English (machine translation)
Translation of 金剛經疏
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- 12 passages, 15,668 words
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- complete digital text
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2737 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 3 parts
Text
1.1.1
[whether] a thought arises or not. Presenting [the text]: "Subhūti, what do you think? Does a sakṛdāgāmin [think], 'I have attained the fruit of a sakṛdāgāmin'?" This is the second question. If a srotāpanna person does not even give rise to a thought, how would a sakṛdāgāmin dare to give rise to a thought? A sakṛdāgāmin progresses by cutting off six grades of afflictions; being born in [...] two families, they then realize and attain the second fruit. "I have attained the fruit of a sakṛdāgāmin" completes the question. The answer: Presenting [the text]: "Subhūti said, 'No, Bhagavat.'" This is a direct answer: they cannot give rise to such a thought. "Why is that?" is the inquiry. Inquiring as to why, what follows is the explanation of sakṛdāgāmin. Presenting [the text]: "A sakṛdāgāmin is named a 'once-returner,' yet in reality there is no returning; therefore they are named a sakṛdāgāmin." "Sakṛdāgāmin" is the Western pronunciation; here it is translated as "returning", and also called "attenuation of greed and anger." Greed, anger, and wrong views are thieves [...]. Therefore they attenuate greed, anger, and desire, resembling the Tathāgata's ādarśajñāna; it is called a single returning, because they attain [nirvāṇa] without remainder. This is like Old Man Zhao who stopped the bandits; his whole family was wiped out. Old Man Zhao's son returned from the western campaign, changed his trade to raise livestock, and generated great wealth. Later, when the bandits returned, Zhao said: "Temporarily escape [...]." The name sakṛdāgāmin concludes the establishment of the designation. The preceding passages vary. Since a sakṛdāgāmin does not give rise to a thought, it is asked whether an anāgāmin gives rise to a thought or not. Presenting [the text]: "Subhūti, what do you think? Can an anāgāmin entertain this thought: 'Have I attained the fruit of an anāgāmin'?" This is the third question. Whether a once-returner or one who has one interval, they are collectively called sakṛdāgāmin. Cultivating and severing nine grades [of afflictions] is called an anāgāmin. The question is finished. Subhūti's answer: Presenting [the text]: "Subhūti said, 'No, Bhagavat.'" This is the correct answer: they cannot give rise to such a thought. "Why is that?" is the inquiry. Inquiring as to why, what follows below explains it. Look at the presentation: "An anāgāmin is named a 'non-returner,' yet in reality there is no coming; therefore they are named an anāgāmin" is an explanation through translation of the term. A foul body is a defiled body. An insect body is the body of any insect. A food body: an anāgāmin person does not eat things like the five grains. A toxic body: dragons, snakes, scorpions, and the like. They do not return again to receive a body in the desire realm. They cannot be contained by the desire realm; hence they are named "non-returner." The sūtra says: "Coming via the characteristic of non-coming, seeing via the characteristic of non-seeing. If they come, it is by not coming again; if they go, it is by not going again." In the West they are called anāgāmin; here it is translated as "non-returner"; thus they are named anāgāmin. Designating the name from reality, they are called an anāgāmin. Since an anāgāmin does not give rise to a thought, it is asked whether an arhat gives rise to a thought or not. Presenting [the text]: "Subhūti, what do you think? Can an arhat entertain this thought: 'Have I attained the path of an arhat'?" This is the fourth question; the question is finished. Presenting [the text]: "Subhūti said, 'No, Bhagavat.'" This is a direct answer: they cannot give rise to such a thought. "Why is that?" is explained. Look at the presentation: "In reality there is no dharma named an arhat." In the West it is called arhat; here it is translated as "anutpāda", and also called "non-attachment." My births are exhausted; I will not receive further existence. The recitation says: / For immeasurable kalpas, bound by affection, / Unable to cut off and abandon, leaving conditions behind, / Turning back, one leads the body into the evil destinies; / Greed for wealth and vying for sex incur manifold transgressions. / Arhat has three names: "destroyer of thieves." Thieves have three meanings: first, secretly entering people's homes; second, stealing people's property; third, quarreling with the master. What follows below is a further explanation. Look at the arhat's explanation presented: "Bhagavat, if an arhat entertains this thought, they are attached to ātmasaṃjñā, pudgalasaṃjñā, sattvasaṃjñā, and jīvasaṃjñā." This section clarifies: being collectively called "free from all characteristics", they are therefore named arhat. From here below, citing proof, look at the presentation: "Bhagavat, the Buddha has declared that I am foremost among those who attain araṇā-samādhi, that I am the foremost arhat free from desire." Using what has already verified and confirmed the past Buddhas, future Buddhas, and present Buddhas entering araṇā-samādhi, this is an arhat citing evidence to confirm it. "Contention" (rtsod pa / 諍) means the sense of wrangling and quarreling; hence the arhat is so named. Araṇā-samādhi is a Western phonetic transcription; here it is called samādhi (等持), holding the mind equally because of one-pointedness. The afflictions of the desire realm are therefore called contention. A novice monk attached to flavors suffered the disaster of the sea dragon; a bhikṣu attached to flowers was scolded by the river god. As for the five desires: forms, sounds, scents, tastes, and tangibles. Not only is one free from desires, but by [transcending] desires one attains the name "free from desire." From here below, it cites to confirm. Presenting [the text]: "I do not entertain this thought: 'I am an arhat free from desire.' Bhagavat" accords with what the Buddha spoke. Because there is only realized knowledge, there are no false thoughts. From here below, confirming it, look at the presentation: "If I entertained this thought: 'I have attained the path of an arhat,' the Bhagavat would not have said..." The Buddha knows in accordance with reality; because he has no false speech. From here below, it explains to establish that this arhat is without [delusion]. Presenting [the text]: "...that Subhūti is one who delights in the practice of araṇya. Because Subhūti in reality has no practice, he is named Subhūti, one who delights in the practice of araṇya." If one personally thinks "I have attained the path of an arhat," then one has not been freed from desire and is not a practitioner of araṇya. This is the Western sound; here it is called "practice of tranquil stillness." The preceding passages vary; the four fruits of śramaṇaship are all finished. From here below, subduing the characteristics of direct retribution and environmental retribution is a matter for tomorrow morning. From here below, speaking of Dīpaṃkara Buddha to broaden what has been heard, there are two parts within this. First, presenting the opening passage: Presenting [the text]: "The Buddha told Subhūti, 'When the Tathāgata was formerly with Dīpaṃkara Buddha, did he attain anything in regards to dharmas?'" This asks about what was understood: When the Tathāgata was formerly with Dīpaṃkara Buddha, was there a dharma attained or no dharma attained? It respectfully answers. From here below, merely stating the actual condition, Subhūti explains. Presenting [the text]: "Bhagavat, when the Tathāgata was with Dīpaṃkara Buddha, in regards to dharmas he in reality attained nothing." He respectfully answers with his understanding. Śākyamuni had previously made offerings to Buddhas as numerous as sands of a hundred myriad Gaṅgā rivers.
1.1.2
did not attain Buddhahood. Why is that? Because there was something attained, for this reason he did not attain Buddhahood. Later, in the presence of Dīpaṃkara Buddha, he then received vyākaraṇa. Why is that? Because there was nothing attained; this is called 'true attainment.' It is like a small child who seeks deliverance, everywhere searching for a preceptor, everywhere seeking and beseeching, but directly revering [them] he cannot attain deliverance. Why is that? Because he has a seeking mind. Afterwards, when he reads the sūtras on his own, he then attains it. As for 'Dīpaṃkara' (Lighting a Lamp), it must be spontaneous; then one attains Buddhahood. As for 'Māṇava ṛṣi,' Dīpaṃkara Buddha gave him vyākaraṇa; he is the present Śākyamuni. As for the four conditions: first, hetu-pratyaya; second, unexcelled condition; third, samanantara-pratyaya; fourth, ālambana-pratyaya. All dharmas possess these four conditions; only then can one attain Buddhahood. The word 'in' means that within one's own body, within the eighteen dhātus, one seeks a fixed master, yet in the end it cannot be found; only then can one receive vyākaraṇa. The above various passages differ; the subduing of the mark of direct retribution is concluded. From here below is the subduing of the mark of environmental retribution. Therein are three questions and answers. First, the opening passage is cited. Citation: 'Subhūti, what do you think? Does a bodhisattva adorn the buddhakṣetra or not?' This asks about his understanding. 'Does a bodhisattva adorn the buddhakṣetra?' finishes the question. Answer: 'No, Bhagavat.' This is an upright answer according to his understanding. 'Why is this?' is his self-inquiry and self-explanation. If he does not adorn it, how could he attain a pure land? From here below is the explanation. See the citation: 'As for the adorning of the buddhakṣetra'—to slander through an augmenting mind—'is no adorning'—to slander through a diminishing mind—'therefore it is called adorning'—this departs from existence and departs from non-existence, inspiring union with the middle way. This means that taking physical marks and reckoning them to be purity is not adorning; taking them in false assertion, because it is truly adorned, this adorning is called adorning. Not relying on physical marks, but relying only on the real entity, is called true adornment. The Vimalakīrtinirdeśa-sūtra says: 'Because their minds are pure, the buddhakṣetra is pure.' This is called true adornment. There are four things seen, each seeing differently. For example, the devas see water and call it vaidūrya; the other three kinds are to broaden what is heard. From here below, Śākyamuni teaches true adornment point by point. Citation: 'Therefore, Subhūti, a bodhisattva-mahāsattva should produce a pure mind like this.' This teaches true adornment: by producing a pure mind one attains Buddhahood. One must make the three karmas pure. 'All' generally refers to bodhisattvas: the 'mahā' (great) ones are mahāsattvas, the lesser ones are bodhisattvas. Sentient beings have doubts: how does one produce a pure mind? Citation: 'One should not produce a mind dwelling on form; one should not produce a mind dwelling on sound, fragrance, taste, touch, or dharmas.' If one dwells on the various dusts, it is not a pure mind. 'One should not produce a mind dwelling on form' means there are external realms and internal realms; when internal and external are both relinquished, it is called producing a mind not dwelling on form. 'Producing a mind [not dwelling on] sound, fragrance, taste, touch, or dharmas' means that toward the realms of the six sense objects, from the beginning there is no defilement or attachment. If one dwells on the various dusts, it is not a pure mind. From below is the concluding exhortation to cultivate and train. Citation: 'One should produce that mind without dwelling anywhere.' Then one attains liberation, not grasping at the inferior realm of dusts. 'Without dwelling anywhere' means the mind is naturally pure. The above various passages differ; the subduing of the mark of environmental retribution is concluded. From here below, sixth is the subduing of the mark of the superior body. For the sentient beings of the latter age, who have delusional attachments and where the rich oppress the poor, the Buddha therefore must subdue it. In order to dispel this doubt, he examines by relying on a metaphor. Question: therein are two questions and answers. First, the opening passage is cited. Citation: 'Subhūti, suppose a person's body were like Sumeru, king of mountains. What do you think, is that large or not?' This asks about his understanding. Being the largest among all mountains, it is therefore called the 'king of mountains.' In order to dispel this doubt, he examines and asks relying on a metaphor. The question is finished. Answer: citation: 'Subhūti said: Very large, Bhagavat.' This is an answering agreement. Mount Sumeru is eighty-four thousand yojanas in height and breadth; therefore it is taken as a metaphor. 'Subhūti said: Very large, Bhagavat.' 'Why is this?' is an inquiry. From here below explains the meaning of greatness. Citation: 'The Buddha said a great body is called a great body.' Although Mount Sumeru is high, its mind is without discrimination. The Buddha's body is also like this; it does not discriminate between sentient beings and the Buddha's body. The eight worldly dharmas cannot move it. The eight dharmas are birth, old age, illness, and death, earth, water, fire, and wind; therefore they are called the eight worldly dharmas. The elder Ghoṣila saw a three-foot body; the Bodhisattva Dhāraṇīsaṃpanna saw a thousand-foot body. The asura's large body lacks wisdom; Śāriputra's physical body was small yet his wisdom was great. One may look toward the principle of bodily measure. Subhūti, the above various Buddhas differ; the sixth, subduing the mark of the superior body, is concluded. From here below, seventh is the subduing of the mark of defiled merit. Therein are three, four, or five courtesies. First, the opening passage is cited. Citation: 'Subhūti, as many as the grains of sand in the Gaṅgā, were there that many Gaṅgā rivers, what do you think, would the sands of all those Gaṅgā rivers be many or not?' 'What do you think?' asks about his understanding. 'All those Gaṅgā rivers': named after a spirit, it is therefore called the Gaṅgā. Flowing out from the east, it circles the great lake Anavatapta and flows into the Eastern Sea. Master Paramārtha of the capital [said]: where that river first emerges, it is one yojana in breadth, completely full of fine sand flowing along with the water. Taking all the sands within one river and calculating rivers by the sand, one grain of sand per river is already very many; could the sand of this many rivers be called many or not? Śākyamuni finishes asking. Subhūti answers. Citation: 'Subhūti said: Extremely many, Bhagavat.' This is a brief answer. As for whether it is many, Subhūti answers twice: first a brief answer, later an explanatory answer. For the explanatory answer, see the citation: 'Those Gaṅgā [rivers] alone are countless, how much more so their sands!' This is an explanatory answer. From here below is Śākyamuni's true answer. Citation: 'Subhūti, I now tell you truly'—one ought to believe this: 'If a good son or good daughter were to fill with the seven treasures'—valuable wealth is abundant—'that many trisāhasra-worlds as the sands in those Gaṅgā rivers, and use them for giving.'
1.1.3
the superiority of generating practice. "Does he obtain much merit?" asks for what he understands. "Obtains much merit"—Śākyamuni asks Subhūti how much. Cited: "Subhūti said, 'Very much, Bhagavat.'" This is receiving and replying. From here below, Śākyamuni teaches comparison. See the citation: "The Buddha told Subhūti, 'If a kulaputra or kuladhitā'"—also refers to having generated the mind directed toward the Great Vehicle. "'In this sūtra, even accepts and upholds a four-line verse and the like, and speaks it for other people'"—the superiority of the activity. "'Then this merit surpasses the former merit.'" "Surpasses the former merit" is the direct comparison. Superiority has four types: first, the superiority of gathering and accepting merit—upholding the sūtra surpasses giving; second, being worthy of receiving veneration and offerings; third, being able to do what is difficult to do; fourth, being able to give rise to superior notions. One who listens to the Diamond Sūtra obtains these four superiorities. "Surpasses the former merit" means the superiority of gathering and accepting merit. A verse says: "Expressing that knowing and upholding a four-line verse of the sūtra / Surpasses the cause of giving the seven jewels [as numerous as] the sands of the Gaṅgā. / Therefore it is shown to all sentient beings, / Universally causing them to be encouraged to know the meaning of the real mark. / Giving is not the cause of bodhi; / Because the Dharma attains bodhi." From here below, the comparison is explained. Cited: "'Furthermore, Subhūti, wherever this sūtra is spoken, even down to a four-line verse and the like, you should know that this place should be venerated by all the world—devas, humans, and asuras.'" "Wherever this sūtra is spoken" does not differentiate among sentient beings, the various superior or inferior, but rather speaks in accord with all of them. "All the world" refers to the classes of sentient beings. "The world" (jian) means transmigrating through the six destinies. "All should make offerings" means being worthy of receiving veneration and offerings. For what reason do devas and humans make offerings? Cited: "'Like the stūpa of a Buddha.'" "Like the stūpa of a Buddha" uses an analogy to bring about understanding. The original Western sound is called stūpa; transmitters mistakenly abbreviated it and said "tă". Translated into Chinese, it is called a "lofty and superior place", which the three realms cannot shake. A "miào" (shrine) means "mào" (appearance); this is the Chinese term. A tă is where superior beings dwell, and all should make offerings to it. From here is "being able to do what is difficult to do". Cited: "'How much more so if there is a person who can completely accept, uphold, read, and recite it! Subhūti, you should know that this person will accomplish the highest, foremost, most unprecedented Dharma.'" Furthermore, prajñā is superior to the former five pāramitās, hence it is called "the foremost, most unprecedented Dharma." In completely accepting, upholding, reading, and reciting it, what does one obtain? Cited: "'If in the place where this scripture is located, then there is a Buddha, or venerable disciples.'" "Venerable disciples" refers to true bodhisattvas. Among the disciples of the three vehicles, bodhisattvas are the most venerable. This is called the concluding text. "External vessel" is Vasubandhu's explanation, hence it is called an external vessel. The preceding various passages are different; this completes the second praise of giving rise to deep faith and the subduing of the seven marks. From here, the third is properly establishing the title and encouraging study. Within this, there are two questions and answers. First, the initial text is cited. Cited: "Subhūti said to the Buddha, 'Bhagavat, by what name should this sūtra be called? How should we uphold it?'" "By what name should this sūtra be called?" asks for the general title of the previously spoken sūtra. "How should we uphold it?" asks for the rule of accepting and upholding after having obtained the name; "guĭ" (rule) is "fàn" (standard). This is Subhūti asking for the title of the sūtra. Subhūti said: "With the wisdom-eye I have attained, I have never before heard such a profound sūtra." Venerating the Dharma as marvelous and rare, he humbly hopes the Bhagavat will speak its name for him. An analogy: a hermit playing the zither suddenly stops halfway to ask for its title. Because it is so marvelous and rare, therefore midway he asks for the title. The melody he played on his zither is named "Green Ravine, Secluded Torrent Echoing in the Mountain, Stones and Unique Springs". Subhūti's reverent inquiry having ended, Śākyamuni replies. Cited: "The Buddha told Subhūti, 'This sūtra is named the Vajracchedikā Prajñāpāramitā.'" This answers the former question. "'By this name you should uphold it.'" This answers the latter question. This is a brief reply; the reply having ended, "Why is this?" raises the inquiry to explain extensively. Cited: "'Subhūti, the prajñāpāramitā spoken by the Buddha (the name, sentence, and phrase are also wisdom) is not prajñāpāramitā'" wards off grasping. Grasping based on names and words is unreal, so he does not say "it is called prajñāpāramitā." This is arriving at the other shore. An analogy: setting the bedding at dusk and inquiring after health at dawn is filial care. Below "What do you think?" there are four questions showing that this is the meaning of vajra, which is prajñāpāramitā. First, "What do you think?" destroys the mark of preaching the Dharma. Second, "What do you think?" destroys the worldly mark of minute particles. Third, "What do you think?" destroys the mark of seeing the thirty-two [marks of the] Tathāgata. [Fourth,] "If a kulaputra or kuladhitā" destroys the mark of having a body and life and indolence. "There is no preaching of the Dharma" is the mark of empty severance. From here below, the first destroys the mark of preaching the Dharma. Cited: "'Subhūti, what do you think?'" asks what he understands. "'Does the Tathāgata have any Dharma spoken?'" This is the first question; the questioning having ended, the reply is cited. "Subhūti said to the Buddha, 'Bhagavat, the Tathāgata has nothing spoken.'" This is the first reply. When properly preaching the Dharma, there is no subject or object. For in preaching the Dharma, there is no preaching and no showing; and for those listening to the Dharma, there is no hearing and no attaining. Merely through skillful means are sentient beings enlightened; in reality, there is no Dharma that the Tathāgata could speak. This destroys the marks of preaching, listening, being able to practice, and the like, hence it is called vajra. From here below, the second destroys the worldly minute particles. Cited: "'Subhūti, what do you think?'" asks what he understands. "'In a trisāhasramahāsāhasradhātu'" is named a single Buddha-field. "'Are all the minute particles'"—which ordinary beings falsely conceptualize, an analogy for defilements—"'numerous?'" This is the second question; the questioning having ended, the reply is cited. "Subhūti said, 'Very numerous, Bhagavat.'" This is the second reply. However, this misses the point, so the Tathāgata must re-state it correctly himself. From here below, Śākyamuni directly explains. Cited: "'Subhūti, all the minute particles'" takes what he understands. "'The Tathāgata says are not minute particles'" reveals the correct meaning. "'They are named minute particles'"—the marks of greed, hatred, and the like are the real particles. From here below, it destroys the world. Cited: "'The Tathāgata says the world is not the world'"—ordinary beings falsely conceptualize.
1.1.4
"is called a world." This refutes the nominal marks of fine dust particles and worlds; the world is entirely a metaphor. From here below is the third [section], refuting the thirty-two marks. Citation: "Subhūti, what do you think?" This asks of his understanding. "Can the Tathāgata be seen by means of the thirty-two marks?" This is the third question. The most venerable one is the so-called Tathāgata; those who contemplate the Tathāgata mostly contemplate the wondrous marks. Because these marks can be refuted, he asks: "Can one see the Tathāgata?" "No, Bhagavat." This is the true answer. "Why?" This investigates: not daring to decide on his own, he adduces the Buddha's words to complete it. Citation: "The Tathāgata says that the thirty-two marks" are marks conforming to worldly convention; "are precisely not thirty-two marks." Being able to refute these marks is therefore called "Vajra (Diamond)". From here below, refuting the marks of self, of what belongs to self, and so forth. Citation: "Subhūti, if a good man or good woman were to give away their bodies and lives as many as the sands of the Gaṅgā," this refutes self and what belongs to self. Even giving up bodies and lives, what stinginess could remain? Knowing the body is no body, and life is provisional life, relinquishing body and life to give them to sentient beings, refutes the mark of annihilationist emptiness without preaching the Dharma. Citation: "If, moreover, there is a person who, from this sūtra, accepts and upholds even a four-line verse and the like, and preaches it for others, their merit is exceedingly great:" this refutes the mark of annihilationist emptiness without preaching the Dharma. This concludes the text. Previously, it refuted emptiness and grasped existence; later, it refuted existence and grasped emptiness. The various preceding passages differ; establishing names and exhorting study is completed. Tomorrow morning: comprehending understanding and cultivating practice. Below this is the fourth: comprehending understanding and cultivating practice. Within it there are two parts. First, adducing the initial text. Citation: "At that time, Subhūti, hearing this sūtra preached," distinguishes what he had formerly heard and reveals its rarity. "Deeply understood its meaning and purport" (having good apprehension of the phrases and meanings, he grasped the purport; counteracting error without fault, because he turned toward the Mahāyāna), "wept tears of sorrow" (extreme joy is called sorrow; from the nose is snivel, from the eyes is tears; holding back wailing is sobbing. Śāriputra, hearing the preaching of the Dharma sūtra, rejoiced and leaped), "and addressed the Buddha, saying: 'How rare, Bhagavat!'" (this is from) the Buddha preaching. "Such a profound sūtra" (is rare indeed; because it arises from profound wisdom). "From the past, through the wisdom-eye I have attained, I have never before heard such a sūtra" (having never heard it before and now hearing it constitutes its rarity; wisdom of hearing, contemplating, and cultivating are all called the wisdom-eye). This is the text of Subhūti comprehending understanding and cultivating practice. From here below, Subhūti exhorts cultivation. Citation: "'Bhagavat, if, moreover, there is a person'" does not distinguish noble or base; "'who hears this sūtra'" is diligent in the present moment. "'Whose mind of faith is pure'" means that at the time of correct hearing, having faith without doubt; "'then gives rise to the true mark'" means that at the time of contemplation and cultivation, having understanding in accordance with reality. "'One should know that this person achieves the foremost, rare merit'" means obtaining the benefit of the Dharma. That which is accomplished through the three wisdoms is all called merit. Relying on the Dharma that is difficult to hear, one attains the designation 'rare.' It is likened to a wish-fulfilling jewel: whatever is sought is attained. Sentient beings cannot avoid falling into hell; this Prajñā Sūtra can rescue sentient beings from the suffering of hell. Below this teaches the true mark. Citation: "'Bhagavat, this true mark'" (is what is produced by a pure mind of faith) "'is precisely not the true mark'": the markless true mark is not words and the like, having all marks. "'Therefore, the Tathāgata says it is called the true mark'" (having skillful means to reveal it to sentient beings). From here below, Subhūti addresses his weeping. Citation: "'Bhagavat, now that I have heard such a sūtra, to have faith, understand, accept, and uphold it is not sufficient to be difficult'" judges it to be easy. Having already attained the wisdom-eye and heard it directly from the Buddha, the principle admits no doubt; what difficulty is there? Below this speaks of the sorrowful thought. Look at the citation: "'If in a future era'" (there being no Buddha present) "'in the latter five hundred years, there should be sentient beings'" (meaning those who uphold the precepts and cultivate merit) "'who hear this sūtra'" (hearing it transmitted from one to another) "'have faith, understand, accept, and uphold it'" (believing the text and understanding the meaning, obtaining mindfulness and dhāraṇī), "'this person shall be foremost and rare'" (determining the latter to be difficult; because at a time and place where faith and understanding are difficult, they find it difficult to have faith and understand; therefore called rare). "Why?" This is Śākyamuni's investigation. Below are three investigations and explanations. First, adducing the initial text. Citation. From below, Subhūti explains: this person lacks the mark of self, mark of person, mark of sentient being, and mark of life-span. At the time of extreme inversion, being able to abandon the four inversions, it is likened to a painter preparing a wall: before long, there will be figures. This is called 'foremost and rare.' "Why is this so?" This is the second investigation. Investigating what the reason is: because of lacking marks such as self, they are called foremost and rare. For what reason is there no inversion? Citation: "The mark of self is precisely non-mark; the mark of person, mark of sentient being, and mark of life-span are precisely non-marks," because those inverted marks are not real; there is no inversion of marklessness. "Why?" is the third investigation. It investigates respect. Citation: "One who is free from all marks" (conceptions not manifesting) "is called the Buddhas," because being free from all inverted marks is precisely the true mark. Therefore it says, being free from all marks is called the Buddhas. All of this completes Subhūti's exhortation to practice. From here, the text of exhortation is set forth. There are three sections. First, adducing the initial text. Citation: "'If, moreover, there is a person who hears this sūtra, and is neither alarmed, nor terrified, nor fearful, one should know that this person is exceedingly rare.'" There are five kinds of alarm and terror; there are five kinds of non-alarm and non-terror. "One should know that this person is exceedingly rare." "Why?" is the investigation. For what reason are they not alarmed or terrified? Citation: "'Subhūti, the foremost pāramitā spoken of by the Tathāgata is not the foremost pāramitā; it is called the foremost pāramitā,'" revealing this Dharma gate to be the cause of the great pāramitā. It is likened to a master rogue selling a slave; further likened to a pastry; further likened to a matchmaker marrying off a daughter; further likened to a boot last. Seeking the text and finding the meaning: this is foremost. The various preceding passages differ; abandoning attachment and teaching the fruit is completed. From here below is the third: at the time of cultivation, abandoning the faults of anger and stinginess. Citation: "Subhūti,"
1.1.5
"The perfection of forbearance (that which the multitude refers to), the Tathāgata explains as not the perfection of forbearance (wishing to sever what is doubted)." This means that at the time of cultivating practice, one is free from the faults of anger and stinginess. Next it verifies and establishes this: "Why is this?" queries its meaning: what is true forbearance? Cited: "Subhūti, as when in the past my body was dismembered by the King of Kaliṅga (an empirical verification), at that time (a phrase current in worldly usage) I had no ātmasaṃjñā, no pudgalasaṃjñā (free from clinging to direct retribution, clearly seeing that the five aggregates are all empty and each is without self), no sattvasaṃjñā, and no jīvasaṃjñā (because I did not see the characteristic of one who harbors hatred and harms me; hence it says 'no sattvasaṃjñā and no jīvasaṃjñā')." This cites a past event as verification. The King of Kaliṅga was a person of the city of Ujjayinī. 'Wei' (為) means 'to act as' or 'to be [subject to]'. Because [he realized] emptiness and signlessness, there was no anger or harm. Below "Why is this?", it re-queries and repeatedly explains. Look at the citation: "When I was dismembered joint by joint in the past (having feet severed and hands amputated, each at the joints, dividing the four limbs), if I had an ātmasaṃjñā, a pudgalasaṃjñā, a sattvasaṃjñā, or a jīvasaṃjñā, I would have given rise to anger and hatred." How long had there been no ātmasaṃjñā and no pudgalasaṃjñā? The conclusion from here down merely sets forth the actual state of affairs. Cited: "Subhūti, I also remember in the past, during five hundred lifetimes, being a forbearance-practicing ṛṣi; throughout those lifetimes, I had no ātmasaṃjñā, no pudgalasaṃjñā, no sattvasaṃjñā, and no jīvasaṃjñā." Explaining [whether] over aeons: having long heard this sūtra through many past aeons, enduring all sufferings, he was then able to attain buddhahood. One must only cultivate oneself to have a mind without anger and hatred; therefore this passage is arranged to serve as eternal giving. When Śākyamuni attained enlightenment, he first delivered Kauṇḍinya, who was Śākyamuni's great good spiritual friend (kalyāṇamitra), as explained in the preceding text. The above three fruits are now complete. Fourth, at the time of transmitting the Dharma, being free from the fault of grasping at signs. Cited: "Therefore, Subhūti, a bodhisattva should leave behind all signs and give rise to the mind of anuttarā-samyak-saṃbodhi." At the time of transmitting the Dharma, one is free from the fault of grasping at signs. The previous text already said: 'Those who leave behind all signs are called the buddhas.' This text again says: 'Leaving behind all signs, one gives rise to the bodhi-mind.' This is the bodhisattva's transformation of characteristics, exhorting cause and effect; through unbroken succession, liberation is obtained. Bringing all sentient beings to parinirvāṇa is the great affair of the Buddha. How should it arise? By leaving behind all signs. Cited: "One should not give rise to a mind abiding in forms; one should not give rise to a mind abiding in forms, sounds, scents, tastes, tangible objects, or phenomena." Because these are all birth-and-death, it is said: 'One should not give rise to a mind abiding in forms'—the five aggregates are empty and quiet; 'One should not give rise to a mind abiding in sounds, scents, tastes, tangible objects, or phenomena'—not being defiled by the realms of the six sense objects. Those who abide in the six sense objects give rise to delusions and karma, and because of delusions and karma they must suffer pain. How should an abiding mind arise so that one immediately attains buddhahood? Cited: "One should give rise to a mind that does not abide anywhere." The nature of all dharmas is unsupported; this non-abiding is true abiding. Being true abiding means the mind abides of itself, with truly nowhere to abide; thus one attains nirvāṇa. Leaving behind all signs is called true abiding. Leaving behind existence and non-existence, one awakens and accords with the middle way, immediately attaining buddhahood. Can one abide even a little? Cited: "If the mind has an abode, then it is not abiding." Not knowing that external natures are non-natures, this is not abiding in the noble knowledge of self-realization; hence it cannot be attained. From here down, it cites verification. Look at the citation: "Therefore the Buddha said: 'The bodhisattva's mind should not abide in forms when practicing giving. Subhūti, for the benefit of all sentient beings, a bodhisattva should practice giving in this way.'" This cites the Buddha's correct words as the teaching. All ordinary beings are generally named bodhisattvas; if one forms such a view, one understands this sūtra. Seeking bodhi above and transforming sattvas below: translating the Western sound into the language here, it is named 'sentient being of the path-mind'. A verse says: / Bodhi is like the ground; / Mud is trodden upon by others, accepted into the heart. / In thought after thought, being humble—what is the reason? Cited: "The Tathāgata says that all signs are precisely non-signs, and also says that all sentient beings are precisely non-sentient-beings." Because the grasped characteristics of self and person are without intrinsic nature, they are merely posited in accordance with deluded passions. Those who do not know the real, eternal, and all-pervading which is not separate, are those who properly tend toward sentient beings. They do not know the Tathāgata's designations, whose basis is the two kinds of selflessness. Next, fifth: regarding what the Buddha has spoken, being free from the fault of disbelief. Cited: "Subhūti, the Tathāgata is one who speaks the truth, speaks the real, speaks of suchness, does not speak deceptively, and does not speak differently." Fifth: regarding what the Buddha has spoken, being free from the fault of disbelief. In the past, the Tathāgata taught the Lesser Vehicle to temporarily free them from suffering; now he teaches the Great Vehicle to cause them to attain bliss. From here down: through what dharma did Śākyamuni attain buddhahood? Cited: "Subhūti, as for the dharma attained by the Tathāgata, this dharma is neither real nor empty." Skillfully discerning that characteristics appear from one's own mind, knowing that external natures are non-natures, in dharma there is truly nothing to be attained; hence it is called 'not real'. Next, sixth: at the time of practicing giving, being free from faults concerning the path. Cited: "Subhūti, if a bodhisattva's mind abides in dharmas while practicing giving, they are like a person entering darkness, seeing nothing." Sixth: at the time of practicing giving, being free from the fault of obstructing the path. A verse says: / Though the body dwells in worldly brightness, the feet still walk in darkness. / Merely knowing matters outside the eaves, how could one remember welcoming clothes? / Irregular and haggard, the spirit decays; startled as if in a daze from a dream. / Only let good roots blaze brightly; facing death will still be like life. From here, the path that can sever is presented. Look at the citation: "If a bodhisattva's mind does not abide in dharmas while practicing giving, they are like a person with eyes when the sunlight shines brightly, seeing various colors." This presents the path that can sever. Light and darkness do not abandon one another. The previous six sections all took place in Anāthapiṇḍada's park in the Jeta Grove, exhorting the assembly seated there; later it exhorts later generations. The above six passages teach and benefit the six destinies. From here down, it metaphorically exhorts later generations to propagate the sūtra. Cited: "Subhūti, in future ages, if there are good men and good women who can uphold, read, and recite this sūtra, they will be known by the Tathāgata through the Buddha's wisdom."
1.1.6
“Fully knows these people; fully sees these people”: this brings out those who propagate the sūtra. They embrace the true Dharma and bring sentient beings to maturity, and so can be called good sons and good daughters. That the Buddha’s wisdom fully knows and fully sees them means that the Buddha’s unobstructed wisdom embraces them. What kind of merit is the merit of the Buddha's knowing and seeing? The text cites: “They will all attain the accomplishment of measureless and boundless merit”: this is enticement by benefit. Broadly speaking, it is measureless, because the Buddha’s wisdom cannot know any limit to it. The preceding passages have varied; the exhortation through benefit is concluded. Next is the second exhortation regarding attainment. The text cites: “Subhūti, if a good son or good daughter in the early part of the day gives away bodies as numerous as the sands of the Gaṅgā, and in the middle part of the day also gives away bodies as numerous as the sands of the Gaṅgā, and in the latter part of the day also gives away bodies as numerous as the sands of the Gaṅgā”: during the day, they abandon their physical life in giving; the three periods of the night are not discussed. That they give bodies and lives equal each time to the sands of the Gaṅgā means their number is vast. For how long do they practice giving? The text cites: “Giving their bodies in this way for measureless hundreds of thousands of myriads of koṭis of kalpas”: the period of time is extremely long. The merit of such pleasure should be great. Question: Where could one obtain so many bodies and lives to give? Answer: This is said hypothetically, showing illustrative speech. It is like a filial child who reverently serves their mother, carrying her on their head and circumambulating Mount Sumeru a thousand times without ever finding a day sufficient; the bodhisattva is also like this. How is it definitely surpassed? The text cites: “If someone hears this scripture and believes it with a mind that does not oppose it, their merit surpasses that, how much more so if they copy, uphold, read, recite, and explain it to others”: proclaiming it according to the text is called “explaining”; clarifying and expounding its meaning is called “interpreting.” How great is this merit? Showing its characteristics, the text cites: “Subhūti, in short, this scripture possesses inconceivable, incalculable, boundless merit”: if explained in full detail, it could not be exhausted even in kalpas, hence by skillful means it is stated in brief. Who is fit to hear it? This is the second point, regarding turning toward the superior vehicle. The text cites: “The Tathāgata speaks it for those who give rise to the Great Vehicle, for those who give rise to the Supreme Vehicle”: this means turning toward the superior vehicle. Śrāvakas and pratyekabuddhas belong to the Small Vehicle and do not hear this sūtra. Those of gradual awakening turn their minds toward the Great Vehicle; these are those who give rise to the Great Vehicle, and the Buddha then speaks it for them. Those of gradual awakening are the one thousand two hundred arhats. Who fully knows and fully sees? The text cites: “If someone can uphold, read, recite, and broadly explain it to others, the Tathāgata fully knows this person, fully sees this person, and they all achieve incalculable, unmeasurable, boundless, inconceivable merit”: that is, by the above benefits, they are exhorted to practice the Dharma practice. The meanings of “fully knows and fully sees” are the same as explained before. For what purpose are they fit to hear it? The text cites: “Such persons will be bearing the anuttarā-samyak-saṃbodhi of the Tathāgata”: this means shouldering a heavy burden. Ruling the world is the affair of the Son of Heaven; he entrusts it to great ministers, and the ministers bear the heavy burden. Anuttarā-bodhi is the affair of the Tathāgata; entrusting it to bodhisattvas means that the bodhisattvas shoulder the Tathāgata’s heavy burden; the bodhisattvas shoulder the Tathāgata's heavy burden. As for the explanation of “why is this,” look at the citation: “Subhūti, if someone takes pleasure in lesser teachings, clinging to the view of a self, the view of a person, the view of a sentient being, or the view of a soul, then they cannot listen to, receive, read, recite, or explain this sūtra to others”: this refers to persons of the two vehicles, who cannot listen to, receive, or themselves read and recite this sūtra. They delight in the joy of samādhi and do not delight in discourse; hence, even if those of the Small Vehicle hear this sūtra, they cannot attain Buddhahood. Reaching the attainment of Buddhahood and being revered, all should make offerings without exception. The text cites: “Subhūti, wherever this scripture exists, it should receive offerings from all worldly beings, including devas, humans, and asuras”: this means attaining honor. Whatever time period it may be, it is described as “wherever”; because they uphold this sūtra, it is called “wherever.” For what reason does it receive offerings? The text cites: “You should know that this place is a stūpa, which all should revere, pay homage to, and circumambulate, scattering various flowers and incenses upon that place”: as for flowers, their light and color are fresh and glorious, delighting those who see them; as for incense, its fragrance is rich and fine, bringing peace and happiness to those who smell it. In expressing reverence through material goods, nothing surpasses this. The preceding passages have varied; the exhortation through attaining benefit is concluded. Next is the exhortation through the eradication of negative karma: first, the exhortation regarding the immediate assembly; next, the exhortation regarding the final age. In this, there are two segments of sūtra text. First, the initial text is cited: “Furthermore, Subhūti, if a good son or good daughter upholds, reads, and recites this sūtra, and is despised by others, this person’s evil karma from previous lives, which should have led to falling into the evil realms, will be eradicated because they are despised by people in the present life, and they will attain anuttarā-samyak-saṃbodhi”: eradicating the fault of karma. Why merely eradicate sins? It can also bring about good. In general, there are two kinds of deeds performed: first, those with fixed retributions; second, those with unfixed retributions. Among those with unfixed retributions, some have fixed timing, and some have unfixed timing; the preliminary means prior to karma, and the consequences arising after karma. This segment of the exhortation concerns the immediate assembly. Next is the exhortation regarding the final age, which has a four-line scriptural verse. First, the initial text is cited: “Subhūti, I remember that in the past, countless asaṃkhyeya kalpas ago, before the Buddha Dīpaṃkara, I encountered eight hundred and four thousand myriads of koṭis of nayutas of Buddhas, and made offerings to and served them all without passing any by in vain”: with diligent perseverance without interruption, it was not spent in vain. This question-text recalls the abundant merit of the past. As his light naturally shone like a lamp, he was called Dīpaṃkara Buddha. From here on, a comparison is made with the sūtra. The text cites: “If someone in the final age can uphold, read, and recite this sūtra, the merit they obtain, compared to the merit of my making offerings to all those Buddhas, would not equal one hundredth, or one thousand-myriad-koṭi-th, or even what could be reached by calculation or metaphor”: this is a comparison with the sūtra. Because there is no superior or greater phenomenon that can serve as a metaphor, from here on, their minds are protected. The text cites: “Subhūti, if a good son or good daughter in the later, final age upholds, reads, and recites this scripture, the merit they obtain—if I were to explain it fully…”
1.1.7
“…someone hearing it would have their mind thrown into wild confusion and would harbor doubts and disbelief”: this is to protect their minds. If the Buddha were to speak fully of the merit obtained by upholding it in the final age, only a Buddha and a Buddha could fully know it, and also fully speak of it. Harboring doubt, they would be unable to enter it; harboring disbelief, they would give rise to a defiled and turbid mind. From here on, they are exhorted to know it. Concluding, look at what is cited: “Subhūti, you should know that the meaning of this scripture is inconceivable, and its fruition is also inconceivable”: this exhorts them to know it. When the Buddha speaks this sūtra, he wishes to bestow all the merits of all Buddhas upon all sentient beings who study the Dharma. Such a profound sūtra is spoken only occasionally and is extremely difficult to encounter; thus it is called inconceivable. All Buddhas—it is like an enterprise flourishing and easily acquiring vast wealth, which is later given to children and grandchildren, who in turn gain wealth and nobility; the bodhisattva's teaching of sentient beings is also like this, ensuring that the lineage of the Buddha is never severed. The preceding passages have varied; the four-line scriptural verse on recalling abundant past merit is concluded. A verse says: “The Buddha is ever in the world, / Undefiled by worldly dharmas; / Making no distinctions of the world, / He pays homage with nothing to contemplate.” Another says: “Wearing your worldly clothes, / Eating your worldly food; / Harmonizing his light with your dust, / You look at him yet do not recognize him.” The upper and middle fascicles above are finished. From here on begins the [lower] fascicle.
1.2.1
Next below, there should be an explanation of proceeding to the ultimate ground, unsupported prajñā, and the Tathāgata's merit. In this section, first Subhūti briefly inquires, and next the Tathāgata explains at length. Within this, there are two [parts]. First, citing the opening text:
Citing: "At that time Subhūti addressed the Buddha, saying: 'Bhagavat, when a kulaputra or kuladhitā sets their mind on anuttarā-samyak-saṃbodhi, how should they abide, and how should they subdue their mind?'" This is the initial brief inquiry. "Kulaputra" refers to a person who makes the cittotpāda. Setting the mind on anuttarā-samyak-saṃbodhi means generating the great mind. This serves as the basis. There are four kinds of cittotpāda: first, generating the mind of faith; second, generating the mind of understanding; third, generating the mind of practice; fourth, generating the mind of realization. The preceding three kinds of cittotpāda have been explained in the previous text; from this point on, one enters into realization. Śākyamuni replies:
Citing: "The Buddha told Subhūti: 'A kulaputra or kuladhitā who has set their mind on anuttarā-samyak-saṃbodhi should give rise to a mind such as this: "I must bring all sentient beings to parinirvāṇa."'" Because sentient beings cannot bring themselves to parinirvāṇa, the bodhisattva must undertake the parinirvāṇa of sentient beings. This is the great matter of the Buddha; therefore, a bodhisattva should abide in this mind. The Tathāgata explains at length: what kind of deliverance is made, and how are they delivered?
Citing: "'Yet when all sentient beings have thus been brought to parinirvāṇa, there is not a single sentient being who has truly been brought to parinirvāṇa.'" This answers subduing the mind. Within this, there are three [aspects]: first, practicing the bodhisattva practice, subduing the ātmasaṃjñā, because the mind enters into selflessness; second, in the Tathāgata ground, subduing the dharmasaṃjñā, because the mind enters into the emptiness of dharmas; third, in the ground of saṃsāra and nirvāṇa, subduing abiding [in them], because the mind attains non-abiding. One realizes the emptiness of self, because the Tathāgata does not perish.
"Why is this?" raises a question. In this questioning, the text's meaning is concealed because the sense has not yet been grasped. On the basis of what matter are they not entitled to be called sentient beings?
Citing: "'If a bodhisattva has an ātmasaṃjñā, a pudgalasaṃjñā, a sattvasaṃjñā, or a jīvasaṃjñā, they are not a bodhisattva.'" This means that those who can be brought to parinirvāṇa are not real sentient beings.
"Why is this?" Because they have not yet realized the real and do not comprehend the conventional. From here on, the meaning of realization is shown.
Citing: "'Subhūti, in truth there is no dharma by which one sets their mind on anuttarā-samyak-saṃbodhi.'" Because not a single sentient being is truly brought to parinirvāṇa. An aggregation of the eighteen dhātus is called a sentient being; within the eighteen dhātus, there is no fixed master, so one cannot say that there is a sentient being. The dharmas of the eighteen dhātus do not function singly on their own, so one cannot say that there is a real dharma that sets the mind. Stating that there are sentient beings and cittotpāda is all an expedient means, stated in accordance with convention. The various passages above differ; subduing the ātmasaṃjñā and the mind entering into the wisdom of the emptiness of self are concluded.
From here below, subduing the dharmasaṃjñā [is discussed], within which there are three passages of sūtra text. First, citing the initial text:
Citing: "'Subhūti, what do you think? Did the Tathāgata have any dharma attained in anuttarā-samyak-saṃbodhi in the presence of Dīpaṃkara Buddha or not?'" This is to show that the realization of knowledge by sages and worthies is identical. "Having any dharma attained or not" means that there is no real dharma. Is there a dharma attained, or is there no dharma attained? "No, Bhagavat." Subhūti makes this reply in order to establish the meaning of buddhahood; hence he says, "No." From here, Subhūti explains his reply, see:
Citing: "'As I understand the meaning of what the Buddha has said, the Buddha had no dharma attained in anuttarā-samyak-saṃbodhi in the presence of Dīpaṃkara Buddha.'" As for anuttarā-samyak-saṃbodhi: the nature of all dharmas is unsupported; when abiding itself cannot be attained, how could it attain anything else? Furthermore, at the time of Dīpaṃkara Buddha, Śākyamuni did not yet exist; since there was no that which is attained, that which attains was also absent. When it was Śākyamuni's time, Dīpaṃkara had already passed away; that which attains was already absent, so how could that which is attained exist? It does not mean that dharmas are entirely nonexistent, but merely that there is no that which attains and that which is attained. From here, Śākyamuni briefly confirms:
Citing: "The Buddha said: 'So it is, so it is, Subhūti. In truth there is no dharma by which the Tathāgata attained anuttarā-samyak-saṃbodhi.'" "In truth there is no dharma by which the Tathāgata attained bodhi" confirms what he said, because the words accord with the meaning. From here below, it discriminates, see:
Citing: "'Subhūti, if there were a dharma by which the Tathāgata attained anuttarā-samyak-saṃbodhi, Dīpaṃkara Buddha would not have bestowed upon me the vyākaraṇa: "In a future age you will become a buddha named Śākyamuni."'" This is the discrimination. First the contrapositive, then the direct: this is the contrapositive. If there were a dharma by which bodhi was attained, then he should have bestowed the vyākaraṇa on that dharma; he ought not to have bestowed the vyākaraṇa upon me. "I" refers to the worldly conventional person, whose nature is ultimately unified; thus the vyākaraṇa could be bestowed upon him. Dharmas refer to grasping and retaining, not abiding from moment to moment; having no recipient of vyākaraṇa, it is called bestowing vyākaraṇa. "Śākya" is the clan name; "Śāk" means "capable," because his ancestors of old were capable of being kings, and also to clarify that in the present he is capable of transforming sentient beings, skillfully curing manifold illnesses, and bringing about their benefit. "Muni" means "the fullness of stillness," because body, speech, and mind are full of great quiescence. Śākyamuni Buddha is a transliteration of a Western sound; in Chinese it means "the capable, fully stilled, awakened one." Śākya means a capable person; because of practicing various givings, he is called a capable person. As for those in the present, because they cannot act as capable persons in giving, they are called incapable persons. From here, the direct explanation follows, see:
Citing: "'Because in truth there is no dharma by which anuttarā-samyak-saṃbodhi is attained, Dīpaṃkara Buddha bestowed upon me the vyākaraṇa, speaking these words: "In a future age you will become a buddha named Śākyamuni."'" This is the direct discrimination. Within the eighteen dhātus, there is none that attains the vyākaraṇa; therefore Dīpaṃkara did not grant vyākaraṇa to dharmas. Because the Buddha's words have nothing that does not accord with the [conventional] self, Dīpaṃkara bestowed the vyākaraṇa upon me, knowing that the conventional person exists and is without annihilation, and that whatever is said is completely true to reality. "You in a future age": because of impermanence, although there is destruction moment to moment, there is no loss of continuity. "Will become a buddha": because at the time of receiving the vyākaraṇa, he had not yet become one; the capacities of those to be transformed would attain the path of awakening, to be fulfilled later. "Named Śākyamuni": because the Buddha eye sees clearly without error. One must light one's own lamp, and then one will attain buddhahood; relying on another's lighting of the lamp is not possible—one must illuminate oneself. "Why is this?" raises a question.
First 8 of 15 passages. Read on