Vajracchedikā Prajñāpāramitā Sūtra Commentary Based on Vasubandhu Bodhisattva's Treatise and Praise, Abridged Explanation of the Qin Dynasty Text's Meaning, Volume One (金剛般若經依天親菩薩論贊略釋秦本義記捲上)

Diamond Sutra Commentary Based on Vasubandhu's Treatise: Concise Explanation of Kumarajiva's Version

Section Two: Establishing the Core Teaching of the Sutra

This sutra primarily clarifies wisdom, thus taking Prajñā as its central teaching. However, Prajñā has three distinct aspects: 1) Ultimate Reality (the true nature of things), 2) Contemplative Insight (the mind that sees this truth), and 3) Written Words (the texts that convey it). These three aspects encompass all forms of wisdom.

Ultimate Reality reveals the object of wisdom. Contemplative Insight embodies wisdom itself. Written Words are the expression of wisdom. Without expression, we cannot grasp the meaning, hence words are given the name "wisdom." Without an object, there is nothing to point to as truth, hence Ultimate Reality shares the status of wisdom. Thus, when speaking broadly, wisdom includes both the principle and its expression. But strictly speaking, the core of the teaching is Contemplative Insight, which is the meaning of this sutra.

The "Diamond" (Vajra) is used as a metaphor for cutting through and destroying defilements. The metaphor and the teaching clarify each other, and this is where the central teaching lies.

As for Contemplative Insight, according to the *Ornament of Mahāyāna Sutras*, it is explained through six points:

1. **Its nature:** It is characterized by wisdom, because it correctly discerns all phenomena. 2. **Its cause:** It is based on meditative concentration, because it arises from it. 3. **Its result:** It is liberation, because it brings freedom from all defiled states. 4. **Its function:** It expresses the truth (teaches the Dharma), because a bodhisattva's life is wisdom and their work is to teach correctly. 5. **Its quality:** It is supreme, because it is foremost among all qualities. 6. **Its categories:** It has three levels: worldly insight, transcendent insight, and the great transcendent insight of a bodhisattva.

Third Preaching-Site Assembly: According to the Great Prajñāpāramitā Sūtra, there are four locations and sixteen assemblies. The four locations are: 1) The Vulture Peak Mountain in Rājagṛha, 2) The Jetavana Grove in Śrāvastī, 3) The Maṇi Jewel Palace in the Paranirmita-vaśavartin heaven, and 4) The White Heron Lake near the Bamboo Grove in Rājagṛha. The sixteen assemblies are explained in detail there. Question: Among these four locations, where was this sūtra delivered? Among the sixteen assemblies, which assembly does it belong to? Answer: Among the four locations, it was delivered in the Jetavana Grove. Among the sixteen assemblies, it belongs to the ninth assembly.

**Fifth: Explanation of the Text's Meaning**

This has two sections: First, explanation of the title; second, structural analysis and interpretation of the text.

**Explanation of the Title:**

The word "Diamond" (*jingang*) uses a precious substance as a metaphor. In metal, diamond is the hardest, thus the name "vajra." This gem is extraordinary and comes in many types. Here, we mainly take its two qualities: hardness and sharpness. Hardness refers to its substance, sharpness to its function. Because the substance is hard, nothing can destroy it. Because the function is sharp, it can cut through all things.

"Wisdom" (*bore*, from Sanskrit 'prajñā') is the quality being illuminated. In Sanskrit, *prajñā* is rendered in Chinese as "pure wisdom" or "formless knowledge." The three kinds of wisdom are thus called *prajñā*. This wisdom is like a diamond.

"Perfection" (*boluo*, from Sanskrit 'pāramitā') means "the other shore." There are two shores: the near shore and the far shore. "Attained" *(miduo*, from Sanskrit 'itā') means "able to reach" or "able to leave." It refers to using this wisdom as a boat or raft to leave the near shore of birth and death in the three realms and reach the far shore of enlightenment and nirvana, crossing the river of the two hindrances and afflictions. Those who set their minds on this path ride the boat of wonderful wisdom, leave the shore of birth and death, cross the ocean of afflictions, and climb the mountain of nirvana. This is why it is called *pāramitā*.

"Sutra" (*jing*) means to string together and sustain meaning. It strings together the teachings to be explained and sustains the beings to be transformed. The first seven characters are the object of explanation; the final character is the vehicle of that meaning. Together, the vehicle and its content, along with the metaphor and the teaching, form the title: "The Diamond Sutra of Perfect Wisdom."

**This concludes the explanation of the title.** Below is the structural analysis of the text.

Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor of the Orphans and the Solitary, together with a great assembly of 1,250 bhikshus.

Scripture.

At that time, the World Honored One, when it was time for the midday meal, put on his robe, took his bowl, and entered the great city of Shravasti to beg for food. Having begged from house to house in the city according to the established order, he returned to his original place.

The following text explains the third section: the section that introduces the circumstances of the teaching. The reasons for such an introduction are many and varied, as extensively explained in various sutras. However, since this particular sutra emphasizes wisdom, it uses ethical discipline and meditative concentration as its starting points.

This introductory section on the circumstances of the teaching is divided into three parts. The first part shows that making ethical discipline the basis of transformation makes meditative absorption have a cause. The second part shows using meditative concentration as the means of transformation makes wisdom be the result. This is the text of the first part.

Within the text, there are seven statements.

First, "At that time, the World Honored One" clarifies the teacher of transformation. The *Satyasiddhi Shastra* says, "Because he possesses the nine excellent epithets, he is called the World Honored One."

"At mealtime" is the second point, clarifying the time of transformation. Before the hour of the dragon and the horse, preparations are not yet complete; after noon, the midday meal has already concluded. Begging during the morning hour is called "mealtime."

"Put on his robe and took his bowl" is the third point, clarifying the etiquette of transformation. "Robe" refers to the monastic robe worn when entering royal palaces or towns. It is also called the robe for subduing non-Buddhist ascetics. "Bowl" refers to the stone bowl offered by the Four Heavenly Kings at the Bodhi Tree at the root of enlightenment. Due to the Buddha's spiritual power, these four bowls were merged into one, called a suitable-size vessel. The World Honored One, to counter naked ascetics, wore the robe. To counter the practice of eating with the hands, he took the bowl.

"Entered the great city of Shravasti" is the fourth point, clarifying the place of transformation. According to the *Records of the Western Regions*, the garden was located five or six *li* south of the city. Going from outside into the interior is called "entering." The *Great Prajñāpāramitā Sūtra* says, "This city is twelve *yojanas* long and wide, and has nine hundred million households; therefore, it is called 'great.'"

"To beg for food" is the fifth point, clarifying the activity of transformation. According to the *Sūtra on Transforming into a Woman*, the Tathāgata's transformation body is entirely adamantine and has no distinction between raw and cooked food. His begging for food is an activity that provides countless benefits, creating a field for others to plant blessings. For example, the great Mahākāśyapa would avoid the wealthy and beg from the poor, benefiting the poor but not the wealthy. Subhuti would avoid the poor and beg from the wealthy, benefiting the wealthy but not the poor. The Buddha benefits all equally, so he begs from house to house in order.

"He returned to his original place" is the seventh point, clarifying the conclusion of the transformation. There are two places where the Tathāgata eats. The first is when he accepts an invitation and eats at a layperson's home. The second is when he does not accept an invitation and, after finishing begging, returns to his dwelling place. Returning to the Jetavana Garden corresponds to the second case. In short, because he is content, his begging does not exceed the proper amount; because he understands the correct time, he returns to his original place.

After finishing the meal, he put away his robe and bowl. This second section shows how discipline leads to the collected mind, and clear wisdom is the result. The text has three parts: first, gathering the resources; second, purifying karma; and third, directly explaining entering meditative concentration. This is the first part. Outward guidance must rely on the robe and bowl, so the wearing and holding of the robe is taught first. Inner stillness requires setting aside resources, so he now puts them away.

Scripture says: Having washed the feet—this is the second practice of purifying bodily actions. As the Immortal’s Commentary says: When the Tathagata walks, the earth deity manifests flowers to support his feet. He walks with them raised about four finger-breadths above the ground, all for the sake of sentient beings. When walking on a path, he displays dirty feet for their sake; when instructing them in meditation, he displays pure bodily action for their sake.

Teachings. "Arranging the seat and sitting down": This is the third section, the proper instruction on the method for entering meditation. First, one spreads out the sitting mat—this is the *nisīdana*, which is here called a "spread mat." The phrase "and sitting down" indicates the actual act of entering samādhi. The introduction section ends here.

At that time, the Elder Subhuti, within the great assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, respectfully addressed the Buddha.

This passage begins the second part, which explains the main teaching (the "correct teaching" portion). In the past, many commentators have roughly divided this into two parts: first, explaining ordinary practitioners before reaching the first stage of enlightenment, and later (starting with "And how?"), explaining the stages of the saint. However, upon careful consideration of the text and the scholarly commentary, this division seems incorrect. The commentary on doubt-breaking itself explains, "From this point onward, the sutra demonstrates the removal of doubt in the mind, by revealing all the teachings of the scriptures." Since it says "all teachings," it clearly indicates a single, unified explanation.

Therefore, the main teaching can be divided into four sections: 1) Subhuti's request, 2) the Buddha's praise and acceptance, 3) Subhuti's joyful eagerness to listen, and 4) the Buddha's actual teaching. The text above is the beginning of the first section. This section itself has three parts: a) naming the person making the request, b) praising the Buddha's transformative virtue, and c) formally presenting the request. The passage above is the first part.

The word "that time" indicates the time when the question was asked. "Elder" is a title of respect, referring to one with seniority and virtuous qualities. "Subhuti" is the person requesting the teaching. His name contains three meanings: because at his birth, the house became empty, indicating emptiness, and he also had good omens, his parents consulted a teacher who said it was all good and auspicious (thus "Good Auspice"); he is also called "Good Manifestation" or "born of emptiness." Any of these names is correct.

"In the great assembly, he rose from his seat" indicates the proper conduct for asking a question. "Bared his right shoulder" is a gesture of respect for the teacher. "Knelt on his right knee" is the posture for beginning to inquire. "With palms joined and respectful" shows he composed his expression and focused his mind.

The sutra states: "Rare indeed, World-Honored One!" This second section praises the Buddha’s transformative virtue. The text has two parts: first, a general praise; second, a specific praise. This passage is the general praise. According to the *Shi Zhu Bodhisattva Treatise*: "First, the rarity of manifesting supernatural powers. Second, the rarity of countering others' minds. Third, the rarity of teaching and transforming." Here, "rare" refers to the third kind, the rarity of teaching and transforming. The term "World-Honored One" is the tenth title of the Buddha.

"The Thus-Come One skillfully protects and cares for bodhisattvas, skillfully entrusts and instructs bodhisattvas." This is the second part, specifically praising their virtue.

The phrase "Thus-Come One" refers to the highest title of a Buddha. "Thus" represents the truth that is realized, and "Come" represents the wisdom that realizes it. Wisdom realizes true suchness, so one becomes a perfectly enlightened Buddha—hence the name "Thus-Come One."

"Skillfully protects and cares for bodhisattvas" means: for bodhisattvas whose spiritual roots have matured, the Buddha personally protects and cares for them, enabling them to perfect the qualities and methods of Buddhahood, thus completing the Buddha’s own practice for self-benefit. He also guides them in teaching and transforming sentient beings, completing the Buddha’s compassion for benefiting others.

"Entrusts and instructs" means: for bodhisattvas whose spiritual roots have not yet matured, the Buddha entrusts them to mature bodhisattvas and instructs them to receive training. This ensures that those who have already attained the Mahayana will not regress, and those who have not yet attained it will diligently progress.

Bodhisattvas who have reached the stage of inherent nature are called "mature roots"; those before that stage are called "immature roots."

The Sutra: The World-Honored One, if a good man or good woman aspires to Anuttara-samyak-sambodhi, how should their mind abide, and how should they subdue it?

This is the third section, where the Buddha is formally asked. "World-Honored One" indicates the one capable of answering. "Good man and good woman" identify the intended audience — those endowed with faith and other virtuous roots are called "good." "Aspiring to Anuttara-samyak-sambodhi" describes the mind they generate. "Anuttara" means unsurpassed, "samyak" means right, "sambodhi" means perfect enlightenment. Together, it means unsurpassed, right, and perfect enlightenment. "Right" corresponds to the wisdom of ultimate reality, "perfect" to the wisdom of conventional reality, "enlightenment" to direct knowledge beyond ignorance, and "awakening" to wisdom that emerges beyond dreams. These four wisdoms form the true essence of Buddhahood. When someone aspires to seek this fruit from afar, that is called generating the bodhi mind.

"Should their mind abide, and how should they subdue it?" This is the practice they ask about. According to the Wei译本 and the treatises of Asaṅga and Vasubandhu, there should be three questions. Here, the second question — about practice — is omitted. "How should their mind abide?" asks: for a bodhisattva embarking on the Great Vehicle, what kind of mind should they maintain at all times? The next question — about how to practice — asks: for such a bodhisattva, what actions should they cultivate at all times? The final question — about subduing — asks: for such a bodhisattva, what thoughts should they subdue at all times?

The Buddha said: "Excellent, excellent, Subhuti. As you have said, the Tathāgata skillfully protects and guides all bodhisattvas, and skillfully entrusts them with teachings."

This marks the third section, where the Tathāgata praises and confirms his agreement. It has three parts: first, praise and acknowledgment; second, an instruction to listen carefully; and third, an invitation to speak. This passage is the first part.

"Excellent, excellent" is the highest form of praise. It is repeated because Subhuti's inquiry and praise perfectly aligned with two things: first, the hearts of those being guided, and second, the virtues of the guide. As you have said, etc., continues the acknowledgment.

Sutra. Now listen carefully — this is the second instruction to listen. "Carefully" means with genuine attention. I want Subhuti to listen with true faith and profound wisdom, delighting in hearing and observing, therefore I say: listen carefully.

"Disciple, I will now explain. Good men and good women who aspire to seek supreme enlightenment should settle their minds in this way, and subdue their thoughts in this way."

The text then says, "Third: The discourse is granted." The word "will" refers to what is about to be spoken. "Settle their minds in this way, and subdue their thoughts in this way" means that the Tathagata gives permission to teach. It indicates that, according to the two questions asked, I will distinguish and instruct, so that you may settle your minds, practice, and subdue your thoughts in this very way.

The Sutra. "Yes, World-Honored One, I joyfully wish to hear." Third, Subhuti joyfully listens. Having received affirmation and narration, and having been granted the compassionate command to listen, with single-minded thirst for reverence, therefore it is said: "joyfully listen."

The Buddha told Subhuti: "Great bodhisattvas should subdue their minds in this way."

The fourth section begins the correct answer from the Buddha. It has two parts: first, answering the question; second, from the line "Can the Tathagata be seen by his bodily marks?" onward, resolving doubts.

The first part has three sections: 1. First, answering the earlier question about "how to dwell." 2. Next, from "Furthermore, Subhuti, a bodhisattva regarding dharmas..." answering the earlier omitted question about "how to practice." 3. Then, from "Subhuti, a bodhisattva should give thus..." answering the earlier question about "how to subdue the mind."

This passage is the first part, answering the question about dwelling. According to the Wei dynasty version, it asks: "How should a bodhisattva generate such a mind?" The word "subdue" here is based on the Sanskrit original: merely being able to generate the mind that wishes to save beings already implies subduing the mind that does not save them. Therefore, this translation uses the meaning of "subdue."

The text has two parts: first, a general teaching on subduing, showing the generation of the four vast minds; second, a detailed teaching on the appearance of the four minds. This is the first part.

"Bodhisattva": "Bodhi" is enlightenment, the goal of Buddhahood to be sought; "Sattva" is sentient being, those to be transformed. Because this person has wisdom, they can seek Buddhahood above, and because they have compassion, they can transform beings below. "Bodhi" (enlightenment) and "Sattva" (being) together are "bodhisattva."

"Should subdue their minds in this way" means overcoming the minds of ordinary people and lesser vehicles that do not save beings. This is how the mind of a bodhisattva who saves beings is generated.

The text speaks of all kinds of living beings. [Scripture: “All the various kinds of living beings” refers to the specific teaching in the second section about how to generate the four aspects of the mind. The text is divided into four parts: first, explaining the vast mind; second, explaining the foremost mind; third, explaining the constant mind; fourth, explaining the non-inverted mind.

Within the explanation of the vast mind, the text is further divided into two parts. The first part gives a general introduction, and the second part provides a detailed explanation. This passage is the general introduction.

“Vast” refers to the mind as it relates to the scope of its objects. Because the scope of objects is broad and all-encompassing, the mind is called “vast.” “All the various kinds of living beings” is a general introduction to all living beings in the four types of birth, the three realms, and so on. Thus, the *Wuzhu Treatise* says, “This is a general description.”

As for the term “living beings,” the *Great Treatise on the Perfection of Wisdom* explains, “Living beings are born from the combination and harmony of the five aggregates (form, sensation, perception, mental formations, and consciousness).”]

Sentient beings are born in four ways: from eggs, from wombs, from moisture, or by transformation. This passage explains that. According to Asanga's commentary, this is divided into three categories: first, the category of birth; second, the category of dependence; third, the category of realms. This is the first category, birth. Birth takes four different forms: those born from shells are called egg-born; those emerging from a womb are called womb-born; those arising through moisture are called moisture-born; and those appearing spontaneously, without prior cause, are called transformation-born. These four types encompass all sentient beings. Therefore, a Bodhisattva includes them all in their vows.

All beings with form or without form—this second category is based on the body. "With form" refers to beings in the realms of desire and form, who possess physical bodies. "Without form" refers to beings in the four formless realms, who lack a physical body. These two categories also encompass all beings. Therefore, a bodhisattva seeks to lead all beings out of the three realms of existence.

All beings, I lead them all to the final Nirvana without remainder, and liberate them. This clarifies the "primary mind." It means causing beings to attain the great Nirvana, which is the foremost bliss. This is why the Bodhisattva makes such vast vows—fixed and unwavering. It is for the sake of bestowing everlasting joy on all beings, which is called the "primary mind." "I lead them all" expresses the Bodhisattva's great compassion. "Nirvana without remainder" refers to the perfect stillness attained completely extinguishing the three fires. Ascending to the other shore is called liberation. Entering this state is called "liberating them." The phrase "Nirvana without remainder" means being free from both kinds of birth and death, hence called "without remainder."

Why? The fourth [section] clarifies the [concept of the] non-inverted mind. The text has two parts: first, a question is raised; later, an explanation is given. This passage is the first part. The meaning of the question is: If a bodhisattva sees beings [as those they] are to save, what fault is there in that?

Sutra: Subhuti, if a bodhisattva has notions of a self, a person, a being, or a lifespan, then that person is not a true bodhisattva.

The later text explains this in detail. Generally speaking, there are three kinds of inverted views. First, inverted view (perception). Second, inverted thought (conception). Third, inverted mind (consciousness). Here, by separating from inverted thought, we call it non-inverted. In this way, inverted thought arises based on attachment to the body. Therefore, if a bodhisattva gives rise to such thinking, they lose the name of bodhisattva. If they reverse this, they align with correct wisdom, and not giving rise to such thinking is called a non-inverted mind.

Furthermore, Subhūti, a Bodhisattva should practice generosity without clinging to anything. The following section answers the earlier question about how a Bodhisattva should cultivate. The text is divided into three parts. First, it teaches the Bodhisattva to practice without attachment to the self. Second, it teaches the Bodhisattva to practice without seeking repayment for kindness. Third, it teaches the Bodhisattva to practice without seeking rewards. The part that is missing here is the first section.

The reason generosity is mentioned first when addressing the question of cultivation is that the Bodhisattva’s myriad practices are rooted in the Six Perfections, with generosity (dāna) encompassing the others. Therefore, by bringing up this one practice, all six are included. Generosity (dāna pāramitā) is known as the giving of material aid. Moral discipline (śīla pāramitā) and patience (kṣānti pāramitā) are known as the giving of fearlessness, because upholding precepts and practicing patience grant others a sense of safety. Diligence (vīrya pāramitā), meditation (dhyāna pāramitā), and wisdom (prajñā pāramitā) are known as the giving of Dharma. Through diligence, one teaches without fatigue. Through meditation, one knows the minds of beings. Through wisdom, one speaks in accordance with reality.

"Practice generosity without dwelling on anything" refers to cultivating without attachment to rewards. One should not seek offerings, respect, praise, or other forms of repayment.

Give without being attached to forms, give without being attached to sounds, smells, tastes, touch, or objects of mind. The third kind of practice is not dwelling on the reward of giving. This means not seeking future rewards like being reborn as a human or in heavenly realms. Such rewards are the result of the cause—the act of giving itself—and are therefore called "results." The six sense objects are the substance of these results. When you give while clinging to these objects, that is called being attached to rewards. A bodhisattva stays far away from this kind of attachment, which is called "not dwelling on forms" and so on.

Thus, Subhuti, a bodhisattva should practice giving without attachment to appearances.

*This is the third response to the question about calming the mind. According to the Wei Dynasty translation, it says "without attachment to appearances and thoughts." Here, the word "thoughts" is omitted. There are six parts in the text: (1) statement, (2) question, (3) explanation, (4) metaphor, (5) analogy, (6) encouragement. This is the first part.*

If thoughts of appearances arise, the duality of subject and object remains. Seeking absolute emptiness while still clinging to forms leads only to conditioned existence. Therefore, a bodhisattva eliminates delusive thoughts and purifies the three aspects of giving—the giver, the receiver, and the gift. Thus, through the practice of generosity, the mind is calmed.

"You should give without attachment to thoughts of appearances" means not perceiving the gift, the recipient, or the giver.

Sutra: If a bodhisattva practices generosity without clinging to appearances, the merit and blessings are beyond measure. This is the third explanation. Clinging to appearances produces conditioned results that are limited, but not clinging leads to unconditioned results. Therefore, the accumulation of blessings is immeasurable.

[Note: The below text is a sequential annotation of the first part of the Sutra passage, found in the Diamond Sutra.]

"The Sutra says: 'Subhuti, what do you think? Is the space in the east measurable?' This is the fourth example. The example consists of two parts. First, briefly raise the east. Second, broadly bring in the nine other directions. Within the first example, there are two sections: 1) The Tathagata's question, and 2) Subhuti's response. This is the question. The realm of space is not the ten directions. 'Direction' is an inactive conditioned factor that is provisionally established based on form. Now, by using direction to discuss space, it is called 'the space in the east.'"

"If not, World-Honored One," answered Subhuti. "Not" means negation. The particle indicates emphasis. Because space is immeasurable, it cannot be conceived of.

"Subhuti, think of the space in the east, south, west, north, the four intermediate directions, above, and below—can you measure its extent?" The text then expands to include all nine directions. This teaching is twofold, with definitions as previously explained. This is the first part, where the Tathagata asks a question. The "four intermediate directions" refer to the oblique or non-cardinal points.

Sutra. "No, World-Honored One," replied Subhuti in the second part.

Sutra: Subhuti, the merit and virtue of a Bodhisattva who practices generosity without attachment to form is similarly inconceivable and immeasurable.

This is the fifth synthesis: It means that the blessing of giving without attachment is like the boundless space of the ten directions—unfathomable and beyond measure.

Sutra. Subhuti, bodhisattvas should abide as taught. This is the sixth exhortation. Here, the meaning of the exhortation coincides with the Six Perfections. By extension, one should know that all other practices follow this principle as well.

"Subhuti, what do you think? Can the Tathagata be seen by means of his bodily appearance?"

The sutra says: "No, World-Honored One, the Tathagata cannot be seen through physical form." This is the second answer. To prevent doubt from arising—the mistake of discriminating and clinging to conditioned forms, saying one sees the Dharmakaya—the answer simply states that this is not possible.

Sutra: Why is this? This is the third probing question. We clearly see that the Tathāgata was born in the royal palace, entered nirvana under the twin trees, lived in the world for eighty years, and manifested the thirty-two marks of excellence as his physical body. So why then does the sutra say, "The Tathāgata cannot be seen by means of the physical body or marks"?

Thus the Tathāgata says that the physical appearance is not the true appearance. This is the fourth explanation. Physical appearance is an illusory appearance; the Dharma-body is called true reality. An illusory appearance is not the Dharma-body; therefore, an appearance is not the true appearance.

Thus the Buddha said to Subhuti: "All forms are illusory." This is the fifth teaching. Forms are deceptive and do not correspond to reality. Therefore it is said, "All forms are illusory."

If you see all forms as illusory and understand that they are not the true form of ultimate reality, then you have truly seen the Tathagata. This is the sixth teaching. If you see conditioned, false and transient appearances—recognizing they are not the unconditioned, true and enduring form—then you have awakened to the Dharma Body, which is called seeing the Buddha. Thus it is said: "You see the Tathagata."

Sutra: Subhuti said to the Buddha, “World-Honored One, will there be beings who, upon hearing these words and teachings, generate true faith?”

[This section addresses the third doubt: The doubt of the difficulty in believing in cause and effect. The Treatise describes the doubt as follows: Previously, the sutra spoke of non-abiding practice based on the Perfection of Giving, which revealed the profound meaning of cause. It also spoke of the profound meaning of fruit, based on the Tathāgata’s non-constructed nature. If so, in future evil ages, people will not generate faith—how could this teaching be in vain?

To dispel this doubt, the scripture contains two parts: 1. Subhuti’s question; 2. The Tathāgata’s direct answer. This is the first part, the question. The word “can” (whether) implies: In the present time of the true Dharma, there are those who can believe such profound sutras. In future evil ages, will beings be able to generate true faith?]

The Sutra: The Buddha said to Subhuti, "Do not speak thus." This is the second section, where the Thus-Come One gives a proper response. The text has two parts: first a reprimand, then instruction. This is the initial reprimand. The reason for the reprimand is to halt Subhuti's doubts.

Thus having spoken: after the Tathagata's parinirvana, in the last five hundred years, the subsequent teachings remain. These teachings are further divided into two: first, general instructions, and second, specific instructions. The general instructions consist of three parts: first, clarifying the time when faith arises; second, clarifying the virtue of faith; third, clarifying the characteristics of faith. This is the first part, clarifying the time of faith.

According to the Mahāsaṃnipāta Sūtra, it describes five periods of steadfastness: in the first five hundred years, there was steadfastness in liberation; in the second five hundred years, steadfastness in meditation; in the third five hundred years, steadfastness in extensive learning; in the fourth five hundred years, steadfastness in merit and virtue; in the fifth five hundred years, steadfastness in conflict and debate.

The text now speaks of the "last five hundred years," which corresponds to the fifth five-hundred-year period. In this evil world, there are those who can give rise to faith.

An earlier text says: "Holding onto precepts and cultivating blessings." This clarifies the second point—true faith in virtue. In the Wei version of the sutra, "wisdom" is added here, but in this version, it is omitted. "Holding onto precepts" means ceasing all wrongdoing. "Blessings and virtues" means cultivating all forms of meditative concentration. "Wisdom" means following the emptiness of both self and phenomena. One must fully possess these three kinds of learning to generate genuine faith.

Someone asks: The earlier five perfections are collectively called "blessings and virtues." How do we know that this passage specifically refers to the training in concentration? The answer: Broadly speaking, it includes those five. But more precisely, it gives special emphasis to the excellence of concentration training—because within the good of concentration, one can gather blessings and virtues, and attract all spiritual powers and joyful experiences.

**Section 3: The Nature of True Faith**

Now, if someone can develop faith in these words and phrases, and accept them as true, this shows genuine understanding of faith.

"These words and phrases" refer to the profound teachings about cause and effect. "Can develop faith" means the person possesses the necessary virtue and readiness. "Accept them as true" directly points to the essential nature of faith.

When true faith is complete, how could these teachings be spoken in vain?

Know that such a person has not planted virtuous roots before just one, two, three, four, or five Buddhas, but has already planted them before countless millions of Buddhas. This is the explanation of the later part of the text, which contains two sections: first, explaining the cultivation of merit, and second, explaining the cultivation of wisdom. This is the beginning of the first section. It is divided into four parts: first, clarifying the cause of faith; second, clarifying the foundation of faith; third, clarifying the conditions for faith; and fourth, clarifying the resulting benefits. This is the first part: the cause of faith. Saying "not before one, two, three, four, or five Buddhas" indicates that their foundation is not shallow, distinguishing them from beginners. "Already before countless millions of Buddhas" highlights that their foundation is extensive, showing that their roots are mature. "Planted virtuous roots" means that in the field of the Buddha—offering incense, scattering flowers, reciting names, and praising virtues—they have planted the three types of virtuous roots: non-attachment, non-aversion, and non-ignorance.

Sutra. Hearing these phrases and even generating one thought of pure faith—this is the second explanation of the essence of faith. The phrase "one thought of pure faith" means a single instant of a purified and joyful mind. Faith has a pure mind as its nature, which is why it is called "pure faith."

Sutra: "Subhuti, the Tathagata fully knows and fully sees all such beings."

This clarifies the basis of faith. Because the Buddha knows and sees, one's confidence remains unwavering.

*Question:* What is the difference between "knowing" and "seeing"?

*Answer:* The physical eye *sees* but does not *know*. Intellectual reasoning *knows* but does not *see*. The wisdom of a Buddha both *knows* and *sees*. It is called "knowing" to distinguish it from physical sight, and "seeing" to distinguish it from ordinary reasoning. Hence, it says "fully knows and fully sees."

Because the Buddha knows and sees, if anyone seeks offerings or praise, or proclaims their own merits such as keeping precepts—they cannot truly speak of such things, for only the person himself really knows them.

The scripture says: One attains blessings as vast and immeasurable as this.

The fourth section explains the fruits of faith. Although faith may arise in just a single thought, its blessings are already measureless. The *Shastra of Adornment* states: A wise person who develops great faith in the sublime Mahayana teachings attains three kinds of fruits: 1) The fruit of great excellence, because their faith continues to grow. 2) The fruit of great blessings, because their merits keep increasing. 3) The fruit of great enlightenment, because their merits become unequaled and they awaken to the vast essence of Buddhahood.

Why is that? The text below will discuss the cultivation of wisdom. This passage has three parts: first, the main explanation; second, the reaffirmation; and third, the distinction of differences. Within the first part, there are two sections: first, a question, then an explanation. This text is the question. The meaning of the question is: if we have already developed pure faith through cultivating merit, what is the purpose of further discussing the cultivation of wisdom?

Thus, all beings no longer cling to the notions of a self, a person, a sentient being, or a life span—this will be explained later. This has two parts: first, explaining detachment from the notion of a self; second, explaining detachment from the notion of phenomena. This passage addresses the first part.

Someone may ask: The four notions—self, person, sentient being, and life span—are collectively referred to as attachment to self. Why are they distinguished as four separate categories?

Answer: When one fails to observe the differences across the three times (past, present, future) and simply grasps a unified sense of "I," this is called the notion of a self.

When one clings to the present aggregates as having continuity extending into the past, this is called the notion of a sentient being.

When one clings to the present aggregates as having a fixed duration of existence in one lifetime, this is called the notion of a life span.

When one clings to the present aggregates as moving toward the next six realms of rebirth, this is called the notion of a person.

Due to these distinctions, they are thus named four kinds.

The scripture states: there is no appearance of phenomena, and also no appearance of no-phenomena. The following text separately explains the detachment from the appearance of phenomena. According to the Wei Dynasty version of the sutra, there are four lines, but here there are only two. "No appearance of phenomena" means avoiding the error of misattributing inherent existence (exaggerating what is real). "No appearance of no-phenomena" means avoiding the error of denying inherent existence (diminishing what is real).

Sutra: And why? This is the second explanation of how it is realized. The passage has two parts: first a questioning, then an explanation. This is the initial questioning. The meaning of the questioning is: We have already transcended the concept of self and attained the purity of realization. Why must we also transcend the concept of dharmas (all phenomena)?

Sutra: "If sentient beings cling to any appearance, then they are attached to a self, a person, sentient beings, or a life span." The following text explains this further. The text is divided into two parts: first a general statement, then a detailed explanation. This section is the first part, and it is considered a general statement because it broadly covers both the attachment to existence and the attachment to non-existence. The attachment to views of existence and non-existence (dharma attachment) is the cause; attachment to a self is the result. If one does not cut off dharma attachment, attachment to a self will arise again. Thus it is said, "If the mind clings to appearances"—meaning it clings to the two types of appearances: existence and non-existence. Then it continues, "then they are attached to a self, a person, etc." This means that attachment to a self arises from these.

No self-nature, no other-nature, no sentient-being-nature, no life-nature: what is this saying? The Tathāgata says: "If one clings to the appearance of dharma," that is, if one mistakenly believes that all things have a true, substantial nature, then attachment to a self and others arises. Why? Because the attachment to dharmas is the cause, and from it, attachment to a self is reborn.

Sutra. Why is this? This is the second explanation of the absence of a mark of phenomena. The text has two parts: first a question, then an explanation. Here is the initial question. Earlier, by abandoning the mark of phenomena, attachment to self no longer arises. Now, we abandon the mark of non-phenomena as well—what is the reason for this?

Thus, one should not cling to the notion of "Dharma," nor to the notion of "no-Dharma."

The text that follows clarifies this distinction. It is divided into two parts: first, a direct explanation, and then a supporting citation. This is the first part.

The meaning of this passage is to clarify the nature of faith and realization. It goes beyond grasping at either Dharma or no-Dharma—unlike what was previously discussed.

"One should not cling to the notion of Dharma" means one should not grasp at Dharma based on mere words or sounds. "One should not cling to the notion of no-Dharma" means one should follow the wisdom of the ultimate truth, correctly taking hold of it in this way.

"Students, you should understand my teachings as being like a raft. Even the teachings themselves must be let go of; how much more so the false views that oppose them." The text later provides evidence for this. When you grasp the meaning, you let go of the words. If you need the words to understand the meaning, why hold onto what isn't the teaching? This shows that true faith rests not on words—neither believing them to be absolutely true nor false.

"Subhuti, what do you think? Does the Tathagata actually attain supreme enlightenment? Does he truly teach the Dharma?"

From this point, the third doubt is addressed: the doubt about the provisional teachings of the manifested Buddha. The treatise describes this doubt as follows: "It was just said that one cannot realize the Tathagata through visible physical characteristics, because the Tathagata is not defined by conditioned forms. If this is so, then how is it that Shakyamuni Buddha attained supreme enlightenment and is called the Buddha? And how does he teach the Dharma to others?"

To resolve this doubt, the sutra has two sections: first, a question-and-answer section to clear the doubt, and second, a comparison to highlight the superior merit. Within the first section, there are six parts: question, response, further inquiry, explanation, additional inquiry, and further explanation. This passage is the initial question. (The Buddha asks,) "Do you think that the manifested Buddha’s attainment of enlightenment is truly attained, and that his teaching of the Four Noble Truths is truly taught?"

Subhuti said, "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."

This is the second response. When we speak of `Tathagata`, it refers to the manifestation body among the three bodies. This Buddha manifests the attainment of enlightenment on the diamond seat, but because it does not rely on the emptiness of dharmas, it is not true realization. In the Deer Park, after manifesting the twelve phases of activity, He turns the wheel of the Dharma, but because He only teaches the Lesser Vehicle, it is not the true teaching. Therefore, Subodhi responds to these two aspects as follows: There is no fixed dharma that can be called realization or teaching.

Sutra. Why is this so? This is the third inquiry. How could the Tathagata never have spoken at all? Therefore, the Treatise says: Some people slander by claiming that the Tathagata never taught the Dharma.

The sutra says: The Dharma spoken by the Tathagata cannot be grasped or expressed in words—it is neither Dharma nor non-Dharma. This is the fourth explanation. Here it simply means that spoken words are provisional and not ultimate truth; it does not mean there is no speech at all. Therefore, the sutra says: "The Dharma spoken by the Tathagata cannot be grasped or expressed in words." A listener should not grasp it as existing or not existing, and a speaker should not express it as existing or not existing. Why? Because it is neither Dharma nor non-Dharma. "Non-Dharma" means that illusory things have no true essence. "Non-non-Dharma" means that suchness truly exists.

No translation provided. Input is a fragment seeking explanation, not a passage requiring direct rendering.

All sages and saints gain their distinctions through the unconditioned Dharma. This is the sixth explanation. All enlightened beings realize the true nature of reality—the unconditioned. Based on this, the three vehicles of sages and saints are distinguished with different names: With lower wisdom, one attains the enlightenment of a hearer (Śrāvaka). With middle wisdom, one attains the enlightenment of a solitary realizer (Pratyekabuddha). With higher wisdom, one attains the unsurpassed, perfect enlightenment (Anuttarā Samyaksaṃbodhi). Hence it is said, "they gain their distinctions."

"Subhuti, what do you think? If someone were to fill the great trichiliocosm with the seven treasures and give it all as alms, would the merit gained by that person be great?"

[Second section: Comparing superior and inferior practices. This section has two parts: first, presenting the inferior practice; second, distinguishing the superior practice. The first part is further divided into four sub-sections: 1) a question, 2) an answer, 3) a further inquiry, and 4) an explanation. This is the initial question. The reason for comparing practices after dispelling doubts is this: know that doubt arises when principle is obscured, and when doubt is dispelled, merit increases. Since merit increases through the ability to express the teaching, it reveals that the merit from almsgiving is not true merit. Now the Buddha asks Subhuti instead, because abundant treasures lead to abundant merit, hence it is called "very great."]

**Sutra.** Why is it so? This marks the third query. "Many" signifies an aggregation. Aggregation has two principles: first, the principle of accumulation; second, the principle of progression. Since there are these two meanings, why do we now only speak of "many"? Thus we must investigate what it refers to.

"The sutra says: 'This merit and virtue' — that is, the merit gained from giving and other practices — 'is not the nature of merit and virtue,' meaning it is not the merit attained by upholding the sutra and teaching the Dharma. 'Therefore, the Tathagata says that this merit and virtue is abundant' — this refers to the accumulation of much merit."

If there is a person who receives, upholds, and even teaches just four lines of this sutra to others, their merit surpasses that. This is the second section on superiority. The passage contains four parts: first, statement; second, inquiry; third, explanation; fourth, conclusion. Here is the first part. Though giving treasures fills the great universe, it is ultimately about accumulating blessings, so it is inferior in its nature. As for upholding the sutra down to just four lines, this is about the blessing of taking up the practice, which is why it is called superior. "Receive and uphold" means: "receive" refers to taking in and listening; "uphold" refers to maintaining without forgetting. Receiving and upholding enables oneself to attain Buddhahood. Teaching it to others enables them to attain Buddhahood. Both benefitting oneself and benefitting others are actions of enlightenment. Therefore, this blessing surpasses that, beyond measure.

The sutra asks: Why is this the case? This is the second inquiry. It is curious that this merit surpasses all others, which is why the question is asked in reverse. Therefore, the treatise says: How can these two practices lead to such great attainment of enlightenment?

Subhuti, all Buddhas and their supreme enlightenment teachings arise from this sutra. The "all Buddhas" refers to the Dharma-body Buddhas. "And their supreme enlightenment" refers to the reward-body and transformation-body Buddhas. "Arise from this sutra" means: the Dharma-body is revealed through this sutra, while the reward-body and transformation-body are generated from it.

Sutra: Subhuti, what is called the "Buddha-Dharma" is in fact not the Buddha-Dharma.

This concludes the fourth section. It explains that through the two causes of wisdom and realization, one attains the three bodies as the result. Together, these are called the "Buddha-Dharma." "Buddha" refers to the awakened one, which is the wisdom body of enlightenment. "Dharma" refers to what is realized, which is the truth body of what is known. Combining the knower and the known, they are called the "Buddha-Dharma." "Is not the Buddha-Dharma" means that the Dharma attained by the Tathagata is not the same as the common Dharma shared by the Two Vehicles.

Sutra: “Subhuti, what do you think? Does a Stream-Enterer (Srotāpanna) have the thought, ‘I have attained the fruit of Stream-Entering’?”

This section addresses the fourth doubt. It is called the “doubt about the fruits of the Hearers (Śrāvakas).” The treatise states the doubt as follows: It has been said that sages are named by the unconditioned Dharma. Therefore, that Dharma cannot be grasped or spoken. If so, then the Hearers, such as the Stream-Enterer, attain their own fruits. How can it be said that the Dharma is ungraspable and ineffable? Since they both realize and speak of it, how can it be ungraspable and ineffable?

To resolve this doubt, the sutra text has three parts: 1. A general explanation using the four fruits to clarify what attainments are. 2. A specific discussion using the Arhat to reveal what is lost. 3. A personal confirmation from the Buddha to highlight the matter.

Within the first part, there are four fruits. For each fruit, there is a question, answer, and explanation. This passage is the first question within the first fruit. The term “Stream-Enterer” combines two meanings: one is “entering the stream,” referring to first entering the sacred stream of enlightenment; the other is “reversing the stream,” meaning to turn against the worldly stream of birth and death. Such a person has forever cut off the wrong views of the Three Realms and has eliminated self-grasping. Since Subhuti, as one who has realized the state of no more learning, knows this matter, and in order to establish that the Dharma is ungraspable and ineffable, he asks: “Does a Stream-Enterer, having already eliminated self-grasping, have the thought, ‘I have attained a fruit’?”

"Anta." Subhuti replied, "No, World-Honored One." This was his second answer. Subhuti understood that those who have attained the stage of Stream-enterer have already eliminated attachment to self and are free from discriminating views, which is why he answered, "No."

The sutra. Why is that? This is the third inquiry.

"Sutra: A Stream-Enterer is called one who enters the stream, yet does not enter anywhere. They do not enter into form, sound, smell, taste, touch, or mental objects. This is what is meant by a Stream-Enterer." This is the fourth explanation. "Called one who enters the stream" means as explained above. "Yet does not enter anywhere" means because there is no self, one does not perceive a self as the one entering the stream. "They do not enter into form, sound, etc." means because there is no self, one does not perceive the six sense objects as belonging to the self—thus it is called "not entering."

Sutra: Subhuti, what do you think? Can a Once-Returner think, "I have attained the fruit of Once-Returner"? (This is the first question in the context of the second stage.)

The Sutra says: "Subhuti replied, 'No, World-Honored One.'" This is the second response.

The sutra. Why is that? This is the third inquiry.

A Stream-Winner is called "one who returns once," yet in truth there is no returning. That is why they are called a Stream-Winner.

This is the fourth explanation. A Stream-Winner is one who returns once. Having attained the fruit in the human realm, they go once to the heavenly realm and once back to the human realm, and then attain final liberation. The same applies to the heavenly realm. Such a person realizes the emptiness of self and also attains nothing.

Sutra: "Subhuti, what do you think? Does a Non-returner think to themselves, 'I have attained the fruit of Non-returning'?" This is the first question within the context of the third level of attainment.

The Sutra says: "Subhuti replied, 'No, World-Honored One.'" This is the second response.

The sutra. Why is that? This is the third inquiry.

Anāgāmin is called a "non-returner," but in truth there is no one who returns. That is why it is called Anāgāmin. This is the fourth explanation. Anāgāmin means "no more coming" or "no more returning." Because one has completely exhausted the defilements of the Desire Realm, one no longer repeatedly comes back, nor does one return to the twenty-five states of existence. The self-attachment that these beings have cut off is the same as before, so there is nothing to attain.

“Sutra. Subhuti, what do you think? Can an Arhat have the thought, ‘I have attained the path of Arhatship?’ This is the first question within the Fourth Fruit [of enlightenment].”

The Sutra says: "Subhuti replied, 'No, World-Honored One.'" This is the second response.

The sutra. Why is that? This is the third inquiry.

Sutra.

Actually, there is no such thing as a "worthy one" (Arhat). This is the fourth explanation.

"Worthy one" means one who is no longer born. Because the three realms of existence with their actions and afflictions have been completely exhausted, one attains the wisdom of cessation and the wisdom of no-birth. Through deeply realizing the emptiness of self, there is nothing to attain.

The scripture says: "World-Honored One, if an arhat thinks, 'I have attained arhatship,' that would be clinging to a self, a being, a living soul, or a life span."

The second major passage specifically uses the arhat to illustrate this fault. If an arhat harbors thoughts of having attained the fruit, that person falls into the error of clinging to a self, a being, a living soul, or a life span.

The World-Honored One, the Buddha, proclaimed that I have attained the supreme state of non-contention, being foremost among people as the arhat who has overcome all desires. This is the third instance where I cite my own realization to emphasize and confirm this matter. The passage has four parts: first, it clarifies the Buddha's earlier prediction; second, it shows that I did not cling to it; third, it explains by negation; fourth, it affirms by accord. This is the first part, clarifying the Buddha's earlier prediction. "Non-contention" refers to a specific type of meditative concentration (samadhi), while "samadhi" is the general term for such states. This samadhi is fully endowed with compassion, protecting both self and others, and transcends the myriad afflictions of conflict and delusion, bringing supreme merit. Among those liberated by both methods (of wisdom and meditative attainment), this samadhi is free from the obstacle of emptiness. It is called foremost because the Excellent One (Subhuti) has achieved it supremely. "Overcoming all desires" refers to desire, which is greed. Greed among all afflictions carries particularly heavy faults. Here, by focusing on the most serious, the text implies the rest, meaning one has overcome the obstacles of afflictions.

Sutra. I do not hold the thought that I am an arhat who has eliminated all desires.—This second part reveals that he does not cling to such a notion.

World-Honored One, if I were to think, “I have attained the state of an Arhat,” then you would not say that Subhuti delights in peaceful practice.

Let me explain again: If there were a view of a self, there would be conflict with others. If that conflict still existed, the Buddha would not have praised me. Since the Buddha’s praise is not mistaken, it must be that there is no self.

“Aranya” means “without conflict.”

"Because Subhuti does not abide in any practice, he is called Subhuti, who delights in Aranya practice." This establishes the fourth point of accordance. "Does not abide in any practice" means his mind is fully liberated, no longer operating within the two hindrances. "Therefore he is called Subhuti, who delights in Aranya practice" — because he has cut off the two hindrances, he finds joy in this practice.

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

Below, the fifth doubt is resolved. This is called the doubt regarding a bodhisattva's attainment of Dharma. A commentary on this doubt says: "When Shakyamuni Tathagata was with Dipankara Buddha and received the Dharma, Dipankara Buddha taught the Dharma to this Buddha. If that is the case, then how can that Dharma be neither grasped nor spoken?" To resolve this doubt, the sutra text has two parts: first a question, then an answer. This is the first part, the question. The reason the Tathagata instead turned the question around and asked Subhuti is to make it clear that the Buddha and the bodhisattvas have already realized True Reality. Within the Dharma of True Reality, how could there be any grasping or speaking?

Scripture. The World-Honored One, the Tathagata, when with Dipankara Buddha, truly obtained no dharma—this is the second answer.

Subhuti gives this answer precisely to reveal that Dipankara Tathagata had already realized the dharma of enlightenment. Transcending words and concepts, there is no appearance of the Buddha teaching or demonstrating.

He further clarifies that Shakyamuni, as a Bodhisattva, had already reached the stage where he received the prophecy of future Buddhahood, abiding in the realization of non-arising. Thus, he knew there is nothing to hear or attain. Therefore, it is said: "Truly obtained no dharma."

"Subhuti, what do you think? Does a Bodhisattva adorn a Buddha-land?" This marks the sixth doubt: the doubt regarding a Bodhisattva's adornment of a Buddha-land. The Treatise explains the doubt: "If the sage attains the name through the unconditioned Dharma, and this Dharma cannot be grasped or expressed, then why would Bodhisattvas strive to adorn a pure Buddha-land?" To resolve this doubt, the scripture has five sections: a question, an answer, a further inquiry, an explanation, and an exhortation. This is the initial question. The reason the Tathagata asks Subhuti in return is to clarify that a Bodhisattva must not adorn a Buddha-land with a mind attached to form.

No, World-Honored One. (Second reply)

Sutra. Why is this? This is the third inquiry. Why does the bodhisattva not say "I adorn the Buddha's land"?

"Purifying a Buddha-land" means that what is called purifying is not an actual purification; it is merely given the name "purification." Here's the explanation for this fourth section.

Purification has two aspects: First, one may conceive of a pure land outside the mind as the object to be purified—this is purification based on conceptualization. Second, one may realize that the pure land is inseparable from one's own mind—this is purification beyond conceptualization. The "purification" mentioned here is the latter type, purification beyond concepts. "Is not purification" means it is not the purification that grasps external forms. "Is merely called purification" refers to the ultimate truth—the purification that transcends all mental constructs.

The sutra says: "Therefore, Subhuti, all noble bodhisattvas (Mahāsattvas) should thus cultivate a pure mind. They should not give rise to a mind that dwells on forms, nor should they give rise to a mind that dwells on sounds, smells, tastes, touch, or mental objects. They should give rise to a mind that does not dwell anywhere."

This is the fifth exhortation. The reason the Thus-Come One (Tathāgata) gives such warnings and encouragements is to help beings stop clinging to external forms and attain true spiritual adornment—the adornment of realizing the ultimate truth of consciousness-only (vijñapti-mātra). "They should not give rise to a mind that dwells on forms" means that all sensory experiences—the six sense objects—are merely external adornments; if you cling to them, you lose the true inner adornment. Therefore, the Buddha emphatically restates: "They should give rise to a mind that does not dwell anywhere."

Sutra: Subhuti, consider someone whose body is as vast as Mount Sumeru, the king of mountains. What do you think — would such a body be considered large?

[This passage begins the resolution of the seventh doubt: the doubt about whether the Reward Body of a Buddha clings to itself. The commentary states the doubt like this: "If sages gain their name through the unconditioned Dharma, and that Dharma cannot be grasped or spoken, then why does the Buddha of reward and bliss grasp the identity of 'King of the Dharma'? And why do others in the world also grasp that he is the 'King of the Dharma'?" To resolve this doubt, the scripture has two parts: first, a question-and-answer to resolve the doubt, and second, a comparison to highlight the superiority. The first part contains four steps: question, answer, inquiry, and explanation. This is the initial question.]

"Suppose there is a person" refers to the body of the Reward Buddha. "As vast as Mount Sumeru, the king of mountains" emphasizes that this body is supremely large. "Would such a body be considered large?" asks whether the Buddha's great body has a discriminative mind that grasps at the idea of "largeness." Mount Sumeru means "Wonderfully High." It is composed of four precious substances and is surrounded by sixty thousand lesser mountains as its retinue. Here, the king of mountains is used as a simile for the Reward Body of a Buddha. Just as Mount Sumeru, the king of mountains, towers over all other mountains and is therefore called "large," yet does not grasp at itself as being "the king of mountains," so too does the Reward Body of a Buddha, which surpasses all other sages in its excellence and is therefore called "great," yet does not grasp at itself as being "the King of the Dharma." The meaning is similar, so it is used as a simile.

Sutra. Subhuti said, "Very great, World-Honored One." This is the second answer. The meaning of the answer is that although the body is immense, it remains without discrimination and does not grasp the notion of greatness.

A sutra asks: "Why is that?" This is the third inquiry. What is the reason for this non-discrimination?

The Buddha said that what is called a "great body" is not a physical body.

Explanation: A "non-body" refers to a being that is not subject to suffering and conditioned existence. A "great body" refers to a being that is free from suffering and unconditioned.

Sutra: “Subhuti, if there were as many Ganges Rivers as the grains of sand in the Ganges, what do you think? Would the sand of all those Ganges Rivers be many?”

Second Comparison to Show Superiority. The text has two parts: first about external wealth, then about inner wealth. The first part has two sections: first presenting the lesser, then showing the greater. The first section again has two: first presenting the lesser, then showing the greater. The first part has four steps: first asking about the sand, second answering about the sand, third asking about the blessing, fourth answering about the blessing. This is the first step, asking about the sand.

The reason for this second comparison is to resolve doubt. Outsiders might wonder: “Earlier it was said that upholding even four lines of this sutra surpasses giving away the seven treasures of a billion worlds. Now it says that giving away the seven treasures of countless Ganges-River worlds surpasses giving away the seven treasures of a billion worlds. Both are superior, but what kind of superior merit can actually lead to great enlightenment?” This doubt is now resolved. It shows that the merit of upholding this sutra not only surpasses giving away the seven treasures of a billion worlds, but also surpasses giving away the seven treasures of countless Ganges-River worlds. This is because the merit from upholding the sutra can lead to great enlightenment, while the merit from giving alone cannot. Therefore, the second comparison is made to show superiority and inferiority.

“As many grains of sand as there are in the Ganges” — the first level briefly indicates that the sand is countless. “So many Ganges Rivers” — the second level generally states that the rivers are countless. “What do you think? Would the sand of all those Ganges Rivers be many?” — the third level broadly shows that the sand is countless. The word “would” asks in general: could that much sand from so many rivers be considered many?

”The Buddha then asked, “Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges, would the number of those rivers be great?” Subhuti replied, “Extremely great, World-Honored One. Even the number of Ganges Rivers alone would be countless, let alone the sand within them.”

Sutra. Subhuti, I now tell you the truth. If a good man or good woman fills as many worlds as there are grains of sand in the Ganges River with the seven treasures and gives them as alms, will their merit be great? This is the third question about merit. "I now tell you the truth" means I want to make a comparison, and first show that the Tathagata's words are without error. "If a good man or good woman" refers to the mind of the giver. "Fills with the seven treasures" clarifies the amount of the gift. "As many worlds as there are grains of sand in the Ganges River" fully reveals the quantity of the gift.

"Sutra: Subhuti replied, 'Very many, World-Honored One.'" (This is the fourth answer, concerning merit.)

The Buddha said to Subhuti: "If a good man or good woman receives and upholds even just four lines of this sutra and explains them to others, their merit and virtue will be far greater than that of the previous one."

[This section] reveals superiority. Here, even though the act of giving is greater [in quantity], its merit is inferior. Why? Because conditioned good deeds go against Nirvana. On the other hand, even the smallest upholding of this sutra brings greater merit, because unconditioned good deeds break through the cycle of birth and death.

Subhuti, further, wherever this sutra is proclaimed—even if only as a four-line verse—know that this place should be honored by all beings in the world, including celestial beings, humans, and demigods, just as they would honor a Buddha's stupa or shrine.

This is the second major section explaining why the merit is supreme. It is divided into four parts: 1) the place's supreme honored status, 2) the person's supreme nature, 3) a joint explanation, and 4) a question-and-answer. The first part, on the supreme honored status of the place, is further divided into four: 1) identifying the place as honored, 2) clarifying the person as supreme, 3) a joint explanation, and 4) a question-and-answer. This is the first subsection, which identifies the place as honored. Just as the residence of a king, regardless of size, is treated with respect by all who see it, even for a moment, so too is the place where this sutra is proclaimed—regardless of extent, even a single verse—worthy of offerings. Why is this? Because this Mahayana Dharma is the king of all sutras. The text mentions celestial beings, humans, and demigods as examples from among the six realms of existence, as these three are particularly inclined toward acts of giving and offering. The other three realms, associated with negative karma and many obstacles, are only briefly mentioned here.

Even more so for someone who can fully uphold, recite, and master it. Subhuti, you should know that such a person attains the most supreme, foremost, and rare dharma.

[This section clarifies the superiority of a person.] Speaking even a single verse brings blessings that transcend the physical. A place where [a verse] is spoken is worthy of offerings, just like a pagoda or shrine—this is even more true for someone who fully upholds the dharma. Such a person achieves supreme wisdom and becomes worthy of veneration. The phrase "even more so" means two things: first, though the place is non-sentient, it is compared to a sentient being—the place is set against the person. Second, a small amount is set against a large amount—a single verse is set against fully mastering the teachings. You should know that such a person attains the most supreme, foremost, and rare dharma: this summarizes upholding the sutra. A bodhisattva completes the practice of non-abiding, swiftly approaches the various fruits of the ground of enlightenment, and embodies numerous dharma-gates of wisdom. They far advance toward unsurpassed enlightenment and achieve all-encompassing wisdom. Overall, because the fruit-body of Buddhahood has no superior, it is called "most supreme"; it surpasses all grounds, so it is called "foremost"; it is not found in the worldly realm, so it is called "rare."

Wherever this scripture is found, that place is as sacred as if the Buddha were present, and worthy of reverence as if it were his disciple.

This is the third pair of explanations. Here, "wherever this scripture is found" includes both the person who teaches the sutra and the place where it is taught. This is because both the place and the person serve as the basis for the teaching. "As sacred as if the Buddha were present" means that the place where the sutra is taught reveals the Dharma body, just like a stupa or temple. "Worthy of reverence as if it were his disciple" means that the one who upholds the sutra should be honored as a disciple honors the Buddha. Therefore, the Wei text says, "Revered as if it were the Buddha."

The Sutra. At that time, Subhuti said to the Buddha, "World-Honored One, what should this sutra be called, and how should we receive and uphold it?"

This is the fourth question-and-answer cycle. The text has four parts: first, the question; second, the answer; third, an inquiry; and fourth, an explanation. This is the first part.

The reason for asking about the sutra's name and how to uphold it is that the World-Honored One praised the excellence of two aspects. Now, it is made clear that those who wish to receive and uphold it should first know its name and the proper method of practice. Therefore, in this section honoring the sutra, the question-and-answer process is presented. "What should this sutra be called?" asks about the name. "How should we receive and uphold it?" asks about the method of practice.

The Buddha said to Subhūti, “This scripture is called the Adamantine Perfection of Wisdom. By this name you should uphold it.”

This is the second response. “Adamantine” is a metaphor, referring to a precious substance that is both hard and sharp. “Wisdom” is the Dharma — the non-discriminating awareness. “Perfection” means reaching the other shore, showing that this true wisdom has reached the ultimate depth.

“By this name you should uphold it” — “by” here means “using.” Using this name that can express the truth to point to the truth that is expressed. The truth is upheld through meaning, and the name is upheld through words. Holding both the words and the meaning with reverence is what is called “upholding.”

Sutra. Why is that? This is the third inquiry. What is the meaning of the title 'Sutra'?

Sutra: Subhuti, the Buddha teaches that prajna paramita is not prajna paramita. This is the fourth explanation.

The phrase "the Buddha teaches that prajna paramita" refers to true wisdom, such as insight and clear awareness. The phrase "is not prajna paramita" means it is not the inferior wisdom of those who cling to concepts and personal liberation.

"Subhuti, what do you think? Does the Tathagata have any specific teaching to express?"

This question explores whether the Buddha has a special teaching beyond what all Buddhas have taught. The text continues with two parts: first a question, then an answer. Here, the question asks: apart from the teachings shared by all Buddhas, does Shakyamuni Buddha have any additional, unique teaching of his own?

Sutra. Subhuti said to the Buddha, "World-Honored One, the Tathagata has nothing to say." This is the second response. When it is said that the Tathagata has nothing to say, it is to show that words and speech are empty by nature, not that the World-Honored One is completely silent.

"Subhuti, what do you think? Are the atoms of dust in the vast universe numerous?"

Now to clarify this: We first identify three types of cause and effect. The first is the cause and effect of charity—the cause is giving, and its effect is afflictions, because giving with attachment increases mental defilements. The second is the cause and effect of the world—the cause is the world system, and its effect is atoms of dust, since a mass of matter can be broken down into particles. The third is the cause and effect of upholding the sutra—the cause is holding and reciting this teaching, and its effect is the Dharma body, since by upholding and explaining it one realizes the Dharma body.

In this passage, we compare the first two to highlight the third. When the sutra mentions "atoms of dust," it refers to the cause and effect of the world. These particles are called "form-dust"—they are neutral in nature and only affect the physical body, not the Dharma body. This is unlike the afflictions born from charity, which are "mental dust" that can defile the pure mind and the Dharma body. So here, the neutral cause and effect of dust is compared to the defiled cause and effect of charity. Even the neutral dust surpasses such charity, so how could the merit of upholding and reciting the sutra ever be matched by the merit of giving? Thus we see that the merit of giving is inferior and increases defilements, while the sutra eliminates them.

Now we will explain this passage in two parts: first, presenting what is inferior to highlight what is superior; second, distinguishing the superior from the inferior. The first part contains a question and an answer. Here is the initial question: "The great universe" refers to the cause; "all the atoms of dust" reveals the effect; "are they numerous?" asks about their quantity. Why ask about the number of dust atoms? To show that the dust of afflictions is even greater than these.

"Sutra: Subhuti replied, 'Very many, World-Honored One.' This is the second response. What is meant by 'very many' here: Though the world is vast and atoms are extremely minute, when you break down the coarse into the fine, these particles become limitless and beyond measure. That is why it is called 'very many.'"

Sutra. Subhuti, what the Tathagata speaks of as particles of dust are not particles of dust, but are only called particles of dust.

The second distinction is between superior and inferior. The text has two parts: first, a discussion in terms of results; second, a discussion in terms of causes. This is the first part.

"All particles of dust" refer to neutral dust particles of the world. "What the Tathagata speaks of as not particles of dust" means they are not like the stained, afflictive dust produced by the meritorious results of giving. "They are called particles of dust" means they are particles of the earth and other elements.

The sutra says: "Tathagata speaks of a world, yet it is not a world; it is merely called a world."

This section explains the cause and effect. When the Tathagata speaks of "a world," it refers to the world of vessels formed by the accumulation of atoms, which serves as the basis. When He says "it is not a world," it means that it is not the meritorious world that arises from the pure cause of charitable giving, which is free from defiled atoms. When He says "it is merely called a world," it refers to the world of vessels formed by neutral atoms.

The meaning here is to clarify that the merit from charitable giving still produces defiled afflictions as its consequence. Even that is inferior to the world formed by neutral atoms. How, then, could this be compared to the merit of upholding this sutra?

"Kasyapa, what do you think? Can the Tathagata be seen by means of the thirty-two marks?"

[This passage belongs to the fourth of the ten sections in the Sutra on Purifying Purity, and thus it surpasses the previous three. The text has four parts: 1) a question, 2) an answer, 3) a scrutiny, and 4) an explanation. This is the initial question.]

To clarify this meaning, we first need to understand three types of cause and effect: 1) the cause and effect of giving—where the cause is giving and the effect is the resultant material blessings; 2) the cause and effect of keeping precepts—where the cause is keeping precepts and the effect is the resultant body; 3) the cause and effect of upholding the sutra—where the cause is upholding and teaching the sutra and the effect is the Dharma body.

Now, when the thirty-two marks are mentioned, they are being used as a specific example from the second type (keeping precepts) to compare its relative worth to the first and third types. In general, keeping precepts, which leads to a blessed body, is already superior to the material rewards gained from giving. So how could the merit of giving—which is based on attachment to forms—ever compare to the merit of upholding the sutra, which transcends forms?

The meaning here is to use the effect to highlight the cause. Therefore, the question is: Is the body adorned with the thirty-two marks from keeping precepts the same as the Dharma body realized through upholding the sutra?

"No, World-Honored One, one cannot perceive the Tathagata through the thirty-two marks." This is the second answer. If one were to see the Dharmakaya through marks, this reasoning would be incorrect.

Sutra. Why? This is the third examination. Why is the physical body cultivated through observing precepts and generating merit not the true Dharmakaya?

The Tathāgata speaks of the thirty-two marks, but these are not true marks, and so they are only called the thirty-two marks. This is the fourth explanation. When the Tathāgata speaks of the thirty-two marks, he refers to the physical marks born from the merit of maintaining precepts. These are not true marks, because they are not the marks of the Dharma-body attained through the wisdom of upholding the sutra. They are called the thirty-two marks to conclude the first statement. The meaning here is that maintaining precepts does not compare to upholding the sutra, which is why it is called surpassing purity. The pure rewards born from the merit of precepts cannot even compare to the impure causes born from the merit of giving while upholding the sutra—so how could they compare to the merit of upholding the sutra itself?

Subhasūtra. If there are good men and good women who give away as many bodies and lives as there are grains of sand in the Ganges River, [This is a second comparison regarding internal wealth. The text has two parts: first, citing inferiority to highlight superiority; second, explaining why. The first part has three subparts: citing inferiority, highlighting superiority, and understanding. This is the initial citation of inferiority. Previously, although one gave away countless precious treasures, which are external wealth, there might still be doubt that this is trivial. Now, citing bodies and lives as numerous as Ganges sands, which are internal wealth, might be considered superior. To address this doubt, the comparison is made again. "Good men, etc." includes those without greed. "Giving away as many bodies and lives as there are grains of sand in the Ganges River" clearly shows immeasurable merit.]

Sutra: "If, furthermore, someone upholds even just four verses of this sutra and explains them to others, their merit will be far greater." [The second part demonstrates superiority.] Giving alms while clinging to appearances, even if one sacrifices countless bodies, ultimately leads only to worldly results. But upholding this sutra without attachment, even if only one verse is transmitted, has already surpassed measureless limits. Why is this? Because the causes of the worldly and the transcendent are not the same.

*Sutra*

At that time, the Venerable Subhuti, having heard this sutra, deeply understood its profound meaning and was moved to tears of sorrow and joy.

**Third section: Expressing understanding.** This passage has two parts: first, expressing understanding; second, praising the sutra's excellence. This is the first part.

Why does it say "tears of sorrow and joy"? "Tears" means shedding tears, "tears" refers to the fluid from the eyes. Deep emotional pain is called "sorrow," and silently crying with tears is called "weeping." When Subhuti heard the profound teaching that explains the deep meaning, and also heard that sacrificing countless bodies as numerous as the sands of the Ganges is not as good as upholding just one verse of this sutra, he reflected on the suffering of those who sacrifice their bodies. This sudden realization intensified his sorrow, while his deep reverence for the Dharma caused tears to fall naturally.

**Question:** Upon hearing the sutra and attaining enlightenment, one should feel joy—why then sorrow and tears?

**Answer:** Sometimes enlightenment gives rise to sorrow. For example, Subhuti, upon hearing this sutra, had an enlightened understanding that brought forth sorrow. Meanwhile, Shariputra, upon hearing the Lotus Sutra, had an enlightened understanding that produced joy. King Shrīmat, upon hearing the Golden Light Sutra, experienced both sorrow and joy intermingled. Why did Subhuti weep here? Because his ear received the true teaching, and his mind clearly perceived ultimate reality. First, he felt compassion for the suffering of those who sacrifice their bodies; second, he rejoiced in the teaching heard now; third, he regretted not having heard it earlier; and fourth, he grieved for those who had not yet heard it. For these reasons, he wept with sorrow and joy.

"Wondrous, World-Honored One! The Buddha has spoken such a profound sutra as this."

This marks the second section, which praises the sutra's superiority. "And said to the Buddha" is an opening statement. "Wondrous, World-Honored One" expresses general praise of its excellence. "The Buddha has spoken such a profound sutra as this" specifically points out the rare and wonderful Dharma being praised.

Sutra:

"From the past until now, the eye of wisdom I have attained has never before heard a sutra such as this."

This is the second major section, explaining the excellence or special quality of this teaching. The passage is divided into four parts: (1) excellence due to rarity, (2) excellence due to differing from other teachings, (3) excellence due to solidity, and (4) excellence due to surpassing other sutras. This first part concerns excellence due to rarity.

Here, "the eye of wisdom attained from the past" refers to realizing the selflessness of persons, overcoming afflictive obstructions, and seeing the truth of no-self. Yet what was attained then was merely a "magical city"—an expedient, not the final goal. Now, by hearing this sutra, they gain the eye of wisdom into the emptiness of phenomena, overcome cognitive obstructions, and see the emptiness of reality. What is attained here is the true and real meaning, and therefore it is called "rare."

"World-Honored One, if there are people who hear this sutra, develop a clear and trusting mind, and thereby realize the true nature of reality, know that such people have achieved the foremost and rare merit."

This text is supreme because it is unlike other teachings—it points directly to the profound truth realized by the Buddhas. There are two parts: first, a declaration; then, an explanation. This is the declaration. This sutra is distinct from other scriptures because it reveals the deepest Dharma attained by the Buddha.

The World-Honored One, what is called the "true mark" or ultimate reality is actually no mark at all. That is why the Tathagata speaks of it as the "true mark." This is a second explanation confirming the point. The "true mark" refers to the genuine trust that arises from reliance on this sutra. "Is actually no mark at all" means it is unlike the worldly, deluded faith. "That is why the Tathagata speaks of it as the 'true mark'" quotes the teaching to confirm this, concluding the initial statement.

World-Honored One, that I am able to hear this scripture, believe, understand, accept, and uphold it is not particularly difficult.

However, in the final five hundred year period of the future age, if there are beings who can hear it, believe, understand, accept, and uphold it, they will be truly rare and extraordinary—the foremost and most solid [in faith].

[Further explanation:] This passage is in three parts: first, a general statement; second, a detailed explanation; third, words of praise. This is the general statement.

Because this Dharma door has a wisdom-nature as solid as a diamond, and its insight is so penetrating that it can remove delusion and obstacles, those who uphold it—even in the evil, degenerate age—achieve the foremost merit.

Now, Subhuti embodies five qualities, so hearing and believing this scripture is not difficult for him: first, he was born in a time when he could meet the Buddha; second, he was guided and taught by the Buddha to renounce the world and become a monk; third, he attained the fruit of an arhat and perfected many virtues; fourth, he received the Buddha's empowerment to quickly understand; fifth, he was in fact a manifest Bodhisattva. For these reasons, it is not considered rare.

But the beings of the future age possess none of these five qualities. They face many obstacles and hardships, and yet can still receive and uphold this teaching—so they are called the "foremost and most rare.

A sutra. Why is that? The second part explains it in detail. The passage contains three sections: first, clarifying the emptiness of self; second, clarifying the emptiness of phenomena; third, clarifying the emptiness of both. Regarding the emptiness of self, there is first a question and then an explanation. This is the initial question. It generally asks: why is the person who upholds this sutra in the future considered uniquely rare and supreme?

This sutra: such a person has no notion of self, no notion of others, no notion of beings, no notion of a lifespan. This is the second explanation. Here, the word "notion" all arises from perception. Since the person upholding the sutra realizes the emptiness of self, they can no longer give rise to perceptions of self, others, and so on.

Scripture. Why is this so? This is the second section, which explains the emptiness of dharmas. First, it raises a question, then provides an answer. This is the initial question. If we only speak of the emptiness of the self, should there still be attachments?

The "self," "person," "sentient being," and "life span" — the forms of these are essentially not forms. This is explained further below. "Forms of self" and so forth refer to the mind that grasps at a self and other such concepts. "These are essentially not forms" means that this grasping mind is itself empty of inherent existence.

Sutra: Why is that?

Second section clarifies the emptiness of both subject and object. First comes the question, then the explanation. This is the initial question. All phenomena are inseparable from perceiver and perceived. Now it is said that everything is empty—what is the meaning of this?

A sutra says: "To be free from all forms is to be called a Buddha." The following text explains this: If forms were not empty, the Buddha would not have been able to be free from them. Being free from them and attaining enlightenment—that is emptiness.

The Buddha said to Subhuti: "Indeed, it is just as you say. If someone hears this sutra and is not startled, not frightened, not terrified, know that such a person is extremely rare."

This is the third section, which offers praise. "Indeed, it is just as you say" means that what has been described above is exactly the truth, hence it is called "indeed, just so." These are words of approval and acknowledgment. "Hears this sutra and is not startled, not frightened, not terrified" indicates the cultivation of faith and understanding. The scriptures explain: "Startled" refers to fear arising from an improper source—this is called being startled, because it is worthy of reproach, just like walking on a wrong path. "Frightened" means the mind itself is terrified, and once it arises, it cannot be cut off. Those with a "terrified" mind are perpetually afraid, and their minds are ultimately bound by shock and fear, causing them to fall. One who is free from these three states upon hearing the sutra and comprehends with faith is therefore called rare.

Why is this sutra considered supreme? Because it surpasses all other scriptures in its excellence. The text has two parts: first a question, then an explanation. This is the opening question. As for "not being startled, not being afraid": What is so special about this that it should be called rare?

The sutra states: "Subhuti, the Tathagata speaks of the foremost perfection—yet it is not the foremost perfection; it is merely called the foremost perfection." The following text explains this. It means to show that this sutra, among all the teachings on perfections, is the most supreme. Therefore, it is difficult for the world to generate faith and understanding, and many doubts and slanders arise. Hence, if someone hears it without shock or fear, that is truly rare. "The Tathagata speaks of the foremost perfection" refers to the foremost perfection taught in this sutra. "Not the foremost perfection" means it is not the foremost perfection as taught in other sutras. "It is merely called the foremost perfection" confirms the first statement.

Commentary on the Diamond Sutra, Volume 1