T1710 A Comprehensive Commentary on the Heart Sutra

A COMPREHENSIVE COMMENTARY ON THE HEART SUTRA cprajnaparamitA-hrdaya-sutra) dBET Alpha PDF Version © 2017 All Rights Reserved

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BDK English Tripitaka 66-1 A COMPREHENSIVE COMMENTARY ON THE HEART SUTRA_ (PRAJNAPARAMITA-HRDAYA-SUTRA) Translated from the Chinese of K'uei-chi (Taisho Volume 33, Number 1710) by

Heng-ching Shih in collaboration with Dan Lusthaus

Numata Center

for Buddhist Translation and Research 2001

Copyright

© 2001 by Bukkyo Dendo Kyokai and

Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2001

ISBN: 1-886439-11-7

Library of Congress Catalog Card Number: 99-75897 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the

English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of is prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

August 7,1991

Numata Yehan

Founder of the English

Tripitaka Project

Editorial Foreword

In January 1982, Dr. Numata Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taisho edition of the Chinese Tripitaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripitaka was officially convened. The initial Committee consisted of the following members: (late) Hanayama Shoyu (Chairperson), Bando Shojun, Ishigami Zenno, Kamata Shigeo, Kanaoka Shuyu, Mayeda Sengaku, Nara Yasuaki, (late) Sayeki Shinko, (late) Shioiri Ryotatsu, Tamaru Noriyoshi, (late) Tamura Kwansei, Uryuzu Ryushin, and Yuyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi, Watanabe Shogo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of orks. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the vii

Publisher’s Foreword

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text. To my great regret, however, Dr. Numata passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. Numata Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor Hanayama Shoyu, on June 16, 1995, at the age of sixtythree. After these severe blows, the Committee elected me, Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide.

The present members of the Committee are Mayeda Sengaku (Chairperson), Bando Shojun, Ishigami Zenno, Ichishima Shoshin, Kamata Shigeo, Kanaoka Shuyu, Nara Yasuaki, Tamaru Noriyoshi, Uryuzu Ryushin, Yuyama Akira, Kenneth K. Tanaka, W atanabe Shogo; and assistant member Yonezawa Yoshiyasu. The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripitaka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that capacity until August 1999. The current Chair, Dr. Francis H. Cook, has been continuing the work since October 1999. All of he remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo. Mayeda Sengaku

Chairperson

Editorial Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

The Publication Committee shares with the Editorial Committee the responsibility of realizing the vision of Dr. Yehan Numata, founder of Bukkyo Dendô Kyôkai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha's teaching better known throughout the world, through the translation and publication in English of he entire collection of Buddhist texts compiled in the Taisho Shinshü Daizdkyo, published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of staff members of the Publication Committee are Diane Ames, Marianne Dresser, Eisho Nasu, Koh Nishiike, and Reverend Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation and Research, Berkeley, California. The Publication Committee is headquartered at the Numata Center and, working in close cooperation with the Editorial Committee, is responsible for the usual tasks associated with preparing translations for publication.

In October 1999,1 became the third chairperson of he Publication Committee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha's teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon. Francis H. Cook

Chairperson

Publication Committee

IX

Contents

A Message on the Publication of the English Tripitaka N umata Yehan v

Editorial Foreword Mayeda Sengaku vii Publisher's Foreword Francis H. Cook ix Translator's Introduction Heng-ching Shih 1 A Comprehensive Commentary on the Heart Sutra (Prajndparamitd-hrdaya-sutra) 5 Part One 7

The Perfection of Giving 39 The Perfection of Morality 44 The Perfection of Patience 50 The Perfection of Effort 53 The Perfection of Concentration 54 The Perfection of Wisdom 54 Part Two 71

Appendix: The Heart Sutra (Prajndparamitd-hrdaya-sutra) 127 Glossary 129

Bibliography 135

Index 137

A List of the Volumes of the BDK English Tripitaka (First Series) XI

Translator’s Introduction

Translator's Introduction

The Pan-jo po-lo-mi-to hsin-ching yu-tsan is a comprehensive commentary on the Heart Sutra (Prajhaparamita-hrdaya-sutra) by K'uei-chi (632-682). The Heart Sutra, a Buddhist classic and the most popular sutra in China, comprises only two hundred and sixtytwo words in the Chinese translation. However, it is said that the essence of he Prajnaparamita Sutra, and even the entire Mahayana teaching, is contained within it.

The Heart Sutra, which belongs to the voluminous Prajnaparamita literature, has been translated repeatedly into different languages throughout Buddhist history. The Japanese scholar Hariba Gensui, in his edition of the Heart scripture (Hannya shin-gyo ihon taisei), lists all known versions in all languages used: Sanskrit, Chinese, Tibetan, Japanese, English, etc. In China, there are over a hundred commentaries on the Heart Sutra based on various Buddhist doctrinal systems.

The Heart Sutra concisely elucidates the philosophy of sunyata (emptiness), which teaches that not only the self (atman) but also all dharmas—the elements that make up our world—are empty and ultimately nonexistent. The fact that all things in the phenomenal world are constantly changing indicates that they are devoid of inherent self-nature (svabhava). The reason that they are without selfhood is because they arise in dependence on causes and conditions (pratityasamutpada). Insight into the empty nature of everything leads to the perfection of wisdom (prajnaparamita). This is the message the Heart Sutra is conveying. The soteriological significance of sunyata lies in the fact that with the realization of emptiness one is able to eradicate attachments to the supposed reality 1

Translator's Introduction

of the self and dharmas. As a result, one can undertake spiritual endeavors egolessly.

K'uei-chi, one of the most important Buddhist scholars of the early T'ang dynasty, is also known as Tz'u-en, an appellation derived from the name of his residence, Ta-tz'u-en Monastery. He was the most outstanding disciple of the renowned pilgrim Hsiian-tsang and founded the Fa-hsiang school, the Chinese version of the Indian Yogacara school of Buddhism. K'uei-chi made commentaries on many Yogacara treatises translated by his master Hsiian-tsang. These treatises became the fundamental texts of the school and are very important sources and references for understanding Fa-hsiang doctrines.

The Sung kao-seng ch'uan (Sung Biographies of Eminent Monks) compiled by Tsan-ning contains the longest, although not necessarily the most reliable, biography of K'uei-chi. His wellknown nickname, "Three-Cart Monk," is taken from the story of Hstian-tsang's initial contact with K'uei-chi, who traveled with three carts bearing his entertainers, female servants, and delicacies. Hsiian-tsang was impressed by K'uei-chi's superior intelligence and urged him to become a monk. K'uei-chi refused, only later consenting to join the order on the condition that he be exempted from keeping the five cardinal precepts. The Sung kao-seng chuan states that K'uei-chi finally gave up his worldly desires on the advice of an old man who was none other than an embodiment of the Bodhisattva Manjusri. However, this story is in conflict with K'ueichi's own autobiographical account, in which he states that since his youth he had longed for the religious life and that he became detached from worldly desires quite early.

One possible explanation for these conflicting accounts is that the "Three-Cart" nickname may derive from another source. Stanley Weinstein, in his "A Biographical Study of Tz'u-en" (Monumenta Nipponica, 15, 1-2 [1959] 119-49), proposed a very reasonable hypothesis for the use of the nickname, suggesting that "Three-Cart" was derived from K'uei-chi's unconventional interpretation of the Lotus Sutra. K'uei-chi asserted that the parable of the three 2

Translator's Introduction

carts, symbolizing the three vehicles, represents the ultimate truth of Buddhism, instead of the doctrine of the all-embracing one vehicle (ekayana) advocated in the Lotus Sutra. Aside from his commentaries on Yogacara texts, K'uei-chi also commented on and reinterpreted many non-Yogacara works, such as the Lotus Sutra, the Vimalakirtinirdesa Sutra, and the Heart Sutra, from a Yogacara viewpoint. The Pan-jo po-lo-mi-to hsin-ching yu-tsan is especially significant and unique in that K'uei-chi commented on the Heart Sutra from both Madhyamikan and Yogacarin perspectives. Thus, it became the only source of the Fa-hsiang school's view of Prajnaparamita thought.

The commentary can be roughly divided into two main parts. The first part expounds the meaning of the title, Prajndparamitahrdaya-sutra, and goes on to describe the teachings and practice of the six perfections (paramitas) of the bodhisattva. The second part begins with an explanation of the bodhisattva stages (bhumis) and then gives a detailed elucidation of the text of the Heart Sutra, sentence by sentence. It first explains the meaning of practice by citing the five stages of practice as taught by the Yogacara school, the ten perfections (paramitas), the thirteen abodes, etc. It goes on to explain the meaning and negate the reality of the characteristics of dharmas (dharma-laksanas), such as the five skandhas, the twelve sense fields, the eighteen realms, and the Four Noble Truths. Finally, it expounds the religious significance of the perfection of wisdom.

Throughout this commentary, K'uei-chi quotes from a wide variety of texts in explaining the meaning of particular passages. Readers familiar with the Yogacarabhumi-sastra, the Ch'eng weishih lun (Taisho 1585; published as Demonstration of Consciousness Only in the volume entitled Three Texts on Consciousness Only, translated by Francis H. Cook, Numata Center, 1999), the Vimsatika (Taisho 1590; published as The Treatise in Twenty Verses on Consciousness Only in Three Texts on Consciousness Only, op. cit.), the Madhyantavibhaga-sastra, and related texts will thus have a better understanding of this commentary.

3

Contents

Translator's Introduction

In addition, there are several subcommentaries on this commentary, of hich the Pan-jo hsin ching yu-tsan k'ung-t'ung chi by Shou-ch'ien and the Hannya shingyo yu-san sho by Ze-a are the most extensive.

4

A COMPREHENSIVE COMMENTARY ON THE HEART SUTRA (.PRAJNAPARAMITA-HRDAYA-SUTRA) by

K'uei-chi

Part One

■

Part One

Commentary: Sentient beings, hindered by afflictions, respectfully accept deviant teachings, slander the Mahayana, and interpret literally the doctrines of emptiness and existence as taught in the sutras. Following their understanding of the printed words, they develop aversions and attachments. If they wish to understand the essence of the teachings, they must follow worthy [beneficial] spiritual friends because many confused teachers give erroneous teachings. Discouraged by the extensive and abstruse wording of the sutras, people lose interest in them. Although fond of shorter sutras, they cannot understand them. They take ultimate and conventional truth to refer to the existence or nonexistence of the dharmas of mind and sense objects (visaya); these then give rise to conceptualizations which they either cling to or deny.

In order to thoroughly elucidate the meaning of the true Dharma and to distinguish the true and the false so as to benefit sentient beings who have faith and who study, I will briefly comment on the Middle Way as I understand it.

In the Samdhinirmocana-sutra, through the doctrine on the mere imaginary nature (parikalpita) [of all dharmas], the Buddha taught that all dharmas are without self-nature (nihsvabhava), neither arising nor ceasing, and are originally marks of nirvana; this constitutes a competent interpretation of the three kinds of non-self-natures. At that time Paramarthajata (Sheng-yi-sheng) Bodhisattva said to the Buddha,

The World-honored One, the Buddha, turned the wheel of the Four Noble Truths for those working toward the realization of a sravaka. Although rare and wonderful, the Four Noble Truths were not the ultimate teaching and became the source of arious disputes. Later, the Buddha turned the "secret wheel" for the Mahayanists, expounding that all dharmas are without self-nature, production and extinction, 523bl0

7

523c A Comprehensive Commentary on the Heart Sutra and are originally nothing other than nirvana. It seems the meaning of his [teaching], though even more wonderful, was not yet understood and also became the source of disputes. For the sake of the aspirants of all vehicles, the Buddha then turned the wheel disclosing understanding to expound those unsurpassed, comprehensive, and ultimate teachings of full revelation of the whole truth, which will not become a source of disputes.

The Suvarnaprabhasa-sutra (Golden Light Sutra) calls these three turnings [of the wheel] "transforming," "illuminating," and "maintaining," for they cut through designation and have [the functions of] negation and affirmation. Because sentient beings, confused about the true marks of things, engage in deluded actions and flounder in the ocean of yclic existence (i.e., samsara), the Holy Dharma King, having realized the nature of dharmas, employed skillful means to correspond to [the varying] capacities of sentient beings by expounding in words the Dharma that is beyond words, in order to help them attain the truth of the Middle Way. A verse says:

Sometimes the Buddhas speak of self,

Other times they speak of no-self.

All phenomena are in reality

Neither self nor no-self.

Other sutras also say that the Buddha used one voice to convey boundless teachings and that different sentient beings comprehended them differently according to their own capabilities. Just as a drum makes sounds, or a mani jewel rains down treasures upon request, so the Buddha set forth various kinds of teachings in response to the [different] capacities of individuals. [The Buddha's immediate followers had] intelligent and compatible views and did not engage in disputes; nevertheless, after the Buddha's nirvana, on account of Mahadeva, disputes concerning the self and dharmas arose. At first, attachment to existence was prevalent. A verse says: 8

Part One

Rely on the teaching of the noble truth. Carefully reflect on the teaching of the Buddha, and Just as one distinguishes gold from sand, So distinguish and hold to the truth.

To eradicate attachment to existence, the venerable Nagarjuna and others gathered true teachings to elucidate the purport of emptiness. For example, a verse says:

The true nature of conditioned things is empty For [such things are] illusory and dependently arisen. Unconditioned things also lack substantial reality, For they are unsubstantial like flowers in the sky. This is to say that on the level of onventional truth all dharmas are existent, while according to the ultimate truth all are empty. However, the nature of true emptiness is neither empty nor existent; it is only from the perspective of ultimate truth that the nature of all dharmas is seen as emptiness. From this teaching, beings develop [an erroneous] view of emptiness. Thus, the Bodhisattva Asanga requested Maitreya to expound the teaching on the Middle Way so as to eliminate both attachments [to existence and to emptiness]. A verse says:

[The mind that] falsely discriminates exists; Both [the self and dharmas] lack true existence. In this [false discrimination] there is only emptiness, but in that [emptiness], there are also these [self and dharmas].

Therefore, it is said that all dharmas

Are neither empty nor non-empty.

Yet because there are non-being and being, This accords with the Middle Way.

This is to say that conventionally self and dharmas exist, while ultimately both are empty. However, in order to eliminate clinging to emptiness or existence, the Buddha claimed that all dharmas are 9

A Comprehensive Commentary on the Heart Sutra

both existent and empty, or that they are neither empty nor exis-524a tent. The nature of designations is free from the dual faults of existence and emptiness. From the perspective of ultimate truth, both emptiness and existence are asserted. Hence, Maitreya said that the conditioned and the unconditioned are said to exist; the self and its possessions are said to be empty. Nevertheless, this does not mean that what exists or is empty is truly empty or existent. According to the Buddha's teachings, there is no contradiction between existence and emptiness. Since the Dharma is free from intellectual interpretation, how can there [ultimately] be existence or emptiness? It is to eradicate afflictions in accordance with the malady that existence and emptiness are expediently expounded. The followers of later generations grew attached to words and assumed that what they understood was in agreement with the Middle Way and that what others understood was erroneous. Now I shall comment on the meaning of the Heart Sutra in order to explain both points of view. Intelligent people should be able to distinguish what is right and wrong concerning the profound doctrine.

Prajhdpdramita is the general title for the Mahaprajnapdramitd-sutra, while the Heart Sutra (Prajnaparamitd-hrdayasutra) is one particular sutra found within it. It is the heart of the Prajndparamitd-sutra. Of he six interpretations of ompound terms sat-samasa, [prajnaparamitd-hrdaya] is a tatpurusa. Of the cases (subanta), it is the genitive. The Heart Sutra is also called "Prajhdparamitd-sutra," but since Prajnaparamità is the name of a collection and this is one particular sutra, it is [properly] designated the Heart Sutra.

Prajna means wisdom. Traditionally it has three meanings: (1) the metaphysical meaning—"true principle," (2) the contemplative meaning —"true wisdom," and (3) the literary meaning —"true teachings." Here five meanings may be given: [the three mentioned above, plus] (4) a meaning of "retinue"—"innumerable practices," and (5) a meaning of "field of sense objects" (visaya-gocara)—"all dharmas." Prajna means to cultivate both blessings and wisdom in 10

Part One

order to comprehend [the meanings of] both existence and emptiness. It includes both searching for and understanding the nature of wisdom and the form of wisdom. It can eradicate negative habit patterns and bring forth realization of the true nature of dharmas. It is foremost among countless virtues and the guide to innumerable practices. Although it primarily refers to wisdom, it encompasses all other dharmas.

Para means the other shore. Traditionally it refers to bodhi and nirvana. Here it is explained in five aspects: (1) jneya (i.e., what has been made known through some means of knowledge); (2) teachings; (3) principles; (4) practices; and (5) results. Mita means "leaving" or "reaching." Through the practice of isdom, one leaves behind defilements, exhausts [the clinging to] phenomenal existence and emptiness. Thoroughly comprehending the six treasures (i.e., the Tripitaka of both the Mahayana and the Hinayana), one understands conventional and ultimate truth, accomplishes the two causes in deeds, achieves enlightenment and nirvana, and thus reaches the other shore. Both the essence and functioning [of wisdom] are manifest; thus, it is called "mita." However, only when the practice is accompanied by the seven excellences can it be called "paramita" (perfection). The seven excellences are: (1) abiding in the bodhisattva nature (gotra), (2) relying on the aspiration for enlightenment (bodhicitta); (3) having compassion for sentient beings; (4) thoroughly cultivating various deeds; (5) having insight into non-form; (6) transferring [merit] for enlightenment; and (7) not being defiled by the two hindrances. Lacking any of these seven excellences, the practice of wisdom cannot be called reaching the other shore. The first kalpa [of a bodhisattva's progress to Buddhahood] is called "paramita." The second kalpa is called "an intermediate paramita," and the third kalpa is "a great paramita." In the stage of Buddhahood, there is no other name given. Since prajndpdramita encompasses both cause and effect, the general designation "prajndpdramita" is used.

Heart (hrdaya) signifies essence and excellence. Because the Mahdprajnapdramitd-sutra is voluminous and extensive in 11

A Comprehensive Commentary on the Heart Sutra

meaning, those who receive, uphold, transmit, or study it may easily become discouraged. Therefore the sages, for the purpose of propagating the Dharma, captured the supreme essence by composing this condensed sutra. Consequently, the three divisions and the two prefaces [that usually appear in a sutra] were left out. The most subtle and essential elements [of he Mahaprajhaparamita-sutra] were selected as the main points to be mentioned. Although this sutra contains various teachings, it mainly articulates that form itself is emptiness. It encompasses thousands of doctrines, running through the principle of "no knowledge" to that of attainment. It explores the profound purpose of the Mahaprajhaparamita-sutra and eluci-524b dates its essence. Hence it is called "heart." Sutra is a guiding explanation concerning profound principles and an enduring example that guides confused beings. In order to enlighten [sentient beings], this sutra was taught in accordance with the essence, [that is, the core or "heart,"] of wisdom. Therefore, it has Heart as its title. Likewise, the Yogacarabhumi-sastra, the Dasabhumika-sutra, and other sutras [that elucidate the stages (bhumis) of practice] make up their titles.

SUTRA: KUAN-TZU-TSAI (AVALOKITESVARA) BODHISATTVA, Commentary: The Madhyamikans comment that this passage can be divided into two parts: Kuan-tzu-tsai means to eliminate two types of attachment and to reveal two types of emptiness, while bodhisattva means to praise two kinds of eliance and to obtain two types of benefits.

The Mahaprajnaparamita-sutra says:

The Buddha said to Sariputra, "When a bodhisattva mahasattva is practicing the perfection of wisdom, he or she should contemplate the fact that a true bodhisattva does not perceive a truly existent bodhisattva nor perceive the name of a truly existent bodhisattva because a bodhisattva is empty of self-nature, and the name 'bodhisattva' is also empty."

12

Part One

Here bodhisattva is elucidated so that beings will not perceive [an existent self]. For the purpose of breaking attachment to self, it is said that the self is empty.

The Yogacarins comment that this sutra has three parts. First, Kuan-tzu-tsai (Avalokitesvara) is pointed out as a supreme person for his practices so as to exhort others and produce in them the aspiration for enlightenment. Then Sariputra represents the person who responds [to the teachings] and serves as an example. Finally, bodhisattva shows the virtue of study and praises the supreme benefit obtained [from the practice of wisdom]. [An alternative interpretation is that] the first part means to encourage the disciple; the second part, to eradicate the four barriers; and the third part, to leave behind suffering and to realize perfect enlightenment. Encouragement has three aspects. The sutra shows that the bodhisattva first practices and then exhorts others to develop their own aspiration. This is the first encouragement. That is, when a person hears that enlightenment is vast and profound and gives rise to the thought of retrogressing, he should encourage himself thus:

"When Kuan-tzu-tsai first brought forth his aspiration, he was full of afflictions, but he developed confidence arising from the shell of ignorance. He gave up his life and wealth in order to seek the wisdom of enlightenment. Being extremely diligent, he realized perfect enlightenment. Likewise, I should encourage myself o heroically increase my practice like him, without belittling myself or retrogressing."

Kuan means being aware in order to impart wisdom and compassion. Tzu-tsai means not stagnating, which has the wondrous function of liberating others. When all beings purify the three actions (i.e., of body, speech, and mind) and take refuge in Kuantzu-tsai, he responds to their prayers and bestows aid through his six supernatural powers (abhijha). Disregarding suffering, he averts disasters with his miraculous activities. Serving as a friend who manifests even without supplication, he cures illnesses according 13

524c A Comprehensive Commentary on the Heart Sutra to the affliction. As his benefit is difficult to conceive, he is called "Kuan-tzu-tsai."

Kuan also means illumination, that is, insight into emptiness and existence. Tzu-tsai means freedom, which is the final result obtained from one's previous practice of the six perfections. After practicing wisdom and contemplation, [Kuan-tzu-tsai] perfects the ten kinds of mastery (i.e., the common meaning of tzu-tsai in Chinese): (1) mastery of lifespan—the ability to prolong life; (2) mastery of he mind—not being defiled by birth and death; (3) mastery of wealth—treasures appear as desired as the outcome of the practice of generosity; (4) mastery of action—performing virtuous deeds and exhorting others to do likewise; (5) mastery of birth—the ability obtained through the practice of the precepts to transform [oneself and things] as desired; (6) mastery of supreme understanding—the ability resulting from the practice of patience to transform [oneself and things] as desired; (7) mastery of aspirationwishes are realized as conceptualized and attainment achieved due to the practice of effort; (8) mastery of supernatural powers—the most excellent supernatural powers are achieved through the practice of meditation; (9) mastery of knowledge —the knowledge of words and sounds; and (10) mastery of the Dharma—comprehension of the sutras obtained through the practice of wisdom. Kuan-tzu-tsai Bodhisattva has attained that perfect awakening which is the stage just prior to Buddhahood. There is no darkness that he does not illuminate; therefore, he is called "Kuantzu-tsai." To call him Kuan-yin ("Contemplating Sounds") would be to misinterpret the term and to lose the meaning of his name. Pu-sa is the abbreviated form ofp'u-t'i sa-va (bodhisattva). Puti (bodhi) means wisdom. Sa-va (sattva) indicates skillful means. These two benefits bestow peace and happiness on all sentient beings. Bodhi also means enlightenment, the fruition of wisdom. Sattva means sentient beings. Bodhisattvas enlighten sentient beings by means of their compassion. Because of their great vows, they are called "bodhisattvas." Sattva also refers to heroic diligence. Therefore, one who seeks enlightenment heroically with diligence 14

Part One

is called a "bodhisattva." Sattva can also mean the practitioner, so one who seeks perfect enlightenment (sambodhi) is also called a "bodhisattva."

Kuan-tzu-tsai Bodhisattva possesses wisdom and compassion, universally practices kindness, perpetuates the pure lands, and rescues the defiled worlds. Because the potential [of the bodhisattva] and the response [of beings] are mutually related to one another, he is called "Kuan-tzu-tsai." Any being who has reached such a high level must possess great aspiration, and must have achieved profound wisdom [that] can be called "Kuan-tzu-tsai." Kuan refers to this apprehension. It does not necessarily refer to that bodhisattva who travels here from the Western [Pure Land], although the Mahaprajnapdramita-sutra does not make this point clear. SUTRA: WHEN PRACTICING THE PROFOUND PRAJNAPARAMITA, Commentary: The Madhyamikans comment that the following passage expounds the emptiness of dharmas so as to eliminate attachment to them. The Mahdprajndpdramita-sutra says, "Prajndpdramita is imperceptible and the name prajndpdramita is also imperceptible, because prajndpdramita is empty of inherent existence, and the name prajndpdramita is likewise empty." The Yogacarins comment that apparently only after one has trained in wisdom can one understand the nature of emptiness; therefore, the sutra first indicates the dharmas to be practiced. The second encouragement of mind is this: when a person sees that the countless deeds of a bodhisattva are difficult to practice and begins to retrogress, he should thus encourage himself: "From beginningless time I have been able to endure all sorts of suffering merely in the pursuit of worldly pleasures, to say nothing of [doing so in order to] seek enlightenment. Just as in order to transcend birth and death and out of concern for the various types of unfortunate sentient beings, Kuan-tzu-tsai Bodhisattva has practiced this profound wisdom, I should do the same. I should improve self-awareness and not retrogress." 15

A Comprehensive Commentary on the Heart Sutra

Initially, Sariputra developed great aspiration. But because of an incident in which he gave his own eyes, he retreated to seek lesser fruition. In order to prevent him from retrogressing further, exhortation and encouragement were given.

Madhyamikans assert that conventionally speaking, practice means that in order to realize transcendent, nondiscriminating wisdom and right contemplation of emptiness, one should train to acquire that wisdom which is obtained from hearing and reflecting and which can do away with the alambana (object-support). Training to develop insight into emptiness is called "practice." However, according to ultimate truth, due to the fact that there is nothing to be obtained and discriminated, there is nothing to be practiced. This, then, is what is termed "practice." The Vimalakirtinirdesa-sutra says that non-practice is enlightenment because there should be no conceptualization. The Mahaprajnaparamita-sutra also says, "One does not perceive practice and does not perceive non-practice because there is no inherent nature." Now, what we call "practice" is 525a actually non-practice; this is what is meant by practice. It is not that there is something to be practiced. From another perspective, in another interpretation of practice it is asserted that there is nothing to be practiced and that there is nothing that cannot be practiced. This is what is meant by practice. If there was something to be practiced and something that could not be practiced, this could not be called "practice." Again, it is explained that any conceptualization or grasping is the root of samsara (birth and death), and thus is not practice. Disciplining the mind to eradicate conceptualizations is the root of ranscending worldly existence. This is practice.

The Yogacarins say that although a magician who plays tricks cannot actually transform anything, it appears that he can. Similarly, due to causes and conditions, a person hears the Dharma, believes it, trains to realize it, and teaches it without forsaking it for a moment. However, nondiscriminating, not seeing the marks of practice (hsing-hsiang) (i.e., the various experiential and meditative realms of cognition) is what is meant by practice. It is not 16

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that there is no need to practice. It is the "illness" [of erroneous conceptualization] that should be eliminated, not the Dharma. If there are fundamentally no dharmas that can be practiced or from which one can sever [attachment], then those ignorant of the Dharma will claim that they are already enlightened and, wrongly claiming to be enlightened, they will cause themselves great harm. Since the substance of the "flowers" [seen in the sky] due to cataracts of the eyes is empty, the flowers are not what needs to be cured. Since these flowers do not exist, how can they be eliminated? However, if the cataract is not eliminated, there will be no healthy eye. How does ultimate truth (paramartha) reveal that the [sky] flower is essentially empty?

If there is nothing that is to be practiced and nothing that is not practiced, and if the unenlightened state of sentient beings is nothing other than enlightenment, then all beings should have been enlightened from beginningless time. However, from the very beginning, they are not enlightened; so, who is it that is enlightened? This is like the presumptions of non-action of the heretics, which contradict reason and violate the doctrine. How can they accomplish the wisdom of enlightenment? If terminating conceptualization were a genuine [exclusive] practice, no-thought would be the true and perfect path, all precepts would be useless, and training would be forsaken. Consider this carefully and quickly eliminate such a perverted view.

Here practice means that although a person practices, he does not perceive that he is practicing. This does not mean that there is no need for practice. The sutra asserts, "One does not perceive practice and does not perceive non-practice because conventionally there is practice while ultimately there is no practice." Otherwise, the sutra would have only said that one does not perceive practice. But it further states, "One does not perceive non-practice." From what is implied, the latter interpretation is correct. The qualities of the Buddha, supreme and boundless, cannot be attained without extensive practice. Consequently a practitioner should possess the two natures (gotra) articulated in Mahay na 17

525b A Comprehensive Commentary on the Heart Sutra Buddhism in order to cultivate step by step the five stages of practice [leading to enlightenment]. The two natures are: (1) Innate nature, which means the fundamental consciousness (i.e., alayavijnana) that is capable of producing innately all sorts of uncontaminated activities; and (2) Acquired nature, which is obtained through perfuming upon hearing the true Dharma. How does one know that one has an innate nature through which a person cultivates the causes of perfect enlightenment? [The way is as follows.] One is by nature inclined to take delight in giving to, praising, and encouraging others; at the appropriate time, to advise others to engage in inoffensive deeds; not to repudiate debts nor appropriate entrusted goods; not to become attached to great wealth. Such a person has a gentle disposition and does not harm others with vicious actions. If a transgression is committed, he quickly repents and continually practices compassion. He recognizes people's kindness to him and repays their kindness. He does not breach regulations but takes delight cultivating blessings and becomes greatly alarmed about even an insignificant misdeed. Hearing of others' suffering, he feels even greater pain. Identifying with goodness and repudiating evil, he never speaks harshly to inferiors and always praises and admires the virtuous. When harmed, he is not the least vindictive. Readily accepting apology, he never harbors hatred or nurses a grudge. Diligent by nature, he rises early and retires late. Being courageous and determined, he likes to do things perfectly. Being righteous, he is fearless and does not despise himself. Reflecting on the meaning of the Dharma, he ponders it carefully. He takes delight in quietude and longs to leave the household life. He does not forget whatever he does. He feels compassion even toward those with ill-will. Intelligent by nature, he accomplishes whatever he studies. Avoiding transgressions, he has the ability to discriminate [between right and wrong]. Such a nature is not capable of generating afflictions, or of creating the karma that results in unremitting suffering or that severs the roots of virtue. If born in evil destinies, he can quickly get out without having to undergo serious suffering. If he must bear a bit of suffering, this only 18

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helps increase his disgust toward such misfortunes and deepens his compassion for suffering beings. When one recognizes that apparent characteristics such as generosity are in the majority and transgressions are in the minority, then one understands that one definitely has the innate nature of enlightenment. However, people still abide in cyclic existence because they have not yet met truly beneficial friends to explain enlightenment to them. Even if they have [met such people], they grasp the skillful means of training erroneously, or they learn so slowly that their roots of virtue do not mature. Hence, they continue in the cycle of samsara.

After one enters the five stages [of practice leading to enlightenment], the boundless, supreme, wholesome Dharma to be practiced is called "acquired nature." What are the five paths? 1. The stage of ccumulating provisions (sambharavastha). This includes the initial aspiration to seek full enlightenment (i.e., bodhicitta), up to the practice of the four contemplations and the practice of the forty stages. [The forty stages are as follows:] A. Ten aspects of faith: (1) faith; (2) vigor; (3) mindfulness; (4) wisdom; (5) meditation; (6) giving or non-retrogression; (7) precepts; (8) protection [of the truth]; (9) vow; and (10) transference.

B. Ten aspects of abiding: (1) resolution; (2) basis of discipline; (3) cultivation; (4) noble birth; (5) skillful means; (6) proper thought; (7) non-retrogression; (8) perfection as a son of the Buddha (i.e., a bodhisattva); (9) being a prince of he Dharma; and (10) initiation as in the consecration of kings. C. Ten stages of practice: (1) joyful service; (2) beneficial service; (3) freedom from resentment; (4) limitlessness; (5) separation from ignorance; (6) manifestation in any form at will; (7) nonattachment; (8) exaltation; (9) wholesome dharmas; and (10) manifestation of perfect, ultimate reality. D. Ten stages of transference: (1) saving and protecting sentient beings; (2) indestructible transference; (3) equaling all Buddhas; (4) omnipresence; (5) storing endless merits; (6) 19

A Comprehensive Commentary on the Heart Sutra

525c pursuing roots of virtue impartially; (7) regarding all sentient beings equally; (8) following suchness; (9) not being afflicted and attached; and (10) the limitless dharmadhâtu. 2. The stage of intensified effort (prayogâvasthâ). This refers to the four kinds of meditative stabilization (samâdhi) after the stage of accumulating provisions. [The four kinds are:] (1) the samâdhi that achieves illumination; (2) the samâdhi that increases illumination; (3) the samâdhi of spontaneous recognition; and (4) continuous, unintermittent samâdhi.

3. The stage of enetrating understanding (prativedhâvasthâ). After having cultivated the four kinds of samâdhi in the stage of intensified effort, at the entry level of the first hhümi one attains the darsana-mârga (path of vision) in which the true characteristics of mind are first seen.

4. The path of cultivation (bhâvanâ-mârga) is the ten bhümis ranging from the path of vision (darsana-mârga) up to the vajra samâdhi. The ten stages of the ten bhümis are described as: (1) utmost joy; (2) freedom from defilement; (3) illumination; (4) glowing wisdom; (5) difficult to conquer; (6) immediate presence; (7) proceeding far; (8) attaining calm unperturbedness; (9) finest wisdom; and (10) Dharma cloud.

5. The stage of ultimate realization (nisthâvasthâ). After the acquisition of the vajra samâdhi, this is the stage of liberation which comprises the three Buddha bodies, the four kinds of perfect nirvana, and the perfect fruition of Buddhahood. Although a person may know the five stages, how are they to be put into practice? Any practitioner who wishes to gain enlightenment and to perform deeds of great benefit should first bring forth the mind of great enlightenment (bodhicitta) before actually engaging in practice. Just as the first drop of water in the great ocean can be the abode of jewels, similarly this initial aspiration can be the source of the wholesome dharmas of the five vehicles. Again, just as the initial formation of the world is the source for supporting sentient beings, so this mind is the support and foundation 20

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for innumerable varieties of beings on the five paths. Again, just as the realm of space contains everything, so does the mind of reat enlightenment. Since it rejects conditioned [dharmas] and partial emptiness, it realizes enlightenment as a whole and is deeply concerned with sentient beings who are as measureless as space. Although this initial aspiration might be rudimentary it can accumulate inexpressible endless blessings; how much more so can the merits derived from the motivation generated throughout successive kalpas.

What causes a person to generate the mind of enlightenment (bodhicitta)? The causes are: (1) seeing and hearing about the supernatural powers of the Buddhas; (2) hearing the teachings of bodhisattvas; (3) seeing or hearing that the Buddha-Dharma is declining and realizing that the existence of the Dharma can eliminate great suffering; and (4) seeing people in the final kalpa being ignorant, shameless, stingy, jealous, full of suffering, vicious, idle, and faithless, one reflects, "When such evils and afflictions exist in this troubled world, I should generate the mind of enlightenment so that others can follow my example and develop their minds of enlightenment." Due to these four causes, a person develops the great aspiration for enlightenment.

Prior to generating the mind of enlightenment, one should first be equipped with the ten supreme virtues and the three profound vipasyanas (contemplations). The ten supreme virtues are: (1) being near beneficial friends; (2) making offerings to the Buddhas; (3) accumulating roots of virtue; (4) aspiring toward the supreme Dharma; (5) being kindhearted; (6) tolerating hardship; (7) being compassionate and sincere; (8) having the profound thought of equanimity; (9) believing in the Mahayana; and (10) aspiring toward the wisdom of the Buddhas.

The first of the three profound vipasyanas (kuan) is to become weary of conditioned dharmas. This means to contemplate that in the unfortunate states of cyclic existence one is ceaselessly bombarded by suffering, that in one's body the five skandhas and four elements produce negative actions, that measureless afflictions 21

526a A Comprehensive Commentary on the Heart Sutra inflame body and mind while the nine orifices constantly emit thirtysix types of ilthy impurities, that thoughts are transient like bubbles and foam, and that ignorance produces actions which result in one's continued migration in the cycles of the six stages of existence. After carefully contemplating all these, one grows weary of the world. The second vipasyana is to seek enlightenment. This means to contemplate the fine, magnificent characteristics of the Buddha, the original purity of the dharmakaya, and the powers that derive from holding precepts and supreme dharmas such as fearlessness. It means to perfect the two wonderful wisdoms through which the Buddha shows compassion for sentient beings, guides ignorant and confused beings to the right path, and eradicates the afflictions that sentient beings encounter. Recognizing this accumulation of merits, one will aspire toward enlightenment.

The third vipasyana concerns sentient beings. It means to contemplate that sentient beings, who are deluded by ignorance and craving, undergo great suffering. Not believing in the law of cause and effect, they create the causes of negative actions. Forsaking the true Dharma, they trust and accept heretical doctrines. They float along with the four currents [of illusion, desire, existence, and ignorance] and are tormented by the seven afflictions. Although beings fear suffering, they continue to perform negative actions. As a result, they create misery and afflictions for themselves. Although experiencing the suffering that derives from parting from loved ones, they still indulge in attachments; although aware that meeting with what they hate causes distress, still they are full of enmity. For the sake of desire, they create karma and never tire of life's miseries. They violate precepts against [mere] pleasure, and by harboring anxieties and indulging in idleness, they perform actions resulting in the unintermittent suffering [of the hells]. Being obstinate and shameless, they denigrate the Mahayana, and their ignorance and grasping give rise to arrogance. Even if ntelligent, they completely sever their virtuous roots. Being totally arrogant, they never repent. Born into the state of the eight difficulties and lacking the Dharma, they are unable to study. Although they may hear the 22

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Dharma, they do not follow it; on the contrary, they engage in negative actions. They call worldly attainments evidence of irvana. After indulging in worldly pleasures, they are reborn in unfortunate migrations. Seeing beings such as these, one cannot help feeling deep sorrow, and will respond by generating one's initial aspiration: "I vow to definitely realize unsurpassed, supreme enlightenment (anuttara-samyak-sambodhi) in order to benefit all sentient beings."

One should delight in hearing the names of the Buddhas such as Sakyamuni Buddha who similarly generated this aspiration. A verse says:

In the three immeasurable kalpas,

The Buddha Vipasyin previously appeared [during the third immeasurable kalpa\.

Before him were Dipamkara and Ratnasikhin,

Then in this kalpa Sakyamuni appeared.

The Bodhisattva Asanga said:

The increasing power of purity

And the victorious progress of a resolute mind Are called the first stage of bodhisattva practice In three immeasurable kalpas.

In this first stage, a person develops faith, vigor, mindfulness, concentration, and wisdom so as to eradicate hidden defilements. Next, one generates an aspiration to meet beneficial friends of positive affinity. Even when encountering evil friends who are an obstructive and evil influence, one never forsakes the aspiration for enlightenment (bodhicitta). One's practice of the pure Dharma progressively improves through exhorting oneself to never falter or regress. This is known as the initial stage of practice. By generating the initial aspiration described above, a person proceeds toward unsurpassed enlightenment and prepares to enter the Mahayana path to become a bodhisattva. The amount of time one must spend in cyclic existence is thereby limited. By continuing 23

526b A Comprehensive Commentary on the Heart Sutra to progress energetically, one is assured of quickly reaching the other shore.

Next, one continues to practice. There are two categories of practice here: the abridged and extensive types. The abridged type consists of three aspects: (1) the sphere; (2) the actual practice; and (3) the results obtained. Formerly, being unable to distinguish what is true from what is illusory, one created various afflictions and therefore underwent the resultant suffering and hardship. There are three steps to reverse this trend. The first step is to carefully observe objects of cognition (visaya); then, after discerning what is right and wrong, one should stop doing wrong and practice what is right. Finally, when the causal practice is perfected, the resultant virtue will be attained. Although the sacred teachings of the Buddhas are boundless, it is said that there are no more than these three categories of ractice; therefore a practitioner should train accordingly.

What is meant by the object of contemplation? It means to contemplate what has arisen from conditions, namely, that all rupa (forms), citta (mind), and caittas (cognitive factors associated with mind) are like flowers in the sky and that their appearance deceives and confuses ignorant beings. This is called [the nature of] dependence on others (paratantra). Ignorant beings lack understanding and thus mistakenly take these things to be [real] selves and dharmas, while in actuality their nature and appearance are like flowers in the sky, nonexistent. This is called mere imagination (parikalpita). Both self and dharmas arise from dependent nature and are fundamentally empty. The truth that manifests through the contemplation of his emptiness is likened to [the vastness of] empty space and is called ultimate reality (parinispanna). All known dharmas do not spill over [into the categories of] existence, nonexistence, non-dharmas, and substantial nonexistence. Those [categories] can, in short, be called "schematizing what one attaches to" (chui-suo-chih; parikalpita), since what one attaches to (suo-chih) is what the mind perversely schematizes everywhere (pienchi). One should differentiate between the existence of dharmas 24

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and substantial existence. All conditioned dharmas (samskrtadharmas) are called "dependent on others to arise" (paratantra), since phenomena (shih; vastu) arise from conditions. All unconditioned (asamskrta) [dharmas] are called "consummate" since that is the fundamental principle of dharmas.

There is another interpretation which claims that contaminated (sasrava) dharmas are "dependent on others to arise" (paratantra), because their nature is perverse (tien-tao, literally, "upside-down"; viparyasa), while all uncontaminated (anasrava) dharmas are called "consummate," since they are not perverse. After understanding [the nature of] the field of objects of cognition (visaya-gocara), one should engage in proper practice which is perfected by (1) hearing [the Dharma], (2) contemplating [it], and (3) practicing [it]. These three kinds of practice alone encompass all virtues and wisdom. However, the most fundamental practice is the supreme consciousness only [approach], for it penetrates the most profound essence and is at once expedient, opportune, unequaled, unsurpassed, and faultless. Whether it be sudden enlightenment, gradual enlightenment, Hinayana or Mahayana, it is expounded according to this profound doctrine. The Avatamsakasutra says: The mind, like a skillful painter,

Variously paints the five skandhas.

In all the worlds

There is nothing the mind does not create. As is the mind, so is Buddha,

As is Buddha, so are sentient beings.

The mind, Buddha, and sentient beings,

All three are without distinction.

All Buddhas understand that

Everything evolves from mind.

One who can understand likewise

Is one who can see the truth of the Buddha. 25

526c

A Comprehensive Commentary on the Heart Sutra Body is not mind

And mind is not body,

Yet they give rise to all functions

And are as free as never having been.

If one wished to understand

All Buddhas of the three periods of time,

One should understand and contemplate

That all Tathagatas are created by mind.

The Mahaprajnaparamita-sastra (Ta-chih-tu-lun) says: The bodhisattva repeatedly reflects as such, "Everything in the three realms is created by mind, for one can perceive all thoughts of the mind. Through mind one perceives the Buddha, and through mind one becomes a Buddha. Mind is Buddha and mind is my body. The mind neither understands itself nor sees itself. If a person is attached to the appearances of the mind, he lacks wisdom and the mind is also illusory, for it arises from ignorance. Through [understanding] the appearances of the mind, one can penetrate the reality of all dharmas."

Therefore, contemplating consciousness only is foremost. "Consciousness" (shih) means "mind" (hsin). The causal mind is like a master artist that paints with dharmas. Nominally it stands alone, and yet it includes other dharmas. The word "matra" ("only") is used to refute [the idea] that the grasped self and dharmas exist apart from mind. The word "vijhana" ("consciousness") is used to indicate that the nature of conditioned dharmas is not apart from the mind. Consciousness only (vijnapti-matra) shows that there are definitely no dharmas apart from the mind. However, this does not mean that nothing exists except the mind, because worthy and unworthy friends, causes and effects, noumena and phenomena, conventional and ultimate, are not nonexistent. The nature of "schematizing what one attaches to" (chi suo-chih; parikalpita) is only erroneous (hsu-wang) consciousness. The nature of "dependent 26

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on others to arise" (paratantra) is only conventional (vyavahara) consciousness. The nature of the "consummate" is only ultimate (paramartha) consciousness. A verse says: Hungry ghosts, animals, human beings, and gods, According to their different preceptions, Perceive the same thing differently.

[One should] admit that their referent (yi; artha) is not a substantial reality (chen-shih; dravya). In regard to phenomena of the past and future, As in dream images or mirror reflections, Although the object-support (alambana) is not real, Still the marks of objects of cognition (visaya-laksanas) are posited.

Many sutras and sastras have repeatedly explained the principle of consciousness only, yet excessive explanations should be avoided lest the reader lose interest. Examining carefully the sacred teachings that expound the doctrine of consciousness only, we find that although there are numerous kinds, they can be categorized into five.

1. Eradicating the false and maintaining the true. This is to contemplate things of ere imagination (parikalpita) that arise from illusion as lacking substance and function. In this way one should eradicate [false perceptions]. Contemplating that all dharmas of dependent nature (paratantra) and true nature (parinispanna) are substantially true in the sphere of the two wisdoms, one maintains their existence. A verse says:

One must analyze the fact that

The interdependence of name and form is incidental. These two should be considered

As merely of the mind and conventional designation. True wisdom perceives the meaning of nonexistence [of objects],

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527a Only the three discernments [of their name, essence, and difference].

If one sees that when [these objects] do not exist, those discernments do not exist,

One understands the three natures.

Eradicating refers to the contemplation (vipasyana) of emptiness which eliminates grasping at existence, while maintaining refers to the contemplation of existence which counteracts grasping at emptiness. Contemplation on emptiness and existence eliminates [grasping at] either existence or emptiness. If there were no [grasping at] existence and emptiness, there would be no [need to contemplate] emptiness and existence. Because emptiness and existence are mutually dependent, if one contemplates only existence or only emptiness, what is emptiness and what is existence? Therefore, if one wishes to gain insight into the nature of the Dharma that transcends words, one should depend on this skillful method. This is not to say that emptiness and existence are all determined. In the stage of true vipasyana, there is neither existence nor emptiness because dharmas are neither discriminated nor conceptualized. To say that the truth can be realized through the contemplation of emptiness simply means that by contemplating self and dharmas grasped by mere imagination as empty, one gains insight into reality. The essence of reality is not empty. The doctrine of consciousness only teaches the counteracting of grasping; however, if one grasps at the true existence of consciousness, then that is also grasping which needs to be eliminated. This first vipasyana applies to various doctrines explained in the sutras, such as consciousness only, the two truths, the three natures, the three nonexistences, the three emancipations, the three kinds of unproduced forbearance, the four established doctrines (siddhartha), the four solemn voluntary discourses (udana), the four analytical contemplations, the four true wisdoms, the five meditations on patience, and so forth. All these are included in this vipasyana.

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2. Rejecting the false and preserving the pure. Although the noumenal and phenomenal are not separate from consciousness, objects of cognition (visaya) and mind both occur within consciousness. Mind arises necessarily by apprehending the arising of a field of objects of cognition (visaya-gocara). [The sutras] only speak of "consciousness only" not "object of cognition only," because the objects of cognition only arise within consciousness but are thought of as external. Afraid that [some] may be misled by this [apparent externality], [the sutras] only say "consciousness only." But ignorant people in their confusion grasp at dharmas, engage in afflicted actions, and are thus drawn into cyclic existence. They do not understand mental contemplation, nor do they diligently seek liberation. Out of compassion for such beings, the doctrine of consciousness only has been expounded so that they may reflect on mind and gain liberation from samsara. This is not to imply that the object of cognition within [consciousness], like the [imagined entity existing] externally, is entirely nonexistent. To prevent the overflow of the object of cognition into [erroneous notions of external] existence, it is not labeled "matra" ("only"). Since the substance of the mind is pure, it is said to be consciousness only. Therefore, a sutra says,

The object-supports (suo-yuan; alambana) of mind (citta), thought (manas), and [mental] consciousness (mano-vijhana) are not apart from their self-natures (svabhdva). Therefore, I say that everything is nothing but consciousness. Some other sutras also say that the three realms are consciousness only. One-pointed concentration falls under this category of vipasyana.

3. Gathering the branches (parts) into the root (foundation). Objects of cognition (visaya) appear clearly to the mind and so does the functioning of the mind. Both [phenomena and the functioning of the mind] exist in dependence on consciousness. Apart from consciousness, there is definitely neither the foundation [i.e., the functioning of the mind] nor the parts [i.e., phenomena]. 29

A Comprehensive Commentary on the Heart Sutra The Trimsika (Thirty Verses) says:

Due to the provisional expressions (upacdra) "self" (atman) and dharmas,

There are a proliferation (yu chung-chung) of mutual operations (pravartate).

They (i.e., the interactions of self and dharmas) depend on transformations of consciousness (suo-pien). That which is capable of transformation (neng-pien) has only three [types].

The Ch'eng wei-shih lun explains the theory of transformation. It says that the substance of consciousness appears in two aspects, namely, the object perceived and the perceiving faculty. They arise out of a third division called "self-apprehension." The Samdhinirmocana-sutra says that all consciousnesses and object-supports (so-yiian; alambana) are projected (suo-hsien) by consciousness only. The categories "objective" (nimitta) and "subjective" (darsana) are branches that return to the consciousness root. Contemplations on noumena and phenomena, the true and the conventional, etc., belong to this category of vipasyand,.

4. Concealing the inferior and revealing the superior. Both the mind (citta) and its caittas (mental attributes) can transform. But one says "mind only" rather than "caittas only" since mind is the ruler, the one in charge. The mental attributes are inferior in that they depend on the primary mind. The inferior is covert, i.e., not apparent; only the superior is overt. Therefore, Maitreya said: The mind seems to appear in two aspects:

Defiled, such as covetousness,

Or pure, such as faith,

And there are no defiled or pure phenomena apart from the mind.

The Vimalakirti[nirdesa]-sutra says that whether things appear to be defiled or pure depends upon the mind. All such contemplations fall into this category of vipasyand. 30

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5. Eradicating forms and realizing its self-nature. Conscious527b ness

reveals both noumena and phenomena. Phenomena are the functional aspect of noumena and should not be grasped at. Noumena is the ultimate nature and should be realized. A verse says:

A rope is mistakenly perceived to be a snake.

Seeing the rope, one realizes it is not [a snake]. Realizing the actual nature of the object,

One recognizes one's mistaken perception of a snake. Other sutras assert that the self-nature of the mind is pure. All dharmas are sacred in that they are suchness, since the characteristic of being dependent on others (paratantra) is the root nature of consciousness. The [sutras] also expound upon ultimate truth, the one vehicle, "single-reliance," Buddha-nature, the dharmakdya, the tathagatagarbha, emptiness, suchness, freedom from appearances, non-production and non-cessation, nonduality, nondiscrimination, beyond language, and so forth. All these belong to this category of vipasyana.

The five categories mentioned above—emptiness and existence, the phenomenal and the mind, function and substance, mind and its attributes, noumena and phenomena—proceed from the gross to the subtle and expound progressively the profound principle of consciousness only. They include all types of vipasyana and take wonderful wisdom derived from hearing, reflecting, and practicing as the essence of vipasyana. To be able to understand clearly and discern properly is not innate or inborn. Contemplations in the desire realm (kamadhatu) include only the wisdom derived from hearing and reflection. Contemplations in the form realm (rupadhatu) include the wisdom obtained from hearing and practice; and contemplations in the formless realm (iarupadhatu) include the wisdom derived from practice only. The practice of uncontaminated vipasyana encompasses the former two contemplations.

In practicing these vipasyanas of consciousness only, beginning with the generation of the initial aspiration up through the 31

A Comprehensive Commentary on the Heart Sutra forty stages, relying on hearing and reflecting, one deepens one's faith in the Dharma. In accordance with the circumstances encountered, one reflects on the teachings so that the contemplating mind progressively improves. In the stage of cultivation one still cannot get insight into the emptiness of the two attachments. Although one does have some practice, it is still not superior. In the stage of intensified effort, one engages in the four vipasyanas arising from the four analytical contemplations. These are to contemplate carefully that whatever one attaches to, either the terms used, the meaning, or their self-nature, exists nominally but does not really exist. By developing true knowledge in this way, one thoroughly realizes that the apprehending consciousness does not really exist. The esteemed Compassionate One (i.e., the Buddha) taught this in the following verse:

A bodhisattva, in the state of samadhi,

Perceives that images are merely the mind.

Having eradicated discursive thoughts,

He realizes that there is merely his own projection. Abiding within the mind this way,

One knows that what is grasped does not exist, Nor does that which grasps (i.e., the grasper). Subsequently, nothing is sensed (sparsa).

A bodhisattva in this stage is able to practice vipasyana but still clings to appearance and therefore cannot realize truth. In the stage of enetrating understanding, nothing whatsoever is attained amid alambanas and visayas by nondiscriminating wisdom. When principle and cognition (chih; jnana) are conjoined, mind and objects of cognition (visayas) profoundly encounter [each other]. When the marks of existence and emptiness are not immediately present (hsien-ch'ien), the true principle of consciousness only is said to be realized and attained. A root verse says: If, when [perceiving] an object-support (alambana), Nothing whatsoever is attained by cognition,

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At that same moment one is abiding in consciousness only Since there is no mark of grasped (grahya) nor grasper (grahaka).

After realizing ultimate truth and acquiring the wisdom of subsequent attainment (prsthalabdha-jnana), conventional cognition is realized. The Ho-yen ching (Great Adornment Sutra) says: It's not that one doesn't see suchness,

And yet is able to understand the practices.

They are like magical occurrences,

Although existent, they are unreal (i.e., not what they seem). In this stage, a bodhisattva comprehends the dharmadhatu, abides in the [first] bhumi of utmost joy, is born into the family of the Tathagata, and is aware that supreme enlightenment is soon to be attained. In the stage of practice, there are different degrees of practice. In the first four bhumis, the ultimate and the conventional meanings of consciousness only are realized separately. In the fifth bhumi, the two are to some extent contemplated jointly; however, even the bodhisattva who is extremely diligent cannot achieve this constantly and effortlessly. In the seventh bhumi, although contemplation on consciousness as true and conventional can be maintained for a long time, one still requires further practice. Beyond the eighth bhumi, one practices effortlessly, spontaneously, and naturally in the domain of emptiness, giving rise to superior practices. In the stage of complete realization, one requires no further practice—every thought is capable of [producing cognitive] conditions (neng-yuan; alambaka) of ultimate or conventional consciousness.

Two things are to be worked on during practice. They are (1) what is presented to cognition, and (2) hidden latencies, or seeds (bijas). In the first two stages, the three wisdoms (hearing, thinking, and cultivation), in terms of the two practices (cognitive presentation and seeds [&yas]), are understood to be contaminated (sasrava), while the seeds being cultivated are uncontaminated (anasrava). In 33

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the stage of penetrating understanding, one uncontaminatedly cultivates the [three] wisdoms. As to presentation and seeds, in [this stage of] practice, only the seeds are understood to be contaminated. In the stage of cultivation, prior to the seventh bhumi, the three wisdoms are both contaminated (sasrava) and uncontaminated (anasrava). As to presentation and seeds, in this stage of practice, above the eighth bhumi only seeds are contaminated; the three wisdoms are uncontaminated. As to presentation and seeds in the final stage, they are all understood to be contaminated, and [thus] are all eliminated. Although [all that subsequently remains] is uncontaminated, both presentation and seeds are said to be cultivated. One must contemplate the unfolding of seeds and presentation, increasingly perfecting them until perfected.

Practice here means to contemplate the fact that manifest activities and potentialities mutually intensify and develop until perfected. Those who have gained mastery, even in the lower stages, are capable of higher practices, while those who have not gained mastery are not. The practice of consciousness only encompasses all other practices, because all [other practices] depend upon the practice of consciousness only.

In short, what results are to be obtained by practice? Contaminated practices are able to produce all sorts of wondrous results in the world [enmeshed in] fictitious mental elaborations (prapahca), while uncontaminated practices eliminate forever all obstructions, [lead to] attaining great bodhi, and benefit all beings until the end of time. This is to explain them separately, but when the two practices are conjoined, they are all-encompassing. The above explanation is a brief presentation of practice. What is the expanded exposition of practice? It consists of three aspects: (1) what is taught; (2) the [dharma] of cultivating the teachings; and (3) the one able to cultivate the teachings. First of all, one should know what is taught, one should rely on that teaching, and, finally, one methodically accomplishes what he is able to cultivate from the teachings. Thus, all three aspects are included in the bodhisattva practice.

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The first aspect, the object of practice, includes five things: 1. Regarding those to be trained. One should clearly recognize that people differ by gotra (i.e., "family" type determined by inherent seeds), namely, those belonging to the three vehicles, those of undetermined nature, and icchantikas (beings lacking the pure seeds of enlightenment), and each ripens according to their own capabilities. 2. Regarding beneficial deeds. These include deeds benefiting oneself, such as seeking wealth for personal pleasure, seeking the Dharma but holding to it selfishly, taking delight in holding precepts for the purpose of birth in the heavens, making offerings to the Three Jewels with an impure aim, boasting of one's own merits for fame and gain, freeing others from difficulties in order to 528a create allies, and being attached to the pleasure of editation without thought of benefiting other sentient beings. If one wishes to engage in deeds purely benefiting others, deeds such as practicing generosity with deviant views, teaching the Dharma without the view of causality, or teaching without practicing oneself should all be totally abandoned. And the two faultless benefits should be diligently practiced.

3. Regarding true meaning. True suchness that sees things as they are, the perception of all phenomena whatsoever, the realization of the mundane, the realization of doctrinal principles, and the wisdom resulting from the purification of the two obstructions (i.e., of the known [ jheyavarana] and of the afflictions [klesavarana]) should be cultivated and [the two obstructions] should be eradicated. 4. Regarding power. The supernatural powers, from those derived from the six perfections, such as the eradication of miserliness and so on, up to the powers resulting from good deeds that are achieved after the attainment of enlightenment. To benefit sentient beings [the Buddha] endures great suffering. He manifests the four kinds of birth as well as the eight aspects of a Buddha s life, and even unfortunate births or blindness, in order to benefit beings. From these practices the Buddha creates his power, through which he knows the circumstances, the timing, and the suitability of all beings within the dharmadhatu. He has the common and 35

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uncommon supernatural powers of spiritual penetration into boundless worlds. When one knows there are such powers, one should practice diligently so as to realize Buddhahood. 5. Regarding bodhi. The wisdoms, abandonments, and so on, all the Buddha qualities, should be understood and engaged in extensively so as to realize the fruition of [Buddhahood], Regarding these five aspects, one should first understand the capabilities of the beings to be taught and then begin practices to benefit them. Next, one should know what is to be practiced and what is to be eliminated, and then one benefits oneself through attaining great powers. Finally, one should vigorously and sincerely work for the realization of the final fruition of unsurpassed enlightenment.

After understanding the object of practice, one should engage in practice. The practice of the Dharma starts from attaining the benefits from the virtues of the Three Jewels, the powers of the Buddhas and bodhisattvas, and the true meaning of the infallible [law of] cause and effect. After attaining skillful means, one purely believes, comprehends, and surely delights in the excellent words of the sutras. Next, one should seek the Dharma, including all of the [five fields of knowledge (panca-vidya):] inner thought or philosophy (adhyatma-vidya) of the Buddha-Dharma, logic (hetuvidya), grammar (sabda-vidya), medicine (cikitsa-vidya), and arts and mathematics (silpakarma-sthana-vidya). All these should be diligently pursued.

How does one pursue them? As for inner thought, one should vigorously and enthusiastically seek to hear [the Buddha-Dharma], Just to hear a single phrase of the excellent Dharma, one would happily walk on a road as crude as iron, let alone do so to hear many good teachings. Although oneself and one's possessions are cherished, the true Dharma [should be] cherished incomparably more. Unsatiated, tireless, with deep faith and a pure heart, and possessing right views, one cherishes virtues and the Dharma. When visiting Dharma masters, without thought of confrontation one regards them as wonderful gems, the eyes of wisdom, the light of 36

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knowledge, victors, stainless and delightful. Deeply respectful and without arrogance, one does not view them as transgressors of precepts, of low caste, ugly, unlettered, despicable, or heretical. It is in order to seek goodness, not for displaying one s own merits nor for fame and gain, that one pursues the true Dharma. One should always respectfully listen to the teachings without belittling or finding fault [in them] nor underestimating or belittling oneself. It is for the purpose of comprehension that one gives his undivided attention.

What is the purpose of seeking [to master the five fields of nowledge]? Inner study means to continuously cultivate for one's own benefit and for awakening others. Logic is studied in order to refute heretical systems of thought and to uphold the proper path. Grammar is studied in order to induce faith and delight [in the Buddha s teaching] through expository language so that sentient beings will generate deep reverence [for it]. Medicine is studied in order to cure illnesses so that sentient beings may live healthy, happy lives. The arts are studied so that with little effort a great accumulation of precious riches may greatly benefit countless beings. One should diligently pursue these five fields of nowledge so that unobstructed wisdom may arise and one's resources may be quickly and fully accumulated. Next, one should propagate the true Dharma and teach the five fields of knowledge in a way that is beneficial and pleasing. How should one teach? One should teach calmly in accordance with the Dharma and with dignified deportment. One should not expound the true Dharma to those who are not sick yet sit upon a high seat, because the teachings of the Buddhas and bodhisattvas are worthy of respect, and people should be taught to respect the precious treasure of the Dharma. One should teach [the Dharma] ceaselessly, withholding nothing. According to the disposition of [those one is teaching], one should explain things in sequence without thought of miserliness. This is called teaching in accordance with what is favorable. To those who hold grudges, one should maintain a compassionate attitude, to those 528b

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A Comprehensive Commentary on the Heart Sutra who act negatively, one should maintain a beneficial attitude; and to those who become lax in favorable circumstances and become negative when in difficulty, one should maintain an attitude of both benefit and compassion. Without giving rise to jealousy, one should refrain from praising oneself or blaming others. Neither should one teach the Dharma for the sake of obtaining fame, gain, respect, or praise.

Next, one should engage in practice, avoiding the three types of negative actions, that is, of body, speech, and mind, as proscribed by the Buddha. Having heard teachings on positive actions, one contemplates and practices them properly. Living alone in guarded tranquility, one ponders the teachings of the Dharma one has heard. Uninterruptedly and earnestly, one contemplates and analyzes their proper significance. One seeks to understand what is not yet understood and never forgets what is already understood. What is not yet intelligible is due to one's own lack of enlightenment; therefore, one refrains from condemning or slandering the Buddha. Awed by one's own lack of wisdom, one develops strong faith with an upright mind. Knowing the profound meaning [of the Dharma] well, one is unmoved by different teachings. One concentrates one's mind beyond the realm of language, and keeps away from meaningless argumentation (prapanca) and disturbing thoughts. One practices calm abiding (samatha) and special insight (vipasyana). Next, one should teach. One should take into consideration the mental capacities and inclination of others. Accordingly, one should determine the practices appropriate for each, so as to cause them to forsake their arrogance and pride.

Next, one should give instructions and admonitions, forbidding offenses and explaining allowable non-offenses. As for those who have actually transgressed, temporary offenders are admonished and encouraged in accordance with the Dharma, whereas frequent offenders are either admonished or expelled according to the precepts, without malice and with a steady and beneficial attitude. Less serious offenders are suspended temporarily, while 38

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serious offenders are expelled permanently so that the offenders will not reap further misfortune. Those who are able to practice properly are praised kindly, with parables humbly explained to enhance their joyful practice.

Next, one establishes the three actions of body, speech, and mind. First, one benefits others through gifts of material wealth that induce them to listen to the teachings and, therefore, to practice. With those who are ignorant, it is appropriate to use endearing words in order that they accept and respect right principles, extricating them from transgressions and exhorting them to abide in virtue. One should work together with them in proper practice, so that they will not be inclined to say [that the teacher does not practice]. Next, one should practice the [six] perfections (paramitas).

The Perfection of Giving

The perfection of iving (dana) is to give up position and greed with regard to the three actions. When practicing giving, one should not give things that lead only to sensual pleasure but not to virtuous benefit, or give things that lead neither to pleasure nor virtuous benefit; in other words, one should give things that lead to virtuous benefit and not pleasure, or give things that result in both virtuous benefit and pleasure. If people request material goods, one should seek to satisfy [their requests]. If they request more than [what is] necessary, then, depending on the situation, one should exhort them to eliminate their afflictions and generate contentment. One should not give certain objects or give under certain circumstances. For example, if someone wants a knife to harm himself or others, one should not give it. [One should not give] what is not one's own possession, food containing insects, instruments of meaningless pleasure, things that kill or harm beings, or things to be used in evil sacrificial rites in such places as in water or on land where living creatures are injured or slaughtered, and where 39

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grudges and hatred accumulate. One should not give to those who frequently seek [to satisfy] their gluttonous appetites, nor help those in distress with plans to harm themselves. One should not seize things from inferiors, nor should one take delight in doing evil or seek for position. One should not rob in order to give to others, nor give away things in a violent or harmful manner, nor give something which violates one's own precepts. One should not discriminate between enemies and friends, nor give inferior things when one has promised superior things, nor give less when one has promised more. One should not give while harboring malice or enmity. Having practiced generosity, one should not publicize or boast, expecting favor in return. One should not throw or give gifts in a rude manner. If people come [to make requests] with negative minds and bad manners and one gives indiscriminately to them, one should not regard this giving as purely virtuous. One should not practice giving simply because one is coerced by others, or out of fear of poverty [in future lives]. One should not give leftovers or dirty food to monks; nor give stolen goods or goods that have been appropriated without the owner's permission; nor give things that are not in accordance with the precepts. One should not give only after many requests and a display of subservience [from the receiver], nor give in the hope of worldly fame or of gaining favors in return. One should not give for the purpose of gaining others' respect, nor give with a narrow-minded attitude. One should not deceitfully give something small then later impoverish the person. One should not give in order to stir up ill will between two parties in order to gain their submission. One should not be lax in the practice of iving while encouraging others to give. Once should not give unequally, out of sequence, unwillingly, unhappily, or regretfully. One should not give fake things when asked for real ones. One should not ridicule those who seek help at an improper time, without forethought, or in an improper manner, causing them to feel ashamed. One should not remain silent nor refuse to give when entreated repeatedly. One should not give Buddhist teachings to outsiders whose purpose is to find fault in them, nor to those 40

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who seek the teachings for material gain and try to impress others with these teachings even though they have no real understanding of them.

The above-mentioned are faults and should all be avoided. One should do whatever is the reverse. If one does not possess sufficient wealth, one should consider if those who come for help are content and not poor, or miserable and helpless. Then, according to one s wealth, one satisfies their needs.

Those with little should delight in giving whatever they can to create contentment and happiness for whoever comes asking. If one sees a stingy person, or a person who was previously poor but hopes to create blessings, one should encourage the person to cultivate blessings and expediently guide and advise him in the following way:

"Without loss of expense, you can still benefit others liberally. I have valuables and wealth that I will allow you to give away as you choose. Be careful not to let those who come for help return empty-handed. When I benefit them, you should accord with that virtue to cause delight in others. The seeds thus sown will gradually grow."

Seeing people come to ask for things, one should give happily. If hey are deceitful and cunning and take advantage, or cheat when begging, [one should] conceal their mistakes without hurting them and fulfill their wishes. One should not disgrace or shame them, so that they can leave happily. At first they may take advantage and cheat, but sooner or later they will come to understand. Neither commend nor reproach, but rather develop pity and sympathy for them. Think: "They misunderstood me and happened to make a mistake or fault. I will maintain a cheerful attitude and keep them from negativity." If one has no wealth or valuables to give, one should give the Dharma and sutras so that one will not fail in granting requests. One should very skillfully propagate the proper Buddha-Dharma and cause beings to learn the practice of giving. If one sees someone who often gives alms, one should have others do 529a

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likewise, so that by encouraging them to give they can attain the perfection of giving. One should not cause others to give too little, or to give improperly, or to give partially to friends, or to make offerings thoughtlessly.

Having understood the scriptures, one should copy and disseminate them for propagation. If there are no extra copies and one has no ability to copy them, one should reflect, "Am I hindered by miserliness, or am I withholding them for better use?" If hindered by miserliness, one should encourage oneself to give. One should practice giving [copies of scriptures] without miserliness even if one should become ignorant, let alone merely become short of provisions for acquiring wisdom.

If one is free of miserliness and if t is for the purpose of a better use [that one withholds scriptures], one should then reflect: "When I give [away scriptures], is it to eradicate afflictions for myself, or for sentient beings, or for perfecting wisdom?" One observes that it is not in order to eliminate one's own afflictions but in order to increase one s wealth of knowledge and enhance skillful means and wisdom, not only out of loving kindness for that person but for all other beings as well. In such cases, not giving [scriptures] does not violate pure precepts. One then skillfully explains [why one cannot give], and dismisses the person.

If ne has accumulated wealth, one should offer it to the Buddhas and bodhisattvas in order to purify one's intentions. Thus, even if one accumulates wealth, one still abides in the sacred lineage. One should constantly be mindful of hese blessings, increasing and extending them as if they had been entrusted to one by the Buddhas and bodhisattvas.

If one reflects that in a particular instance giving a scripture is inappropriate, one should say: "Worthy one, this is someone else's possession and cannot be given to you." One consoles [the person] with this explanation and dismisses them. Or one may take another possession [instead of a scripture] and respectfully offer it to counter the person's assumption that one is being stingy, or to explain that the scripture is not one's own property. To those with feelings of 42

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bitter enmity or virtuous benevolence, one should give with kindness, compassion, joy, and equanimity. If one encounters the four types of bstacles so that one is unable to give graciously, one should apply the four types of wisdom to counteract them: 1. If one has wealth but does not enjoy giving, one should consider that this [stinginess] results from the habits accumulated in successive past [lifetimes], and that unless one forces oneself to give, the problem will further intensify in the future. Thus, one earnestly encourages oneself in the practice and develops the wisdom of awareness. 2. If one has an attitude of not giving joyfully due to a lack of possessions, one should reflect on the causes of this lack of wealth that prevents one from giving, and summon forth an attitude of benevolence to endure the suffering of poverty. Perceiving the benefits of giving, one develops the wisdom of forbearing suffering. 3. If one takes delight in one's wealth and does not give joyfully, one should reflect that one's apparent indulgence is deceptive and foolish and will be one's downfall, and realize that it will be the source of suffering in the future. Thus, one earnestly encourages oneself to give and develops the wisdom of eradicating errors (viparyasa).

4. Even if one does practice giving but does so only for worldly rewards, one should quickly and thoroughly understand that this is an erroneous view. One should contemplate that all things are impermanent, are bound to disintegrate, and will soon come to an end. Thus, one will not take delight in worldly pleasures but will certainly seek enlightenment and gain insight into impermanence. One should abide in tranquil seclusion, summoning deep faith and continually concentrating on the thought of giving many and excellent things. Because of this intention, one can give wealth to all sentient beings. Therefore, with little effort, one can create immeasurable blessings and give away things that one treasures and loves. One should not be miserly with what has been gained through hardship and difficulty. With faith and respect, one should graciously give in person, at the right time, and without harming oneself or others.

529b

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There are three kinds of giving. To give pure and excellent possessions extensively is the giving of wealth. To banish people's fear is the giving of fearlessness. And to exhort others to practice good deeds is the giving of the Dharma. One gives readily and does not create delays or withhold anything, though it is not because people demand things quickly that one does so. One promptly gives whatever one has, not waiting [to give] until one accumulates a lot of wealth. One should be humble with supplicants and without competitiveness or arrogance.

The Perfection of Morality

Morality (sila) means receiving and studying pure actions with regard to the three actions [of body, speech, and mind]. One who practices morality purely [should have four qualities, which are to:] (1) receive the precepts properly; (2) keep them with pure intention, (3) avoid transgressions and restore the precepts purely and respectfully after violation [of hem]; and (4) mindfully not transgress again. If one violates the precepts that one has properly received, one should see this as a source of shame. If one violates the pure intention [to keep the precepts], one should develop a sense of shame. Therefore, one is able to safeguard the precepts and restore them purely with respect and mindfulness. Due to the first two [of the four qualities] one can consequently avoid all negative actions. Due to the first two and the last [of these four qualities], one is able to avoid violating the precepts. If one can regain purity [through repentance] after violation, one can quickly restore [the precepts], leaving transgressions behind. Excellent and immeasurably abundant benefits are the great advantages resulting from pure morality. Both ordained [people] and laypeople should practice the three types of morality. First is the morality of discipline. This refers to the precepts followed by the seven groups of Buddhists (i.e., bhiksus and bhiksunis; siksamanas; sramaneras and sramanerikas; upasakas and upasikas). Ordained Buddhists renounce even the 44

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position of a universal monarch (cakravartin), abandoning it happily as if it were a weed. They have no desire for divine pleasures, much less worldly wealth and position. They reject superior attainments, let alone inferior things. They vigorously engage in other practices, not being satisfied only with the practice of morality. They abandon negative speech and thought. If these arise, they quickly repent and purify them, so as to restrain their speech and collect their thoughts properly. Hearing about difficult practices, they are neither alarmed nor intimidated but apply themselves and persevere in the practice. They do not look for faults in others, but continually examine their own shortcomings. Seeing wicked and violent beings, they compassionately accept them. When harmed or offended [by someone], they neither get angry nor reject them. If they commit a violation, they repent and pledge not to transgress again. Having few desires, being happy and content, they are able to endure all suffering and are neither restless nor irritable. They are dignified in deportment, serene, and tranquil. They eschew deceit and all such negative behavior. Second is the morality that consists of positive actions. This refers to all positive actions that are causes [for the attainment] of great enlightenment accumulated after receiving precepts. Following the precepts and abiding in solitude, one engages in hearing, vipasyana, and practice. One honors one's elders and respectfully serves the sick with mercy and compassion. One praises the goodness of others and extols those who are virtuous, rejoices in good deeds, and dedicates all merits. One vows to make offerings [to the Three Jewels] and to keep the precepts scrupulously. One is selfrestrained in taking food and strictly guards the senses. During the first and last parts of the night, one continually maintains mindful alertness. One stays near virtuous beneficial friends, without much concern for one's physical body or possessions. One has no tolerance for negative actions, understands well the law of cause and effect, and also eradicates obstacles. Thus, one is able gradually and progressively to abide in the ten perfections (i.e., the six perfections of giving, morality, patience, effort, concentration, and wisdom described 45

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here, plus skillful means [upaya], vows [pranidhana\, powers [bala], and knowledge [jnana]).

Third is the morality of wishing to greatly benefit sentient beings. One works to help those o f various inclinations in all unmistaken actions. One serves the sick, guides the blind, communicates with gestures to the deaf, explains with symbols to the mute, shows a [convenient] path to those who have gone astray, offers a resting place to the weary, provides conveyances to benefit those who are lame, and instructs the ignorant with surpassing wisdom to eradicate their hindrances. One consoles those who are despised, urging them to eliminate miserliness and negativity. One teaches how to gain wealth, arousing faith in the sacred teachings that put an end to the afflictions and remove suffering. One 529c remembers favors received, repays kindnesses, and praises and welcomes people one meets. W ith cheerful hospitality, one converses cordially and arranges places for [guests] to sit. One reciprocates w ith som ething o f equal or greater value, not o f less value.

One protects beings from fear and consoles those in sorrow. One always has wealth on hand to give away when requested. First one serves by helping people in need and then benefits them materially. If one lacks possessions, one goes searching for things to give away. One shares whatever one has and does not hoard things for oneself. One practices sincerely in accordance with what one teaches. Except for unbeneficial actions, one acts in accordance with the behavior of others. Except for censuring reprehensible transgressions, one does not annoy others nor denigrate, embarrass, or humiliate them. One does not make known others' shortcomings, nor praise oneself highly. One stays neither too close to nor too distant from people, nor does one stay near them at improper times. One does not destroy what others are fond of nor praise what they detest. One does not give out valuable information [about a matter] to those who are not closely involved [in it]. One does not make frequent or unusual requests nor revoke previous promises. All of these are part of the treasure of immeasurably great virtues. 46

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If a bodhisattva has already developed the great aspiration to attain enlightenment and wishes to practice diligently, he should receive the [bodhisattva] precepts properly from a person who is qualified to confer them. Then this [qualified] bodhisattva will cause those who take the precepts to generate great sincerity and deep concentration so that the precepts may be properly conferred. If there is no one to give the precepts, one can take them properly oneself before an image of the Buddha. After doing this, one should constantly be mindful of the bodhisattva precepts. As to that which is proscribed, one should discern by learning, analyzing, and interpreting in accordance with the original sutras. One should not take precepts from those who extensively slander the bodhisattva texts, even though [such people] may be clever, wise, and eloquent. One should not bestow precepts on those without faith in them, or on those who slander or denigrate them. If one maintains pure morality and is replete with great virtue, such condemnation and slander merely become great offenses for that person. If one hears [any slander from others], one should not forsake them. One receives [precepts] not because one is urged to nor in order to outdo others, but because one chooses to do so through one s own wise judgment and firm resolve. There are four methods of trying to outdo others: (1) praising oneself and slandering others for fame, gain, and respect; (2) being miserly and not giving to those who seek wealth or the Dharma; (3) retaliating with anger, [causing] injury, and not relinquishing grudges; and (4) slandering the bodhisattva texts and happily proclaiming teachings resembling [the real teachings] that oneself believes in or that are followed by others. Committing such offenses, one is unable to increase one s pure motivation or accumulate great rewards. One is only the semblance of a bodhisattva, not a true one.

There are two causes or conditions by which a bodhisattva loses the pure [bodhisattva] precepts: (1) forsaking the great vow to attain unsurpassed enlightenment and (2) committing the most serious offense of the four parajikas (i.e., offenses that are cause for expulsion from the order). Those who commit lesser or middling 47

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530a offenses do not lose the pure precepts. Only those who frequently, shamelessly, and happily commit the fourparajikas are designated the most serious offenders. Committing only one passing offense is not considered forsaking [the precepts]. Without the two conditions [mentioned above], the bodhisattva does not lose the pure precepts even in future lives. In future lifetimes, although he may forget [the precepts taken in previous lives] and receive the precepts again, it is not a new ordination but an awakening of awareness, a remembrance of them.

One who maintains the [bodhisattva] precepts should make offerings daily to the Buddha, Dharma, and Sangha (i.e., the Three Jewels), and their residences, prostrate respectfully, recite a gatha (verse) of praise, generate sincere faith, and contemplate their true virtues. One should not waste any opportunity for reverence, offerings, and diligence. One should not give rise to great desire but should abandon fame and gain.

One respects and serves virtuous elders, obeying them with proper manners and gratitude. One accepts proper invitations and uncontaminated offerings and gives the undefiled Dharma. One equally guards against the major and minor transgressions, and is ready to do whatever is necessary to benefit others. One maintains right livelihood and keeps the three actions [of body, speech, and mind] peacefully and harmoniously. Having revulsion for samsara, one longs for nirvana. One should defend oneself against malicious gossip or praise. One should apologize for offending others and shuld not retaliate for insults. One should discipline [one's] disciples without defiled thought. One takes the proper amount of rest at the proper time and avoids joking and chatting. One humbly seeks teachings to break through the five obstructions (panca-nivarana) (i.e., sensual desire; ill will; sloth and torpor; restlessness and worry; and doubt), and does not slander the two vehicles. After thoroughly studying the bodhisattva texts, one then studies the sravaka texts. Having mastered the Buddha-Dharma, one then learns the non-Buddhist systems. Those who are highly intelligent spend two-thirds of their daily time on Buddhist studies and 48

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one-third on non-Buddhist studies, approaching the [latter] as if they had a bitter taste. Only with strong faith and love for the Dharma can one use it to bring benefit and happiness to others. When the true Dharma is being expounded, one enthusiastically goes to listen. One skillfully follows the meaning of the texts and shows great respect for Dharma masters, or even manifests supernatural powers to properly attract and lead beings. If one is insane, is oppressed by great suffering, has not taken the pure precepts, or [already] abides in the tenth bhumi, then one does not make any transgressions [even if ot practicing as described above]. Otherwise, one should be aware that disregarding any of he abovementioned [practices] constitutes a transgression. If one commits a very serious transgression, one should confess before three or more masters who know the precepts well, and after confessing [one should] take the precepts again. One who commits a lesser or middling transgression may disclose it to one master. If here is no one to whom one can reveal [the transgression, one should confess] by oneself with a pure motivation, pledging not to commit the transgression again. Thus one can leave transgressions behind and restore [the precepts] to purity.

Practicing in this way, one attains three perfections: (1) the perfection of ractice, meaning that by avoiding transgressions the three actions [of body, speech, and mind] are purified; (2) the perfection of thought, meaning that one leaves the household life in order to seek great enlightenment, not in order to achieve some future result; and (3) the perfection of cause, meaning that because of previous excellent actions one now attains the supreme result and is able to again practice virtue. Is this not joy and peace? Unless one learns these three, one will encounter only decline, harm, danger, and suffering. If one abandons great wealth and position in order to keep pure precepts, avoids the slightest transgression until the end of one's life, and never becomes lax nor falls into error, one will inevitably obtain these five benefits life after life: (1) one will be protected by the Buddhas of the ten directions; (2) one will experience great joy at the time of death; (3) one will always associate with people who 49

A Comprehensive Commentary on the Heart Sutra keep precepts; (4) one will achieve the perfection of merits; and (5) one will obtain precepts in successive lifetimes, and these precepts will perfect one s character. In order to stabilize one's mind, gain understanding of the Buddha-Dharma, and benefit beings, one mindfully avoids transgressions.

The Perfection of Patience

Patience (ksanti) means to avoid anger under any circumstances, through vigorously exercising discerning wisdom. There are three kinds of patience.

1. The patience of enduring enmity and harm. When encountering harm from others, one should reflect:

"This is due to my actions in previous lifetimes. If I am not patient now, I will again create the causes of suffering. Instead of benefiting myself, I will only achieve fetters and harm for myself. Moreover, both my body and mind and those of others are of the nature of suffering. Out of ignorance, others harm me physically. But as I am aware [of he consequences], how could I then increase their suffering? Sravakas, who work for their own benefit, still do not harm others [in retaliation]. Even more so should I, working to benefit others, endure their harm [without retaliation]." Reflecting in this way, one should practice the five contemplations (hsiang). First is to reflect thus:

Since beginningless time, beings have been either my relatives or friends, so I should abandon enmity and harm and constantly remember their kindness."

Second, one should reflect:

"Since all phenomena are dependently arising and selfless, who is there to be harmed? Hence, I should not take [enmity] personally but should maintain thoughts of the Dharma." 50

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Third, one should reflect:

"The nature of life is impermanent. Out of revenge I can do nothing more than end someone's life. Why would an intelligent person want to kill those who are already in the process of irth and death? I should not even allow defiled thoughts to arise, much less cause harm. I should abandon thoughts of permanence and maintain mindfulness of impermanence. Fourth, one should reflect:

"Whether experiencing prosperity or hardship, beings are constantly pursued by the three kinds of suffering. I should employ skillful means to lead them out of suffering forever. How could I cause them more suffering? I should abandon thoughts of leasure and maintain mindfulness of suffering. Fifth, one should reflect:

"It is for the sake of sentient beings that I aspire toward enlightenment. I should benefit them and look after them. How could I retaliate and harm them? I should abandon thoughts of harming them and maintain thoughts of looking after them."

Thus, one will be free from anger, will not reciprocate harm and injury nor be led by one's predispositions, and will be able to tolerate enmity and harm.

2. The patience of nduring suffering: If ne encounters suffering, one should think:

"Since beginningless time, due to ignorance and faults, I have undergone much suffering in order to seek pleasure, much more than [I have endured] in pursuit of enlightenment and accomplishing the great task. Even if I have to go through great suffering for hundreds of thousands of kalpas, I should accept it patiently, let alone [accept] a small amount of suffering."

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530c One should not become distressed and angry when lacking the four necessities [of a monk] (i.e., food, clothing, a sleeping place, and medicine) or when insulted. One should endure the suffering incurred in the mundane processes of decay, destruction, sickness, and death, as well as the suffering encountered in maintaining the four types of dignified deportment, in assimilating the Dharma, in changing one s appearance (i.e., becoming ordained), in wearing castoff clothes, in coping with self-apprehension, in going for alms, in renouncing inappropriate possessions, in abstaining from sexual pleasure, in practicing virtues, in benefiting beings, in following the Dharma, and in exerting diligence. One should be able to endure all of these patiently. One should skillfully improve and not be negligent in the pursuit of great enlightenment but eradicate the defilements of the mind without retrogressing. 3. The patience of true insight into the Dharma. This mea familiarize oneself with all aspects of the Three Jewels and to gain pure understanding and benevolence through analysis. One should be sympathetic with negative and lowly beings, with subordinates and enemies as well as close ones, when training oneself n the three actions both when in public and in private, day and night, and also when ill. Due to having patience toward harm and offenses, one is freed from them; and, due to patience, one can practice giving when help is sought. One benefits others constantly and abundantly without discrimination both now and in the future, not benefiting others only sporadically. One readily apologizes for offending [others] and accepts apologies for offenses, so that people will not dislike one. One becomes mortified upon losing patience and realizes that patience is the cause of eace and happiness in life. [Patience] eradicates nonvirtuous actions, leads to peace and happiness, and allows one to approach the end of one's life without regret. It leads to excellent future rebirths without hatred or enemies, and eventually to the realization of unsurpassed enlightenment. One also sees the suffering that results from impatience. Therefore, one practices patience oneself, and through praise and encouragement teaches others to do the same.

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The Perfection of Effort

Effort (vlrya) means to make courageous efforts in the practice of virtue in regard to the three actions. In brief, these are of hree types. 1. Increasing effort. This means that before the practice of virtue, one generates a courageous attitude and dons the armor of his pledge. "Now, in order to liberate even one being from suffering, I am willing to stay in the hells, even though one day and night [in hell] is equal to a thousand great kalpas here. If I have to stay in the hells hundreds of thousands of times before I attain enlightenment, I will do so without regret or becoming discouraged, [much less] stay for a short time and undergo [only] a little suffering."

If one can summon even a little faith and understanding [of this practice], one creates innumerable causes for the attainment of great enlightenment; how much more so if one perfects [the practice]? Therefore, one practices virtue without the least cowardice. 2. Effort in accumulating merits. This means that by summoning one's capabilities, one is able to perfect all practices. One should remain unmoved when facing all kinds of problems, different viewpoints, suffering, and annoyances. One should endeavor strenuously and also practice without arrogance. The World-honored One always acclaimed the practice of effort, for it enables one to perfect goodness and to actualize enlightenment quickly.

3. Effort benefiting sentient beings. This refers to the various efforts to benefit sentient beings as previously mentioned. One should shun thoughts of one's own physical body, wealth, and so on. Accomplishing all practices equally without interruption or laxity, one can achieve equality and understanding and accord with virtue. Practicing properly without sloth and haste, one can eliminate defilements and produce many new good deeds. The three actions [of body, speech, and mind] will be purified and the three 53

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ways [of obtaining wisdom from hearing, reflection, and practice] will increase. One should have strength, diligence, and courage to boldly and steadily create virtue without violating good norms. One should practice vigorously, happily, and tirelessly. One should destroy afflictions as quickly as if one were extinguishing a fire on one s own head. Following the Dharma and applying it, one can protect oneself and benefit others.

The Perfection of Concentration

Concentration (dhyana) means first hearing and reflecting on [the Dharma] and then stabilizing the mind one-pointedly. There are three types of concentration. First is tranquil concentration, which delightedly fixes on actual phenomena. This means that by eliminating discrimination, distractions, and attachment, one is able to develop quietude, equanimity, and samadhi. Second is tranquil concentration manifesting supernatural abilities. This refers to the stabilization that brings forth supernormal powers. Third is tranquil concentration that benefits beings. This is so called because it achieves their benefit, happiness, and samadhi. Due to tranquil concentration, one can accomplish skill in mantras to prevent calamities, eradicate epidemics, produce rain, eradicate fear, and bestow food and wealth. One can admonish others to abandon idleness and practice as they should. One has supernatural powers of prophecy, instruction, transformation, illumination, and the elimination of suffering. Thus one is able to eradicate all serious obstructions forever.

The Perfection of Wisdom

Wisdom (prajha) means to discriminate properly in various circumstances. There are three types of wisdom. First is the wisdom that realizes the truth of things as they are. This refers to enlightened awareness of equanimity that realizes the ultimate truth of 54

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selflessness. Second is profound wisdom pertaining to the five fields of knowledge and the three kinds of concentration. By acquiring this knowledge, one is able to quickly attain perfections through a wealth of awareness and realizations. Third is the wisdom of developing compassion and benefiting beings. This means that [the bodhisattva is always] a helpful companion to [sentient beings] and cultivates with them the practices leading to wondrous enlightenment. They study Buddhist doctrines and depend on pure wisdom. The bodhisattva manifests various forms to benefit the ignorant, guides beings to liberation, praises and encourages the timid, and encourages diligent practice.

Next is the practice of the four all-embracing virtues: 1. Giving. This has been explained previously.

2. Kind speech. This means always speaking pleasantly, mindfully, truthfully, and in accordance with the Dharma. One avoids frowning and maintains a smile. One greets and relates to others graciously, sympathetically instructing them in proper behavior and recognizing qualities of which they are unaware, so that they will realize their own merits. One teaches the Buddha-Dharma in order to benefit them. One generates a pure attitude toward adversaries and vows to dispel the delusions of those who are highly ignorant. One does not reject nor resent those who deceive and wrong the true merit field (i.e., the Sangha, ordained monks and nuns) but employs the difficult practice of speaking kindly to them. Hoping to eradicate their hindrances and obscurations, one teaches the preliminary practices and turns their minds to virtue by expounding the [Four] Noble Truths. One admonishes those who indulge greatly in idleness to abandon their sloth. To those who are skeptical, one explains how to make correct decisions by relying on the four kinds of pure speech and by applying the eight kinds of sacred speech. 3. Beneficial conduct. Through kind speech, one first teaches correct principles; then, according to one's understanding [of the Dharma], with a sympathetic and undefiled attitude one encourages, subtly subdues, and establishes others [on the path]. One helps them to obtain immediate benefits and later to obtain wealth 53ia

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and position; and one further helps them renounce the household life by cutting off desires. One teaches the peace and pliancy derived from abandoning desire. To those who habitually stay near nonvirtuous friends, who have not sown the roots of virtue, who have great wealth and position but are extremely extravagant, to those non-Buddhists who cling to wrong views and slander others, and to those who often engage in the eight afflictions and the ten nonvirtues, one should teach and help them arouse great compassion. Even when experiencing great hardship, one ignores weariness and generates even greater joy. Even if one has enormous wealth and a high position, one should be as humble as a servant, a slave, an outcaste (candala), or a devoted child. One is not defiled or hypocritical but is honest and merciful, and this attitude of compassion never degenerates.

4. Working with others. Due to the advantages of working with others, if one urges others to study, one must also study oneself. After teaching them the ways of practice, one should practice [these ways] also. Thus the roots of virtue can be established and will not deteriorate. One causes them to reflect: "Whatever is taught is surely beneficial, because the teacher practices it. If not, they are apt to say, "If you yourself are not virtuous, how can you teach me? You still need to receive teachings from others on these things."

Next, one should make offerings to the Three Jewels in the following ways:

1. One arranges for offerings to be made to the Buddhas of the present, as well as personally making offerings to relics (,sariras) and caityas (shrines).

2. One makes offerings to the caityas of the other Buddhas of the three periods of time (i.e., past, present, and future) and the ten directions (i.e., in all directions; everywhere), and regards the caityas as the Buddhas although the Buddhas are not of the present. 3. When making offerings to the Buddhas of the present, one reflects:

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"The nature of a caitya of a Buddha is equal to that of the caityas of all Buddhas of the three periods of time and the ten directions. Therefore, making offerings to a Buddha caitya of the present is equal to making offerings to the caityas of the Buddhas of the three periods of time and the ten directions." Thus one makes offerings both to the Buddhas of the present and to those not of the present. If after the Buddha's nirvana one builds one or more Buddha caityas as objects of offering, one will obtain immeasurable great merits, will receive the blessings of the great Brahma Heaven, will not fall into the evil migrations for countless great kalpas, and will fully accumulate merits toward unsurpassed enlightenment.

4. One makes offerings like this in person (i.e., without requesting someone to do it in your place).

5. Out of compassion and in accordance with one's abilities, one gives things to the poor and, hoping for their happiness, encourages them to make offerings.

6. One makes offerings to all [of the above]. 7. One offers flowers, incense, and prostrations, as well as valuables and other offerings of wealth, with respect and reverence. 8. One makes many excellent offerings of wealth over a long time and transfers the merit with pure motivation to the achievement of enlightenment.

9. One does not make offerings with arrogance, deceit, negligence, or with impure objects. One makes undefiled offerings of wealth accumulated by oneself or requested from others. One generates [altruistic] aspirations and visualizes transforming oneself into hundreds of thousands of forms to reverently make offerings. Each and every emanation body manifests hundreds of thousands of hands holding fragrant flowers, sends forth hundreds of thousands of songs praising true virtue, and gives hundreds of thousands of wonderful adornments as offerings. One should rejoice in the offerings made in Jambudvipa as well as in all those made in 53ib

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the lands of the ten directions. With just a little effort, one can make immeasurably great and extensive offerings. One should generate a virtuous attitude and a joyful mind that diligently pursues this practice.

10. If one properly practices the four immeasurables even for an instant or for a short time with faith and patience, understands the true, inexpressible nature of the Dharma, abides in the nondiscriminating and nonconceptualizing mind, guards and maintains the pure bodhisattva precepts, and furthermore practices the four all-embracing virtues and makes offerings with proper mindfulness, this is a most excellent practice that incomparably surpasses the previous offerings by a hundred thousand myriad times.

When engaged in the practice of making offerings, one should reflect that the Tathagatas are a great field of merit, have great virtues, and are honored most highly among all sentient beings. They are very rarely encountered, are outstanding in the world, and are the source of eliance. One should regard the Dharma and the Sangha (i.e., with Buddha [Tathagatas] and Dharma, the Three Jewels) in the same way when making offerings. Thus one can obtain great results which are beyond expression. Next, one should stay near beneficial friends. A beneficial friend is one who transgresses no precepts; has great learning, practice, and realization; and is compassionate, fearless, patient, tireless, and eloquent. Such are their characteristics. They give benefit and happiness to others, understanding what help is appropriate. They are powerful, employ skillful means, and never tire of benefiting others with impartial selfless compassion. These [actions] are what beneficial friends do. They are scrupulous in their actions, have perfect deportment, are subdued in speech and action, are free of pride and jealousy, are thrifty, and always practice giving whatever they have. Such people are beneficial friends and worthy of trust. Admonishing, reminding [others of irtue], teaching, advising, and expounding the Dharma are the things that beneficial friends engage themselves in for the benefit of beings. 58

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One pays respect and offers service to beneficial friends whether they are sick or in good health. One inquires about their health, greets them respectfully, and lives harmoniously with regard for their activities. One offers them the four daily necessities, frequently requests instruction [from them], and serves them dutifully. This is called "staying near" (beneficial friends). Next, one should practice the [four] immeasurables. There are three kinds of sentient beings in the Dharma realm. First are those who neither suffer nor are happy. Second are those who suffer, and third are those who are happy. Toward these three kinds of sentient beings, one practices [the four immeasurables of] kindness, compassion, joy, and equanimity.

To all sentient beings in the ten directions who wish for happiness, one understands them for what they are and bestows appropriate happiness on them. This is called "kindness dependent on sentient beings." If one practices kindness from the viewpoint of the Dharma, considering sentient beings as conventionally existent, this is called "kindness dependent on the Dharma. If one practices kindness from the viewpoint that all dharmas are not to be discriminated, this is called "unconditioned kindness.

To eradicate the suffering of sentient beings, one practices "compassion dependent on sentient beings." To increase the joy and happiness of beings, one practices "joy dependent on sentient beings." One eliminates the ignorance of those who neither suffer nor are happy, eradicates the hatred of suffering beings, and eliminates the attachments of beings who are happy. Equally one removes all delusions of those [in all three states]. This is called "equanimity dependent on sentient beings." The other [immeasurables] can be expounded similarly.

Among the three immeasurables, the first (kindness dependent on sentient beings) is common in the practice of non-Buddhists; the second (kindness dependent on the Dharma) is practiced by [those of] the two vehicles; and the last one (unconditioned kindness) is only practiced by bodhisattvas. The first three of the four immeasurables (kindness, compassion, and joy) bestow peace and 53ic

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happiness, while the last one (equanimity) brings benefit. Next, one cultivates a sense of shame and embarrassment. If one does not do what should be done, does what should not be done, covers up one's faults, or performs remorseful actions, one should examine them and develop a sense of shame and guilt with regard to such offenses, respect those who are worthy, and treasure their virtuous actions. This is developing a sense of shame. Observing the traditional modes, feeling ashamed of a bad reputation, rejecting insults, violence, stubbornness, and negative actions, one develops a sense of embarrassment.

Next, one develops perseverance. One brings defiled thoughts under control and is not influenced by delusions. Consequently, although one may undergo great suffering, one practices without a sense of hardship and is undaunted by fears, courageous in the thought of ighteousness, and can consistently accord with the true nature of things.

Next, one contemplates the tribulations of the environment, of sentient beings, of afflictions, of views, and of the kalpa. One wearies of them and has pity [for those experiencing such tribulations]. Seeing the world in a process of formation and destruction, one develops the thought of impermanence. Realizing that the body is nothing but a combination of the six elements which exists falsely in name, one becomes detached from it.

One greets virtuous elders with respect and treats them as one's own parents. To those whose age and virtues are equal to one's own, one greets and has discussions with them as brothers. One treats inferiors with kindness and encourages them to practice as if they were one's own children. If in a high position, one is never obnoxious with subordinates. One should help those in need according to one's material circumstances. One treats others equally as friends whether they are acquaintances or not, healthy or ill, noble or lowly, rich or poor. One holds no grudges against others but treats them equally as friends. If they make mistakes, one does not chastise them or cause them even a moment's discomfort. One avoids the fourteen defilements by secluding oneself n the six directions, shuns 60

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the four kinds of egative companions, and stays near the four kinds of beneficial friends. One shares wealth equally and does not appropriate others' belongings. Appraising the worth of valuables, one does business honestly. Even if others do not realize the value [of an object], one does not even slightly deceive them. Next, one practices the four reliances. One seeks the meaning [of the Dharma] rather than relying merely on its words; thus fondness and respect for it arise. One relies on the Dharma rather than relying on the person who expounds it; thus the mind abides in its principles. One relies on the sutras in which the meaning is completely revealed rather than on sutras in which the meaning is incompletely revealed; thus one will not be troubled by doubts. One relies on wisdom rather than relying on knowledge; thus one can verify things conclusively.

In short, all the practices, from the four kinds of unhindered understanding all the way to the four profound dharanis, the practices [leading to the accomplishment of the] thirty-two major characteristics, and all the classifications of profound wisdom, are appropriate topics to be studied by a bodhisattva. Through all [three] actions of body, speech, and mind, at all times, one benefits joyfully and unchangingly, without harming or offending. One abides tranquilly in the realization of truth and virtue. With a stable, benevolent mind, one is determined to get free of karmic retribution. One actualizes all the various practices, such as the contemplation on impurity and the thirty-seven practices of enlightenment. Although the bodhisattva practices both vehicles, he does not stop with [the lesser vehicle] (i.e., the Hinayana), as is explained in the sutras.

Next, one should generate the aspiration [for enlightenment for all beings] (bodhicitta). This is the original aspiration which encompasses all aspirations, that is, to practice the true Dharma. Again, there are three aspirations: (1) to attain understanding of the Dharma in each lifetime; (2) to teach the Dharma to all beings tirelessly; and (3) to sacrifice one's own life and property in order to preserve the true Dharma. Further, there are also four aspirations: 61

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(1) to quickly eradicate the suffering of hose who have not yet eradicated it; (2) to quickly procure happiness for those who have not yet obtained it; (3) to generate an attitude of eradicating negativity and pursuing virtue in those who have not yet generated such an attitude; and (4) that those who have not yet become Buddhas will soon become Buddhas.

There are also/me aspirations: (1) generating that exalted mind which initially aspires to attain supreme enlightenment; (2) aspiring to take birth, which means aspiring to take birth in fortunate migrations for the benefit of others; (3) aspiring to practice, which means aspiring with proper motivation and selecting positive actions to be practiced; (4) aspiring properly, which means having the proper aspiration to accumulate all bodhisattvas' merits, both collectively and individually; and (5) the great aspiration, including the [following] ten: (a) aspiring to obtain the most excellent objects as offerings to the Buddhas; (b) aspiring to preserve the true Dharma in order to perpetuate it uninterruptedly; (c) aspiring to manifest the eight aspects of a Buddha's life; (d) aspiring to practice all bodhisattva deeds; (e) aspiring to perfectly mature all living beings; (f) aspiring to manifest in all worlds; (g) aspiring to practice to attain all Buddha lands purely; (h) aspiring to see all bodhisattvas incline toward the Mahayana; (i) aspiring that no practice should be in vain; and (j) aspiring to quickly achieve supreme enlightenment. Hoping to actualize the great and extensive results which derive from practice, one should generate these aspirations in each and every action.

The practices and aspirations mentioned above, taken together, constitute the practices of the forty stages. Practicing particular stages, one first generates an attitude of determination to learn the ten dharmas: (1) making offerings to the Buddhas; (2) praising bodhisattvas; (3) developing the thought of protecting beings; (4) staying near worthy companions; (5) praising [the virtue of] not retrogressing in the practice; (6) practicing the Buddha's merits; (7) aspiring to be born among Buddhas; (8) training in samadhi; 62

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(9) praising renunciation of cyclic existence as a mode of release from suffering; and (10) practicing the ten powers. Similarly, there are twenty specific practices to be found in each stage; they are expounded in the sutras, but in those stages they mostly involve [continuing to] cultivate previous practices. A few also involve the definitive suppression of afflictions not yet subdued. Before entering the stage of intensified effort, one engages in the practice of the three samàdhis.

There are two types of dharmas, existent and nonexistent. Both conditioned and unconditioned dharmas are existent, while self and its possessions are termed nonexistent. Having revulsion for the illusory nature of cyclic existence, conditioned phenomena, and dependent arising, one practices the meditation on desirelessness. Aspiring after the unconditioned, true nirvana, one practices the meditation on non-form. To transcend obsession with attachment to self and the possession of a self and all nonexistent phenomena, one practices the meditation on emptiness. If one speaks only of emptiness, desirelessness, and non-form, it refers to the three branches of learning [in respect to slla, samâdhi, and prajiïâ], both defiled and undefiled, both meditative and nonmeditative. If one speaks of the samâdhi [on emptiness, non-form, and desirelessness], it refers to both the defiled and the undefiled but belongs only to the category of meditative practices. If one speaks of the liberation [resulting from the practices on emptiness, non-form, and desirelessness], it is undefiled and [belongs to the category of] meditative practices. In this stage, these are to be practiced and noted as explained previously.

Next, one practices the four udânas (joyful utterances), which were taught in order to purify beings: (1) contemplating that all things are impermanent, being produced and disintegrated; (2) contemplating that all impermanent things are suffering, being compelled [by karma and delusion]; (3) contemplating that the nature of nirvana is peace, being free from the bonds of suffering; and (4) contemplating that all phenomena are selfless in that there is no controller. 532b

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Having practiced skillful means, one practices the four contemplations (vipasyanas) in the first two stages—"heat" (usmagata) and "peak" (murdhana)—of the path of intensified effort (prayoga-marga); and in the last two stages-"forbearance" (kscinti) and supreme mundane qualities" (laukikagradharma)—one practices the four true wisdoms. This is the practice of emptiness, which is the practice of benefiting self, leading to the practice of the five immeasurables, which are skillful means benefiting others. In order to benefit others, one first contemplates the sixty-four types of sentient beings and teaches them according to their specific situation. Next, one contemplates the distinct realms in the ten directions and the defilement and purity of the beings that abide in them. Next, one contemplates that there are distinctions of greater and lesser propensities and that some sentient beings possess the ability to be liberated from suffering. Next, one contemplates the fifty-five distinct types of sentient beings to be subdued, and through skillful means one helps them attain liberation. Next, one contemplates appropriate skillful means. In the "stage of acceleration," one practices benefiting self and others. In the first bhumi, one realizes the truths of the noumenal and phenomenal through undefiled vipasyana; this is called "insight into the true [of things], which is realized through meditative practices. It is a meditative practice and has been explained in the abridged form of ractice mentioned above.

From this stage onward in the ten bhiimis, one engages in the ten supreme practices, eradicates the ten grave obscurations, and realizes the ten aspects of suchness. The ten supreme practices refer to the six perfections of giving and so forth, plus the perfections of skillful means, vows, powers, and knowledge. All excellent practices are subsumed within these ten. There are twelve types of skillful means, of which the first six are internal: (1) caring with compassion, (2) understanding all practices; (3) rejoicing in the Buddha s excellent wisdom; (4) delighting in abiding within cyclic existence; (5) remaining undefiled while transmigrating; and (6) persevering diligently. These next six are external [skillful means]: 64

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(7) causing others to derive immeasurable results through even a little virtue; (8) causing others to amass great roots of virtue with little effort; (9) eliminating anger in those who despise the Holy Teachings; (10) guiding those who remain neutral to become involved; (11) bringing those who are already involved to maturity; and (12) guiding to liberation those who are already matured. These twelve skillful means can be summarized into two: (1) transferring [merit], and (2) liberating [beings].

The five vows can be subsumed under two types: (1) seeking 532c enlightenment, and (2) benefiting others. The ten powers can be classified into two: (1) discerning and selecting, and (2) training in wisdom. There are two types of pure knowledge which realize all dharmas and establish pure wisdom: (1) enjoying the bliss of the Dharma, and (2) maturing sentient beings.

The practices pursued in the ten bhunzis are increasingly superior to those mentioned above. If asked to give up one s body and limbs totally, [a bodhisattva in these bhumis] submits to these wishes with an unstained mind. If someone seeks something which is inappropriate, one would rather give up hundreds of thousands of lives than give something which will be disadvantageous in the long run. If one's motivation is pure and one has a wish to benefit sentient beings, but the being who is asking for one's body and limbs is a vexing demonic force or an insane person, one should not give [up one's body and limbs] to him. When feeling pity for beings who live on discarded food (i.e., hungry ghosts), one should give such food to them. One should not give loved ones (i.e., parents, spouse, children, etc.) away without their consent. Even with their consent, one should not give one's wife and children away to become servants or slaves to those who are cruel and violent. In situations other than the above, one should practice giving.

One would rather commit a most serious offense or transgression, and fall into hell oneself, than cause someone else to perform a negative action. After carefully considering and examining one's good intention, one may even kill a person, but does so with deep 65

A Comprehensive Commentary on the Heart Sutra

regret, shame, and a sense of pity. One casts out tyrannical rulers with skillful means. One prevents theft and returns to their proper owner stolen goods that have been seized by robbers. If [a lay bodhisattva is] not attached or possessive, even impure (i.e., sexual) activities may be allowed if [they] expedite and cause roots of virtue to be sown. Nevertheless, an ordained bodhisattva should not engage in such things.

In order to relieve others of difficulties, one may tell lies or sow discord to keep them away from bad company. One may use abusive language to extricate them from wrong paths or employ vulgar language at an opportune moment to attract them. Through such means, one creates countless merits. One may manifest supernatural powers to frighten those in unfortunate destinies, causing them to abandon transgressions forever. One does not respond to questioning by those with no faith but rather manifests supernatural powers in order to induce faith in them. One intensively benefits them for their complete welfare. When encountering suffering and oppression, one has no other thought than the realization of patience. One is courageous, tireless, and capable of the ten supreme and inconceivable powers, as well as the meditations appropriate to the various types of beings. At the end of life, one does not reject birth but returns to take birth in the desire realm in order to develop a supreme, impartial, all-pervasive realization of enlightenment. Once one understands the selflessness of all dharmas, one can subdue [sentient beings] expediently and does it in any circumstances without obstruction. In working with others, one may conceal one's own achievements and imposing powers, working together without demonstrating these things. In order to help frightening beings, [a bodhisattva] may even take the transformation body of a dog, even though one is not [a dog]. To those whose roots of virtue are not strong, one actually works together with them in order to strengthen them. However, if one's own practice is lax, one should not use these [last] two methods.

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Seeing all Buddhas as equal when making offerings produces an impartial attitude, and with such an attitude one gives the best possible offerings of treasures. If capable of supernatural powers, one manifests immeasurable treasures to others. One gives praise and respect to the Three Jewels in the ten directions in a genuine way. In practicing the immeasurables, one treats sentient beings equally. One ascertains conventional and ultimate truth, and teaches others to attain this realization. Such immeasurable compassion is called "great compassion (mah<xkctviinci\ Based on the experience of subtle suffering, one trains in practice for a long time and engages in it boldly. Because the thought of compassion is extremely pure, to cultivate it is to cultivate all the compassionate thoughts of a bodhisattva. Because a compassionate mind is blissful and pure, one with such a mind is very kind to sentient beings, is benevolent toward them, tirelessly endures suffering for them, and is very patient with them. The sravakas who have attained their ultimate goal are thoroughly weary of the world, and do not practice this sympathetic attitude as bodhisattvas do. Due to one's practice and the influence of compassion, there is nothing internal or external that [a bodhisattva] is reluctant to give away, and there is no wisdom that cannot be attained. Since the enlightenment of a bodhisattva is based on compassion, one is able to endure all the suffering of cyclic existence. Furthermore, there are the various practices [of the ten perfections] which are related to each of the ten bhumis, such as the practice of giving in the first bhumi up to the supernatural accomplishments of the tenth bhumi, and so forth. Thus, the ten practices are subsumed under the various stages. That is why ten perfections are enumerated no more and no less. A verse says:

Despite hindrances to wealth, nobility, and fortunate migrations, and

Without forsaking sentient beings,

Increase virtues and diminish faults, and

Cause others to enter the path of liberation.

533a

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A Comprehensive Commentary on the Heart Sutra

Despite hindrances to virtues such as generosity and so forth,

Inexhaustibly and uninterruptedly

Pursue virtue with determination.

Thus, all beings are ripened and good results enjoyed. The ten hindrances refer to the inherent ignorance which is eliminated successively in the stages of the ten bhumis up through the practice of the ten perfections. Another enumeration of the ten hindrances begins with the hindrance of ordinary appearances of the unenlightened mind and goes up to the lack of complete mastery of all dharmas.

The ten aspects of suchness are: (1) universality, which means that one attains equanimity between oneself and others; (2) superiority meaning that one pursues all practices resulting in renunciation of cyclic existence; (3) supremacy, meaning that one is willing to disregard oneself in the pursuit of the Dharma; (4) nonattachment, meaning that even attachment to the Dharma is eliminated; (5) nondifferentiation of types, meaning that one attains the ten pleasant, impartial, pure thoughts; (6) non-defilement and non-purity, meaning one comprehends that [things that result from] dependent arising are neither defiled nor pure; (7) non-differentiation of verything, meaning that one realizes that dharmas are devoid of form and so does not become attached to various phenomena, as is expounded in the sutras; (8) basis of the mastery over phenomena, through which one realizes completely the truth of non-production, not seeing even a single dharma as defiled or pure, as increasing or decreasing; (9) basis of the mastery of all wisdom, meaning that one attains perfect realization and unobscured understanding; and (10) basis of the mastery of ll deeds, meaning that one manifests all beneficial deeds as desires.

All bodhisattvas should engage in these practices with four qualities: (1) wholesome practice, meaning that one engages in determined, committed, uninterrupted, and faultless practice; (2) skillful means, meaning that one helps others to obtain benefits, practices 68

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proper discipline, accomplishes the tasks received, and teaches the Dharma expediently; (3) benefiting, meaning that one is able to 533b bestow benefits and happiness when sought; and (4) transferring, meaning that one accumulates roots of virtue derived from [the three] actions [of body, speech, and mind] throughout the three periods of time—and all these accumulated merits, being of one taste and profound, one dedicates with pure faith to the attainment of enlightenment and to no other goal.

One should have mercy for sentient beings in seven ways: (1) not causing fear; (2) exhorting them to endeavor in accordance with principles; (3) having a tireless, valiant attitude, (4) [benefiting others] without being asked; (5) not expecting a reward; (6) not giving up even if harmed; and (7) [benefiting others] with boundless impartiality. All of these are referred to as training in the Dharma. Bodhisattvas of the three periods of time should diligently practice these in order to attain unsurpassed enlightenment that is sufficient in itself. Those who have left the household life and their relatives behind and have rejected worldly activities should practice pure conduct, achieve perfect renunciation, and abide by pure morality. Thus, people trust what they say. Laypeople do not have these virtues, so [ordained people] are truly exceptional and deserving of great respect.

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