Commentary on the Diamond Perfection of Wisdom Sutra, Volume One
Verses Composed by Asanga, Commentary by Vasubandhu
Translation by Tripitaka Master Yijing, by Imperial Command
The profound meaning and sequence of this scripture's verses, The world's unenlightened minds cannot comprehend. We bow to the one who taught us this path, A body born of boundless merit and virtue.
With such qualities, he is worthy of reverence; We honor his footsteps and uphold his teachings. He who can steer the chariot of enlightenment, so hard to guide, Vows with a compassionate heart to benefit all living beings.
The scripture states, "Able to bestow the supreme benefit" refers to mature Bodhisattvas. "Able to entrust with the supreme charge" refers to immature Bodhisattvas. What then is the supreme benefit for all Bodhisattvas? And what is the supreme charge? To answer this, the verse says:
The supreme benefit should be understood: For oneself and for one's dependents, What has been gained will not be lost, And what has not yet been gained will be attained— This is called the supreme entrustment.
Regarding the benefits within a Bodhisattva's own being, it is for their own welfare and also enables that Bodhisattva to benefit all their associated companions. This is called the supreme benefit. Within their own being, it causes the Dharma to mature and gather; thus, it benefits that very being. It also enables all their capacities for transforming other sentient beings to be fully accomplished; thus, it benefits those who are connected to them. One should understand it thus: regarding both attained and yet-unattained virtues, it can serve as an unregressing cause for them. Because one relies on and entrusts oneself to a virtuous friend, this is called entrusting with supreme entrustment.
Here, "attained without regression" means one should not abandon the Great Vehicle. "Yet-unattained without regression" means one should advance toward even greater excellence within the Great Vehicle.
Those who have set forth on the Bodhisattva path—how should they abide? To answer this question, the verse says:
The mind is vast and supreme, reaching the ultimate without distortion.
In the place where beneficial intentions arise, the virtues of this vehicle are fully perfected.
What does this clarify? If a bodhisattva possesses these four kinds of beneficial motivation, then they truly abide in the initial stage of the Great Vehicle. Only with such motivation can one be called complete in merit. What are these four beneficial motivations? First, vastness; second, supreme excellence; third, utmost dedication; fourth, freedom from distortion.
The sutra states, "All those who set forth on the bodhisattva path should give rise to such a mind," and so on, up to "all such beings." This clarifies the vast beneficial motivation. "I shall lead them all into the complete nirvana without remainder and bring about their liberation" clarifies the supreme beneficial motivation. "Although liberating such immeasurable beings, one is not even called a bodhisattva" clarifies the utmost beneficial motivation.
What does this mean? It aims to clarify that all sentient beings are entirely embraced as one with the bodhisattva's own being. Through this, only peace is attained; there is no separate sentient being apart from oneself. If one thinks there are separate sentient beings and does not regard them as oneself, then this is not called being a bodhisattva. If one embraces them as one's own being, that is utmost non‑abandonment, and thus it is called the motivation of utmost dedication.
"If a bodhisattva holds the notion of a self, the notion of a sentient being, the notion of a life span, or the notion of a seeker of rebirth, then they are not called a bodhisattva." This clarifies the beneficial motivation free from distortion. This arises because, relying on the view of a real self, notions of "I" and "mine" emerge. In order to correctly cut off these and be free from distortion, what follows will show how those who set forth on the bodhisattva path should practice accordingly.
The sutra says, "A bodhisattva should practice giving without dwelling on any object," and so on extensively. What is the meaning here? Does the single word "giving" encompass all six perfections? The answer is:
All six perfections are called giving, through wealth, fearlessness, and the Dharma. Among these, the first, second, and third are called the practice of non-attachment.