金光明經文句 4
English (machine translation) 4
- Language
- English
Contents
- 4.9 — 5 parts
4.1
Spoken by the Great Master Zhizhe of Tiantai of the Sui
4.2
Recorded by disciple Guanding
4.3
Explaining the Chapter on Emptiness
4.4
Now, as for emptiness, there should be four kinds: namely, entering emptiness through the destruction of form, form itself being emptiness, entering emptiness through the destruction of extremes, and the extremes themselves being emptiness. This sūtra extends to the repentance of all vehicles and ought to require the four kinds of emptiness; yet this chapter merely labels it "emptiness" because it is solely that the extremes themselves are emptiness. Why is this so? The sūtra says: "Immeasurable other sūtras have already extensively explained emptiness"; therefore, it is briefly explained here. Furthermore, emptiness means emptying existence and emptying non-existence. Emptying existence means emptying the lump-like existence of the twenty-five [realms of existence]. Emptying non-existence means emptying the ash-like non-existence of the two vehicles. When both extremes are purified, it is named emptiness. If one merely speaks thus, deluded people will be confused by terms and distort the principle, unable to transcend and awaken. Now we make an analysis through six phrases: emptiness refuting neither existence nor non-existence; neither existence nor non-existence refuting emptiness; emptiness cultivating neither existence nor non-existence; neither existence nor non-existence cultivating emptiness; emptiness being identical to neither existence nor non-existence; and neither existence nor non-existence being identical to emptiness. "Emptiness refuting neither existence nor non-existence" means that ordinary heterodox views of neither existence nor non-existence, the two vehicles' biased abiding in the realization of neither existence nor non-existence, and the doctrinal path of the distinctive teaching clinging to the gate of neither existence nor non-existence, are all refuted by the emptiness of the Chapter on Emptiness. Ordinary heterodox views are manifold: first, single four views; second, compound four views; third, fully equipped four views. Single four views are easy to understand. As for compound four views, they are existence-existence, existence-non-existence; non-existence-existence, non-existence-non-existence; both-existence-and-non-existence-existence, both-existence-and-non-existence-non-existence; neither-existence-nor-non-existence-existence, neither-existence-nor-non-existence-non-existence—these are the compound four views. As for the fully equipped four views, within a single phrase there are fully the four phrases: four times four makes sixteen phrases, hence named "fully equipped". Though single, compound, and fully equipped, they are all vast suffering and origination. Though conceptualized as neither existence nor non-existence, they are actually false views; therefore, they are refuted by the emptiness of the Chapter on Emptiness. "The two vehicles' biased abiding in the realization of neither existence nor non-existence": because they sever the eternalist view they speak of non-existence, and because they sever the annihilationist view they speak of non-non-existence. The two views of existence and non-existence are eliminated without remainder, and view and thought [defilements] of the three realms are forever exhausted; they generate the thought of extinction and the thought of peace and security: "holy life established, what was to be done is done, there is no further existence." They merely cling to this and do not advance further to seek saṃbodhi. However, when the two vehicles awaken to the truth, severing the eternalist view and the annihilationist view, their gates are different. Some enter through the gate of existence, as in the Abhidharma; some enter through the gate of non-existence, as in the *Tattvasiddhi-śāstra*; some enter through the gate of both existence and non-existence, as in the *Peṭaka*; some enter through the gate of neither existence nor non-existence, as in the *Nātha-Kātyāyana-sūtra*. Freedom from annihilation and freedom from permanence is named the noble Middle Way. All four gates sever annihilation and permanence, so they are similarly called the "Middle Way", but in truth they cling to bias and grasp realization; therefore, they are refuted by the emptiness of the Chapter on Emptiness. "The doctrinal path of the distinctive teaching clinging to the gate of neither existence nor non-existence": for dull-facultied bodhisattvas, the Buddha skillfully set forth the four gates to speak of the Middle Way, like the raft parable. For those who do not grasp the meaning, the four gates turn into dispute. Thus the *Mahāparinirvāṇa-sūtra* says: "The true, good, and wondrous existence of great mahāparinirvāṇa is empty; Buddha-nature is also form, non-form, and neither form nor non-form. If one clings respectively to a single gate, one harbors contentious thoughts toward the Tathāgata and does not see the Middle Way." Clinging to this doctrinal gate is still refuted by the emptiness of the Chapter on Emptiness. The new translation says: "A bodhisattva on the first stage wishes to practice the path with marks"; this is the import of one gate, and within the text there are explanations of all four gates. The *Great Sūtra* says: "Prior to this, we were all named persons of false views." "Neither existence nor non-existence refuting emptiness" means that ordinary heterodox views of emptiness, the two vehicles' realization of emptiness, and the emptiness gate of the doctrinal path fall into the two extremes; therefore, they are refuted by the Middle Way of neither existence nor non-existence. "Mutual cultivation" means that viewing emptiness, realizing emptiness, and doctrinal emptiness should cultivate the Middle Way of neither existence nor non-existence; and the view of neither existence nor non-existence, the realization of neither existence nor non-existence, and the doctrinal gate of neither existence nor non-existence should cultivate the Middle Way of emptiness. "Mutual identity" means that the emptiness that refutes the two extremes is itself the Middle Way of neither existence nor non-existence. The Middle Way of neither existence nor non-existence is itself the emptiness that refutes the two extremes, with neither duality nor difference. Prajñā is a single dharma, which the Buddha spoke of under various names; emptiness is itself neither existence nor non-existence, and the reason it is not named "neither existence nor non-existence" is that, for the sake of brief exposition, it is called the "Chapter on Emptiness". As for the intent of this chapter's occurrence: the Chapter on Confession destroys evil, the Chapter on Praise generates good, and the Chapter on Emptiness guides and fulfills the destruction of evil and the generation of good. It also guides and fulfills the function, principle, and substance; therefore, the *Mahāprajñāpāramitopadeśa* says: "If one lacked this emptiness, nothing whatsoever could be done." Guiding and fulfilling the preceding chapters, it therefore clarifies the Chapter on Emptiness. Furthermore, the eternal fruit reveals the substance; destroying evil and generating good is not without clarifying emptiness. Those of sharp faculties have already understood; for the sake of dull faculties, [the Buddha] gives rise to great compassion, further clarifying that the five aggregates and the born dharmas are originally empty and quiescent in their fundamental nature.
4.5
This chapter has forty-five lines of verse, divided into two: the first four and a half lines recount the intention to speak of emptiness; the next forty and a half lines are the main discourse on emptiness. "Immeasurable other sūtras" refers to the extensive to clarify the brief, and also marks the brief to reveal the extensive. If it refers to the *Prajñāpāramitā*, then this sūtra would not be subsumed under the vaipulya; if it does not refer to the *Prajñāpāramitā*, other sūtras do not extensively clarify the meaning of emptiness. How is this again explained? Answer: For the earlier portions of the various sūtras, the compilers should have arranged an order, whereas their later portions were all subsumed under the preceding categories. Let us raise one case to analogize the rest. As the *Āgama-sūtra* says: "When the Buddha was about to enter nirvāṇa, Śāriputra could not bear to see the Buddha's extinction, so he departed prior to the Buddha. Cunda, carrying the robes and bowl upon his head, came to where the Buddha was." This is an event at the very end; yet it was compiled in the *Āgamas* of the first twelve years. One should know that the later portion of the *Āgamas* extends up to the *Nirvāṇa-sūtra*. Furthermore, the sequential order of vaipulya comes before the *Lotus Sūtra*, yet it says: "Previously on Vulture Peak predictions were already bestowed upon the śrāvakas"—does this not mean vaipulya extends up to the *Nirvāṇa-sūtra*? Furthermore, the sequential order of the *Pañcaviṃśatisāhasrikā-prajñāpāramitā* comes before the *Lotus Sūtra*, yet the *Mahāprajñāpāramitopadeśa* says: "Because Subhūti received a prediction in the *Lotus Sūtra*, are all bodhisattvas definitive or not definitive?" One should know that the *Prajñāpāramitā* also extends up to the *Nirvāṇa-sūtra*. Deducing from this: what is called "sequence" pertains to the earlier portions, whereas mutual cross-references pertain to the later portions. Because the compilers saw that the principles and flavors in the later portions were similar, they compiled them forward; deluded people do not know this and say it contradicts sequence, but in truth it does not contradict it. This sūtra belongs to the later portion of the vaipulya, and pointing to the *Prajñāpāramitā* as the extensive exposition presents no obstacle in principle. As for "briefly explained", the Buddha has two gates, brief and extensive, which should be analyzed through a tetralemma: either the names and meanings are both extensive, as in the eighteen emptinesses, twenty emptinesses, and twenty-four emptinesses; or the names and meanings are both brief, as in the single solitary emptiness; or the names are extensive and the meaning is brief, as in dharmatā, true mark, reality-limit, thusness, and dharmadhātu—many names jointly naming a single meaning; or the names are brief and the meanings are extensive, as in the names "emptiness of sentient beings" and "emptiness of dharmas", yet their meanings are vastly broad. Extending from the stage of an ordinary person up to the ultimate Buddha, all are called "sentient beings". The *Mahāprajñāpāramitopadeśa* says: "The unexcelled among sentient beings is the Buddha." From an ordinary person's five aggregates up to the Buddha stage, they are also called the liberation of form, and the liberation of feeling, perception, karmic formations, and consciousness. The *Mahāprajñāpāramitopadeśa* says: "The unexcelled among dharmas is nirvāṇa." Now, speaking briefly of the two emptinesses of sentient beings and dharmas, the text below says: "The house of the five aggregates, when contemplated, is completely empty and quiescent. Good woman, you should contemplate: where is there a person or a sentient being?"—this is that meaning. As for "sentient beings of dull faculties": faculties and conditions differ. Some awaken through extensive exposition, called sharp faculties; some awaken through brief exposition, called dull faculties. Does this statement seem inverted? Śāriputra awakened upon hearing once, which was brief and sharp; Maudgalyāyana awakened upon hearing twice, which was extensive and dull. The intent of this sūtra does not clarify sharp and dull on the side of attaining awakening, but discusses sharp and dull on the side of hearing and retaining. Sharp persons, upon hearing extensively, are able to retain; dull persons, upon hearing briefly, only then are able to retain. The present capacity only has the capacity to attain awakening, and lacks the capacity to retain extensively; therefore it says they cannot know extensively. "Immeasurable meanings of emptiness": the absolute truth of the two vehicles is measurable meaning of emptiness; the Middle Way of the bodhisattva is immeasurable meaning of emptiness. This sūtra clarifies dharmatā and the true mark, which is precisely the immeasurable meaning of emptiness. "Extraordinary and wondrous expedient means": these are precisely the siddhānta expedients, skillfully producing the aforesaid results and clarifying causes, destroying evil and generating good through various analyses and so forth. "Giving rise to great compassion": this group of sentient beings is heavily afflicted with the disease of clinging to existence; therefore, great compassion is also heavy. "I now expound": expounding denotes being extensive, which is contrary to being brief. Above, the discussion of the two emptinesses of sentient beings and dharmas was brief in name; now, discussing the two meanings of sentient beings and dharmas, it is therefore called "expounding". "Knowing the minds of sentient beings": knowing that this capacity delights in the brief and is suited to the brief, facing the brief and awakening to the brief, hence it says "knowing the minds". Recounting the intention to speak of emptiness is finished.
4.6
From "This body is illusory and false" onward, the forty and a half stanzas constitute the second [part], which directly clarifies emptiness. This further has two [parts]: first, from "The body is illusory" onward, the nineteen and a half stanzas clarify the objective spheres of the two emptinesses of the sentient being and dharmas; second, from "The good woman should contemplate" onward, the twenty-one stanzas clarify the contemplation of the two emptinesses of the sentient being and dharmas. Without an objective sphere, contemplation is not correct; without contemplation, the objective sphere is not revealed. One should cite the ten examinations of the objective sphere and cognition in the *Zhiguang* (*Great Calming and Contemplation*) to clarify what is inconceivable. The later text states: "Inconceivable cognitive sphere, inconceivable cognitive illumination." The new translation states: "Dharmas of thusness, cognition of thusness," which is precisely this meaning. Clarifying the objective sphere of emptiness also has two [parts]: first, from "This body is illusory and false" onward, the seventeen and a half stanzas clarify the objective sphere of actual dharmas; second, from "The elements of water, fire, and wind" onward, the two stanzas clarify the objective sphere of provisional mental images. As for "actual dharmas," one contemplates that the five aggregates have no dharma, and contemplates that the sixteen [views of self] have no person. Because the contemplation of emptiness accesses principle, it is called "actual dharmas"; although the body has not yet died, it is unreal, provisional, foul, and filthy, hence it is called "provisional mental images." They are also called "wisdom practice" and "conduct practice." Entering directly by taking emptiness as an object is called "wisdom practice"; cultivating along with phenomena is called "conduct practice." They are also called the "direct path" and the "auxiliary path." Contemplation of emptiness according with principle is called the "direct path"; impurity breaking greed is called the "auxiliary path." In the Hīnayāna, one who cultivates the direct path and severs the fetters is called a "person liberated by wisdom"; one who cultivates the auxiliary path and severs the fetters is called a "person liberated both ways." The *Large Prajñāpāramitā Sūtra* clarifies that a bodhisattva whose arising of the mind accords with sarvajñā is cultivating the direct path, while sporting with supernatural powers and purifying Buddha lands is cultivating the auxiliary path. In the *Lotus Sūtra* this is called the great cart and its retinue; such is the idea. The *Nirvāṇa Sūtra* clarifies that correct wisdom is distant detachment: detaching from the ten marks, one abides in great nirvāṇa. Furthermore, closely contemplating the white bones breaks the twenty-five realms of existence, achieving the king of samādhis. All sūtras alike discuss these two meanings, though with varying degrees of brevity and detail. The present sūtra briefly clarifies the meaning of the direct and auxiliary. The objective sphere of actual dharmas also has two [parts]: first, from "The body is illusory" onward, the ten and a half stanzas discuss the objective sphere in terms of the fruit of suffering; second, from "From various causes and conditions" onward, the seven stanzas discuss the objective sphere in terms of the cause of origination. Contemplating this suffering and origination, the path and cessation arise; if one can see the four noble truths, one attains the severance of birth-and-death. When the existence of birth is exhausted, one will no longer receive further existences, and so forth. The objective sphere of suffering also has three [parts]: the two lines from "The body is illusory" onward clarify the objective sphere of the emptiness of the sentient being; next, the nine stanzas from "The six sense bases are a village" onward clarify the objective sphere of the emptiness of dharmas; next, the single stanza from "The body is empty, illusory, and false" onward concludes the preceding objective spheres of the two emptinesses of the sentient being and dharmas. That "this body is illusory and false" is the objective sphere of the emptiness of the sentient being means that by grasping the aggregates, a body is formed. Conceiving of a self, a person, a sentient being, or a life span, the view of self is able to arise. If one realizes that its arising is called illusory and false, then seeking a body, none is to be found; the view of self does not arise, and the remaining views are also calmed. Therefore, with reference to provisional birth, it serves as the objective sphere of the emptiness of the sentient being. Furthermore, examining the origin of this body: a single thought of false imagination takes support in the parents' remains; this is the beginning of the provisional name. These red and white drops are the aggregate of form. Sensing suffering and pleasure is the aggregate of sensation. Conceptualizing this suffering and pleasure is the aggregate of perception. Possessing the three natures is the aggregate of formations. Consciousness abiding therein is the aggregate of consciousness. Furthermore, semen and blood are the earth element, moisture is the water element, warmth is the fire element, and breath and life are the wind element. The four great elements enclosing space is the seed of space; mind abiding in reliance on this is the seed of consciousness. This is the beginning of actual dharmas. Contemplating this body and name relying on false and illusory dharmas, how could it be real? Therefore it is said to be illusory and false. As for "an empty accumulation": the body is called an accumulation; just as a bubble on the water encloses emptiness and arises, the name of bubble also arises. Once arisen, it ceases; the name of bubble also ceases. The karmic power of ignorance takes support in the parents' bodies, and immediately the aggregate-bubble arises. When the aggregate-bubble arises, the name of body arises; when the aggregate-bubble ceases, the name of body ceases; therefore it is called an empty accumulation. From "The six sense bases are a village" onward clarifies the objective sphere of the emptiness of dharmas. How is this known? Because this text only scrutinizes the faculties and dusts in detail and does not discuss person or self, we know it is the objective sphere of the emptiness of dharmas. The text has three [parts]: first, one stanza clarifies the six faculties; next, three stanzas clarify the twelve sense bases; next, five stanzas clarify the eighteen dhatus. The "six entrances" are the six faculties. That which can generate consciousness is called a "faculty." That toward which the dusts direct themselves is called an "entrance." They are also that which consciousness enters; therefore they are called the "six entrances." Examining their very beginning, there are only three things: namely, life, warmth, and consciousness. Like curdled butter and thin junket, transforming once every seven days, blown by the wind of past actions, opening out into five vesicles, grasping the pure form of the four great elements, they form the eye, ear, nose, tongue, body, and so on. When the faculties are established, they have the function of generating consciousness. This is dividing form into five, while mind remains only one. Consciousness abides in reliance on the faculties, hence they are called a "village." The dusts enter from here, hence they are called "the abode of brigand thieves." Eye sees, ear hears, nose smells, tongue tastes, body touches, and mind cognizes; each has its own realm of operation and must not be confused with another, hence it is said that "they do not know each other." From "The eye faculty receives form" onward clarifies the twelve sense bases, further expanding form into ten and a small fraction of one sense base. Expanding mind into two, they become the twelve sense bases. Dust enters the faculty, and the faculty also enters dust; mutually interpenetrating, they are generally called "entrances." Where generating consciousness is predominant, it is specifically called a "faculty." Where the sense of defilement is predominant, it is specifically called "dust." When a single faculty and dust mutually interpenetrate, it is said that "each conditions its own [object]." Another faculty does not enter this dust, and this dust does not enter another faculty, hence it is said that "they do not pursue other conditions." From "The mind is like an illusion or phantom" onward clarifies the eighteen dhatus. It further expands mind into eight, and form into ten. As for *dhātu* ("realm" or "boundary"): being demarcated and not confused is called a "dhātu." The text has three [parts]: first, from "The mind is like an illusion or phantom" onward clarifies that consciousness pervades the faculties. Even if the eye and ear are not facing their dusts, the mind also pursues conditions and anticipates thoughts, hence it is said to "gallop." Like a person sitting still while galloping across the world, due to ignorance, not knowing the empty peril of faculties and dusts, one is harmed by thieves. As the *Great Sūtra* says, and so forth. Second, from "The mind constantly relies on" onward clarifies that consciousness is constantly in the faculties, hence it is said "the six faculties." Consciousness is constantly in the dusts, hence it is said "the objective realms." If one claims that consciousness is not in the faculties and dusts, how could it perceive immediately upon contact? Because it perceives immediately, it is constantly in the faculties and dusts. The *Dazhidulun* states: "When the faculties are undamaged, the mind desires to hear, and there is sound, because of the harmony of conditions one is able to hear." This is precisely the meaning. Third, from "The mind abides in the six senses" onward clarifies that consciousness intermittently goes out and enters the faculties. Like a bird in a net passing in and out through the meshes, pecking at one and leaving another, cycling around and beginning again without a moment's rest, consciousness in the net of the faculties is just like this: now in the ear, now in the eye, departing and returning without fixed place. Though it has no fixed place, it can still be said to be constantly present, and so forth.
4.7
The single stanza from "The body is empty, illusory, and false" onward is the third [part], which concludes the preceding objective spheres of the two emptinesses of the sentient being and dharmas. That the empty body cannot be nurtured concludes the preceding objective sphere of the emptiness of the sentient being. "Nurtured" is one of the sixteen [views of self]. Since "nurtured" is empty, the other fifteen are also empty; this is concluding the objective sphere of the emptiness of the sentient being. That there is "also no true master" concludes the preceding objective sphere of the emptiness of dharmas. The *Legacy Teaching Sūtra* states: "For these five faculties, mind is their master." This clarifies that at the beginning of conception, the mind is prior to all faculties, so it is called the "master." In truth, it cannot control the faculties: when the faculties and elements are in conflict, the mind is afflicted; when the body is ill, the mind also falls ill accordingly. How could it be the master? Or, at times, they are mutually discussed as master: for instance, earth possessing four subtle atoms is dull, so it is controlled by water. Water possessing only three subtle atoms is controlled by fire. Fire possessing only two subtle atoms is controlled by wind. Wind possessing one subtle atom is controlled by mind. Mind has no subtle atom, so it can be the master. Yet it is again afflicted by the four great elements, so its status as master is not established; hence it is said to have "no true master." As for "there are no disputes or contentions": if one posits the four great elements, then there is mutual conflict. Like four snakes attacking one another, or four kingdoms repelling one another, there could be disputes and contentions. Now, contemplating that the four great elements are empty, they cannot gain an advantage over emptiness, hence it is said that "there are no disputes or contentions." This is the meaning concluding the emptiness of dharmas above.
4.8
From the verse of seven lines beginning with “Arising through the confluence of various causes and conditions” onward, the object is explained with reference to the causes of origination—that is, the truth of origination. The text has three parts: first, two lines explain the characteristics of the arising of origination; next, three and a half lines explain the mutual devouring of the characteristics of origination; next, one and a half lines explain the object of good and evil in origination. The first three are the practice of wisdom; the last one is the practice of conduct. The first three are the object of correct contemplation; the last one is the object of contemplation that aids the path. The former arises from ignorance; the latter ceases through ignorance. If one merely discusses arising and ceasing, it is not yet different from the Hīnayāna. Ignorance is originally unborn yet arises, unceasing yet ceases; arising and ceasing are not two, yet are two.
Regarding “from various causes and conditions”: both suffering and origination generally derive from causes and conditions. If one wishes to elucidate the meaning of origination, one must explain it as the causes and conditions of origination. The first three lines are the causes and conditions for the arising of nominal designations; the subsequent five lines are the causes and conditions for the arising of real dharmas. The Hīnayāna breaks down the four great elements down to fine particles bordering on empty space; from fine particles there are then coarse particles, and these are used as the causes and conditions for the arising of the provisional and the real. Now it is explained: coarse [particles] can be analyzed away entirely, and fine particles are also exhausted; when coarse and fine are both exhausted, what entity could serve as cause and condition? As for “causes and conditions”: internal delusion of ignorance is the cause, because one does not understand the two kinds of emptiness—of sentient beings and of dharmas; defiled craving directed toward the external is the condition, because one becomes attached wherever one contacts. Ignorance moistens craving, and karma of origination can arise; therefore it says, “arising because of the confluence of various causes and conditions.” Because karma arises, there is a single thought taking rebirth in the womb, incurring the fruit of suffering. This single thought taking rebirth in the womb is due to ignorance and craving: since the mind capable of producing is false, the mind produced is also false; searching into their root and branch, subject and object are entirely empty; therefore it says, “there is no solidity.”
The five lines beginning with “Arising from false imagination” explain the causes and conditions for the arising of real dharmas. Due to not understanding false imagination, with a single thought taking rebirth in the womb, the five aggregates are able to arise.
Regarding “the mechanism of the power of karma”: wholesome and unwholesome karma is the master of the mechanism; the aggregate of form is the apparatus of the mechanism; the aggregates of sensation, perception, and formations move and operate within it, coming and going, advancing and stopping, to entertain themselves. The aggregate of consciousness abides in reliance on the six sense-bases; therefore it is called an “empty village.” Made of the four great elements, it is therefore said to be “established.”
Regarding “increasing or decreasing according to the time, mutually injuring one another”: to discuss increase and decrease vertically, it is like the ten distinct periods in the *Mahāparinirvāṇa-sūtra*. From the period of the *kalala* it is called increasing; the prime of life is called flourishing; old age is called decreasing. To discuss increase and decrease horizontally: when fire increases, water decreases; when water increases, fire decreases; wind and earth are also like this. Furthermore, with arising and ceasing in thought after thought, arising is increase and ceasing is decrease. Furthermore, because new sense-faculties arise, there is increase; because old sense-faculties perish, there is decrease. Furthermore, a later passage says: “Mutually injuring one another according to the season: wind in spring, fire in summer, earth in autumn, and water in winter increase and decrease (and so forth).” For example, four snakes first placed in a basket is called birth; the four snakes having equal strength is called youth; their becoming mutually strong and weak is called illness; when the snakes become exhausted from fighting and temporarily rest without moving, this is called being in balance, but after resting they fight again; the snakes becoming emaciated is like old age; the snakes expiring is death. Such are increase and decrease. This is the body as fruition, and being like this is due to the karma of origination. The four temperaments: equal temperament is like earth, anger is like fire, desire is like water, and delusion is like wind; these four temperaments are mutually contrary. The *Ruiying [benqi jing]* says: “Greed brings on old age, anger brings on illness, and delusion brings on death.” By analogy, it is said that an equal temperament brings on birth. Karma of origination devours one another, causing the four great elements to increase and decrease (and so forth).
Regarding “dwelling together in one basket”: this explains that the basket is the same, but the natures are different. Snakes have poisonous stings; the four great elements have eighty-four thousand afflictions; their harmfulness is identical. The *Great Sūtra* takes the provisional body as the basket: the body depends on the four great elements as a basket stores snakes; when the basket breaks, the snakes depart; when the body perishes, the great elements disappear, like a bird in a cage (and so forth). Furthermore, the power of karma is used as the basket: karma holds the four great elements; when karma wanes, the great elements scatter, like a bird in a cage seeking an exit on every side. The bird of the mind is also like this: not for a single thought is it tethered to the basket of the body, but constantly races outward. This is to seek death in thought after thought, not the path to secure the body.
Regarding “their natures are each different”: the two that ascend are yang; the two that sink are yin. Why do they conflict? It is because their natures differ. When their natures differ, how can they harmonize to form a body? Regarding “the various directions are also two”: the four great elements correspond to the four directions: wind is east, fire is south, earth is west, water is north. They also correspond to the four seasons: wind is spring, fire is summer, earth is autumn, water is winter. East and south belong to yang and ascend; west and north belong to yin and sink; therefore it says “two ascend and two descend; the various directions are also two.” If discussed in mutual opposition: east ascends, west sinks; south rises, north falls. If discussed in terms of the four intermediate directions: the eastern direction carries two intermediate directions, one intermediate direction is yang and ascends, and one intermediate direction is yin and descends; the remaining three directions are also like this. Or it is said that within a single sense-faculty the four great elements are complete, two ascending and two descending (and so forth).
Regarding “all perish without remainder”: at first seeing dispersion and perishing, one claims that wind and fire go upward, while earth and water go downward; but when one traces upward, one cannot find wind and fire, and examining downward, one does not see earth and water; therefore it says, “all perish without remainder.” The vast divergence between the rising and sinking of the fruit of suffering is due to the complete opposition between good and evil in the karma of origination (and so forth).
Regarding “mind and consciousness have two natures, restless and never stopping”: the *Mahāprajñāpāramitopadeśa* says: “Mind (*citta*), mentation (*manas*), and consciousness (*vijñāna*) are different names for one single dharma: in relation to mental factors it is called ‘mind’; as that which can generate, it is called ‘mentation’; as that which discriminates, it is called ‘consciousness’.” It also says: “With differences: that which arises first is mind; that which arises next is mentation; that which subsequently discerns is consciousness; by analogy, mind and consciousness cannot be one.” As for “two natures”: mind has differing natures of wholesome and unwholesome; mentation and consciousness also have differing natures of wholesome and unwholesome; therefore it says “two natures.” “Restless”: when the mind first arises, it is also accompanied by mental factors; when mentation and consciousness subsequently arise, they are also accompanied by mental factors; therefore it is called “restless.” Furthermore, when the four great elements disintegrate, wholesome and unwholesome karma struggle to drag [the person], and it is unknown which will be followed; therefore it is called “restless.” Merely while this karma has not yet waned, the mind constantly engages in coarse and subtle mental investigation; how much more so when dragged by karma—how could it not be restless? There is being dragged by maturity and being dragged by strength. Although one performs good in this life, if evil karma from past lives is mature, then once it accords with the time, one immediately receives an evil retribution; this is called being dragged by maturity. As for being dragged by strength: although a person has done evil, at the moment of death the wholesome mind is fierce and abundant, so they immediately ascend following the good. Being dragged by maturity and being dragged by strength make the restlessness even more apparent; it also means falling into various realms of existence according to the deeds done by karma (and so forth).
The two lines beginning with “When the seeds of water, fire, and wind disperse, perish, and disintegrate” explain that when karma wanes, one discards the vessel of suffering. The breath and life-span ending is wind departing; therefore it says “disperse.” Warmth ending is fire departing; therefore it says “perish.” When water is exhausted, the body rots; therefore it says, “impurities large and small overflow to the outside.” The dispersion and perishing of earth is the separation of bones and flesh; therefore it says, “like rotten, decaying wood.” “Impurities large and small”: the torso is large and the four limbs are small; the feet and legs are large and the hands and arms are small; the hand is large and the fingers are small—in this way turning successively into large and small, all foul, impure, and overflowing. This is called aiding the path. If one subdues afflictions through correct contemplation, but the afflictions are not subdued, one should cultivate the [contemplation of] impurity to assist in breaking the mind of desire. The *Mahāprajñāpāramitopadeśa* says: “The three liberations are the gates to nirvāṇa; the factors of the path are the method for opening the gate; the nine notions of impurity and the like are methods that assist in opening the gate.” Impurity is the initial gate for breaking desire; if one advances to cultivate the [eight] liberations and the great impurity, one’s own body and other bodies, one body and many bodies, one country and many countries, mountains, forests, stones, and walls—all environmental and subjective [aspects] are entirely impure. Even if it is not yet so, if the power of imagination is perfected, a mind of dread arises, which can greatly aid the path and open up correct wisdom. The *Great Sūtra* says: “The contemplation of impurity is both real and unreal: because it can destroy afflictions, it is called real; because it speaks of what is pure as impure, it is unreal.” This contemplation of impurity also possesses both the emptiness of sentient beings and of dharmas. The *Great Sūtra* says: “Carefully contemplate the white bones: which one among the various joints is ‘I’? The flowing light of the eight colors is also without an ‘I’; ‘I’ cannot be found—this is the emptiness of sentient beings. When the person who refines the bones sees no eight colors, and the four great elements have no reality—this is the emptiness of dharmas.” This explains the sentient being and dharmas with reference to aiding the path, which ultimately accomplishes the correct path.
4.9.1
From "Good woman, you should contemplate" onward for twenty-one lines is the second [section], which explains the contemplation of the two kinds of emptiness—of the sentient being and of dharmas. The text has two parts: first, eight and a half lines explain cultivating the contemplation of the two kinds of emptiness of the sentient being and dharmas as the cause; next, twelve and a half lines explain arising function once the fruit is accomplished. Within the cause there are also two parts: first, three and a half lines explain the contemplation of the two kinds of emptiness of the sentient being and dharmas with reference to suffering and origination; next, from "The essence and characteristics of ignorance" onward for five lines, it explains the contemplation of the two kinds of emptiness of the sentient being and dharmas with reference to the twelve links of dependent origination. With reference to suffering and origination, there are also two parts: first, from "Good woman" onward for one and a half lines, it explains the emptiness of the sentient being; next, from "Such great elements" onward for two lines, it explains the emptiness of dharmas. Question: The four truths and the twelve links are dharmas of the two vehicles; how can they be a contemplation gate of the bodhisattva? Answer: The four truths and the twelve links are common contemplation objects for the three vehicles. For example, on a great highway, the noble and the base travel alike; it cannot be that because common folk walk on it, it is classified as belonging exclusively to the common people. What is the common meaning? The Mahāparinirvāṇa-sūtra says: "Formerly, I together with you did not see the four true truths…" and so on. It also says: "Ordinary persons have suffering but no truth; śrāvakas have suffering and have the truth of suffering; bodhisattvas understand suffering as having no suffering, yet having the absolute truth; the Buddhas, the Tathāgatas, have the true and have the real." Why is this so? The two vehicles contemplate the measurable four truths; bodhisattvas contemplate both measurable and immeasurable four truths. The Great Sūtra says: "The twelve links of dependent origination are of four kinds: through contemplating them with inferior wisdom, one becomes a śrāvaka; through contemplating them with intermediate wisdom, one becomes a pratyekabuddha; through contemplating them with superior wisdom, one becomes a bodhisattva; through contemplating them with supreme wisdom, one attains the Buddha's bodhi." There is also a distinct meaning: the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says, "The twelve links of dependent origination are exclusively the dharma of bodhisattvas. As when the Buddha formerly was the young scholar, though he practiced numerous practices, they were not pāramitās. Seeing Dīpaṅkara Buddha, he attained the forbearance of the non-arising of dharmas; in a single moment of thought he was in correspondence, cultivating correspondence with the emptiness of suffering, up to cultivating correspondence with the emptiness of cessation, cultivating correspondence with the emptiness of ignorance, up to the emptiness of aging and death. Among all correspondences, the correspondence with emptiness is the foremost; guiding practice by means of emptiness, all are called pāramitās. Because he attained the forbearance of the non-arising of dharmas, the Buddha immediately bestowed prophecy upon him." You should know: how could a bodhisattva not contemplate the four truths and the twelve links? Although the two vehicles also contemplate them in common, their methods of contemplation are different. Śrāvakas contemplate all fruits collectively as a single contemplation of the truth of suffering. They contemplate all afflictions and karma collectively as a single contemplation of the truth of origination. Furthermore, both suffering and origination are entirely present; therefore it is called the contemplation of general characteristics. Pratyekabuddhas contemplate suffering as seven: five in the present and two in the future. They contemplate origination as five: two in the past and three in the present. Contemplating the three times separately and opening suffering and origination distinctively, it is therefore called the pratyekabuddha's contemplation of specific characteristics. Although there is a difference between general and specific, both are self-taming and self-delivering, and both are merely contemplations analyzing the two kinds of emptiness of the sentient being and dharmas; they differ from the bodhisattva. Bodhisattvas, for the sake of sentient beings, cultivate the four immeasurables and the six pāramitās, contemplate the four truths and the twelve links, and realize the two kinds of emptiness of the sentient being and dharmas. Now let us present a simile for this. It is like clenching five fingers into a fist: if one finger were one fist, there should be five fists; if one finger has no fist, how could five have it? The 'self' or 'person' is also like this: gathering the five aggregates constitutes a sentient being. If one aggregate had a sentient being, there should be five sentient beings; if one aggregate has no sentient being, even with five there is none. Seeking the sentient being within the aggregates, one cannot find it; seeking the sentient being apart from the aggregates, one also cannot find it. Although seeking the fist one cannot find the fist, this does not prevent the fingers of skin and bone from existing; although seeking the person one cannot find the person, this does not prevent the dharmas of the five aggregates from existing. When practitioners of the two vehicles attain the emptiness of the sentient being, they are not yet able to know the emptiness of dharmas; they must further analyze the skin, flesh, bones, and marrow of the fingers, seeking part by part, and yet cannot find the finger; tracing earth, water, fire, and wind to their ultimate limit in adjacent subtle atoms, they also cannot find matter; in prior thoughts and subsequent thoughts, there is also neither perception nor feeling. Seeking the finger and not finding the finger, only then do they know that the finger does not exist; seeking dharmas and not finding dharmas, only then do they know that dharmas are empty. Neither attaining the object of the two kinds of emptiness of the sentient being and dharmas, nor attaining the wisdom of the two kinds of emptiness of the sentient being and dharmas. The contemplation of the common bodhisattva is also like this; these are the characteristics of the analysis of the two kinds of emptiness of the sentient being and dharmas by bodhisattvas and the two vehicles: like this, there is only the difference between personal practice and benefiting others, and so on. If one discusses the distinctive bodhisattva's embodiment of emptiness, it is eternally different from this. It is like seeing a fist in a mirror: the suspended substance is already empty, requiring no investigation. Since the mirrored fist is already illusory, the mirrored fingers are not real. Since the fist and fingers inside the mirror are illusory, the fist and fingers outside the mirror are also not real. Sentient beings are also like this: there is only a name called 'sentient being'. This name is originally and naturally empty; it is not empty only after investigation. Since the name is already a provisional name, dharmas are also not real dharmas. Embodying the name is immediately embodying dharmas, as the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'The nature of the self is like the nature of form; the nature of form is like the nature of the self.' In the present life, sentient beings and dharmas arise from ignorance and volitional formations: since the five fruits are already illusory, how could the two causes be real? The text below says: 'Original nature is empty and tranquil; it exists because of ignorance.' Since ignorance is already tranquil, how could that which is born from ignorance fail to be tranquil? Although they do not grasp the two objects of the sentient being and dharmas, they can clearly and thoroughly penetrate the two objects without being defiled by them; although they do not grasp the wisdom of the two kinds of emptiness of the sentient being and dharmas, they can clearly and thoroughly penetrate the wisdom of the two kinds of emptiness without being purified by the wisdom. Neither defiled nor purified, double-negating both extremes, directly entering the supreme absolute truth of the Middle Way, they can double-illuminate the two truths. The three truths shine brightly; neither before nor after, in a single moment there is great awakening, corresponding with this profound dharmatā, fully attaining the diamond treasure-trove. This is the bodhisattva's contemplation of embodying the two kinds of emptiness of the sentient being and dharmas. Although the various Hīnayāna masters speak of analytical emptiness, it is identical to non-Buddhist doctrines. Why? In analyzing matter to the extreme of adjacent subtle atoms, they either preserve the dust particles without breaking them down, or break down the dust particles to extinguish them entirely. If they preserve them without breaking them down, it is merely the view of permanence; if they break down the dust particles entirely, it is merely the view of annihilationism. Annihilationism and permanence are clearly evident—if not heterodox, what can this be called? Although the various Mahāyāna masters speak of embodying emptiness, it is identical to the inferior path. Why? Exclusively employing the wisdom of embodiment, they cannot in a single thought of an empty mind playfully sport in spiritual penetrations, purify Buddha-lands, or fully explain the Buddha's knowledge and vision; how could they attain the three wisdoms in a single mind, be fully endowed with the five eyes, and achieve bodhi? They resemble the Hīnayāna person of broken dharmas who lacks the three clarities, the six spiritual penetrations, the knowledge of aspiration, the summits, and so forth, being merely a person liberated by wisdom and nothing more—if not inferior, what can this be called? The opening scroll of the present sūtra exhausts the profound and reaches the utmost breadth: the 'Introductory Chapter' says, 'roaming in the immeasurable, profound dharmatā'; the 'Chapter on Emptiness' says, 'seeking the Tathāgata's true Dharmakāya'; the 'Chapter on the Relinquishing of the Body' says, 'seeking quiescent, unsurpassed nirvāṇa'. How could one use worldly people's heterodox views? How could one use the Hīnayāna analysis? How could one use the Mahāyāna masters' embodiment to understand this meaning of emptiness? The one and a half lines from 'Good woman, you should contemplate' onward explain the contemplation of the emptiness of the sentient being: the first line directly addresses and exhorts her; the next line points to the object above; the next four lines directly perform the contemplation.
4.9.2
"Good woman" refers to the deity of the bodhi tree. When the Buddhas preach the Dharma, they must have someone to address; drawing upon one to instruct the multitude, he therefore addresses this person. Furthermore, the capacities and conditions of the assembly at that time were appropriately centered on the good woman: if she heard him address her, her past goodness would arise. Moreover, male deities represent expedient means and female deities represent the perfection of wisdom; wishing to expound the perfection of wisdom in order to destroy foolish attachment, he therefore addresses a female deity. Furthermore, the Buddha attained the Way under the tree of awakening; wishing to speak of this Way, he therefore addresses the tree deity. This expresses the four siddhāntas; addressing her is not without causal conditions. "Should contemplate": by exhorting one person, an example is made for all. All bodhisattvas must cultivate the perfection of wisdom; there are no bodhisattvas who do not proceed by this, and hence it is said, "should contemplate." "All dharmas" points to the aforementioned objects of the two emptinesses—the four truths and the twelve links of dependent origination, whether provisional or actual. Although the terms are brief, they encompass all dharmas; hence it is said, "all dharmas." "In this way" directly clarifies the total contemplation. "In this way" has three meanings: in accordance with phenomenon, in accordance with principle, and in accordance with that which is neither phenomenon nor principle. "In accordance with phenomenon" is like the overflow of impurities in the provisional mental representations of the auxiliary path. "In accordance with principle" is like the absence of dharmas in the two emptinesses of sentient beings and dharmas. "In accordance with that which is neither phenomenon nor principle" is like the dharmatā and the Dharma-body. Furthermore, phenomena are immediately identical to principle, and identical to that which is neither phenomenon nor principle. That which is neither phenomenon nor principle is also immediately identical to principle and immediately identical to phenomena. Principle is immediately identical to phenomena and immediately identical to that which is neither phenomenon nor principle. The three dharmas are neither one nor different; hence it is said, "in this way." The three dharmas are also both one and different; hence it is said, "all dharmas." "Where is there a person?": this points out the contemplation of principle. "Where": if there is a person in the locus of form, then the four aggregates are not needed; if there is no person in the locus of form, then in the four loci there is also no person. In all five loci there is absolutely no person; hence it is said, "Where is there a person?" Furthermore, since there is no person in the locus of the fruit, there is also no person in the locus of the causes of ignorance and volitional formations. When cause and fruit are combined, there is also no person; when separated from cause and separated from fruit, there is also no person; hence it is said, "Where is there a person?" Since a person does not exist, sentient beings, the sixteen views of a knower, and so forth all do not exist; hence it says, "as well as sentient beings." "Originally by nature empty and tranquil": this points out the contemplation of that which is neither phenomenon nor principle. In original nature there are no phenomena, nor is there emptiness. Emptiness originally empties phenomena; since there are no phenomena, what is there for emptiness to empty? Because there are no phenomena, phenomena are tranquil; because there is no emptiness, emptiness is tranquil. The original nature is like this; it is not merely so beginning now. Hence it is said, "originally by nature empty and tranquil." "Existing due to ignorance": this points out the contemplation of phenomena. If it is empty and doubly empty, how could there be these phenomena? Since there are phenomena, there is emptiness; since there is emptiness, there is that which is neither phenomenon nor principle: these three kinds all exist due to ignorance. Because there is the delusion of ignorance, there are volitional formations; when there are volitional formations, there are sentient beings and dharmas. Since there are sentient beings and dharmas, there is the contemplation of auxiliary phenomena; as the auxiliary arrives to support the primary, there is the contemplation of the principle of emptiness; as the primary and the auxiliary manifest the source, there is the contemplation of that which is neither phenomenon nor principle. Not knowing these things is called ignorance. The Vimalakīrti-nirdeśa says: "From foolishness there is craving, and thus my illness arises; because illness arises, there is the application of medicine." This is precisely the meaning. If one knows that ignorance is originally by nature empty and tranquil, then there is not even ignorance—how could there be phenomenon, principle, or neither phenomenon nor principle? Because it is ultimately pure, it is called the wisdom of emptiness. However, the view of self is deep and heavy, forming a great obstacle to studying the Way. What ordinary beings do is always accompanied by the self: I walk, I stay, sitting, lying down, and speaking are never separated from the self; I practice giving and morality, up to I practice wisdom. If one grasps the deceased body of another and conceives of a self, this self is coarse and dull; if one clings to the dust of dharmas and conceives of a self, this self is subtle and sharp. Like clinging to a single dharma, claiming "I know, I understand," one generates a self with regard to dharmas; clinging to any single phrase as true and regarding the rest as false speech—this is the extreme view. Taking what is not the Way to be the Way—this is the attachment to rules and rituals. Taking what is not principle to be principle—this is the attachment to views. Taking what is improper to be proper—this is wrong view. Regarding oneself as right and despising others—this is arrogance. Denying it is anger; praising it is craving; refuting it is doubt; failing to understand it is foolishness. The ten entangling afflictions take the self as their root; unknowingly they increase day and night. Even if one possesses worldly knowledge, eloquence, and intelligence like Dīrghanakha or the iron-plated belly, whose refutations make stones split, make trees break, make waters dry up, and make fires extinguish, one remains ever further from the Way. Even if one follows dhyāna to the realm of Brahmā or to the peak of the sphere of neither-perception-nor-non-perception, the mind of self always remains; about to leave, it returns again. If such ordinary heretics do not even possess the stage of warmth, how could they destroy the self? Expounding this self in detail, there are twenty kinds of view of identity, namely: positing five by identifying with the aggregates, positing five by being apart from the aggregates, five aggregates being within the self, and five selves being within the aggregates—these make twenty. If one aggregate is the self, the remaining aggregates are not the self; if they are combined to be the self, then there would be five selves. This meaning is incorrect. If apart from the aggregates there is a self, since it is apart from the aggregates, whose self would this self be? This meaning is incorrect. If within the aggregates there is a self, then the aggregates would contain the self, like a vessel containing fruit or a room lodging a person. This meaning is incorrect. If within the self there are the aggregates, then the aggregates would be inside the self. This meaning is incorrect. This is the refutation of the twenty kinds of view of identity; this is explained in terms of external objects. Yet in the internal mind one still posits the existence of a self; one should again turn the contemplation inward: there is a self identical to wisdom, there is a self apart from wisdom, there is wisdom within the self, or there is a self within wisdom. All these meanings are incorrect; this again refutes twenty kinds of view of identity. Combining the inner and outer counts makes forty kinds of view of identity; this is called the emptiness of the sentient being. The Abhidharma says: "The view of self is an equal and co-arising cause. When the view of self arises, it has not yet moved body and speech; only when thinking arises on the basis of the view of self do body and speech move." When the view of self has been severed, one awakens to the emptiness of the sentient being. The Tattvasiddhi explains that the mind with the view of self is itself thinking, and is able to move body and speech. When the view of self has been severed, one immediately awakens to the emptiness of the sentient being and also awakens to the emptiness of dharmas. The Mahāyāna explains that the view of self already includes all dharmas; how could it not include thinking? To awaken to the emptiness of the sentient being is precisely to awaken to the emptiness of actual dharmas. The refutation of the twenty kinds of view of identity universally applies to the above three phrases. If one approaches principle through phenomena: where is there a person? Identical to the aggregates, apart from the aggregates, within the aggregates there is no person, within the person there are no aggregates—the twenty kinds of views are refuted; hence it is said, "Where is there a person?" As for the wisdom that contemplates: is wisdom identical to a person? Is there a person apart from wisdom? Is there wisdom within the person? Is there a person within wisdom? These assumptions are also refuted; hence it is said, "Where is there a person?" If one practices the contemplation that original nature is empty and tranquil, being neither phenomenon nor principle: original nature is empty and tranquil; originally there is neither being identical to nor apart from the aggregates. Since aggregate, person, person, aggregate do not exist, such assumptions are refuted; hence it is said, "Where is there a person?" The original nature of the wisdom that contemplates is also tranquil; hence it is said, "Where is there a person?"
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Linked texts (1)
- 金光明經文句 — Classical Chinese