仁王護國般若波羅蜜多經疏 2

English (machine translation) 2

Language: English

2.1

Composed by imperial decree by the monk Liangbi, Translator and Exegete of Qinglongsi

2.2

Chapter 2: Contemplating the Tathāgata, clarifying contemplative prajñā.

2.3

From here, second, within clarifying contemplative [prajñā], the text is divided into two parts: First, King Prasenajit asks a question.

2.4

Sūtra: King Prasenajit said to the Buddha: "The real nature of phenomena is pure and equal, neither existent nor nonexistent; how does cognition contemplate it?"

The commentary explains: He adduces the previous dharmatā to ask about cognition. 'The real nature of phenomena' is the dharmatā of all phenomena. 'Pure' means not defiled by dust. 'Equal' means without high or low. 'Neither existent nor nonexistent' adduces suchness to ask about cognition. If phenomena were existent, one would know them in accord with existence; if phenomena were nonexistent, one would understand them in accord with nonexistence. Since they are neither existent nor nonexistent, how does cognition contemplate them? From here, second, the Tathāgata responds directly. Within this there are three parts: first, clarifying that phenomena are empty; second, that phenomena are provisionally existent; third, the sequence of noble cognition. In the first part, the emptiness of phenomena, the text is divided into two: first, clarifying that the object is nonexistent; second, clarifying that cognition contemplates emptiness. In the first, that the object is nonexistent, the text is divided into two: first, that the intrinsic nature of phenomena is empty; second, clarifying emptiness through arising and ceasing. In the first, the emptiness of the substance of phenomena, the text is further divided into three: first, answering regarding the existence and nonexistence of cognition.

2.6

Sūtra: The Buddha said: "Great King! Cognition's contemplation of the real nature is neither existent nor nonexistent."

2.7

The commentary explains: Clarifying that the contemplating cognition observes in accord with the object, 'neither existent nor nonexistent' applies to both object and cognition. Dharma Master Rui said: 'The ten thousand things are not nonexistent; those who take them as primary have no marks. The empty essence is not existent; those who contemplate it have no mind.' Therefore the sage contemplates the signless empty essence with the mindless real cognition; when both inner and outer are obscured, and object and cognition are both quiescent, that is precisely the contemplation. From here, second, he inquires into the reason.

2.8

Sūtra: "Why is that?"

2.9

The commentary explains: 'Cognition's contemplation of the real nature is neither existent nor nonexistent'—what is the reason? From here, third, he explains that phenomena are empty. The text is divided into two parts: first, explaining generally that phenomena are empty.

2.10

Sūtra: "Because the nature of phenomena is empty."

2.11

The commentary explains: 'Phenomena' refers to all phenomena; 'nature' refers to the real nature; because phenomena and their real nature are both empty. However, grasped views regarding phenomena are not the same: ordinary beings regarding phenomena grasp at existence and right-or-wrong; non-Buddhists regarding phenomena grasp at a self and phenomena; the Hīnayāna regarding phenomena grasps at real form and mind; the Mahāyāna regarding phenomena penetrates niḥsvabhāva. Comprehending that phenomena are empty is called the emptiness of dharmatā. From here, second, he clarifies emptiness with respect to phenomena.

2.12

Sūtra: "That is: form, feeling, perception, formations, consciousness; the twelve sense bases; the eighteen elements; the six elements of a person; the twelve links of dependent arising; the two truths and the four truths—all are empty."

2.13

The commentary states: This means that regarding the aggregates, sense fields, and realms, as well as the six elements of a person, non-Buddhists and ordinary beings cling to them as real and give rise to inversion; [the text] cites them in order to elucidate emptiness. The twelve links of conditioned origination elucidate the contemplation of pratyekabuddhas. The statement "the four truths" elucidates the contemplation of śrāvakas. The statement "the two truths" elucidates the contemplation of bodhisattvas. All are without intrinsic nature (niḥsvabhāva) and entirely empty; the first four and the latter one have already been clarified above. As for the two truths of dependent origination, they will be fully explained below. Next is the second [section], elucidating emptiness through arising and ceasing. The text is divided into four parts: first, positing the emptiness of arising and ceasing.

2.14

The sūtra: "These various phenomena are instantly arising and instantly ceasing, instantly existent and instantly empty; moment by moment (kṣaṇa), it is also like this."

2.15

The commentary states: Previously it clarified that phenomena are empty because they lack intrinsic nature; here it clarifies that phenomena are empty because they arise and cease, breaking attachments in accordance with sentient beings' respective capacities. "These various phenomena are instantly arising and instantly ceasing, instantly existent and instantly empty" means that the conditioned phenomena such as the aggregates mentioned above do not abide solidly in essence, but shift and flow thought-moment by thought-moment, like a rapid flame passing or a rushing torrent crossing, being extinguished immediately upon arising, empty in every thought-moment. Now, regarding the characteristics of the conditioned, some speak of four: as in the *Vibhāṣā-śāstra*, that which can give rise is called arising, that which can stabilize is called abiding, that which can decay is called change, and that which can destroy is called cessation; arising resides in the future, while the remaining three reside in the present. Furthermore, the *Vijñaptimātratā* states: "Originally non-existent and now existent—the phase of existence is called arising. Pausing temporarily in the phase of arising is called abiding. When abiding differs between earlier and later, it is further given the name of change. Having temporarily existed and then returning to non-existence—the time of non-existence is called cessation. The former three reside in the present, while cessation resides in the past." This is the correct view. As for those who speak of three characteristics, as in the *Kośa-śāstra* which cites a sūtra speaking of three: first, origination; second, abiding-and-change; third, exhaustion. That treatise offers two explanations, contrasting past and present. As for those who speak of two characteristics, it is like this sūtra saying "instantly arising and instantly ceasing." The *Yogācāra* agrees with this, as that treatise states: "Arising and abiding-change are both called the category of arising; cessation is called the category of cessation. All disciples should dwell contemplating the arising and ceasing of phenomena." As for those who speak of one characteristic, it is like the sūtra verse saying "All conditioned things (saṃskāra) are impermanent." "All" means many. "Samskāra" means shifting and flowing; generally speaking, it refers to the conditioned, collectively named "all conditioned things." As for the statement "impermanent," as *Yogācāra-bhūmi* fascicle 81 states: "Because they have origination and exhaustion, they are called impermanent. Combining both arising and ceasing, they are collectively called impermanent." Fascicle 52 states: "If one gives rise to contemplation of revulsion based on this characteristic, in order to bring about revulsion, dispassion, and liberation, arising and ceasing are jointly described as impermanent. What is called impermanent? Being is not constantly being, and non-being is not constantly non-being; because of these two characteristics of impermanence, it is called impermanent. The sūtra speaks of arising and ceasing because it clarifies it concisely." As for "moment by moment, it is also like this": a kṣaṇa is the minimal limit of time, just as an infinitesimal atom (paramāṇu) is the minimal limit of form. Arising and ceasing are of two kinds: first, momentary; second, a single lifespan. Here it is not a single lifespan, hence it is called a kṣaṇa. What is called a kṣaṇa? The span in which conditions assemble and a phenomenon obtains its own entity. Again, it is the measure of time it takes a moving phenomenon to traverse one infinitesimal atom; this is called the measure of one kṣaṇa. Repeating the word kṣaṇa is to refute mental fabrications. Sentient beings errantly cling to phenomena as permanent; hearing that phenomena are empty because they arise and cease, they then generate this thought: "Only present phenomena arise and cease momentarily, while the essence of the past and future must be permanently abiding." To shatter this conceptualization, it clarifies that from beginningless time, the past has already ceased, the present is now ceasing, and the future will cease; shifting and flowing thought-moment by thought-moment, all cease in a kṣaṇa. Therefore, the sūtra states: "moment by moment, it is also like this."

2.16

Question: Does "instantly ceasing" occur in the very same kṣaṇa, or in a different time period? Answer: Since there are many kṣaṇas in a single thought-moment (citta-kṣaṇa), and within a single kṣaṇa there are many arisings and ceasings, forming a single kṣaṇa out of many arisings and ceasings clarifies emptiness right within the entity; therefore they are in the same thought-moment. This is identical to the verse in the *Avataṃsaka*: "Just as when a great wind rises, / Stirring and blowing to create momentum, / The two do not know each other; / All phenomena are also like this." Arising and ceasing are instantly empty and do not know each other. Next is the second [part], inquiring into the reason.

2.17

The sūtra: "Why is this?"

2.18

The commentary states: For what reason do all conditioned phenomena arise and cease momentarily? Next is the third [part], explaining the multiple arisings and ceasings.

2.19

The sūtra: "Within a single thought-moment there are ninety kṣaṇas; each kṣaṇa undergoes nine hundred arisings and ceasings."

2.20

The commentary states: Proceeding from the coarse to the subtle, it clarifies emptiness step by step. All conditioned phenomena drift and gallop without abiding; the past is already non-existent, the future will be non-existent, and the present thought-moment must not be considered truly existent. Breaking down this single thought-moment, there are ninety kṣaṇas; do not consider a kṣaṇa to have a real substance. Breaking down a single kṣaṇa, there are nine hundred arisings and ceasings. Since a single kṣaṇa is constituted of many arisings and ceasings, the kṣaṇa is without substance; since a single thought-moment is composed of many kṣaṇas, the thought-moment is without real substance. Therefore, it is said that all phenomena are empty thought-moment by thought-moment.

2.21

Question: Mindfulness (smṛti) has clear recollection as its nature among the particular mental factors; why is it said here that a thought-moment (smṛti/kṣaṇa) arises, ceases, and is empty? Answer: The word *nian* is the same, but that to which it refers differs. That mindfulness among the particular mental factors has clear recollection as its nature; this one is nominally designated within time among the non-associated formations: the span of a single arising and ceasing is provisionally designated with the name "thought-moment." The thought-moment has no real substance and is entirely empty. Next is the fourth [part], concluding on the emptiness of all phenomena.

2.22

The sūtra: "Because all conditioned phenomena are entirely empty."

2.23

The commentary states: It concludes that conditioned phenomena are empty because they arise and cease, and reveals that the unconditioned is quiescent and eternal. Next is the second [section], clarifying that cognition illuminates emptiness. The text is divided into two parts: first, positing that cognition illuminates emptiness.

2.24

The sūtra: "With profound prajñāpāramitā, one illuminates and perceives all phenomena as entirely empty."

2.25

The commentary states: As explained in the doctrinal tenets. Briefly parsing the text: profound prajñā is pure wisdom; pāramitā is reaching the other shore. "Illuminates and perceives": "illuminates" refers to the substance of cognition; "perceives" refers to the function of cognition. The substance of illumination is itself perception, designating the signless mind, because through this pure wisdom one reaches the other shore. "All phenomena" refers to the illuminated objects. Since both object and cognition are quiescent, the sūtra says: "entirely empty."

2.26

Question: Earlier under the four truths it said "all are entirely empty," and here under all phenomena it says "entirely empty." What is the difference between the two passages? Answer: The earlier text referred only to the emptiness of the object; this text also includes the emptiness of cognition. Although both object and cognition are empty of intrinsic nature, to reveal that cognition illuminates suchness and that cognition is itself signless, they are explained together. Next is the second [part], going through phenomena to clarify emptiness. The text is divided into six: first, clarifying internal and external emptiness.

2.27

The sūtra: "Internal emptiness, external emptiness, internal-and-external emptiness."

2.28

The commentary states: From here on, the sūtra text clarifies that correct cognition entails contemplating emptiness, of which there are eighteen. These eighteen emptinesses differ from the *Great Prajñāpāramitā* in their latter four items; as in fascicle 51, where Subhūti asks and the World-Honoured One answers in full, that sūtra is briefly cited here to explain this text. As for "internal emptiness," "internal" refers to internal phenomena, namely the eye, ear, nose, tongue, body, and mind. Here, the eye is empty through the eye, and the nose and others are also like this, being neither permanent nor destroyed, because their fundamental nature is so. Above, "eye" refers to the eye sense field. "Empty through the eye" means that the eye lacks intrinsic nature, and the eye sense field is itself empty; the rest are all like this. As the *Mahāprajñāpāramitopadeśa*, fascicle 46, states: "If one does not practice emptiness, one will surely fall into the two extremes; using emptiness to refute existence, one also does not cling to emptiness. There is no self and no mine, because their fundamental nature is so." The texts below are all the same, and are omitted for fear of verbosity. As for "external emptiness," "external" refers to external phenomena, namely form, sound, smell, taste, touch, and mental phenomena. Here, form is empty through form, and sound and the others are also like this. As for "internal-and-external emptiness," it refers to internal and external phenomena: the internal six sense bases and the external six sense objects. Here, the internal six sense fields are empty through the external six sense fields, and the external six sense fields are empty through the internal six sense fields, because the former are distinct while the latter are collective, and both individually and together are empty. Next is the second [part], clarifying the various two emptinesses.

2.29

The sūtra: "Emptiness of emptiness, great emptiness, ultimate emptiness (paramārtha-śūnyatā)."

2.30

The commentary states: As for "emptiness of emptiness," it means that all phenomena are empty, and this emptiness is empty through emptiness. As for "great emptiness," it refers to the ten directions: east, south, west, north, the four intermediate directions, above, and below. Here, the east is empty through the east, and the south and others are also like this. As for "ultimate emptiness," "ultimate" refers to nirvāṇa; this ultimate is empty through the ultimate, because two are conventional and one is real, and their characteristics and natures are empty. Next is the third [part], the emptiness of the conditioned and unconditioned.

2.31

The sūtra: "Emptiness of the conditioned, emptiness of the unconditioned."

2.32

The commentary states: "Emptiness of the conditioned" refers to the desire realm, form realm, and formless realm. Here, the desire realm is empty through the desire realm, and the form realm and others are also like this. "Emptiness of the unconditioned" refers to non-arising, non-abiding, non-changing, and non-ceasing. This unconditioned is empty through the unconditioned, because both having marks and being markless are empty. Next is the fourth [part], clarifying the emptiness of the three times.

2.33

The sūtra: "Beginningless emptiness, ultimate emptiness."

2.34

The commentary states: "Beginningless emptiness" follows the old translation; the new translation calls it "emptiness without limits." It means that no initial, middle, or final limit is apprehendable, nor is any limit of coming and going apprehendable; this limitlessness is empty through limitlessness. "Ultimate emptiness" means that all phenomena are thoroughly unapprehendable; this ultimacy is empty through ultimacy, because the temporal and non-temporal are empty. Next is the fifth [part], clarifying the emptiness of nature and characteristics.

2.35

The sūtra: "Emptiness of dispersal, emptiness of intrinsic nature, emptiness of specific characteristics, emptiness of all phenomena."

2.36

The commentary states: "Emptiness of dispersal" means that releasing, abandoning, and relinquishing can be apprehended; this dispersal is empty through dispersal. That sūtra next states "emptiness of non-alteration," meaning that no releasing, abandoning, or relinquishing can be apprehended; this non-alteration is empty through non-alteration. The former is being and the latter is non-being, mutually correlated in their characteristics. Although it is missing here, its meaning is implicitly correlated. As for "emptiness of intrinsic nature," it refers to the intrinsic nature of all phenomena: whether the nature of conditioned phenomena or the nature of unconditioned phenomena, none are made by śrāvakas, pratyekabuddhas, bodhisattvas, or tathāgatas, nor are they made by anything else; this intrinsic nature is empty through intrinsic nature. As for "emptiness of specific characteristics," it refers to the specific characteristics of all phenomena: such as resistance being the specific characteristic of form, experiencing being the specific characteristic of feeling, grasping marks being the specific characteristic of perception, constructing being the specific characteristic of karmic formations, and discerning being the specific characteristic of consciousness. Specific characteristics like these, whether of conditioned phenomena or unconditioned phenomena, are empty of specific characteristics. As for "emptiness of all phenomena," it refers to the five aggregates, twelve sense fields, and eighteen realms, whether phenomena with form or formless, visible or invisible, resistant or non-resistant, with outflows or outflowless, conditioned or unconditioned; all these phenomena are empty through all phenomena. Next is the sixth [part], clarifying the emptiness of cause and fruition.

2.37

The sūtra: "Emptiness of prajñāpāramitā, emptiness of cause, emptiness of the buddha fruition, empty because of the emptiness of emptiness."

2.38

The commentary states: "Emptiness of prajñāpāramitā" is the emptiness of contemplative cognition. "Emptiness of cause" means that all bodhisattvas and others prior to equal awakening are entirely empty. "Emptiness of the buddha fruition" means that all the unshared dharmas possessed by all buddhas, such as the powers and fearlessnesses, are empty because their essence is quiescent. As for "empty because of the emptiness of emptiness," the *Mahāprajñāpāramitopadeśa* states: "'Emptiness of emptiness' means that first one uses the various emptinesses to refute all internal and external phenomena as empty, and then one uses this emptiness to refute those preceding emptinesses; this is called the emptiness of emptiness."

2.39

Question: What is the difference between the earlier emptiness of emptiness and this emptiness of emptiness? Answer: The earlier one refuted all phenomena, hence it was called the emptiness of emptiness; this one refutes the preceding emptiness, hence it is named the emptiness of emptiness. If so, because phenomena exist they are refuted, and thus called empty. Since emptiness is not a phenomenon, what does emptiness refute? Answer: Having refuted all phenomena, there is only emptiness; emptiness must also be abandoned, hence the emptiness of emptiness is necessary. Just as medicine cures an illness and when the illness is gone the medicine is discarded: if the medicine is not discarded, the medicine in turn becomes an illness. Fearing that emptiness may become an illness, one discards emptiness with emptiness; therefore it says "the emptiness of emptiness." Next is the second [section], the provisional existence of phenomena. This is divided into two: first, clarifying that phenomena exist; later, clarifying the emptiness of self and phenomena. The first part, that phenomena exist, is divided into three: first, positing that phenomena exist.

2.40

The sūtra: "All conditioned phenomena exist because of the collection of dharmas, exist because of the collection of feeling, and exist because of the collection of names."

2.41

Explanation: Previously it was explained that whatever is illuminated by correct cognition is entirely empty; here, expedient cognition does not destroy phenomena, contemplating existence directly within emptiness. 'Conditioned phenomena' is a clause that universally indicates conditioned phenomena, both worldly and transworldly. Below, their existence is explained individually. 'Exist because of the accumulation of phenomena' means that the aggregation of the five aggregates is called existence by the accumulation of phenomena. 'Exist because of the accumulation of experience' means that apprehending [objects] and creating karma is called existence by the accumulation of experience. 'Exist because of the accumulation of names' means that names are expressive designations, existing by repeated habituation. Although the meaning of these three accumulations applies generally to the uncontaminated, the context here refers solely to the contaminated. Next is the second [section], explaining worldly existence.

2.42

Sūtra: 'They exist because of the accumulation of causes, exist because of the accumulation of fruits, and exist because of the six destinies.'

2.43

Explanation: 'Exist because of the accumulation of causes' means that all karma created by contaminated wholesome and defiled [states] constitutes the causes of the three realms of existence; they exist because of the truth of origin (samudaya-satya). 'Exist because of the accumulation of fruits' means that within the three realms, the fruits of pure neutral fruition (anivṛtāvyākṛta) retributed by universal and particular karma exist because of the truth of suffering (duḥkha-satya). 'Exist because of the six destinies' means that destinies refer to maturation (vipāka): the six, namely hell-beings, hungry ghosts, animals, asuras, humans, and devas. That which leads [to them] is the cause, and that which is arrived at is the fruit; the former is particular and the latter is universal, explaining the three realms. Next is the third [section], explaining transworldly existence.

2.44

Sūtra: 'They exist because of the ten bhūmis, exist because of the fruit of buddhahood; all exist.'

2.45

Explanation: 'Exist because of the ten bhūmis': the text says 'ten bhūmis', but its meaning subsumes the three ranks of worthies, which are the causal existence of bodhisattvas. 'Exist because of the fruit of buddhahood' means that they exist because of the three bodies. It can also be said: in the causal stages of progress, the truth of the path (mārga-satya) is not yet complete; in the fruitional stage, because the category of wisdom of the truth of the path is complete, and because the liberation dharmakāya of the truth of cessation (nirodha-satya) is complete, paired with the previous suffering and origin, these constitute the four noble truths. 'All exist': this clause universally concludes that all worldly and transworldly [phenomena] exist. Moreover, to analyze this text: the very first clause universally indicates conditioned [phenomena]; the middle part is divided into three: existing because of the three accumulations, existing worldly, and existing transworldly; and the final clause universally concludes conditioned [phenomena]. It is fully evident from the text. Next is the second [section], explaining the emptiness of self and phenomena. Within this there are two: first, explaining the emptiness of self and phenomena; second, explaining the non-arising of views. First, the emptiness of self and phenomena, within which there are three: first, indicating the characteristics of self and phenomena.

2.46

Sūtra: 'Good sons, if a bodhisattva abides in the characteristics of phenomena, possessing the characteristic of a self, the characteristic of a person, or the views of a sattva, they abide in the world and are not a bodhisattva.'

2.47

Explanation: This means that although a bodhisattva contemplates existence, they should not abide [therein]. 'Abides in the characteristics of phenomena': the aforementioned conditioned [phenomena] are collectively named 'phenomena', because each and every one has the characteristic of holding its own rule. It means that if a bodhisattva, while contemplating existences, penetrates their real nature without destroying phenomena, they should not abide in characteristics. If they abide in characteristics, attachment will arise—just as mistaking a tree stump for a person, the principle is necessarily so. 'Possessing the characteristic of a self': self, person, knower, and viewer are four, as explained before. Non-Buddhists grasp a self and also call it a sattva, conceiving that all creation of karma and experiencing of fruits belong to a self. 'They abide in the world and are not a bodhisattva' means that abiding in the characteristics of self and phenomena is just being an ordinary fool; because they abide in the world, they are not a bodhisattva. Next is the second [part], inquiring into the reason.

2.48

Sūtra: 'Why is this?'

2.49

Explanation: For what reason is one who abides in the characteristics of self and phenomena not a bodhisattva? Next is the third [part], concluding the emptiness of phenomena.

2.50

Sūtra: 'Because all phenomena are entirely empty.'

2.51

Explanation: Not understanding the emptinesses means one is not a bodhisattva; awakening to the fact that all phenomena are entirely empty and quiescent, and not abiding in existence, one is a bodhisattva. Next is the second [major section], explaining the non-arising of views. Within this there are three: first, explaining the non-arising of views.

2.52

Sūtra: 'If one attains immobility with regard to phenomena—neither arising nor perishing, signless and without signlessness—views should not arise.'

2.53

Explanation: This explains that the bodhisattva contemplates emptiness directly within phenomena. 'If one attains immobility with regard to phenomena' means that if bodhisattvas, though contemplating phenomena, realize that existence is directly emptiness, because it is empty it is immobile, and because emptiness is immobile, there is neither arising nor perishing. 'Signless' means: signs refer to phenomena; being without signs is emptiness; awakening to signs as being directly empty, it is called 'signless'. 'Without signlessness' means that it does not mean discarding signs to abide in signlessness; signlessness is also discarded, hence 'without signlessness'. 'Views should not arise' means that if one abides in signs, views arise; if one does not abide in existence or non-existence, views do not exist. Therefore Dharma Master Sengzhao said: 'The gate of prajñā contemplates emptiness; the gate of upāya engages with existence. Engaging with existence, one never loses emptiness, so one remains in existence without being defiled; not detesting existence when contemplating emptiness, one contemplates emptiness without [prematurely] realizing [quiescence].' This is what is meant. Next is the second [part], inquiring into the reason.

2.54

Sūtra: 'Why is this?'

2.55

Explanation: Why should views not arise? Next is the third [part], explaining that phenomena are all suchness.

2.56

Sūtra: 'All phenomena are suchness; the buddhas, Dharma, and Saṅgha are also suchness.'

2.57

Explanation: First phenomena are cited, and then the Three Jewels are cited; whether superior or inferior, all are suchness. The Ratnagotravibhāga says: 'Just as three vessels differ, but the realm of space does not differ.' All sentient beings, bodhisattvas, and buddhas are entirely without distinction, identical in the one suchness. Next is the third [major section], the sequence of noble cognition. Within this there are four: first, explaining the initial noble cognition.

2.58

Sūtra: 'In the very first thought-moment when noble cognition appears before one, it is replete with eighty-four thousand pāramitās, and is named the Bhūmi of Joy (pramuditā-bhūmi).'

2.59

Explanation: What was explained above regarding cognition illuminating emptiness and existence did not differentiate stages and bhūmis, being only a general discussion; following the text below, it first explains ascending the bhūmis, and shows that the above mostly concerned the stages prior to the bhūmis, because one cultivates non-abiding through cognition free from existence and non-existence. Another interpretation: this explains contemplation and illumination, discussed generally across worthies and nobles; from here downward it belongs specifically to explaining the noble stages. 'In the very first thought-moment when noble cognition appears before one, it is replete with eighty-four thousand pāramitās' refers to the true path of seeing (darśana-mārga), where at the very beginning one directly severs the seeds of the two conceptually constructed graspings from beginningless time, exhausting them forever, and is thus replete with all virtues. For this reason, all the merits of one eon of cultivation in the stages of the three ranks of worthies cannot compare to this initial thought-moment. Why is it said to be replete with eighty-four thousand? In contrast to the afflictions to be cured, there is this number. As the Kośa says: 'In true practice of antidotes, the eighty-thousand distinct practices of greed and so forth to be cured are matched by the same number of paths capable of curing them.' As for the eighty thousand: greed, anger, and so on are ten kinds of afflictions, each with nine expedient means, adding up to one hundred. The prior division has one hundred and the posterior division has one hundred, together making three hundred. Setting aside the root one hundred, and taking the prior division of one hundred, each has nine expedient means, together making one thousand. The posterior division is also like this, again making one thousand. Combined with the root one hundred, they make two thousand one hundred. The already arisen and not yet arisen each have two thousand one hundred, making a full four thousand two hundred. Regarding the five types of persons—those of abundant greed, abundant anger, abundant delusion, attachment to self, and discursive thought—each has four thousand two hundred, making twenty-one thousand. Countering the four types of persons with equal parts of the three poisons, each has twenty-one thousand, thereby becoming eighty-four thousand. These afflictions, if considered in terms of one person's continuous succession over long eons, are also not contradictory to principle. Apart from the true path of seeing, there are no such graded differences; the eighty-four thousand is spoken in terms of the seeds to be cured. Furthermore, the Bhadrakalpika Sūtra explains their characteristics in detail: from the first pāramitā up to the final distribution of relics, there are altogether three hundred and fifty pāramitās, each possessing the six perfections, making two thousand one hundred. Countering the ten afflictions, the four great elements, and the six declines, they combine to make twenty-one thousand. Countering again the four afflictions of abundant greed, anger, delusion, and equal parts, they make eighty-four thousand pāramitās. This universal counteracting is as commonly explained. Another interpretation: because the heavy defilements of the two obscurations from beginningless time obstruct the virtues generated by pure wisdom to such a number, when upon the initial path of seeing the two obscurations are severed, the conditioned and unconditioned virtues are first generated and revealed in this number. 'Named the Bhūmi of Joy': being born into the house of the Tathāgata, one abides in the Bhūmi of Supreme Joy, as explained in detail below. Next is the first [part], explaining the ten bhūmis generally.

2.60

Sūtra: 'The exhaustion of obscurations is liberation; carrying and conveying is called vehicle.'

2.61

Explanation: This applies to all ten bhūmis. 'The exhaustion of obscurations' means that the innate two obscurations are severed by degrees across the ten bhūmis and exhausted at the vajra[-like concentration]. 'Liberation' means: 'liberating' is parting from fetters, and 'emancipating' is sovereign ease. Following the ten bhūmis, obscurations are severed and suchness is revealed; after the vajra-like mind, liberation is fully perfected. 'Carrying and conveying' is the meaning of vehicle. Conveying possesses four meanings: conveying obscurations to make them exhausted, conveying principle to make it revealed, conveying practice to make it fulfilled, and conveying fruit to make it complete up to the ultimate stage. This explains the function of the vehicle. The substance of the vehicle refers to teaching, principle, practice, and fruit, as explained before. Next is the third [part], explaining the stage of equal awakening (samyaksambodhi).

2.62

Sūtra: 'When the characteristics of movement are extinguished, it is called the vajra samādhi.'

2.63

Explanation: 'When the characteristics of movement are extinguished' refers to the final samādhi at the end of the tenth bhūmi. As for 'characteristics of movement', the Awakening of Faith says: 'Just as wind depending on water produces characteristics of movement, ignorance depending on reality gives rise to the characteristic of karma.' Now in the stage of equal awakening, because the wind is extinguished, the characteristics of movement are extinguished along with it while the water is not extinguished; when that ignorance is extinguished, the characteristic of karma is extinguished along with it while reality is not extinguished. Therefore this stage is spoken of as 'the characteristics of movement are extinguished'. 'Called the vajra samādhi' means that the superior samādhi relied upon by bodhisattvas reaching this stage is like a vajra, capable of severing all subtle obscurations. Next is the fourth [part], explaining the Tathāgata stage.

2.64

Sūtra: 'When substance and characteristics are equal, it is called the cognition of all cognitions (sarvajñajñāna).'

2.65

Explanation: 'Substance and characteristics are equal' has two aspects: first, equality of substance, because what is realized by all buddhas is equal; second, equality of characteristics, because the Ganges-sand virtues of all buddhas are also equal. 'Called the cognition of all cognitions' refers to two cognitions: 'cognition of all' is the cognition that realizes suchness; the 'cognition' spoken of below is the all-aspect cognition (sarvākārajñāna), the subsequent cognition. The two cognitions, real and conventional, are equal among all buddhas; this is the causal and fruitional stages of contemplative prajñā. Next is the third [major topic], textual prajñā. As the Benji says: 'There are four unexcelleds: first, the unexcelled speaker; second, the unexcelled faithful reception; third, the unexcelled discourse; fourth, the unexcelled wisdom.' First is the first [of these], the unexcelled speaker.

2.66

Sūtra: 'Great King! The words, sentences, and verses of this prajñāpāramitā are spoken in unison by a hundred buddhas, a thousand buddhas, hundreds of thousands of koṭis of all buddhas.'

2.67

Exposition: The real mark that is realized and the contemplating [wisdom] that realizes—these two prajñās must have an expressing medium. Yet regarding what expresses them, buddha-lands differ. As the Vimalakīrti Sūtra says: "Some by fragrant food, some by radiance, some by groves and gardens, or some without speech." In this Sahā world, it is through the sound and letters of literal prajñā that the buddha-work is performed, because this text exists. With respect to "letters" (wenzi), the Sanskrit is vyañjana; this is translated as "letters," and wen is simply zi (grapheme/phoneme). For example, saying aḥ or a, which are manifested based on sound—these are characters belonging to the saṃskāra-skandha of conditioned factors not associated with mind, not characters written in ink. With respect to "sentences and phrases" (zhangju), the Sanskrit is pada; correctly translated, it means "footstep/track," and translated by its meaning, it is "sentence/verse." A ju is a zhang (statement), which expresses a meaning to completion, just like the verses and phrases in the sūtras such as "all conditioned phenomena are impermanent." Correctly calling it "track" refers to an elephant's track: an elephant has four tracks, and by tracing the tracks one finds the elephant; a gāthā has four lines, and by tracing the lines one grasps the meaning. The essence of literal prajñā comprises four dharmas: name, phrase, syllable, and voice. A name expresses self-nature, as when calling "matter" and so forth, because the self-nature of each dharma like matter is distinct. A phrase expresses distinction, speaking of "impermanence" and the like, because of the distinct dharmas of suffering, emptiness, and non-self. A syllable is the letter, because it reveals names and phrases. Voice is sound, because it is heard by the ear. Names, phrases, and syllables are spoken based on the modulations of voice; although these three have no distinct substance apart from voice, nominal and real differ. Nor are they combined directly with voice to form prajñā, because they are the cause of liberation. One must not say that the letters of this sūtra were spoken solely by the World-Honoured One alone, for they were spoken together by hundreds of thousands of myriads of koṭis of all buddhas. Next is the second: the supremacy of faithful reception. This is divided into two: first, explaining the inferiority of material generosity.

2.68

Sūtra: "If a person were to fill with the seven jewels three thousand great thousand worlds as numerous as the sands of the Ganges, and bestow them in charity so that all sentient beings of the great thousand worlds all attain the fruit of arhatship,

2.69

Exposition: This adduces a metaphor to make a comparison. As for "the sands of the Ganges," in the new translation it is the Gaṅgā River. There is much sand in the river; one takes great thousand worlds numbering each single grain of sand. These worlds as numerous as the sands are filled with the seven jewels, distinguished as usual. "And bestow them in charity so that all sentient beings of the great thousand worlds" shows the vastness of the giving. With the precious seven jewels of these worlds as numerous as the sands, one bestows them in charity upon every single sentient being among the six destinies and four modes of birth in the great thousand worlds, giving equally to all; therefore, the sūtra speaks generally of "all sentient beings." "All attain the fruit of arhatship" means that they attain a supreme fruit. Those who receive the giving—all those sentient beings—arouse the mind of the śrāvaka and practice conduct for self-benefit. According to the older sūtra, it says "they attain the seven worthy states and four fruits"; here it directly mentions the superior, saying "the fruit of arhatship," revealing the most supreme fruit among the outcomes of what is given. Next is the second: revealing the supremacy of faithful reception.

2.70

Sūtra: "it would not equal a person who, with respect to this sūtra, gives rise to even a single thought of pure faith, let alone one who is able to uphold, read, recite, and understand a single verse."

2.71

Exposition: A faithful mind that is clear and pure is the root of all goods. If one has constant faith, there is no comparison; taking only a single thought of pure faith in the sūtra surpasses the previous merit. As for "let alone," even a small amount of faith is still superior, so how much more so for one who can uphold, read, recite, and generate correct understanding in mind; its superiority is incomparable. As for "upholding" and the rest: "accepting" means receiving it, "upholding" means not forgetting it, and facing the text versus reciting from memory marks the difference between reading and chanting. As the verse on the ten dharma-practices in the Madhyāntavibhāga-śāstra says: "Copying to make offerings, giving to others, reading so that they may listen, upholding, correctly expounding, reciting, and contemplating and cultivating." The first eight are hearing, and the last two are contemplation and cultivation, which are the three wisdoms. Here four of those are present: three of hearing and one of contemplation; mentioning even their slight understanding already surpasses the former.

2.72

Question: Extensively giving the seven jewels of worlds numerous as sands to sentient beings, and they further practice to reach the fruit of no-more-learning—possessing these three superiorities, why is it still inferior to a single thought of faith? Answer: The seven jewels are material goods, given while abiding in characteristics; although the two [gift and recipients] are vast, they involve conceptual differentiation. The fruit of arhatship is seeking liberation for oneself and belongs to the Hīnayāna; therefore it is inferior. This prajñā teaching is the mother of the buddhas that gives birth to the buddhas; vast, profound, and incomparably superior, a single thought of faith and the like immediately transcends that [material giving]. If in the previous passage giving without abiding in characteristics, as well as the giving of Dharma, the giving of fearlessness, and so forth, correspond to signlessness, what difference is there between that and this pure faith and upholding, that one should call the former inferior? Next is the third: the supremacy of what is taught. This is divided into two: first, inquiring into the reason.

2.73

Sūtra: "Why is this?"

2.74

Exposition: For what reason are pure faith, upholding, and reading superior? Next is the second: explaining the reason for their superiority.

2.75

Sūtra: "Because letters are by nature detached and without the marks of letters, neither dharma nor non-dharma."

2.76

Exposition: "Letters are by nature detached and without the marks of letters" clarifies the teaching that expresses. "Letters" express. Because all dharmas are devoid of self-nature, it is said that "they are by nature detached." Because they are by nature detached, they are without marks. Therefore the Vimalakīrti Sūtra says: "The nature of letters being detached is itself liberation." "Neither dharma" is because letters are empty. "Nor non-dharma" is because what is expressed, detached from marks, is not non-existent in substance. Furthermore, "neither dharma" means that the principle and cognition that are expressed do not have existent marks. "Nor non-dharma" means that it is what is cultivated and realized, not like a rabbit's horn, and is not a non-existent dharma. Because both the teaching and the principle are free from the two extremes, they are supreme. Next is the fourth: the supremacy of wisdom. This is divided into three: first, clarifying that prajñā is empty.

2.77

Sūtra: "Because prajñā is empty, the bodhisattva is also empty."

2.78

Exposition: This is what is expressed and revealed by these letters. "Because prajñā is empty" means that object and cognition are empty. "The bodhisattva is also empty" means that the bodhisattva who can practice and contemplate is also empty. Next is the second: inquiring into its reason.

2.79

Sūtra: "Why is this?"

2.80

Exposition: For what reason is the bodhisattva also empty? Next is the third: explaining the reason for emptiness. This is divided into two: first, the emptiness of the bodhisattva's cause.

2.81

Sūtra: "In the ten bhūmis, each bhūmi has initial arising, abiding arising, and final arising; these thirty arisings are all empty."

2.82

Exposition: Adducing the emptiness of that which is relied upon reveals the emptiness of that which relies upon it. "In the ten bhūmis": [the stages] like Joyful and so forth serve as support and cause growth, and are therefore called bhūmi (ground). From "initial arising" onward clarifies the emptiness of the ten bhūmis. Each single bhūmi possesses three: taking the first bhūmi as an example, the initial path of seeing is called initial arising; when one cultivates superior practices in the first bhūmi for a long time, it is called abiding arising; and when the first bhūmi is about to be completed and one advances to seek the subsequent bhūmi, the final mind is called final arising. That is, entering, abiding, and concluding constitute the three. The remaining nine follow this pattern, making thirty. Although in the latter three bhūmis there is no separate exertion, their spontaneous application also has these three. "All are empty": in general the ten bhūmis and in particular the thirty arisings—both that which relies and that which is relied upon in this causal stage are entirely empty. Next is the second: clarifying that the buddha-fruit is empty.

2.83

Sūtra: "The wisdom of all wisdoms is also completely empty."

2.84

Exposition: "The wisdom of all wisdoms" refers to the two cognitions, fundamental and subsequent, possessed by the Buddha. Not only are the letters and what they express, along with the bodhisattva, empty, but even the buddha-fruit, in which all marks are eternally quiescent, is also completely empty. Above, the separate explanation of the three kinds of prajñā has in each case encompassed cause and effect; the explanation of the text is finished. The second major section generally clarifies prajñā. This is divided into three: 1. generally indicating object and cognition; 2. separately explaining object and cognition; 3. generally concluding that all are suchness. First, the general indication of object and cognition.

2.85

Sūtra: "Great King! If a bodhisattva sees an object or sees cognition, sees teaching or sees receiving, this is not the view of a noble one; it is the view of an ordinary fool."

2.86

Exposition: This passage explains both the noble and the ordinary. Because the three kinds of prajñā were previously explained separately to enable bodhisattvas to realize and cultivate in this way, although object and cognition are identical, delusion and enlightenment are still distinct. Therefore, the ordinary and the noble are contrasted below. However, the object seen by bodhisattvas is the real mark; "seeing cognition" is contemplating [wisdom]; "seeing teaching and receiving" is literal [prajñā]; meaning that with a signless mind they constantly realize, cultivate, and teach the former two, without destroying characteristics yet attaining non-abiding—this is a true bodhisattva. If the mind grasps at characteristics, the object seen is the six sensory dusts. "Seeing cognition" is the cognition of false conceptualization. "Seeing teaching and receiving" is teaching and receiving while clinging to characteristics. Being deluded about the nature and grasping at characteristics is the view of an ordinary fool.

2.87

Question: Are the object, cognition, and teaching of ordinary persons and the three—object, cognition, and teaching—of bodhisattvas identical or different in substance? Answer: Because of abiding in characteristics, they are not identical; because of illumination and understanding, they are not different; therefore they are not fixed.

2.88

Next is the second: separately clarifying object and cognition. In this there are three: 1. clarifying the object and cognition of ordinary persons; 2. clarifying the object and cognition of noble ones; 3. separately clarifying teaching and listening. First, regarding the object and cognition of ordinary persons, it is divided into three: 1. generally indicating retribution; 2. explaining karma of the three realms; 3. concluding that karma and retribution are empty. First is the general indication of retribution.

2.89

Sūtra: "Retribution for sentient beings is false and deceptive in the three realms."

2.90

Exposition: Below clarifies the fragmented birth-and-death of the three realms. "Sentient beings" refers to the realm of sentient beings. "Retribution" refers to the karmic fruit of the six destinies. "Three realms" refers to the external container world. "False and deceptive" means that the causes and effects of both are unreal. As the Anūnatvāpūrṇatvanirdeśa Sūtra says: "The pure dharmakāya, drifted and agitated by defilements, wandering through birth-and-death, is called a sentient being." This clarifies that sentient beings are by original nature pure; drifted and agitated by ignorance and karma, they sleep long in the three realms, transmigrating through the six destinies, wandering through birth-and-death, just like actors performing various illusions, all being false and deceptive. Next is the second: explaining the karma of the three realms. This is divided into three: first, clarifying the karma of the desire realm.

2.91

Sūtra: "Various karmas produced by discrimination in the desire realm,"

2.92

Exposition: As for "desire realm," it is the realm belonging to the two cravings for food and sex: all of the four [unfortunate] destinies, one portion of the deva destiny, and their supporting habitats are called the desire realm. "Discrimination" means that the consciousnesses of sentient beings in the desire realm are dispersed and agitated, with different bodies and different notions, giving rise to false discrimination regarding various sufferings and pleasures. "Produced" refers to the production by false imagination of body, speech, and mind. "Various karmas": the substance of karma is volition (cetanā), and meritorious and non-meritorious conduct are as explained earlier. Next is the second: clarifying the karma of the form realm.

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Linked texts (1)

仁王護國般若波羅蜜多經疏 — Classical Chinese