仁王般若經疏 2.124

2.124

From "[King Candrabrabha] addressed the Buddha, saying:" down, is the second question and answer, which clarifies the non-duality of preaching the Dharma. It has two parts: first the question, and later the answer. Within the initial question, there are two points of intent: The first intent of the question is to ask: How is it that above it was said that bodhisattvas, within the ultimate truth, constantly illuminate the two truths to convert sentient beings? Within the ultimate truth, what is there to convert, that it should be said that buddhas and bodhisattvas constantly preach the twelve divisions of the canon to convert sentient beings, obtaining liberation without departing from written words? Since written words are themselves quiescent, how can one practice the marks of all dharmas? How can one convert sentient beings within the ultimate truth? The second draws from afar upon the previous questions: previously, the "Chapter on Emptiness" explained protecting the buddha-fruit and protecting the ten stages, yet within the ultimate truth there is neither that which protects nor that which is protected—how can one protect the buddha-fruit, protect the ten stages, and convert sentient beings? In the second part, the answer, there are four sections: first, clarifying that the preached twelve divisions of the canon are thusness; second, from "Great King! Suchness..." down, clarifying the three kinds of buddha-nature; third, from "If a bodhisattva..." down, setting forth the method of cultivation; fourth, from "Great King! If a bodhisattva protects the buddhas..." down, concluding. Within the first, there are two points: first, explaining that the teachings of the two truths in terms of the twelve divisions of the canon are thusness; next, from "these names, phrases..." down, exhorting one to grasp thusness by relying on written words, and not to grasp at names. Regarding the twelve divisions of the canon: "The wheel of the Dharma is the root of dharmas, which is thus": in the Western regions it is called *sūtra*, while here it is called "root of dharmas," meaning the root of that which explains the principle; it can also serve as the root for the twelve divisions of the canon. Saying "the root of dharmas is thus" clarifies that all dharmas are originally thus. "Thus" is an alternative name for neither-one nor-two; it is not only that the ultimate truth is thus, but conventional truth is also thus. The present text is precisely like this: because it conforms to convention as an expedient, it is called conventional truth; this very substance of conventional truth is originally ungraspable, and is called "thus." The remaining eleven divisions are likewise by analogy. This is not like the old interpretation, which held: "The root of dharmas is conventional truth; thusness is the ultimate truth." This is merely the two views of ultimate and conventional—how could it be clarifying thusness in terms of the two truths? "Repetitive verses are thus": in the language of this land, in the Sanskrit text it is called *geya*, which uses verses to repeat the meaning in the preceding prose. "Predictions of destiny are thus": in the language of this land, in foreign lands it is called *vyākaraṇa*, because it prophesies and declares the attainment of the buddha-fruit in future lifetimes. The *Tattvasiddhi-śāstra* explains them as sūtras that resolve meaning, because they explain through questions and answers, clarifying the attainment of the fruit through cause. "Unrepeated verses are thus": in the language of this land, in the Sanskrit text it is called *gāthā*, because it speaks verses independently without repeating prose. "Self-spoken teachings without inquiry are thus": in the language of this land, in the Western regions it is called *udāna*, because it is spoken without awaiting a request. "Precept sūtras are thus": in the language of this land, in the Sanskrit text it is called *nidāna*; these are the causal condition sūtras, because precepts are instituted on account of circumstances. "Parables are thus": in foreign lands it is called *avadāna*, because it uses circumstances to explain the Dharma. "Dharmadhātu is thus": in the Western regions it is called *ityuktaka*; here it should be called "past events" (*itivṛttaka*); the Buddha speaks of the bounds of the dharmadhātu, and it is also said to be because it speaks of past matters of the eighteen dhātus. "Past lives are thus": in foreign lands it is called *jātaka*; here it is called "birth stories," because it speaks of the past births of himself. The preceding *itivṛttaka* spoke of the eighteen dhātus of oneself and others. "Universal expansions are thus": in foreign lands it is called *vaipulya*, because it speaks of the principle of the universality of dharma-emptiness. "Unprecedented dharmas are thus": in foreign lands it is called *adbhutadharma*, because it speaks of matters of supernatural transformations. "Discussions are thus": in foreign lands it is called *upadeśa*, because it analyzes principle through questions and answers. From "these names, phrases..." down is the second major section, clarifying that one should grasp thusness by relying on written words, and not grasp at names. Within it there are five points: 1. "Names and phrases" are what ought to be spoken. 2. "Sounds" are the actual speech. Regarding sounds: first the chest, second the throat, third the pharynx, fourth the tongue-faculty, fifth the teeth, sixth the lips, seventh the nose, eighth the head—only when these move is there spoken sound. 3. "Fruit-retribution" is that which is able to speak. 4. "All are thus" is precisely that which is spoken; relying on this, it is said that in reality there is no dharma that can be spoken. Hence the *Vajracchedikā Prajñāpāramitā* says: "That there is no dharma that can be spoken is called speaking the Dharma." 5. "If one grasps at written words..." points out the error to reveal the attainment. Because one clings to written words to form an understanding and fails to comprehend that the nature of written words is detached, it is called "not practicing emptiness."