大智度論 習相應品之餘下Dazhidulun — Mahāprajñāpāramitā-upadeśa · Practising in Accord, Part 3 of 3

If the bodhisattva, the Buddha, prajñā, and even form, feeling, perception, constructions, and consciousness are names only, and if self and beings, life-holder, knower, and seer can none of them be found however one seeks them, then what is there left to ‘practise in accord’ with, and with what is one to ‘accord’? Does the whole thing not come to nothing? The Chapter on Practising in Accord sets this hard question on the table at its very opening, and at once gives the pivot of the whole chapter: the previous chapter already ended in emptiness, and the reason this chapter speaks of it again is to teach the emptiness of beings alongside the emptiness of dharmas. The practitioner contemplates outer dharmas as wholly empty, yet silently grants that the one who contemplates emptiness is not empty; so it must be said again that the contemplator too is empty. The emptiness of self is easy to know and the emptiness of dharmas hard to see, but in prajñā the two return alike to emptiness. Read on through this door and the eye of the whole chapter surfaces at the knot tied at its close: among all accords, accord with emptiness is called the foremost accord, for this one gate alone can break every wrong view and idle discourse and cannot itself be broken. Everything answered in between deepens this one matter. The bodhisattva’s wisdom surpasses that of all śrāvaka and pratyekabuddha for two causes only: by the emptiness of the unfindable he knows all dharmas as empty and yet does not see them as empty, and he uses this wisdom to free all beings and bring them to nirvāṇa. The wisdom of all the worthies and sages takes the same object, the truth of cessation, and is the same empty nature, unarisen, with no difference in its essence, as the many streams entering the sea become one taste; the difference lies not in higher or lower essence but in whether one has aroused the mind to deliver beings, and whether by skilful means one can dwell in the three gates of liberation without taking realisation, as arrows shot upward into the sky prop one another up and are not let fall to the ground. Part One uses the similes of bamboo, hemp, rice, and reeds, of the sands of the Ganges in the ten directions, and of fireflies against the rising sun, to show the two vehicles as fireflies lighting the night and the bodhisattva as the risen sun shining everywhere; and by the four kinds of discourse, the definite, the analytical, the counter-question, and the set-aside, it shows the Buddha using a counter-question to make Śāriputra say for himself that the two vehicles fall short of the bodhisattva. The Remainder, First Part, brings ‘practising in accord’ formally down to contemplative practice: practising in accord with the emptiness of form, of feeling, perception, constructions, and consciousness, up to the emptiness of the eighteen elements and the four truths; beyond the eighteen emptinesses it sets out seven more, the emptiness of nature, of specific marks, of all dharmas, of the unfindable, of non-existent dharmas, of existent dharmas, and of non-existent and existent dharmas; and it tightens layer by layer until one sees neither accord nor non-accord, neither arising nor ceasing, neither defilement nor purity, until form is emptiness and emptiness is form, the empty mark of all dharmas neither arises nor ceases, and there is no knowledge and no attainment, until emptiness does not join with emptiness and form does not join with the three times. The Remainder, Last Part, then teaches at length that sarvajñā does not join with the three times, that the six perfections are prajñā and not two dharmas, that the Buddha is sarvajñā, that one breaks the two extremes of the view of existence and the view of non-existence and walks the middle way, and so on to Māra finding no opening, the Buddhas keeping guard, grave offences being received lightly, and always meeting the Buddhas. At the last it states the foremost accord with emptiness through the eighteen elements not joining with emptiness, shows that the bodhisattva who practises emptiness does not fall to the stage of the two vehicles, that one of keen faculties is no different from one who has received the prediction and one of dull faculties is near to receiving it, and explains that beings are ultimately neither born nor extinguished by four propositions, not receiving beings, the emptiness of beings, beings as unfindable, and beings as apart, gathering it all into this: practising this accord with emptiness alone can give birth to great kindness and great compassion, and does not give rise to the six evil minds of stinginess, breach of precepts, anger, laziness, distraction, and lack of wisdom. In reading this chapter there is no need first to fit ‘practising in accord’ with some real set of contemplations to be mastered; one need only see the same one thing in every mark of accord: whether the dharma accorded with, together with the very joining of joiner and joined, has already been set down as unfindable, and whether contemplator and contemplated are already one taste in ultimate emptiness. With no self and no dharma to grasp, one contemplates all dharmas throughout; with no mark of accord to take hold of, one accords with prajñā throughout. This is the very path of practising in accord that prajñā opens by teaching the emptiness of dharmas and the emptiness of beings together.

Sarvajñā Is Not Joined with the Three Times—Past, Future, and Present

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, sarvajñā is not joined with the past time. Why? The past time cannot be seen—how much less is sarvajñā joined with the past time! Sarvajñā is not joined with the future time. Why? The future time cannot be seen—how much less is sarvajñā joined with the future time! Sarvajñā is not joined with the present time. Why? The present time cannot be seen—how much less is sarvajñā joined with the present time! Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains Why the Three Times Are Not Joined: The Three Times Are False, Sarvajñā Is Real, as True Gold Does Not Share One Mark with Worthless Iron

The treatise-author explains: When the bodhisattva practises prajñāpāramitā, he does not contemplate sarvajñā (omniscience) as being the same as the past time. Why? The past time is false, while sarvajñā is a real dharma; the past time has the mark of arising and ceasing, while sarvajñā does not have the mark of arising and ceasing. The past time and past dharmas, when sought, cannot be found at all—how much less is sarvajñā joined with the past time!

Furthermore, the Buddha himself states the causes and conditions: ‘When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not even see the past time—how much less is sarvajñā joined with the past time!’ The future and present times are likewise. For the future time, apart from the mark of arising and ceasing, the rest of the meaning is the same.

Furthermore, because there is time, three times are spoken of—past, future, and present. The meaning of this ‘time’ is as was said under ‘at one time’.

Furthermore, sarvajñā is the real wisdom of the Buddhas of the ten directions and the three times; but the three times arise from the falsehood of ordinary people—how could they be joined with sarvajñā? It is like true gold, which does not share one mark with broken iron.

Question: As is said in the chapter on Rejoicing, ‘the bodhisattva-mahāsattva recollects the sarvajñā, wisdom, and all kinds of merits of the Buddhas of the past and present, and dedicates them to unsurpassed, right, and complete awakening’—how then is it said that ‘the past and present times are not joined with sarvajñā’?

Answer: If one recollects sarvajñā with a clinging mind that grasps at marks, that is not called dedicating to unsurpassed, right, and complete awakening; it is like food laced with poison, which though fragrant and delicious at first, afterwards harms the body. If the bodhisattva discriminated the sarvajñā of the Buddhas of the past and present, then he would be joined with the three times; now, because he does not grasp at marks, there is no joining.

Question: The bodhisattva also recollects ‘the sarvajñā of those who will become Buddhas in the future time’, and also recollects of himself, ‘I shall attain sarvajñā’; this is called being joined with the sarvajñā of the future time—how can it be said to be ‘not joined’?

Answer: Sarvajñā goes beyond the three realms and leaves the three times; it is a mark of ultimate purity. The practitioner merely, through recollection, imagining, and discrimination, thinks: “I shall attain this sarvajñā.” It is like worldly dharmas: through recollection and imagining one supposes one will obtain something, yet this matter has not yet arisen and does not yet exist, its time has not arrived, its causes and conditions have not met, it has no location whatever—how could one be joined with it right now? It is just as if one were to take ghee tomorrow, and today already recalled its rank smell in advance.

Again, as the disciples of Kātyāyana say: ‘Awakening in the future time says to the bodhisattva: “If you can cultivate and complete a body with the marks and minor marks, I shall come and dwell in it.” It is like the daughter of a rich and noble family, free and unhindered, who sends a messenger to say to the son of a poor family: “Adorn your house and curtains well and have everything of every kind prepared, and I shall come and dwell in your home.”’ Such a statement is not in accord with the Dharma.

For this reason one may not join sarvajñā with the three times.

Question: Other dharmas are many; why speak only of sarvajñā?

Answer: This sarvajñā is where the bodhisattva is heading; he deeply wishes to attain it, and seeks it within the three times.

Question: Why is it not sought among conditioned and unconditioned dharmas?

Answer: Later it will be said that it is sought among all dharmas.

Form up to the Eighteen Elements Is Not Joined with Sarvajñā

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, form is not joined with sarvajñā, because form cannot be seen; feeling, perception, constructions, and consciousness are likewise. The eye is not joined with sarvajñā, because the eye cannot be seen; ear, nose, tongue, body, and mind are likewise. Form is not joined with sarvajñā, because form cannot be seen; sound, smell, taste, touch, and dharmas are likewise. Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains: The Five Aggregates and the Eighteen Elements Are ‘Matter’, the Six Perfections and Omniscience of All Kinds Are ‘Pure Seed’, and Why the Defiled Seed Is Not Spoken Of

Question: Why are only the five aggregates and the twelve sense-fields spoken of, and not the eighteen elements and the twelve causes and conditions?

Answer: They ought to have been spoken of! At times those who recite and uphold the text have forgotten and lost parts of it. How is this known? The five aggregates, the twelve sense-fields, the eighteen elements, and the twelve causes and conditions spoken of by the Buddha have ‘matter’, have ‘defilement’, and have ‘purity’. The five aggregates, the eighteen elements, the twelve sense-fields, and the twelve causes and conditions are called ‘matter’; they are not fixed as defiled and not fixed as pure; within them either fetters arise or wholesome dharmas arise; it is like a field, which can truly grow crops—whatever is sown in it can grow. The five aggregates, the eighteen elements, the twelve sense-fields, and the twelve causes and conditions—this is ‘matter’; the six perfections up to omniscience of all kinds—this is ‘pure seed’. The reason ‘defilement’ is not spoken of is that this bodhisattva's fetters are already thin and he does not use them to trouble himself; therefore it is not spoken of. Again, the bodhisattva's wisdom enters deeply and penetrates the emptiness of all dharmas; he has no afflictions of any kind and only gathers merits of all kinds. For this reason, the eighteen elements and the twelve causes and conditions ought to have been spoken of.

Just so, within ‘matter’ such as form, there should be no joining with sarvajñā. Why? Because this sarvajñā cannot be found within the three times; it also cannot be found within ‘matter’ such as form—these are all the coming together of worldly causes and conditions, without any fixed own-nature.

The Six Perfections and the Thirty-seven Limbs of the Path Are Not Joined with Sarvajñā

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, the perfection of giving (dānapāramitā) is not joined with sarvajñā, because the perfection of giving cannot be seen; up to prajñāpāramitā it is likewise. The four foundations of mindfulness are not joined with sarvajñā, because the four foundations of mindfulness cannot be seen; up to the limbs of the eightfold noble path it is likewise.’

The Treatise Explains: The Difference between the Worldly and the World-transcending Six Perfections; the Thirty-seven Limbs Are Not Joined Because They Tend toward Nirvāṇa

Question: The five aggregates and so on are worldly dharmas and may well not be joined with sarvajñā; how is it that the six perfections are also not joined with it?

Answer: The six perfections are of two kinds: the first is worldly, the second is world-transcending. It is because of the worldly perfection of giving that it is said they are not joined; the world-transcending perfection of giving ought to be joined.

Furthermore, while the bodhisattva practises the six perfections, his afflictions, fetters, and outflows are not yet completely cut off, and he cannot be joined with the Buddha's sarvajñā.

Furthermore, the Buddha says that the six perfections are empty; they cannot even be seen—how much less are they joined with sarvajñā! The thirty-seven limbs of the path are likewise.

Question: These six perfections are mixed with the path and the mundane, therefore (they may be not joined); the thirty-seven limbs of the path are the path that tends toward nirvāṇa—how are they not joined?

Answer: The thirty-seven limbs of the path are the dharma of the two vehicles, solely for nirvāṇa; the bodhisattva is for the Buddha path, therefore they are not joined.

Question: In the Mahāyāna chapter there are also the thirty-seven limbs of the path, and they too are the bodhisattva's path; how are they not joined with sarvajñā?

Answer: Some bodhisattvas, because of a clinging mind, practise the thirty-seven limbs of the path and mostly dedicate them to nirvāṇa; therefore the Buddha says they are not joined.

Even the Buddha's Qualities Are Not ‘Joined’ with Sarvajñā: The Mark of Joining Cannot Be Found

‘The ten powers of the Buddha up to the eighteen unshared dharmas are not joined with sarvajñā, because the ten powers of the Buddha up to the eighteen unshared dharmas cannot be seen. Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains: The Buddha-dharmas Are of Three Kinds; Not Joined Because the Outflows and Fetters Are Not Yet Exhausted

The treatise-author explains: These ten powers up to the eighteen unshared dharmas, though wondrous dharmas, are practised for the sake of sarvajñā; because the bodhisattva's outflows and fetters are not yet completely cut off, they ought not to be joined with sarvajñā.

Furthermore, dharmas such as the ten powers of the Buddha are of three kinds: first, those practised by the bodhisattva—though he has not yet attained the Buddha path, he gradually cultivates them; second, those attained by the Buddha, which the bodhisattva seeks through recollection, imagining, and discrimination; third, those attained by the Buddha's mind. The first two kinds ought not to be joined; the last kind, though it could be joined, the bodhisattva has not yet attained, and therefore they are not joined.

Furthermore, because of emptiness they cannot be seen; because they cannot be seen, they are not joined. That is why it is said each time ‘because they cannot be seen’.

The Buddha Is Not Joined with Sarvajñā; Awakening Is Not Joined with Sarvajñā

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, the Buddha is not joined with sarvajñā, and sarvajñā is not joined with the Buddha; awakening is not joined with sarvajñā, and sarvajñā is not joined with awakening.’

The Treatise Explains: The Buddha Is a Person, Sarvajñā Is a Dharma; Awakening and Sarvajñā, Two Knowledges, Do Not Arise in One Mind

Question: The bodhisattva and the bodhisattva's dharmas may well not be joined with sarvajñā; how is it that the Buddha and awakening are also not joined with it?

Answer: The Buddha is a person, sarvajñā is a dharma; a person is a provisional name, a dharma is causes and conditions. Because beings, up to the knower and the seer, are all non-existent, the Buddha too is non-existent—the one who is supreme and foremost among beings is what is called a Buddha; therefore they are not joined.

Furthermore, it is because of attaining sarvajñā that one is called a Buddha. If a Buddha attains sarvajñā, then he was already a Buddha beforehand and would not need sarvajñā; if one who is not a Buddha attains sarvajñā, how then can it be said ‘the Buddha attains sarvajñā’? For this reason, it is produced by causes and conditions coming together, and one may not say that there is a before and an after.

Furthermore, apart from the Buddha there is no sarvajñā, and apart from sarvajñā there is no Buddha; because of attaining sarvajñā one is called a Buddha, and because it is possessed by the Buddha it is called sarvajñā.

Question: Because the Buddha is a person he may well not be joined; awakening is the unsurpassed path—how is it not joined?

Answer: Awakening is called the Buddha's wisdom; sarvajñā is called the Buddha's wisdom of all things. The knowledge of the ten powers is awakening; the eleventh, knowledge according to reality, is called sarvajñā—these two knowledges cannot arise in one mind.

Furthermore, these Buddha-dharmas such as the ten powers, and the Buddha's awakening, are all held by the bodhisattva through recollection, imagining, and discrimination and are not real; only the sarvajñā attained by the Buddha is real. Now this awakening is the bodhisattva's awakening; in his mind it is false and not yet real—how could it be joined with sarvajñā?

Furthermore, in this sūtra the Buddha himself states the causes and conditions of not being joined.

The Buddha Is Sarvajñā; Not Practising Form as Existent or as Non-existent, and So On through Eight Pairs

‘Why? The Buddha is sarvajñā, and sarvajñā is the Buddha; awakening is sarvajñā, and sarvajñā is awakening. Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā and practises in accord in this way, this is called being in accord with prajñāpāramitā.

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not practise form as existent and does not practise form as non-existent, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as permanent and does not practise form as impermanent, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as suffering and does not practise form as bliss, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as self and does not practise form as not-self, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as quiescent and does not practise form as not quiescent, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as empty and does not practise form as not empty, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as having marks and does not practise form as signless, and feeling, perception, constructions, and consciousness are likewise; he does not practise form as having action and does not practise form as without action, and feeling, perception, constructions, and consciousness are likewise. When this bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “I practise prajñāpāramitā, I do not practise prajñāpāramitā, I neither practise nor do not practise prajñāpāramitā.” Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains the View of Existence and the View of Non-existence: The Two Views Break the Middle Way; Only by Leaving the Two Extremes and Walking the Middle Way Is One in Accord

The treatise-author explains: If the bodhisattva contemplates the five aggregates as neither existent nor non-existent, and does not cling even to this, then at that time he is in accord with prajñāpāramitā. Why? All the world clings to two views—existence and non-existence. Those who follow the stream of birth and death mostly cling to existence; those who go against the stream of birth and death mostly cling to non-existence; those with much view of self cling to existence; those with much wrong view cling to non-existence.

Furthermore, those with much of the four views cling to existence; those with much wrong view cling to non-existence. Those with much of the two poisons cling to existence; those with much ignorance cling to non-existence. Those who do not know that the five aggregates are gathered and arise from causes and conditions cling to existence; those who do not know their gathering and arising cling to non-existence. Because they keep close to evil friends and to the books of those of the outside paths with wrong views, some fall into annihilation, into the view that there is no offence and no merit—these people of the view of non-existence cling to non-existence; the rest cling to existence. Or there are beings who say that everything is empty and cling in their minds to this emptiness; because they cling to this emptiness, it is called ‘the view of non-existence’. Or there are beings who say that all dharmas known by the six faculties exist—this is ‘the view of existence’. Those with much craving and desire cling to the view of existence; those with much evil view cling to the view of non-existence. Beings such as these cling to the view of existence and the view of non-existence.

These two views are false and not real, and they break the middle way. It is like a person walking along a narrow path with deep water on one side and a great fire on the other: both sides bring death; clinging to existence and clinging to non-existence, both are loss. Why? If dharmas definitely and really existed, there would be no causes and conditions; if they arise from the coming together of causes and conditions, then these dharmas have no own-nature, and having no own-nature is emptiness! If the non-existence of dharmas were real, there would be no offence and no merit, no bondage and no release, and also none of the various distinctions among dharmas.

Furthermore, people of the view of existence and people of the view of non-existence oppose each other; because they oppose each other there is right and wrong; because of right and wrong they dispute together; because there is dispute, all kinds of fetters arise; because of the fetters, karma is produced; because karma is produced, the gates of the evil paths are opened; within the real mark there is no opposition, no right and wrong, no strife!

Furthermore, those who cling to existence grieve and are vexed if things are impermanent; those who cling to non-existence commit all kinds of offences and, after death, fall into hell and suffer. Those who cling to neither existence nor non-existence have none of these faults of every kind; one ought to abandon these two extremes, and then one attains what is real.

Furthermore, whether these five aggregates are permanent or impermanent—neither is right! Why? If the five aggregates were permanent, there would be no arising and no ceasing; because there is no arising and no ceasing, there would be no offence and no merit; because there is no offence and no merit, there would be no wholesome or unwholesome fruit of recompense, and the world would be like the indestructible mark of nirvāṇa. Who would believe such false speech! Before one's eyes one sees death and weeping—this is the impermanence of beings; like grasses and trees withering and falling, flowers and fruits wearing away—this is the impermanence of outer things; when the great kalpa comes to its end, everything is destroyed—this is great impermanence. By causes and conditions of all these kinds, these five aggregates as permanent cannot be found at all.

Furthermore, impermanence is used to refute permanence, yet impermanence ought not to be taken as right. Why? If dharmas had the mark of impermanence, perishing moment by moment, then the six sense-faculties could not grasp the six sense-objects. Why? Because neither the inner mind nor the outer objects stay put, there ought to be no apprehending of objects and no knowing, and also no causes, conditions, and fruits of recompense of cultivation! Because the causes and conditions are many, the fruits of recompense are also many—this matter would then not be established. Again, the view of permanence and the view of impermanence are taken up and disputed together. By causes and conditions of all these kinds, the five aggregates as impermanent cannot be found at all.

Suffering and bliss, self and not-self, empty or real, having marks and signless, having action and without action—these meanings are as has been said earlier in many places.

As for ‘the five aggregates are quiescent’: because they are produced by causes and conditions they have no own-nature; because they have no own-nature they are quiescent; because they are quiescent they are like nirvāṇa. Because the three poisons blaze, they are not quiescent; because the fire of impermanence burns, they are not quiescent; because one does not cling to the real mark of the three poisons, they are not quiescent; because the three poisons each have separate marks, they are not quiescent. This meaning was not said earlier, so it is said here now.

If a bodhisattva-mahāsattva is able in this way to leave the two extremes and walk the middle way, he does not cling even to ‘practising prajñāpāramitā’. Why? Because the bodhisattva cannot be found, and prajñāpāramitā also cannot be found. He does not cling to ‘not practising prajñāpāramitā’ either. Why? The other ordinary people cannot contemplate the real mark of all dharmas as the bodhisattva does—how could it be said ‘I do not practise prajñāpāramitā’? He does not cling to ‘practising and not practising’ either, because both have faults. This is called the mark of being in accord with prajñāpāramitā.

Practising Prajñā Not for the Sake of the Six Perfections, nor Even for Suchness, Dharma-nature, and the Limit of Reality

‘Furthermore, Śāriputra! A bodhisattva-mahāsattva does not practise prajñāpāramitā for the sake of prajñāpāramitā, and does not practise prajñāpāramitā for the sake of the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigour, or the perfection of meditation. He does not practise prajñāpāramitā for the sake of the stage of avaivartika, does not practise prajñāpāramitā for the sake of bringing beings to maturity, and does not practise prajñāpāramitā for the sake of purifying a Buddha-world. He does not practise prajñāpāramitā for the sake of the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared dharmas. He does not practise prajñāpāramitā for the sake of inner emptiness, and does not practise prajñāpāramitā for the sake of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the highest meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersal, the emptiness of nature, the emptiness of all dharmas, the emptiness of specific marks, the emptiness of the unfindable, the emptiness of non-existent dharmas, the emptiness of existent dharmas, and the emptiness of non-existent and existent dharmas. He does not practise prajñāpāramitā for the sake of suchness, dharma-nature, and the limit of reality. Why? Because when this bodhisattva-mahāsattva practises prajñāpāramitā, he does not destroy the marks of dharmas. Practising in accord in this way is called being in accord with prajñāpāramitā.’

The Treatise Explains: Not Destroying the Marks of Dharmas; Two Kinds of People, the Deeply Attached and the Unattached

Question: The six perfections up to suchness, dharma-nature, and the limit of reality—these are the Buddha-dharma. If the bodhisattva does not practise prajñāpāramitā for the sake of this Buddha-dharma, what further dharma could serve as the aim of practising prajñāpāramitā?

Answer: It is just as the Buddha himself says here: ‘No dharma can be destroyed, because he does not destroy the marks of dharmas; nor does he discriminate: this is giving, this is stinginess, up to this is the three realms, this is the limit of reality.’

Furthermore, some bodhisattvas are deeply attached in mind to these wholesome dharmas, and because of this attachment they can produce offences; for the sake of such people it is said: ‘These six perfections up to the limit of reality are all empty, without own-nature, like a dream, like an illusion; do not give rise to clinging! The true bodhisattva does not practise for this aim.’ Some bodhisattvas, with minds attached to nothing, practise the six perfections up to the limit of reality; for the sake of such people it is said that one practises prajñāpāramitā for the sake of these matters. As is said in a later chapter: ‘For the sake of fulfilling the six perfections, up to for the sake of teaching and transforming beings and purifying a Buddha-world, one practises prajñāpāramitā.’

Practising Prajñā Not for the Sake of the Five Supernormal Powers

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not practise prajñāpāramitā for the sake of the supernormal power of going at will, and he does not practise prajñāpāramitā for the sake of the divine ear, for the sake of the knowledge of others' minds, for the sake of the knowledge of past lives, for the sake of the divine eye, or for the sake of the supernormal power of the exhaustion of the outflows. Why? When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not even see prajñāpāramitā—how much less does he see the bodhisattva's supernormal powers! Śāriputra! When a bodhisattva-mahāsattva practises in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains: The Five Supernormal Powers Are Like a Bird's Two Wings; the Warning Is Given Because Those without Skilful Means Grow Arrogant

Question: Earlier, under ‘the perfection of meditation’, the five supernormal powers were already explained in detail; why are they spoken of again now?

Answer: There they were spoken of by their general mark, without listing their names; here they are spoken of by their particular marks.

Furthermore, the fruit of recompense of merit is precisely the five supernormal powers; the bodhisattva who attains these five supernormal powers can benefit beings widely.

Furthermore, one who has loving-kindness, compassion, and prajñāpāramitā but lacks the five supernormal powers is like a bird without its two wings, which cannot fly high; like a strong man without weapons of any kind entering the enemy's ranks; like a tree without flowers or fruit, of no benefit; like a dry channel without water, moistening nothing. For this reason the five supernormal powers are spoken of again, and that they are spoken of separately among the other immeasurable Buddha-dharmas is in every case without fault.

Question: If so, why does the Buddha say ‘do not practise prajñāpāramitā for the sake of the five supernormal powers’?

Answer: There are many bodhisattvas without skilful means who, having attained the five supernormal powers, look down on other bodhisattvas, and their minds grow arrogant and self-exalting; it is said for this reason. Why? The bodhisattva does not cling even to prajñāpāramitā, the mother of the Buddhas—how much less to the five supernormal powers!

Not Thinking: ‘I Will Fly by Supernormal Power to the Ten Directions and Make Offerings to the Buddhas’

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “By the supernormal power of going at will, I shall fly to the east and make offerings to and revere Buddhas as many as the sands of the Ganges; and likewise to the south, west, and north, the four intermediate directions, above, and below.”

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “With the divine ear I shall hear the Dharma spoken by the Buddhas of the ten directions.” He does not have such a thought as: “With the knowledge of others' minds I shall know what beings of the ten directions are thinking in their minds.” He does not have such a thought as: “With the power of knowing past lives I shall know what beings of the ten directions did in former lives.” He does not have such a thought as: “With the divine eye I shall see beings of the ten directions dying here and being born there.” Śāriputra! When a bodhisattva-mahāsattva practises in this way, this is called being in accord with prajñāpāramitā, and he is also able to ferry across immeasurable asaṃkhyeyas of beings.’

The Treatise Explains: Uprooting the View of Self, Crushing Arrogance; All Dharmas Are Like an Illusion, without Coming or Going

The treatise-author explains: Although the names of the five supernormal powers were given earlier, here now their functions are spoken of.

Question: Why does the bodhisattva not have such a thought as ‘By the supernormal power of going at will, I shall fly to the ten directions and make offerings to and revere Buddhas as many as the sands of the Ganges’?

Answer: Because he has already uprooted the root of the view of self; because he has already shattered the mountain of arrogance; because he has well cultivated the three gates of liberation and the three samādhi. Though the Buddha's body is wondrous, it too enters the three gates of liberation; it is like a hot golden ball: though one sees that its colour and form are beautiful, it may not be touched with the hand.

Again, all dharmas are like an illusion, like a conjuration, without coming and without going, without near and without far, without any fixed mark. As with a conjured person—who goes and who comes? Because he does not grasp at the marks of supernormal power, of lands, of this and that, of near and far, there is no fault!

If, before the Buddha, he is able to abide in meditative absorption, transform himself into immeasurable bodies, and go to the ten directions to make offerings to the Buddhas, and yet discriminate nothing, it is because he has already cut off love of the Dharma. The other supernormal powers are likewise.

The bodhisattva who attains these five supernormal powers, for the sake of making offerings to the Buddhas, transforms himself into immeasurable bodies and manifests great supernormal might, and in the three evil destinies of the worlds of the ten directions ferries across immeasurable beings, as is said in the chapter on Rebirth.

Evil Māra Cannot Find an Opening, the Buddhas Protect Him, and Grave Offences Are Received Lightly in This Life

‘Śāriputra! When a bodhisattva-mahāsattva is able to practise prajñāpāramitā in this way, evil Māra cannot find an opening; all kinds of worldly affairs go as he wishes; the Buddhas of the ten directions, each as many as the sands of the Ganges, all together protect this bodhisattva, so that he does not fall into the stages of the śrāvaka and the pratyekabuddha; the heaven of the Four Heavenly Kings up to the Akaniṣṭha Heaven also all protect this bodhisattva and let no obstacle arise; whatever grave offences this bodhisattva has, he receives them lightly in the present life. Why? Because this bodhisattva-mahāsattva extends a universal mind of loving-kindness over beings. Śāriputra! When this bodhisattva-mahāsattva practises in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains the Five Benefits: Not Clinging Because of Ultimate Emptiness; the Two Powers of Loving-kindness and Prajñā

The treatise-author explains: Now this bodhisattva is praised: practising prajñāpāramitā as described above, he gains great merit; this is called the fruit of recompense of the power of the bodhisattva's wisdom and merit, and he gains these five kinds of benefit.

Question: Māra is the lord of the desire realm; the bodhisattva is a human being with the fleshly eye who has not attained mastery—how is it that Māra cannot find an opening?

Answer: It is just as the Buddha himself says here: ‘Because the Buddhas and the great gods protect him.’

Furthermore, because this bodhisattva practises the emptiness of specific marks, which is ultimately not to be found, he clings to no dharma at all; because he does not cling, he has no lapse or error; because he has no lapse or error, Māra cannot find an opening. It is like a person whose body has no sores: even lying in poisonous powder, the poison cannot get in; if there is a small sore, he will die without doubt.

Again, this bodhisattva's mind does not cling to the Buddhas and his mind bears no hatred toward the Māras; therefore Māra cannot find an opening.

Furthermore, because the bodhisattva deeply enters the perfection of patience and the samādhi of loving-kindness, no outer evil can harm him—namely water, fire, blades and weapons, and so on.

As for ‘all kinds of worldly affairs’: these are what is needed to sustain life—namely managing one's livelihood, arranging marriages harmoniously, planting fruit trees, opening wells along open roads, setting up guest-houses, and handling affairs in accordance with the Dharma—all go as he wishes. If he wishes to build stūpas and monasteries to make great merit, if he makes great giving, if he wishes to preach the Dharma to teach, transform, and liberate beings, all go as he wishes. Worldly affairs of all these kinds, whether great or small, can all go as he wishes in accordance with the Dharma. Why? Because this bodhisattva has, life after life, gathered the causes and conditions of immeasurable merit and wisdom.

Furthermore, because this bodhisattva practises prajñāpāramitā, his mind does not cling to any dharma; because his mind does not cling, his fetters grow thin; because his fetters grow thin, he can produce deep and thick wholesome roots; because deep and thick wholesome roots arise, what he vows goes as he wishes.

Furthermore, because this bodhisattva practises prajñāpāramitā, the great gods all revere him and keep him in mind, and praise and extol his name; the nāgas, ghosts, and others, hearing the gods speak of him, also come and help to accomplish his undertakings; therefore all kinds of worldly affairs go as he wishes.

Furthermore, this bodhisattva is protected and kept in mind by the Buddhas and empowered by their majestic virtue, and so everything goes as he wishes.

Question: The minds of the Buddhas of the ten directions are impartial; why do they especially protect and keep in mind this bodhisattva?

Answer: Because this bodhisattva's wisdom and merit are great; although the minds of the Buddhas are impartial, it is fitting that they protect and keep in mind this bodhisattva, so as to encourage and spur on the others.

Again, because this bodhisattva has gained a share of the breath of the Buddha's wisdom, he can know good and evil distinctly; none rewards and cherishes good people more than the Buddha, and therefore the Buddha protects and keeps him in mind.

Furthermore, the Buddha protects and keeps him in mind because he does not want him to fall into the stage of the śrāvaka or the pratyekabuddha. Why? When he enters emptiness, the signless, and non-action, it is because the Buddha protects and keeps him in mind that he does not fall; it is like fish roe, which can grow because the mother fish protects and keeps it in mind, and which spoils if it is not protected and kept in mind.

As for ‘the great gods protect him’: they do not want him to lose the practice he cultivates, because the gods imitate the Buddha's protecting and keeping in mind.

Again, the gods protect and keep him in mind because the bodhisattva practises prajñāpāramitā, is attached to nothing at all, takes no pleasure in worldly pleasures, and wishes only to teach and transform beings, and so dwells in the world; knowing that he is noble, they protect and keep him in mind.

As for ‘whatever grave offences he has’: these are grave offences from former lives for which he ought to have entered hell; because he practises prajñāpāramitā, he receives them lightly in the present life. It is like a prisoner guilty of a grave offence who ought to be put to death: someone with power comes to protect him, and he receives only a whipping and nothing more. Again, it is like a prince who, though he commits a grave offence, has it removed by a light penalty, because he was born into the royal lineage; the bodhisattva is likewise: because he can practise this prajñāpāramitā and gain real wisdom, he is thereby born into the Buddha-lineage; because he is born into the Buddha-lineage, although he has grave offences, how could he receive them heavily?

Furthermore, it is like an iron vessel, which can float on water because it is hollow, and sinks if it is solid in the middle. The bodhisattva is likewise: because the mind of wisdom with which he practises prajñāpāramitā is empty like space, he does not sink under grave offences; ordinary people, having no wisdom, sink under grave offences.

Furthermore, here the Buddha himself states the causes and conditions: the reason he gains the five kinds of merit is that he extends a universal mind of loving-kindness over beings.

Question: Earlier it was said ‘because he practises prajñāpāramitā, he is complete in five kinds of merit’; why is it now said ‘because he extends a universal mind of loving-kindness over beings’?

Answer: Of what can produce immeasurable merit, nothing surpasses loving-kindness; this loving-kindness arises from prajñāpāramitā and gains immeasurable benefit.

Furthermore, that evil Māra cannot find an opening, that he is protected and kept in mind by the Buddhas, that grave offences are received lightly in this present life—this is the power of prajñāpāramitā; that all kinds of worldly affairs go as he wishes and that the gods protect him—this is the power of great loving-kindness.

Furthermore, there are two kinds of object: first, beings; second, dharmas. If this bodhisattva takes beings as his object, it is the mind of loving-kindness; if he takes dharmas as his object, it is practising prajñāpāramitā. This loving-kindness arises from prajñāpāramitā and follows the teaching of prajñāpāramitā; therefore it is said that loving-kindness has no fault.

Swiftly Attaining the Gates of Dhāraṇī and Samādhi; Always Meeting the Buddhas Wherever He Is Born

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he swiftly attains all kinds of dhāraṇī gates and all kinds of samādhi gates. Wherever he is born he always meets the Buddhas, and until he attains unsurpassed, right, and complete awakening he is never apart from seeing the Buddha. Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains: The Cause Spoken of within the Fruit; Accord Is of Two Kinds

The treatise-author explains: ‘The gates of dhāraṇī and samādhi’ are as said earlier.

As for ‘swiftly attains’: because of the causes and conditions of merit his mind is soft and pliant; because he practises the deep prajñāpāramitā, his mind of wisdom is keen; for this reason he attains swiftly. As said above, because there are the five kinds of merit, he attains swiftly.

As for ‘wherever he is born he always meets the Buddhas’: apart from prajñāpāramitā, the mother of the Buddhas, this bodhisattva is attached by love to none of all the other things of every kind; therefore wherever he is born he always meets the Buddhas. It is like a person who always delights in fighting: he is born into the Reviving Hell and there again takes up blades and staves to harm others. Because of much sexual desire, one constantly receives a womb, and is again born as a lustful bird. Because of much hatred, one is born again as a venomous beast, of the kind of snakes and vipers. People of much delusion are like moths that fling themselves into a flame, insects hidden in the earth, and so on. These bodhisattvas, because they love and revere the Buddha and the real-mark prajñāpāramitā, and because of the karma of cultivating the samādhi of recollecting the Buddha, always meet the Buddhas wherever they are born.

Furthermore, it is as said earlier under ‘the bodhisattva vows to see the Buddhas’.

As for ‘never apart from seeing the Buddha’: again, a person may see a Buddha in one life and never meet one again. As in the time of Vipaśyin Buddha, the king's brahmin preceptor, though he got to see the Buddha and the Saṅgha, reviled them with harsh speech, saying: ‘These people are like animals; they do not recognise a good man—they do not rise when they see me.’ Because of this offence, for ninety-one kalpas he fell among the animals.

Furthermore, because he deeply recollects the Buddha, he is never apart from the Buddha; because life after life he has well cultivated the samādhi of recollecting the Buddha; because he does not lose the bodhisattva mind; because he makes the vow not to be apart from the Buddha; because he vows to be born in an age that has a Buddha; because he plants the karma of meeting the Buddha and the condition continues unbroken—up to unsurpassed, right, and complete awakening, he is never apart from seeing the Buddha.

Question: This is a matter of the fruit of recompense; how can it be called ‘being in accord with prajñāpāramitā’?

Answer: Because of being in accord with prajñāpāramitā one meets the Buddha; this is because at times the cause is spoken of within the fruit. Accord is of two kinds: first, accord of mind; second, what fits and accords with the bodhisattva's practice, namely being born in a good place, meeting the Buddhas, always hearing the Dharma, and right recollection—this is called accord.

Not Thinking: A Dharma Is Joined or Not Joined, Equal or Not Equal, with a Dharma

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “There are dharmas that, with dharmas, are either joined or not joined, either equal or not equal.” Why? This bodhisattva-mahāsattva does not see this dharma, with other dharmas, as either joined or not joined, either equal or not equal. Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

The Treatise Explains: Dharmas Are Not Joined in the Least Part; Equal and Unequal Both Cannot Be Seen

The treatise-author explains: Among all dharmas, no dharma is joined with a dharma. Why? Because dharmas are not joined in even the smallest part. It is like two fingers with four faces: one face of them is joined, three faces are not joined; since the unjoined are the greater part, why is it not called not joined?

Question: Because there is a place where they are joined, it is called joined; how can it be said ‘not joined’?

Answer: The place where they are joined is not the finger itself but one part of the finger; it is only one part of the finger, and there is no further finger-dharma besides. Because the two fingers come close to each other, they are provisionally named joined; there is no further dharma of joining besides.

Furthermore, colour, smell, taste, and touch are collectively named a finger; but only touch has the power of joining, while the other three have no joining. For this reason one may not say that fingers are joined.

Furthermore, it is like different kinds in the same place, which are not called joined, because their marks each differ; dharmas are likewise: the mark of earth is in earth, the mark of water is in water, the mark of fire is in fire—their own-natures thus each differ, and they are not called joined.

For this reason it is said ‘no dharma is with a dharma joined, either joined or not joined’.

As for ‘equal’: because all dharmas have one and the same mark, they are called ‘equal’. For all have marks, all have the mark of impermanence, all have the mark of suffering, all have the mark of emptiness and not-self, all have the mark of neither arising nor ceasing—because in this matter there is no difference, they are called ‘equal’.

As for ‘not equal’: it is because each has its separate mark. Like the mark of form and the mark of the formless, the mark of hardness and the mark of wetness—such things, each differing and not the same, are called ‘not equal’.

The bodhisattva does not see equal or not equal. Why? Because all dharmas are non-existent; because they are empty of own-nature there is no dharma; because there is no dharma they cannot be seen; because they cannot be seen there is neither equal nor not equal.

‘Equal’ and ‘joined’ are practising in accord; ‘not joined’ and ‘not equal’ are not in accord.

Question: Why is accord not spoken of to the end first, and only then praised?

Answer: Because listeners grow weary and slack; therefore the Buddha praises the merit of the fruit of recompense, so that the minds of those who hear may gain delight.

Not Thinking of Swiftly Attaining Dharma-nature; Not Seeing Any Dharma That Goes Outside Dharma-nature

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “I shall swiftly attain dharma-nature, or not attain it.” Why? Because dharma-nature is not a mark that can be attained. Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not see any dharma that goes outside dharma-nature. Practising in accord in this way is called being in accord with prajñāpāramitā.’

The Treatise Explains: Dharma-nature Is Signless, Neither Far nor Near; When Ignorance Is Removed, the Real Nature Appears Again

The treatise-author explains: ‘Dharma-nature’ is the real mark of all dharmas. Removing ignorance and fetters of every kind from the mind, and with pure, real contemplation attaining the original nature of all dharmas—this is called ‘dharma-nature’. ‘Nature’ is the name for what is real; because of beings' wrong contemplation they are bound, and because of right contemplation they are released.

The bodhisattva does not have such a thought as: ‘I shall swiftly attain dharma-nature.’ Why? Because dharma-nature is signless and has no far or near. Nor does he say: ‘I shall attain it after a long, long time.’ Why? Because dharma-nature has neither slowness nor length of time. The meaning of ‘dharma-nature’ is as said in the meaning of suchness, dharma-nature, and the limit of reality.

The treatise-author further explains: Because ignorance and afflictions of every kind enter into all dharmas, they make dharmas lose their own-nature; because their own-nature is lost, all are crooked and not upright. When the sage removes ignorance and the rest, the real nature of dharmas becomes manifest again; it is like dark clouds covering the pure nature of space: when the dark clouds are removed, the pure nature of space appears.

If there were a dharma that ignorance could not enter, that dharma would go outside dharma-nature; but this is not so! No dharma can go outside ignorance; therefore the bodhisattva does not see any dharma that goes outside dharma-nature. It is like the many streams that all return to the sea; like the minor kings enfeoffed in every region, who all belong to the wheel-turning sage king; like the many small lights, which all belong to the sun.

Not Thinking: Dharma-nature Discriminates Dharmas; This Dharma Can Attain Dharma-nature; Dharma-nature Is Not Joined with Emptiness

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “Dharma-nature discriminates dharmas.” Practising in accord in this way is called being in accord with prajñāpāramitā.’

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not have such a thought as: “This dharma can attain dharma-nature, or not attain it.” Why? This bodhisattva does not see that by this dharma one can attain dharma-nature, or not attain it. Śāriputra! When a bodhisattva-mahāsattva practises in accord in this way, this is called being in accord with prajñāpāramitā.’

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, dharma-nature is not joined with emptiness, and emptiness is not joined with dharma-nature. Practising in accord in this way is called being in accord with prajñāpāramitā.’

The Treatise Explains: What Accords with Dharma-nature Is Good; Prajñā and Dharma-nature Are Two Dharmas without Difference

Question: Why does he not have such a thought as ‘dharma-nature discriminates dharmas’?

Answer: Because clinging to dharma-nature and prizing dharma-nature, by these causes and conditions, give rise to fetters of every kind; therefore he does not have such a thought.

Question: If dharma-nature is empty, of one mark, signless, how does it discriminate dharmas?

Answer: Having attained this dharma-nature, having destroyed ignorance and afflictions of every kind and broken through to the real mark of all dharmas, only then does the mind become pure and wisdom become clear, knowing the reality of all dharmas; what accords with dharma-nature is good, what does not accord with dharma-nature is unwholesome. As when the brahmin ascetic Vatsa asked the Buddha, the World-Honored One: ‘Between heaven and earth, is there good and evil, fair and foul?’ The Buddha said: ‘There is.’ Vatsa said: ‘I have long since taken refuge in the Buddha; please explain it well for me!’ The Buddha said: ‘There are three kinds of evil and three kinds of good; ten kinds of evil and ten kinds of good, namely: greed is evil, the removal of greed is good; hatred and delusion are evil, the removal of hatred and the removal of delusion are good. Killing is evil, the removal of killing is good; up to wrong view is evil, the removal of wrong view is good. One who can distinguish good and evil as they really are is my disciple, enters dharma-nature, and is called one who has attained the path.’

The treatise-author further explains: What is ‘attaining dharma-nature’? Practising the limbs of the eightfold noble path and attaining the real mark of all dharmas, namely nirvāṇa—this is called ‘attaining dharma-nature’.

Furthermore, ‘nature’ is the name for the real mark of all dharmas, and ‘dharma’ is the name for prajñāpāramitā. The bodhisattva does not have such a thought as: ‘By practising prajñāpāramitā I attain this nature of all dharmas.’ Why? Prajñāpāramitā and the nature of all dharmas—these two dharmas are without difference, because both are ultimately empty; how could prajñāpāramitā be used to reach dharma-nature?

The treatise-author further explains: The bodhisattva does not contemplate dharma-nature as emptiness, and does not contemplate emptiness as dharma-nature. Practising emptiness one attains dharma-nature; taking dharma-nature as object one attains emptiness; for this reason there is no difference. Why? Because these two are ultimately empty.

The Eye-element up to the Mind-consciousness-element Are Not Joined with Emptiness; Accord with Emptiness Is Called the Foremost Accord

‘Furthermore, Śāriputra! When a bodhisattva-mahāsattva practises prajñāpāramitā, the eye-element is not joined with emptiness, and emptiness is not joined with the eye-element; the form-element is not joined with emptiness, and emptiness is not joined with the form-element; the eye-consciousness-element is not joined with emptiness, and emptiness is not joined with the eye-consciousness-element; up to the mind-element is not joined with emptiness, and emptiness is not joined with the mind-element; the dharma-element is not joined with emptiness, and emptiness is not joined with the dharma-element; the mind-consciousness-element is not joined with emptiness, and emptiness is not joined with the mind-consciousness-element. For this reason, Śāriputra! this accord with emptiness is called the foremost accord.’

The Treatise Explains: The Eye Is Existent, Emptiness Non-existent—How Could They Be Joined? Emptiness Is the Profound Treasury of the Buddhas of the Ten Directions, Hence Foremost

The treatise-author explains: As for ‘the eye-element is not joined with emptiness, and emptiness is not joined with the eye-element’: this says that the eye is existent and emptiness is non-existent—how could emptiness and existence be joined?

Furthermore, the bodhisattva discriminates by causes and conditions of every kind: when this eye is scattered, broken up, and destroyed to the end, the eye is then empty; in emptiness there is not even the name of the eye; it is because of relying on the root that there is ‘the eye is empty’. Emptiness too has no discrimination: this is the emptiness of the eye, this is the emptiness of what is not the eye. This is precisely the eye's not being joined with emptiness.

Again, emptiness does not arise from the causes and conditions of the eye. Why? Because these two dharmas are empty of themselves from the beginning. Up to the mind-consciousness-element it is likewise.

Question: Why are the five aggregates and other dharmas not spoken of here, but only the eighteen elements?

Answer: They ought to have been spoken of! At times those who recite and copy the text have forgotten and lost parts of it. Again, some say: if the eighteen elements are spoken of, all dharmas are entirely included. Some beings are confused about mind and form, and not confused about mental dharmas; they ought to hear of the eighteen elements and be ferried across, and therefore only the eighteen elements are spoken of.

Question: Why is it called the foremost accord?

Answer: Emptiness is the profound treasury of the Buddhas of the ten directions, the single gate of nirvāṇa; there is no other gate that can break through all wrong views and idle discourse; this accord cannot be spoiled and cannot be broken; therefore it is called foremost.

Furthermore, the Buddha himself states the causes and conditions of its being foremost, namely what is said next.

The Bodhisattva Who Practises Emptiness Does Not Fall into the Two Stages; Accord with Emptiness Surpasses Other Accords; Practising Emptiness Gives Rise to Great Loving-kindness and Compassion and Not to the Six Evil Minds

‘Śāriputra! The bodhisattva-mahāsattva who practises emptiness does not fall into the stages of the śrāvaka and the pratyekabuddha; he can purify a Buddha-land, bring beings to maturity, and swiftly attain unsurpassed, right, and complete awakening. Śāriputra! Among all accords, accord with prajñāpāramitā is the very foremost, the most honoured, the most excellent, the most wondrous; nothing can surpass it! Why? This bodhisattva-mahāsattva practises accord with prajñāpāramitā, namely emptiness, the signless, and non-action; you should know that this bodhisattva is no different from one who has received a prediction, or is near to receiving a prediction. Śāriputra! A bodhisattva-mahāsattva who is in accord in this way can do deep and thick benefit for immeasurable asaṃkhyeyas of beings. This bodhisattva-mahāsattva also does not have such a thought as: “I am in accord with prajñāpāramitā; the Buddhas will give me a prediction; I shall be near to receiving a prediction; I shall purify a Buddha-land; I attain unsurpassed, right, and complete awakening and shall turn the Dharma wheel.” Why? This bodhisattva-mahāsattva does not see any dharma that goes outside dharma-nature, nor does he see any dharma that practises prajñāpāramitā, nor does he see any dharma that receives a prediction from the Buddhas, nor does he see any dharma that attains unsurpassed, right, and complete awakening. Why? When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not give rise to the notion of a self, the notion of a being, up to the notion of a knower and of a seer. Why? Because beings ultimately neither arise nor cease, beings have no arising and no ceasing; if a dharma has no mark of arising and mark of ceasing, how could this dharma practise prajñāpāramitā? Thus, Śāriputra! Because the bodhisattva-mahāsattva does not see beings, he practises prajñāpāramitā; because beings are not received, because beings are empty, because beings cannot be found, because beings are apart, he practises prajñāpāramitā. Śāriputra! Among all accords, the bodhisattva-mahāsattva's very foremost accord is accord with emptiness; this accord with emptiness surpasses the other accords. When a bodhisattva-mahāsattva practises emptiness in this way, he can give rise to great loving-kindness and great compassion. When a bodhisattva-mahāsattva practises this accord, he does not give rise to a mind of stinginess, does not give rise to a mind of breaking the precepts, does not give rise to a mind of hatred, does not give rise to a mind of laziness, does not give rise to a scattered mind, does not give rise to a mind without wisdom.’

The Treatise Explains, Drawing the Section to a Close: Two Kinds of Emptiness; Sharp and Dull Faculties, Like One Predicted and Near to Prediction; Four Phrases on Beings; Breaking Stinginess without Breaking Giving

The treatise-author explains: As for ‘does not fall into the stages of the śrāvaka and the pratyekabuddha’: accord with emptiness is of two kinds: first, mere emptiness; second, the emptiness of the unfindable. One who practises only mere emptiness falls into the stages of the śrāvaka and the pratyekabuddha; one who practises the emptiness of the unfindable finds even emptiness not to be found, and so has nowhere to fall. Again, there are two kinds of emptiness: first, emptiness without skilful means, which falls into the two stages; second, emptiness with skilful means, which falls nowhere and goes straight on to unsurpassed, right, and complete awakening. Furthermore, if one originally has a deep and thick mind of compassion, one does not fall on entering emptiness; without the mind of great compassion one falls. By causes and conditions such as these, he does not fall into the two stages.

As for ‘can purify a Buddha-world and bring beings to maturity’: the bodhisattva, abiding in this accord with emptiness, is no longer obstructed by anything; he teaches and transforms beings, leading them to practise the ten wholesome courses of action and all wholesome dharmas. Because of the causes and conditions of beings' practising wholesome dharmas, the Buddha-land is pure; because they do not kill, lifespans are long; because they do not plunder and do not steal, the Buddha-land is abundant and at ease, and things arrive as soon as they are thought of. When beings practise wholesome dharmas in such ways, the Buddha-land becomes adorned.

Question: When beings are taught and transformed the Buddha-land becomes pure; why is it spoken of separately?

Answer: Although beings practise wholesome dharmas, it still requires the causes and conditions of the power of the bodhisattva's practice and vows, dedication, and skilful means for the Buddha-land to become pure; it is like the strength of an ox pulling a cart, which still requires someone to drive it before it can reach where it is meant to go; for this reason it is spoken of separately.

As for ‘swiftly attains’: practising this accord with emptiness, he has no obstruction and can swiftly attain unsurpassed, right, and complete awakening.

Question: First ‘accord with emptiness’ is spoken of, now ‘accord with prajñāpāramitā’ is spoken of, and afterwards ‘accord with the signless and non-action’ is spoken of—what is the difference?

Answer: There are two kinds of emptiness: first, the emptiness of prajñā; second, emptiness that is not of prajñā. When ‘accord with emptiness’ was spoken of first, listeners doubted, thinking ‘it is the emptiness of everything’; so it is said that this is ‘the emptiness of prajñāpāramitā’. Again, some doubted: ‘Only emptiness is said to be foremost; are the signless and non-action not foremost?’ Therefore it is said: ‘Accord with emptiness, the signless, and non-action is also foremost.’ Why? Emptiness is the signless, and if signless it is non-action; thus they are one, and only the names differ. Because it is the highest, it is called ‘most honoured’; because it breaks existence, it is called ‘most excellent’; because one who attains this accord no longer delights in anything else, it is ‘most wondrous’. As among all beings the Buddha is unsurpassed, among all dharmas nirvāṇa is unsurpassed, among all conditioned dharmas practising in accord with wholesome dharmas is ‘unsurpassed’. The rest of the meaning is as said in the chapter Praising Prajñā.

Question: If one can practise such an accord with emptiness, he ought to receive a prediction; how can it be said ‘no different from one who has received a prediction, or near to receiving a prediction’?

Answer: This bodhisattva is newly practising the path, has a body of flesh, has not yet attained the acceptance of the non-arising of dharmas, and has not yet attained the pratyutpanna samādhi; only because of the power of wisdom can he in this way discriminate and enter deeply into emptiness; the Buddha praises the merit of his entering emptiness, and so it is said ‘no different from one who has received a prediction’. There are three kinds of bodhisattva—those who have already received a prediction, those who are like ones who have received a prediction, and those who are near to receiving a prediction. Those who have already received a prediction are as said in the Avaivartika chapter; these three kinds are as said here.

Question: Since accord is thus said to be foremost and unsurpassed, why is he not given a prediction?

Answer: Because his other merits, skilful means, meditative absorptions, and so on have not yet been gathered—he has only wisdom—therefore he is not yet given a prediction. Furthermore, although this bodhisattva has sharp faculties and wisdom, because his other merits are not yet ripe, on hearing a prediction given face to face he might give rise to arrogance; therefore he is not yet given a prediction; the reason he is praised is to encourage and spur on his mind. A person of sharp faculties who practises this accord with emptiness is no different from one who has received a prediction; a person of dull faculties who practises this accord with emptiness is near to receiving a prediction.

To enable beings always to gain peace and security and to attain nirvāṇa—this is called ‘benefit’. Again, there are two kinds of benefit: first, freeing from suffering; second, giving happiness. Again, there are two kinds: extinguishing beings' bodily suffering and mental suffering. Again, there are three kinds: the happiness of the gods, the happiness of humans, and the happiness of nirvāṇa. Again, there are three kinds: leaving the three realms, and entering the three vehicles. In this way the bodhisattva-mahāsattva benefits beings to an immeasurable asaṃkhyeya degree. The meaning of ‘beings’ is as said earlier.

When worldly people have great achievements, they give rise to an arrogant mind and seek reward from others; because they seek reward, it becomes impure. The bodhisattva is not so: though he is in accord with prajñāpāramitā and benefits immeasurable beings, he has no thought of self and no arrogance, and so seeks no reward for his deeds; it is like the great earth, which though its service in benefiting the myriad things is deep and heavy, seeks no reward for it. For this reason it is said that this bodhisattva does not have such a thought as: ‘I am in accord with prajñā; the Buddhas will give me a prediction, or I shall be near to receiving a prediction; I shall purify a Buddha-land, attain the unsurpassed path, and turn the Dharma wheel.’ The meaning of ‘turning the Dharma wheel’ is as said earlier.

Question: What dharma goes outside dharma-nature?

Answer: What the Buddha speaks of here is precisely the one who practises prajñāpāramitā. The one who practises prajñāpāramitā is the bodhisattva; ‘the knower and the seer’ are beings. Within dharma-nature, beings turn into dharma-nature; for this reason the bodhisattva himself gives rise to no arrogant mind, seeks no share of gratitude from beings, and does not see the Buddhas giving him a prediction. Just as the bodhisattva is empty, so too is the Buddha; just as the practitioner is empty, so too is the one who attains unsurpassed, right, and complete awakening empty.

Why? The Buddha himself says: ‘When a bodhisattva-mahāsattva practises prajñāpāramitā, he does not give rise to the notion of a being, up to the notion of a knower and of a seer.’ When the bodhisattva practises prajñāpāramitā, he does not even give rise to the notion of dharmas—how much less the notion of beings!

Why? The Buddha himself states the causes and conditions: ‘These beings ultimately do not arise; because they do not arise, they do not cease.’ If a dharma neither arises nor ceases, it is precisely the mark of dharma-nature, and dharma-nature is precisely prajñāpāramitā—how could it be prajñāpāramitā practising prajñāpāramitā?

What the bodhisattva calls ‘beings are not received’ means that the soul-self is not received; there is only a self that is falsely reckoned and clung to. ‘Beings are empty’ means that it is because the dharma of beings is without anything at all. ‘Beings cannot be found’ means that it is because, sought with real wisdom, they cannot be found. ‘Beings are apart’ means that it is because all dharmas are apart from their own marks. All dharmas being apart from their own marks is like fire being apart from the mark of heat and so on, as explained in detail under ‘the emptiness of marks’.

‘The foremost accord surpasses the other accords’ is as said above.

The bodhisattva, practising this emptiness of beings and emptiness of dharmas and entering deeply into accord with emptiness, recalls his original vow to ferry beings across; seeing beings mad, confused, deluded, and inverted, giving rise to clinging of every kind toward empty things, he then gives rise to the mind of great compassion: ‘Though I understand this matter, other people do not know it.’ Because of teaching and transforming them, he gives rise to great loving-kindness and great compassion.

He is also able never to give rise to the dharmas that ruin the six perfections. Why? The bodhisattva of the first arousing of the mind practises the six perfections mixed with the six evils; therefore the six perfections do not increase; because they do not increase, he cannot swiftly attain the path. Now, knowing the marks of all dharmas, he uproots these six evil dharmas. Why? The bodhisattva knows that giving is wholesome, and that the stingy mind is unwholesome and can make one fall among the hungry ghosts and into poverty. Though he knows that stinginess and greed are like this, yet because he cherishes his own body and craves the pleasures of the world, he still gives rise to a stingy mind. This bodhisattva can give light things but cannot give heavy things; he can give outer things but cannot give inner things. Because he clings to a self and clings to a recipient, and because he grasps at marks and clings to wealth, for this reason he ruins the perfection of giving; although he gives something, it is not pure. Because this bodhisattva practises accord with emptiness, he does not see that there is a self, nor does he see worldly pleasure—how could he give rise to clinging and ruin the perfection of giving!

Question: If it is because he does not see a self and does not see worldly pleasure that he does not ruin it, he also ought not to see giving—how then does he practise giving?

Answer: Although this bodhisattva does not see giving, he gives with a pure, empty mind, having this thought: ‘This giving is empty and without anything at all; I give because beings need it.’ It is like a small child who takes earth to be gold and silver: the elder does not see it as gold and silver, and so gives it as the child wishes, and in the end gives nothing at all. The other five dharmas are likewise.

For this reason, though both are equally empty, he breaks stinginess and does not break giving. Śāriputra! The bodhisattva-mahāsattva, abiding in this accord with emptiness, is able never to give rise to these six evil minds.