金剛般若論會釋 1

English (machine translation) 1

Language: English

The whole work is divided into three parts: first, venerating one's master and stating the intention of the composition; next, outlining the cardinal doctrines and properly commenting on the text of the sūtra; and finally, lamenting that because of foolishness the profound Dharma has become obscured and extinguished. Within the first part, the three verses are divided into two sections: the first two and a half verses take refuge in and venerate the masters, while the latter half verse states the intention of the composition. Within the first section there are again two parts: the first two verses distinctly display the Three Jewels, and the latter half verse generally pays homage to the masters. Within this first part there are again two: the first verse and a half solely venerates the Dharma, and the latter half verse venerates the Buddha and the Saṃgha. Within the veneration of the Dharma, it is divided into three: the first half verse praises the divine power of the Buddha's Dharma, because it gives birth to the saṃbhogakāya and nirmāṇakāya, and manifests the dharmakāya; the next half verse praises the depth and subtlety of the Dharma, its words and principles being firm and pure, because the host of sages are baffled by it; the latter half verse praises the profound conciseness of the Dharma, whose phrasing is brief while its meaning is vast, because its majestic power is supreme. The 'Wise One' refers to the Buddha. 'Having heard it, he explained it for me' refers to the Saṃgha of the Bodhisattva Maitreya; for the verses of Vasubandhu's treatise were spoken by the Bodhisattva Maitreya to Asaṅga, and Asaṅga transmitted them to Vasubandhu, instructing him to compose an explanation. Vasubandhu's verse states: 'The semantic topics and sequences of the Dharma approaches / Are not understood by the world without clear wisdom; / The Great Wise One who has penetrated them instructed us...' This clarifies that Maitreya directly instructed Asaṅga, and Asaṅga in turn instructed Vasubandhu. Taking refuge and paying homage to the field of merit ought in principle to be all-pervasive, but these three are spoken of here because they are what the sūtra relies upon and what generates it: the expounder and what is expounded, the basis of teaching and the basis of meaning—each is revered in its preeminent chief, thus subsuming all the rest.

1.3

Next, outlining the cardinal doctrines and properly commenting on the text of the sūtra is divided into two: first, clarifying the seven semantic topics to set forth the grand framework of the correct exposition; and thereafter, from 'For what reason does the World-Honoured One, through tranquility...' onward, re-explaining the preceding text to explain the immense details of the profound doctrine. The first text is again divided into two: first, identifying the seven semantic topics to manifest the main purport of the entire work; and second, explaining the preceding text and correlating it to the locations in the text of the sūtra. As for the explained terms and meanings, the expressive names and phrases—using the teaching to express meaning—are called phrases endowed with meaning (arthapada), being the phrases of the meaning. Or alternatively, meaning is the expressed, and the phrasing is the expressive; because phrasing follows meaning and both possess seven, they are called seven semantic topics (arthapada). Whether phrased or meant, both possess seven. If following Vasubandhu's 'semantic topics and sequences of the Dharma approaches', it is the meaning of the phrase, termed semantic topic, or it is solely the meaning. Within identifying the seven semantic topics, it is divided into two: first, identifying and listing the seven semantic topics; and second, showing that the seven have distinctions. The first text has three: first, identification; next, listing; and finally, explanation and conclusion. Among the seven, the first six are the expressed meanings, because they are the affairs of a bodhisattva; the seventh is the expressive phrase, because it is the expressive semantic phrase. In both explanations of arthapada, they are expressive. Among the first six, the first three are the sequence of the text, the meaning of the distinct segments; the remaining three abodes clarify that their antidote is the extreme grasping to be severed, and non-loss is the Middle Way to be cultivated. The stages are the specific positions of these two dharmas; they are generally called abodes because they are the grounds upon which those who arouse the mind of the Great Vehicle rely, and they are specifically called stages (bhūmi). The tainted and untainted dharmas of those positions, which promote the arising of each distinct superior dharma of those positions and are able to uphold them without loss, are called stages. That which the general dharmas rely upon and abide in is called an abode (sthāna); that which upholds and generates specific dharmas is called a stage (bhūmi)—such is the distinction between the two.

1.4

Next, explaining the preceding text and correlating it to the locations in the text of the sūtra is divided into seven, in accordance with the preceding identification and explanation. Non-interruption of the Buddha's lineage has two meanings: first, clarifying that the Buddha is able to perform excellent embracing and excellent entrustment, Subhūti brings forth a request, delighting in the Buddha explaining it for them so that all bodhisattvas will practice and train in reliance on it and succeed in carrying on the lineage of the Buddha without interruption. The treatise below explains that because of six causes, Subhūti raises questions so that the lineage of the Buddha is not interrupted. Second, clarifying that the Buddha is able to perform excellent embracing and excellent entrustment so that all bodhisattvas embraced and entrusted will cultivate in reliance on their positions; because the Buddha is able to make them succeed in carrying on the lineage without interruption. Therefore the treatise concludes: these two kinds, excellent embracing and entrustment, reveal the non-interruption of the lineage. Thus the sūtra states that teaching the arousal of bodhicitta causes the lineage of the Buddha not to be interrupted—this is precisely what it means.

1.5

The text is divided into four: first, identifying the non-interruption of the Buddha's lineage, which is the broad outline of the questions and answers and the momentous meaning of the profound doctrine; second, specifically correlating it to the text; third, resolving difficulties one by one; and fourth, concluding and establishing the previous difficulties. Although the intent of the questions and answers throughout the entire sūtra is wholly the wish to make the lineage of the Buddha uninterrupted, it is only through the ability to question that the ability to answer arises; beginning from the preeminent term, it next points out specifically that by analogy it is contained within the question. Here, the treatise first identifies its true meaning, hence stating that prajñā is circulated in the world for the sake of the non-interruption of the Buddha's lineage.

1.6

In the section specifically correlating the text, 'Rare, O World-Honoured One!' is intended to generally identify and praise him. From 'The Tathāgata...' onward, it specifically reveals it. Praising him as rare has three meanings: first, because he is able to embrace and entrust, the Buddha is rare, for others cannot; second, because he appears only once in a time and cannot be seen across many kalpas; third, because the various adornments generated by his merit and wisdom capable of delivering beings are without equal. Here, 'World-Honoured One' (Bhagavat) is the tenth epithet, and 'Tathāgata' is the first epithet; citing the end encompasses the beginning to abbreviate the intermediate ones. Thus the *Vajracchedikā* says: 'up to the Tathāgata, Arhat, Samyaksambuddha.' By citing the final one, it abbreviates the middle six, reaching the first three, and the remaining text is entirely omitted; as for the expression 'ten epithets', it is explained in fascicle eighty-two of the *Yogācārabhūmi*. Moreover, when this treatise cites the sūtra: 'How does the Tathāgata with foremost excellent embracing...', the words 'how' are entirely absent in the sūtra editions. Furthermore, here one wishes to praise the Buddha's rare embracing and entrustment, yet saying 'how' turns it into an inquiry to the Buddha rather than words of praise, which is deeply incongruous. Regarding 'excellent embracing' and so forth: the *Vajracchedikā* uses the phrase 'supreme embracing', whereas other texts merely say 'excellent attending' and so forth; the text below subsequently differentiates 'foremost' and 'excellent' into two distinct meanings. Because the phrase 'supreme' possesses both meanings of 'foremost' and 'excellent', this dharma capable of embracing will be explained by the treatise itself below.

1.7

Explaining by pursuing the difficulties: regarding 'good embracing and so forth' therein, combining the sūtra and the two treatises, embracing and entrustment have six meanings. First, those who can embrace and entrust: the Tathāgata is solely in the fruit-stage. In fascicle thirty-seven of the Yogācārabhūmi, there are six who are capable of maturing: 1. bodhisattvas on the adhimukticaryā-bhūmi; 2. bodhisattvas on the stage of pure and superior resolve (śuddhādhyāśaya-bhūmi); 3. bodhisattvas on the stage of practicing correct practice (caryāpratipatti-bhūmi); 4. bodhisattvas on the stage of following certitude (niyatabhūmi); 5. bodhisattvas on the stage of determined practice (niyatacaryā-bhūmi); 6. bodhisattvas on the stage of reaching completion (niṣṭhāgamanabhūmi). The former are in the causal stage, whereas this speaks of the fruit-stage; he speaks of all stages, preaching the extremely profound and marvelous Dharma, because others are incapable. Furthermore, this speaks of the Dharma King, whereas that speaks of those capable of maturing others during the Buddha's lifetime and after the Buddha's departure; therefore, they are not contradictory. Second, those who are embraced and entrusted: that is to say, all bodhisattvas. Although those matured encompass the four vehicles, only bodhisattvas practice actions of dual benefit and comprehend the other three vehicles, which others cannot understand; hence it refers only to bodhisattvas. These two types above are inherently in the text of the sūtra. Third, the time of embracing and entrustment: this treatise says that when the Buddha realizes correct enlightenment and turns the wheel of Dharma, transforming those whose faculties are already mature by means of the bodhisattva vehicle dharmas among the five meanings, it is called 'excellent embracing'; at the time of the Buddha's nirvāṇa, also transforming the bodhisattvas who have already been embraced by means of the five meanings, it is called 'excellent entrustment'. Fourth, the classes of those who are embraced and entrusted: Vasubandhu's treatise states that excellent embracing transforms those whose faculties are already mature, and excellent entrustment transforms those whose faculties are not yet mature; here, in both times, it transforms those whose faculties are mature. According to one explanation, the two treatises have the same meaning. The intent here is to say: for bodhisattvas whose faculties are mature, when the Buddha first realizes the Way, the Buddha himself embraces them, causing them to practice in reliance upon the teachings and receive the Buddha's instruction; when the Buddha enters cessation, since the Buddha's transformation is gone and there is no one [else] to embrace and entrust, he merely entrusts the Buddha-Dharma to those whose faculties are already mature, so that those whose faculties are not yet mature receive transformation from them—this is called 'excellent entrustment'. Therefore, this says that the bodhisattvas who have already been embraced are also established through the five meanings at the time of the Buddha's cessation, not that in both times he establishes those already mature through the five bodhisattva dharmas, termed excellent entrustment; thus, the two treatises are the same. For if the Buddha were present, he would personally embrace and entrust even immature bodhisattvas, but because of their inferiority they are omitted. Or, in this treatise, [those who] meet the Buddha are all mature, termed 'excellent embracing'; having them cross over after his cessation pertains to those whose faculties are not yet mature, termed 'excellent entrustment'; hence there is no obstacle. Therefore, Paramārtha's sūtra says: 'those who are excellently embraced are so by virtue of the unsurpassable benefit; those who are excellently entrusted are so by virtue of the unsurpassable instruction.' According to a second explanation, the two treatises have different intents: this one, based on both times relying on the maturity of faculties, has shown embracing and entrustment; those transformed while the Buddha is present will become those capable of transforming [others] in future eras; those whose faculties are not yet mature will not be capable of transforming others in the future, so they are omitted and not mentioned. That [other treatise], based on one time and distinguishing the two classes of future transformers and transformed, divides embracing and entrustment; each master's meaning differs. What is absent there is explained here. Fifth, the dharmas of embracing and entrustment: the treatise states, 'because they are established by the bodhisattva dharmas within the five kinds of meanings.' Some explain that it refers to the bodhisattva dharmas among the dharmas of the five vehicles. If so, why are they called 'five meanings' and not 'five vehicles'? Since the dharma is entrusted to the five vehicles, how can it say that it embraces and entrusts bodhisattvas? Now there are two explanations. One says: in the extensive re-explanation below of the previous hidden master-purport, in explaining giving, it says: 'From here on, within the remaining abodes, there are five kinds explained in accordance with what is appropriate: 1. relying on meaning; 2. explaining characteristics; 3. retaining; 4. establishing; 5. manifesting.' These are the practices of principle and phenomena, the two gates of good and evil, and the dharmas of cultivation and abandonment of bodhisattvas clarified in the sūtra; these are the dharmas embraced and entrusted by the Buddha at the two times. The second says: they are the bodhisattva practices clarified in the latter five topics of the seven semantic topics mentioned before; the first two gates are questions, and the latter five are the Buddha's answers; these are precisely the dharmas capable of embracing and entrusting that are clarified. Vasubandhu explains these dharmas of embracing and entrustment; he says: 'Attending' is this embracing. Embracing those whose faculties are mature has two aspects: 1. granting the power of wisdom to cause them to accomplish the Buddha-Dharma for themselves; 2. granting the power of teaching and transformation, which is great compassion, to cause them to gather sentient beings. In entrustment, that treatise has two parts: 1. A general explanation says: for those whose faculties are not yet mature, fearing that they may backslide and lose their attained or not-yet-attained virtues, he entrusts them to the wise. 2. A specific explanation says: also, those who have attained non-retrogression do not abandon the Great Vehicle. These entrusted dharmas refer to the dharmas already attained before the sixth abode of the ten abodes; not having yet attained non-retrogression, he wishes to cause them to make superior progress in the Great Vehicle; these entrusted dharmas are the dharmas not yet attained after the seventh abode. Here it generally reveals that mature bodhisattvas are in the stage of non-retrogression after the seventh abode, while immature bodhisattvas are within the stages where one can backslide before the sixth abode. Therefore, the Yogācārabhūmi-śāstra states that those capable of maturing others have six kinds of abodes. Furthermore, the stage of adhimukticaryā is also called 'capable of maturing', which is precisely those who are excellently embraced after the seventh abode here; those before the sixth abode are precisely those who are entrusted here; because this stage can backslide, he embraces and entrusts them to cause them not to abandon the Great Vehicle. Furthermore, the intent of this statement is to speak of the determined faith of not abandoning the Great Vehicle, not of not abandoning the stage. If one makes this interpretation: among the ten faiths, those before the sixth are called 'immature faculties' because their exclusive faith in the Great Vehicle is not yet determined; from the sixth mind onward, they are called 'mature faculties' because their faith is determined. Furthermore, without discussing certitude, if one completely lacks faith, one is called 'immature faculties' and still abides outside the kalpa; if one generates the mind of faith, one is called 'mature faculties' and enters within the kalpas. Therefore, the Yogācārabhūmi states that those capable of maturing encompass the adhimukticaryā. The above has provisionally spoken of three stages and two classes: the two kinds of verified practice on the first bhūmi and eighth bhūmi, and the two stages and two classes of retrogression and non-retrogression, should also be distinguished, because the superior transforms the inferior, and the inferior receives from the superior. Below, those already matured have three grades; those excellently embraced and entrusted are clarified here according to the two classes, as should be understood. Sixth, the characteristics of embracing and entrustment: later in this fascicle, 'concordant with benefit and joy' is the first, excellent embracing, which has six kinds; the second, entrustment, also has six kinds, which will be explained below.

1.8

Among the above six meanings, the text of the sūtra has two: 1. those who can embrace and entrust; 2. those who are embraced and entrusted. Asaṅga's treatise has two complete and one partial: the two complete are 1. the time of embracing and entrustment, and 2. the characteristics of embracing and entrustment; the one partial is the dharmas of embracing and entrustment. Vasubandhu's treatise has one complete and one partial: the one complete is the classes of those embraced and entrusted; the one partial is the dharmas of embracing and entrustment. The two treatises merely explain embracing and entrustment, speaking generally; combining and opening them gives four general headings or six meanings. Vasubandhu's treatise summarizes the preceding text and meaning with a verse. The Bodhisattvabhūmi states that bodhisattvas who have already matured have three grades: the first kalpa is called the lower grade; the second kalpa is called the middle grade; the third kalpa is called the upper grade; only those prior to the three grades are called 'not yet mature'.

1.9

Second, 'arousing the mental activity': 'arousing' means to clearly comprehend the practice, which refers to the practice and understanding of prajñā; that is, the essence of wisdom is called 'characteristic' (ākāra); because it is signless (animitta), it is not a physical characteristic; just as wisdom is preeminent in the sixteen aspects and thereby obtains its name, the three questions are all based on the aspect of wisdom. What the Buddha directly answers is the aspect of wisdom. Now, being formulated as questions, it is called 'arousing the aspect of practice', because it can arouse the Buddha's explanation of the aspect of wisdom. Or, these three questions all ask about the essence and appearance of the practice cultivated, which is termed 'mental activity' (ākāra); among them, cultivating wisdom, although bearing the general designation, obtains its own name, distinctively termed 'cultivation'. If one relies on the former explanation, although all merit and wisdom, conditioned and unconditioned, and so forth, are all dharmas to be cultivated, wisdom is the essence of prajñā and solely obtains the name. If one relies on the latter explanation, it lies solely in the conditioned, and the unconditioned would not be practice, which would become a major flaw; however, since it asks about conditioned practice while the unconditioned is self-realized, there is also no error. Because this principle is subtle, the former explanation has textual authority. The text has three parts: first, pointing to the text; next, explaining the three; finally, concluding. The second text has two parts: first, a general revelation; later, a specific explanation.

1.10

'Desire' is yearning; it is initial seeking. 'Vow' means thinking and mindful wishing; it is desiring again. Vow takes desire and resolved determination (adhimokṣa) as its essence; desire is the root for entering all wholesome dharmas. The root is called 'correct seeking'; next, generating resolved determination is called 'desire and mindful wishing'. The essence of desire and vow encompasses the two wisdoms of listening and reflection. Samāpatti is called 'equipoise' (meditative attainment); it is solely concentration and not distraction; it does not encompass having mind and lacking mind; this specification takes only non-conceptual concentration, not distraction or mindlessness; equipoise concordant with the true cultivation of the dharma of wisdom—non-conceptual concentration concordant with the three wisdoms—is properly called samādhi (meditative stabilization). When negligent conceptualizations arise, one awakens to reality as it is; although abiding in a distracted state, it is not non-conceptual, yet one also does not generate grasping, and immediately one should gather mindfulness; encompassing both the state of samādhi and the state of samāpatti, it is called 'subduing the mind'. The text below says: looking at this treatise at first glance, it is clarified in this text; observing the intent of this text, the first is listening and reflection, the next is wisdom from cultivation, and the latter is: if negligent thoughts arise, immediately returning into concentration, restraining it in one place, there is nothing that cannot be accomplished.

1.11

Therefore, in the lower treatise's explanation of the sūtra's title: "Vajracchedikā" refers to what is severed by hearing, thinking, and cultivating within the prajñāpāramitā, because it severs just as a diamond severs at the point of severance; hence, both hearing and thinking, as subduing [afflictions], are termed "vajracchedikā". Furthermore, when studying superior wisdom in the stage of cultivation, one first realizes the equality of mind, next realizes the clarity and rectitude of mind, and finally realizes the state of mind abiding without effort; hence the three questions are posed. The sūtra states: the first reveals the preceding embracing path, because it embraces those respective practices; the second reveals the path of maturation, because it is the stage of superior cultivated wisdom; the third reveals the path of non-loss, because it does not transgress. The correct explanation is the same as this. Furthermore, the first is the preparatory path; the next is the path of immediate succession and the path of liberation; the last is the path of superior progress. These exist only in the causal [stages], not in the stage of buddhahood. In the stage of practice through faith, all three are tainted; prior to the eighth stage and after the first stage, they include both tainted and untainted; from the eighth stage onward, they are purely untainted, lacking deliberate preparatory practice because they have spontaneous preparatory practice, and without separately initiating superior progress, within a single moment, bodily and verbal actions are also without negligence, so that they possess all three. Alternatively, within a single instant, the ultimate and the conventional are operated simultaneously, moment after moment possessing all three kinds, because one spontaneously aspires toward the inner contemplation of equality while externally producing transformations. However, in Vasubandhu's treatise, the abiding mind first deeply attends to sentient beings, next cultivates the bodhicitta, and then subdues and renounces conditioned phenomena. Moreover, among these three questions, the first is the cause of the virtue of benevolence, the second is the cause of the virtue of wisdom, and the third is the cause of the virtue of abandonment, which are precisely the causes of the nirmāṇakāya, the saṃbhogakāya, and the dharmakāya. In reverse order, they also mean severing evil, cultivating good, and liberating sentient beings. Here the first is called the embracing path, because it embraces sentient beings; the next is the path of maturation, because it cultivates the Buddha-dharmas; the next is the path of non-loss, because evil is completely eliminated. At first glance at this treatise, since it explains them in terms of hearing, thinking, and cultivating, the first two seem distinct; yet they are not separated from the stage of cultivated wisdom and possess these three kinds, so there is no contradiction. However, relying on the Bodhisattvabhūmi, the first answer contains three kinds of sustainment (dhāraṇa): the bodhisattvas' lineage of their own vehicle is the first sustainment of capability, relying on which one is capable of realizing great bodhi; the initial arousal of the mind is the second sustainment of engaging in preparatory practice, relying on which one practices the conduct capable of realizing great bodhi so that all are perfected; all myriad practices such as the factors of bodhi cultivated are the third sustainment of perfecting great bodhi. Hence, one without lineage is not called a "sustainment"; one who possesses the lineage, even if the mind has not yet been aroused, is superior when viewed against such a one. If one relies on Vasubandhu's treatise, it answers the three questions separately, and the texts before and after are distinct. Because the first is capable of sustainment, one can arouse bodhicitta—hence the question on initial abiding; because the second is capable of sustainment, one separately initiates practice—hence the second question on cultivation; because the third is capable of sustainment, one attains great bodhi—hence the third question on subduing the mind. Alternatively, Vasubandhu's text is not different from this: each part of the text contains all three answers, and based on the explicit characteristics in the text, it temporarily speaks from one perspective. Separately matching the sūtra passages does not preclude each and every passage from possessing all three. If the earlier explanation of the causes and conditions of the three bodies of the Buddha were not so, it would contradict the two treatises; the meanings of the three sustainments are distinct and are not matched to the passages in this sequence. Furthermore, the first two questions concern the path of antidotes, while the third question concerns severing what obscures; thus there are only three questions, neither more nor less. Kumārajīva has two questions because he combined them within "abiding".

1.12

According to the subsequent text explaining the five aspects, from the initial arousal of the mind, next practicing giving and so forth, up until one has not yet entered the Buddha-stage, all share in these three; that is, in the stage of practice through zealous resolve (adhimukticaryā-bhūmi), there is non-conceptualizing samāpatti. Texts such as the Mahāyānasaṃgraha state that investigative thought, subtle inspection, actual knowledge, the consciousness-only contemplation, and so on are all located in the stage of the aids to penetration (nirvedha-bhāgīya), which would then contradict this text. The explanation is: separately practicing the contemplation of signlessness and the three natures is in the stage of the aids to penetration, whereas generally contemplating signlessness to give rise to non-conceptualizing cultivated wisdom is in [the stage of] practice through zealous resolve—why should that not also be permissible? Bodhisattva Vasubandhu clarified this principle: because one cannot separately practice the contemplation of signlessness, his discussion of practice merely speaks of scattered giving and so forth, purifying the three wheels to cultivate signless practice, without speaking of entering samāpatti. Bodhisattva Asaṅga, on the basis that one practices the contemplation of signlessness through general contemplation, states that in the stage of practice through zealous resolve one also produces signless samāpatti. It is precisely by this principle that in Bodhisattva Vasubandhu's view, the abiding mind is first aroused, cultivation arises next, and then subduing the mind severs hindrances, only then practicing the contemplation of signlessness to sever conceptualization; hence, the first two are subdued by hearing and thinking, and only afterward severed by cultivated wisdom. Therefore, in answering the three questions, the sequence is distinct, the texts are distinct, and cultivation belongs to separate stages. Bodhisattva Asaṅga, holding that generally one can practice the contemplation of signlessness, regards both cultivation that subdues and cultivation that correctly severs as "severance", and applies them as appropriate across all the stages; thus in each passage he answers all three questions. Because there are two meanings, the two treatise masters each gave separate explanations based on one meaning, and these are not contradictory either; only by combining the meanings of both treatises does one arrive at the truth. For this reason, following ancient [explanations], Asaṅga's single cycle was spoken for one of sharp faculties, a practitioner of long standing who rejoices in hearing about the three stages of ordinary beings, the ten stages, and the Buddha; Vasubandhu's two cycles were spoken for one of dull faculties, a beginner who has not heard about an ordinary being's arousal of the mind, cultivation, and severing of hindrances and has doubts; these also do not contradict each other. Because they do not rejoice in hearing about practices like the ten stages, only when both meanings are spoken together are they complete and thorough. However, if one now examines carefully: when Master Vasubandhu provided two cycles of explanations, the readers themselves misunderstood; one should use Asaṅga to complete Vasubandhu, and where Vasubandhu's meaning is incomplete, only Asaṅga can explain it, which merely dispels confusion. The verses of Vasubandhu's treatise were spoken by Maitreya; how could Bodhisattva Asaṅga contradict them? Where there are slight differences, they will be explained when arriving at the sūtra. Furthermore, relying on ancient explanations, one of sharp faculties understands upon a single hearing, while a dull person awakens only upon a second hearing; for one of sharp faculties, the beginning and the end arrive at two times. Asaṅga presents one cycle and Vasubandhu presents two cycles; the two treatises explain differently because their perspectives differ. If one explains the sūtra according to this, there is no contradiction at all. The text seems redundant and obscure, appearing at first glance to be two cycles, but based on the subsequent explanation of the sūtra, there is no repetition at all; this will naturally be understood below, whereas prior explanation is difficult to grasp.

1.13

Regarding "the abodes of practice": "practice" refers to the aspects of practice initiated by the three questions; "abodes" refers to the points of reliance, the loci of principles upon which those aspects of cultivation rely. The text has two parts: first, explaining the first abode; second, concluding the abodes already explained. The first part also has two parts: first, explaining the eighteen abodes; second, explaining the eight abodes. The first has three parts: first, listing the names with an introduction; second, explaining their sequence; third, separately matching them to the text. Listing the names with an introduction has two parts: first, explaining with an introduction of the names; second, enumerating the names. Enumerating the names has three parts: 1. introducing, 2. listing, 3. concluding. Explaining the sequence has three parts: first, subsuming the eighteen abodes under the seven semantic topics; second, explaining the sequence; third, concluding the explanation.

1.14

Among the eight abodes, the first six abodes are precisely these seven kinds in sequence; the latter three abodes among them pervade all abodes, as the subsequent text will explain by itself. The fourth among the six is collectively called "freedom from obstacles"; here it is opened into two: first, freedom from obstacles; second, seeking instruction. In reality, seeking instruction is also being free from the obstacle of having no instruction; hence, in the eight abodes, the fourth is collectively named "the abode of freedom from obstacles", as is also stated at the beginning of the lower fascicle of the treatise. Here, speaking of the twelve kinds of antidotes to obstacles in the abode of freedom from obstacles, the obstacle of lacking instruction is also included among obstacles; here, it is named "seeking instruction" by taking seeking the Dharma externally as its title, whereas elsewhere it is called "freedom from obstacles", and so "seeking instruction" is spoken of apart from freedom from obstacles. Furthermore, this is named "the path of realization", while in the eight abodes it is named "purifying the mind"—the names differ, but the meaning is the same. However, although arousal of the mind and so forth all involve freedom from obstacles, and furthermore freedom from obstacles and so forth all involve practice, each takes its dominant aspect as its name without contradiction. The preceding sixteen abodes are divided into three within the stage of practice through faith: 1. the abode of arousal of the mind, which is the stage of the ten abodes; pāramitā practice, the desire to attain the rūpakāya, and the desire to attain the dharmakāya, which are the stage of the ten practices; the remaining twelve kinds, which are the stage of the ten dedications. In the subsequent citations and explanations there are two different names: the first is named "attainment of the mark of wisdom", and the latter is named "attainment of the mark of merit"; this names "merit" in contrast to wisdom based on what is desirable, while that names "attainment" based on realization and acquisition. Furthermore, that refers to both the capable-of-attaining and the attained collectively as "attainment", whereas this refers to both collectively as "merit" in contrast to wisdom.

1.15

Question: "Why is the desire to attain the rūpakāya not called the desire to attain dharmas and the attainment of the dharmakāya, while the others are called desiring dharmas?" Answer: "The four aggregates and unconditioned phenomena are named 'dharmas' because they are invisible; the matter aggregate is visible and preserves its own name. The other names differ slightly and are divided into three stages; because their characteristics are difficult to know, all will be explained when arriving at the text."

1.16

Within the path of realization, it explains the sublime body, the great body, the attained body, and the perfected body. Attaining the ultimate fundamental transformation of the basis (āśrayaparivṛtti) is named the sublime body; the intention here is that the unconditioned dharmakāya is called the attained body, while the saṃbhogakāya and nirmāṇakāya are called the perfected body. Alternatively, the self-enjoyment body and tathatā together are named the attained body. Relying on the Suvarṇaprabhāsa-sūtra, because both are the dharmakāya, being of the nature of the capable-of-attaining and the attained, other-enjoyment and nirmāṇakāya Buddhas assume the form of a Buddha, while Buddhas that do not assume the form of a Buddha are all named the perfected body. The intention in the repeated explanation in the latter fascicle clarifies that all three bodies attained are the sublime body, which should be known when arriving there. The great body means the body that embraces the bodies of all sentient beings, as the text below says: because of attaining the five equalities, it embraces all living beings as non-different from oneself and embraces all living beings as its own essence; hence it is named the great body, because it universally delivers them. Here it should be stated: all the factors of the path and defiled factors are assigned within the two categories of the path of realization and freedom from pride; these are precisely the ten hindrances and the ten pāramitās, with the ten suchnesses omitted, merely clarifying what is capable of realization.

1.17

Within "seeking the Buddha-stage", there are three parts: first, introducing; second, detailed listing and explaining; third, specifically pointing to the sūtra. The subsequent sūtra is spoken for the sake of the Buddha-stage sought by bodhisattvas of the ten stages; hence it is called "seeking above", because one seeks the Buddha-stage above. The above generally shows that the hindrances arising in the preceding stages hinder the subsequent stages; because they arise in those stages and hinder subsequent stages, they are severed according to whether they are innate or conceptual in their respective stages. The subsequent subduing is different from what arose in the preceding stages; the subsequent stages are capable of subduing what are the hindrances to the Buddha-stage, which arise within the ten stages and are called arising prior to the eighth stage. The purification of the Buddha-stage realms and so on applies to the three Buddha lands. In this way, each and every one should be understood.

1.18

Under "for non-defilement in transmigration," there are two parts: first, matching with the sūtra; second, explaining the nine metaphors separately. Under the nine metaphors, there are two parts: first, indicating the four characteristics of the conditioned; second, explaining them separately. Under indicating the four, Vasubandhu's treatise groups the nine into three: 1. contemplating characteristics; 2. contemplating enjoyment; 3. contemplating matters of the three periods of time. Grouping them within these four, the second, the savor enjoyed in dwelling, and the third, conforming faults, form the single [category of] contemplating enjoyment. That treatise combines the object enjoyed and the body that enjoys into a single enjoyment, comprising both the enjoying agent and the enjoyed object. This treatise takes the sphere of objects as the enjoyed, and its body along with feeling as the enjoying agent, dividing the two separately into what is savored and the faults, because the savored body and the body's feelings are all faults. Furthermore, this treatise begins with characteristics, using stars as the metaphor, and follows with seeing, using cataracts as the metaphor; that treatise begins with seeing, using stars as the metaphor, and follows with characteristics, using cataracts as the metaphor. There are roughly two explanations. The first says that the two treatises differ in perspective, yet do not contradict each other. The second says that this interpretation is a mistake regarding the correct meaning of that treatise; based on the second contemplation of enjoyment, which begins with the object attached to as savored and only afterward speaks of the enjoying agent, one knows that in contemplating the characteristic of intrinsic nature it is also thus, beginning with characteristics and following with seeing. Therefore, this treatise first mentions characteristics, taking the seeing that can see characteristics, and secondly mentions seeing, taking the characteristics seen; the translated texts differ, yet do not contradict each other. Both are agents before and after; they are diverse aspects conveying the same sense, being the two aspects of seeing and consciousness, and are thus raised at the outset. That treatise has the same intention; it initially raises the object in all cases and only afterward raises the agent, while the rest are all identical. The characteristic of intrinsic nature broadly discusses the nature of phenomena of all worldly non-Buddhists and delusional ordinary beings: the characteristic of seeing is the nature of delusion, and the characteristic of consciousness is the nature of an ordinary being. Attachment to the savor enjoyed in dwelling and conforming faults separately elucidate two categories: not knowing that arising from causes or karma is due to the five external dusts serving as what is savored and clung to, the body on which one depends, and the feelings that can be used give rise to faults, grasping impermanence and so forth as permanent, self, and so on; their ability to enjoy accords with the arising of the three sufferings, yet they do not know it.

1.19

The passage below the sūtra text "if there is feeling, it is all suffering" is the treatise's explanation: feeling suffering, because of the arising of that suffering, is the suffering of suffering; feeling pleasure, because of its destruction, is the suffering of change; being inseparable from the impermanence of the previous two is the suffering of conditioned existence. The desire realm possesses all three, the form realm possesses two, and from the fourth dhyāna upward there is one. Later it speaks of the metaphors of the three periods of time, conforming to the characteristic of renunciation, because being free from the three periods of time does not generate the preceding faults, and conforming to the two selflessnesses one attains renunciation. If one grasps the three periods of time, then one knows there is no renunciation through the two selves. Therefore, it only speaks of nine metaphors, neither more nor less, which differ from eight metaphors, five metaphors, and so forth, and should be harmonized and explained. However, Vasubandhu's treatise says: What merit is obtained from contemplating these nine dharmas? It also agrees with this: "Contemplating characteristics, enjoyment, and matters in the three periods of time among conditioned phenomena, one attains undefiled mastery." By contemplating the dependent nature of these nine dharmas, one is not bound by the evil karma of saṃsāra, and readily attains the sublime fruit and mastery in renunciation.

1.20

The text on conforming faults has two parts: 1. setting forth; 2. explaining. In the first there are three: first, a general explanation; next, citing the sūtra, "Because if there is feeling, it is all suffering"; finally, explaining the meaning.

1.21

Under conforming to renunciation there are three parts: first, setting forth and explaining conforming to renunciation; next, separately explaining the three metaphors; finally, concluding conforming to renunciation. The first has three: first, repeating the name; next, explaining renunciation, taking the two selflessnesses as the essence of renunciation, which is the nature of the truth of cessation in tathatā; finally, explaining conforming, using the metaphors of the three periods of time to know that there are no real characteristics, one can then conform to that renunciation and selflessness.

1.22

Above, the eighteen abodes were explained; below, eight abodes are separately explained to subsume the sūtra text; or again, subsuming the previous eighteen abodes into eight involves no fault. Within the eight abodes, there are two parts: first, explaining the eight; second, explaining what is general and what is specific. In the first there are three: first, setting forth; next, listing; finally, correlating and explaining. "Abode" means initial arousal of the mind, upholding the true Dharma, embracing bodhi, and the function of benefiting sentient beings; the abode of pāramitā purification is because of practicing superior goodness and purifying all obstacles; the abode of the pure mind is termed "pure mind" on account of being untainted. The rest can all be understood.

1.23

Regarding "seeking the Buddha stage" above, the fruit of the Buddha stage is supreme and the rank is ultimate, hence it is called "seeking above"; or the subsequent text is called "above," from here onward seeking the Buddha stage within the ten stages and so forth. In explaining what is general and what is specific, there are three parts: first, setting forth the two generals; next, explaining the characteristics of the generals; finally, concluding their generality.

1.24

Below section four, remedies are explained. The above three characteristics were present in both questions and answers; the next three meanings are solely within the answers. The remedy is the vajra that cures obstacles, because this sūtra clarifies the two obstacles, or solely the cognitive obstacle, attachment to phenomena, and the three karmas. Non-lapse is the vajra-stage of the curing agent; it is the wide and narrow vajra, because in non-lapse it clarifies the Middle Way, wisdom, and objects, which are precisely the essence of the curing agent. Under remedies there are two parts: first, the question; second, the answer. In the answer there are two: first, setting forth the two; second, explaining the two. Under setting forth the two, there is an explanation. Wrong practice is the conceptualization of attachment to phenomena, which is the affliction of bodhisattvas, hence called wrong practice. Correct practice of shared views: shared views are attachment to sentient beings, which is what correct practice remedies. Because it previously set forth the term "remedy," the list of names briefly states only "correct practice of shared views," since correct practice is not what is remedied; wrong practice is precisely the remedy, and subsequent shared views are what correct practice remedies. Attachment to phenomena is severed only by bodhisattvas; it merely states wrong practice, which is the wrong practice of bodhisattvas, and thus one knows it is attachment to phenomena. Attachment to sentient beings is severed in common by the three vehicles, hence it says "shared views"; "view" is conceptualization, and what goes against the non-conceptual wisdom of the emptiness of sentient beings is called conceptualization; it is not that the innate and conceptual afflictions are called conceptualization. That interpretation is incorrect. In the later fascicle of this treatise, under seeking the Buddha stage and the buddha-field, it says: "If a bodhisattva says, 'I will accomplish the adornment of a buddha-field,' then he is not a bodhisattva." This meaning turns within the correct practice of shared views, and to sever it, the ultimate truth and so forth are established. It also says: "If one says 'I accomplish,' this is grasping at a personal self; 'adornment of a buddha-field' is grasping at a phenomenal self." Therefore, one knows that both graspings are called shared views, which obstruct correct practice. The correct explanation now is: wrong practice refers to the bodily, verbal, and mental actions arising from the two attachments. In this treatise it mostly refers to mental wrong practice, because of the wrong mental karma of conceptualization arising from having such thoughts. In the second abode, one should practice giving as the remedy for wrong practice; the remedy for correct practice of shared views is precisely the two attachments, since "view" means conceptualization, and conceptual attachment is the affliction of bodhisattvas, which is precisely what is eliminated. As just cited above from the later fascicle, the two types here are as taught in the second stage: severing the two ignorances and mistakenly violating the three karmas are precisely the two remedies here. The remedy for wrong practice arises only by engaging in that respective practice in those respective stages, so it is not called "shared," but simply "wrong practice." Correct practice of shared views views the affliction obstacle and cognitive obstacle, the essence of the conceptual view, which are commonly severed across the stages. Although this explanation applies to both attachments to persons and phenomena, according to the cognitive obstacle being named vajra, it does not mention the affliction obstacle, because that is severed solely by the Buddha's bodhi wisdom. There are further differing explanations as stated earlier. Under explaining the two, there are two parts: first, a general explanation of the meaning of views; second, correlating with the two texts of the sūtra. The sūtra text has two bases, explaining the two remedies based on the first two abodes.

1.25

Under section five, non-lapse, there are two parts: first, a query; second, an elucidation. In the elucidation there are two parts: first, explaining the meaning of non-lapse; second, pointing to the sūtra text. Having the conceptually constructed nature is called superimposition; lacking the dependent and consummate natures is called deprecation—this is Asaṅga's interpretation. According to Nāgārjuna's interpretation, clinging to the existence of conventional truth is superimposition, and rejecting ultimate truth is deprecation; furthermore, because within ultimate truth it is neither non-existent nor existent, clinging to existence is superimposition and clinging to non-existence is deprecation.

1.26

Below "if one says herein," pointing to the sūtra text to correlate, there are two restatements explaining the two texts on the accumulation of merit and the Buddha-dharmas, which mean that both the accumulation of merit and the Buddha-dharmas belong to the fourth abode, desiring to attain the dharmakāya, and the third, desiring to attain the dharmakāya of merit and marks. In explaining the Buddha-dharmas there are two restatements. In explaining the first restatement there are three: first, correlating with the sūtra's superimposition and deprecation; next, explaining the meaning of non-shared conformity; finally, pointing out general correlation. "Non-shared" means not conforming to, meaning that what is falsely grasped does not conform to what the Buddha taught; "conforming" means corresponding, because what is taught accords with reality. In explaining non-shared conformity, first there is the setting forth of the two, and then a re-explanation. In the re-explanation it only explains conformity; what does not conform is non-shared. "Because although not taught, it is also known by oneself" means: based on ultimate truth, regarding the non-shared phenomena falsely conceived and grasped, although the Buddha does not teach them as the essence of the true path and prajñā for people to cultivate and learn, the Buddha also knows by himself that they do not exist and thus lack intrinsic nature. Now, speaking in terms of conventional truth, they are called Buddha-dharmas; because of departing from the realms of the two extremes and severing attachment to phenomena, they can sever remedies and the non-conceptual path.

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金剛般若論會釋 — Classical Chinese