金光明經文句記 4

English (machine translation) 4

Language: English

4.1

Exposited by Śramaṇa Zhili of Siming during the Song

4.2

Second, explaining the meaning according to the sūtra, in six parts:

First, praising the ocean of seven major marks. The thirty-two are the major, and the eighty minor marks are the minor. Each and every mark and sign is the Dharma realm, boundless and bottomless, and is therefore called an ocean. The first phrase praises the fourteenth [mark], the exquisite and subtle golden light, hence it says 'supreme color.' Next, one phrase praises the fifteenth, the body light. Third, one line praises the twenty-eighth, the deep and resonant Brahma voice. Fourth, one line praises the seventy-ninth among the minor signs, hair color of blue jewels. Fifth, one line praises the twenty-second, possessing the full forty teeth. Sixth, one line praises the twenty-ninth, the eyes. Seventh, one line praises the twenty-seventh, the tongue being large and thin, covering the face up to the hairline. Eighth, one line praises the thirty-first, the mark of the white curl between the eyebrows. Among these eight sections, one is a minor sign and seven are major marks.

4.4

Second, from 'fine eyebrows' onward, praising the ocean of two minor signs. First, one line praises the third, eyebrows like the crescent moon. Next, one line praises the second, the nose high and well-formed with nostrils not showing. 'Slender and raised' (xiuyang): xiu means long; yang means raised; that is, the eyebrows are high and long. 'Face-gate' means the mouth.

4.5

Third, the two lines universally praising the ocean of major marks: since it says 'successively supreme,' it universally praises all thirty-two.

4.6

Fourth, from 'obtaining flavor' onward, further praising the ocean of four major marks. First, two lines praise the twenty-sixth, the saliva in the throat obtaining the supreme among flavors. Second, four lines praise the thirteenth, body hair pointing upward, blue in color, soft, and curling to the right. Third, from 'slender arms' onward, four lines praise the ninth, the mark of standing with hands touching the knees. Fourth, from 'a circular aura of one fathom' onward, four lines praise the fifteenth, the body light extending ten feet on each side. The phrase 'one fathom' is spoken in reference to the Buddha. Since his hands touch his knees, it corresponds to ten feet on each side. Since this is the constant aura, one verifies that all the marks are constant marks. Saying that it praises the exalted-special means: thus we know there is no need for the body to be huge or the marks numerous; whenever karmic consciousness sees in reliance on the middle principle, it is called the exalted-special. Students should know that if one measures this sixteen-foot body, its limits cannot be obtained; if one does not measure it, what is seen remains as before. Just as Vimalakīrti's room was merely ten feet square yet could contain hundreds of thousands of humans and devas, and could also contain thirty-two thousand lion thrones each eighty-four thousand yojanas high, while its measurement of ten feet never altered in the least—this is truly brought about by the inconceivable power of the three liberations. Now, in praising the marks of the exalted-special [body] directly upon the ordinary body, how could the meaning be otherwise? 'Exquisitely wondrous and quiescent'—these words have grasped it. In the sūtra text, besides these four major marks, there are passages praising the causes of practices such as emitting light, removing suffering, and giving joy, as well as the fruits of merit; all are as in the sūtra text, but must all be understood through the ten benefits. There are two minor signs that the commentary does not specify because their text is obvious: namely, the countenance like the moon, which is the forty-first, the face pure like the full moon; and the body free of defilement, which is the eleventh, the body pure and clean.

4.7

Fifth, from 'arms straight' onward, two lines further praise the ocean of one minor sign, namely the fourteenth, fingers long, slender, and rounded. The character 𦟛 (straight/well-proportioned) has the fanqie chou-xiong; it means even and straight; it is also pronounced rong.

4.8

Sixth, from 'hands and feet' onward, two lines again praise the ocean of one major mark, namely the fourth, hands and feet soft, surpassing the other parts of the body. The thirty-two marks and eighty minor signs are fully detailed in the Fajie cidi. The wisdom and skill of the Dragon Exalted, though concise, is complete.

4.9

Third, from 'from past' onward is the praise by generalizing categories. Regarding the mention of one amid dust-mote-like numbers of the three periods of time: the past is unextinguished, the future is unarisen, and the present does not abide; the Dharma-body is impartial, and the reward and responsive [bodies] are without distinction. One is not separate from many, and many is precisely one; since sentient beings and Buddhas are already identical, how could Buddha and Buddha differ? Therefore, praising one generalizes to all. This passage is also in praise of the honored and distinctive body (saṃbhogakāya). Why? As the previous commentary states: 'If one sees four Buddhas sharing the same honored and distinctive body, one body and one wisdom is precisely the eternal body, because the assembly of disciples is one. If the four Buddhas differ, they are responsive transformations, because the assemblies of disciples are manifold.' One should know that merely in terms of one body, one wisdom, and the meaning of eternal abiding lies the characteristic of the honored and distinctive [body]; it is not necessary to speak of manifesting a great body. As for 'Mañjuśrī's Inquiry on Prajñā', the character 'Inquiry' (wen) is an error; it should be 'Expounding' (shuo). Our school relies on two sūtras to explain the samādhi of constant sitting: first, Mañjuśrī's Expounding of Prajñā; second, Mañjuśrī's Inquiry on Bodhi. The passage cited here is the text of the Expounding of Prajñā.

4.10

Fourth, from 'even if' onward is praise beyond words, in two parts: first, dividing the text; second, from 'yet there is' onward, following with the explanation, in two parts:

4.11

First, putting an end to words causes one concurrently to emulate putting an end to mental thoughts. As for the 'three turns', it still proceeds in terms of the approach of discrimination. The superiority and inferiority of the three bodies do not depart from discrimination, yet they possess the meaning of harmonious identity; students should know this. From 'five, from' onward is the dedication [of merit]. First is dedicating phenomenal activities toward principle, which is the reality-limit; second is dedicating self toward others, which is the realm of sentient beings; third is dedicating causes toward the fruit, which is the realm of bodhi. Here, the reality-limit is absent, and bodhi encompasses it. That is to say, the unexcelled path is unexcelled in its fundamental nature.

4.12

Second, from 'from like' onward is making vows for future lifetimes, in two parts:

4.13

First, dividing the text and establishing the intent. That which is 'coming soon' refers below in the 'Chapter on Bestowing Vyākaraṇa' to the ten thousand devaputras coming from Trāyastriṃśa Heaven.

4.14

Second, explaining the meaning following the sūtra, in two parts: first, the Buddha's narration; second, from 'if I' onward, King Ruci's making vows for the future, in five parts:

4.15

First, the vow to dream by night and proclaim by day.

4.16

Second, from 'I shall' onward is the vow to take a pure land for others. Without cultivating the six perfections and without delivering sentient beings, there is no way for a land to be purified. One should know that the four cultivations and delivering the four characteristics cause them to see my three bodies in that future era.

4.17

Third, from 'respectfully offering' onward is the vow to seek vyākaraṇa together. Because the drum necessarily possesses the meaning of sounding complete emptiness, now praising the Tathāgata's three bodies of one substance is called the cause and condition of praising the Buddha with the golden drum. By means of this cause and condition one proceeds toward the fruit-ground; this is called 'respectfully offering', not referring to the phenomenal aspect of the physical shape of the golden drum.

4.18

Fourth, from 'if there be' onward is the vow to transform those below.

4.19

Fifth, from 'before I' onward is the vow to seek above. Both of these vows make clear the two benefits of eradicating evil and generating good, as can be seen in the text.

4.20

Third, from 'from Xinxiang' onward is concluding and uniting the matters of the two lifetimes to explain the 'Chapter on Emptiness', in two parts: first, explaining the title, in two parts: first, properly explaining the title, in two parts:

4.21

First, demonstrating by explaining emptiness according to the four teachings. What is called 'emptiness' has the refutation of characteristics as its meaning; hence, across the teachings of the Buddha's lifetime the four [teachings'] emptinesses differ. If one does not distinguish them, one will be deluded by the names and ignorant of the principle. This itself is divided into two: first, listing the four according to textual classes, in two parts:

4.22

First, properly judging the four emptinesses. Extinguishing form to enter emptiness is the Tripiṭaka teaching. Form is provisionally mentioned, yet all dharmas are extinguished; this means that when view and craving are analyzed and destroyed, the aggregates will not arise. Since it explicates real existence, only upon extinguishing does one enter emptiness. Form itself being emptiness is the Shared teaching. One embodies causes and effects as not arising from the four natures; since it explicates illusory existence, form itself is emptiness. Extinguishing the extremes to enter emptiness is the Distinct teaching. The Middle Way is emptiness; it not only empties existence but also empties emptiness. Yet it does not know that the Middle embodies both emptiness and existence; therefore, only after sequentially extinguishing the two extremes does one enter the Middle emptiness. The extremes themselves being emptiness is the Complete teaching. The Middle Way is endowed with virtues; what extreme is not the Middle? Solely provisional and solely empty, all three are mutually absolute; immediately breaking through all characteristics, it is called the emptiness wherein the extremes themselves are emptiness.

4.23

Second, from 'this sūtra' onward states that according to the textual class four are required, while judging the doctrinal classification it belongs to the Shared. The three vehicles repent together; the earlier part subsumes the Tripiṭaka, and the later part connects to the Distinct and Complete. As for the emptiness that guides and accomplishes them, all four kinds are treated together; therefore, the wisdom of the four emptinesses must be clarified.

4.24

Second, from 'yet now' onward determines that this chapter is solely Complete, in two parts: first, directly demonstrating that it is solely Complete, in two parts:

4.25

First, demonstrating in terms of principle. Gathering faculties utilizes the four—this is the general approach. That this chapter rests on Complete emptiness—this is the precise purport. Therefore, the Middle emptiness is demonstrated as being identical with the extremes.

4.26

Second, from 'for what reason' onward demonstrates by citing texts. The various Prajñā classes broadly demonstrate the emptiness-wisdom of the three teachings within the Mahāyāna, and further take the Tripiṭaka as a contemplation to assist the path; this broadly discourses on the characteristics of emptiness for those of sharp faculties who retain what they hear. The faculties for this emptiness-wisdom, though sharp in retaining meaning, are dull in retaining what they hear; hence it does not broadly discourse on the four kinds of emptiness characteristics, but only speaks of the one Middle emptiness-wisdom wherein the extremes themselves are emptiness.

4.27

Second, from 'further, emptiness' onward briefly shows the Complete characteristic. The Middle receives the name 'emptiness', the intention being to display the clearing away of characteristics. Ordinary beings grasp at existence, solid and obstructive; the two vehicles realize non-existence, ash-like and extinguished, returning to quiescence; the Middle contemplation cuts off thoughts, emptying these two extremes to make them completely purified. In terms of sequential or non-sequential, one divides the Distinct and Complete; here, it is non-sequential.

4.28

Second, from 'directly making' onward eliminates [confusion] by contrasting with the Middle according to the six propositions, in two parts:

4.29

First, clarifying the intent of using the propositions. If one directly says that emptiness is the meaning of the Middle Way capable of emptying the two extremes, how about the heterodox, Hinayāna, and Distinct teachings, which all speak of the double negation that empties existence and non-existence? Thus, those deluded by names claim that they are the same as the present [teaching]; how could they transcendently awaken to the extremes themselves being the Middle emptiness? Moreover, it is feared that some might think: 'If it is the Complete and Real, it should speak of the Middle Way; why is it only called emptiness? Emptiness only departs from existence; how could this Middle Way doubly depart from both extremes?' To prevent this misconception, the three pairs of six propositions—mutual refutation, mutual cultivation, and mutual identity—are formulated and analyzed by comparison. If the names of various dharmas' characteristics become conflated, without these six propositions one could not distinguish their differences and identities.

4.30

Second, from 'emptiness refuting' onward properly uses the propositions to eliminate [confusion], in two parts:

4.31

First, listing the six propositions. 'Neither-nor' is the Middle; setting aside the name 'Middle' and retaining 'neither-nor' is because the name 'Middle Way' is rarely established in heterodox and Hinayāna paths, whereas the name 'neither-nor' is found everywhere. Therefore it is specially used to distinguish identity and difference against the present Complete emptiness. Furthermore, the propositions of emptiness and of double negation in the heterodox, two vehicles, and Distinct teachings are, in essence, conceivable, destructible dharmas. When the Complete teaching's double negation and emptiness are established, all [other] meanings are extinguished; thus, the two Complete ones mutually refute all the other sets of two. Moreover, the various sets of two mutually cultivate: the two Complete ones refer to heterodox practitioners and bodhisattvas entering the Complete during the two curds; the initial mind of the two vehicles also possesses the meaning of cultivation. In these two pairs, the various sets of two differ in superiority and inferiority compared to the Complete. The third pair belongs to the Complete teaching itself; their names differ but their essence is the same, therefore they are mutually identical, without speaking of cultivation or refutation.

4.32

Second, from 'emptiness refuting' onward explains the characteristics of the propositions, in three parts: first, explaining the propositions of mutual refutation, in two parts: first, emptiness refuting the Middle, in two parts:

4.33

First, briefly demonstrating. Determining the explication by principle, one is not misled by names; how could hearing 'neither-nor' immediately be the true principle? For one is able to understand that the double negation of ordinary beings and heterodox paths is in essence the affliction of views; the double negation of the two vehicles merely realizes biased truth; and the double negation of the Distinct teaching still retains the doctrinal path and has not harmoniously merged with the three. If Complete emptiness is established, all previous double negations must melt away and perish; hence it is called 'refuting'.

4.34

Second, from 'ordinary beings and heterodox' onward broadly explains, in three parts: first, refuting the double negation of ordinary beings and heterodox paths, in two parts: first, generally demonstrating the characteristics of views, in two parts: first, properly demonstrating. 'Compound four' means doubled, like repeated. That is, within one proposition one further calculates existence and non-existence—namely, grasping existence as existence, grasping existence as non-existence, up to grasping double negation as existence, and grasping double negation as non-existence. As complete views, their calculations become increasingly subtle; therefore, within each and every proposition they give rise to four calculations.

4.35

Second, from 'although single' onward concludes the faults. Although the three kinds of four propositions become increasingly subtle, because they grasp one as real and all others as false speech, their views and craving become ever more rampant, and their karmic suffering is boundless, vast as an ocean.

4.36

Second, from 'although calculating' onward properly refutes the fourth, in two parts:

4.37

First, demonstrating the heterodox calculations to be refuted. Double negation is delusion; it does not enter the true Middle and is truly illusory.

4.38

Second, from 'therefore for' onward clarifies the Complete emptiness capable of refutation.

4.39

Second, refuting the double negation of the two vehicles, in two parts: first, generally clarifying the characteristics of realization, in two parts:

4.40

First, clarifying the characteristics of realization. Although the double negation of the two vehicles is not the true Middle, it departs from annihilationism and eternalism, conforming to the true principle; before arriving at the treasure islet, they have already reached the conjured city—how could they not be at peace? As for 'brahmacarya' and so on: among the four knowledges of the non-learners, it only lacks 'my births are exhausted', but is sufficient when matched with extinction and the rest. Because they preserve this, they do not seek omniscient knowledge.

4.41

Second, demonstrating the four gates. Abhidharma is translated here as 'incomparable dharma', which explicates the contemplation method of the gate of existence; Ājñāta-Kauṇḍinya and the five, as well as the one thousand two hundred arhats, all entered through this gate. The Tattvasiddhi Śāstra explicates the contemplation method of the gate of emptiness; Subhūti entered through this gate. Piṭaka (kunle) is translated here as 'basket-treasury'; that treatise explicates the contemplation method of the gate of both [existence and non-existence]. Hence the Mahāprajñāpāramitā Upadeśa says: 'If one does not attain the prajñāpāramitā, entering the Abhidharma one falls into existence, entering the gate of emptiness one falls into non-existence, and entering the Piṭaka one falls into both existence and non-existence.' As for 'Nāda' and so on: the Commentary explains that when the Buddha was about to pass into extinction, Ānanda asked about Channa; the Buddha answered: 'Regarding the ill-natured Channa, after my nirvāṇa his mind will gradually be subdued; you should speak the Katyāyana Sūtra for him.' This is precisely the gate of double negation. In the contemplation methods of the four gates, provisional persons originally do not exist, and the four gates are not different; yet regarding actual dharmas, their four characteristics differ: the gate of existence is moment-by-moment arising and ceasing; the gate of emptiness is the three provisionalities being insubstantial; the gate of both has existence and non-existence harmoniously accommodated; and the gate of double negation has both existence and non-existence dispelled. Relying on any one contemplation, one can manifest the real. Such is roughly the meaning of the four gates of the Tripiṭaka.

4.42

Second, from 'departing from annihilation' onward properly demonstrates refuting the Middle, in two parts:

4.43

First, demonstrating the nominal Middle that is refuted. The designation of 'Middle Way' roughly has two [senses]: first, departing from annihilationism and eternalism is called the Middle Way, which has the name but no essence, belonging to the former two teachings; second, Buddha-nature is called the Middle Way, which possesses real essence, belonging to the latter two teachings. Here, treating the double negation of the two views of annihilationism and eternalism receives the name 'Middle Way', yet in truth it is entirely not marvelous form or marvelous mind, and hence lacks the essence of the Middle. Therefore, conceptual thoughts are not forgotten, and they preserve the bias to attain realization; this is mistaking sand and gravel for lapis lazuli gems. Second, from 'therefore for' onward demonstrates the ultimate emptiness capable of refutation. This is precisely the emptiness wherein the extremes themselves are emptiness of the present chapter; if this emptiness arises, the nominal Middle is destroyed—this is emptiness refuting neither-existence-nor-non-existence.

4.44

Third, refuting the double-negation gate of the Distinct teaching, in three parts: first, demonstrating delusion about the gates giving rise to faults, in two parts: first, raising the intent to clarify the faults, in two parts:

4.45

First, raising the intent. People of the Distinct [teaching] are termed dull-rooted in comparison to the Complete; speaking of four where there are not four is called provisional skillfulness. As for the raft metaphor: the intent of the four gates lies in entering the principle, just as the intent of a raft lies in crossing a river; if one grasps at a gate and gives rise to disputes, it is like shouldering a raft and running along the road. Therefore, the Simile of the Raft Sūtra says: 'Even dharmas should be abandoned, how much more so non-dharmas.'

4.46

Second, from 'failing to attain' onward clarifies the faults. They lose harmonious integration, [holding that] it is one and not three.

4.47

Second, from 'Nirvāṇa' onward demonstrates the characteristics of the four gates. Both form and non-form is the gate of both. Neither form nor non-form is the gate of double negation.

4.48

Second, from 'if each' onward clarifies that because there are faults, refutation is required. This grasping and disputing, without the emptiness wherein the extremes themselves are emptiness, could never be refuted.

4.49

Third, from 'the new translation' downward, he cites scriptural evidence to show the characteristics of the errors. Where the sūtra discusses the first bhūmi covering those before the bhūmis as all possessing the four gates, the sūtra says: 'A bodhisattva on the first bhūmi desires to practice the path with marks'—this is the gate of existence; 'he applies much effort regarding markless dharmas'—this is the gate of emptiness; 'with one thought he desires to enter nirvāṇa, and with one thought he desires to enter birth-and-death'—this is the gate of both; 'his cultivation of the subtle, wondrous, secret treasury is not yet complete'—this is the gate of neither. From 'the Mahāparinirvāṇa Sūtra' downward, he clarifies the correct understanding of the present text and reveals the errors of the former. The former belongs to the separate gates; these are the wrong views of clinging and disputation, not the wrong views of non-Buddhists.

4.50

Second, from 'not existence' downward, he clarifies the middle refuting emptiness.

4.51

Second, he clarifies the phrases on practicing mutually, in two parts:

4.52

First, he clarifies that the various emptinesses cultivate the perfect middle: ordinary and wrong views of emptiness, the emptiness realized by the two vehicles, and the emptiness gate of the Separate Teaching, since they follow the two extremes, if they hear of the perfect middle, all must contemplate the Middle Way directly upon the extremes.

4.53

Second, the various 'neither' [phrases] cultivate perfect emptiness. If in the gates of the wrong, the Small [Vehicle], or the Separate Teaching, although called 'neither,' they all become grasping at marks; all must cultivate the emptiness of all three truths, which is called ultimate emptiness. Because the various 'neither' and 'emptiness' phrases are not the ultimate path and are dharmas of the nine realms, one must therefore cultivate the wondrous contemplation of emptiness and the middle of the Perfect Teaching to return to the secret treasury.

4.54

Third, he explains the phrases of mutual identity. Although various sūtras and treatises explain emptiness and the middle with many or few names and characteristics, if the middle is identical to the extremes and emptiness sweeps clean the three truths, then in the Perfect Teaching these are different names for one single essence. This is the meaning of mutual identity, requiring neither mutual refutation nor reciprocal cultivation.

4.55

Second, he first clarifies the non-duality of emptiness and the middle in the Perfect Teaching, in two parts: first, directly showing non-duality; second, citing the Prajñāpāramitā in conclusion. The three kinds of prajñā—real mark, contemplative illumination, and written words—are three and yet one, and thus are a single dharma; they are one and yet three, so how could there be an end to the names established? For one who grasps this intent, there are no different names that are not mutually identical.

4.56

Second, from 'yet without' downward, he clarifies the present chapter. Briefly expounding it is called emptiness: the text is concise while the meaning is rich; in emptiness nothing is not exhausted. In order to cater to those who retain meaning and have sharp faculties, it is designated as a chapter title using a brief name.

4.57

Second, from 'this chapter' downward, he clarifies the purpose of its appearance, in two parts: first, guiding the completion of the preceding chapters, in two parts: first, directly showing, in two parts:

4.58

First, guiding the two functions. If one does not understand that the extremes are themselves emptiness, repentance will not be non-arising and the eradication of evil will not be exhaustive; praise will not accord with the nature and the generation of good will not be profound. Because good is not profound, how could the virtue of wisdom be completed? Because evil is not exhausted, how could the virtue of elimination be completed? Those of dull faculties did not awaken in the preceding sections, so in this chapter the wisdom of emptiness is expounded in a perfect manner, guiding the preceding repentance and praise so as to accomplish the two functions.

4.59

Second, from 'it is also' downward, he accomplishes the three aspects. Repentance and praise are the function, as explained above. Guiding the completion of the principle refers to the causes of the myriad practices. Only through non-attainment does one realize the three bodies; if it were not ultimate emptiness, how could there be non-attainment? Therefore, perfect emptiness guides the myriad practices to complete the principle of the virtues of fruition. Guiding the completion of the substance refers to the deep and vast Dharma-nature pervading all dharmas. Due to the two kinds of self, birth-and-death is vast and unending; now, using the two kinds of emptiness to guide all dharmas, he reveals and completes the substance of the sūtra.

4.60

Second, from 'therefore the commentary' downward, he cites proof. The treatise clarifies that everything is subsumed without remainder by substance, principle, and function.

4.61

Second, from 'furthermore, permanence' downward, he brings awakening to those of dull faculties. Perfect emptiness is complete with virtues and everything is pure; therefore, he discusses the principle of permanence and reveals the awakened substance. The two functions of repentance and praise are both ultimately pure dharmas; how could a single phrase ever be separated from perfect emptiness? As it is said, 'All sentient beings are themselves prajñā'—this is precisely the meaning. Those of sharp faculties understood the meaning of emptiness upon hearing the above; now, for those of dull faculties who have not yet understood, he specially discusses how the objects and contemplations of sentient beings and dharmas are all empty, so as to bring the above meaning to completion.

4.62

Second, he explains the text, in two parts: first, dividing the text; second, explaining it following the divisions, in two parts: first, explaining the desire to expound emptiness, in two parts: first, explaining, in eight parts: first, explaining the extensive exposition in other sūtras, in two parts:

4.63

First, generally showing the characteristics to reveal the intent. Second, from 'if pointing to' downward, he separately clarifies the meaning of pointing to what preceded, in two parts: first, in terms of the division; next, an objection on the grounds of contradiction. The Mahāparinirvāṇa Sūtra says: 'From fresh butter emerges clarified butter; this is likened to emerging from the vaipulya into the mahāprajñā.' Thus we know that the Prajñāpāramitā comes after the vaipulya. Since this sūtra belongs to the vaipulya, how could it point to the Prajñāpāramitā as having already been spoken?

4.64

Second, answering in terms of the latter portion continuing to the end, in two parts: first, directly answering to resolve the doubt, in two parts: first, citing teachings to answer and resolve the doubt, in two parts:

4.65

First, generally establishing the intent. Because this sūtra is the latter portion of the vaipulya, Ruciraketu, hearing that only three months remained before the Buddha's parinirvāṇa, harbored doubts; therefore, he points to the Prajñāpāramitā as having already been spoken.

4.66

Second, from 'moreover, citing' downward, he cites three sūtras, in three parts: first, citing an Āgama, in two parts: first, directly citing. 'Passing away before the Buddha' means entering parinirvāṇa seven days earlier. The novice Cunda was a disciple of Śāriputra.

4.67

Second, from 'this' downward, he concludes and shows [the point].

4.68

Second, he cites the vaipulya, which is the Vaipulya Dhāraṇī Sūtra. Earlier at Vulture Peak, only the Saddharmapuṇḍarīka Sūtra bestowed prophecies of buddhahood upon the śrāvakas.

4.69

Second, from 'how could it not be' downward, he concludes and shows [the point].

4.70

Third, he cites the Mahāprajñāpāramitā Sūtra, in two parts: first, directly citing; second, from 'one should know' downward, he concludes and shows [the point].

4.71

Second, from 'by this' downward, he carefully determines the matter and concludes with a reprimand.

4.72

Second, from 'this sūtra' downward, he shows that there is no impediment.

4.73

Second, he explains the brief exposition, in two parts: first, showing the extensive and brief aspects of names and meanings in the doctrinal gates, in two parts: first, showing the two gates; second, from 'one should make' downward, he clarifies the four propositions, in two parts:

4.74

First, directly showing the three propositions. Regarding the eighteen kinds of emptiness and so on: the essence of emptiness is unique; it everywhere sweeps clean the various objects, and names are established in accordance with the objects. Just as fire is one, yet different names arise in accordance with the things it burns, so the meanings under the names cannot but differ. Therefore, because internal dharmas are eliminated, it is called internal emptiness; because external dharmas are eliminated, it is called external emptiness. Eliminating eighteen objects is called the eighteen kinds of emptiness; the twenty kinds of emptiness and twenty-four kinds of emptiness are also like this. Hence, both name and meaning are extensive. Establishing the single name 'emptiness' exclusively expresses eradication and sweeping clean, so both name and meaning are brief. Terms such as 'Dharma-nature' have numerous established names, yet they only express the meaning of the original nature.

4.75

Second, he fully shows the fourth proposition, in three parts:

4.76

First, indicating and showing.

4.77

Second, from 'all the way from' downward, he proves and explains it. Establishing merely the two kinds of emptiness is called brief in name. This name summons meanings that pervade the ten realms, because from ordinary beings up to the Buddha, there are always sentient beings and the five aggregates. Question: When one attains the rank of a śrāvaka, sentient beings and dharmas are already empty; why does the Mahāprajñāpāramitopadeśa say that up to the Buddha there are still sentient beings and dharmas—could it be that they are not non-existent? Furthermore, they are called 'unsurpassed'; what is the meaning of this? Answer: When the Hīnayāna discusses emptiness, it ultimately terminates in reduction to ashes and extinction; therefore, upon entering nirvāṇa without remainder, sentient beings and dharmas are forever cut off. When the Mahāyāna discusses emptiness, its substance is permanently abiding; moreover, it is not solely a single awakened nature that permanently abides. One must know that sentient beings and dharmas are all permanent; therefore, when sentient beings and dharmas are not empty, they are base, contemptible, inferior, and weak, but when sentient beings and dharmas are empty, they are lofty, supreme, vast, and great. For this reason, in the ultimate fruition, sentient beings and dharmas are unsurpassed; this is indeed the culmination of emptiness. Thus Jingxi says: 'When the fruition of the three thousand is accomplished, all are called permanent and blissful.' If the three thousand were deficient, what sentient beings, dharmas, or dependent environments would remain?

4.78

Second, from 'now saying' downward, he clarifies that the name in the present chapter is brief while its meaning is extensive.

4.79

Third, he explains the dull faculties of sentient beings, in two parts: first, determining extensive/brief and sharp/dull, in two parts: first, establishing it in terms of retaining what is heard: what is suitable for the extensive is sharp; what is suitable for the brief is dull.

4.80

Second, from 'these words' downward, he reverses this in terms of retaining the meaning. When Śāriputra first met Aśvajit, who spoke a verse expressing the meaning of the three truths—namely, suffering, origination, and cessation—in order to cause him to realize it quickly, he did not mention the truth of the path. Upon hearing it once, Śāriputra immediately awakened to the first fruition. When he in turn explained it to Maudgalyāyana, Maudgalyāyana only awakened upon hearing it a second time. One explanation is brief, while a second explanation is extensive; does this not show that in retaining meaning, the brief is for the sharp and the extensive is for the dull?

4.81

Second, from 'this sūtra' downward, he shows the sharp and dull faculties of the present capacity, in two parts:

4.82

First, he clarifies the sūtra's intent. Because they themselves are unable extensively to retain the names and enumerations that express emptiness, they are called 'dull faculties.'

4.83

Second, he shows the present capacity. If we speak in terms of retaining meaning, being able to awaken upon hearing the brief is called having sharp faculties. The Wujian Jing says: 'Sentient beings have dull faculties, and it is said that the present capacities are unable to awaken to the immeasurable meanings of emptiness, being scarce in wisdom.' This is also spoken in terms of the wisdom of retaining what is heard. This is identical to the explanation in the Awakening of Faith. In searching through extensive treatises, the extensive text causes trouble; for those who only delight in few words that encompass many meanings, this treatise was composed. Furthermore, at the end, it speaks of the profound, vast meanings of all buddhas. Having already accorded with the dhāraṇī to expound this chapter, briefly expounding the immeasurable meanings of emptiness is identical to that dhāraṇī expounding the deep and vast meanings.

4.84

Fourth, he explains the immeasurable meanings of emptiness, in two parts:

4.85

First, distinguishing between the biased true and the middle. The biased true is annihilationist and does not possess form and mind; this is the meaning of measurable emptiness. The Middle Way is fully endowed with wondrous form and wondrous mind, producing them inexhaustibly and subsuming them without remainder; this is the meaning of immeasurable emptiness.

4.86

Second, he shows this with reference to the present sūtra. Since it speaks of the Dharma-nature, the nature does not change. This is the virtue of permanence; the real mark is the mark of the reality of the middle. This chapter says 'seeking the Tathāgata's true Dharma-body,' and the new translation says 'the Dharma-body is permanent and real'; 'real' is the virtue of the self, whose unhindered mastery has no end. Since it is endowed with permanence and self, how could bliss and purity be lacking? The four virtues become all the more manifest; this is the meaning of immeasurable emptiness.

4.87

Fifth, explaining the distinct wondrous expedients; sixth, explaining the arising of the mind of great compassion; seventh, explaining 'now I expound'; eighth, explaining knowing the minds of sentient beings—all can be understood readily.

4.88

Second, directly expounding emptiness, in two parts: first, dividing the text and establishing the intent, in two parts: first, dividing the text; second, establishing the intent, in two parts:

4.89

First, directly showing. 'Without objects' and so forth: the objects of sentient beings and dharmas are both the wondrous three truths, hence called the objects of the two kinds of emptiness. The contemplation of sentient beings and dharmas is in each case the wondrous threefold contemplation, hence called the contemplation of the two kinds of emptiness. When the wondrous objects give rise to contemplation, that contemplation is correct; when wondrous contemplation illuminates objects, those objects become apparent. Explaining objects and contemplation in full makes them correct and makes them apparent.

4.90

Second, citing proof. Ten rounds of examining objects and wisdom: 'objects' refers to the ten objects, and 'wisdom' refers to the ten vehicles. Regarding the ten objects: first, the object of aggregates and sense-fields; second, the object of afflictions; third, the object of sickness; fourth, the object of karmic marks; fifth, the object of demonic events; sixth, the object of dhyāna concentrations; seventh, the object of various views; eighth, the object of excessive pride; ninth, the object of the two vehicles; tenth, the object of bodhisattvas. The aggregates are present right now; the other nine await manifestation. Whether present or manifest, for each and every realm of objects one must cultivate the contemplative wisdom of the ten vehicles. Regarding the ten vehicles: first, contemplating the inconceivable object; second, generating bodhicitta based on the object; third, skillfully settling śamatha and vipaśyanā; fourth, refuting dharmas everywhere; fifth, recognizing opening and obstruction; sixth, tuning the path factors; seventh, using remedies to assist opening; eighth, knowing the ranks and stages; ninth, pacifying endurance; tenth, having no dharma-attachment. These ten all serve to make the ten kinds of objects cut off from conceptual thought. Therefore, the five grades of disciples attain cessation through contemplative practice; the ten stages of faith then attain cessation in terms of resemblance; the forty-one stages attain cessation in terms of partial realization; and wondrous awakening alone can discuss ultimate cessation. The passage below is what Samjayin himself expounds as the meaning of the name 'secret'; this is called both objects and wisdom being inconceivable. What the new translation calls 'dharma' is precisely the object. 'Suchness' (tathatā) means non-difference. Both are repeated because objects and wisdom are originally non-different; having become different due to sentient feelings, they are now made non-different again. Thus the Great Being of Dongyang said: 'First is suchness of the original nature; second is suchness of the destruction of fetters. Wisdom is not different from the object, hence it is called the dharma of suchness-suchness; the object is not different from wisdom, hence it is called the wisdom of suchness-suchness.' These all clarify the meaning of the inconceivable.

4.91

Second, from 'clarifying emptiness' downward, he explains the meaning following the text, in two parts: first, clarifying the object of emptiness, in two parts: first, dividing the text and establishing the intent, in two parts: first, dividing the text; second, establishing the intent, in five parts:

4.92

First, directly showing the two characteristics. As for the "real phenomena" (shifa), in contrast to the provisional contemplation below where the pure is imagined as impure—which is a phenomenal contemplation—here one directly contemplates the principle in both the five aggregates and the provisional person; hence it is called "real phenomena." Below the words "Although the body," the meaning of provisional contemplation is set forth.

4.93

Second, below the words "also called," showing the two alternative names. "Practice of practice" (xingxing) means adding phenomenal practice on top of wisdom practice; hence it is called "practice of practice." "Auxiliary paths" means using the contemplation of impurity to break phenomenal greed and support the correct contemplation in breaking the delusions that obstruct the principle; hence they are called "auxiliary paths."

4.94

Third, below the words "the Lesser Vehicle," explaining that both the Great and Lesser [Vehicles] cultivate them, in two [parts]:

4.95

First, explaining the Lesser [Vehicle]. Among the three kinds of liberation, the liberation of no-doubt is not mentioned, because those liberated in both parts have mastered the inner and outer texts and thus obtain the name "no-doubt." Here, discussing the primary and the auxiliary, only two are explained for the time being.

4.96

Second, explaining the Great [Vehicle]. Sarvajña is translated in the Da zhidu lun as omniscience. "Sporting with supernormal powers" (youxi shentong): because one attains mastery in the three realms, it is called "sporting"; and because through cultivation one attains supernormal powers that mostly arise from the nine contemplations of impurity, the eight liberations, and so forth, provisional contemplation is used as an auxiliary path. The great cart in the Lotus Sūtra being fully yoked to a white ox is called the primary path, while the attendants serve as auxiliaries. In the Nirvāṇa [Sūtra], correct wisdom stays far away from the ten characteristics, namely, form, sound, smell, taste, touch, arising, abiding, decay, the characteristic of male, and the characteristic of female; because what can be abandoned is deep, what is abandoned is not slight. Below the words "further contemplating," the auxiliary path is explained. Imagining white bones and other such contemplations of phenomenal dhyāna means employing the threefold contemplation upon the objects of phenomenal dhyāna to destroy the obstacles of the three delusions and reveal one's self-nature, thereby accomplishing the king of samādhis. Cultivating both the primary and auxiliary in combination is called "mastering dhyāna" and "seeing the dhyāna dharma-realm."

4.97

Fourth, below the words "the various sūtras," explaining that the sūtras and treatises have both extensive and concise [treatments].

4.98

Fifth, explaining that in the present chapter both meanings are both treated concisely.

4.99

Second, below the words "real phenomena," the line-by-line explanation, in two: first, explaining the realm of real phenomena, in two: first, dividing the text; second, the line-by-line explanation, in two: first, explaining the realm of painful retribution, in three: first, the realm of the emptiness of persons, in two: first, explaining "this body is deceptive and false," in two: first, realizing that it is false because of deluded imputation, in two: first, imputing a body by grasping the aggregates. "Forming a body by grasping the aggregates" means that the five aggregates harmonize to form what is provisionally called a body, just as grasping the five fingers gives rise to the designation "fist." Worldlings do not understand this, and grasp this provisional designation as a self and so forth. In the extensive account there are sixteen: 1. self (ātman), 2. sentient being (sattva), 3. enduring one (jīva), 4. life-bearer (jīvita), 5. born one (poṣa), 6. nurtured one (puṣya), 7. aggregate-number (pudgala), 8. person (manuja), 9. agent (kāraka), 10. causer of action (kārāpaka), 11. originator (janaka), 12. causer of origination (jānāpaka), 13. experiencer (vedaka), 14. causer of experiencing (vedāpaka), 15. knower (jñātā), 16. seer (paśyaka). Here five are mentioned concisely: "self" means, among dharmas such as the aggregates, whether identical or separate, falsely imputing a real self and mine; "person" means, within the aggregates, falsely imputing a self and person; "sentient being" means, within the five aggregates, falsely imputing that I am born; "enduring one" means, within dharmas such as the aggregates, falsely imputing that I experience the longevity of a single retributive lifespan; "life-bearer" means, within dharmas such as the aggregates, falsely imputing that my life-faculty is maintained continuously without break. Because one grasps these, one imputes that one has a self-body; this is called the arising of the view of self.

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Second, below the words "if realizing," realizing that it is fundamentally empty and cannot be obtained. Deludedly grasping that there is arising, in reality there is no arising; hence arising is called deceptive and false. Since fundamentally there is no arising, one sees that the body is calm and extinguished. Po (叵) is equivalent to "cannot" (buke).

4.101

Second, below the words "further examining," examining the origin to comprehend its falsity, in two: first, the examination itself, in two:

4.102

First, examining the provisional designation. "Due to a single thought of deluded imagination" means: when a male enters the womb, he sees the mother as an object of desire and the father as a rival; he gives rise to greed toward the mother and anger toward the father, and thinking the father's discharge to be his own, he is conceived in the womb by virtue of this deluded thought. For a female it is the opposite. This is detailed in the Great Sūtra. "The beginning of provisional designations" means that the names male and female have their beginning in this deluded thought.

4.103

Second, below the words "these red and white," examining the origin of the real phenomena, in two:

4.104

First, the five aggregates. "Red and white" refers to the bodily remains [of the parents]. The "three natures" are good, evil, and indeterminate.

4.105

Second, below the words "further, the sperm," the six great elements. The five aggregates and the six great elements are the real phenomena that are relied upon; their origin is like this.

4.106

Second, below the words "contemplating this," the concluding demonstration. The body is an illusory substance, and the name is a provisional designation. Since it originates from deluded thought and from semen and blood, by examining what is thereby formed, the body is shown to be deceptive and false.

4.107

Second, explaining "like an empty village." The karmic power of ignorance: karma is volitional formations (saṅkhāra), namely, volitional formations conditioned by ignorance. Either when first creating karma, or when entering the womb, as explained earlier regarding the consciousness of male and female giving rise to greed and anger toward parents, and regarding the parents' discharge as one's own, by virtue of this deluded thought one is conceived in the womb. The "substance" is the parental bodily remains, namely the red and white.

4.108

Second, below the words "from the six," the realm of realizing the emptiness of dharmas, in two: first, setting forth the intention and dividing the text, in two: first, setting forth the intention; second, dividing the text.

4.109

Second, the line-by-line explanation, in three: first, explaining the six sense bases, in four: first, explaining the six sense bases, in three:

4.110

First, explaining the two names.

4.111

Second, below the words "examining their," examining the three things. As for life, warmth, and consciousness, the Daji jing says: "At the time of the kalala, there are already three things. The in-and-out breath is called life. That which does not stink and does not rot is called warmth." That is, karma maintains the fire element, so that forms such as earth and water do not stink or rot. The mind within this is called consciousness, which is the momentary cognizing mind. When the three dharmas harmonize, from birth to growth there is neither increase nor decrease. "Transforming once every seven days" refers to being in the womb. The first seven days are called the mixed impurity, shaped like coagulated curds. The second seven days are called the vesicle (arbuda), shaped like a blister. The third seven days are called the coagulation (peśī), shaped like clotted blood. The fourth seven days are called the thick mass (ghana), gradually becoming firm and hard. The fifth seven days are called the shaped stage (praśākhā), with the distinct formation of the four limbs. The sixth seven days are the stage of hair, nails, and teeth. The seventh seven days are the stage of endowed sense faculties, with the five faculties complete. Here, "five vesicles" refers to this shaped stage.

Linked texts (1)

金光明經文句記 — Classical Chinese