Diamond Perfection of Wisdom Sutra with Commentary, Volume 2
[Regarding the Doubt] Vasubandhu says: Previously, it was said that abandoning the body is the karmic result of a suffering body, so that merit is inferior. If, according to this Dharma gate, it is said that all Bodhisattvas practice asceticism, how can it not result in suffering? To resolve this doubt, as the sutra states:
Subhuti! The perfection of patience sees all forms and colors.
**Commentary** Vasubandhu says: The following thirteenth section clarifies the practice of enduring suffering, in order to remove the hindrance of being unable to bear suffering. It contains two parts: 1. The ability to endure 2. The removal of inability to endure
The ability to endure has three aspects: 1. **Enduring as it is** – This means realizing the selflessness of phenomena, as the sutra says, “It is not called patience…” 2. **The characteristic of endurance** – When others treat one with malice, due to the realization of selflessness and so forth, one does not give rise to anger or hatred. Nor does one conceive of endurance or non-perfection as having existence or non-existence, as the sutra says, “In the past, when King Kali…” 3. **The categories of endurance**, which are twofold: - **Enduring extreme suffering**, as the sutra says, “When my limbs were severed joint by joint…” - **Enduring continuously**, as the sutra says, “Also, recollecting the past five hundred lifetimes…”
2. **The removal of inability to endure** – The causes for being unable to endure are threefold: 1. The suffering of cyclic existence 2. The suffering of conflict with beings 3. The suffering of lacking enjoyments
As the sutra says, “One should give rise to the mind of enlightenment by being detached from all marks.” This shows that because of these three kinds of suffering, bodhisattvas are unable to generate the enlightened mind. Therefore, the antidote is taught: one should be detached from the suffering of cyclic existence and so forth. If one does not cling to form and body, one will not perceive the marks of various sufferings, and thus the mind of enlightenment will arise.
Furthermore, it is said: “Bodhisattvas who seek to benefit all beings…” – this is the antidote to the suffering of conflict. Because one cannot free oneself from the notion of beings, weariness arises when conflict occurs. Now, by demonstrating the selflessness of persons and phenomena, one even practices generosity for the sake of all beings. How then could one give rise to anger toward them? The statement, “The Tathagata speaks truthfully…” is meant to inspire faith in the Buddha’s words, enabling one to endure.
Here: - **“Truthful speech”** reveals the characteristics of conventional truth. - **“Honest speech”** reveals that based on conventional truth, practice has the characteristics of affliction and purity. - **“Accurate speech”** refers to the characteristics of ultimate truth. - **“Unchanging speech”** means that based on ultimate truth, practice has the characteristics of being without affliction and purity.
To eliminate attachment arising from verbal expressions, it is said that the Dharma attained by the Tathagata is neither real nor false. - **“Not real”** means that the characteristics expressed in words do not truly exist. - **“Not false”** means that the nature of things is not as expressed in words.
The analogy of **“a person entering darkness”** illustrates the suffering of lacking enjoyments. As an antidote: if one gives for the sake of reward, one clings to the act and becomes attached to the pleasures and so forth experienced, not understanding how to transcend them—just like entering darkness without knowing where to go. If one practices giving without clinging to the act, it is like obtaining sunlight and seeing all kinds of forms, able to go wherever one wishes.
The Verse says:
One who can endure ascetic practice, for there is merit in such practice, their merit is immeasurable.
This is the supreme meaning: free from self and anger, truly there is no suffering.
Sharing joy, having compassion— such is the fruit of ascetic practice, arising from an unrelenting heart.
Cultivation and steadfastness constitute the Perfection of Patience. Training that mind which can learn,
practicing for the benefit of beings— such causes should be understood. Beings and their phenomena,
detachment should also be known. Conventional names and aggregates— the Tathāgata is free from such signs.
All Buddhas are without those dualities, for they see the true nature of reality.
Vasubandhu explains: This means that although this is an ascetic practice, it is like enduring the fruit of suffering without becoming weary, because one possesses the perfection of patience. The "other shore" has two meanings: first, it is the essence of pure wholesome roots; second, its merit is immeasurable. Saying "it is not" means that no one knows the shore of that merit, and this is attaining the foremost dharma. This ascetic practice surpasses sacrificing the body, because it is free from the marks of self, ego, and anger. Not only is there no suffering, but there is also joy, because of compassion and loving-kindness. At that time, I was without the marks of self, etc. This clarifies that it corresponds to the mind of compassion and loving-kindness. If one does not abandon the mark of self, then that bodhisattva sees the suffering of ascetic practice and may wish to abandon enlightenment. Therefore, it is taught that one should abandon all marks. This is to prevent those who have not yet aroused the mind from falling into this fault. The verse says, "For the sake of not abandoning the mind," etc., meaning: For what kind of mind does one not abandon enlightenment, giving rise to the mark of practice? Speaking of "patience, etc.," refers to the mind of ultimate truth, having entered the first ground and attained patience. This is called the non-abiding mind. As the sutra says, "One should abandon all marks. If the mind abides in form, etc., then it does not abide in the Buddha's enlightenment." This clarifies that practicing giving with a non-abiding mind is the skillful means of undertaking practice, because generosity encompasses the six perfections. How does one benefit sentient beings without abiding in the affairs of sentient beings? It says, "All marks are said to be non-marks." The verse says, "Practicing to benefit sentient beings," etc., meaning that benefit is the essence of the cause. One should recognize it as such and also not grasp the affairs of sentient beings' marks. The verse says, "Conventional names and the aggregates," etc., meaning that the conventional names of sentient beings and their aggregates are all non-marks. Thus, sentient beings are not sentient beings, because they are all without substantial reality. In this way, it clarifies the selflessness of persons and dharmas, abandoning all marks. It says that buddhas are without those two, because they see the true dharma. If those two truly existed, buddhas would have the two marks. Because the Tathagata truly sees, the two marks do not exist.