金剛三昧經論 1

English (machine translation) 1

Language: English

1.1

Composed by the Śramaṇa Wonhyo of Silla.

This sūtra is broadly analyzed by opening four gates: first, explaining the overarching purport; second, determining the tenet of the sūtra; third, explaining the title; fourth, interpreting the textual meaning.

1.3

As for the first, explaining the overarching purport: The source of the one mind is apart from existence and nonexistence and is uniquely pure; the ocean of the threefold emptiness merges the ultimate and conventional and is serenely clear. Serenely clear, it merges the two and yet is not one; uniquely pure, it is apart from extremes and yet is not the middle. Because it is not the middle yet apart from extremes, phenomena that do not exist do not straightaway abide in nonexistence, and characteristics that are not nonexistent do not straightaway abide in existence. Because it is not one yet merges the two, events that are not ultimate have never been conventional, and principles that are not conventional have never been ultimate. Because it merges the two and yet is not one, the natures of the ultimate and conventional are everywhere established, and the characteristics of defilement and purity are fully present in it. Because it is apart from extremes and yet is not the middle, phenomena of existence and nonexistence operate everywhere, and the meanings of right and wrong are thoroughly complete. Thus, there is nothing it refutes yet nothing it does not refute, nothing it establishes yet nothing it does not establish. It may be called the ultimate principle of no-principle, the great so-ness of un-so-ness. This is the overarching purport of this sūtra. Truly, because it is the great so-ness of un-so-ness, the spoken words wondrously accord with the center of the ring; because it is the ultimate principle of no-principle, the tenet it explicates transcends boundaries. Because there is nothing it does not refute, it is named the Vajrasamādhi; because there is nothing it does not establish, it is named the Mahāyānasaṃgraha-sūtra. Since all tenets of meaning do not exceed these two, it is therefore also named the Tenet of Immeasurable Meanings. Moreover, taking one title to head it, it is therefore called the Vajrasamādhi-sūtra.

1.4

As for the second, determining the tenet of the sūtra: The essential tenet of this sūtra has an unfolding and a synthetic [presentation]. Speaking synthetically, the contemplative practice of single taste is the essential; speaking by unfolding it, the tenfold dharma-gate is the tenet. Regarding contemplative practice: contemplation is discussed horizontally, extending through object and cognitive acuity; practice is viewed vertically, spanning cause and fruition. Fruition means the five dharmas are completely fulfilled; cause means the six practices are fully prepared. Cognitive acuity is both innate and initial awakenings; the object is the dual vanishing of the ultimate and conventional. Both vanish yet are not annihilated; the two awakenings [function] yet are unproduced. Unproduced practice secretly tallies with the signless; the signless dharma accords with and accomplishes original benefit. Since the benefit is original benefit, because there is nothing to be attained, it does not stir the reality-limit; since the limit is the reality-limit, because it is free of intrinsic nature, the limit of truth is also empty. All Buddha Tathāgatas are hidden therein; all bodhisattvas follow and enter into it. This is named entering the tathāgatagarbha, which is the overarching purport of the six chapters. Within this gate of contemplation, from initial faith and understanding up to equal awakening, it is established as six practices. When the six practices are fulfilled, the nine consciousnesses are transformed and manifested: the immaculate consciousness is manifested as the pure dharma-realm, and the remaining eight consciousnesses are transformed into the four cognitions. When the five dharmas are fulfilled and the three bodies are thus complete, such cause and fruition are not apart from object and cognitive acuity, and object and cognitive acuity are non-dual, being only a single taste. Such contemplative practice of a single taste is the tenet of this sūtra. Therefore, there are no Mahāyāna dharma-characteristics that it does not subsume, and there are no tenets of immeasurable meanings that do not enter into it. Its name is not an empty designation—is it not said of this? A synthetic discussion of the single contemplation is briefly explained as such.

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Regarding unfolding and explaining the ten gates as its tenet: it means increasing from one gate up to ten gates. What is the single gate? Within the one mind a single thought stirs; in accordance with the single reality one cultivates the single practice, enters the One Vehicle, abides in the single path, and uses the single awakening to awaken to the single taste. What is the two-gate? Not abiding on the two shores so as to dismiss the two assemblies; not clinging to the two selves so as to depart from the two extremes; penetrating the two emptinesses so as not to fall into the two vehicles; mutually merging the two truths so as not to contravene the two entries. The three-gate is: taking refuge oneself in the three Buddhas and receiving the three sets of precepts; according with the three great truths and obtaining the three liberations; equal awakening in the three grounds, wondrous awakening in the three bodies; entering the aggregation of threefold emptiness, extinguishing the mind of the three realms of existence. The four-gate is: cultivating the four right exertions, entering the four bases of psychic power, the four great causal conditions and powers, the four deportments constantly benefiting [beings], transcending the four dhyānas, staying far away from the four slanders, and having the four cognitions flow forth within the ground of the four vast vows. The five-gate is: in the birth of the five aggregates, possessing fifty evils, and therefore planting the five roots and nurturing the five powers; traversing the five oceans of emptiness, treading the five equal stages, obtaining the five pure dharmas, and crossing over the sentient beings of the five destinies, and so forth. What are the gates of six, seven, eight, nine, and so on? Fully cultivating the six pāramitās, eternally eliminating the six sense-entrances; practicing the seven limbs of awakening, extinguishing the seven items of meaning; the ocean of the eight consciousnesses becoming serene, the flow of the ninth consciousness becoming pure; from the initial ten faiths up to the ten grounds, the hundred practices fully prepared, the ten thousand virtues fully perfected. Such various gates constitute the tenet of this sūtra. They are all in the sūtra text, and will be explained at their places in the text. However, these latter nine gates all enter into the single gate, and the single gate contains the nine, not departing from the single contemplation. Therefore, unfolded, it does not add one; synthesized, it does not subtract ten. Being neither increased nor decreased is its essential tenet.

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As for the third, explaining the title: This sūtra has three titles: first, the Mahāyānasaṃgraha-sūtra; second, the Vajrasamādhi; third, the Tenet of Immeasurable Meanings. The first and last titles will be explained in the next gate; now we will first explain the middle one title, because only this single name is in the heading. Within this there are two parts: first, explaining 'vajra'; second, explaining 'samādhi'. In the first there are also two parts: first, explaining; second, distinguishing. Regarding 'vajra': it is a metaphorical designation, having firmness and solidity as its essence, and piercing and breaking through as its function. It should be known that the vajrasamādhi is also like this: it takes the reality-limit as its essence, and piercing and breaking through as its capacity. Taking the reality-limit as its essence means that it realizes the principle and fathoms the source, as the text below says: 'the concentration that realizes the reality of dharmas.' Having piercing and breaking through as its capacity has two meanings: first, breaking through all doubts; second, piercing all concentrations. Breaking through all doubts means giving rise to the teaching and severing doubt, as the text below says: 'definitely severing doubt and regret.' Piercing all concentrations means that this concentration can make all other samādhis functional, just as piercing a jewel makes it functional. As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'What is called the vajrasamādhi? Abiding in this samādhi, one can break through all samādhis.' That commentary explains: 'As for the vajrasamādhi, it is like a vajra: there is no object it does not pierce into. This samādhi is also like this: among all dharmas there is nothing it does not penetrate, causing all samādhis to become functional. Just as with tridacna, agate, and lapis lazuli, only a vajra can pierce into them.' I note: when the sūtra says 'breaking through all samādhis', breaking through means piercing, because the commentary explains the sūtra's 'breaking through' as 'piercing into'. Penetrating that all samādhis are without intrinsic nature causes those samādhis to be able to depart from attachment to themselves, and from this being unimpeded, they attain mastery. Explaining the name is like this.

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Next, distinguishing: within this there are two parts: first, distinguishing concentration and wisdom. Question: Vajra-prajñā and vajrasamādhi are both called vajra; what difference is there? Explanation: That is wisdom, this is concentration; this is the difference. Furthermore, vajra-prajñā extends to both cause and fruition; vajrasamādhi is situated in the stage of fruition. Furthermore, the vajra of prajñā possesses three meanings: firmness of essence, sharpness of function, and the width and narrowness of its shape; the vajra of samādhi only takes firmness and sharpness; such is the difference. Next, distinguishing other concentrations. These are of three kinds: first, vajrasamādhi; second, vajracakra-samādhi; third, vajropama-samādhi. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'What is the vajracakra-samādhi? Abiding in this samādhi, one can uphold all branches of samādhi. What is the vajropama-samādhi? Abiding in this samādhi, one can penetrate all dharmas and yet not perceive penetration.' That commentary explains: 'Question: Why are all three kinds of samādhi called vajra? Answer: The first is called vajra, the middle is called vajracakra, and the latter is called vajropama. As for the vajropama-samādhi, the Buddha said: "It can pierce all dharmas and yet not perceive this piercing. The vajrasamādhi can penetrate all samādhis, and the vajracakra-samādhi can uphold all wheels of samādhi." These are all meanings spoken by the Buddha himself.' The commentator says: 'As for the vajropama-samādhi, it can break through all defilements and fetters without any residue, like Śakra Devānām Indra holding a vajra in hand to break the asura army; this is the final mind of a trainee. Successively from this mind, one attains the three kinds of bodhi: Śrāvaka, Pratyekabuddha, and the Buddha's unsurpassed bodhi. As for the vajrasamādhi, it can break through all dharmas, entering into nirvāṇa without remainder, never again receiving existence, just as a true vajra can break all mountains, causing them to be extinguished without remainder. As for the vajracakra, it can break through all Buddha-dharmas without obstruction or hindrance.' I note: here, 'breaking through all Buddha-dharmas' is like the wheel-jewel of a wheel-turning sage king being able to break through all kings so that none do not submit; therefore it is different from the former two vajras. How do the former two vajras differ? There are five differences: First, difference in metaphor: namely, like vajra breaking an army versus vajra breaking mountains. Second, difference in dharma: the former breaks defilements, the latter breaks all dharmas. Third, difference in stage: the former is in the stage of training, the latter is in non-training. Fourth, difference in name: the former is named vajropama-samādhi, and elsewhere named vajropama-samādhi [with dhyāna], while the latter is directly named vajrasamādhi, omitting 'like' (upamā) and 'metaphor'. Why is this so? To reveal that the two concentrations of cause and fruition are distinct: cause has effort, fruition is effortless; diminishing it and further diminishing it so as to reach non-action. Furthermore, 'like vajra' takes its meaning of partial resemblance, only breaking defilements and not breaking other dharmas. Saying 'vajra' reveals its being fully identical with the sharpness of a vajra, where among all material things there is nothing it does not pierce and break. It should be known that the function of the samādhi is also like this, because among all dharmas there is nothing it does not break. Fifth, difference in teaching: namely, the vajrasamādhi of the stage of training is the intrinsically pure vajrasamādhi spoken of in the Anūnatvāpūrṇatvanirdeśa; the vajrasamādhi of the stage of non-training is that which is spoken of here in this present sūtra. Here in this sūtra, the concentration entered by the Buddha breaks all dharmas so that all are non-attainable; therefore it is named vajrasamādhi. Among the six kinds of compound interpretations, it is a karmadhāraya; taking the name from a metaphor is an upacāra compound. Using this name to designate this sūtra is a tatpuruṣa, because the concentration is primary.

1.8

Next, second, explaining the name 'samādhi': within this there are two parts: first, explaining; second, distinguishing. Ancient masters said: there it is called samādhi, here it is called 'correct thinking'. Now I state this explanation because it corresponds to the textual meaning; that is, when in concentration, one scrutinizes and correctly contemplates the focal object, hence it is named correct thinking. As the Yogācārabhūmi says: 'Samādhi means the one-pointedness of mind that scrutinizes and correctly observes the focal object.' Question: Concentration should be tranquility, tranquilly abiding on a single focal object; how can one say it is scrutinizing and correctly contemplating? The function of contemplating should be coarse and fine examination; how can concentration be spoken of as contemplation? Answer: If guarding a single focal object were concentration, torpor abiding on a focal object would be concentration. If correct contemplation were coarse and fine examination, investigation by wrong wisdom would not be coarse and fine examination. It should be known that contemplation is of two kinds: if it is conceptual discrimination through internal speech that extends to both wrong and correct, it is named contemplation, which is coarse and fine examination, merely discrimination; if it is solely scrutinizing, correct, and clear grasping of the focal object, it is named correct contemplation, which is precisely the function of concentration and not coarse and fine examination. Concentration extends to both conceptual and non-conceptual; hence 'scrutinizing and correct' distinguishes it from coarse and fine examination. Furthermore, abiding on a single focal object is also of two kinds: if one abides on a single focal object, befuddled and dark, unable to scrutinize, that is torpor; if one abides on a single focal object, neither sinking nor floating, scrutinizing and correctly contemplating, this is named concentration. Hence 'contemplation' distinguishes it from torpor. Therefore, it should be known that one does not distinguish the characteristics of concentration and distraction by abiding versus shifting. Why? Because although swift eloquence rapidly shifts, it possesses concentration; although a dull thought abides on a focal object for a long time, it is distraction. Now, this vajrasamādhi being named correct contemplation is free of correct and non-correct, and obliterates thought and non-thought; it is only to distinguish it from discriminatory wrong thoughts, and also not identical to the thoughtlessness of empty space, that it is perforce termed correct thinking. Explaining the name of samādhi is briefly like this.

1.9

Next, regarding the distinctions, herein there are two parts: first, distinguishing the various names, and second, evaluating their broadness and narrowness. The different names for meditative concentration (*samādhi*) are, briefly, of eight kinds:
First is called *samāhita*, translated here as "equipoise" (*dengyin*). Because it is free from the deviations of torpor and restlessness, it is called "equi-"; because it brings forth various merits such as supernormal knowledges, it is called "-poise" (or "inducer"). Furthermore, this equipoise is induced by freedom from regret, joy, and bliss; hence it is called equipoise. Due to this, it differs from the concentrations of the desire realm.
Second is called *samādhi*, translated here as "equipoised holding" (*dengchi*). The meaning of "equi-" is the same as before. Because it can control and hold the mind so that it does not scatter, it is called "equipoised holding." Moreover, because concentration and wisdom are balanced and held together without parting, it is called equipoised holding. Formerly it was transcribed as *sanmati*, which is also equipoised holding.
Third is called *samāpatti*, translated here as "equipoised attainment" (*dengzhi*). Because within equipoised holding one is able to attain superior stages, it is called equipoised attainment.
Fourth is called *dhyāna*, translated here as "meditative absorption" (*jinglü*). It is because one ponders in serenity, and also because it can tranquilize scattered thoughts. Formerly it was transcribed as *channa* or *chiana*; these are regional dialectal variations, all meaning meditative absorption.
Fifth is called *śamatha*, translated here as "calm abiding" (*zhi*). Because it causes the mind to abide on an object, it is called calm abiding.
Sixth is called "one-pointedness of mind" (*citta-ekāgratā*). Because it causes the mind to focus exclusively on the nature of an object, it is called one-pointedness of mind. Formerly it was called "one mind," which was an abbreviation.
Seventh is called "concentration" (*ting*). Because it carefully fixes upon the cognitive object, it is called concentration.
Eighth is called "correct reflection" (*zhengsisi*), the meaning of which is as explained before.
Some masters say: "The names *sanmei* and *sanmati* are merely *dengchi* (equipoised holding) and are not different names." This statement is incorrect. Why is that? For example, among the ten kinds of concentration in the *Suvarṇaprabhāsa-sūtra*, in the first three grounds it is called *sanmati*, while in the latter seven grounds it is called *sanmei*. If these two names were both identical to *dengchi*, on what basis would the name be changed and stated differently before and after? Furthermore, on what basis are these two names different? If they were different because of regional variations, two names should not both be stated in one and the same place; if they were different because of earlier and later transmitters, a single text would not contain both names. In the case of *sanmati* and *samādhi*, this is due to differences in earlier and later transmitters; thus their identity is clearly evident. If the name *sanmei* and *sanmati* are present in the same text, on what basis could they not be distinct? Therefore, one should know that it is as stated previously.

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Second, explaining their broadness and narrowness: they are briefly categorized into four cases:
First, the two names "concentration" (*ting*) and "equipoised holding" (*samādhi*) are the broadest: they pervade both the contaminated and uncontaminated, pervade the three realms, and also pervade the scattered mind of the desire realm, because among the five distinct objective realms of the six categories of mental factors, there is *samādhi*, which is also called concentration.
Second, the names "one-pointedness of mind" and "*sanmei*" are the second broadest: although they pervade the desire realm, they do not pervade a mind that is exclusively scattered, because *pratyutpanna-samādhi* may be tied to the desire realm, and the nine mental abidings of one-pointedness of mind also pervade the preparatory mind of the desire realm.
Third, the two names *samāhita* and "meditative absorption" (*dhyāna*) are narrow, because they do not pervade the mind of the desire realm at all, taking only what is suffused with pliancy (*praśrabdhi*).
Fourth, the two names *samāpatti* and *śamatha* are the narrowest, because they have restrictions within the stages of concentration: for *śamatha* does not pervade the one-pointedness of mind within the four types of wisdom-practice, and *samāpatti* does not pervade the three samādhis of emptiness, signlessness, and wishlessness. The broadness and narrowness of the eight names has been roughly described in this manner. The third [section], explaining the title, is concluded.

1.11

From here below is the fourth section, analyzing and explaining the text. The text has three sections:
First is the prologue section;
Second, from the second chapter through the remaining text of the other six chapters, is the main discourse section;
Third, from "At that time the Tathāgata addressed the assembly, saying" in the Chapter on Entering Dhāraṇī onward for about two sheets of text, is the dissemination section.
Within the prologue section there are two kinds of prologues: general and specific. Within the general prologue there are six items: the first three clarify direct reception from transmission, and the latter three authenticate the teaching of the Great Master. As for the first three: first, "Thus"; second, "have I heard"; third, "at one time." What are the latter three? First, the Teacher; second, the dwelling place; third, the assembly of disciples. Within the assembly of disciples, four classes of assemblies are introduced: first, the assembly of śrāvakas; second, the assembly of bodhisattvas; third, the assembly of elders; fourth, the miscellaneous assembly. The details therein are as commonly explained.

1.12

The sūtra says: "At that time, the Venerable One was surrounded by a great assembly, and for the great assembly he preached a Mahāyāna sūtra called *The Single Taste, the Real, Signless, and Unborn, the Definitive Reality-Limit, the Innate Awakening's Beneficial Practice*. If someone hears this sūtra or even upholds a single four-line verse, that person will enter the stage of the Buddhas' wisdom, be able to teach and transform sentient beings through skillful means, and become a great good friend to all beings."

1.13

The commentary says: Below this is the second, specific prologue, which comprises four parts:
First, the comportment part;
Second, the sūtra-preaching part;
Third, the entering-samādhi part;
Fourth, the verse-recapitulation part.
The comportment part is as the sūtra says: "At that time, the Venerable One was surrounded by a great assembly."
The sūtra-preaching part is as the sūtra says: "for the great assembly he preached a Mahāyāna sūtra," and so forth. The stylistic structure of this sūtra resembles the prologue of the *Lotus Sūtra*, as that text states: "At that time, the World-Honoured One was surrounded by the fourfold assembly, and preached a Mahāyāna sūtra named *Immeasurable Meanings*." In the commentary on that sūtra, it designates this sūtra-name as an alternative title for the *Lotus Sūtra*. Its meaning was that because it was preached previously, it is called the prologue section. Looking now at the stylistic structure of this sūtra, these are all the narrator's introductory words; inferring from this, it must be an independent sūtra that was preached extensively beforehand. Having preached it, he entered samādhi; rising from samādhi, he then preached the *Vajrasamādhi-sūtra*. After stating the thesis of the sūtra, he then speaks the name of the sūtra; one should know that the title *The Single Taste, the Real*, etc., is the title of the extensive sūtra preached previously. Although the general purports of these two sūtras are identical, their textual forms differ. The one preached previously extensively expounded the Dharma gate for the benefit of that time; the one preached subsequently concisely condensed the Dharma gate for the benefit of the latter age. Therefore, it was preached extensively beforehand as the cause and condition for the concise sūtra.
This sūtra-preaching part has two textual aspects: first, introducing the sūtra's name; second, praising the sūtra's virtues. From "If someone hears" onward is the second part.

1.14

The sūtra says: "After the Buddha had preached this sūtra, he sat cross-legged and immediately entered the vajrasamādhi, with body and mind unmoving."

1.15

The commentary says: This is the third, entering-samādhi part. The reason why he must first enter samādhi before wishing to preach the sūtra is to show that only one who is quiescent is capable of awakening to and preaching the Dharma. Furthermore, it is to show that the noble silence and noble preaching of Dharma are employed in accordance with the occasion and do not part from one another.

1.16

The sūtra says: "At that time, there was a monk in the assembly named Agada, who rose from his seat, joined his palms, knelt on his right knee, and wishing to proclaim this meaning, spoke in verse:"

1.17

The commentary says: This is the fourth, verse-recapitulation part. To show that the extensive sūtra of the single taste preached previously is not different in general purport from what is preached subsequently, he recapitulates the previous extensive sūtra in concise verses, thereby initiating the subsequent concise discourse of the sūtra. The text has two parts: first, the introduction, and second, the verses. This is the narrator's introduction to launch the subsequent verses. "Agada" is translated here as "without departure" (*wuqu*), or called "destroying departure." This is the name of a medicine that can cause all illnesses to be completely destroyed; hence it is called "without departure." This bodhisattva is also like this, able to cure all the affliction-illnesses of sentient beings; hence he is named after this medicine.
Within the eight stanzas of verse, there are two parts: the first seven stanzas recapitulate the preaching of the sūtra, and the final one stanza recapitulates the entering into samādhi. Within the first part there are also two: three stanzas explain generally, and four stanzas show specifically.

1.18

The sūtra says:
"The Honoured One perfected in great compassion,
Whose wisdom is unimpeded and all-penetrating,
In order to broadly deliver sentient beings,
Preached the meaning of the single truth.
All through the path of the single taste,
Never by means of the Hinayāna.
The place of the flavour of meaning expounded
Is entirely free from what is untrue.
Entering the stage of the Buddhas' wisdom,
Decisively realizing the limit of truth,
All who hear it transcend the world,
And none fail to attain liberation."

1.19

The commentary says: The three stanzas of general explanation have four points:
First, two lines praise the virtues of the one who is able to preach;
Second, one stanza praises the teaching that expresses [the meaning];
Third, one stanza praises the meaning that is expressed;
Fourth, two lines praise the superior benefit of the teaching.
In the second point, "the meaning of the single truth" refers to the one mind. Relying on the dharma of the one mind, there are two gates; what the two gates rely upon is solely the one reality, hence it is called the single truth. "The path of the single taste" means solely the One Vehicle. The remaining text can be understood.

1.20

The sūtra says:
"Immeasurable bodhisattvas,
All delivering sentient beings,
For the sake of the assembly asked broad and deep questions,
Knowing the quiescent character of dharmas,
And entering the definitive state."

1.21

The commentary says: From here below, four stanzas specifically praise the questions and answers. These five lines praise the breadth and depth of the question, which causes one to know quiescence and enter the reality-limit.

1.22

The sūtra says:
"The Tathāgata's wisdom and skillful means
Shall expound for entry into reality,
Conforming entirely to the One Vehicle,
Free from various mixed tastes.
Just as the moisture of a single rain
Causes all grasses to flourish,
Each in accordance with its distinct nature,
So the moisture of the single-taste Dharma
Pervades and fills everything,
Just like the moisture of that single rain,
Causing all the sprouts of bodhi to grow."

1.23

The commentary says: This is the second [section], praising the superior benefit of the Buddha's answer. Herein there are three parts, namely the dharma, the simile, and the application, which should be known to correspond respectively to four lines, two lines, and five lines.

1.24

The sūtra says:
"Entering the vajra taste,
Realizing the true samādhi of dharmas,
Decisively severing doubts and regrets,
Sealed and completed by the one dharma."

1.25

The commentary says: This second [part] is a stanza on entering samādhi. The first half directly recapitulates the entering into samādhi that occurred before; the second half anticipates the rising afterwards to preach the Dharma. The teaching preached subsequently has two superior functions: first, decisively severing doubts and regrets, just as a vajra can shatter; second, sealing and completing the One Vehicle, just as a vajra is indestructible. The lower two lines reveal these two meanings. The text of the prologue section is concluded.

1.26

The correct exposition is broadly divided into two: the first six chapters distinctively reveal contemplative practice, while the single chapter on "Dhāraṇī" comprehensively dispels doubts. The distinctive revelation comprises six divisions: first, the chapter "Signless Dharma" clarifies the contemplation of the signless; second, the chapter "Non-arising Practice" reveals non-arising practice; third, the chapter "Benefiting through Innate Awakening" benefits beings by relying on the innate [awakening]; fourth, the chapter "Entering the Reality-Limit" proceeds from the unreal into reality; fifth, the chapter "True Nature as Empty" distinguishes all practices as emerging from the true nature as empty; sixth, the chapter "Tathāgatagarbha" reveals the immeasurable approaches entering the tathāgatagarbha. In this way, the contemplative practices of the six approaches are completely exhaustive. Why is this? All deluded thoughts revolve from beginningless time solely due to the affliction of grasping at marks and discriminating. Now, wishing to turn back the flow and return to the source, one must first break down and dispel all marks; therefore, one initially clarifies the contemplation of the signless dharma. Although all marks are dispelled, if the contemplating mind remains, the contemplating mind still arises and does not unite with innate awakening; thus, the arising mind is extinguished, and so the second [chapter] reveals non-arising practice. Once practice is without arising, it can then unite with innate awakening, and by relying on this, beings are transformed and caused to attain the original benefit; hence the third [chapter] clarifies the approach of benefiting through innate awakening. If one relies on innate awakening to benefit sentient beings, sentient beings can then proceed from the unreal into reality; therefore, the fourth [chapter] clarifies entering the reality-limit. Internal practice is signless and non-arising, while external transformation is original benefit and entering reality; through these two benefits all myriad practices are complete, jointly emerging from the true nature and wholly according with true emptiness; therefore, the fifth [chapter] clarifies that the true nature is empty. Relying on this true nature, the myriad practices are fully prepared, entering the source of the single taste of the tathāgatagarbha; therefore, the sixth [chapter] reveals the tathāgatagarbha. Once one returns to the source of the mind, there is nothing done; because nothing is done, there is nothing not done. Thus the six approaches are spoken of to subsume the Mahāyāna. Moreover, these six chapters also have another significance: the first chapter indicates the dharma that is contemplated, the dharma being the essence of the one mind and the tathāgatagarbha; the second chapter clarifies the practice of the contemplating subject, the practice being the non-discriminative contemplation of the six practices; the third chapter, "Benefiting through Innate Awakening," reveals the gate of arising and ceasing within the one mind; the fourth chapter, "Entering the Reality-Limit," reveals the gate of suchness within the one mind; the fifth chapter, "True Nature as Empty," dispels both the ultimate and conventional without destroying the two truths; the sixth chapter, "Tathāgatagarbha," universally gathers the various approaches to jointly demonstrate the single taste. Through these twofold six approaches, the meaning of the Mahāyāna is subsumed completely. Furthermore, these six chapters are combined into three approaches: the first two chapters subsume the beginning and end of contemplative practice; the next two chapters [subsume] the root and branch of teaching and converting; the latter two approaches subsume the cause yielding the fruit. Again, the first two chapters dispel marks to return to the root; the middle two chapters arise in practice from the root; the latter two chapters jointly reveal returning and arising. Through these two triads, the Mahāyāna is fully subsumed. Furthermore, these six chapters are simply two approaches: the marks and arising being completely extinguished is the benefit of innate awakening; the reality-limit and true emptiness are the tathāgatagarbha. Again, the former approach dispels delusion to reveal the cause, while the latter approach reveals the true to accomplish the fruit. Such twofold approaches also subsume the Mahāyāna exhaustively. Furthermore, these six chapters are only a single taste. Why is this? Marks and arising have no nature; innate awakening has no origin; the reality-limit is free from limits; the true nature is also empty. From what, then, could there be a nature of the tathāgatagarbha? As the "Tathāgatagarbha" chapter below states: "This consciousness is ever tranquil and extinct; tranquility and extinction are also tranquil and extinct." The chapter on "Dhāraṇī" states: "The seven and five do not arise, the eight and six are tranquil and extinct, and the nine characteristics are empty and non-existent." Such a single taste of non-attainment is precisely the core and essential tenet of this sūtra. But because there is non-attainment, there is nothing not attained; therefore, none of the various approaches is left unopened, thus constituting the Tenet of Immeasurable Meanings. Although it is a single taste, it opens into six approaches; hence the text is divided into six sections and explained according to them.

1.27

First, the title of the chapter is explained. As for "signless," it refers to the contemplation of the signless, because it breaks through all marks. Next, "dharma" refers to the dharma that is contemplated, because it is the dharma of the one mind. The contemplation of the signless is the meaning of the first section among the earlier six sections; the dharma that is contemplated is the dharma of the first approach within the later six approaches. Now, this initial chapter reveals these two meanings, and on this account it is called the chapter on the "Signless Dharma."

1.28

The sūtra says: At that time, the Venerable One arose from samādhi and spoke these words:

1.29

The treatise says: The text of this one chapter is divided into three sections: first, the section on emerging from samādhi; next, the section on arising to preach; and finally, the section on obtaining the benefit. The first and last two sections are the sūtra-compiler's prologue; the second section is the Buddha's actual speech. Within the first section, three kinds of fulfillment are revealed: first, the fulfillment of the time of preaching, as indicated by the sūtra's "At that time"; second, the fulfillment of the master of the preaching, as indicated by the sūtra's "the Venerable One," who, endowed with the five masteries, is venerated by the world and speaks according to the meaning concerning the profound dharma; third, the fulfillment of sovereign mastery, as indicated by the sūtra's "arose from samādhi and spoke these words." When the Tathāgata enters samādhi, none can startle or awake him, because he has attained sovereign mastery over dwelling in and emerging from samādhi.

1.30

The sūtra says: "Because the wisdom-ground of all buddhas enters the real character of dharmas, which is of determinate nature,

1.31

The treatise says: Below this is the second [section], the actual utterance of speech. In this there are two parts: first, the prose; second, the verse reiterations. Within the initial prose there are also two parts: first, the part briefly marking [the topics]; second, the part extensively explaining [them]. In the part briefly marking, two kinds of meaning are marked: first, marking the contemplation of the signless; second, marking the dharma that is contemplated. In the contemplation of the signless there are two phrases: first, marking the Tathāgata's own entering into the contemplation of the signless; second, marking his causing others to enter the contemplation of the signless. Regarding his own entering, it is as the sūtra says: "Because the wisdom-ground of all buddhas enters the real character of dharmas, which is of determinate nature." The "wisdom-ground of all buddhas" refers to the wisdom corresponding to the vajrasamādhi entered previously, because it sustains all dharmas of merit. "Enters the real character of dharmas" means that this buddha-wisdom shatters all marks, penetrating the real character of all dharmas. "Determinate nature" refers to the fact that this real character of dharmas is not made by buddhas; whether there are buddhas or no buddhas, its nature is inherently so. The subsequent "because" uses the determinate nature to gloss and complete the preceding phrase, for if it were not determinate, it would not be the real character. Furthermore, it gathers the preceding phrase to complete the subsequent phrase: because the Tathāgata himself enters the real character of dharmas, he is able to cause others to obtain the benefit of the signless.

1.32

The sūtra says: "expedient means and supernatural faculties are all the benefit of the signless.

1.33

The treatise says: This second phrase concerns causing others to attain entry. "Expedient means" refers to the expedient means of the eight phases [of a buddha's life], that is, from descending from Tuṣita Heaven up to entering nirvāṇa. "Supernatural faculties" refers to the six supernatural faculties, which constitute the three wheels for transforming sentient beings. "Are all the benefit of the signless" means that these eight [phases] and six [supernatural faculties], as expedient means and supernatural faculties, all arise from his own entry into the real character, because they are able to cause others to obtain the benefit of the signless. The brief marking of the contemplation of the signless has been completed above.

1.34

The sūtra says: "The definitive meaning of the single awakening is difficult to comprehend and difficult to enter, not known or seen by any of the two vehicles, and known only by buddhas and bodhisattvas.

1.35

The treatise says: Below this is the second [part], marking the dharma that is contemplated, which also has two phrases: first, directly marking the depth of the dharma contemplated; second, explaining this profound dharma for others. "The definitive meaning of the single awakening" is the meaning of the innate awakening of the one mind, the tathāgatagarbha, beyond which there is forever no other profound dharma. "Difficult to comprehend" means that its meaning is exceedingly profound, not known or seen by any of the two vehicles. "Difficult to enter" means that its essence is exceedingly profound, able to be entered only by buddhas and bodhisattvas. The preceding phrase is glossed by means of the subsequent phrase: it intends to clarify that the real character of dharmas entered by buddha-wisdom marked in the first approach is directly the dharma of the innate awakening of the one mind, the tathāgatagarbha. As the Laṅkāvatāra-sūtra says: "That which is tranquil and extinct is called the one mind; the one mind is called the tathāgatagarbha." Now, what this text calls the "real character of dharmas" is the meaning of tranquility and extinction; the "definitive meaning of the single awakening" is precisely the meaning of the one mind and the tathāgatagarbha. The Saddharmapuṇḍarīkopadeśa says: "All buddha-tathāgatas are able to know that dharma's ultimate real character." As for "real character," it refers to the meaning of the unchangeableness of the essence of the tathāgatagarbha and dharma-body. Now, when this sūtra says "single awakening," all dharmas are solely the one mind, and all sentient beings are this single innate awakening; by virtue of this meaning it is called the single awakening. It will be distinguished further in the exposition below.

1.36

The sūtra says: "For sentient beings who can be saved, only the single taste is preached."

1.37

The treatise says: This clarifies that for the sake of others, he preaches the profound dharma to all. "Sentient beings who can be saved" means that among all sentient beings transformed by the Tathāgata, there are none who are not the transmigration of the one mind. "Only the single taste is preached" means that among all the teachings spoken by the Tathāgata, there are none that do not cause entry into the taste of the single awakening. It intends to clarify that all sentient beings are originally of the single awakening, but merely due to ignorance they transmigrate along with dreams; following the Tathāgata's teaching of the single taste, there are none who do not ultimately return to the source of the one mind. When returning to the source of the mind, there is nothing attained; therefore, it is said that the single taste is precisely the One Vehicle. The initial text of brief marking has been completed above.

1.38

The sūtra says: At that time, the Bodhisattva Mukti arose from his seat, knelt with his right knee on the ground, placed his palms together, and addressed the Buddha, saying:

1.39

The treatise says: Below this is the second part, the extensive explanation. In this there are two: first, the request; second, the preaching. In the request there are two: first, the prologue to the person's demeanor; second, the clarification of his utterance. The prologue has two phrases: first, expressing the person according to the occasion. The Bodhisattva Mukti is named because he causes all sentient beings to share the same liberation, using the person capable of questioning to express the dharma that is preached. Second, the prologue to the ritual demeanor, as indicated by the sūtra's "arose from his seat," and so forth.

1.40

The sūtra says: "Venerable One! If, after the Buddha's parinirvāṇa, the correct Dharma has departed from the world, the semblance Dharma remains in the world, and during the final kalpa the sentient beings of the five turbidities commit manifold unwholesome karmas, transmigrating through the three realms with no time of release,

1.41

The treatise says: Below this is the second [part], uttering the request. In this there are two: first, citing the time period for whose sake it is made; second, requesting that it be proclaimed for them. In the first part, "the semblance Dharma remains in the world, and during the final kalpa" means that the previously spoken extensive sūtras were for the benefit of the time of the correct Dharma, whereas this present sūtra is for the period of transforming during the semblance Dharma, because teachings are instituted differently according to the depth or shallowness of the times.

1.42

The sūtra says: "we pray that the Buddha in his loving-kindness and compassion will proclaim the single taste of determinate reality for future sentient beings, so that those sentient beings may equally attain the same liberation."

1.43

The treatise says: This is the second [part], properly requesting the proclamation. "Proclaim the single taste" requests the preaching of the taste of the definitive meaning of the single awakening. "Determinate reality" requests the preaching of the contemplation entering the real character of dharmas. "So that those sentient beings may equally attain the same liberation" means causing those sentient beings in the final period of the semblance Dharma to share equally in the ultimate liberation of the single taste. From this perspective, teachings have four alternatives: first, primarily transforming the correct Dharma while secondarily benefiting the later era, referring to the earlier sūtras, and so forth; second, primarily transforming the semblance Dharma while secondarily benefiting the earlier era, referring to this sūtra, and so forth; third, transforming both earlier and later in common, referring to various other sūtras, and so forth; fourth, benefiting neither earlier nor later, excluding the teachings mentioned above.

1.44

The sūtra says: The Buddha said: "Good son, that you are able to question me about the cause of transcending the world, desiring to transform sentient beings and cause those sentient beings to obtain the fruit of transcending the world, is a single great matter and inconceivable, because of great loving-kindness and because of great compassion. If I did not speak, I would fall into stinginess. Listen attentively with single mind; I shall proclaim it for you."

1.45

The treatise says: Below this is the second [section], in which the Tathāgata speaks on [their] behalf. Within this there are two [parts]: first, praising the question and granting permission to speak; second, expounding in response to the request. In praising the question, "the cause of transcending the world" is mentioned because of entering the contemplation of the real mark. "The fruition of transcending the world" is mentioned because it is single-taste liberation. "This is a great matter" is said because of its supreme, identical meaning. "Inconceivable" is said because it transcends words and cuts off thought. As the Saddharmapuṇḍarīka-sūtra states: "All Buddhas, World-Honoured Ones, appear in the world solely for the sake of the causes and conditions of one great matter." The commentator explains: "'One great matter' relies on four meanings. What are the four? First is the supreme meaning: excluding solely the Tathāgata's knowledge of all modes of knowledge, there is no other matter. Just as the sūtra says: '[appearing in the world] wishing to open the Buddha's knowledge and vision so as to cause sentient beings to know and attain purity.' 'The Buddha's knowledge and vision' refers to what the Tathāgata is able to realize, because He knows those meanings with knowledge that is in accord with reality. Second is the identical meaning, because the dharma-bodies of śrāvakas, pratyekabuddhas, and Buddhas are equal. Just as the sūtra says: '[appearing in the world] wishing to demonstrate the Buddha's knowledge and vision to sentient beings.' 'The dharma-body is equal' means that between Buddha-nature and the dharma-body there is no distinction. Third is the meaning of not knowing, because śrāvakas, pratyekabuddhas, and others are unable to know that place of reality. 'Not knowing the place of reality' means not knowing the ultimate, single Buddha vehicle alone. Just as the sūtra says: '[appearing in the world] wishing to cause sentient beings to awaken to the Buddha's knowledge and vision.' Fourth is causing realization of the stage of non-retrogression, manifesting the desire to bestow the karmic activities of immeasurable wisdom. Just as the sūtra says: '[appearing in the world] wishing to cause sentient beings to enter the Buddha's knowledge and vision.'" Now, in this present text, "one great matter" also has four meanings: First, the supreme meaning, as the preceding text says, "The wisdom-ground of all Buddhas enters the real character of phenomena." Second, the identical meaning, as the sūtra says, "The definitive meaning of single awakening is difficult to understand and difficult to enter." Third, the meaning of not knowing, because "it is not known or seen by those of the two vehicles." Fourth, the meaning of causing realization, because "for sentient beings who can be saved, He universally preaches the single taste." Praising the question has ended. Next, within granting permission to speak, there are also two clauses: the first clause inversely reveals that not speaking would involve a fault; the second clause directly clarifies the admonition to listen and grants permission to speak.

1.46

The sūtra says: "Good son, if when transforming sentient beings there is no arising with regard to transformation, and no transformation arises, such transformation is great indeed."

1.47

The treatise says: From here on below is the actual expounding for their sake. Within this there are two [parts]: first, clarifying the signless contemplation to broadly clarify the signless benefit; later, revealing the mind of single awakening to elaborate the aforementioned meaning of single awakening. In the signless contemplation there are also two divisions: first, directly stating the characteristics of contemplative practice; second, back-and-forth resolving of doubts and objections. The first also has two [parts]: first, the expedient contemplation; later, clarifying the correct contemplation. In the expedient contemplation there are four clauses: the first clause cites the agent of transformation; the final clause praises the greatness of transformation; the middle two clauses directly clarify the characteristics of contemplation. "There is no arising with regard to transformation" means that when first cultivating contemplation, one shatters the marks of existence, and thus extinguishes the mind that arises with regard to illusory transformations. "No transformation arises" means that having shattered the marks of transformation, one next dispels the mark of emptiness, and thus also does not give rise to mind with regard to emptiness without transformation. Why is this so? Sentient beings have originally deluded their minds and departed from the marks [of reality], universally grasping at all marks, stirring thought and giving rise to mind; therefore, one first shatters all marks and extinguishes the mind that grasps at marks. Although one has shattered the marks of illusory existence, one still grasps at the empty nature devoid of transformation; because of grasping at the empty nature, one gives rise to mind with regard to emptiness; therefore, one also dispels the empty nature devoid of transformation. At that time, when the mind that grasps at emptiness does not arise, one cannot help but accord with the non-dual middle path, identical to the real character of all phenomena entered by the Buddhas. Because one transforms in this way, "such transformation is great indeed." Question: At what stage is this expedient contemplation located? Answer: If cultivated through respectful faith, it is in the ten faiths; its semblance contemplation is in the thirty minds. In terms of its pure cultivation, it is in the four roots of goodness, because it is an immediate expedient just prior to entering the first stage. Question: Elsewhere, contemplation of the threefold naturelessness is taught; why is only a twofold absence taught here? Answer: Marklessness and non-arising are combined into one side, because both the marks and the arising that are dispelled are alike in being existent. Furthermore, both of these contemplations involve investigative thought, whereas when dispelling the lack of nature there is no investigative thought; whether opened or combined, both are reasonable. Having explained the expedient, next the correct contemplation is revealed.

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金剛三昧經論 — Classical Chinese