English (machine translation)

Language: English
Extent: 149 passages, 16,987 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2736 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Compiled by the monk Zhien of Chongsheng Monastery in the Western Capital.

In preparing to explain this sūtra, there are five sections of analysis: first, identifying the causes and conditions of the teaching; second, determining the central thesis of the sūtra; third, clarifying the location and assembly; fourth, recounting the translations; fifth, directly explaining the text and its meaning.

First, concerning identifying the causes and conditions of the teaching, there are ten points:
1. To expound the bodhisattva practice. As the sūtra says: "Now listen attentively, and I shall explain it for you. Good men and good women who give rise to the aspiration for anuttarā samyaksambodhi should thus abide and thus subdue their minds," and so forth.
2. To accord with the Dharmas of all Buddhas. As the sūtra says: "Subhūti, what do you think? Has the Tathāgata expounded any Dharma?" Subhūti said: "Bhagavat, the Tathāgata has expounded nothing." The explanation says: The preaching of all Buddhas is identically designated as non-preaching.
3. To counteract and eliminate clinging to self and dharmas. As the sūtra says: "If in the future era, in the final five hundred years, there are sentient beings who hear this sūtra, have faith and understanding, accept and uphold it, these persons will be foremost and most rare. Why is this? These persons have no notion of a self, notion of a person, notion of a sentient being, or notion of a soul. What is the reason? The notion of a self is indeed a non-characteristic; the notion of a person, notion of a sentient being, and notion of a soul are indeed non-characteristics," and so forth. The explanation says: Here, the initial "Why is this?" counteracts and eliminates clinging to self; the subsequent "What is the reason?" counteracts and eliminates clinging to dharmas.
4. To intercept and sever the seeds and actualities of doubt. The seeds of doubt refer to warding off those of the future, as the sūtra says: "One cannot perceive the Tathāgata by bodily marks," up to the subsequent passage, "Do not form this thought," and so forth. The actualities of doubt refer to guarding against those that have already arisen, as the sūtra says: "The Buddha told Subhūti: 'Do not speak thus,'" and so forth.
5. To give rise to inferential faith and realized faith. Inferential faith is as the sūtra says: "You should know that these persons have not planted roots of goodness under one Buddha, two Buddhas, three, four, or five Buddhas, but have planted roots of goodness under immeasurable thousands of myriads of Buddhas. When they hear these phrases, they produce pure faith in even a single thought," and so forth. Realized faith is as the sūtra says: "Why is this? These sentient beings no longer have a notion of a self, notion of a person, notion of a sentient being, or notion of a soul; they have no notion of dharmas, nor a notion of non-dharmas," and so forth.
6. To accomplish benefit for oneself and benefit for others. Benefit for oneself is as the sūtra says: "Subhūti, a bodhisattva should abandon all characteristics and give rise to the aspiration for anuttarā samyaksambodhi," up to "The Buddha said that a bodhisattva's mind should not abide in form when practicing giving," and so forth. Benefit for others is as the sūtra says: "Subhūti, a bodhisattva should thus practice giving to benefit all sentient beings," up to "The Tathāgata speaks of all sentient beings as being non-sentient beings," and so forth.
7. To transform and extinguish light and heavy karmas. As the sūtra says: "Subhūti, if a good man or good woman accepts, upholds, reads, and recites this sūtra, and is despised by others, this person's sinful karma from previous lives, which should have led to rebirth in the miserable realms, will be eradicated because of being despised by people in the present life, and they will attain anuttarā samyaksambodhi."
8. To bring liberation from the afflictions of views and cultivation. As the sūtra says: "At that time I had no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a soul," up to "When my limbs were dismembered joint by joint in the past, had I had a notion of a self, a notion of a person, a notion of a sentient being, or a notion of a soul, anger and hatred would have arisen," and so forth.
9. To reveal the causes of merit and wisdom. As the sūtra says: "A good man or a good woman gives away the seven treasures filling worlds as many as the sands of the Ganges in charity. If, furthermore, there is a person who knows that all dharmas are without self and attains patience, the merit obtained by this bodhisattva surpasses that of the previous bodhisattva." The explanation says: Knowing that all dharmas are without self and attaining patience refers to the perfection of wisdom, called the cause of wisdom because it reveals the dharmakāya. The statement that this bodhisattva's merit surpasses that of the previous bodhisattva refers to the other five perfections, called the causes of merit because they give rise to the saṃbhogakāya and nirmāṇakāya.
10. To elucidate the fruits of the real and responsive [bodies]. As the sūtra says: "If someone says that the Tathāgata comes or goes, sits or lies down, this person does not understand the meaning of what I have expounded. Why is this? The Tathāgata comes from nowhere and goes nowhere; therefore, he is called the Tathāgata." The explanation says: Characteristics such as "coming or going" elucidate the fruit of the responsive body (nirmāṇakāya); "goes nowhere" and so forth elucidate the real body (dharmakāya).

1.3

Second, concerning determining the central thesis of the sūtra: As this sūtra clarifies wisdom above, it takes prajñā as its central thesis. However, prajñā is not singular; it has three distinctions: first, real mark; second, contemplative illumination; third, letters and words. These three meanings encompass all wisdoms. The real mark reveals the objective sphere of prajñā; contemplative illumination demonstrates the essence of prajñā; letters and words are the expression of prajñā. Without the expression, one cannot comprehend the intended meaning; therefore, letters and words receive the name of wisdom. Without the objective sphere, one cannot point to reality; therefore, the real mark shares the status of prajñā. Thus we know that, speaking correlatively, wisdom encompasses both expression and principle; speaking strictly, the central thesis is solely contemplative illumination. Contemplative illumination is indeed the meaning of this sūtra. The vajra has the capacity of cutting; when dharma and metaphor mutually illumine one another, the central thesis lies right here. Now, contemplative prajñā is explained in six meanings according to the Mahāyānasūtrālaṃkāra: 1. It has wisdom as its nature, because it can correctly discern all dharmas. 2. It has concentration as its cause, because it arises relying on concentration. 3. It has liberation as its fruit, because it attains liberation from defiled dharmas. 4. It has life and teaching as its activity, because a bodhisattva takes wisdom as life and correct preaching as activity. 5. It has pre-eminence as its association, because it is pre-eminent among all dharmas. 6. It has three types as its grades, namely worldly, transcendent, and great transcendent.

1.4

Third, concerning clarifying the location and assembly: According to the Mahāprajñāpāramitā Sūtra, it was spoken in a total of four locations and sixteen assemblies. The four locations are: 1. on Gṛdhrakūṭa Mountain in Rājagṛha; 2. in Anāthapiṇḍada's Park in Śrāvastī; 3. in the Mani Jewel Storehouse Palace of the Paranirmitavaśavartin Heaven; 4. by the side of the White Egret Pond in the Bamboo Grove at Rājagṛha. The sixteen assemblies are fully detailed as described therein. Question: Among these four locations, in which location was this sūtra spoken? Among the sixteen assemblies, in which assembly was it spoken? Answer: Among the four locations, it was spoken in Anāthapiṇḍada's Park. Among the sixteen assemblies, it was spoken in the ninth.

1.5

Fourth, recounting the translations: This sūtra has undergone six translations across time. First, during the Later Qin, Master Kumārajīva translated it in Chang'an; the text reads "country of Śrāvastī." Second, during the Later Wei, Tripiṭaka Master Bodhiruci translated it in Luoyang; the text reads "Bhagavat"; he also translated Bodhisattva Vasubandhu's commentary in three fascicles and the Record of Vajrariṣi in ten fascicles. Third, between the Chen and Liang dynasties, Tripiṭaka Master Paramārtha translated it in Guangzhou; the text reads "Jetavana"; he also produced an original commentary in four fascicles. Fourth, during the Daye era of the Sui, Tripiṭaka Master Dharmagupta translated the Vajracchedikā, and also translated Asaṅga's commentary in two fascicles. Fifth, that translated by Tripiṭaka Master Xuanzang of the Great Tang is titled Vajracchedikā; there is also Tripiṭaka Master Divākara's translation of Guṇaprabha's commentary in two fascicles. Sixth, that translated by Tripiṭaka Master Yijing of the Zhou; the text reads "the Buddha, the Bhagavat, was in the great city of fame"; he also re-translated Vasubandhu's commentary in three fascicles. All the above versions are generally identical; in terms of literary style and plainness, they diverge into the expanded and the abridged. Consequently, those who recite and uphold it especially revere the Qin translation, while students of doctrinal meaning mostly follow the Wei translation. That which is explained here is precisely the Qin translation rendered by Master Kumārajīva.

1.6

Fifth, concerning directly explaining the text and its meaning, there are two parts: first, explaining the sūtra title; second, outlining the text and explaining its meaning.

First, explaining the title: in the sūtra, "Vajra" brings forth the gem serving as the metaphor. Being the hardest of metals, it is named vajra (diamond). This jewel is extraordinarily superior and has numerous varieties; here we briefly take its two meanings of hardness and sharpness. Hardness pertains to its essence, while sharpness pertains to its function. Because its essence is hard, things cannot destroy it; because its function is sharp, it can destroy all things. "Prajñā" is the dharma illustrated by the metaphor. In Sanskrit it is prajñā; here it is translated as pure wisdom, also called markless knowledge. The three kinds of knowledge are precisely called wisdom. Such wisdom is identical to that vajra. "Pāra" is Sanskrit; it is translated here as "shore." There are two kinds of shores: first, this shore; second, the other shore. "Mita" is Sanskrit; it is translated here as "able to reach," and also "able to leave." That is to say, the saṃsāra of the three realms is this shore; bodhi and nirvāṇa are the other shore; the afflictions of the two hindrances are the middle stream; and the wondrous function of prajñā is the raft. Therefore, those who generate the resolve board the boat of wondrous function, abandon the shore of saṃsāra, cross the ocean of afflictions, and ascend the mountain of nirvāṇa. For this reason, it is called pāramitā. "Sūtra" has the meaning of stringing together and holding together: that is, stringing together the meanings that should be expounded and holding together the sentient beings to be transformed. The preceding seven characters are that which is expressed; the final single character is that which expresses. It includes that which expresses, that which is expressed, the dharma, the metaphor, and so forth; therefore, it is titled "Vajracchedikā Prajñāpāramitā Sūtra." The explanation of the title is concluded above. From here on below, the sūtra text will be outlined and analyzed.

1.7

Sūtra: "Thus have I heard. At one time the Buddha was staying in Anāthapiṇḍada's Park in the Jeta Grove at Śrāvastī, together with a great assembly of twelve hundred and fifty bhikṣus."

According to Master Dao'an, sūtras, regardless of size, are uniformly divided into three sections: namely, the introductory section, the main section, and the propagation section. Here, this sūtra is also judged to have three sections. The first is called the introductory section. From "At that time the Venerable Subhūti" down to "one should view it thus" is the main section. From "When the Buddha had expounded this sūtra" down to "they had faith in it, accepted it, and practiced it" is the propagation section.

Within the initial introductory section, it is subdivided into two: the first is called the section establishing credibility; subsequent to "At that time the Bhagavat," it is named the narrative preface. In the preceding section establishing credibility, according to Tripiṭaka Master Paramārtha's Commentary on the Prajñā, it is divided into seven matters:
1. "Thus" indicates the Dharma heard. Ānanda said that the sūtras expounded by the Buddha are as they are (tathā) regarding all dharmas, hence it is called "as"; because these words regarding all dharmas accord with reality and are not erroneous, it is called "thus."
2. "I" identifies the person capable of hearing. The transmission disciple, the monk Ānanda, a nominal person composed of the five aggregates, is referred to as "I."
3. "Heard" means personally receiving the spoken words. That is to say, the ear faculty gives rise to consciousness to listen and receive, which is called "heard."
4. "At one time" clarifies that the Dharma heard appropriately matched the opportune time. That is to say, the speaker and the listeners assembled together, neither earlier nor later, which is called "at one time."
5. "The Buddha" demonstrates the master capable of expounding. In Sanskrit it is Buddha; here it is translated as Awakened One. Possessing real and conventional wisdom, and fully perfected in self-awakening and awakening others, he is therefore called the Buddha.
6. "Staying in the country of Śrāvastī," and so forth, reveals that the preaching had a place. The dwelling where he wandered and transformed is termed "staying." Śrāvastī is translated here as "hearing things." The "Jeta Grove" refers to the trees donated by Prince Jeta; it is translated here as "conqueror in battle," who was the crown prince of King Prasenajit. "Anāthapiṇḍada's Park" was the park purchased by Elder Sudatta; it is translated here as "good giver." That person had benevolence within and wealth without; he relieved the impoverished and pitied the lonely, so his countrymen praised him with the title Anāthapiṇḍada ("giver to the unprotected"). Sudatta laid out gold to buy the park, and Jeta donated the trees to jointly establish the monastery; therefore, the names of both persons are cited together here to determine the designation of the saṅghārāma. Hence it is said: "Jeta Grove, Anāthapiṇḍada's Park."
7. "Together with a great assembly of bhikṣus," and so forth, clarifies that he did not hear it alone. "Together with" means in company with; "great" means supreme. These bhikṣus were all great arhats, superior to the trainees mentioned earlier, hence called "great." The word "bhikṣu" is translated here as "mendicant," because they lead a pure livelihood. "Assembly" refers to a harmonious community of four or more persons. "Twelve hundred and fifty persons together": the Mahāprajñāpāramitopadeśa says that Uruvilvā Kāśyapa along with five hundred disciples, Gayā Kāśyapa and Nadī Kāśyapa along with two hundred and fifty disciples each, and Śāriputra and Maudgalyāyana along with two hundred and fifty disciples in total, were mostly manifested śrāvakas who constantly followed the Buddha. Therefore, they are often enumerated separately in sūtras. "Together" conveys the meaning of being in the same place at the same time: that is, when Ānanda, or the Tathāgata, was in Anāthapiṇḍada's Park together with the bhikṣus and the fourfold assembly.

1.8

Sūtra: At that time, when mealtime arrived, the Bhagavat put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. In that city, having begged from door to door in sequence, he returned to his original place. / Below, this clarifies the third [section], the launching preface. The meanings of 'launching' are diverse, as detailed in the various sūtras. Yet because this sūtra especially illuminates wisdom, it employs moral discipline and concentration as the launch. The text of the launching preface is divided into three parts: first, displaying transformation through moral discipline to show that samādhi has a cause; and later, displaying containment through concentration to show that wisdom is the result. This text is the first [part]. Within the text, there are seven phrases. First, 'At that time, the Bhagavat' clarifies the master of conversion. The *Satyasiddhi-śāstra* states that possessing all the preceding nine epithets is why he is called 'Bhagavat'. Second, 'when mealtime arrived' clarifies the morning of conversion. In the yin and mao periods, what is prepared is not yet ready; by the si and wu periods, the meal is already over; thus, going begging during the chen period is called 'mealtime'. Third, 'put on his robe, took his bowl' clarifies the deportment of conversion. As for 'putting on his robe', when entering royal palaces and settlements, it is the saṃghāṭī and so forth. It is also called the robe for subduing non-Buddhists. 'Took his bowl' means holding the stone bowl presented by the Four Heavenly Kings beneath the bodhi tree. By the Buddha's spiritual power, these four bowls were pressed into one, called the 'vessel commensurate with capacity'. The Bhagavat put on his robe in order to refute naked ascetics; he held his bowl in order to refute receiving food with cupped hands. Fourth, 'entered the great city of Śrāvastī' clarifies the place of conversion. According to the *Records of the Western Regions*, the park is five or six li south of the city; now going from outside to inside is called 'entered'. The *Mahāprajñāpāramitopadeśa* states that this city measures twelve yojanas in extent and has nine hundred million households, which is why it is called 'great'. Fifth, 'to beg for food' clarifies the deed of conversion. According to the *Strīvivarta-vyākaraṇa-sūtra*, the Tathāgata's nirmāṇakāya is entirely a mass of vajra, lacking the two receptacles of raw and cooked. That he now manifests begging for food is because there are abundant benefits, generating merit in that field of merit. For instance, Mahākāśyapa abandoned the rich and went to the poor, benefiting the poor without benefiting the rich; Subhūti abandoned the poor and went to the rich, benefiting the rich without benefiting the poor. Because the Buddha benefits [all] equally, he begged in sequence. Seventh, 'returned to his original place' clarifies the conclusion of the conversion. There are two places for the Tathāgata to eat: first, accepting invitations in the houses of white-robed laypeople; second, not accepting [invitations], but begging for food, and returning to his dwelling when the meal is finished. Now, going back to Jetavana corresponds in sense to the second. In summary, because he knew contentment, he did not beg beyond measure; because he knew the proper time, he returned to his original place.

1.9

Sūtra: Having finished eating his meal, he put away his robe and bowl. / Second, this displays containment through concentration, illuminating wisdom as the result. The text has three parts: first, gathering the requisites; second, purifying bodily actions; third, directly clarifying entry into concentration. This text is the first. External conversion necessarily relies upon robe and bowl; hence, it first clarifies putting them on and holding them. Inner tranquility requires gathering the requisites; hence, now he puts them away.

1.10

Sūtra: Having washed his feet. / Second, this purifies bodily karma. The *Notes of the Immortals* states: When the Tathāgata walked, the earth spirits transformed flowers to support his feet four finger-breadths off the ground. For the sake of sentient beings, he manifested soiled feet while traveling on the road; thus, teaching the entry into concentration, he manifested the purification of bodily karma.

1.11

Sūtra: He arranged his seat and sat down. / Third, this directly clarifies the expedients for entering concentration. First, he arranged his sitting-cloth—that is, the niṣīdāna, translated here as 'sitting-mat'. 'Sat down' directly clarifies entering concentration. The above completes the explanation of the introductory section.

1.12

Sūtra: At that time, the elder Subhūti, in the great assembly, arose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully. / Below, this secondly clarifies the main body of the text. Here, many people crudely distinguish and divide it into two cycles: first, clarifying before the bhūmis; and second, from 'how should [one]…' onward, clarifying upon the bhūmis. Now, examining the principles of the text, I consider this to be incorrect. In the treatise on resolving doubts, it self-explains: 'From this point onward, it clarifies all sūtras, manifesting the severing of arising doubts.' Since it says 'all', it is clear that there is no distinction. Now, regarding the main body, the text is divided into four: first, Subhūti requests instruction; second, the Tathāgata praises and permits; third, Subhūti delights in hearing; fourth, the Tathāgata directly answers. This text is the first. The text further has three parts: first, designating and listing the requester; second, praising the Buddha's virtues of conversion; third, directly uttering the words of the request. This text is the first. What is called 'at that time' is the time of questioning about the Dharma. 'Elder' is an honorific appellation, meaning possessing the virtues of a senior and elder. 'Subhūti' is the person requesting the Dharma. The name Subhūti contains three meanings: when he was born, the room was empty, manifesting an auspicious mark of emptiness; his parents asked the diviner, who said he was 'only good and only auspicious', hence named Shanjī (Good and Auspicious); he is also called Shanxian (Well-Manifested), and also called Kongsheng (Empty-Born). One may use either without error. 'In the great assembly, arose from his seat' is the demeanor of requesting the Dharma. 'Bared his right shoulder' is the sign of respecting the master. 'Knelt with his right knee on the ground' is the opening of raising a question. 'Joined his palms respectfully' means composing one's countenance in single-minded mindfulness.

1.13

Sūtra: And addressed the Buddha, saying: 'How rare, O Bhagavat!' / Second, this praises the Buddha's virtues of conversion. The text has two parts: first, a general praise; second, a specific praise. This text is the general. The *Daśabhūmika-vibhāṣā* states: 'First is the rarity of manifesting spiritual powers; second is the rarity of knowing their minds beforehand; third is the rarity of teaching and transforming.' Here, saying 'How rare' corresponds to the third, the rarity of teaching and transforming. 'Bhagavat' is the tenth epithet.

1.14

Sūtra: 'The Tathāgata well protects and is mindful of the bodhisattvas, and well entrusts and charges the bodhisattvas.' / Second, this specifically praises his virtues. 'Tathāgata' brings forth the Buddha's first epithet. 'Tathā' (Thusness) is the realized dharma; 'āgata' (Come) is the realizing wisdom. Through wisdom realizing true thusness, he comes and accomplishes right awakening; hence he is called Tathāgata. 'Well protects and is mindful of the bodhisattvas' means that for bodhisattvas whose faculties are mature, the Buddha himself protects and is mindful of them, causing them to accomplish the Buddha's dharmas of merit, identical to the Buddha's own practice of self-benefit, and the dharmas of transforming sentient beings, identical to the Buddha's practice of benefiting others. 'Entrusts and charges' means that for bodhisattvas whose faculties are not yet mature, the Buddha entrusts them to those bodhisattvas whose faculties are mature, charging them to instruct and guide them, so that those who have attained the Great Vehicle do not regress, and those who have not yet attained the Great Vehicle advance in practice. Bodhisattvas from the lineage stage onward are called those whose faculties are mature; bodhisattvas prior to the lineage stage are called those whose faculties are not yet mature.

1.15

Sūtra: 'Bhagavat, if good men and good women produce the mind of anuttarā samyaksambodhi, how should they abide, and how should they subdue their minds?' / Third, this directly utters the words of the request. 'Bhagavat' designates the person able to answer. 'Good men and good women' clarifies the persons for whose sake this is done; endowed with faculties such as faith, they are called 'good'. 'Produce the mind of anuttarā samyaksambodhi' designates the mind that is aroused. 'A' means non-; 'nuttara' means supreme; 'sam' means right; 'yak' means all-pervading; the second 'sam' means knowing; 'bodhi' means awakening. In total, it is called 'unexcelled, right, all-pervading knowledge and awakening'. 'Right' is the knowledge according with reality; 'all-pervading' is the knowledge according with measure; 'knowledge' is non-conceptual wisdom; 'awakening' is subsequent wisdom. The knowledge according with reality takes the absolute as object, hence it is called 'right'. The knowledge according with measure takes the conventional as object, hence it is called 'all-pervading'. Non-conceptual wisdom severs the two kinds of ignorance, hence it is called 'knowledge'. Subsequent wisdom emerges beyond the realm of dreams before the eyes, hence it is called 'awakening'. These four knowledges are the true substance of the Buddha fruit. If a person arouses the mind to seek this fruit from afar, it is called producing the bodhimind. 'How should they abide, and how should they subdue their minds?' clarifies the practices being requested. According to the Wei translation of the sūtra and the treatises of Asaṅga, Vasubandhu, and others, there should be three questions; here, the second question on practice is missing. 'How should they abide?' asks what kind of mind a bodhisattva embarking on the Great Vehicle should abide in at all times. Next, asking 'How should they practice?' asks what kind of practice a bodhisattva embarking on the Great Vehicle should cultivate at all times. Lastly, asking 'How should they subdue?' asks what kind of notions a bodhisattva embarking on the Great Vehicle should subdue at all times.

1.16

Sūtra: The Buddha said: 'Excellent, excellent, Subhūti! It is just as you have said: the Tathāgata well protects and is mindful of the bodhisattvas, and well entrusts and charges the bodhisattvas.' / Below, this thirdly clarifies the Tathāgata's praise and permission. In this, there are three parts: first, praise and endorsement; second, command to listen; third, permission to speak. This text is the first. 'Excellent, excellent' is the utmost praise. The reason for praising twice is that Subhūti's praise and question both accord: first, they accord with the minds of those who are transformed; second, they accord with the virtues of the one who transforms. 'It is just as you have said' and so forth is the endorsement.

1.17

Sūtra: 'Now listen attentively.' / Second, this is the command to listen. 'Attentively' means carefully and truly. Wishing to make Subhūti listen and observe with true faith and deep wisdom, he therefore says 'listen attentively'.

1.18

Sūtra: 'I shall explain it for you. If good men and good women produce the mind of anuttarā samyaksambodhi, they should thus abide and thus subdue their minds.' / Third, this is the permission to speak. Because he is about to speak, he says 'shall'. 'Should thus abide and thus subdue their minds' means that the Tathāgata permits and agrees to speak. That is, 'In accordance with your two questions, I shall distinguish and instruct, causing you all to thus abide, thus practice, and thus subdue your minds.'

1.19

Sūtra: 'Yes, Bhagavat, I wish and delight to hear.' / Third, Subhūti delights in hearing. Having received the endorsement and also being commanded to listen, he longs for it with single-minded thirst; hence it is called 'delight to hear'.

1.20

Sūtra: The Buddha told Subhūti: 'Bodhisattva-mahāsattvas should thus subdue their minds.' / Below, this fourthly clarifies the Tathāgata's direct answer. In this, there are two parts: first, answering the questions; later, from 'Can one by means of physical characteristics…' onward, severing doubts. In the former, there are three parts: first, answering the previous question on 'how should they abide'; second, from 'Furthermore, Subhūti, a bodhisattva, regarding dharmas…' onward, answering the previously omitted question on 'how should they practice'; third, from 'Subhūti, a bodhisattva should thus practice generosity…' onward, answering the previous question on 'how should they subdue their minds'. This text is the first, answering the previous question on abiding. According to the Wei translation of the sūtra, here it says, 'How should a bodhisattva produce such a mind?' That this translation says 'subdue' is because, according to the Sanskrit text, merely being able to produce the mind to liberate sentient beings already contains the meaning of subduing the mind of not liberating sentient beings; hence, this was translated in accordance with the meaning of subduing. Within the text, there are two parts: first, generally ordering them to subdue, indicating the arousal of the four minds such as the vast mind; later, specifically teaching the modes of practice for generating the four minds. This text is the first. As for 'bodhisattva', 'bodhi' is awakening, which is the Buddha fruit sought; 'sattva' is a being, which is the sentient beings to be transformed. Truly because this person possesses wisdom, they can seek the Buddha fruit above; because they possess compassion, they can transform sentient beings below. Omitting 'dhi' from bodhi and 'ttva' from sattva, it is therefore called 'pusa' (bodhisattva). 'Should thus subdue their minds' means subduing the ordinary person's and two vehicles' mind of not liberating sentient beings; that is, generating the bodhisattva's mind of liberating sentient beings.

1.21

Sūtra: 'As for all the various classes of sentient beings.' / Second, this specifically teaches the modes of practice for generating the four minds. The text specifically has four parts: first, clarifying the vast mind; second, clarifying the supreme mind; third, clarifying the constant mind; fourth, clarifying the non-erroneous mind. Within the vast mind, the text specifically has two parts: first, generally setting forth; later, specifically revealing. This is the general setting forth. 'Vast' means revealing the mind in relation to the objective realm; because the objective realm is broad and pervasive, the mind is called vast. 'All the various classes of sentient beings' generally sets forth all sentient beings of the four modes of birth, the three realms, and so forth. Thus Asaṅga's treatise states: 'This is a general description.' As for 'sentient beings' (zhong sheng), the *Mahāprajñāpāramitopadeśa* states: 'Being born amidst the combination of the five aggregates is called a sentient being.'

1.22

Sūtra: 'Whether egg-born, womb-born, moisture-born, or miraculously born.' / Later, the text reveals [them] specifically. According to Asaṅga's treatise, they are divided into three inclusions: first, inclusion by taking rebirth; second, inclusion by dependence; third, inclusion by realm. This is the first, inclusion by taking rebirth. Rebirth differs, having four types: being born relying on a shell is called 'egg-born'; coming forth from being enclosed in a womb is called 'womb-born'; rising through moisture is termed 'moisture-born'; and suddenly existing out of nothing is called 'miraculously born'. These four types encompass all sentient beings without remainder; therefore, the bodhisattva takes them all together as their vow.

1.23

[Sūtra:] "Whether with form or formless:" The second refers to the support, which is the body. "Whether with form" refers to sentient beings of the desire and form realms, because they have physical bodies. "Whether formless" refers to sentient beings of the four formless [realms] above, because they have no physical forms. These two also subsume all sentient beings. Therefore the bodhisattva generally causes sentient beings to transcend the three realms.

1.24

[Sūtra:] "Whether with perception, without perception, or neither with perception nor without perception:" The third refers to cognitive objects. Perception is the apprehending subject, and the object is the apprehended object; explaining the object in terms of perception is why it is called "subsumed under cognitive objects". "Whether with perception" refers to sentient beings from the Sphere of Nothingness on down, excluding the single heaven of non-perception, because all others have coarse perceptions that apprehend coarse cognitive objects. "Whether without perception" refers to the single heaven of non-perception within the fourth dhyāna, because they have no perceiving mind at all to apprehend cognitive objects. "Whether neither with perception nor without perception" refers to the single stage of the Peak of Existence; because it lacks coarse perception, it is called "neither with perception", [yet because subtle perception remains,] it is called "nor without perception". Here, the phrasing "whether neither with perception, whether nor without perception" has one superfluous character *ruo* ("whether"); if the lower *ruo* were retained, it would not refer to a single stage. These three also completely subsume all sentient beings.

1.25

[Sūtra:] "I will lead them all to enter nirvāṇa without remainder and cause them to pass into extinction:" The second section clarifies the supreme mind. This means causing sentient beings to attain the supreme bliss of great nirvāṇa. The vast vow given rise to by that bodhisattva above is indeed determined in this way. Being for the purpose of granting sentient beings ultimate, permanent bliss is called the supreme mind. "I will lead them all to enter" raises the great compassion of the bodhisattva. "Nirvāṇa without remainder" clarifies the complete quiescence that is attained. The perpetual cessation of the three fires is called "extinction". Soaring high to the other shore is termed "passing across". To realize and enter it in this manner is called "causing them to pass into extinction". "Nirvāṇa without remainder" is called "without remainder" because it is free from the two kinds of birth and death.

1.26

[Sūtra:] "Having thus caused measureless, innumerable, and boundless sentient beings to pass into extinction, in reality no sentient being has attained extinction:" The third section clarifies the permanence of mind. This bodhisattva has far abandoned discriminating views and perfected the compassion of identical substance. What is perfected by this compassion is established by wisdom; wisdom penetrates to a single conception, and compassion is without duality, so there is no weariness. Because of penetrating to a single conception, one is constantly in nirvāṇa oneself. Therefore the treatise says: "The bodhisattva takes all sentient beings to be like their own body. For this reason, the bodhisattva's own extinction does not differ from the extinction of sentient beings."

1.27

[Sūtra:] "Why is this?" The fourth section clarifies the non-inverted mind. Within the text there are two parts: first, a query is raised; second, it is explained and established. This text is the first part. The intention behind the query is: if a bodhisattva should see sentient beings as those saved by oneself, what fault would there be?

1.28

[Sūtra:] "Subhūti, if a bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a soul, then they are not a bodhisattva:" The subsequent text explains and establishes it. Broadly speaking, there are three kinds of inversion: first, inversion of view; second, inversion of perception; third, inversion of mind. Here, being free from the inversion of perception is called "non-inverted". Such inversion of perception arises based on the view of a self. Therefore, if a bodhisattva gives rise to such perceptions, they lose the name of "bodhisattva". If one reverses this, one accords with correct wisdom and does not give rise to such [notions]; this is called the non-inverted mind.

1.29

[Sūtra:] "Furthermore, Subhūti, a bodhisattva should practice giving without abiding in anything:" Below is the second part, answering the previously omitted question on how one should practice. Within the text there are three parts: first, teaching the bodhisattva to practice without clinging to one's own body; second, teaching the bodhisattva to practice without abiding in the repayment of kindness; third, teaching the bodhisattva to practice without abiding in karmic retribution. The first passage of text is omitted here. As for why giving is explained first in answering the question on practice: it is because the six pāramitās of the bodhisattva's myriad practices are the source of vows, and within the pāramitās, the meaning of dāna broadly subsumes them all. Therefore, raising this single designation encompasses those six gates. That is, dāna-pāramitā is called the giving of material resources; śīla-pāramitā and kṣānti-pāramitā are called the giving of fearlessness, because upholding precepts and patience bestow fearlessness upon people; vīrya, dhyāna, and prajñā are called the giving of Dharma, because through zeal one teaches without weariness, through meditative concentration one can know the minds of others, and through wisdom one can speak in accord with reality. "Should practice giving without abiding in dharmas" means practicing without clinging to the gratitude of karmic reward; one should not seek retributions such as their offerings, respect, and praise.

1.30

[Sūtra:] "That is to say, giving without abiding in forms, and giving without abiding in sounds, scents, tastes, touchables, or dharmas:" The third section clarifies practicing without abiding in karmic retribution. That is, not seeking future fruits such as rebirth as a human or heavenly being. Because this fruit repays the cause, it is called karmic retribution. The six sense-objects and so forth are the substance of future fruition; practicing giving for their sake is called clinging to karmic retribution. The bodhisattva's being far removed from them is called "not abiding in forms and so forth".

1.31

[Sūtra:] "Subhūti, a bodhisattva should practice giving in this way, not abiding in characteristics:" The third part answers the question on subduing the mind. According to the Wei translation, it says "not abiding in the perception of characteristics". Here the word "perception" is omitted. In the text there are six parts: first, presentation; second, query; third, explanation; fourth, simile; fifth, application; sixth, exhortation. This text is the first part. If one gives rise to the perception of characteristics, the two kinds of grasping are not yet extinguished; seeking true emptiness will still result in the contaminated. Therefore, the bodhisattva eradicates false perceptions to purify the three wheels; hence, within the gate of giving, subduing [the mind] is further shown. "Not abiding in the perception of characteristics" means not perceiving the gift, the recipient, or the giver.

1.32

[Sūtra:] "Why is this?" The second section clarifies raising the query. The intention of this query is to dispel doubts. Why so? Generally, merits such as giving arise from mental perceptions; since perceptions no longer exist, upon what would merit rely to arise?

1.33

[Sūtra:] "If a bodhisattva practices giving without abiding in characteristics, their merit is immeasurable:" The third section is the explanation. Abiding in characteristics is contaminated, and its karmic retribution is limited; not abiding [in characteristics] is uncontaminated, and therefore the accumulation of merit is measureless.

1.34

[Sūtra:] "Subhūti, what do you think? Can the space of the eastern direction be measured?" The fourth section is the simile. In the simile there are two parts: first, briefly mentioning the eastern direction; second, broadly citing the nine directions. In the first simile there are again two parts: first, the Tathāgata's question; second, Subhūti's response to the question. This is the question. The realm of space does not have ten directions; directions are dharmas non-concurrent with mind, nominally established upon physical form. Here, because space is distinguished by direction, it is merely called "the space of the eastern direction".

1.35

[Sūtra:] "No, Bhagavat:" The second part is Subhūti's answer. "No" (*fou*) has the meaning of "not so". *Ye* is an auxiliary particle. Because space is boundless, it cannot be measured.

1.36

[Sūtra:] "Subhūti, can the space of the south, west, north, the four intermediate directions, above, and below be measured?" The second part broadly cites the nine directions. The text again has two parts, the names and meanings being as above. This is the first part, the Tathāgata's question. "The four intermediate directions" has the meaning of non-cardinal directions.

1.37

[Sūtra:] "No, Bhagavat:" The second part is Subhūti's answer.

1.38

[Sūtra:] "Subhūti, the merit of a bodhisattva's giving without abiding in characteristics is also like this, immeasurable:" The fifth section is the application. It means that the merit of giving without abiding is immeasurable like the space of the ten directions.

1.39

[Sūtra:] "Subhūti, a bodhisattva should only abide as taught:" The sixth section is the exhortation. The meaning of the exhortation here implicitly applies to the six pāramitās; one should understand by analogy that the myriad practices are also like this.

1.40

[Sūtra:] "Subhūti, what do you think? Can the Tathāgata be seen by means of bodily marks?" Below, the second major division clarifies resolving doubts. According to the treatise below, doubts are general and specific: in general there are twenty-seven sections, and specifically there are thirty-two doubts. Although the treatise does not enumerate them with separate titles, we now take the treatise's meaning to briefly establish names. This is the first, named "the doubt regarding non-abiding being for the sake of buddhahood". In setting forth the doubt, the treatise says: "If one practices giving without abiding in dharmas, how does one practice giving for the sake of the Buddha's bodhi?" To resolve this doubt, the sūtra text has six parts: first, question; second, answer; third, query; fourth, explanation; fifth, recounting; sixth, conclusion. This is the first part, the question. It asks whether or not the true dharmakāya can be seen by means of the marks of the conditioned physical body, which has the three [characteristics of] arising, abiding-changing, and ceasing.

1.41

[Sūtra:] "No, Bhagavat. One cannot see the Tathāgata by means of bodily marks:" The second part is the answer. In order to guard against the doubter falsely giving rise to discrimination, grasping at conditioned marks, and claiming to see the dharmakāya, the answer generally states that it is not possible.

1.42

[Sūtra:] "Why is this?" The third part is the query. One visibly sees the Tathāgata born in the royal palace, passing into extinction in the Śāla grove, abiding in the world for eighty years, and perfecting a body with the thirty-two marks. Why say that he cannot be seen by means of bodily marks?

1.43

[Sūtra:] "The bodily marks spoken of by the Tathāgata are not bodily marks:" The fourth part is the explanation. Bodily marks are false marks, whereas the dharmakāya is called the real mark. False marks are not the dharmakāya, so it says that marks are non-marks.

1.44

[Sūtra:] "The Buddha told Subhūti: 'All that has marks is illusory:'" The fifth part is the recounting. Having marks is deceptive and does not accord with reality; therefore, it says that all that has marks is illusory.

1.45

[Sūtra:] "'If one sees that all marks are non-marks, then one sees the Tathāgata:'" The sixth part is the conclusion. If one sees that conditioned, illusory marks are not unconditioned, real marks, that is comprehending the dharmakāya, which is called seeing the Buddha. Therefore it says, "then one sees the Tathāgata".

1.46

[Sūtra:] "Subhūti said to the Buddha: 'Bhagavat, will there be sentient beings who, hearing such spoken phrases, give rise to true faith?'" Below, the third doubt is resolved. This is named "the doubt that cause and effect are difficult to believe". In setting forth the doubt, the treatise says: "Earlier, relying on the pāramitās, non-abiding practice was taught, explaining the profound meaning of the cause in practicing giving; earlier, relying on the Tathāgata's non-conditioned essence, the profound meaning of the fruit was taught. If so, people of future evil ages will not give rise to a faithful mind. How could this not be taught in vain?" To resolve this doubt, the sūtra text has two parts: first, Subhūti's question of doubt; second, the Tathāgata's correct answer. This is the first part, the question. *Po* means "able to". Can there be those who can believe such a profound sūtra now in the true Dharma, and will people in future evil ages be able to give rise to true faith?

1.47

[Sūtra:] "The Buddha told Subhūti: 'Do not speak thus:'" The second part is the Tathāgata's correct answer. In the text there are two parts: first, a rebuke; second, instruction. This is the first part, the rebuke. The reason for rebuking him is to halt his doubt.

1.48

[Sūtra:] "'In the final five hundred years after the Tathāgata's passing:'" The subsequent text is instruction. The text again has two parts: first, general instruction; second, specific instruction. Within the general, there are three parts: first, clarifying the time of faith; second, clarifying the virtues of faith; third, clarifying the characteristics of faith. This is the first, clarifying the time of faith. According to the Mahāsaṃnipāta Sūtra, five kinds of firmness are spoken of: in the first five hundred years, firmness in liberation; in the next five hundred years, firmness in meditative concentration; in the next five hundred years, firmness in broad learning; in the next five hundred years, firmness in merit; in the next five hundred years, firmness in strife. Now, saying "the final five hundred years" corresponds to the fifth five-hundred-year period. In this evil age, there will be those who can give rise to faith.

1.49

[Sūtra:] "'Those who uphold the precepts and cultivate merit:'" The second clarifies the virtues of faith. According to the Wei translation of the sūtra, wisdom is added, which this translation omits. "Upholding the precepts" means putting an end to all evils. "Merit" means cultivating all samādhis. "Wisdom" means according with the two kinds of emptiness. One must possess these three trainings before one can give rise to true faith. Question: The previous five pāramitās are generally named merit; how is it known that this meaning is specifically applied to the gate of concentration? Answer: Broadly discussed, it encompasses the previous five; strictly taking the superior, the training in concentration is singularly preeminent, because within the wholesome roots of concentration one can accumulate merit and induce all supernormal knowledges and peaceful matters.

1.50

[Sūtra:] "'Can give rise to a faithful mind regarding these phrases and take them to be real:'" The third clarifies the characteristics of faith. "Regarding these phrases" refers to the profound teaching of cause and effect. "Can give rise to a faithful mind" refers to persons endowed with virtue. "Take them to be real" directly clarifies the characteristics of faith. Since faith is already present, how could the teaching have been in vain?

1.51

[Sūtra:] "You should know that such a person has planted good roots not merely before one Buddha, two Buddhas, three, four, or five Buddhas, but has planted good roots before immeasurable hundreds of thousands of Buddhas." The subsequent text provides a distinct teaching. Within this there are two parts: first, explaining the cultivation of merit, and second, explaining the cultivation of wisdom. This passage is the first. Within it there are four parts: 1. explaining the cause of faith; 2. explaining the essence of faith; 3. explaining the conditions for faith; 4. explaining the accumulation of results. This is the first, the cause of faith. Saying "not merely before one Buddha, two Buddhas, three, four, or five Buddhas" shows that it is not small, distinguishing them from beginners. "Before immeasurable thousands of Buddhas" reveals that it is already vast, clearly noting that their faculties have matured. "Planted good roots" refers to burning incense, scattering flowers, reciting names, and praising virtues in the field of the Buddha, planting the three good roots such as non-greed.

1.52

[Sūtra:] "Hearing these passages, even in a single thought-moment they give rise to pure faith." The second explains the essence of faith. "Even in a single thought-moment they give rise to pure faith": a single thought-moment is the mind's pure resolution in a single instant (kṣaṇa). Because faith has purity of mind as its intrinsic nature, it is called "pure faith."

1.53

[Sūtra:] "Subhūti, the Tathāgata fully knows and fully sees these sentient beings." The third explains the conditions for faith. Because of the Buddha's knowing and seeing, their faithful mind does not regress. Question: What is the difference between the two types, knowing and seeing? Answer: The fleshly eye is seeing and not knowing. Inferential knowledge is knowing and not seeing. Knowledge based on aspiration is both knowing and seeing. Because it differs from the fleshly eye, it is called "knowing." Because it differs from inferential knowledge, it is called "seeing." Therefore it is said, "fully knows and fully sees." Because of the Buddha's knowing and seeing, if there were someone who wished to obtain offerings and reverence and self-praised their own merit of keeping the precepts and so on, other persons would not be able to declare it, because that person knows it for themselves.

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