勝鬘寶窟 1.37.4

1.37.4

Now it is explained that the reason this text appears is that above, the three virtues were only briefly praised, and human sentiment might assume that the Tathāgata's principle culminates here. Therefore, it is now explained that the Tathāgata's essence is equal in measure to empty space and cannot be exhausted; what was praised above was merely a brief praise of a small fraction. Furthermore, the above praised the Tathāgata's virtues, and people assumed that the Buddha's virtues could be praised; now it is explained that praising what cannot be praised exhausts the excellence of praise; hence this text appears. Moreover, the four virtues were praised above, and each one of these virtues is endowed with the four meanings of exceeding measurement and the like. Worldly things can be weighed for their lightness and heaviness, or measured for their length and shortness; because the Buddha's virtues exceed weighing, it says 'exceeds measurement.' Worldly things can be illustrated by metaphor or categorized by likeness; the Buddha's virtues are not like this, so it says 'has no comparison.' Worldly things have boundaries, edges, and limits; the Buddha's virtues are not like this, so it is called 'the boundless Dharma.' Worldly phenomena can be thought of with the mind and discussed with speech; the Buddha's virtues are not like this, so it says 'homage to the difficult to conceive.'

Question: Why is it called 'difficult to conceive'?

Answer: One who wishes to pay homage to the Buddha must accurately recognize the Buddha. Nāgārjuna's *Mūlamadhyamakakārikā* states: 'When the Tathāgata was in the world, he did not say existent or non-existent, both existent and non-existent, or neither existent nor non-existent.' It is likewise after his extinction. Since the Buddha is completely beyond the four propositions, one cannot pay homage by framing him within the four propositions. If one pays homage treating him as existent, the Buddha is not existent, and this is slandering the Buddha. Moreover, this is paying homage to existence, and is not called paying homage to the Buddha. The lower three propositions are also like this.

Question: If one pays homage while transcending the four propositions, is that paying homage to the Buddha?

Answer: It is also not paying homage to the Buddha. Why is this so? The *Pañcaviṃśatisāhasrikā Prajñāpāramitā* says: 'Practice is also not accepted; both practice and non-practice are also not accepted; neither practice nor non-practice is also not accepted; non-acceptance is also not accepted.' Thus we know that all five propositions are relinquished. And prajñā is none other than the Buddha. Nāgārjuna says: 'If one contemplates the Buddha in accordance with the Dharma, prajñā, and nirvāṇa, these three are of one characteristic, and in reality there is no difference.' Therefore, we know that prajñā is beyond five [propositions], and the Buddha is likewise.

Question: Since the Buddha who is the object of homage is beyond the five propositions, what is the meaning of the person who pays homage?

Answer: One must recognize the meaning of duality in non-duality, and the meaning of non-duality in duality. If there is duality in non-duality, master and disciple are distinctly evident; if there is non-duality in duality, then high and low are quiescent and extinguished. Therefore, the *Vimalakīrti-nirdeśa* says: 'Everywhere in all lands, make offerings to the Tathāgatas; regarding the Buddhas and oneself, there is no conceptual thought of distinction.' The intent here clarifies that the first half is the meaning of duality in non-duality, and the second half is the meaning of non-duality in duality. Paying homage to the Buddha being like this, the meanings of mindfulness and taking refuge are also like this. Although this is only a single phrase of the sūtra, it is indeed a great matter of the Buddha-Dharma, and one must not fail to pay close attention to it.