金剛經解義

The Diamond Sutra takes signlessness as its guiding principle, non-abiding as its essence, and wondrous existence as its function. Ever since Bodhidharma came from India and transmitted the essential purport of this sutra, he has enabled people to awaken to the principle of the Way and see their nature. It is only because people do not see their self-nature that the Dharma gate of seeing the nature was established. If one sees the original essence of true suchness, there is no need to establish a Dharma gate.

This Diamond Prajnaparamita Sutra has been read and recited by countless people and praised by boundlessly many, and more than eight hundred scholars have written commentaries upon it. Each composed a treatise according to his own understanding. Although their capacity to see the Way differed, the truth is not two.

Those of superior faculties attain complete awakening as soon as they hear it once. Those of dull faculties, though they read and recite it many times, do not comprehend the Buddha’s intent. For this reason, it is necessary to explain the meaning and principles taught by the Sage in order to eliminate doubts and errors. If one understands the essential purport of the sutra and no longer has doubts or misconceptions, then no explanation is needed.

Since ancient times, the Tathagata has taught wholesome Dharma in order to eradicate the evil and unwholesome minds of ordinary beings. A sutra is the teaching of the Sage, enabling people to hear, comprehend, transcend the state of ordinary beings, see the noble Way, and forever eradicate the deluded mind.

The self-nature of all sentient beings contains this entire sutra, yet they fail to see it because they merely read and recite its words. If one awakens to the original mind, one immediately knows that the sutra is not found in written words. Only one who can clearly see the self-nature can believe that all Buddhas arise from this sutra.

Now, fearing that people will seek the Buddha outside themselves and look outward for the sutra, failing to uncover the inner mind or preserve the sutra’s meaning within their own minds, this commentary has therefore been composed to resolve doubts and errors, so that practitioners and students may know how to preserve the sutra within their own minds and fully understand that the Buddha-mind is pure, immeasurable, boundless, and inconceivable.

If later students still harbor doubts when reading the sutra, their questions will be dissolved upon reading this explanation. May practitioners and students understand that gold lies within the ore and use the fire of wisdom to smelt the ore and obtain the gold.

Our Original Teacher, Shakyamuni Buddha, taught the Diamond Sutra in the land of Shravasti at the request of Subhuti. Out of compassion, the Buddha proclaimed it. After Subhuti heard the Dharma and awakened, he asked the Buddha to name the sutra so that later generations might accordingly receive and uphold it. Therefore, the sutra says: “The Buddha told Subhuti: This sutra is named the Vajra-Prajnaparamita. You should uphold it in this manner!”

The Tathagata’s teaching of the Vajra-Prajnaparamita Sutra is an analogy for the truth. What does this mean? A vajra is a treasure of the world. By nature, it is hard and sharp and can shatter all things.

Although metal is very hard, an antelope’s horn can damage it. The vajra symbolizes Buddha-nature, while the antelope’s horn symbolizes afflictions. Although metal is hard, an antelope’s horn can still damage it. Although Buddha-nature is steadfast, afflictions can still disturb it. Although afflictions are hard and firm, prajna wisdom can destroy them. Although an antelope’s horn is hard and firm, iron and steel can cut it.

One who awakens to this principle thereby sees Buddha-nature.

The Nirvana Sutra says: “One who sees Buddha-nature is not called a sentient being; one who does not see Buddha-nature is called a sentient being.” The Tathagata used the vajra as an analogy because people’s resolve is not steadfast. Although they recite the sutra with their mouths, the light of wisdom does not arise. If they recite outwardly and practice inwardly, the light of wisdom will arise. If the inner mind is not steadfast, samadhi and wisdom will immediately be lost. When oral recitation and mental practice are equal in samadhi and wisdom, that is ultimate perfection.

Gold lies within the mountain, yet the mountain does not know that gold is precious. The treasure does not know the mountain, and the mountain does not know the treasure. Why? Because material things have no intrinsic awareness.

Human beings possess awareness and know how to use treasures. If they find a miner to hew through the mountain and break the rocks, extract the ore, smelt it, and cast it into pure gold, they may use it as they please and will no longer suffer poverty.

Likewise, Buddha-nature lies within this body of the four great elements. The body symbolizes the world; the notions of self and person symbolize the lofty mountain; afflictions symbolize the mine. Buddha-nature symbolizes gold, wisdom symbolizes the miner, and vigorous, courageous diligence symbolizes hewing, breaking, smelting, and refining.

Within the world of the body stands the mountain of self and person; within the mountain of self and person lies the mine of afflictions; within the mine of afflictions lies the treasure of Buddha-nature; and within the treasure of Buddha-nature is the miner of wisdom.

Use the miner of wisdom to break through the mountain of self and person, and the mine of afflictions will be revealed. Refine it with the fire of awakening, and you will see your own vajra Buddha-nature, pure and luminous.

For this reason, the vajra was used as an analogy and the sutra was named accordingly.

If one merely understands intellectually without practicing, one has only the name but not the reality. If one possesses both wisdom and practice, one has both the name and the essence in full. Not practicing is to remain an ordinary being; practicing is to accord with noble wisdom. Therefore, it is called “Vajra.”

What is prajna? Prajna is a Sanskrit term rendered in Chinese as “wisdom.” One who possesses knowledge does not give rise to a deluded mind; one who possesses wisdom has skillful means. Wisdom is the essence of knowledge, and knowledge is the function of wisdom.

If wisdom is present within the essence, the functioning of knowledge is not ignorant. If wisdom is absent from the essence, its functioning is ignorant and devoid of knowledge. Because one is foolish and has not yet awakened, one cultivates wisdom to eradicate ignorance; therefore, it is called paramita.

What is paramita? In Chinese, it means “reaching the other shore.” Reaching the other shore means becoming free from arising and cessation. Because people’s resolve is not steadfast, they give rise to perceptions of arising and cessation regarding all the myriad things and continue wandering through the various realms, not yet reaching the shore of true suchness. Therefore, this is called “this shore.” What is essential is to possess great wisdom with regard to all dharmas and completely transcend perceptions of arising and cessation; this is reaching the other shore.

Therefore, it is said that the deluded mind is this shore and the awakened mind is the other shore. The deviant mind is this shore and the upright mind is the other shore. When the mouth speaks and the mind practices, one’s own Dharma-body possesses paramita. When the mouth speaks but the mind does not practice, there is no paramita.

What is called a sutra? A sutra is the path for accomplishing the Buddha Way. Whoever wishes to arouse the resolve to accomplish the Buddha Way must inwardly cultivate the practice of prajna until reaching the ultimate. If one merely recites with the mouth while the mind does not practice accordingly, then there is no sutra within one’s own mind. When one sees correctly and practices correctly, the sutra is present within one’s own mind. Therefore, the Tathagata named this scripture the Vajra-Prajnaparamita Sutra./.

I. The Causes and Conditions of the Dharma Assembly

“Thus have I heard.”

The word “thus” indicates the meaning, while “have” is a term of confirmation. Ananda’s meaning was as follows: I heard this Dharma from the Buddha; clearly, I did not speak it myself. Therefore, he said: “Thus have I heard.”

Furthermore, “I” means the nature. The nature is the self. All movement, inward and outward, arises from the nature. Because it fully hears everything, it is said: “I have heard.”

“At one time, the Buddha was staying in the land of Shravasti, in the Jeta Grove of Anathapindika’s Garden,”

“At one time” indicates the occasion when the teacher of the Dharma and the listeners to the Dharma had all fully assembled. The Buddha was the teacher of the Dharma. The city of Shravasti was the place where this Dharma assembly was convened. King Prasenajit’s city of Shravasti belonged to the kingdom of Kosala. Out of reverence for the Buddha, Prince Jeta offered all the trees in the grove when the elder Sudatta purchased the garden and presented it to the Buddha.

Buddha is a Sanskrit term rendered in Chinese as “Awakened One.” Awakening has two meanings. The first is outward awakening, which is to contemplate all dharmas as empty. The second is inward awakening, in which the mind is quiescent and undefiled by the six sense objects. Not seeing the faults of others outwardly and not being deluded inwardly is called awakening. The Awakened One is the Buddha.

“together with one thousand two hundred and fifty great bhikshus.”

“Together” means that the Buddha and the assembly of bhikshus were dwelling together at the formless Vajra Prajnaparamita Dharma assembly. The great bhikshus were great arhats. Bhikshu is a Sanskrit term meaning one who vanquishes the six thieves; hence they are called bhikshus. An assembly means a multitude. The one thousand two hundred and fifty persons were all present in that Dharma assembly of equality.

“At that time, when it was time for the meal, the Blessed One put on his robe, took up his bowl, and entered the city of Shravasti to beg for food.”

At that time it was nearly midday, the hour of the noon meal. The Buddha put on his robe and took up his bowl in order to demonstrate the teaching through his own conduct. “Entered” means that he went from outside the city into it. The great city of Shravasti was the prosperous and meritorious city of King Prasenajit. To speak of begging for food means that the Tathagata was able to humble his mind and attend to all sentient beings.

“Having gone from house to house within the city to beg for food, he returned to his dwelling. After finishing his meal, he put away his robe and bowl, washed his feet, spread out his sitting mat, and sat down.”

Going from house to house means making no distinction between rich and poor, but teaching and liberating all impartially. After begging for food from no more than seven households, and not exceeding that number, he returned to his dwelling, for the Buddha intended to restrain the bhikshus from entering people’s homes unless invited.

The phrase “washed his feet” shows the Buddha manifesting himself as an ordinary person. Moreover, in the Mahayana, washing one’s hands and feet is not sufficient to be called purity; it does not equal purifying one’s own mind. When the mind is pure in a single thought, all transgressions are eliminated.

The Tathagata was now about to teach the Dharma and establish an assembly for bestowing the Dharma; therefore, the text says that he spread out his sitting mat and sat down.

2—Subhuti’s Inquiry

“At that time, the elder Subhuti”

Why was he called an elder? One of exalted virtue and advanced age is called an elder.

Subhuti is a Sanskrit name, translated into Chinese as “Understanding Emptiness” or “Good Manifestation.”

“was among the great bhikshus. He rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms respectfully, and addressed the Buddha:”

Because he had been sitting with the assembly, the text says that he then rose from his seat. Before making a request, a disciple performs five actions: first, rising from his seat; second, arranging his robes; third, baring his right shoulder and kneeling upon his right knee; fourth, joining his palms and gazing reverently upon the Honored One’s countenance without looking away even momentarily; and fifth, making his request single-mindedly and respectfully.

“—Blessed One! How exceedingly rare!”

In brief, “rare” has three meanings. The first rarity is that he was able to relinquish the position of a wheel-turning monarch. The second rarity is his golden body, one zhang and six chi in height, adorned with the thirty-two excellent marks and eighty auspicious characteristics, unequaled throughout the three realms. The third rarity is that his nature encompasses eighty-four thousand Dharma gates and is complete with the three bodies.

Because these three meanings are complete, the text says, “How exceedingly rare!” The Blessed One’s wisdom transcends the three realms and is beyond compare; his virtue is supremely exalted, and all beings in the world revere him. He is therefore called the Blessed One.

“The Tathagata skillfully protects and keeps the bodhisattvas in mind, and skillfully entrusts and instructs the bodhisattvas.”

To protect and keep in mind means that the Tathagata uses the wisdom of Prajnaparamita to assist the bodhisattvas. To entrust and instruct means that the Tathagata entrusts the Dharma of Prajnaparamita to Subhuti and the great bodhisattvas.

Skillfully protecting and keeping in mind also means enabling practitioners to use prajna wisdom to protect and keep watch over their own bodies and minds, preventing thoughts of love and hatred from arising, becoming outwardly defiled by the six sense objects, and falling into the sea of suffering of birth and death. Within their own minds, every successive thought remains constantly upright, so that the mind does not give rise to what is deviant. The Tathagata of one’s own nature skillfully protects and keeps watch over itself.

“Skillfully entrusts and instructs” means instructing them to preserve the purity of the preceding thought and to ensure that the following thought is likewise pure, without interruption, until ultimate liberation is attained.

The Tathagata earnestly instructed sentient beings and the assembly then present always to practice in this manner; hence it is said that he skillfully entrusts and instructs them.

Bodhisattva is the Sanskrit term Bodhisattva, translated as “a sentient being with the mind of the Way”; it also means “an awakened being.” The mind of the Way means constantly practicing reverence and respect, extending loving respect even to insects and never treating them with contempt. Such a person is therefore called a bodhisattva.

“—Blessed One! If good men and good women”

A good man is one whose mind is equanimous and possesses right concentration, and who is capable of accomplishing all virtues without obstruction.

A good woman is one whose mind possesses right wisdom. Because her mind possesses right wisdom, she is capable of bringing forth all unconditioned virtues.

“have given rise to the mind of unsurpassed bodhi, how should they abide, and how should they subdue their minds?”

Subhuti asked the Buddha: For those who have given rise to the mind of bodhi, how should they abide, and how should they subdue their minds? Subhuti saw that the minds of all sentient beings were ceaselessly agitated and confused, like swirling dust, rising like windblown gusts, with thought following thought without pause. He therefore asked the Buddha to teach them how to abide and subdue their minds in the course of cultivation.

“The Buddha said: Excellent, Subhuti! It is indeed as you say. The Tathagata skillfully protects and keeps the bodhisattvas in mind, and skillfully entrusts and instructs the bodhisattvas.”

These were the Buddha’s words of praise for Subhuti, who had understood the Buddha’s mind and intention.

“Now listen attentively, and I shall explain it for you.”

Before teaching the Dharma, the Buddha would commonly admonish his listeners to listen single-mindedly and clearly.

“Good men and good women who have given rise to the mind of anuttara-samyak-sambodhi should abide and subdue their minds in this manner.”

“A” means unsurpassed; “nuttara” means supreme; “samyak” means right; “sam” means universal; and “bodhi” means wisdom (Anuttara Samyak Sambodhi). “Unsurpassed” means free from defilement; “supreme” means incomparable throughout the three realms; “right” means right view; and universal wisdom is omniscience—the knowledge that all sentient beings possess Buddha-nature and need only cultivate in order ultimately to become Buddhas. Buddha is precisely the unsurpassed, pure Prajnaparamita.

Therefore, all good men and good women who wish to cultivate must know the path of unsurpassed bodhi and must know the Dharma of unsurpassed, pure Prajnaparamita in order to master their minds.

“—Yes, Blessed One. We gladly wish to hear it.”

“Yes” is a response of assent. “Gladly wish” means requesting the Buddha to expound it extensively, so that those of middling and lesser capacities may all awaken. “Wish” means wishing to hear the profound Dharma. Wishing to hear means thirsting for the Buddha’s compassionate teachings.

3—The Authentic Doctrine of the Mahayana

“The Buddha told Subhuti: All bodhisattva-mahasattvas should subdue their minds in this manner.”

When the preceding thought is pure and the following thought is pure, one is called a bodhisattva. When thought after thought never retreats and, although dwelling amid the defilements of worldly toil, the mind remains constantly pure, one is called a mahasattva. Furthermore, one who practices loving-kindness, compassion, sympathetic joy, and equanimity, employing every skillful means to teach and liberate sentient beings, is a bodhisattva.

One whose mind does not cling to the notions of whom one has taught and liberated or who has been liberated by oneself is called a mahasattva. Respecting all sentient beings is precisely to subdue one’s own mind. “True” means unchanging, and “suchness” means unaltered.

When the mind neither changes nor alters upon encountering any state, this is called True Suchness. It is also said that being free from falsity outwardly is “True,” while being free from confusion inwardly is “Suchness.” When thought after thought does not stray, this is precisely subduing one’s own mind.

“However many kinds of sentient beings there may be—whether born from eggs, born from wombs, born from moisture, born through transformation, possessing form, not possessing form, possessing perception, not possessing perception, neither possessing perception nor not possessing perception—I shall cause them all to enter nirvana without remainder,”

Birth from eggs is the nature of delusion; birth from wombs is the nature of habitual tendencies; birth from moisture is the nature of following what is deviant; and birth through transformation is the nature of seeing only the path of arrival. Because of delusion, beings create various kinds of karma; because of habitual tendencies, they continually revolve in transmigration; because they follow what is deviant, their minds are unstable; and because they see only the path of arrival, they are mostly biased and consequently fall into lower states.

To cultivate the mind while giving rise to thoughts of right and wrong is inwardly inconsistent with the principle of non-characteristics; this is called having form. To keep the mind inwardly upright yet fail to perform acts of reverence and offering, merely saying that the upright mind is Buddha and then refusing to cultivate merit and wisdom, is called being without form. Not understanding the principle of the Middle Way, one sees with the eyes, hears with the ears, conceives and thinks with the mind, becomes attached to the characteristics of dharmas, and speaks of the Buddha’s conduct while the mind does not follow the Buddha’s conduct; this is called having perception.

Deluded people who sit in meditation concerned only with eliminating delusive thoughts, without cultivating and learning loving-kindness, compassion, sympathetic joy, equanimity, wisdom, and skillful means, are like wood and stone, serving no function; this is being without perception. Not clinging to the perception of these two dharmas is therefore called neither having perception. Seeking the principle within the mind is therefore called neither being without perception.

The myriad differentiated afflictions are all defilements of the mind. Their innumerable forms and kinds are all sentient beings. Through great compassion, the Tathagata teaches and transforms them all, causing them to enter nirvana without remainder.

“and bring them to cessation.”

The Tathagata reveals to sentient beings throughout the three realms and nine levels that they all possess the wondrous mind of nirvana, causing them to awaken by themselves and enter nirvana without remainder.

Without remainder means that no habitual tendencies of affliction remain.

Nirvana is perfect purity.

It is to extinguish all habitual tendencies of affliction completely, so that they never arise again.

To bring across means to cross beyond the great ocean of birth and death.

The Buddha-mind is impartial and wishes all sentient beings together to enter the perfect purity of nirvana without remainder, together to cross beyond the great ocean of birth and death, and together to attain realization as all Buddhas have done.

Some people, although they awaken and cultivate, give rise to a mind that regards something as realized and attained, thereby producing the notion of attachment to a self. This is therefore called the selfhood of dharmas. Only when the selfhood of dharmas no longer remains can it be called bringing to cessation.

“Although immeasurable, innumerable sentient beings are thus brought to cessation, in truth no sentient being is seen to have been brought to cessation.”

“Thus” refers to the Dharma stated above. Bringing to cessation means great liberation. Great liberation means that all afflictions and habitual tendencies, and all karmic obstructions, have been extinguished without any remainder; therefore it is called great liberation. Immeasurable, innumerable, boundless sentient beings inherently possess all the afflictions of greed and anger and all evil karma. Unless these are eliminated, they can never attain liberation. Therefore it is said: Although immeasurable, innumerable, boundless sentient beings are thus brought to cessation.

Only when all deluded people awaken to their own nature do they understand that the Buddha sees neither a distinct characteristic of self nor a distinct wisdom of his own. How, then, could it be said that he liberates sentient beings? It is only because ordinary beings do not see their original mind, do not understand the Buddha’s intent, cling to various characteristics, fail to penetrate the principle of the unconditioned, and do not eliminate the notions of self and person that they are called sentient beings.

If this malady is relinquished, then in truth there are no sentient beings who are brought to cessation. Therefore it is said that when there is no place for the deluded mind, that itself is bodhi. Birth and death and nirvana are originally equal; how could there be any bringing to cessation?

“Why is this? Subhuti! If a bodhisattva still clings to the characteristics of a self, a person, a sentient being, or a life span, then he is not a bodhisattva.”

Sentient beings and Buddha-nature are originally no different. Because of the four characteristics, they cannot enter nirvana without remainder.

To have the four characteristics is to be a sentient being.

To be without the four characteristics is to be a Buddha.

When deluded, Buddha is a sentient being.

When awakened, a sentient being is Buddha.

A deluded person relies upon wealth, learning, and social standing to despise others; this is therefore called the characteristic of a self.

Although one practices benevolence, righteousness, propriety, wisdom, and trustworthiness, if one still harbors arrogant and conceited thoughts, does not show universal reverence, and keeps saying, “I understand the conduct of benevolence, righteousness, propriety, wisdom, and trustworthiness, so I need not show respect,” this is called the characteristic of a person.

Taking credit for good deeds oneself while shifting blame for bad deeds onto others is the characteristic of a sentient being.

Discriminating when confronting objects, accepting this and rejecting that, is called the characteristic of a life span.

The foregoing are the four characteristics of ordinary beings.

Practitioners also have four characteristics. If the mind still discriminates between subject and object, host and guest,

and despises others, this is called the characteristic of a self.

To detest the suffering of the three evil paths and aspire to rebirth in the heavenly realms is the characteristic of a sentient being.

To diligently cultivate merit in pursuit of longevity without relinquishing attachments is the characteristic of a life span.

To have the four characteristics is to be a sentient being.

To be without the four characteristics is to be a Buddha.

4—The Practice of Non-Abiding

“Furthermore, Subhuti! A bodhisattva should practice giving without abiding anywhere. That is, he should give without abiding in form, and should give without abiding in sound, fragrance, taste, touch, or dharmas.”

When ordinary beings practice giving, they seek only a handsome physical appearance and the pleasures of the five desires. Therefore, once their meritorious rewards are exhausted, they fall again into the three evil paths.

Out of great loving-kindness, the Blessed One teaches the practice of giving without characteristics: one does not seek a handsome physical appearance or the pleasures of the five desires, but seeks only inwardly to break the mind of greed and outwardly to benefit sentient beings. Such correspondence and accord is called giving without abiding in form.

“Subhuti! A bodhisattva should thus give without abiding in characteristics.”

One should give with a mind that does not abide in characteristics: there is no mind that sees oneself as the giver, no perception of an object that one gives, and no discrimination concerning the recipient of the gift. This is called giving without abiding in characteristics.

“Why is this? If a bodhisattva gives without abiding in characteristics, that merit cannot be fully measured.”

When a bodhisattva practices giving without any expectation in mind, the resulting merit is as vast as space throughout the ten directions and cannot be fully measured. According to one commentary, “giving” means to distribute universally and to scatter away. If one can scatter away all delusive thoughts, habitual tendencies, and afflictions within one’s mind, the four characteristics will be extinguished and no longer accumulate in the heart. This is called true giving.

Furthermore, giving is said to consist in not abiding in the objects of the six sense-fields and in having none of the discriminations associated with outflows; one need only return to purity to understand that the myriad dharmas are quiescent. If one does not understand this meaning, one merely increases one’s karma. Therefore, inwardly one must eliminate craving and attachment, while outwardly one must practice giving. When inner and outer correspond, one obtains immeasurable merit. To see someone doing evil without seeing that person’s faults, while one’s own nature gives rise to no discrimination, is called freedom from characteristics. To cultivate in accordance with the teachings, with a mind free from subject and object, host and guest, is a wholesome dharma.

To cultivate while the mind still retains subject and object is not called a wholesome dharma.

Until the discriminating mind of subject and object has been eliminated, liberation has not been attained.

To practice prajnaparamita constantly, thought after thought, produces immeasurable and boundless merit. By cultivating in accordance with this, one will receive offerings and reverence from all devas and humans. This is merit.

If one constantly practices giving without abiding in characteristics and respects all sentient beings, that merit is boundless and cannot be fully recounted.

“Subhuti! What do you think? Can the space in the eastern direction be measured?

—No, Blessed One!”

Because the merit obtained through giving without abiding in characteristics is so abundant that it cannot be measured, the Buddha used the space in the eastern direction as an analogy and therefore asked Subhuti whether the space in the eastern direction could be measured. Subhuti replied: No, Blessed One, the space in the eastern direction cannot be measured.

“Subhuti! Can the space in the western, southern, and northern directions, and in the four intermediate directions, above and below, be measured?

—No, Blessed One.

Subhuti! The merit of a bodhisattva who gives without abiding in characteristics is likewise so abundant that it cannot be measured.”

The Buddha said that space has no bounds and cannot be measured. When a bodhisattva gives without abiding in appearances, the merit attained is likewise like space: immeasurable and boundless. In the world, nothing is greater than space.

Among all natures, none surpasses Buddha-nature. Why is this? Because everything possessing form and appearance cannot be called great.

Space has no form or appearance and is therefore called great. All natures have limits and measures and thus are not called great; Buddha-nature has neither limit nor measure and is therefore called great. In space there is fundamentally no east, west, south, or north.

If one perceives east, west, south, and north, one is abiding in appearances and cannot attain liberation. Buddha-nature fundamentally has no appearance of self, person, sentient being, or life span. If one perceives these four appearances, one is a sentient being, not Buddha-nature.

It is likewise so when one gives while abiding in appearances.

Although the deluded mind speaks of east, west, south, and north, how could there be directions in ultimate truth? To call them east and west is incorrect; how could south and north differ? The self-nature has always been quiescent, perfectly harmonious, and free from discrimination. Therefore, the Tathagata highly praises the Dharma that does not give rise to discrimination.

“Subhuti! A bodhisattva should abide only in what I have taught.”

One should abide in accordance with what the Buddha taught above, namely, in giving without appearances. Such is a bodhisattva.

5—Seeing Reality in Accordance with Principle

“Subhuti! What do you think? Can the Tathagata be seen by means of bodily characteristics?

“No, World-Honored One! The Tathagata cannot be seen by means of bodily characteristics.”

The physical body has form and characteristics; the Dharma-body has no form or characteristics. The physical body is formed through the combination of the four great elements, is born of father and mother, and can be seen with the physical eye. The Dharma-body, however, has no shape; it is neither blue, yellow, red, nor white, and possesses none of the various characteristics. It cannot be seen with the physical eye; only the wisdom-eye can see it.

Ordinary beings see only the Tathagata’s physical body and do not see the Tathagata’s Dharma-body. The Dharma-body is like space. Therefore, the Buddha asked Subhuti, “Can the Tathagata be seen by means of bodily characteristics?” Subhuti knew that ordinary beings see only the Tathagata’s physical body but cannot see the Tathagata’s true Dharma-body, and so he replied, “No, World-Honored One. The Tathagata cannot be seen by means of bodily characteristics.”

“Why is this? Because what the Tathagata calls bodily characteristics are not bodily characteristics.”

The physical body is appearance; the Dharma-body is nature. All good and evil arise from the Dharma-body, not from the physical body. If the Dharma-body commits evil, the physical body will not be born in a wholesome realm. If the Dharma-body performs good, the physical body will not fall into an evil realm. Ordinary beings see only the physical body and do not see the Dharma-body; they cannot practice giving without abiding in appearances, cannot practice universally impartial conduct, and cannot honor all sentient beings everywhere.

Seeing the Dharma-body, one can practice giving without abiding in appearances, can honor all sentient beings everywhere, can cultivate the practice of prajnaparamita, and can then believe that all sentient beings share the same true nature, which has always been undefiled and is endowed with immeasurable wondrous functions.

“The Buddha said to Subhuti: All that possesses appearances is false and deceptive. If one sees that all appearances are not appearances, one sees the Tathagata.”

Because the Tathagata wished to reveal the Dharma-body, he said that all appearances are empty and deceptive. If one sees that all appearances are empty, deceptive, and unreal, one sees the principle of the formless Tathagata.

6—The Rarity of True Faith

“Subhuti said to the Buddha: ‘World-Honored One! Will there be sentient beings who, upon hearing this Dharma, give rise to true faith?’”

Subhuti asked the Buddha: This Dharma is exceedingly profound, difficult to believe, and difficult to understand. In the Dharma-ending age, how could ordinary beings of weak wisdom believe it? The Buddha replied as follows.

“The Buddha said to Subhuti: ‘Do not speak thus! Five hundred years after the Tathagata’s parinirvana, there will be people who observe the precepts, cultivate merit, and develop wisdom. Regarding this Dharma, they will be able to give rise to faith and regard it as true. You should know that such people will not have planted roots of goodness in the presence of merely one Buddha, two Buddhas, three, four, or five Buddhas, but will have planted roots of goodness in the presence of countless thousands and myriads of Buddhas. When such people hear this Dharma, even in a single thought they will give rise to pure faith.’”

Five hundred years after the Buddha’s parinirvana, if there is a person capable of cultivating and upholding the formless precepts of the Mahayana, not deludedly grasping at appearances and not creating the karma of birth and death, whose mind remains constantly quiescent at all times and is not bound by appearances, then that person’s mind does not abide in attachments. Such a person can believe the Tathagata’s profound and wondrous Dharma to be true.

Why is this? Because this person did not plant roots of goodness during merely one kalpa, two kalpas, three kalpas, or four or five kalpas, but has planted roots of goodness throughout immeasurable thousands, myriads, and kotis of kalpas. Therefore, the Tathagata said that five hundred years after the Tathagata’s nirvana, there would be people capable of cultivating the practice of detachment from appearances. You should know that such people will not have planted roots of goodness in the presence of merely one, two, three, four, or five Buddhas.

What does it mean to plant roots of goodness? It may be briefly explained as follows. It means single-mindedly making offerings to all Buddhas and following their teachings. Toward bodhisattvas, spiritual teachers, members of the Sangha, parents, elders, and venerable seniors, one should always show reverence and make offerings, following their instruction without daring to disobey. This is planting roots of goodness.

Toward all impoverished and suffering sentient beings, one should arouse compassion and not give rise to contempt, scorn, aversion, or disgust. One should give according to one’s ability, and when they ask for something, satisfy their needs insofar as one is able. This is planting roots of goodness.

Toward cruel and malicious people, one should be gentle, patient, and forbearing, receiving them joyfully without opposing their wishes, so that they may give rise to joy and abandon cruelty and malice. This is planting roots of goodness.

Toward sentient beings in the six realms, one should not kill or harm them, despise or deceive them, revile or insult them, ride them, whip them, or slaughter them for meat, but should always act for their benefit. This is planting roots of goodness.

Faith means believing that prajna wisdom can bring all merits to fulfillment; believing that prajnaparamita can give rise to all Buddhas; and believing that within oneself is Buddha-nature, which has always been pure and undefiled and is equal and nondual with the Buddha-nature of all Buddhas.

It means believing that sentient beings in the six realms have always been without appearances and believing that all sentient beings can attain Buddhahood. This is called pure faith.

“Subhuti! The Tathagata knows and sees all; those sentient beings attain immeasurable merit.

“Why is this? Because those sentient beings no longer have the appearances of self, person, sentient being, or life span; they have neither the appearance of dharmas nor the appearance of non-dharmas.”

If, after the Tathagata’s parinirvana, a person gives rise to the mind of prajnaparamita, cultivates the practice of prajnaparamita, and through cultivation comprehends and awakens to the Buddha’s profound intent, all Buddhas know this completely.

If a person hears the supreme-vehicle Dharma-gate and single-mindedly receives and upholds it, that person can practice the formless and unattached conduct of prajnaparamita and clearly understand that there are no four appearances of self, person, sentient being, or life span. No self means that there are no form, feeling, perception, formations, or consciousness. No person means clearly understanding that the four great elements are unreal and ultimately return to earth, water, fire, and wind. No sentient being means that there is no mind subject to arising and cessation. No life span means that since the self is fundamentally nonexistent, who could there be to possess a life span?

Once the four marks have been extinguished, the Dharma eye becomes clear and discerning; one clings neither to existence nor nonexistence and remains far removed from the two extremes. One’s own mind is the Tathagata, awakening and realizing by itself, forever free from the defilements of worldly toil and deluded thoughts; naturally, one attains boundless merit.

To be without the mark of dharmas means that no mark concerning dharmas remains: one departs from names, is utterly without form or appearance, and does not cling stubbornly to written words.

To be without the mark of non-dharma, however, means that one cannot say there is no prajnaparamita Dharma. To say that prajnaparamita does not exist is to slander the Buddha-Dharma.

“Why is this? Because if these beings grasp at marks, they become attached to self, person, sentient being, and life span. If they grasp at the mark of dharmas, they become attached to self, person, sentient being, and life span. Why is this? Because if they grasp at the mark of non-dharma, they become attached to self, person, sentient being, and life span.”

Those who grasp these three marks and cling to erroneous views are all deluded people who do not understand the meaning of the sutra. Therefore, practitioners must not delight in or become infatuated with the Tathagata’s thirty-two marks; they must not say, “I understand the prajnaparamita Dharma,” nor may they say that one can attain Buddhahood without practicing the prajnaparamita Dharma.

“Therefore, one should not grasp at dharmas, nor should one grasp at non-dharmas.

For this reason, the Tathagata often says: Bhikshus, you should know that the teachings I have spoken are like a raft. Even dharmas must be relinquished, how much more so non-dharmas.”

“Dharmas” refers to the prajnaparamita teaching.

“Non-dharmas” refers to teachings practiced in pursuit of rebirth in the heavenly realms.

The prajnaparamita teaching can enable all sentient beings to cross the great ocean of birth and death. Once they have crossed over and attained liberation, they should not abide even therein, much less delight in teachings that lead to rebirth in the heavenly realms.

7—Neither Attainment nor Teaching the Dharma

“Subhuti! What do you think? Has the Tathagata attained anuttara-samyak-sambodhi? Does the Tathagata teach any Dharma?

Subhuti replied: —As I understand the meaning of the Buddha’s teaching, there is no fixed dharma called anuttara-samyak-sambodhi, nor is there any fixed dharma that the Tathagata can teach.”

Anuttara is not obtained from outside. One need only have a mind free from notions of self and what belongs to self. Medicine is given according to the illness, and the Dharma is taught according to what is appropriate; how could there be any fixed dharma?

The Tathagata teaches immeasurable true Dharmas. The mind is originally without anything to attain, yet neither does he say that there is no attainment. It is only because sentient beings differ in their views and understanding that the Tathagata, according to their capacities and dispositions, discloses and demonstrates various skillful means to enable them to leave attachment behind. He shows sentient beings that the deluded mind arises and ceases without rest, stirred into disorder by conditions. As soon as the preceding thought arises, the following thought knows it. Yet when knowing does not remain, seeing also does not persist. How, then, could there be any fixed dharma for the Tathagata to teach?

A means the mind is free from deluded thoughts.

Nuttara means the mind is free from arrogance.

Sam means the mind constantly abides in right concentration.

Yak means the mind constantly abides in right wisdom.

Sambodhi means the mind constantly abides in empty quiescence.

When a single thought of the ordinary mind ceases, one sees Buddha-nature.

“Why is this? Because the dharmas taught by the Tathagata cannot be grasped and cannot be described as non-dharmas, yet neither are they not non-dharmas.”

Lest people become attached to teachings such as the Tathagata’s written words, passages, and phrases, fail to understand the principle of signlessness, and mistakenly give rise to conceptual interpretations, it is said that they cannot be grasped. To transform the various kinds of sentient beings, the Tathagata responds to their faculties, circumstances, and particular situations; how could there be any fixed dharma?

Students who do not understand the Tathagata’s profound intent merely read and recite his words without understanding their original mind.

Without understanding the original mind, they will never attain Buddhahood. Therefore, it is said that it cannot be expressed. To recite with the mouth but not practice with the mind is non-Dharma. To recite with the mouth and practice with the mind, clearly understanding the meaning of what is called “nowhere and nothing to attain,” is not non-Dharma.

“Why is this? Because all sages and noble ones are distinguished by means of the unconditioned Dharma.”

The understanding of those with the capacities of the three vehicles is not the same; some are profound and others shallow. Thus, it is said that there are distinctions.

The unconditioned Dharma taught by the Buddha is non-abiding. Non-abiding is signlessness. With signlessness, there is no arising. Where there is no arising, there is no cessation: open, empty, and quiescent, it illuminates and responds in all applications alike, observing and understanding without obstruction. This alone is the true Buddha-nature of liberation.

Buddha means awakening; awakening is contemplative illumination; contemplative illumination is wisdom; wisdom is prajnaparamita.

Furthermore, when sages and noble ones teach the Dharma, they are endowed with omniscience. The myriad dharmas are all within the nature. In response to differing questions, they enable people’s minds to awaken so that each person may see their own nature.

8—Arising from the Dharma

“Subhuti! What do you think? If a person were to give in charity the seven treasures in an amount sufficient to fill the three-thousand-great-thousand world-system, would that person’s merit be great? Subhuti said: —Very great, World-Honored One! That merit has the nature of non-merit. Therefore, the Tathagata says the merit is great.”

Although giving in charity the seven treasures sufficient to fill the three-thousand-great-thousand world-system brings abundant merit, it provides no benefit whatsoever to the fundamental nature. Practicing in accordance with maha-prajnaparamita so that one’s self-nature does not fall into the paths of birth and death—this is the nature of merit.

A mind that distinguishes subject and object is not the nature of merit. When subject and object within the mind have ceased, that is the nature of merit.

When the mind follows the Buddha’s teaching and practices as the Buddha practiced, that is the nature of merit. Not following the Buddha’s teaching and not acting in accordance with the Buddha’s practice is not the nature of merit.

“If, moreover, a person receives and upholds even a four-line verse from this sutra and expounds it to others, that person’s merit surpasses the former person’s.”

The essential meaning of all the teachings in the twelve divisions of the canon is contained within the four lines. How can this be known? Because all the sutras extol the four-line verse as maha-prajnaparamita, the great wisdom that reaches the other shore. Great wisdom is the mother of all Buddhas. The Buddhas of the three times all practiced in reliance upon this sutra and thereby attained Buddhahood.

The Prajnaparamita Heart Sutra says: Because the Buddhas of the three times rely upon prajnaparamita, they attain unsurpassed, complete, perfect enlightenment.

To learn the Way from a teacher is to “receive”; to understand the meaning and put it into practice is to “uphold.” To understand and practice it oneself is to benefit oneself. To expound it for others is to benefit others. This merit is vast and boundless.

“Why is this, Subhuti? Because all Buddhas and the Dharma of the Buddhas’ anuttara-samyak-sambodhi arise from this sutra.”

The words “this sutra” do not mean only this single scroll. The essential point is to reveal Buddha-nature so that wondrous functioning may arise from the essence of the nature and bring vast benefit.

Prajna means wisdom. “Knowing” is knowing how to employ skillful means in action; “wisdom” is applying decisive discernment. It is the mind of awakened illumination, perpetually shining throughout all times. All Buddhas and the Dharma of anuttara-samyak-sambodhi arise from awakened illumination; therefore, they are said to arise from this sutra.

“Subhuti! What is called the Buddha-Dharma is not the Buddha-Dharma.”

All written words, passages, and phrases are like signboards and fingers. By following a signboard, one obtains the object; by following the pointing finger, one sees the moon. The moon is not the finger, and the signboard is not the object.

Only by relying on the sutra can one receive and comprehend the Dharma, yet the sutra itself is not the Dharma. The words of the sutra can be read with ordinary eyes, but its Dharma meaning can be seen only with the wisdom-eye. Without the wisdom-eye, one sees only the words of the sutra and not its Dharma meaning. If one does not see its Dharma meaning, one does not understand the Buddha’s intent. If one does not understand the Buddha’s intent, then even reciting sutras will not bring the Buddha-path to accomplishment.

9- The One Mark Is No Mark

“Subhuti! What do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?

Subhuti said: ‘No, World-Honored One!’”

Tu-da-hoan (Srota-apanna) is translated into Chinese as “one who goes against the stream,” meaning one who goes against the stream of birth and death, is not defiled by the six sense-objects, and single-mindedly cultivates karma free from outflows. Coarse and heavy afflictions no longer arise, and such a person will certainly not take birth among beings in the hells, the animal realm, or the realm of the asuras. Therefore, this is called the fruit of stream-entry.

If one clearly understands that dharmas are without marks, the mind does not perceive anything called the attainment of a fruit. If even the slightest thought remains that one has attained a fruit, one is not a stream-enterer. Therefore, Subhuti replied: No.

“Why is this? Because ‘stream-enterer’ means one who has entered the stream, yet there is nowhere that one enters. One does not enter into form, sound, smell, taste, touch, or dharmas; this is called a stream-enterer.”

The word “stream” here refers to the stream of the noble ones. Because a stream-enterer has abandoned the coarse and heavy afflictions, that person enters the stream of the noble ones. Yet there is nowhere that one enters, meaning that there is no thought that a fruit has been attained. Stream-entry is the first fruit attained by a practitioner.

“Subhuti! What do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?

Subhuti said: ‘No, World-Honored One! Why is this? Because “once-returner” means one who goes and returns once, yet in truth there is no going or returning; this is called a once-returner.’”

Tu-da-ham (Sakrd-agamin) is translated into Chinese as “one who goes and returns once.” Such a person has cast off the bonds of the three realms, and the afflictions that bind beings within the three realms have come to an end; therefore, that person is called a once-returner. A once-returner goes and returns once: from a heavenly realm that person is born in the human world, and from the human world is then born in a heavenly realm, ultimately escaping birth and death.

One whose karma in the three realms has come to an end is called a once-returner. From the Mahayana perspective, when the eyes see various objects, one arising and one cessation occur in the mind, with no second arising and cessation; therefore, it is called going and returning once. When the preceding thought gives rise to delusion, the following thought immediately brings it to an end; when the preceding thought contains attachment, the following thought immediately relinquishes it.

Thus, in truth, there is no going or returning.

“Subhuti! What do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?

Subhuti said: ‘No, World-Honored One! Why is this? Because “non-returner” means one who does not return, yet in truth there is nothing called non-returning; this is called a non-returner.’”

A-na-ham (Anagamin) is translated into Chinese as “non-returner” and is also called “one who has gone beyond desire.” To go beyond desire means that outwardly one sees no object worthy of desire, while inwardly one has no desirous mind. Such a person will certainly not be reborn in the desire realm and is therefore called one who does not return; yet in truth there is neither returning nor going back. Because the habitual tendencies of sensual craving have forever come to an end, that person will certainly not return to take birth and is therefore called an Anagamin.

“Subhuti! What do you think? Can an arhat think, ‘I have attained the fruit of arhatship’?

Subhuti said: ‘No, World-Honored One!’”

One whose outflows have been exhausted and who no longer has afflictions is called an arhat. An arhat’s afflictions have forever come to an end. Such a person contends over nothing whatsoever. If the thought of having attained a fruit is present, the contentious mind still remains.

“Why is this? Because in truth there is no dharma called an arhat. World-Honored One! If an arhat were to think, ‘I have attained the fruit of arhatship,’ that would be attachment to a self, a person, a sentient being, and a life span.”

A-la-han (Arhat) is translated into Chinese as “free from contention,” meaning that there is no contention, no affliction left to eliminate, and no greed or anger left to abandon. One’s nature is beyond opposition and accord, both mind and objects are empty, and inwardly and outwardly there is constant quiescence. If the thought of having attained a fruit remains, one is no different from an ordinary person. Therefore, he said: No.

“World-Honored One! The Buddha has said that I have attained the samadhi of noncontention, that I am foremost among all people, and that I am the foremost arhat free from desire. Yet, World-Honored One, I do not have such a thought; I do not consider myself an arhat free from desire.”

What is the samadhi of noncontention? It means that in an arhat’s mind there is no arising or cessation, coming or going; only original awakening constantly illuminates. Therefore, it is called the samadhi of noncontention.

Samadhi is here called right receptivity and is also called right view. To be far removed from the ninety-five kinds of wrong views is right view. Yet even within empty space, darkness and light contend, and within one’s nature, right and wrong also contend with each other. When thought after thought is constantly right, without a single thought giving rise to a wrong mind, this is the samadhi of noncontention. One who cultivates this samadhi is foremost among all people. If even one thought of having attained a fruit arises, it is not the samadhi of noncontention.

“World-Honored One! If I were to think, ‘I have attained the fruit of arhatship,’ the World-Honored One would not have said that Subhuti delights in the practice of aranya. Because Subhuti truly has nothing that he practices, Subhuti is therefore said to delight in the practice of aranya.”

The Sanskrit term A-lan-nha (Aranya) is rendered in Chinese as “the practice of noncontention.” The practice free from contention is the practice of purity. The practice of purity consists in abandoning the mind that considers there to be an attainment or realization. If the mind of attainment and realization remains, contention remains. Where contention exists, there is no pure path. Constantly maintaining a mind that has nothing to attain is the practice free from contention.

10- Adorning the Pure Land

“The Buddha said to Subhuti: What do you think? In the past, when the Tathagata was with Dipankara Buddha, did he attain any Dharma?

‘No, World-Honored One! In the past, when the Tathagata was with Dipankara Buddha, he truly did not attain any Dharma at all.’”

The Buddha feared that Subhuti might harbor a thought of having attained the Dharma, so he dispelled this doubt by asking such a question. Subhuti knew that the Dharma is without anything to be attained and therefore said to the Buddha: No. Dipankara Buddha was the teacher who conferred the prediction of Buddhahood upon Shakyamuni Buddha.

Therefore, the World-Honored One asked Subhuti: Did I attain any Dharma from my teacher? Subhuti immediately replied that although the teacher gave instruction and revealed the truth, in reality there was nothing to attain. There was only awakening to the intrinsic nature, which is originally pure and originally free from the defilements of worldly toil, quiescent yet constantly illuminating; this is to become a Buddha through oneself.

Therefore, one should know that when the World-Honored One was with Dipankara Buddha, there was truly nothing that he attained. The teaching of the Tathagata is like sunlight that constantly shines without limit, yet cannot be grasped.

“Subhuti! What do you think? Do bodhisattvas adorn Buddha-lands?

‘No, World-Honored One! Why is this? Because what is called adorning Buddha-lands is not adornment; therefore, it is called adornment.’”

A Buddha-land is pure, without form or mark; what could there be to adorn it? It is only provisionally said to be adorned with precious things. In terms of phenomena and principle, there are three kinds of adornment: First, to adorn a Buddha-land in the world is to build monasteries, copy sutras, practice giving, and make offerings. Second, to adorn the Buddha’s body is to regard all people with esteem and reverence. Third, to adorn the Buddha-mind is to realize that when the mind is pure, the Buddha-land is pure, and to constantly practice the Buddha-mind in every successive thought.

“Therefore, Subhuti, all bodhisattva-mahasattvas should thus give rise to a pure mind. They should not give rise to a mind that abides in form, nor should they give rise to a mind that abides in sound, smell, taste, touch, or dharmas. They should give rise to a mind that does not abide anywhere.”

Practitioners should not discuss the rights and wrongs of others. To say that one is capable and possesses clear understanding, while harboring a contemptuous attitude toward those who have not studied, is not a pure mind. When wisdom constantly arises from one’s own nature, and the mind is compassionate and impartial, respecting all sentient beings, this is the pure mind of a practitioner.

If one does not purify one’s own mind but instead becomes attached to purity, then the mind has a place where it abides. This is attachment to the characteristics of dharmas. To see form, cling to form, and give rise to a mind that abides in form is to be deluded.

To see form yet be free from form, without giving rise to a mind that abides in form, is to be awakened. Giving rise to the mind while abiding in form is like clouds covering the sky; giving rise to the mind without abiding in form is like a clear sky after the clouds have dispersed, with the sun and moon shining continually. Giving rise to the mind while abiding in form is deluded thought; giving rise to the mind without abiding in form is true wisdom.

When deluded thoughts arise, there is darkness; when true wisdom illuminates, there is light. With clear understanding, afflictions do not arise; in delusion, the six sense objects surge forth in contention.

“Subhuti! Suppose there were a person whose body was like Sumeru, king of mountains. What do you think? Would that body be great?”

Subhuti said: “It would be very great, World-Honored One. Why is this? Because the Buddha teaches that what is not a body is therefore called a great body.”

Though the physical body may be large, if the capacity of the mind within is narrow, it is not called a great body. Only when the capacity of the mind is as vast as empty space is it called a great body. Even a physical body as lofty and immense as Mount Sumeru is not regarded as great.

11- The Superiority of Unconditioned Merit

“Subhuti! Suppose there were as many Ganges Rivers as there are grains of sand in the Ganges River. What do you think? Would the grains of sand in all those Ganges Rivers be numerous?”

Subhuti said: “They would be exceedingly numerous, World-Honored One! The Ganges Rivers alone would already be countless, how much more so the grains of sand in all those Ganges Rivers.”

“Subhuti! Today I shall tell you a truth: If a good man or good woman were to fill as many great trichiliocosms as there are grains of sand in all those Ganges Rivers with the seven treasures and use them to practice giving, would that person gain much merit?”

Subhuti said: “Very much, World-Honored One!”

The Buddha told Subhuti: “If a good man or good woman were to receive and uphold even four lines of verse from this sutra and explain them to others, this merit would surpass the former merit.”

Giving the seven treasures brings the karmic reward of wealth and honor within the three realms. Expounding the Mahayana scriptures enables listeners to give rise to great wisdom and accomplish the unsurpassed Way. One should know that the merit of receiving and upholding the sutra surpasses the merit of giving the seven treasures.