般若心經略疏連珠記 2

English (machine translation) 2

Language: English

2.1

Composed by the Śramaṇa Shihui of Yufeng under the Song

The sūtra has two parts: first, the explicit prajñā, in two parts: first, the section briefly setting forth the outline. The commentary has three parts: first, dividing the outline. In the title of the fourth section, the annotated editions of various masters say only "clarifying the benefit," without the words "the one who contemplates." In my humble opinion, the copyists mistakenly added the word "one who." Second, explaining the sūtra along [with the text], in four parts: first, the person who contemplates. The commentary has two parts: first, marking the section and pointing to the sūtra. The first line marks the section; the next line cites the sūtra text. "The person who contemplates" is an indication. Regarding the words "Avalokiteśvara (Guanzizai)", Zhenguo says: "Taking refuge with the three karmas, responding in accordance with the ten masteries, his discernment leaves nothing unilluminated, his benefiting leaves nothing incomplete." However, some call him Guanshiyin: in Sanskrit, *avalokita* (poluoditi), translated here as observing the world; *īśvara* (shifaluo), translated here as sovereign mastery (zizai). If it says *śabda* (shefatuo), it is translated here as sound. Because the Sanskrit texts have two forms, the translations have two names. And the Lotus Sūtra says, "Contemplating their sounds, they all attain liberation," which is Guanshiyin. However, in that sūtra: first, vocal karma in calling the name eliminates the seven calamities; second, bodily karma in paying homage fulfills the two wishes; third, mental karma in mindfulness purifies the three poisons. This is the meaning of sovereign mastery. Now he is mostly called Guanshiyin because the function of vocal karma is frequent and the resonance is easily accomplished. The present sūtra adopts the perfection of meaning and says Avalokiteśvara (Guanzizai). Ci'en speaks of the ten sovereign masteries, but fearing verbosity, I do not record them. From "This means in regard to" down, second, expounding the meaning according to the name, in two parts: first, explaining the specific name. Regarding "principle and phenomena" and so forth: truly, because contemplating the indivisible principle completely subsumes it within a single speck of dust, while phenomena of original limits and divisions entirely pervade the dharmadhātu, principle and phenomena interpenetrate without any obstruction. When abiding naturally in the samādhi of vast and profound samādhi, liberation is like this. Therefore, arising from samādhi, he speaks in accordance with what he has realised; hence it says "contemplating and attaining sovereign mastery" and so forth.

2.3

Regarding "Also, contemplating" and so forth: the fourteen fearlessnesses and thirty-two manifestations are all originally wondrous perfect interpenetration. From "Bo means" down, second, explaining the common title. Seeking above and transforming below, translating Sanskrit into Chinese. From the sūtra's "practices" down, second, the practice that is practiced, in two parts: first, citing the sūtra. From "Second, clarifying" down, second, expounding the meaning, in two parts: first, selecting the shallow in terms of the dharma.

2.4

Regarding "wondrous practice is twofold," these are the practices of the two emptinesses. The tathatā revealed when grasping to a personal self is absent is called the emptiness of the person. The tathatā revealed when grasping to dharmic selfhood is absent is called the emptiness of dharmas. Tathatā is what is revealed, and wisdom is that which reveals it. Because the two graspings are empty and nonexistent, they are named the "two emptinesses." Taiyi says: "The emptiness of the person is shared with the Hīnayāna, but [there] it is not yet pure; only in the Three Vehicles is it pure. The emptiness of dharmas exists in the Three Vehicles, but is not yet pure; in the One Vehicle, it reaches ultimate purity." / From "Regarding 'time'" down, the second [part] discloses the depth in terms of time. An alternative translation says, "wishing to explain the universally pervasive storehouse-mind of the bodhisattva," which is not the time of responding to the Two Vehicles. However, the author of the commentary complied with the request of the Duke of Yingyang and accommodated the translator's perspective, using the Mahāyāna to exclude the Hīnayāna, briefly revealing a single principle. The time of prajñā spans the five [periods] and the three [teachings], and its doctrines explain both provisional and real; discussing depth in contrast to shallowness, its purport embraces many meanings. Qingliang cited a passage of scripture from the *Adhyardhaśatikā Prajñāpāramitā* to illuminate the immense gap in depth between the two meanings. The *Adhyardhaśatikā* corresponds to fascicle 578 [of the *Mahāprajñāpāramitā Sūtra*], where the sūtra says: "At that time the World-Honoured One, relying on all dharmas free of conceptual proliferation, explained the marks of the Tathāgata, proclaiming to the bodhisattvas the syllable-wheel dharma-gate of the profound principle of prajñā: namely, that all dharmas are empty, because they are without intrinsic nature (niḥsvabhāva); all dharmas are signless, because they are free from all signs; all dharmas are wishless, because nothing is wished or sought; all dharmas are serene, because they are eternally quiescent; all dharmas are impermanent, because their nature is impermanence; all dharmas are without pleasure, because they are not pleasurable; all dharmas are without self, because they are not sovereign; all dharmas are without purity, because they are free from marks of purity; all dharmas are unattainable, because when their marks are investigated they cannot be attained." The *Subcommentary* says: "The above reveals the principle of intrinsic emptiness (svabhāva-śūnyatā)." Furthermore, the sūtra says: "At that time the World-Honoured One, again relying on the marks of the Tathāgata who sustains all storehouse dharmas, proclaimed prajñā to the bodhisattvas: the supreme storehouse dharma-gate of the profound principle that sustains and pervades all sentient beings: namely, that all sentient beings are the tathāgatagarbha, because the self-body of Bodhisattva Samantabhadra is all-pervading; all sentient beings are the vajragarbha, because they are anointed with the vajragarbha; all sentient beings are the correct Dharma storehouse, because all revolve in reliance on correct speech; all sentient beings are the wondrous activity storehouse, because all enterprises and practices rely upon it." The *Subcommentary* says: "The former explains that existent dharmas are non-existent, and the latter explains that non-existent dharmas are not non-existent; neither existent nor non-existent is the principle of the middle way." All of the above is from that text. "Existent dharmas are non-existent" is the meaning of the principle of intrinsic emptiness. It corresponds to the Emptiness School of the Initial Teaching; the principle of the middle way where "non-existent dharmas are not non-existent" has a meaning that extends to the principles of the latter three real teachings. The present sūtra extracts its esoteric purport and is subsumed under the real teaching; its principle aligns with the latter meaning, which is why it says "when practicing deeply." Furthermore, the meaning of prajñā possesses the five teachings; the present sūtra grasps its essentials and, viewing them in mutual relation, comprehensively discusses shallowness and depth—there is nothing impermissible in this principle, but fearing prolixity, I do not recount it. All of the above follows the commentary in using depth to exclude shallowness. Now, beyond the commentary, I take the liberty of offering my humble understanding to assist with an explanation: I submit that the samādhi of the radiance of wisdom is vast and extremely profound, exhausting the source and bedrock of phenomena and intrinsically inconceivable; because the bodhisattva roams in this, it says "practicing deeply." Realizing in accordance with the principle and illuminating the principle to the utmost—it is precisely at this time that it is said to be "when practicing deeply." In fact, the intended meaning of the sūtra does not necessarily require waiting for exclusions to be revealed; the commentator merely accommodated the translator. As for the central tenets of the Three Vehicles, their meaning lies in using the great to exclude the small, hence this explanation was made. / From the sūtra's "illuminated" down, the third [section covers] the object of contemplative practice. First, the sūtra is chanted; from "three, explaining" down, the object of contemplative practice is expounded. Zhenguo says: "'The five skandhas' are an alternative name for body and mind. If a practitioner does not recognize what is real and what is false in body and mind, how can they harmonize secretly [with the truth]? Without realizing the root of what is real and what is false, all practices are undertaken in vain. Therefore, when the bodhisattva wished to proclaim the secret and essential Dharma for those of great mind, he first entered the great concentration of wisdom's radiance; with the lucid wisdom free of thought and the wisdom eye that penetrates dharmas, he thoroughly realized that the five skandhas are empty of intrinsic nature, having nowhere from which to arise, intrinsically identical to tathatā. Then, arising from samādhi, he told Śāriputra: 'One should train in this way.' Therefore, realizing the emptiness of the five skandhas is taken as the object of contemplative practice." However, because one contemplates the intrinsic emptiness of the skandhas with deep wisdom and generates contemplation facing them, they are termed the "object." If prajñā is perfected, the object is precisely that which is practiced. Zhenguo says: "Although there is dharmatā within prajñā, in the object practiced to perfect wisdom, whether subjective or objective, both are what is practiced; just as when bodhisattvas practice deep prajñā, both the contemplator and the contemplated are the practice performed." / Regarding the "principle of the two emptinesses," Zhenguo also says: "As for the root of birth and death, none surpasses the two graspings to person and to dharmas. Confused about the general marks of body and mind, one reckons the personal self as truly existent; confused about the specific marks of the five skandhas, one reckons the dharmic self as truly existent. When the eye of wisdom illuminates and knows that the five skandhas harmoniously united are conventionally designated a 'person,' and one carefully contemplates them one by one, seeing only the five skandhas, the mark of a personal self can never be found. First, contemplating the form skandha is contemplating the body: one clearly knows that solidness is earth, wetness is water, warmth is fire, and movement is wind. Contemplating the remaining four skandhas is contemplating the mind: one clearly knows that receiving impressions is sensation, grasping marks is perception, volitional formation is mental formations, and clear discernment is consciousness. Relying on this body and mind, one contemplates carefully and distinctly, seeing only the five skandhas, and the mark of a personal self can never be found—this is named the 'emptiness of the person.' If one contemplates that each and every skandha arises from conditions and is completely devoid of intrinsic nature, such that the marks of the skandhas cannot be found, then the five skandhas are all empty—this is named the 'emptiness of dharmas.' Therefore, by illuminating the five skandhas, the principle of the two emptinesses appears."

2.5

From the sūtra's "relieved" down, the fourth [section] clarifies the benefit. All suffering and distress are completely contained within the two kinds of birth and death. Now that true emptiness has been seen, salvation is already complete. Why is this? Qingliang says: "Relying on the contemplative practice of the emptiness of the person, one transcends karmic birth and death and abides forever in nirvāṇa. Relying on the contemplative practice of the two emptinesses, mutually illuminating that both personal and dharmic selves are ultimately empty and nonexistent, one is freed from all fears and relieves all suffering and distress." Transcending birth and death through transformation is called ultimate liberation. Suffering refers to the five sufferings and the eight sufferings. Transformation refers to the four kinds of birth and death, such as conditioning, as explained in texts like the *Vijñaptimātratāsiddhi*. Gaining the ultimate fruit of bliss by relying on this contemplative practice—how could the Buddha's virtues be in vain?

2.6

From "Above" down, the third [section] is the general conclusion.

2.7

From the sūtra's "Śāri[putra]" down is the second [major division]: setting forth the real meaning in detail. It is divided into five parts: first, brushing away external doubts. The reason this rubric was established is precisely because Duke Zheng had long recited this sūtra and had beforehand become thoroughly familiar with the translator's explanation; the author of the commentary therefore complied with what he had heard and seen, and thus made this statement. Hence Ci'en says: "Now, explaining that form and emptiness mutually reveal each other causes the meaning to become increasingly clear, in order to shatter doubts and attachments." First, the mental activity of the Two Vehicles is narrow and inferior, finding no joy in benefiting others; second, within the Mahāyāna, they pursue inversions and give rise to doubts and the like. This was not truly the central purport of the commentary's author or of the sūtra; thus there is a rubric that conveniently reveals the correct meaning, which then accords with the general intention of this school in explaining the sūtra. / In this there are two [parts]: first, chanting the sūtra. Qingliang says: "Form is the foremost of the characteristics of dharmas and the first of the five skandhas; therefore, whenever sūtras and treatises explain a principle, they always address form first." Hence in the *Mahāprajñāpāramitā* and other texts, from form on up down to the knowledge of all aspects, the eighty-odd categories all take form as the exemplar. If dharmas are briefly gathered, they do not exceed ten pairs; the substantial phenomena upon which they rely are all identical to emptiness without exception. Therefore all the patriarchs have said, "the principle of true emptiness, phenomena such as illusory form," thereby expounding the non-obstruction of the ten gates.

2.8

From "Below" down is the second [part], providing the explanation, which has two [divisions]: first, general determination. The commentary text of this rubric should logically precede the chanting of the sūtra; the commentary adopted brevity and did not preserve a general chanting, as has been harmonized above.

2.9

From "The first section" down is the second [division], explaining the particulars, which has two [parts]: first, generally showing the format of explanation. Regarding "the text has four explanations," this chanted scriptural text generally admits of four explanations because the text contains four meanings; it does not mean there are four explanations of the dharma that is doubted. Thus Śāriputra also has different meanings in accordance with the four explanations. If all four explanations collectively pertained to the dharma that is doubted, it would bury the sūtra's tenets and lose its profound purport. The major rubric established its name based on the first two meanings. / From "In the first" down is the second [part], chanting the chapter and revealing the characteristics, which has four [sections]: first, directly eliminating the Hīnayāna's doubt about the sūtra, which has two [parts]: first, presenting the person with doubts. From "Saying 'Śāri[putra]'" down cites the sūtra. Presenting the person with doubts is an analytical explanation. From "Śāri" down gives the cause of receiving the name; it is also translated as "spring oriole." From "Wise" down praises virtue to explain the reason for addressing him. A different translation of the sūtra states: "The Buddha was on Vulture Peak together with a great assembly of monks numbering eleven hundred." Now he addresses him in particular, so he is called "foremost." / From "His doubt" down is the second [part], responding to and resolving the doubts, which has three [sections]: first, the stage with remainder. First it presents the doubt: hearing the Mahāyāna teach the principle of the emptiness of dharmas, he gave rise to this doubt. Regarding "with remainder," Taiyi says: "Because of possessing body and wisdom with remainder." Regarding "seeing the skandhas without a person," because there is no self in the skandhas, it reveals the emptiness of the person. From "Also saying" down is the actual doubt, which [he thought] did not differ from the Mahāyāna's emptiness of dharmas. From "Now explained" down reveals the differing characteristics. Regarding "Within the skandhas" etc.: when there is no person on a bed, the bed is certainly not nonexistent; when there is no person within the skandhas, how could the skandhas be empty? Thus emptiness is different from the skandhas. From "Now clarified" down uses the sūtra to dispel the doubt.

2.10

From "Further doubting" down is the second [section], the stage without remainder. Taiyi says: "Because body and wisdom without remainder are exhausted, it takes unconditioned cessation through analysis as its essence." First, it presents the doubt that in this stage body and wisdom are both exhausted, so there are no skandhas such as form and mind. Regarding "Your school" etc., the Hīnayāna analyzes form and contemplates form until it is exhausted, only then arriving at emptiness; the Mahāyāna experiences form directly, contemplating that form itself is empty, not that emptiness is clarified through the destruction of form, as taught in the Initial Teaching. From "Now, however" down uses the sūtra to explain and dispel it.

2.11

From "By means of the two" down is the third [section], concluding with a general indication.

2.12

From "Second, also" down is the second [section], which also explains the bodhisattvas' doubts; this is also a general explanation. Logically, the passage of scriptural text below "Śāriputra" should also have had a rubric for chanting the sūtra and presenting the person with doubts; the commentary omitted pointing out the person with doubts, who is simply Śāriputra. Claiming that it cites a treatise to present the person with doubts is incorrect. However, the commentary says "bodhisattva"—why then Śāriputra? The author of the commentary says, "These are all those who are already within the Three Vehicles," meaning that the stage of Śāriputra and the others belongs to the Three Vehicles. Taiyi says: "Śāriputra's person is within the Buddha's Dharma, and functionally corresponds to the stage of intelligence." He also says: "His stage lies in the mature teaching of sudden awakening, and its meaning extends to the initial teaching." Moreover, regarding the śrāvaka who has turned their mind around: in terms of their origin they are called a śrāvaka, but according to the Dharma they currently train in, they are called a bodhisattva. The commentary's text has three [parts]: first, from "*Ratnagotravibhāga*" down is the presentation; second, from "The first doubt" down is the enumerated explanation; third, from "The three doubts" down is the concluding indication. However, here the three doubts are enumerated in accordance with the sūtra text, and so they do not follow the sequence in the *Mystic Mirror*; Guifeng's brief commentary intended to clearly demonstrate the contemplation of mind and did not wish to elaborate with citations, which is why he said they need not be harmonized.

2.13

From "Third, straightaway" below is the third [section]: straightaway manifesting the correct principle. Because form and emptiness are unobstructed and mutually identical in perfect penetration, which is the correct principle explained by this sūtra, it is called straightaway manifesting the correct principle. The meaning of resolving doubts is also concurrently possessed in the doctrinal gate, and the sūtra text likewise has two sections. "Śāriputra" is the person addressed. In the manifested meaning, the first is revealing the reason to explain the accomplishment of emptiness; it has two [parts]: first, directly manifesting the cause and reason for unobstructedness; it has two [parts]: first, indicating it. From "Straightaway manifesting" below, the heading of the section is cited. From "Only form" below, the reason for the meaning is indicated. That the sūtra explains form and emptiness as mutually identical and mutually not different is precisely because they possess these three meanings; thus emptiness is not annihilationist emptiness and existence is not fixed existence: being empty yet entirely existing, one discriminates emptiness through existence; existing yet entirely empty, one discriminates existence through emptiness. True emptiness and wondrous form are unobstructed in preservation and destruction, perfectly harmonizing in concealment and manifestation, of one flavor and without abode. Zhenguo also said: "The phenomena of pratītyasamutpāda and the principle of emptiness of nature, looking at each other, have three meanings. By these three meanings, the unobstructedness of principle and phenomena is accomplished." In revealing their reason, it also merely explains these three gates and four meanings. When the master of the commentary reverently explained this sūtra, this passage of the sūtra text was profoundly deep, fully possessing the ten gates of the unobstructedness of principle and phenomena; it is the fundamental source of the true meaning of the entire sūtra. Below, clarifying what is abandoned manifests that the essence of dharmas is entirely true emptiness which is identical to wondrous existence. Regarding the commentary text of the following two sections, both past and present have shared confusion, thereby demoting this sūtra as provisional and shallow, often inevitably slandering the Dharma. The Great Upādhyāya Zhenguo followed the text in explaining it, his words and sentences being lucid and clear; we now briefly bring them forth.

2.14

From "First, mutually contradictory" below is the second [part]: explaining the characteristics. His text says: Regarding "mutually contradictory," the sūtra says "in emptiness there is no form," because emptiness harms form; it should also say "in form there is no emptiness," because form opposes emptiness. This is because if they mutually preserve each other, they must mutually extinguish each other. That is, among the five, six, nine, and ten gates, the latter two meanings are entirely the same. This commentary only has the meaning of non-obstruction; the text at the end says: "This is the seventh and eighth, the mutual identity of phenomena and principle, the meaning of the two gates mutually making each other, up to: as should be known in accordance with the above." Below it says: "This is the third and fourth: relying on principle to accomplish phenomena, and phenomena being able to manifest principle." Its first two gates universally manifest essence and characteristics, also being the meaning of non-obstruction. To explain: regarding the "first two gates," these are the two gates of mutual pervasion; the text and sentences are entirely the same, hence they are not recorded in full, being just as in the Zhenyuan [commentary]. Below the first, that true emptiness also exists: above, looking from form toward emptiness accomplishes their mutual making; if one looks from emptiness toward form, the meaning of making is also accomplished.

2.15

From "Therefore" below is the second [part]: taking up [the above] to indicate the reason for perfect penetration. "Therefore" is an expression that takes up the above. Because the above three meanings are unobstructed, they cause true emptiness and wondrous form each to possess four meanings, accomplishing the perfect penetration of emptiness and form. Zhenguo said: "Furthermore, due to the above three meanings, all dharmas of emptiness and existence universally possess four meanings. One should know that although the emptiness of ultimate truth explained in the Initial Teaching is said to be the emptiness that is identical to form, it does not possess the four meanings and three gates. This is because if one speaks of its existence, attachment to dharmas has not yet been exhausted. One should deeply investigate the emptiness identical to form and the form identical to emptiness explained in this sūtra: each possesses four gates and three meanings, mutual preservation and mutual eradication, non-compliance and compliance, concealment and manifestation, possessing virtues with sovereignty; do not conflate it with the Emptiness school, falsely stating that existence is conventional and ultimate truth is emptiness." Zhenguo explained the Nature school: form identical to emptiness is wondrous form; emptiness identical to form is true emptiness; thus existence that is not-existence, and emptiness that is not-emptiness, are emptiness and existence possessing virtue. Our Patriarch cited and explained them sentence by sentence; fearing there might be stubborn attachments, he did not dare to avoid complexity, and thus recorded them in full. In this there are two [parts]: first, true emptiness looking toward wondrous form. His text says: "First, the meaning of abolishing oneself to accomplish the other: because emptiness is identical to form, form manifests and emptiness is concealed; this is the third gate, relying on principle to accomplish phenomena. Second, the meaning of eradicating the other to manifest oneself: because form is identical to emptiness, form is exhausted and emptiness is manifested; this is the eighth gate, phenomenal dharmas being identical to principle. Third, the meaning of self and other both being preserved: because concealment and manifestation are non-dual, it is true emptiness. That is to say, not being different from emptiness is illusory form, so form is preserved; not being different from form is called true emptiness, so emptiness is manifested. Because they are mutually not different, both are preserved; this is the ninth gate, true principle not being phenomena. Fourth, the meaning of self and other both being eradicated: because the entire essence is mutually identical, wholly usurping and both dying out, cutting off the two extremes; this is the fifth gate, usurping phenomena through principle." The above four meanings are all emptiness looking toward form. From "Form looking toward" below is the second: wondrous form looking toward true emptiness. First, indicating it. Taking form as self and emptiness as other, it is therefore different from the previous gate. First, the meaning of manifesting the other while oneself is exhausted: this is the fourth gate, phenomena being able to manifest principle. Second, the meaning of manifesting oneself while concealing the other: this is the seventh gate, true principle being identical to phenomena. Third, the meaning of both being preserved: this is the tenth gate, phenomenal dharmas not being principle. Fourth, the meaning of both being eradicated: this is the sixth gate, phenomena being able to conceal principle. Regarding "and consider them following the model of the above": first, because form is identical to emptiness, emptiness manifests and form is concealed. This is because manifesting emptiness as other exhausts form as self; thus phenomena have the ability to manifest principle. The remaining three can be known. Furthermore, having the former four gates necessarily entails the latter four gates; having the latter four gates necessarily entails the former four gates; combined, they universally become the four gates: the emptiness of complete existence and the existence of complete emptiness; therefore they are universally combined into four. From "Thus it is" below is the second [part]: uniting in perfect penetration to conclude by showing the sūtra's central theme. "Thus it is" is an expression that follows the preceding. Because form possesses unfathomable and profound virtues such as manifesting the other and exhausting oneself, it can be preserved or destroyed without obstruction; because emptiness possessing virtues is concealed or manifested, compliant or non-compliant with sovereignty. True emptiness identical to illusory existence, illusory existence identical to true emptiness, wondrously and perfectly harmonizing without different characteristics—therefore it is said: combining into one flavor of perfect penetration without abode, which is the dharma explained; therefore the sūtra says: "Form is not different from emptiness, emptiness is not different from form," etc. The reason why they are mutually contradictory yet unobstructed and mutually making each other is that the dharmas of pratītyasamutpāda have four meanings: first, existing because of arising through conditions; second, being empty because of arising through conditions; third, existing because of lacking self-nature; fourth, being empty because of lacking self-nature. Due to the difference between the two meanings—the first and the fourth—there is the meaning of mutual contradiction. Due to the second and third, there is the meaning of mutual making: that is, being empty because of arising through conditions, existence makes emptiness; existing because of lacking self-nature, emptiness makes existence. Due to the above four meanings, being the same pratītyasamutpāda, there is the meaning of non-obstruction. Furthermore, due to the first two meanings, existence looking toward emptiness accomplishes four meanings; due to the latter two meanings, emptiness looking toward existence accomplishes four meanings. That is, due to existing because of lacking self-nature, there is the meaning of expanding oneself to accomplish the other; due to being empty because of lacking self-nature, there is the meaning of eradicating the other to manifest oneself; due to the above two meanings being unobstructed, there is the meaning of both being preserved; due to the above two meanings contrasting with each other, there is the meaning of self and other both being eradicated. Existence looking toward emptiness follows the model of these four meanings. Furthermore, because of arising through conditions without self-nature, it exists; thus it is not the existence of eternalist views or existence views, but is illusory existence. Because of arising through conditions without self-nature, it is empty; thus it is not the emptiness of annihilationist views or non-existence views, but is true emptiness. Illusory existence is precisely non-existent existence; true emptiness is precisely non-empty emptiness; neither empty nor existent is the meaning of the middle way. Because existence and non-existence being non-dual constitutes illusory existence, and emptiness and non-emptiness being non-dual constitutes true emptiness: existence that is non-empty and existence are non-dual as one illusory existence; emptiness that is non-existent and emptiness are non-dual as one true emptiness; furthermore, illusory existence and true emptiness are non-dual as the dharma of one flavor. All of the above is Upādhyāya Zhenguo using the purport of this section of the sūtra and the commentary text to explain that dharmadhātu of the unobstructedness of principle and phenomena; thus the correct principle of this sūtra can be seen here. If one relies on this explanation, the scope of this sūtra corresponds precisely to the Common Teaching within the Perfect [Teaching]. In this, if one only takes mutual preservation, the meaning corresponds to the Final Teaching; if one only takes both being eradicated, it corresponds to the Manifest Teaching. If one wishes to assign it to the sūtra text, as with the two meanings of the Xuanjing cited previously, it also corresponds to the Final and Sudden. Furthermore, by means of the questions and answers at the end of clarifying what is abandoned together with the commentary's words on opening and combining dharma characteristics, the sūtra from beginning to end entirely discusses the profound purport of the middle way wherein form and emptiness mutually interpenetrate and principle and phenomena are unobstructed. Closely examining the commentary master's deep intent, he would not easily agree to demote even a single character of the sūtra text to being provisional and shallow. How much more so when below there is the section on clarifying what is attained, which manifests the Buddha's virtues as perfect and eternal? Due to such meanings, the commentary master judged it to be subsumed under the Real Teaching, thereby uniting the latter three of our school's five teachings into the one real; its principle is extremely clear.

2.16

From "Fourth, regarding" below is the fourth [section]: explaining in terms of contemplative practice. Previously it concerned the sphere realized and contemplated; now it concerns the wisdom that can realize and contemplate, so as to explain the sūtra text. Within this there is also the person addressed, etc., which the commentary's division briefly does not bring forth. The text has three [parts]: first, the two wheels of calming and contemplation. Regarding "Contemplating form, etc.," it is the second line of the sūtra. The Baoche says: "What is called calming means calming all characteristics of sensory spheres. That is, using awakening wisdom and the principle of consciousness-only to break the characteristics of external dust; once dust characteristics are calmed, there is no discrimination, hence it is called calming. Form is external dust; contemplating it as immediately empty accomplishes the practice of calming." The treatise also says: "Relying on this samādhi, one knows the single characteristic of the dharmadhātu; this is called the one-practice samādhi (ekavyūha-samādhi)." One should know that tathatā is the foundation of samādhi. The Mañjuśrī-prajñā Sūtra says: "What is called the one-practice samādhi? The Buddha said: The single characteristic of the dharmadhātu; binding one's focus to the dharmadhātu is called the one-practice samādhi. One who enters the one-practice samādhi fully knows the undifferentiated characteristic of the dharmadhātu of the Buddhas as numerous as sands of the Ganges River," and so on extensively. The tathatā samādhi can generate these immeasurable samādhis; the Mañjuśrī-prajñā is precisely the expanded text of this sūtra. Regarding "Contemplating emptiness, etc.," the treatise says: "What is called contemplation means discriminating the characteristics of arising and ceasing through causes and conditions, following along with the meaning of vipaśyanā contemplation." This is the fourth line of the sūtra. The Yogācāra[-bhūmi] says: "If one possesses wondrous worldly wisdom regarding the ultimate purport of all dharmas and the immeasurable purports of abiding, one should know this is contemplation." Contemplating emptiness as immediately form establishes the conventional. Emptiness and form being non-dual is the two "not different" lines. Seeing form as not real form, its entire essence is true emptiness; seeing emptiness as not annihilationist emptiness, its entire essence is illusory form. Clearing away emotional dust, emptiness and form are unobstructed; eradicating intellectual understanding, mind and objects are both obliterated—this may be called the transformation of calming and contemplation into ultimate practice. The treatise says: "When concentration accords with its time, contemplation is compliant; when contemplation accords with its time, concentration is compliant and complete, because they turn without departing from being complete."

2.17

From "Seeing form" below is the second: the path of non-abiding. Regarding "seeing form, etc.," the treatise says: "Contemplating all dharmas as having no arising in their self-nature, free from deluded views, is the wisdom that does not abide in saṃsāra." Regarding "seeing emptiness, etc.," the treatise says: "Contemplating all dharmas as harmonious combinations of causes and conditions whose karmic fruits are not lost, giving rise to great compassion, cultivating all merits, and gathering and transforming sentient beings, is the compassion that does not abide in nirvāṇa."

2.18

From "Form and emptiness" below is the second: the "not different" lines. In "compassion and wisdom do not differ in thought," the wisdom that is identical to compassion contemplates that emptiness which is immediately sentient beings; the compassion that is identical to wisdom transforms those sentient beings who are immediately empty. Following along with dharmatā without abiding in the two extremes, it is therefore said: "accomplishing the practice of the non-abiding place." Zhenguo said: "Great wisdom benefiting oneself differs from ordinary people; great compassion benefiting others differs from the Hinayāna. These two guiding each other accomplish the path of non-abiding."

2.19

Under "three wisdoms" is, secondly, the three contemplations in a single mind. As for the statement "relying on the Yingluo jing," Zhiyi states: "There are the gradual three contemplations and the three contemplations in a single mind. The contemplation of entering emptiness from the provisional is also called the contemplation of the two truths. The contemplation of entering the provisional from emptiness is also called the contemplation of equality. Taking the two contemplations of emptiness as an expedient means, one attains entry into the contemplation of paramārtha-satya." These names originate in the Yingluo jing. The meaning of that commentary says: The provisional is false conventional truth; emptiness is true ultimate truth. Now, wishing to eliminate the provisional and return to the true, it is therefore called the contemplation of entering emptiness from the provisional. The provisional is the expression for entering emptiness; one must first contemplate the provisional, and knowing that the provisional is false, one is able to unite with the true; hence it is called the contemplation of the two truths. As for the contemplation of entering the provisional from emptiness, if one abides in emptiness, how does one differ from the two vehicles? The Buddha-Dharma would not be accomplished and sentient beings would not be benefited. Therefore, contemplating emptiness without abiding in emptiness, one enters the provisional, knowing illnesses, recognizing medicines, and dispensing medicines according to illnesses so as to cause [them] to take and practice them; hence it is called the contemplation of entering the provisional from emptiness. And as for calling it 'equality,' it is termed equality in relation to the preceding: the preceding refuted the provisional by employing emptiness, while the present refutes emptiness by employing the provisional; since refutation and application are both balanced, it is therefore called the contemplation of equality. 'Taking the two [contemplations of] emptiness as an expedient means' means: first one contemplates the emptiness of saṃsāra, and next one contemplates the emptiness of nirvāṇa; these two emptinesses serve as the expedient means for dual negation. First one contemplates employing emptiness, and next one contemplates employing the provisional; these two applications serve as the expedient means for dual illumination. Mind after mind tends toward and returns to the ocean of sarvajñā, illuminating both truths simultaneously. These are the gradual three contemplations. As for the three contemplations in a single mind, this originates in the Commentary [on the Mahāprajñāpāramitā-śāstra]. The treatise says: 'The three wisdoms are truly attained within a single mind.' It is merely one contemplation yet three contemplations, and contemplates one truth yet three truths; therefore it is called the three contemplations in a single mind. Ultimately, when this contemplation is perfected, one realizes the three wisdoms in a single mind. According to this, the names of the three contemplations originally derive from the Yingluo [jing], and the treatise integrates them through the single mind, calling them the three contemplations in a single mind; therefore it says 'relying on the Yingluo jing.' One should know that the treatise takes the sūtra as its authority, and the master receives it from the treatise; speaking in terms of the origin, it is simply established based on the sūtra. In the text, the initial contemplation converges form into emptiness; the next contemplation clarifies that emptiness is identical to form; the subsequent one is the contemplation of paramārtha-satya of the middle way wherein emptiness and form are unimpeded and entirely eradicated without reliance. Qingliang says: 'Emptiness and suchness being non-dual constitutes true emptiness; not destroying provisional designations constitutes the provisional contemplation; combining the above emptiness and provisionality constitutes the middle way.' Therefore the commentary says 'emptiness and the provisional are equal,' which does not mean the balance of refutation and application. Furthermore, the sequential can reveal the non-sequential: that is to say, though the explanation has before and after, at the time of contemplation the three and the one are mutually identical. Because the sūtra expresses the universally pervasive tathāgatagarbha mind, it is called the three contemplations in a single mind. The Xuanjing says: 'Form is not different from emptiness clarifies that the conventional is not different from the true. Emptiness is not different from form clarifies that the true is not different from the conventional. Form and emptiness being mutually identical clarifies that this is the middle way.' Since the two patriarchs match [the lines of] the sūtra differently, one knows that the sūtra's meaning is interpenetrating and comprehensive, and each freely displays his eloquence. Under 'Śāri[putra]' in the sūtra is the second major section: the sūtra passage revealing the entity of dharmas, which has two [parts]: first, general, which has two: first, chanting the sūtra and providing the sectional rubric. Under 'now first' is, secondly, expounding the interpretation according to the meaning, which has two: first, explaining the sūtra. 'The skandhas and so forth' refers to the emptiness of dharmas such as the three categories and seven great elements. 'Characteristics' refers to the shape, appearance, and physical characteristics of paramārtha-śūnyatā. It is unlike the appearance of a horn, a hump, or a dewlap, or the nature of bearing burdens near and carrying them far: the internal is the nature and the external is the characteristic. Truly, because true emptiness follows conditions and manifests all dharmas, the principle of emptiness is revealed precisely within conditions; therefore, the characteristics of emptiness are clarified with reference to all dharmas. Under 'Madhyānta' is, secondly, citing the treatise. First, the verse is cited. The Zongzhi also cites this verse, stating: 'The non-existence of both exists in this non-existence; these two are called the middle way.' Under 'the word non-existence' is citing the explanatory commentary. It also says: 'This exists and that is non-existent; the non-existence of both is the middle way.' It also says: 'That there is this non-existence within this merely means the non-existence of that existence.' The Tanxuan says: 'First, it dispels falsehood; second, it accords with truth. Furthermore, first, uniting with the nature, there is eternally no duality, and dharmatā is not annihilated. Furthermore, previously one thoroughly realized its non-existence, and later one realized its not being non-existent; hence it says the non-existence of both exists in this non-existence; these two are called the meaning of emptiness.' Zhenguo says: 'There is the non-existence of false dharmas, and there is the non-existence of false dharmas [itself]. However, existence and non-existence are of two kinds: first, the existence and non-existence of fixed nature; second, true emptiness and wondrous existence. The non-existence of the existence of false dharmas is then the non-existence of fixed-nature existence, not an annihilationist non-existence. The existence of the non-existence of false dharmas is the non-existence of true emptiness, which immediately constitutes wondrous existence. Therefore, if one raises falsehood to apprehend truth, then there is false existence and true emptiness, as explained in the Sanlun. If emptiness and existence are discriminated in contrast, then there is false emptiness and true existence, as clarified in the Nirvāṇa [Sūtra]. The non-existence of the existence of subject and object is the non-existence of the existence of false dharmas; the existence of the non-existence of subject and object is the existence of the non-existence of false dharmas.' He also says: 'Consequently, of the marks of pratītyasamutpāda, not a mark is not exhausted; of the principle of niḥsvabhāva, not a principle is not manifested.'

2.20

Under 'not' in the sūtra is, secondly, specific, which has three [parts]: first, reciting the sūtra text. The sūtra clarifies six negations, whereas the Mūlamadhyamakakārikā states: 'Neither arising nor ceasing, neither permanent nor annihilated, neither identical nor different, neither coming nor going.' This clarifies eight negations. Qingliang says: 'Wishing to clarify that the meaning contained in non-arising and non-ceasing is inexhaustible, eight negations are briefly raised.' He also says: 'However, non-arising and the rest are the entity of the Buddha-Dharma and the essential of the correct teaching; their meaning and flavor are inexhaustible. There are many approaches to explaining them; I briefly present one or two.' Therefore, Xianshou and Qingliang explain this meaning in terms of the shared and distinct aspects of sphere and practice; for refuting dharmas and revealing the principle, this is the most essential. The Mūlamadhyamakakārikā says: 'Having [stated] neither arising nor ceasing, it refutes all dharmas completely.' Furthermore, as for the six, eight, and ten negations, if considered in terms of the inexhaustibility of the manifesting modes, their divergent appearances in sūtras and treatises need not be harmonized further. If one says that they mutually cause and establish one another in succession—because of not coming or going one attains not being identical or different, and because of not arising or ceasing one attains not being permanent or annihilated—harmonizing them also does not conflict. They are fully treated as by the two patriarchs; fearing proliferation, they are not recorded here.

2.21

Under 'second, specific' is, secondly, explaining the modes. Under 'first, with respect to' is, thirdly, expounding the interpretation, which has three: first, explaining with respect to stages, which has two: first, direct explanation. 'Before the path': the commentary master says, 'It refers to before the path of seeing.' 'Ordinary person' refers to the two kinds of ordinary persons, internal and external. Now, to make the characteristics evident, it speaks comprehensively from the stage of external ordinary beings with afflictive defilements. The treatise says: 'Bound by the boundless treasury of afflictions from the fundamental limit, flowing and turning in arising and ceasing within the destinies of saṃsāra from beginningless time, it is named the realm of sentient beings.' Therefore it says ordinary persons and so forth are the stage of arising and ceasing. The nature of paramārtha-śūnyatā is not arising and ceasing; hence the sūtra negates it with 'not'; this is why the commentary says 'true emptiness is free from this,' and so forth. 'Within the path' refers to the two paths of seeing and cultivation, within the stages of the ten bhūmis. The commentary master says: 'Moreover, the ten bhūmis are explained as seeing and cultivation'; therefore it says 'the stages of bodhisattvas and so forth.' 'Obstacles and defilements' and so forth divides defilement and purity with respect to the obstacles and practices of the remedy and what is remedied. The commentary master also says: 'Because obstacles have been severed it is called pure; because the severing is not yet complete it is called defiled.' Furthermore, cultivating and giving rise to pure virtues is called pure; because pure virtues are not yet round and full and still carry obstacles, it is called defiled. Furthermore, because it differs from the preceding stage it is called pure; because it differs from the subsequent stage it is called defiled; this is because true emptiness is free from these. The sūtra's 'not … after the path' and so forth refers to the ultimate stage. 'Now exhausted': the commentary master says, 'The latent tendencies are also exhausted.' 'The myriad virtues are now rounded': the commentary master says, 'Merit and wisdom are perfected, being supremely pure.' These are all conditional cultivations where defilement and purity counter each other. If it comes to this true emptiness of original awakening, it does not allow the presence of these; hence they are negated entirely. The Śūraṅgama says: 'How could other things be accommodated within this?' Under 'moreover, the Buddha[-nature Treatise]' is, secondly, citing the treatise, which has two: first, citing the Foxing lun to indicate generally first. This is the 'Chapter on the Three Causes' in the third section, Revealing the Essence, in the second fascicle of that treatise. The treatise says: 'Furthermore, the essence of Buddha-nature should be understood as the meaning subsumed under the three kinds of three natures. As for the three kinds, they are the so-called three causes and three kinds of Buddha-nature. As for the three causes: first, the cause of what should be attained; second, the cause of expedient application; third, the cause of complete fulfillment. The first is the tathatā revealed by the two emptinesses; because of this, one should attain the bodhicitta up to the dharmakāya after the path. As for the second, the cause of expedient application, it refers to the bodhicitta; due to this mind, one attains the thirty-seven factors [of awakening], the ten pāramitās, the ten bhūmis, up to the dharmakāya after the path. As for the third, the cause of complete fulfillment, it is the cause of expedient application [itself]; by this, one attains all fulfillments. As for the three kinds of Buddha-nature, the three natures are fully present within the cause of what should be attained: first, the nature abiding in its own nature; second, the nature brought forth; third, the nature attained.' Qingliang says: 'The nature abiding in its own nature refers to the stage of ordinary persons before the path. The nature brought forth is from the initial resolve of the mind on up through the exhaustion of the sacred stages of trainees. The nature attained is the sacred stage of non-trainees. As for saying from the resolve of the mind on up, if considered in terms of attaining the stages onward, it corresponds to the resolve through understanding and practice. If explained in terms of the stage of the path of seeing, it is the resolve through realization.' The commentary master also says: 'The Buddha-nature abiding in its own nature is the defiled tathatā within the stage of defiled sentient beings. The nature brought forth is the tathatā of defilement and purity in the stage of bodhisattvas. The nature attained is precisely the undefiled tathatā.' 'True emptiness' and so forth means: with respect to the preceding three stages there are arising and so forth, yet the luminosity of the nature's emptiness is without such differences.

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般若心經略疏連珠記 — Classical Chinese