金剛般若波羅蜜經略疏 1.38

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.