仁王般若實相論卷第二 2.3.1

2.3.1

Question: Scattering flowers in offering merges characteristics into equality. How can one initiate practice to be able to circulate [this teaching]? Answer: The thirteen great beings cultivate contemplation and give rise to understanding; having perfected the virtues of practice, they are able to circulate it. Within this chapter there are three parts. The sūtra text from the beginning up to "opening the path of the dharma of emptiness" explains King Candraprabha posing his question. Second, from "the Great Sage said" up to "upholding the prajñāpāramitā" explains answering his question. Third, from "at that time the great assembly" to the end of the chapter explains everyone awakening and entering the path. Within posing the question, there are two sentences of sūtra text. From "At that time King Candraprabha" up to "each preached the prajñāpāramitā" explains the profound and wondrous matters practiced by all buddhas that the king was recollecting in his mind. Second, from "addressed the Buddha, saying" up to "opening the path of the dharma of emptiness" is explicitly posing the question with the mouth. "At that time King Candraprabha recollected in his mind": he was recollecting the three kinds of dharma bodies from the previous chapter. "Spoke with his mouth": this directly reveals the true characteristic; he first clarified what he was recollecting, hence it says "spoke with his mouth." "Seeing Śākyamuni": this reveals expedients; the dharma body does not abandon the world while realizing nirvāṇa, hence it says "seeing Śākyamuni." "Manifesting boundless supernatural power": he also saw the Jewel-Abundant Buddha atop the thousand-flower dais; this is the master of the transformation bodies of all buddhas, not abandoning nirvāṇa while mysteriously gathering functions. "Seeing the Buddha upon the world": this is the dharma-realm body. "Addressed the Buddha, saying": this explains "spoke with his mouth." "Such prajñā is ineffable": because the path of words is cut off, it is called ineffable. "Cannot be understood": the two vehicles cannot fathom it, hence it is said to be incomprehensible. "Cannot be deliberated by deliberation": ordinary beings are entirely cut off from it, hence it is said that it is not cognized by consciousness. Question: The true nature of prajñā cuts off the path of words, and the place of mental activity is extinguished. What kind of virtuous practices are provided with so that these good sons may deeply understand this Dharma of suchness, and for the sake of all sentient beings open up the wondrous path of formlessness and cessation? Answer: There are thirteen great beings who are fully endowed with the dharma gate of true contemplation and are able to circulate it. Within the answer there are two sentences of sūtra text. First, it briefly summarizes the dharma masters' resting of practice and encourages the initiation of offerings. Second, from "good sons" up to "prajñāpāramitā," it broadly distinguishes the intent of the two kinds of practices: inner protection and outer protection. Mentioning only thirteen is to distinguish them from the Tathāgata. Within the second part, there are two sentences of sūtra text. From "Those dharma masters" up to "equal without difference" explains the virtues of practice of inner protection. Second, from "The Buddha told King Prasenajit" up to "upholding the prajñāpāramitā" explains the virtues of practice of outer protection. Within the practice of inner protection, there are two sentences of sūtra text: first, it separately clarifies that the practices and intents of the thirteen dharma masters are accomplished so that they are able to understand and preach; second, from "Good sons, such bodhisattvas" up to "equal without difference," it summarizes the thirteen dharma masters as being equipped with the above virtues of practice and competent to preach well. In each gate there are two sentences. From the beginning up to "is an indeterminate person," it explains the practice of cultivating entry through expedients and antidotes. Second, from "one who enters determinately" up to "entering the saṅghāta stage," it explains the accomplishment of virtues of practice. When the dharma master of the lineage of practice initially contemplates earth, water, fire, wind, space, and consciousness, he contemplates the impurity of the six great elements. Next, when he contemplates the fourteen faculties, he contemplates the impurity of the fourteen faculties. These are solely characterized by signs and do not manifest the eight outflows-free [states]. Constantly cultivating the three realms up to the contemplation gate of impurity: contemplating the conditioned defilements of the three realms, they are collectively named impurity; hence it is called "the contemplation gate of impurity." "Abiding in the Buddha's household": in the mind of mutual faith, he takes true suchness as his household; hence it says "abiding in the Buddha's household." "Cultivating the six points of reverent harmony": practicing compassion in the three karmas, with shared precepts, shared views, and shared [action]. In learning the eighty-four thousand prajñāpāramitās, they collectively cultivate eighty-four thousand practices. "Those of the lineage of practice": these persons newly cultivate and enter the wisdom of principle; dimly knowing that their bodies have the nature, they are therefore called "the lineage of practice." "Entering the stage of the emptiness of the person": making the contemplation of personal selflessness. "Not committing the five heinous crimes": the sūtra says that parents are the field of gratitude, and arhats, the harmonious Saṅgha, and the Buddha are the field of merit; not giving rise to rebellion and harm toward these two fields, it is therefore said "not committing the five heinous crimes." "Not committing the six grave precepts": not violating the four prohibitions, not selling alcohol, and not speaking of the transgressions of the fourfold assembly; hence it says "not committing the six grave precepts." "The twenty-eight minor transgressions": according to the Brahmajāla-sūtra, there are forty-eight minor transgressions. Beginning from when one wishes to receive the throne of a king, the position of a wheel-turning king, or the position of the hundred officials, one should receive the bodhisattva precepts, and all ghosts and spirits will protect the king's person and protect the hundred officials' persons, and all buddhas will rejoice; toward the upādhyāya, ācārya, and great fellow students, if one does not rise to welcome and bow to them, and does not provide offerings of the seven treasures and hundred delicacies in accordance with the Dharma, if one does not do so, one commits the minor defilement offense. Up to "all receiving the precepts with a mind of faith": if kings, crown princes, the hundred officials, and disciples of the fourfold assembly, presuming upon their nobility, wish to destroy the Buddha's dharma, restricting my disciples from being permitted to leave household life to practice the path, and likewise not permitting the fashioning of images, stupas, sūtras, and vinaya—acting like this commits a minor defilement offense. Regarding the Buddhist scriptures, to commit the rebellious offense of declaring that they are not spoken by the Buddha, "there is no such possibility," meaning it is utterly ungrounded. "Being able to cultivate subduing forbearance for one asaṃkhyeya kalpa": this explains the stages and kalpas of practice. "Initially entering the saṅghāta stage": in this [Chinese] language, it is the lineage of practice. Within the nature lineage, there are two sentences of sūtra text. From the beginning up to "in thought after thought not leaving the mind," it explains the practices of antidotes and expedients. Second, from "through two asaṃkhyeyas" up to "abiding in the pārata stage," it explains the accomplishment of virtues of practice. "Those of the nature lineage": because their own essence is capable of […] the nature within their own bodies, it is called the "nature lineage." "Nature" is the principle of the direct cause, serving as the seed for the buddha fruit; it is not produced from causes, nor is it destroyed by external things; hence it is called the "nature lineage." "Practicing the contemplation of the ten evils to extinguish the ten inversions": the contemplations of the four applications of mindfulness eliminate the inversions of permanence, bliss, self, and purity; the contemplations of compassion and generous giving eliminate greed, anger, and delusion; making the contemplation of causes and conditions eliminates the afflictions of annihilation, permanence, bliss, and self; hence it is said "practicing the contemplations of the ten wisdoms to extinguish the ten inversions and the self and person," up to cultivating the contemplation of guarding emptiness; when contemplation is perfected, nominal signs do not arise, and so it is said to be "nonexistent." "Also constantly practicing the million pāramitās, in thought after thought not leaving the mind": giving rise to the mind and initiating practices that penetrate to the posterior limit. "Traversing the correct path and dharma for two asaṃkhyeya kalpas, proceeding to the pāramitā [pārata] stage": in the Wei language, it is the nature lineage.