into a conjunct) merged into one sound (the dhāraṇī in the Shouhu guojie jing has 'jñā', meaning 'wisdom' or 'correct understanding' in Chinese). The ancient reading 'ruo' was an abbreviation. Regarding pāramitā: for 'pā', the correct Sanskrit sound should be pā (prolonged sound of bo-ge); for 'ra', the correct Sanskrit sound should be ra (taking the rising tone of la pronounced with a rolled tongue); for 'mitā', it correctly says mitā (mi pronounced mi-yi). In full, it should be: vajra-prajñā-pāramitā-sūtra.

1.9

'Buddha': since this is the teaching of the Three Vehicles, the Buddha is the nirmāṇakāya Buddha. 'Spoken': proclaiming the chapters and uttering the teaching is called 'spoken'. Furthermore, the nirmāṇakāya Buddha does not speak [independently]; the dharmakāya confers and speaks it. 'Vajra' and so forth: named from a metaphor, because wisdom is difficult to destroy, it is compared to vajra. 'Prajñā' and so forth: terms from the Western Regions, translated here as real wisdom; prajñā is wisdom. 'Pāra' is the other shore. As for 'mitā', it is translated here as 'arrived': the wisdom of true illumination exhausts the source of the true mark, its nature transcending defilement, its meaning manifesting the ultimate, its traces cut off from the ocean of existence; hence it is called 'arrived at the other shore of wisdom'. As for 'sūtra': the truly pure teaching whose text presents the warp of principle, manifesting the constant norms for training the practicing mind, is called a sūtra.

1.10

Fifth, dividing and interpreting the text: The sūtra text has three parts: first, the introductory section; second, the main doctrinal section; third, the dissemination section. The introduction has two kinds: first, the introduction attesting to credibility; second, the initiating introduction. First, the introduction attesting to credibility. As for the occasion of its arising: Aniruddha instructed Ānanda to ask about four dharmas for the future: first, asking what words should be placed at the head of the sūtras. Second, asking who should be the teacher in the future: take the precepts as the teacher. Third, asking where future disciples should abide: abide relying on the four applications of mindfulness. Fourth, how to dwell together with people of evil nature: subdue them with the Brahmadaṇḍa. Furthermore, regarding the Buddha's introduction and disciples' introduction, present introduction, future introduction, and so forth, consider them accordingly without needing tedious explanation.

1.11

Thus have I heard: At one time, the Bhagavat was in Śrāvastī at the Jetavana Anāthapiṇḍada-ārāma, together with a great assembly of bhikṣus, twelve hundred and fifty in all.

1.12

The introductory sūtra text has six clauses: first, 'Thus': the Mahāprajñāpāramitopadeśa states that it means faithful compliance, compared to faith in the real dharma, compliant and respectfully held up. Second, 'have I heard'. Third, 'At one time': this has three meanings: first, the time of equality, meaning free from sinking, floating, or inversion; second, the time of correspondence, meaning now hearing, able to hear, and correctly hearing; third, the time of turning the wheel of the Dharma, meaning correctly speaking and correctly receiving. Fourth, 'the Buddha, the Bhagavat': this has many meanings, namely the fulfillment of body, speech, and mind, etc. Fifth, the dwelling place. Sixth, the assembly hearing together, distinguishing the capacities addressed and the reverberating assembly hearing together. Another explanation: the former two clauses are confined to attesting credibility; the latter four clauses also extend in meaning to the initiation. Question: Why is there no bodhisattva assembly? Answer: Prajñā is firm, extremely deep, and hard to comprehend; if the reverberating assembly and the capacities addressed included bodhisattvas, śrāvakas who have turned their minds and ordinary beings would be completely excluded from this; wishing to draw in those of lesser capacity, it is omitted and not mentioned.

1.13

In the second initiating introduction, there are broadly two parts: first, from the Buddha, the World-Honored One, down to the circumstances of begging for food, serves as the preliminary expedients. Second, from 'At that time, the bhikṣus...' onward, gathering the assembly at the proper time to reveal the initiation.

1.14

At that time, when it was mealtime, the World-Honored One put on his robes, took his bowl, and entered the great city of Śrāvastī to beg for food. In that city, having begged in sequence, he returned to his original place. Having finished eating his meal, he put away his robes and bowl, washed his feet, and arranged his seat as usual. He sat cross-legged, holding his body erect, and remained unmoved in correct mindfulness.

1.15

The first passage has four parts: first, begging for food with dignified deportment marks the beginning of action. Second, from 'In that city...' onward, returning to his original place reveals the end of action. Third, from 'Having finished eating...' onward reveals the expedient for the Dharma. Fourth, from 'sat cross-legged...' onward reveals the reliance on concentration.

1.16

At that time, the bhikṣus came to where the Buddha was. Having arrived, they bowed their heads to the Buddha's feet, circumambulated him to the right three times, and withdrew to sit to one side. At that time, the Venerable Subhūti was in the great assembly; he immediately arose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, stood respectfully, and said to the Buddha: 'Rare, World-Honored One! The Tathāgata, Arhat, Samyaksambuddha, is skilled at being mindfully protective of all bodhisattvas, and skilled at entrusting all bodhisattvas. World-Honored One, how should a bodhisattva who resolves on anuttarā samyaksambodhi in the Mahāyāna abide, how should they practice, and how should they subdue their mind?'

1.17

The second passage has four parts: first, gathering the assembly at the proper time. Second, from 'At that time, the Venerable...' onward is the expedient for requesting the Dharma. Third, from 'said to the Buddha: Rare...' onward praises the Buddha's complete virtues. Fourth, from 'World-Honored One, how...' onward directly clarifies the question to reveal the initiation. This question has four parts: first, a general revelation of the aspect of generating the mind. Second, asking about the principle in which one abides directly reveals the question concerning true-mark prajñā. Third, asking about what can be practiced asks about contemplative prajñā. Fourth, asking about subduing the mind concerns the expedients of subduing, asking about literary prajñā. The answers below correspond accordingly.

1.18

In the second main doctrinal section, there are broadly three parts: first, praising the question as excellent and admonishing the assembly to listen to a brief exposition constitutes the section establishing the doctrine. Second, from 'The Buddha told Subhūti: All bodhisattvas...' onward, extensively distinguishing the essence and characteristics of prajñā constitutes the explanatory section. Third, from 'Subhūti, when a bodhisattva resolves on anuttarā...' onward, concluding the exposition constitutes the ultimate section.

1.19

At that time, the Buddha said to Subhūti: 'Excellent, excellent, Subhūti! It is as you have said: the Tathāgata is skilled at being mindfully protective of all bodhisattvas, and skilled at entrusting all bodhisattvas. Listen carefully now, and I shall speak for you. As a bodhisattva resolves on anuttarā samyaksambodhi in the Mahāyāna, they should thus abide, thus practice, and thus subdue their mind.' Subhūti said to the Buddha: 'World-Honored One, yes, indeed. We joyfully wish to hear.'

1.20

Within the first section, which sets forth the thesis, there are broadly five parts: First, praising the question with "Excellent!"; second, that the speaker of this praise possesses virtues—Vasubandhu's Commentary says: "'Well-protects and remains mindful' refers to bodhisattvas whose faculties are mature, protecting and perfecting virtues for self and others; 'well-entrusts' refers to bodhisattvas whose faculties are not yet mature, bringing to completion what is uncompleted and bringing to the ultimate what is completed, owing to the superior capacity of well-entrusting." Third, admonishing them to listen and promising to expound; fourth, briefly raising four meanings to answer the questions above; fifth, from "Subhūti said to the Buddha" onward, revealing his fine aspiration to give rise to the subsequent detailed explanation. Now, to clarify the arising of the bodhicitta within the Mahāyāna, there are briefly ten meanings: 1. exhausting the quest for the fruit of buddhahood; 2. exhausting the manifestation of the dharmadhātu; 3. exhausting the clarification of practice; 4. exhausting the clarification of severing the three kinds of hindrances; 5. exhausting the deliverance of sentient beings; 6. exhausting the seeking of good spiritual friends; 7. exhausting the fulfillment of good vows; 8. exhausting the sudden arising of stages; 9. exhausting the good responsiveness of cause and effect; 10. exhausting the sovereign integration and mutual interpenetration of all meritorious marks. As for the statement "should abide thus," this is true-mark prajñā. It clarifies that the tathatā of the dharmadhātu, originally enlightened and quiescent, is clear wisdom free from thought, manifested by non-conceptual wisdom; once attained, it does not regress, so it is called "abiding." As for the statement "should practice thus," it reveals the cultivation that accomplishes right wisdom, where the primary and auxiliary practices are fulfilled, responding to karmic activities with an active mind—this is called "practice." As for the statement "should subjugate one's mind thus," the mental consciousness of ordinary beings is false, licentious, and has cycled in transmigration for a long time; now, relying on skillful means, it is attuned so as to correspond with the Dharma, and hence it is called "subjugating."

1.21

Within the second section, which provides the explanation, there are broadly two parts: first, revealing the three kinds of prajñā in terms of the understanding mind; second, from "At that time Subhūti said to the Buddha... up to how to abide, how to practice" onward, distinguishing the three kinds of prajñā in terms of practice and activity. Furthermore, the former understanding is formulated in terms of directly expounding the dharmakāya; and the latter realization and practice is formulated in terms of directly realizing the dharmakāya. This may be contemplated and measured accordingly.

1.22

Within the first section of explanation, there are broadly two parts: first, revealing the nature, virtues, and measures of understanding the three kinds of prajñā; second, from "At that time Subhūti said to the Buddha: World-Honored One, what should this dharma gate be called?" onward, presenting the practice to reveal understanding and clarifying that understanding is not erroneous. Within the first passage, there are broadly two parts: first, clearly revealing that the understanding of prajñā is free from error and steadfast; second, from "Furthermore, the Buddha told the wise Subhūti" onward, resolving remaining doubts and discerning definite understanding. Within the first passage, there are broadly two parts: first, answering the questions above in terms of the realm of sentient beings and so forth, which resolves four doubts—namely, that the abiding, practicing, subjugating, and so forth of the bodhicitta mentioned above are the essence of the three prajñās; second, from "Subhūti, what do you think? Can the space in the eastern direction be conceived or not?" onward, clarifying the virtues and functions of prajñā. Within the first passage, there are broadly four parts: first, the arising of the mind with respect to sentient beings contains four meanings: 1. vast; 2. from "I shall cause them all to enter..." onward, which is the foremost; 3. from "Having thus delivered immeasurable..." onward, which is permanence; 4. from "Why? Subhūti, if a bodhisattva has the notion of a sentient being..." onward, clarifying that their mind is not inverted. The reason for giving rise to these four minds is to reveal the fulfillment of the merit of the profound mind; this expands upon the first general arising of bodhicitta above. Question: Why is it formulated specifically in terms of sentient beings? Answer: To reveal the abandoning of self-love and the generation of love for sentient beings, complying greatly with compassion; it counters the views of the Two Vehicles and ordinary beings, and is thus fitting and expedient.

1.23

The Buddha told Subhūti: "Bodhisattvas should give rise to such a mind: 'All sentient beings included among sentient beings—whether born from eggs, born from a womb, born from moisture, or born miraculously; whether having form or formless; whether having perception, without perception, or neither having perception nor without perception—all included among sentient beings in the realm of sentient beings.'"

1.24

The first passage, on the vast, broadly has six parts: 1. the opening sentence is general; 2. clarifying the scope of inclusion of dharmas in terms of the four modes of birth; 3. revealing the exhaustiveness of the realms in terms of having form and being formless; 4. resolving external doubts in terms of the presence and absence of perception; 5. from "neither having perception..." onward, eliminating the view of superior pride held by non-Buddhists, because non-Buddhists take neither-perception to be non-saṃsāra; 6. integrating their erroneous views and subsuming them into the sphere of right wisdom. That is, "all included among sentient beings in the realm of sentient beings" means those included among non-sentient-beings and semblance sentient beings. Question: Why say "semblance"? Answer: The sūtra says "one cannot use semblance to resemble," hence it is called semblance; thus semblance does not hinder non-existence. Question: If so, sentient beings are empty; what then is included? Answer: Simply because this is emptiness of emptiness, it is included within the conceptual differentiation of sentient beings, and therefore inclusion is distinguished; if inclusion were not manifested, the understanding would not be clear and pure.

1.25

"'I shall cause them all to enter nirvāṇa without remainder and be delivered.'"

1.26

Second, the passage on the foremost: "nirvāṇa without remainder" means being without the remainder of conceptual differentiation; it is the inherently pure nirvāṇa. If explained in terms of the One Vehicle, it is the constant nirvāṇa of the three periods of time, and also constant enlightenment across the three periods of time; if explained in terms of the Three Vehicles, it is that through wisdom in one period of time one attains the constant nirvāṇa of the three periods of time, and that the responsive and transformation bodies have remainder while the dharmakāya is without remainder. Furthermore, when the reward body remains while defilements are extinguished, that is with remainder; when afflictions are severed and the reward body is extinguished, that is without remainder. If explained in terms of the Hīnayāna, it is exclusively formulated as: the reward body having ceased is without remainder, and defilements having been extinguished first is with remainder. Within this single meaning, regarding the severing of afflictions by mental associates of wisdom, the various schools differ; corresponding to conceptual differentiation, without extinguishing mental views, there are these distinctions. What follows may be measured by this. The central doctrine of this sūtra exclusively sets aside the Hīnayāna, and its meaning is restricted to the purport of the Mahāyāna and the One Vehicle.

1.27

"'Having thus delivered immeasurable, boundless sentient beings, in truth no sentient beings have attained deliverance.'"

1.28

Third, the passage on permanence.

1.29

"Why? Subhūti, if a bodhisattva has the notion of a sentient being, they are not a bodhisattva. Why are they not? Subhūti, if a bodhisattva gives rise to the notion of a sentient being, the notion of a person, or the notion of a life-span, then they are not called a bodhisattva."

1.30

Regarding the fourth passage, on non-inversion, there are four sentences: First, "Why?" which questions why sentient beings are identical to non-existence, the reason for non-deliverance; second, the answering text, revealing that those who understand are correct; third, questioning again, [showing that] if one does not know the non-existence of sentient beings, one does not comply with the characteristics of dharmas, revealing the fault of those who do not know; fourth, the meaning of the answer, which can be understood in accordance with this.

1.31

"Furthermore, Subhūti, a bodhisattva should practice giving without abiding in things, should practice giving without anything to abide in; should give without abiding in form, and should give without abiding in sound, odor, taste, touch, or dharmas."

1.32

The second section expands upon "abiding thus" above, having two parts: 1. because the dharma-nature is non-abiding, it cuts off the notions and thoughts of self and other, being equal and ultimate; 2. because its self-nature is essentially quiescent, it cuts off doing and not-doing. In the text there are also two sentences: 1. in relation to things, revealing that the dharmas known to be abided in are provisional sensory objects; 2. from "without abiding in form" onward, revealing the meaning of abiding in terms of real sensory objects.

1.33

"Subhūti, a bodhisattva should give thus, without abiding in marks or thoughts."

1.34

The third section expands upon the text of "practicing thus" above. There are three sentences, the reasons for which can be known. Question: What is the difference between the two meanings of not abiding in marks and not abiding in thoughts? Answer: When the scope of what is known does not abide based on conceptual differentiation, it is called not abiding in marks; when the mind that knows does not grasp based on conceptual differentiation, it is called not abiding in thoughts. The rest may be inferred from this.

1.35

"Why? If a bodhisattva gives without abiding in marks, their heap of merit cannot be conceived."

1.36

The fourth section expands upon the text of "subjugating their mind" above. That is, through what follows "without abiding in things," the conceptual grasping mind that has been relinquished does not arise, which is called subjugation. Question: Why are practice and so forth explained specifically in terms of the pāramitā of giving? Answer: Giving is the foremost starting point of a bodhisattva's practice; if this one is purified, the remaining pāramitās are easy to understand. Furthermore, the pāramitā of giving can subsume the six. Hence Vasubandhu's Commentary says: "The pāramitā of giving subsumes the six: material resources, fearlessness, and the Dharma; here, one, two, and three are called the abiding of practice." The detailed explanation is as in the Commentary, for the sake of this meaning.

1.37

Within the second passage, on virtues and functions, there are broadly four parts: first, from "What do you think? Can the space in the eastern direction be conceived or not?" and so forth, clarifying the measure of the virtues and functions of the three kinds of prajñā; second, from "Subhūti, can [the Tathāgata] be seen by means of the perfection of marks?" onward, clarifying that virtues and functions are free from marks; third, from "Subhūti said to the Buddha: World-Honored One..." onward, revealing the efficacy of the virtues and functions of the three kinds of prajñā; fourth, from "Subhūti, these bodhisattvas generate such an immeasurable heap of merit..." onward, revealing the profound depth of the three kinds of prajñā.

1.38

Question: How is it known that within this text and so forth there are three kinds of prajñā? Because the Commentary explains: "Giving and so forth are manifested by the dharma-nature, and also flow distinctly from the Dharma," thus one knows this is true-mark prajñā; within the pāramitā of giving and so forth, there is non-conceptual wisdom cultivated and attained, which is contemplative prajñā. Because regarding "bodhisattva, bodhisattva" in the later text, the commentator explains: "The first bodhisattva is a noble bodhisattva, and the second bodhisattva is an ordinary-being bodhisattva," thus one knows that within the ordinary-being bodhisattva there are two meanings: first, an ordinary-being bodhisattva acts as an expounder for the noble, which is teaching-wisdom. Second, because an ordinary-being bodhisattva has not yet realized the dharmakāya and only generates wisdom relying on the teaching, their benefiting of beings and receiving of predictions also rely on teaching-wisdom, and therefore it is literary prajñā. These three marks are non-dual and undivided, because their self-nature is free. As for the "true nature," its nature is originally empty and quiescent; whether a Buddha exists or not, its essence and marks are permanently abiding, unshifting, unchanging, unmade, unarisen, not coming, not going, unmoving, and unturning; it exists merely through causes and conditions, just like empty space. Hence the sūtra says: "The three realms are false and made solely by the one mind; the twelve links of dependent origination are all the one mind; there is no agent and no knower, because all dharmas turn according to the mind." Therefore, speaking in terms of this: although one may diligently cultivate all practices and virtues gather like clouds, there is no increase; though one rests from the burdens of sensory objects and drifts into darkness reaching ultimate quiescence, there is no decrease. Yet, relying on the practice of causes and conditions that perfume, cultivate, and counteract since beginningless realms, one is said to be free from defilements and false thoughts, the profound mind becomes progressively purer and superior, the noble state appears before one, unconditioned conditions congregate, and the marvelous fruits of bodhi and nirvāṇa become utterly perfect—their efficacy is manifested here. Hence the sūtra says: "Contemplate all dharmas as unarisen and unceasing, existing through causes and conditions." If one can well penetrate this purport in accordance with tathatā, the dust and burdens of birth and death will perish of themselves without waiting to be dispelled, and the true realization of nirvāṇa will be fully complete without relying on adornment. The efficacy is manifested from the original ground without any agent; delusion is not eliminated by me, purity is not polished by me, and virtue culminates in the constant and blissful, unshifting and unchanging. The meaning of contemplative and literary [prajñā] is also the same. Why? Because they are non-dual and undivided. This may be contemplated and measured accordingly.

1.39

"Subhūti, what do you think? Can the space in the eastern direction be conceived or not?" Subhūti said, "No, World-Honored One." The Buddha said, "So it is. Subhūti, can the space in the southern, western, northern directions, the four intermediate directions, above, and below be conceived or not?" Subhūti said, "No, World-Honored One." The Buddha said, "So it is, so it is. Subhūti, the heap of merit of a bodhisattva who gives without abiding in marks is also like this, inconceivable." The Buddha further told Subhūti: "A bodhisattva should only practice giving thus."

1.40

Regarding the first passage, on the measure, there are broadly two parts: first the simile, next the application. The simile text proceeds through four sentences, which can be known; the application text has three sentences, which can be known. Question: By what characteristic of meaning does this dharma match the space mentioned before? Answer: Because it adduces that the three kinds of prajñā are non-conceptual, grasping at marks cannot reach them; taking this as the measure, it matches the space mentioned before.

1.41

"Subhūti, what do you think? Can the Tathāgata be seen by means of the perfection of marks?" Subhūti said, "No, World-Honored One. One cannot see the Tathāgata by means of the perfection of marks. Why is this? What the Tathāgata spoke of as marks are precisely no marks." The Buddha told Subhūti, "All that possesses marks is false. If one sees that all marks are no marks, then it is not false; when one thus sees all marks as no marks, one then sees the Tathāgata."

1.42

In the second passage, on virtue and function being free from marks, there are seven sentences: first, examining and determining whether it is permissible or not; second, replying by establishing freedom from marks; third, from "Why is this?" onward, examining the reason for freedom from marks; fourth, stating the real essence of dharmas; fifth, revealing that marks are false; sixth, overturning the false to realize the real; seventh, endorsing the great accord so as to cause freedom from false marks, meaning that arising, abiding, and ceasing subsume all dharmas entirely. The treatise explains it in this way. Question: Why is this meaning explained with reference to the Buddha? Answer: This brings forward the pure meaning of the fruit's virtue to reveal that initial faithful mind is opportune. Furthermore, because the residual habituations of the obstacles in the causal stage are not yet exhausted, it shows that freedom from marks is difficult to manifest.

1.43

Subhūti said to the Buddha, "World-Honored One, will there perhaps be any sentient beings in the future, in the final age, who upon hearing such sūtra passages and verses will give rise to [the notion of] the true mark?" The Buddha told Subhūti, "Do not speak thus: 'Will there perhaps be any sentient beings in the future, in the final age, who upon hearing such sūtra passages and verses will give rise to [the notion of] the true mark?'" The Buddha further told Subhūti, "There will be, in the future, in the final age, bodhisattva-mahāsattvas, at the time when the Dharma is about to be extinguished, who maintain the precepts, cultivate meritorious virtue, and possess wisdom, who will be able to give rise to faith in these sūtra passages and verses and take them to be real." The Buddha further told Subhūti, "You should know that those bodhisattva-mahāsattvas will not have practiced and made offerings before one Buddha, two Buddhas, three, four, or five Buddhas, nor will they have planted wholesome roots before one Buddha, two Buddhas, three, four, or five Buddhas." The Buddha further told Subhūti, "They will have already practiced and made offerings before immeasurable hundreds of thousands of myriad Buddhas, and planted wholesome roots before immeasurable hundreds of thousands of myriad Buddhas, so that upon hearing this sūtra, even for a single thought-moment they will be able to give rise to pure faith. Subhūti, the Tathāgata fully knows these sentient beings; the Tathāgata fully sees these sentient beings."

1.44

Regarding the third passage, on the supreme capability of virtue and function, there are broadly five parts: first, the doubtful question; second, the Buddha's reproof and rejection; third, from the Buddha further telling Subhūti "There will be..." onward, stating their correct virtue; fourth, from the Buddha further telling Subhūti onward, praising their supreme virtue; fifth, from "Subhūti, the Tathāgata fully knows..." onward, revealing the perfection of the function. In the third section there are two sentences: the first brief, the second expanded, as can be known. In the fourth section there are five sentences, as can be known. Now, regarding what is termed "pure faith," there are three kinds of faithful mind: first, the straightforward mind, because of correctly being mindful of the tathatā dharmadhātu; second, the deep mind, because of delighting in accumulating all wholesome practices; third, the mind of great compassion, because of desiring to pull out the suffering of all sentient beings. One who has faith in tathatā accomplishes the pervasive samādhi, not abiding in the mark of seeing and not abiding in the mark of attainment, and even upon emerging from samādhi there is no remissness or arrogance, and all afflictions are recognized as shameful, becoming slight and thin. The remaining meanings can be known. In the fifth section, that "the Tathāgata fully knows" lies within inferential contemplation, corresponding with the power of knowledge, not meaning that there is a separate Buddha who is the knower. That "the Tathāgata fully knows" means that within the mind of realized knowledge, the cognitive marks of the power of knowledge are manifested. Question: Why has the name "Tathāgata" been spoken repeatedly in the text above, whereas when addressing Subhūti it says "the Buddha"? Answer: When addressing Subhūti, it reveals that the Buddha is the master of conversion, having attained the supreme awakened dharma. If "Tathāgata" is spoken when establishing doctrines, it is to reveal that among dharmas such as principle and phenomena, there is none that is not suchness, all being manifestly accomplished as marks of suchness from the real path; hence it is stated in this way.

1.45

Regarding the fourth general section, revealing the profound Dharma, internally there are three parts: 1. adducing the essence of virtue and function; 2. from "Why is this?" onward, explaining the profound characteristics; 3. from "Subhūti, if these bodhisattvas had the mark of a dharma..." onward, revealing the scope of the virtue and function of inferential contemplation.

1.46

"Subhūti, these bodhisattvas will give rise to such an immeasurable heap of meritorious virtue, and grasp such immeasurable meritorious virtue."

1.47

First, regarding the statement that they "give rise to such an immeasurable heap of meritorious virtue, and grasp such immeasurable meritorious virtue," such an immeasurable and profound heap of meritorious virtue has two aspects: first, the cause is profound, because giving and so forth are without discrimination; second, the fruit is profound, because the Tathāgata and so forth are free from marks.

1.48

"Why is this? Subhūti, these bodhisattvas no longer have the notion of a self, the notion of a sentient being, the notion of a person, or the notion of a life-span. Subhūti, these bodhisattvas have no mark of a dharma, nor do they have the mark of no-dharma; they have no marks, nor do they have no-marks. Why is this? Subhūti, if these bodhisattvas were to grasp the mark of a dharma, they would then be attached to a self, a person, a sentient being, and a life-span."

1.49

Regarding the second passage, there are four sentences: 1. "Why is this?", which examines the reason for freedom from marks. 2. The reply establishing the meaning of freedom from marks. What is termed freedom from marks has eight levels: first, the notion of a self; second, the notion of a sentient being; third, the notion of a person; fourth, the notion of a life-span. These four have two meanings: if understood in terms of the primary afflictions, they are the śrāvaka's obstacles, wherein the two obstacles both pervade self and what belongs to self; if understood in terms of residual habituations, they are the bodhisattva's obstacles. If one comes to the text below there are also similarities and differences, which should be gauged accordingly. The fifth is the mark of a dharma; sixth, the mark of no-dharma; seventh, having marks; eighth, having no marks. These four are all bodhisattva obstacles. What does this mean? When the understanding mind first arises, seeing that there is the mark of a dharma as a standard rule, it must discriminate the false; to be free from this mark, it is therefore said that they "have no mark of a dharma." Learners fail to understand and immediately consider no-dharma to be the standard rule. The treatise says, "This is reproved as empty talk; it is in order to be free from this error." In that evil age, because bodhisattvas are endowed with precepts and wisdom, their ability to give rise to faithful mind is called not empty talk; hence the text says "nor do they have the mark of no-dharma." Learners fail to understand, thinking that apart from the marks of existence and nonexistence of dharmas that are seen, there is separately a pāramitā that is the true mark; to be free from this false conception, it is therefore said that they have "no marks." Learners fail to understand, immediately thinking that outside the marks of existence and nonexistence there is no true mark; to be free from this view, the text therefore says "nor do they have no-marks." 3. From "Why is this, Subhūti?" onward, reiterating the examination of the reason for being free from the eight marks. 4. From "these bodhisattvas..." onward, answering the reason why they must be free.

1.50

"Subhūti, if these bodhisattvas had the mark of a dharma, they would be attached to the notion of a self, the notion of a person, the notion of a sentient being, and the notion of a life-span. Why is this? Subhūti, one should not grasp dharmas, nor should one not grasp dharmas. For this reason, the Tathāgata always taught the Dharma gate of the raft simile: even dharmas should be abandoned, how much more so non-dharmas!"

1.51

Regarding the third passage, there are five sentences: first, generally clarifying the skillful means of leaving behind the false; second, "Why is this?", examining into the reason why the skillful means achieves freedom from marks; the third sentence reveals that the two modes of marks can achieve skillful means; the fourth sentence adduces a simile by way of illustration; the fifth sentence explains and accomplishes the dharma of skillful means. In general, discussing the raft simile involves two meanings of grasping and abandoning: first, grasping when relying on the raft; second, abandoning upon reaching the shore because of leaving the raft. In the second [meaning], abandoning is because while relying on the raft its function is not yet apparent; grasping is because when reaching the other shore its function becomes clearly manifest. The application to dharmas is to be gauged precisely by this. Among the four kinds mentioned above, such as the notion of a self: first, the notion of a self is seeing the distinctions among the five aggregates and falsely grasping that each individual aggregate is the self; the notion of a sentient being is seeing the mark of the body's unbroken continuity; the notion of a living being is because the life-faculty of a single retribution abides unbroken, also called the notion of a person; the notion of a life-span is because when the life-faculty ceases it is reborn, undergoing the six destinies.

1.52

Regarding the second [major section], resolving remaining doubts, there are broadly four parts: first, directly resolving remaining doubts; second, from "Subhūti, what do you think? A srotāpanna..." onward, obliterating marks to enter reality; third, from the Buddha saying, "Subhūti, if in the Ganges River..." onward, evaluating their virtue; fourth, from "Furthermore, Subhūti, wherever..." onward, revealing the preeminence of the virtue.

1.53

Regarding the first passage, there are broadly two parts: first, directly resolving remaining doubts; second, from "Subhūti, what do you think?" onward, evaluating and synthesizing the merit of removing previous doubts.

1.54

Furthermore, the Buddha told the Venerable Subhūti, "Subhūti, what do you think? Has the Tathāgata attained anuttarāsamyaksaṃbodhi? Has the Tathāgata expounded any dharma?" Subhūti said, "As I understand the meaning of what the Buddha has said, there is no fixed dharma by which the Tathāgata attained anuttarāsamyaksaṃbodhi, nor is there any fixed dharma that the Tathāgata could expound. Why is this? The dharmas expounded by the Tathāgata can neither be grasped nor expounded; they are neither dharmas nor non-dharmas. Why is this? All noble persons are designated by unconditioned dharmas."

1.55

Regarding the first passage, there are broadly five parts: 1. generally addressing Subhūti to examine and determine the marks, which has two [aspects], as can be known; 2. from "Subhūti said" onward, replying to reveal the meaning, which has two, as can be known; 3. from "Why is this?" onward, question and answer manifesting reality, which has two, as can be known; 4. from "neither dharmas nor non-dharmas" onward, directly revealing their marks; 5. from "Why is this?" onward, using dharmas to fulfill persons and remove doubtful thoughts, which has two, as can be known. What is said in the text as 'neither dharmas nor non-dharmas' is spoken relying on the meaning of tathatā. 'Not dharmas' means that all dharmas have no ontological essence or marks; 'not non-dharmas' means that the self-nature of that tathatā is truly existent without marks. As for why the text states that there is no fixed dharma that the Tathāgata could expound, it is simply because whenever there is an exposition, it is that which expresses. Therefore the treatise says: 'The response and transformation are not the true Buddha, / Nor are they expounders of the Dharma. / Expounding the Dharma involves no dual grasping; / Non-expounding transcends the marks of words.' This verse reveals that the nirmāṇakāya does not realize anuttara-bodhi. The text's statement that there is no fixed dharma speaks on the basis of the nirmāṇakāya; that the expounded dharma cannot be grasped speaks relying on tathatā. As for why the text states that all noble persons are designated by unconditioned dharmas and not the Buddha alone, it is because it wishes to reveal that all possess suchness, so as to make them pure.

1.56

"Subhūti, what do you think? If someone filled a great trichiliocosm with the seven treasures in order to give them in charity, Subhūti, what do you think? Would the merit obtained by that good man or good woman be much?" Subhūti said, "Very much, Bhagavat! Very much, Sugata! That good man or good woman would obtain very much merit. Why is this? World-Honored One, this heap of meritorious virtue is precisely no heap of meritorious virtue; therefore the Tathāgata speaks of a heap of meritorious virtue, a heap of meritorious virtue."

1.57

Regarding the second [part], measuring [merit] to dispel doubts about merit, there are two: first, based on its meaning, it reveals that merit is immeasurable and resolves the first doubt; second, from "The Buddha said: 'Subhūti, if a good man or good woman...'" onward, it reveals that the teaching is superior and its merit immeasurable, which resolves the previous second doubt. This is because although phenomena cannot be grasped or spoken of, their merit is not empty. Therefore the *Treatise* says: "Upholding the Dharma and explaining it / Is not empty of merit; / Merit [alone] does not reach bodhi, / But both together can reach bodhi." What meaning does this verse expound? Upholding and explaining—the two together can reach bodhi; lacking either one, it is not accomplished. The text's phrase "heap of merit" has two kinds of heaps: first, the meaning of accumulation, which is merit belonging to one's own portion; second, the meaning of progressing forward, which is merit belonging to the other portion. Because the meaning of accumulation is one's own portion, it cannot achieve bodhi on its own. What is the heap of merit's second meaning of progressing forward? Because it subsumes the preceding accumulation and can reach great bodhi. The text says, "The Tathāgata speaks of a heap of merit, a heap of merit"; the first heap of merit is the heap of merit of accumulation, and the next heap of merit is the heap of merit of progressing forward. When it says at first, "World-Honored One, this heap of merit," that refers to a single, simple heap of merit.

1.58

In the first passage, there are two: first, it brings up the act of giving to make a comparison, which has three [parts] and can be known; second, from "That good man or good woman..." onward, it directly makes the comparison to reveal superiority; this text has four [parts] and can be known. The text says "obtains very much merit" because it possesses both heaps of merit, and thus it is very much. The text says "Why is this?" to demand the reason why it must be complete. Question: Here, understanding is explained; why bring up practice to reveal merit? Answer: It aims to bring about practice through understanding, and having brought up practice again, it causes people to understand practice.

1.59

The Buddha said: "Subhūti, if a good man or good woman were to take the seven treasures filling a great trichiliocosm and give them in charity; and if, moreover, there is a person who receives and upholds from this sūtra even as little as a four-line gāthā and explains it to others, their merit surpasses the former by an immeasurable and incalculable amount. Why is this? Subhūti, all the buddhas' dharmas of anuttarā samyaksambodhi all come forth from this sūtra, and all buddha-tathāgatas are born from this sūtra. Subhūti, what are called 'buddha-dharmas, buddha-dharmas' are not buddha-dharmas; therefore they are named 'buddha-dharmas.'"

1.60

In the second [part], revealing the merit of the teaching, there are broadly four [parts]: first, it briefly brings up the act of giving as that which performs the comparison; second, from "and if, moreover, there is a person who receives and upholds from this sūtra..." onward, it directly clarifies the comparison; this text has two [parts] and can be known; third, from "Why is this?" onward, it removes doubts and reveals merit; this text has four [parts] and can be known; fourth, from "Subhūti, what are called 'buddha-dharmas'..." onward, it establishes the meaning. The text says "all come forth from this sūtra": the bodhi of the dharmakāya emerges in this sūtra, so this teaching serves as the revealing cause; for the bodhi of the saṃbhogakāya and the bodhi of the nirmāṇakāya, this teaching serves as the generating cause. Therefore it says "all come forth from this sūtra." The text says "what are called 'buddha-dharmas'": this states that the true buddha-dharmas cannot be conceptualized; therefore it says "are not buddha-dharmas," meaning they are not the buddha-dharmas conceptualized by those other people. They are exclusively the supreme, unshared meaning of the buddhas' dharmas. Because they serve as the cause for the supreme Dharma, the merit is so great it cannot be measured.

1.61

In the second major section, eliminating marks to enter reality, there are broadly two [parts]: first, it eliminates the practice and stages of the Hīnayāna to accord with the real Dharma; second, from "The Buddha addressed Subhūti: 'What do you think? Formerly when the Tathāgata was with...'" onward, it harmonizes the practice and stages of the Mahāyāna to accord with the real Dharma. In the first passage, there are two: first, it harmonizes its lower stages; second, from "Because Subhūti in reality has no practice..." onward, it harmonizes the marks of its practice to reveal reality.

First 61 of 162 passages. Read on

English (machine translation)

Contents

Text