仁王護國般若經疏 5

English (machine translation) 5

Language: English

5.1

Spoken by the Great Master Zhiyi of Tiantai; recorded by his disciple Guanding.

5.2

The Remainder of the Chapter on the Bodhisattvas' Teaching and Transforming

From "at that time the great assembly" below, the third [section] discerns the benefits gained by the great assembly. The text has three [parts]: first, devas and the three [destinies] obtain benefit; second, the eight classes obtain benefit; third, the swiftness or slowness in attaining the Way. In the first [part], regarding "the patience of the non-arising of dharmas," it is the third bhūmi and above for the shared teaching, the first bhūmi and above for the distinctive teaching, and the first abode and above for the perfect teaching.

5.4

Question: How do those in the evil destinies obtain the patience of non-arising? Answer: The Great Sūtra says: "All sentient beings possess buddha-nature and will certainly become buddhas." Now they encounter the Buddha as a good spiritual friend, and thus they attain the Way. Moreover, the matter of laxity or urgency regarding the precepts and the vehicle has already been fully explained before: because of laxity in the three grades of precepts they were born into evil destinies, but because of urgency in the Great Vehicle, with the bodies of evil destinies they see the Buddha and hear the Dharma.

5.5

From "the eight classes" below, the second [part shows that] the eight classes obtain benefit. From "those who enter the correct status in three lifetimes" below, the third [part shows] the swiftness or slowness in attaining the Way. This is due to the faculties being sharp or dull, and awakening being shallow or deep. "Correct status" has two meanings: first, the emptiness of the person, obtained at the ten understandings of the distinctive teaching and the ten faiths of the perfect teaching; second, the emptiness of dharmas, obtained at the first bhūmi of the distinctive teaching and the first abode of the perfect teaching. After hearing the Dharma, they attain the correct status in one lifetime or up to ten lifetimes. This is like the reduction of lifetimes in the Lotus Sūtra, and so forth.

5.6

From "the Buddha told" below, the third major section is the Tathāgata's affirmation and confirmation. The text has two [parts]: first, he praises the one who is able to speak; later, he praises what was spoken. The first text has two [parts]: first, direct praise; later, supportive praise. The first text has two [parts]: first, he addresses the assembly. Addressing those who had truly attained the fruits of the Way was done because those of provisional practice naturally knew Candraprabha's original and trace, whereas those of real [attainment] did not know it, so he told them. From "good sons, this Candraprabha" below, the second [part] reveals the trace. Formerly, in the presence of Prabhāketu (Dragon Light), he was a Flame-Wisdom bodhisattva of the fourth abode, while I was an Equal Contemplation bodhisattva of the eighth [abode]. Now that I have attained buddhahood, Candraprabha is a Dharma-Cloud bodhisattva. How is this known? A lion's roar is called a definitive exposition; if one were not of the tenth bhūmi, one could not be equal to it. Moreover, the Vimalakīrtinirdeśa praises tenth-bhūmi bodhisattvas, saying: "Able to roar the lion's roar, their names are heard throughout the ten directions." From "Thus it is, thus it is" below, the second [part] is supportive praise. First, he praises his superior understanding. The teaching spoken by the king matches the principle explained; teaching and principle correspond to each other, hence he says "thus it is" twice. From the ninth bhūmi down, it cannot be conceived by the mind nor discussed by the mouth. Next, clarifying the understanding of prajñā, it says: "Only a buddha together with a buddha can know this matter." Some versions of the sūtra have "by means of a buddha (以佛)," which is incorrect. Only you understand this, thereby equaling the buddha-stage, not asking such questions for the sake of bodhisattvas.

5.7

From "good sons" below, the second [part] praises the Dharma that was spoken. The text has three [parts]: first, direct praise; second, exhortation to cultivate; later, the great assembly makes offerings. The first text has three [parts]: first, explaining the inconceivable; next, explaining the immeasurable; later, explaining that only buddhas know it. The first further has three [parts]: first, a brief exposition; next, provisionally questioning the two treasuries; later, an extensive explanation. The first text further has four [parts]: first, indicating the number, namely the "fourteen prajñās." From "the stages of the three patiences" below, the second matches them to the three patiences, namely the three grades of expedient patience: the ten abodes, the ten cessations, and the ten steadfast minds. As for "the thirty patiences of superior, middling, and inferior on each and every stage," from the first bhūmi to the tenth bhūmi, each has superior, middling, and inferior; the ten bhūmis make thirty patiences. From "the treasury of all practices" below, the third is their subsumption into the treasuries. The treasury of all practices refers to the thirteen patiences; the treasury of all buddhas is the superior grade of quiescence. Because these two subsume all merits, they are called treasuries. "Inconceivable" is the fourth, concluding their inconceivability. "Why is this?" is the second, provisionally questioning the two treasuries of practice and buddha. From "all buddhas" below, the third extensively explains according to the meaning. The text has three [parts]: first, clarifying the inconceivable with respect to the Buddha; second, explaining the two treasuries together to clarify the inconceivable; later, jointly concluding the two treasuries to clarify the inconceivable. The first text has two [parts]: first, clarifying non-arising and non-cessation with respect to the transformation body; second, re-explaining in response to difficulties. As for the first, the text has two [parts]: first, establishing; second, sweeping away. Now for the first: The Dharmakāya has no marks, yet assumes form for the sake of beings, being born in the royal palace and passing into cessation in the twin Śāla trees, transforming sentient beings through arising and cessation. But from "non-arising" below, the second sweeps it away: its function is ever wider and its substance is ever more quiescent, hence it is free from arising, cessation, and transformation. From "without self and other" below, he re-explains in response to difficulties, first through doctrine, later through analogy. Now for the first: Since both self and other are forgotten, there is no self and other. Since both cognitive object and wisdom are eliminated, there is "no duality"; the Middle Way is supreme, hence it is "foremost." Being immediately quiescent while in motion, it is "not transformation"; being immediately in motion while quiescent, it is "not non-transformation." "Not without marklessness" resolves a latent doubt: fearing that upon hearing of the absence of birth, death, transformation, and so forth, people would suppose there is no supramundane markless Dharma, he resolves their doubt by saying it is not without marklessness. Regarding "without coming and going" and so forth, it is merely that seeking coming and going is impossible, which is why he says there is no coming and going. "Like empty space" is the second, adducing an analogy.

5.8

From "all sentient beings" below, the second [part] explains the two treasuries together to clarify the inconceivable. The text has two [parts]: first, explanation; later, conclusion. In the explanation there are two [parts]: first, discerning the inconceivable by contrasting person and dharma; later, discerning the inconceivable by contrasting cognitive object and wisdom. In the first there are further two [parts]: first, clarifying the emptiness of the person; second, clarifying the emptiness of dharmas. The first text has two [parts]: first, discerning the emptiness of sentient beings through three meanings; later, discerning the emptiness of self and person based on the numerous designations. Now for the first. As for the three meanings: first, without arising or cessation; second, without bondage or liberation; third, neither cause and effect nor not cause and effect. Sentient beings are ungraspable in meaning. Because they are free from suffering, there is no arising and no cessation. Because they are free from the origin [of suffering], there is no bondage and no liberation. Being free from the origin, they are not a cause; being free from suffering, they are not an effect; although they are not cause and effect, cause and effect are distinctly present, hence it says "not not cause and effect." Moreover, the Large Prajñāpāramitā Sūtra says: "Form is empty; feeling, perception, mental formations, and consciousness are empty." Since the five aggregates are empty, wherewithal could there be arising? Hence there is no arising. Since there is no arising, how could there be cessation? Hence there is no cessation. Regarding "without bondage and without liberation," the Great Treatise, fascicle 51, says: "The five aggregates have neither bondage nor liberation; if in ultimate emptiness there is no agent, who is bound and who is liberated? The dharmas of ordinary persons are false, provisional, and ungraspable, hence not bound; the noble ones are ultimately ungraspable, hence not liberated. Even up to: when bodhisattvas abide in this path, the afflictions do not drag them down into the ranks of ordinary persons, hence it is said 'not bound'; they do not destroy afflictions with outflow-free dharmas, hence it is said 'not liberated.'" It is fully stated as in that text. The Vaiśeṣikas hold the self to be the agent, termed cause; the Sāṃkhyas hold the self to be the experiencer, termed effect. Now, since the self is empty, it is "neither cause nor effect." According to the ultimate truth it does not exist, but according to the conventional truth it does exist, hence it says "not not cause and effect." From "afflictions, self, person" below, the second discerns the emptiness of self and person based on the numerous designations of the self. The text has two [parts]: first, directly clarifying the emptiness of the self; second, clarifying the emptiness of what belongs to the self. Now the first has five: first, self; second, person; third, knower; fourth, seer; fifth, experiencer. From "what belongs to the self" below, next he clarifies the emptiness of what belongs to the self. Regarding "all painful experiences": painful experience is called the suffering of suffering; pleasant experience is called the suffering of change; neutral experience is called the suffering of conditioned existence. These three are all conditioned activities and are equally dharmas belonging to the self and so forth, hence it says "because all conditioned activities of painful experience are empty." From "the collection of all dharmas" below, the second clarifies the emptiness of dharmas. "The collection of all dharmas" means being jointly formed through causes and conditions; this is termed nominal provisionality. "The illusory five aggregates": the five aggregates have no reality; this is the provisionality of dharmas. "Without combination and without dispersal": this is the provisionality of experiencing. Because they are co-arisen through causes and conditions, there is no dispersal; because causes and conditions are identical to emptiness, there is no combination. "Dharmas are identical to dharmatā": all dharmas are identical to the nature of tathatā, because their original nature is completely quiescent and empty.

5.9

From "realm of phenomena" below, second is discerning the inconceivable by contrasting object and wisdom. There are two parts: first discerning the emptiness of the object, and then explaining the emptiness of wisdom. In the first there are two parts: first the Dharma, and then the simile. In the Dharma, stating that the realm of phenomena is empty clarifies general emptiness, meaning there is not a single phenomenon that is not empty. From "empty and signless" below, second is clarifying specific emptiness. There are three parts: first clarifying the emptiness of phenomena. "Empty" refers to the samādhi of emptiness. "Signless" refers to the samādhi of signlessness. "Not turning" means that the defiled phenomena of suffering and origination cannot be transformed into undefiled pure phenomena. Furthermore, in the approach of dharmatā, there is neither sign nor non-sign, hence it says "empty and signless." Signs cannot be moved, hence it says "not turning." Because it is free from delusion, there is no inversion; because it is free from understanding, it is called "not conforming." Knowing that all phenomena are empty of emptiness, they are called "illusory and transformed." "There are no Three Jewels" doubly reveals the twofold emptiness of persons and phenomena. "There are no noble persons or six destinies" clarifies the emptiness of persons. "Like empty space" presents a simile to illustrate it.

5.10

From "prajñā is without knowing" below, second is explaining the emptiness of wisdom. There are three parts: Dharma, simile, and application. Now for the first: knowing nothing, it is said to have no knowing; seeing nothing, it is said to have no seeing. It does not practice the phenomena of arising and ceasing, and is not defiled by the conditions of ignorance. Moreover, because both contemplation and conditions are silent, it says "neither practicing nor conditioning." Because it does not arise from a cause, it says "uncaused"; because there is no phenomenon that can be received, it says "unreceiving." "Because one does not apprehend any sign of illumination" explains: how could this mean being mindless and without knowing, or uncaused and without seeing? It is simply because in the contemplation of principle, illumination cannot be apprehended. From "such signs of practicing the path" below, second is presenting an illustration. From "the characteristics of phenomena are like this" below, third is the application. When mind and object are both empty, how could there be a mind to be apprehended? When mind and object are both provisional, how could there be no mind to be apprehended?

5.11

From "therefore, prajñā" below, second is concluding the above four meanings. The text has four parts: "cannot be practiced among sentient beings" concludes the emptiness of persons; "cannot be practiced among phenomena" concludes the emptiness of phenomena; "cannot be practiced in the object" concludes the emptiness of the object; "cannot be practiced in understanding" concludes the emptiness of wisdom.

5.12

From "for this reason, prajñā" below, third is doubly concluding the inconceivability of the two treasuries. There are two parts: first a general conclusion based on wisdom; from "and yet all the..." below, second is a specific conclusion in terms of persons. There are two parts: first clarifying the inconceivability of the bodhisattva practicing through non-practice; from "all the Tathāgatas" below, second is clarifying the inconceivability of all Buddhas transforming through non-transformation. From "Good sons, this treasury of merit" below, second is explaining the aforementioned immeasurability. What is spoken by a bodhisattva of the ten stages is like a single drop in the ocean, whereas what is spoken by Moonlight is like the great ocean. Or again, what is spoken by the king is like a single drop in the ocean, whereas what is spoken by the ten stages is like the great ocean.

5.13

Question: For what reason does the king's explanation surpass that of the bodhisattvas? Answer: The king has no traceable origin; how could it be known?

5.14

From "I now briefly narrate" below, third is explaining the aforementioned fact that only a Buddha can know that the virtues of Moonlight are immeasurable. Because a brief narration is not exhaustive, it says "a partial meaning."

5.15

From "Good sons" below, second is encouraging practice. There are three parts: first directly praising and encouraging practice, second questioning, and finally explaining extensively. Now for the first, it first clarifies that ordinary and noble beings cultivate themselves. From "If all..." below, it directly encourages practice. "Why is that?" is the second, the questioning. From "All Buddhas and bodhisattvas" below, third is explaining extensively. There are three parts: first designating the correct path. It was previously called a "gate" because it is without obstruction; it is now called a "path" because it enables passage. From "Therefore, all..." below, second is mounting the correct path and cultivating according to the fourteen patiences. From "This person surpasses..." below, third is citing the fruit to praise its superiority, which has two benefits: first, leaving suffering; second, attaining bliss.

5.16

From "At that time, among the assemblies" below, third is the offerings made by the great assembly. There are three parts: first the bodhisattvas offering merits, next the gods making offerings, and finally the spirits cultivating practice, proceeding from superior to inferior. Up to this point, the answers to the first and second questions on self-benefiting and other-benefiting practices are concluded.

5.17

From "The Buddha told the Great King" below, the second major section answers concerning the characteristics of sentient beings to be transformed. There are three parts: first restating the earlier question, next giving the direct answer, and finally the attainment of benefit. Now for the first, it restates the earlier question: what characteristics of sentient beings can be transformed? From "If by means of illusion and transformation" below, second is the answer. There are two parts: first brief, second extensive. Now for the first: because both the transformer and the transformed arise from causes and conditions, both are illusory and transformed. One who can do this is truly practicing the transformation of sentient beings. The Vimalakīrti says, "It is like an illusory person expounding the Dharma for an illusory being." From "Sentient beings' consciousness at first" below, second is the extensive answer. There are two parts: first clarifying that those transformed are like an illusion, and then clarifying that the transformer is like an illusion. In the first there are two parts: first explaining, and then concluding. Within the first, the six provisionalities make six distinctions. In explaining the first, the provisionality of phenomena, there are two parts: first directly clarifying the provisionality of phenomena, and second clarifying the difference between ordinary and noble realms. In the first there are further two parts: first clarifying that the root consciousness can generate form and mind. The root consciousness is fundamental cause buddha-nature, which is unlike wood or stone; it is neither existent nor non-existent, neither knowing nor forgetting, like the wet nature of water, the hot nature of fire, or the gold nature of yellow stone. It simply varies according to the realm: meeting a good realm it produces good, and meeting an evil realm it produces evil, even to the point of forming bodies in hell and the like. Considering merely from the initial single thought up to the diamond [mind], between them are generated ineffable good and evil bodies and minds. The Mahāparinirvāṇa Sūtra says, "Like the medicine of the Snow Mountains, which is of a single taste, yet receives various names according to where it flows; its genuine taste remains stayed upon the mountain, and medicinal fruit groves cannot cover it up."

5.18

Question: Do all sentient beings have an ultimate beginning or not? If you say they have one, why does the Madhyama Āgama say, "The ultimate beginning of sentient beings cannot be apprehended"? Answer: There are briefly two explanations. First, in terms of principle it cannot be stated, for afflictions and the body have no before and after. Second, in terms of phenomena, there is indeed the passage on the arising of a single thought of consciousness.

5.19

From "The basic faculties of sentient beings" below, second is clarifying that form and mind form the aggregates, realms, and so forth. There are two parts: first forming the five aggregates. The initial speck of red and white is named the "cover of form." Due to the force of karma and actions, consciousness is lodged within it and named the "cover of consciousness." This is opening mind into four covers; "cover" is indeed aggregate. "Aggregate" has the meaning of concealing and covering; "cover" is also like this. "The body is called an accumulation" means that thirty-six items together form this body. From "Great King, this single..." below, second is clarifying the formation of the twelve sense bases. There are three parts: first clarifying that a single form produces immeasurable forms, meaning the five dusts, the four great elements, and so forth produce the sense bases of the five consciousnesses. Clarifying the faculties, second is clarifying that they can form the five faculties, meaning that what is composed of the four great elements can produce the five consciousnesses, hence they are named faculties. From "Such a single form" below, third is the general conclusion. A single form produces the five dusts, the five faculties, and the four great elements, but does not clarify the form of the mental sense base. A single mind stirs within the twelve sense bases and can generate the mental faculty, and within the eighteen realms can generate the six consciousnesses and the empty realm; the commentary briefly omits explaining this.

5.20

From "Great King, ordinary persons..." below, second is clarifying the difference between ordinary and noble realms. There are two parts: first clarifying that ordinary realms are entirely provisional; next clarifying that noble realms are real and true. The first text is clear. From "Noble persons' six consciousnesses" below, next is clarifying the noble realm. Although the provisional name is the same, the seeing is different: ordinary persons cling with false seeing, whereas noble persons extinguish impermanent form and attain permanent form; this is the intention of the distinctive and perfect [teachings].

5.21

From "Sentient beings" below, second is clarifying the provisionality of reception. There are four parts: first in terms of the two truths, second clarifying existence and non-existence, third in terms of the six destinies, and fourth in terms of the four castes. Now for the first: above it was clarified that the five aggregates are the provisionality of phenomena; positing the existence of a sentient being is the provisionality of reception. In the worldly truth it exists, but in the ultimate truth it does not. From "either existent or non-existent" below, second is clarifying existence and non-existence. Non-Buddhists take real existence as existent and nihilistic voidness as non-existent; this is the root of the sixty-two views. From "merely giving rise to the recollections of sentient beings" below, it explains the reason for existence. Ordinary persons falsely posit that there is an experiencer, whereas noble persons see that reception is like an illusion; these all contrast the noble with the ordinary. From "up to the six destinies" below, third is clarifying the provisionality of reception in terms of the six destinies. From "illusion seeing illusion" below, fourth is in terms of the four castes. What is called "seeing" means the genuine illusory person who illuminates the real transforming the actual illusory one. The "genuinely illusory" refers to a person of the distinctive teaching. This clarifies the provisionality of reception in terms of the transformer and the transformed.

5.22

From "phenomena of the truth of illusion" below, third is explaining the provisionality of names. There are two parts: first clarifying that before the Buddha's knowledge there were no names, and second clarifying that the Buddha established names for them. In the first there are three parts: first clarifying meaningless names. Because before the Buddha appeared in the world there was no great sage, it was not explained that names are provisional. From "illusory phenomena and illusory transformations" below, second is clarifying that there is no substance to names. Sengzhao says: "A name does not have the efficacy of capturing an object; an object does not have the reality of corresponding to a name." From "there are no three realms" below, third is clarifying that there are no three realms and six destinies. From "Great King, for this reason" below, second is clarifying that the Buddha established names for them. There are two parts: first the Buddha establishing names, which fully knows the provisionality of consciousness. From "these are named immeasurable" below, second is concluding that names are not single.

5.23

From "provisional phenomena of continuity" below, fourth is clarifying the provisionality of continuity. There are three parts: first stating the thesis. From "the same does not continue" below, second is explaining. The same also does not continue, because it is identical; the different also does not continue, because it is distinct. From "neither one nor different" below, third is concluding accordingly. This is like the sprout and the stalk, which cannot be said to be identical or different.

5.24

From "provisionality of relativity" below, fifth is explaining the provisionality of relativity. Within the text there are two meanings: all relativity is reciprocal exclusion. The Mūlamadhyamakakārikā says, "If a phenomenon is established dependently, this phenomenon in turn becomes dependent." For example, phenomena such as the five colors are mutually relative. Mutual opposition is like the eye seeing form, the ear hearing sound, and so on. If long and short are mutually relative, this is comparative relativity. All phenomena are provisionalities formed by conditions; phenomena such as the five aggregates are conditions that provisionally form sentient beings.

5.25

From "four simultaneous fruits" below, sixth is explaining the provisionality of causal arising. For example, five fruits and three causes are simultaneous cause and effect. The two past causes and five present fruits are non-simultaneous cause and effect. Furthermore, condition and sight are simultaneous, whereas contemplation and cause are non-simultaneous. Furthermore, beams and rafters forming a house are simultaneous, whereas twelve double-hours making a day are non-simultaneous. Furthermore, a lamp and light are simultaneous, whereas darkness and light are non-simultaneous.

5.26

From "all illusory transformations" below, second is the text concluding the provisionalities. That is, it first concludes that those transformed are like an illusion.

5.27

From "Great King" below, second is clarifying that the transformer is like an illusion. Because the bodhisattva sees that sentient beings are unreal, like a diseased eye seeing flowers in the sky. Sentient beings do not know this, so [the bodhisattva] expounds for them that all are provisional. This is the power and function of a bodhisattva.

5.28

From "At that time, all..." below, third is clarifying the assembly at that time attaining benefit. There are two parts: first clarifying the attainment of patience, referring to before the stages and on the stages, even below the first stage; second clarifying the virtuous practices on the stages.

5.29

Chapter 4: The Two Truths

5.30

Above, within the internal protection, there were three distinct sections; now Chapter Four, “The Two Truths,” is the third, clarifying that upon which the two protections rely. As for the two truths, they are the grand cardinal principle of the Buddhist teachings. There are seven kinds—actual existence, illusory existence, distinctive entering shared, perfect entering shared, distinctive teaching, perfect entering distinctive, and perfect teaching—as fully explained in the Profound Meaning of the Lotus Sūtra. It is simply that because an ordinary person's view is shallow, it is called the conventional, while a noble person's view is deep, it is called the ultimate; being true and real, they are called truths. Furthermore, above in the chapter “Contemplating Emptiness,” it was clarified that ultimate wisdom and expedient wisdom are both empty, and thereby protect. For all those who have not yet comprehended things, one must carry out conversion; conversion must have a basis, which is none other than the two truths, and hence they are clarified here. The text of the chapter has two parts: first, questions and answers; second, exhortation to uphold [the sūtra]. The first part has three [sections]: first, clarifying that the two truths are non-dual; second, clarifying that expounding the Dharma is non-dual; third, clarifying that the Dharma-gates are non-dual. The first section has two parts: first, questions; next, answers. In the question there are three parts: first, a paired presentation. From “At that time” onward, as he is about to raise a challenge, he therefore makes two inquiries. Second, from “If it is said to be non-existent” onward, is the paired challenge. Some say: If it is said to be non-existent, the ordinary person's wisdom should not have two, namely the two truths of ultimate and conventional. If it is said to be existent, the noble person's wisdom should not be one; ‘one’ is the supreme truth. Now we say: if it is said to be existent, one should not say that existence and non-existence are both empty; if it is said to be non-existent, there should not be the distinction between the two views. Third, from “the meaning of one and two” onward, is the paired conclusion. From “The Buddha told the Great King” onward is the second part, the answer. The text has three sections: first, the direct answer; second, adducing proof; third, explaining and completing [the meaning]. The first also has three: first, praising Moon Radiance's past causes, which is understandable. Second, from “You now without listening” onward, is the direct answer. Listening and speaking are both empty, which is non-duality; listening and speaking are distinctly present, which is non-oneness. Third, from “Listen attentively” onward, warns him to listen and exhorts cultivation of the three wisdoms. From “The verse of the seven buddhas is like this” onward is the second section, adducing proof. The verses have eight and a half lines, divided into three parts: the first three lines directly present the two truths; the next three lines explain the meaning, which is precisely the answer to the question; the last two and a half lines conclude and complete the above meanings. The first part has three: the first line clarifies the two truths of the distinctive teaching; the upper half clarifies that the ultimate truth is existence-empty, and the lower half clarifies that the conventional truth is emptiness-existent. The Mahāprajñāpāramitōpadeśa says: “By whom were the twelve links of dependent origination made? The Buddha said: They were not made by a buddha, nor by a bodhisattva, up to nor were they made by any noble persons.” Hence it says, “neither made by oneself nor by another.” Second, from “Dharma-nature is fundamentally without nature” onward, one line clarifies the two truths of the shared teaching; the upper half clarifies the ultimate, and the lower half clarifies the conventional. The “three designations” are dharmas, reception, and names. Third, from “Without non-truth, it is truly non-existent” onward, one line clarifies the two truths of the perfect teaching. Having no separate conventional is one “without”; having no separate ultimate is one “without”; hence it says “without non-truth.” The upper two lines clarify the ultimate, the next line clarifies the conventional, and the lower line summarizes. From “Existence and non-existence are fundamentally two of themselves” onward is the second part, directly answering the challenge and clarifying neither one nor two. The text has three: the first line contrasts wisdom and principle to dispel oneness and difference. The upper half clarifies one and two, and the lower half clarifies neither one nor two, and so forth. Second, from “The mind of understanding sees non-duality” onward, one line contrasts wisdom and principle to dispel attachment; the upper half clarifies that when the mind of understanding seeks duality it cannot be found, and the lower half dispels clinging. That which is called understanding sees that the two truths are both empty. If one then clings to this emptiness, when duality cannot even be found, how could non-duality be found? Third, from “In understanding, it is always of itself one” onward, one line contrasts principle and wisdom to praise entering the ultimate meaning. From “Conventional truth arises through illusion and transformation” onward, the third part of two and a half lines concludes and establishes the above three meanings. The first line clarifies the three similes for the existence and non-existence of conventional truth: first, adducing sky-flowers; second, adducing shadows; third, adducing three hands. All are without reality; although without reality, they are not non-existent. Second, from “Illusion and transformation seeing illusion and transformation” onward, one line clarifies the noble view of existence and non-existence. Third, the half-line from “is named the contemplation of all buddhas” concludes the correct contemplation. From “Great King, the bodhisattva” onward is the third section, explaining and completing [the meaning]. The text has two: first, clarifying the meaning of two; next, clarifying the meaning of one. Illuminating the conventional converts ordinary persons; illuminating the ultimate converts the two vehicles. From “Buddhas and sentient beings” onward, the second part clarifies the meaning of one. The text has three: first, contrasting the capable and the object to clarify the meaning of one, which has three: presentation, inquiry, and explanation. Now this is the first, the presentation. “For what reason?” is the second, the inquiry. From “Because sentient beings” onward is the explanation. “Because sentient beings are empty, one can place them in the emptiness of bodhi” explains the Buddha who is capable of converting. “Because bodhi is empty, one can place it in the emptiness of sentient beings” explains those who are converted. Furthermore, the emptiness of sentient beings is the emptiness of persons, and the emptiness of bodhi is the emptiness of dharmas. From “Because all dharmas” onward, the second part contrasts sphere and wisdom to clarify the meaning of one. The text has three: presentation, inquiry, and explanation. Now this is the first. “Because all dharmas” means that both sphere and wisdom are empty here, hence it says “emptiness of emptiness.” “For what reason?” is the second, the inquiry. From “Prajñā is markless” onward, within the explanation are two: first, directly explaining the meaning of one, which is understandable. Next, from “Prajñā is empty of ignorance” onward, the second part explains again in response to a difficulty. Why? The marks of all emptiness are obvious and knowable in phenomena; what distinction is there in the emptiness of prajñā? Hence it now explains, saying “from ignorance up to the fruit of buddhahood,” in order to clarify the distinction. The text has two: first, clarifying the marks of emptiness in terms of the sequential stages of delusion and awakening, which is understandable. Second, from “When the five eyes are accomplished” onward, revealing the marks of emptiness in terms of the fruit of buddhahood. The text has two: first, clarifying seeing without seeing. The four eyes of flesh, heavenly, etc., in a buddha are called the Buddha’s five eyes. From “Practicing without receiving” onward, the second part clarifies practicing without practice, only then being free of the five errors. From “When a bodhisattva has not yet become a buddha” onward, the third part contrasts defilement and purity to clarify the meaning of one. In the text are three: presentation, inquiry, and explanation. The first, the presentation, can be seen. “For what reason?” is the inquiry. From “In the supreme truth they are not two” onward is the third, the explanation. Saṃsāra and bodhi are like light and darkness; although two, in emptiness they are non-dual.

5.31

From “addressed the Buddha, saying” onward is the second part, clarifying that expounding the Dharma is non-dual. The text has two: first, a question; next, an answer. The intention of the question says: If all emptinesses are tathatā, then there are no words or letters; why do the noble ones use these to teach and convert? From “Great King, the wheel of the Dharma” onward is the answer. The text has two: first, clarifying expounding emptiness; second, clarifying cultivating emptiness. The first has three: first, clarifying that names are empty. As for the wheel of the Dharma, there are generally two kinds: first, practice; second, teaching. “Root of Dharma” is the sūtras. “Re-recitation” is the geyas. “Conferring of prophecy” is the vyākaraṇas. “Sūtras of unchanted verses” is the gāthās. “Spoken without being asked” is the udānas. “Precept sūtras” is the nidānas. “Parables” is the avadānas. “Dharma-realm” is the itivṛttakas; the Mahāparinirvāṇa Sūtra calls them precept sūtras. “Past events” is the jātakas. “Broad and expansive” is the vaipulyas. “Unprecedented” is the adbhutadharmas. “Discussions” is the upadeśas. These twelve are all empty, which is tathatā. Second, from “These are called the phrases and syllables” onward clarifies that the teaching is empty. Using the sounds and voices of this land to perform the Buddha's work, the nature of words and letters is transcendent, and thus they are all tathatā. Third, from “If one grasps at words and letters” onward clarifies non-practice of emptiness. If one practices emptiness, it is not the correct contemplation.

5.32

From “Great King, tathatā and words and letters” onward is the second part, clarifying the cultivation of emptiness. The text has three: first, discerning cultivation and practice. This also has two: first, clarifying the causal stage. Relying on the teaching, wisdom is generated; the teaching is the mother of wisdom. Furthermore, emptiness is like words and letters, and words and letters are like emptiness; hence it says “tathatā.” Relying on this tathatā, one can generate the Buddha's wisdom; hence it is called the “mother of wisdom.” Second, from “all sentient beings” onward clarifies the fruition stage. In the body of a sentient being it is the buddha-nature; in the body of a buddha it is called sarvākārajñatā. When one has not yet become a buddha, one will certainly attain it; because it will be able to accomplish it, it is called “future mother.” When one has not yet attained the Path, it is called buddha-nature; when one has already attained the Path, it is called sarvākārajñatā.

5.33

From “Prajñā of the three vehicles” onward is the second part, explaining again in response to a difficulty. That is to say, previously it spoke of the mother of the Buddha's wisdom, and also spoke of the nature of the mother of fundamental wisdom; fearing people would find it difficult to understand, it therefore now explains again. The text has two: first, explanation in terms of the nature of principle; second, explanation in terms of the nature of practice. Principle is the tathatā mother of wisdom. Now this first part is the explanation in terms of the nature of principle of the aforementioned mother of fundamental wisdom. Second, from “If a bodhisattva is without” onward is the explanation in terms of the nature of practice of the tathatā mother of wisdom. If a bodhisattva learns without words and letters and cultivates without cultivation, they then attain the true wisdom of prajñā. Third, from “Great King, if a bodhisattva” onward concludes the completion of cultivation.

5.34

Next, from “addressed the Buddha, saying” onward is the third part, clarifying that the Dharma-gates are non-dual; first, a question; next, an answer. In the question there are three: the first is asking about faculties; second, “practices are also immeasurable” asks about practices; third, from “are the Dharma-gates one” onward asks about the Dharma-gates. Furthermore, the intention of the question says: sentient beings’ faculties, natures, aspirations, and dispositions are not the same; are the gates of contemplation that are spoken one or two? Second, from “Great King” onward is the Buddha's answer. The text has three: first, a brief answer; second, an expansive answer; finally, a concluding answer. The first has two: first, clarifying the gates of contemplation; next, clarifying the dharmas contemplated. Now the first text is understandable. Second, from “All dharmas are also not of existent marks” onward clarifies the dharmas contemplated. “Not of existent marks” because marks are not real. “Not non-existent marks” because it is free of the error of emptiness. Second, from “If a bodhisattva” onward is the expansive answer and explanation. The text has three: first, revealed in terms of the two truths. Second, from “If a bodhisattva contemplates sentient beings” onward is conventional truth; not seeing one or two is ultimate truth. Being conventional is being empty; hence it says non-duality is the supreme truth; both existence and non-existence are the root of all views, which is called conventional truth. Second, from “Through the three truths” onward reveals all dharmas in terms of the three truths. Some say: emptiness is the ultimate; form is the five sense faculties; mind is the six consciousnesses. Now saying “all dharmas” encompasses both principle and phenomena. For emptiness, from space up to prajñā, there are also ultimate and conventional; for form, from actual form up to true form, there are also ultimate and conventional; for mind, from arising and ceasing up to non-contrivance, there are also ultimate and conventional; the dharmas it subsumes are truly broad. The five kinds of three truths are as expounded in the Profound Meaning of the Lotus Sūtra. Third, from “Self, person, knowing, and seeing” onward reveals dharmas in terms of the three designations. Self, person, knowing, and seeing are the designation of names; the five aggregates are the designation of reception; all dharmas are the designation of dharmas. Third, from “sentient beings chapter” onward is the concluding answer.

5.35

From “Great King, the seven buddhas” onward is the second major section, exhorting to uphold [the sūtra]. The text has two: first, praising the teaching; second, citing the title to exhort upholding. The first has five: first, clarifying that the preaching is the same as that of the seven buddhas, which is understandable. Second, from “You all in the great assembly” onward cites the benefit to exhort upholding. Third, from “How much more so for this” onward clarifies supreme faith. Being able to believe in this sūtra accomplishes the three wisdoms, and thereby surpasses the merit of the ten stages of the shared teaching. Fourth, from “How much more so to accept and uphold” onward clarifies attaining entry. In the first abode of the perfect teaching one becomes a buddha, able to convert sentient beings in a hundred buddha-worlds. Fifth, from “At that time the great assembly” onward clarifies the attainment of benefit. Second, from “Great King, this sūtra” onward cites the title to exhort upholding. The text has two: first, citing the title, which is understandable. Second, from “It is also named All” onward clarifies the function, which can be seen.

5.36

Chapter Five: Protecting the State

5.37

The correct teaching has four parts. The first three chapters fully explained the internal protection; now, this "Chapter on the Protection of the State" is the second part, which explains the external protection. There are two kinds of states: first, the mundane, referring to the two vehicles and ordinary beings; second, the supramundane, from the ten faiths to the ten stages. There are two kinds of thieves: first, external bandits and robbers; second, internal afflictions and fetters. Protection also has two aspects: first, the external, namely the spirits within a hundred paces; second, the internal, namely wisdom. Whether internal or external, all are the buddhas, bodhisattvas, spirits, and ghosts able to protect people's states; therefore it is named "Chapter on the Protection of the State." In terms of contemplation: contemplating the dharmas of arising and ceasing protects the land where ordinary and noble beings dwell together; contemplating the dharmas of neither arising nor ceasing protects the land of expedient means with remainder; contemplating the immeasurable dharmas protects the rewarded fruition land; contemplating the non-arising dharmas protects the Ever-Silent Light land. Furthermore, the spirits within a hundred paces protect the circumstantial reward state, while practicing prajñā protects the direct reward state. Moreover, spirits and ghosts protect [the physical] life, and so forth. From "At that time the Buddha addressed the great king" onward, the text of this chapter has three parts: first, admonishing them to listen and exhorting them to uphold it; second, broadly explaining; third, showing that the assembly gains benefits. As for the first, the text is readily understood. From "When a state is about to fall into disorder" onward, the second part broadly explains the method of protection. The text has three parts: first, broadly explaining the method of protection; second, citing the ancient to verify the present; third, concluding with an instruction that exhorts them to uphold it. The first part has three aspects: first, protecting the state; second, protecting blessings; third, protecting against calamities. The first aspect has four points: first, the time of protection; second, the method of protection; third, the essence of protection; fourth, revealing the calamities guarded against. This is the first point. Because when there is no calamity the king's mind is not afraid, and only when there is a calamity does he become afraid, the time is clarified. Also, actual harm is considered "burning," not necessarily only the time of a conflagration disaster. From "Should invite a hundred buddhas" onward, the second point clarifies the method of protection. The text has three parts: first, clarifying the field of merit; second, clarifying the offerings; third, clarifying the time of exposition. The first part further has three: first, inviting the worthy and noble ones. Because the actual body is difficult to see, statues are set up to express the ritual of reverence. From "The assembly of a hundred monks" onward, the second clarifies the listening assembly. Gods, dragons, humans, and ghosts constitute the four assemblies. Furthermore, they are the four assemblies of: those of suitable capacity, those forming a karmic affinity, those prompting the teaching, and those serving as an echoing presence. As for the "seven assemblies," these are the five monastic assemblies—monks, nuns, male novices, female novices, and probationers—and the two lay assemblies: pure-faith laymen and laywomen. From "Invite a hundred Dharma masters" onward, the third is inviting masters to preach and explain.

5.38

From "A hundred lion's roars" onward, the second clarifies the offerings. The text has three parts: first, there are three methods of offering, namely lamps, flowers, and incense. From "The three robes" onward, the second is offering to the Dharma masters. As for "personal effects," these are: 1–3, the three robes; 4, the bowl; 5, the sitting cloth; 6, the razor; 7, the knife; 8, the water-filtering bag; 9, the bowl-bag; and 10, the needle case. From "A light meal" onward, the third is offering meals and food.

5.39

From "Great king, once a day" onward, the third clarifies the time of exposition. From "Within your state" onward, the third clarifies that which is able to protect, which is the essence of protection. Abroad, in the *Sūtra of the Meaning According to the Gold-Eyed Sage*, it states that there are ten fundamental spirits, each unfolding ten into a hundred: first, great spirits; second, child spirits; third, mother spirits; fourth, Brahmā spirits; fifth, wild-goose-headed spirits; sixth, nāga spirits; seventh, asuras; eighth, sand spirits; ninth, yakṣa spirits; and tenth, rākṣasa spirits.

5.40

From "Great king, when the state is in disorder" onward, the fourth clarifies the calamities guarded against. The text has three parts: first, clarifying the eight calamities of ghosts and humans: 1, disorder of ghosts; 2, disorder of the populace; 3, coming of bandits; 4, death and mourning of the common people; 5, conflict between ruler and ministers; 6, strange anomalies of heaven and earth; 7, celestial bodies losing their regularity; and 8, sun and moon losing their regularity. Regarding the twenty-eight lunar mansions, the "Chapter on Gathering and Upholding" in the *Mahāsaṃnipāta Sūtra* states: "The seven stars of the east are Jiǎo, Kàng, Dǐ, Fáng, Xīn, Wěi, and Jī. The seven lunar mansions of the south are Jǐng, Guǐ, Liǔ, Xīng, Zhāng, Yì, and Zhěn. The seven lunar mansions of the west are Kuí, Lóu, Wèi, Mǎo, Bì, Zī, and Shēn. The seven lunar mansions of the north are Dǒu, Niú, Nǚ, Xū, Wēi, Shì, and Bì."

Linked texts (1)

仁王護國般若經疏 — Classical Chinese