金剛般若經旨贊 1.7

1.7

Next below, fifth, explaining the text of the sūtra: herein there are two parts. First, explaining the title; next, explaining the text of the sūtra. Explaining the title has five parts: first, explaining 'vajra'; second, clarifying 'prajñā'; third, clarifying 'pāra'; fourth, revealing 'mitā'; fifth, analyzing the word 'sūtra'. Regarding 'vajra': there are general and specific explanations. Generally speaking, 'vajra' reveals the meaning of being able to sever. Yet in severing the two hindrances, it is necessary to possess both principle and wisdom. That is, if there were no principle, wisdom would definitely not arise; when wisdom arises relying on principle, only then can it sever afflictions. Therefore the treatise says: 'The two meanings correspond.' Fearing that some would think the ability to sever belongs solely to wisdom, it says 'two meanings' to reveal that it also encompasses principle. Just as those two practices, heterodox and orthodox, although different, are both called 'views'; so too here, although the nature and characteristics of principle and wisdom are different, both are like the vajra. Since it is admitted that the central tenets extend to the true mark, it would be inappropriate for the vajra to be an analogy solely for contemplative [prajñā]; therefore, extending it to both principle and wisdom is closer to the treatise's doctrine. As for the specific, there are three meanings: first, subtle and firm; second, able to sever; third, similarity. As ordered, these are analogies respectively for true-mark, contemplative, and literary prajñā. 'Subtle and firm': that which is analogized is the true mark, which serves as the cause of wisdom and cannot be destroyed. That is, this true mark is real in substance; through realization, it can generate real, correct wisdom, and therefore the true mark is called the cause of wisdom. It is not admixed with conditioned characteristics, just as the vajra is not admixed with sand and pebbles; therefore it is called 'subtle'. Furthermore, it cannot be impaired or destroyed by the two hindrances, just as the vajra is hard in substance and cannot be destroyed by other things; therefore it is called 'firm'. Because the meanings of subtle and firm are distinct, the treatise explains them separately; now, because the substance of that which is analogized is identical, they are combined into one; this deeply accords with the treatise's original intent. 'Able to sever': this refers to the hindrances severed by the wisdoms of listening, reflection, and cultivation within prajñāpāramitā, which are severed just as the place cut by a vajra is severed. These hindrances severed by contemplative [prajñā] and the three wisdoms of listening and so forth are like jade and stone, which are precisely the places cut by a vajra; because they are severed by the wisdom of contemplation, contemplative [prajñā] is called 'able to sever'. 'Similarity': this refers to being just like the image of a vajra. If it is a vajra-pestle, the two ends are broad while the middle is narrow, possessing a firm and superior function; if it is a vajra-deity, the shoulders and arms are broad while the waist is narrow, possessing the meaning of movement. Literary prajñā is also like this: the front and back are broad, while the middle is narrow. Being broad at the front and back refers to the stages of faithful practice and buddhahood; being narrow in the middle refers to the stage of the pure mind, because it is the superior support and the place of advancement. This reveals the uncommon meaning: under the first two meanings, what is called 'vajra' applies to other prajñās as well, for the true mark and contemplation extend to all sections. If relying on the latter meaning, it is found only in this sūtra, for the breadth and narrowness of the text does not belong to other sūtras; being unlike other sūtras, it is called the uncommon meaning. Therefore this sūtra alone is named 'Vajra'. Regarding 'prajñā': this is a Sanskrit sound, translated into the language of the Hua as non-conceptual wisdom. This has two kinds: emptiness of persons and of dharmas. Both extend to the preparatory, fundamental, and subsequently attained [wisdoms], and correspond to the contaminated or uncontaminated as appropriate. However, between *hui* (prajñā/wisdom) and *zhi* (jñāna/knowledge), there are general and specific aspects: generally, *zhi* and *hui* are not different in substance, for both are subsumed under the mental factor of *prajñā* within the object-determining factors; therefore the sixth is called the perfection of *prajñā-wisdom*. Specifically, *zhi* and *hui* are not uniform in function, for discerning dharmas and making definitive determinations differ in function; therefore the ten perfections differentiate *zhi* and *hui*. Earlier, by mutual association, it was open to three or five kinds; now, according to its exact nature, it is translated as *prajñā-wisdom*, because it can sever and subdue the two heavy hindrances; therefore the vajra is used as an analogy. Question: The title mentions prajñā, which is said to be the central tenet; why, then, in the practices, does it rather bring forward giving? Answer: In terms of the earlier leading to the later, it is subsumed under the perfection of giving; in terms of the later purifying the earlier, it is subsumed under the perfection of wisdom. When one of the five is raised, in principle they are all equal. If so, should it be named 'Vajra Giving'? Answer: Giving is the beginning of the myriad practices, coarse and easy to practice; wisdom is the culmination of the hundred dharmas, supreme and difficult to achieve. The title causes one to look up with reverence, so it marks the supreme name of prajñā; the practice guides those of initial capacity, so it raises the foremost name of dāna. Therefore the title and the practice differ in what they bring forward; both are analogized to the vajra, with no contradiction in principle. Regarding 'pāra': here it is translated as 'the other shore', which is the fruit of buddhahood: bodhi and nirvāṇa. Because it is contrasted with this shore, it attains that name. That is, suffering and origination already arisen are this shore; suffering and origination about to arise are the middle of the stream; the wonderful practices of the six perfections are the raft; the buddhas, bodhisattvas, and so forth are those who take across; and the practitioners are those taken across. Having transcended saṃsāra and arrived at bodhi, the fruit of buddhahood is called the other shore. Regarding 'mitā': it has the meaning of 'departing' and the meaning of 'arriving'. It requires cultivating supreme giving and so forth to depart from this shore of saṃsāra and the middle of the stream, and arrive at the other shore of bodhi and nirvāṇa; therefore giving and so forth are said to be 'departing and arriving'. What is spoken of here are the non-abiding six perfections; hence the Saṃdhinirmocana says that giving and so forth are without taint, without longing, without fault, without conceptualization, and are correctly dedicated. Through this, they only then attain the name 'gone to the other shore'. Regarding 'sūtra': in Sanskrit it is *sūtra*, which denotes four meanings: cloth, thread, mat, and warp. Here we take the meaning of thread, and also the meaning of warp. Just as a thread strings flowers together so that the wind cannot scatter them, so the teaching strings together the meanings so that heterodoxy cannot destroy them; just as the warp holds the weft so that the fabric is woven, so the teaching gathers sentient beings to let them attain the noble fruit; therefore the teaching of Dharma is designated 'sūtra'. In the *Tattvasiddhi-śāstra*, five meanings are explained: first, a gushing spring; second, a plumb line; third, a garland; fourth, giving birth; fifth, revealing. If according to this land [of China], *jing* means constant, standard, and path: unchanging through past and present, determining the orthodox and heterodox, and serving as a conduit for the principles of things; the Buddhist teaching accords with this, and there is no error. In summary: what is now expressed is like the vajra wisdom, able to sever the two hindrances and reach the other shore; with its doctrine stringing together and gathering [beings], it is the path constantly practiced by ordinary beings and noble ones; hence it is called the *Vajracchedikā Prajñāpāramitā Sūtra*.