Diamond Sutra Resolving Doubts (金剛經決疑)

Diamond Sutra: Resolving Doubts

Translated by the Tripitaka Master Kumarajiva of the Later Qin Dynasty

Compiled by the Ming Dynasty Caoxi Monk Hanshan Shi Deqing

The Diamond Sutra: The Perfection of Wisdom

The term "Diamond" is often interpreted as meaning "hard and sharp, capable of cutting through anything." This is a general explanation. However, in the Western Regions, there truly exists a jewel known as the Diamond. This jewel is the hardest and cannot be destroyed, yet it can destroy all other things. It is said that this jewel is used as a metaphor for Prajna, which can cut through afflictions. While this interpretation seems reasonable, it does not fully capture the Buddha’s true meaning. It is merely an ordinary, habitual understanding.

"Prajñā" is translated as "wisdom," which is the very heart of the Buddha—the Buddha's wisdom itself. "Pāramitā" means "reaching the other shore," referring to the ultimate extent of this mind. The title "Diamond Prajñā Pāramitā" indicates that this sutra specifically reveals the Buddha's indestructible, diamond-like mind.

This diamond mind is the fundamental mind with which the Buddha cultivated the cause and realized the fruit. In appearing in the world to teach sentient beings, he used this mind entirely. Now, in teaching the bodhisattvas, he takes this diamond mind as the fundamental cause for cultivation, serving as the initial gate into the Mahayana. Therefore, it is specifically shown to cut through doubts.

Because this mind is not the ordinary, worldly mind of sentient beings, the entire world cannot understand the Buddha. Moreover, the Buddha is originally not a person of this world, yet he suddenly appears among humans, so everyone who sees him becomes suspicious. In his daily activities and conduct, everything is different from others—his speech is different, his principles are different, every matter and method is contrary to the world. Thus, his every move arouses suspicion. It is no wonder that heavenly beings, demons, and kings all sought to harm him; Devadatta and Ajātaśatru wanted to kill him; and all people slandered him. As it is said: "When I appear in the world, all heavenly beings, humans, asuras, non-Buddhists, and demon kings are startled and suspicious."

Not only did heavenly beings and humans doubt, but even among his foremost disciples, such as Mahākāśyapa, all were suspicious of the Buddha. The Dharma he taught would sometimes speak of emptiness, sometimes of existence; sometimes affirm, sometimes negate; sometimes praise, sometimes criticize; sometimes encourage, sometimes reprimand—with no fixed words at all. The disciples who heard this all doubted and did not believe. Thus, they wondered: "Could this be a demon appearing as a Buddha, disturbing our minds?" If even the foremost disciples were like this, then new learners can be imagined—because the Dharma taught by the Buddha is difficult to believe and understand.

Yet, since the Buddha appeared in the world and began teaching the Dharma, thirty years have already passed, and his disciples still harbored doubts and disbelief. Thus, the Buddha's hidden grievance had lasted a long time. Fortunately, today, Śāriputra gained some insight, glimpsing a trace of the World-Honored One, and suddenly offered praise. Therefore, the World-Honored One, seizing upon his doubt, decisively shattered it, revealing his own indestructible, diamond-like true mind, laying it bare for him to fully realize without doubt, so that all who heard would have their mass of doubts instantly severed.

Therefore, this sutra is the Buddha's direct revelation of his own mind to cut through the doubts of his disciples and learners of the Buddha-Dharma. It is not about Prajñā cutting through the afflictions of sentient beings. If it were otherwise, just look at the sutra: each point is Śāriputra's doubt about the Buddha's mind. The Buddha reveals this mind to break that doubt—when does it ever speak of using wisdom to cut through the afflictions of sentient beings? Thus, the title of this sutra refers solely to the Dharma, not as a metaphor.

However, by cutting through the doubts of the disciples, the afflictions of sentient beings are also cut. This sutra focuses entirely on severing doubt and generating faith as its main purpose, because for those cultivating the path, faith is the foundation, and doubt is the obstacle.

There are three types of doubt: doubt about the person, doubt about the Dharma, and doubt about oneself. Doubt about the person means not recognizing the true person—just as the disciples heard the Buddha speak of the physical body, the Dharma body, the great body, and the small body, not knowing which is the true Buddha. This is doubt about the person.

Moreover, in his teaching of the Dharma, he would just speak of existence, then speak of emptiness; just speak of emptiness, then speak of non-emptiness. Because his words were inconsistent, they were most doubtful—this is doubt about the Dharma.

Some, upon hearing, were able to believe and did not doubt the Dharma, but seeing the greatness of the Dharma, they doubted their own small capacity, feeling unworthy to receive it, unable to practice—this is doubt about oneself.

In this sutra, all three doubts are present. Wherever Śāriputra had doubt, the Buddha immediately addressed and shattered it, severing his doubts instantly. As it is said: "Doubt and regret are forever exhausted, abiding securely in true wisdom." This is the essential meaning of this sutra.

Many have explained this sutra and its teachings, yet most interpretations miss the Buddha’s true intent. Only the Bodhisattva Vasubandhu from the Western Regions divided the sutra into twenty-seven points of doubt, which is truly fitting. However, though the meaning comes from a sage, the commentary has been transmitted here through translation. Translators vary in skill—some clumsy, some adept—and when words fail to convey the meaning, they create obstacles, making it hard for learners to grasp. This subtle and profound essence cannot be fully expressed in speech; once put into words, it becomes like dregs. How much more so when conveyed through rough and superficial language—how can it reach the sublime? This difficulty in commentary lies in depicting the Buddha’s mind, and it is not without the awkwardness of imitating a frown. It is like when people write biographies: they can narrate events but cannot convey the spirit—such is the challenge.

Therefore, the key to resolving doubts lies first in identifying Subhūti’s doubts as the core. If the doubts are fully revealed, then the Buddha’s teachings to dispel them will become clear without further explanation. Hence, this explanation presents the doubts before the main text, addressing them point by point according to the text. By letting go of words and comprehending intuitively, one naturally attains the essence.

This is what I heard: At one time, the Buddha was staying in the Jeta Grove of Anathapindika's Park in the kingdom of Shravasti, together with a great assembly of 1,250 fully ordained monks.

This passage explains the standard format in which the Buddha gave teachings during his lifetime. Since this is already fully explained in other texts, it will not be elaborated further here.

At that time, when it was time for the meal, the World-Honored One put on his robe, took his alms bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in order, receiving alms. Afterward, he returned to his dwelling place. When he had finished his meal, he put away his robe and bowl, washed his feet, arranged his seat, and sat down.

This is the Buddha's ordinary way of life in the world, His movements and expressions are just like everyone else's, With nothing particularly extraordinary about them— Yet within, there is one point that differs from others, And those who truly understand it are few.

Then, the elder Subhuti rose from his seat in the midst of the assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One!

To understand the Tathagata’s abiding in the world: in daily life, he appears just like an ordinary person, yet there is one subtle difference within—a difference that everyone fails to recognize even when face-to-face with him. Today, it was suddenly seen through by Subhuti, and so the Buddha sighed, “How rare!” Alas, for thirty years the Tathagata moved among his disciples, yet all along they did not know where the Buddha truly walked, did not know and thus casually overlooked him, merely thinking he was just like everyone else. Therefore, much of what the Buddha said, they doubted and did not believe. If Subhuti had not seen through this, would there ever have been anyone who truly knew the Buddha?

The Tathagata skillfully guides and protects the bodhisattvas, and skillfully entrusts them with the teachings.

Understanding this emptiness reveals the Buddha's rare and profound compassion, which is truly seeing the Tathagata's deep, heartfelt intention. Bodhisattvas are disciples of the Buddha—those who initially aspired to the Great Vehicle while still in the Lesser Vehicle, known as "Bodhisattvas with Disturbed Minds." The Buddha has always watched over and guided them, with no other purpose than to entrust this very mind to them.

"Watching over and guiding" means that the Buddha's original vow upon appearing in this world was simply to enable all sentient beings to become no different from the Buddha—for every person to attain Buddhahood, thus fulfilling this intention. However, sentient beings have little virtue, heavy defilements, and timid, weak minds, unable to bear the burden, much like infants. The Buddha, like a loving mother watching over her infant, never lets go for even a moment, providing all kinds of careful nurturing, protection, and affection—just as one protects a newborn child.

Thus, "watching over and guiding" means wanting all sentient beings to continue until they attain Buddhahood, which is why it is called "entrusting." Yet, the Buddha does not state this openly but skillfully and subtly accommodates them, which is why it is called "skillful means." As the sutra says: "I use countless, immeasurable skillful means to guide sentient beings, wishing to lead all sentient beings to the realm of all-knowing wisdom." This is what is meant by "watching over, guiding, and entrusting."

World-Honored One, when good men and good women set their minds on attaining supreme, perfect enlightenment, how should they dwell? How should they subdue their minds?

Understanding. This question from Subhūti specifically asks about the method for settling the mind. When initially on the path of the Lesser Vehicle, one was willing only to liberate oneself, not to liberate sentient beings; therefore, the mind was small. Now, having been refined by the Tathāgata for over twenty years through various skillful means, the aspiration to liberate sentient beings has been aroused; thus, those who have developed this great mind are called Bodhisattvas. They are to liberate sentient beings below, in order to seek Buddhahood above. Such individuals willingly benefit beings, which is called "generating the mind of Bodhi." Subhūti already has faith in the Buddha's mind. However, he sees that Bodhisattvas who have newly generated the great mind have not yet realized the true emptiness of reality; it is difficult for them to distinguish this from the one-sided emptiness they previously grasped. With the earlier nirvana of the Lesser Vehicle, they could grasp and settle their minds. Now, having abandoned that earlier emptiness but not yet attained true emptiness, they are in a state of "advancing without new realization, retreating and losing their former abode"—this is called "confused emptiness." Because they have long been attached to names and concepts, their habitual tendencies have not been forgotten; they still seek something to grasp. They also firmly believe there is a definite fruit of Buddhahood to attain, thinking that upon reaching Buddhahood, they will have an abode. Moreover, to seek Buddhahood above, they must liberate sentient beings below. Only when all sentient beings are liberated can one attain Buddhahood. Yet now, looking out, they see sentient beings throughout the three-thousandfold world system, immeasurable and boundless—when will they ever be able to liberate them all? If sentient beings are not exhausted, how can the fruit of Buddhahood be attained? Because their desire for an abode is urgent, their minds are unsettled and cannot be subdued. Therefore, Subhūti specifically asks for the method to settle the mind and subdue the mind.

However, Subhūti has already seen the Buddha's mind and exclaimed how rare it is. Why, then, does he open his mouth and ask only these two questions? It is because the minds of the assembly each think: "The World-Honored One today is one who has already attained the fruit. Therefore, I see the World-Honored One in his daily life with his mind settled and at ease. But for those who have newly generated the mind seeking the fruit of Buddhahood, their minds are unsteady—how should they settle them? How should they subdue them?" This is the meaning behind the question.

"Settling the mind" is like when the Second Patriarch served Bodhidharma and begged for the method to settle the mind. Bodhidharma said: "Bring me your mind, and I will settle it for you." The Patriarch said: "I have searched for the mind and ultimately cannot find it." Bodhidharma said: "I have settled your mind for you." In the Patriarch's lineage, a single word was enough to finish the matter; that is why it is called the "Lineage." Now, the World-Honored One expounds many methods for settling the mind, his compassionate heart overflowing with explanations; that is why it is called the "Teaching." In the end, it is just "searching for the mind and ultimately not finding it." Therefore, before the Fourth Patriarch, all used the *Laṅkāvatāra Sūtra* to seal the mind. From the Fifth Patriarch Hongren to the Sixth Patriarch Huineng, all used the *Diamond Sūtra* to seal the mind. Thus, this scripture is not a matter of written words; it cannot be approached as mere language or text. Its essence lies entirely in the wondrousness beyond words.

Throughout this scripture, whenever it says, "What do you think?" it is always probing back against one's doubts. Because the minds of the assembly give rise to doubts following the words—even if not verbally expressed, the mind has already stirred with thoughts. This is called "discrimination through ideation and language," precisely the habitual tendency of names and concepts.

The Buddha said: Excellent, excellent, Subhuti! Just as you have said, the Tathagata skillfully protects and guides all bodhisattvas, and skillfully entrusts them with the teachings. Now listen carefully, and I will explain for you. When good men and good women resolve to attain supreme, perfect enlightenment, they should abide in this way, and subdue their minds in this way.

Yes, World-Honored One! We are eager to listen.

"Venerable Subhuti, you have attained direct faith in the Buddha's mind without any doubt. Having already seen the Buddha's mind, it may seem unnecessary to speak further. Yet, the bodhisattvas have not yet grasped the essence and wish to hear more."

The Buddha said to Subhuti, "All bodhisattvas and great beings should subdue their minds in this way."

Explanation: This passage shows the Buddha's method for settling the mind, with its meaning explained below. The previous questions concerned abiding and subduing, but here only subduing is addressed, not abiding. This is because ordinary people and followers of the Two Vehicles are always attached to a place of abiding—this is a habit of conceptual thinking. For those advancing on the Mahayana path, the first step is to let go of this habit, since both sentient beings and nirvana are not absolute realities and cannot be grasped; they exist only as concepts. Once conceptual thinking is abandoned, habitual tendencies vanish instantly, and the mind naturally settles into tranquility and cessation without needing to be subdued. Therefore, only subduing the mind is taught, while abiding is not mentioned, to avoid reinforcing habitual tendencies. As the saying goes: "When the restless mind ceases, that itself is enlightenment. Simply exhaust ordinary conditioning—there is no special sage's insight." The Buddha does not bind people with fixed doctrines, and thus does not speak of abiding.

All classes of beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether possessing form, or formless; whether with perception, without perception, or neither with perception nor without perception—I will lead them all to final nirvana and bring about their liberation.

Even though I liberate countless, immeasurable beings in this way, in truth, no being is liberated. Why is this? Subhuti, if a bodhisattva holds the notion of a self, a person, a being, or a life span, that person is not a true bodhisattva.

Explanation. This is the World-Honored One's direct teaching on the method of calming the mind through contemplation. However, when a bodhisattva awakens the mind of enlightenment, what they seek is Buddhahood, and whom they transform are sentient beings—these two alone. The reason the mind remains unsettled is because they have not yet seen sentient beings as they truly are. With sentient beings appearing everywhere before their eyes, when will they ever be able to liberate them all? If sentient beings are not exhausted, then Buddhahood is difficult to attain. The path seems to grow longer and more distant, causing the mind to become restless and to strive incessantly. Thus, they seek to subdue this mind.

Now, the Buddha teaches the method for liberating sentient beings, focusing primarily on contemplating selflessness. Moreover, the reason a bodhisattva perceives sentient beings as so numerous and difficult to fully liberate is because where there is a notion of self, there arises a notion of others. When self and others are seen as separate, how can the sentient beings within the three thousand realms be limited? And since birth continues without end, it is natural to fear that they can never be exhausted. Yet, they have not yet seen that sentient beings are fundamentally as they are—perfectly such.

However, although sentient beings are many, they are all encompassed within twelve categories. Even if they are immeasurable, they are still only twelve. Examining each of these twelve categories, they are all included within the four modes of birth: womb-born, egg-born, moisture-born, and transformation-born. Within these four modes, there is nothing more than form and mind. In terms of form, there is only the possessing form and the formless. In terms of mind, there is only the possessing thought and the thoughtless. Even at the extreme, it stops at neither existence nor non-existence. In this way, these twelve categories exhaust the realm of sentient beings. So how can they be considered many?

Furthermore, these twelve categories are called sentient beings. The form and mind of sentient beings are fundamentally provisional combinations. Since they are provisional combinations, sentient beings are fundamentally non-existent. Sentient beings are fundamentally non-existent; it is only due to deluded perception that they appear to exist. If one contemplates sentient beings based on their fundamental non-existence, then sentient beings are fundamentally as they are—perfectly such. Since sentient beings are such, they all become utterly tranquil. In this way, they can all be led into the remainderless nirvana. So what difficulty is there?

As Vimalakīrti said: "All sentient beings are ultimately tranquil and extinguished; there is nothing further to extinguish." In this way, liberating immeasurable, countless, boundless sentient beings actually means not a single sentient being attains liberation. Why? Because fundamentally there is no self. Where there is self, there is others. Where there is others, there are sentient beings and life spans. As long as these four notions exist, one cannot be called a bodhisattva, let alone speak of liberating sentient beings. Therefore, when a bodhisattva liberates sentient beings, they should contemplate selflessness. No self means no others. Since there is no self and no others, the realm of sentient beings is naturally tranquil and extinguished. When sentient beings are tranquil and extinguished, Buddhahood is not far away. So why fear the path as long and distant?

Therefore, a bodhisattva should contemplate selflessness. As stated later: "Knowing that all phenomena are without self, one attains the patience of non-arising." This is a true bodhisattva.

Question: In Buddhism, the bodhisattva's practice of liberating beings is fundamentally based on generosity. What is given is always to sentient beings. But if all sentient beings are empty, then in the act of giving, who is there to receive? Therefore, the following passage answers: When a bodhisattva practices generosity, they should not cling to the notion of sentient beings.

Furthermore, Subhuti, a bodhisattva should practice giving without dwelling on any notion. This means giving without attachment to form, without attachment to sound, smell, taste, touch, or mental phenomena. Subhuti, a bodhisattva should give in this way, without dwelling on any appearance.

Explanation: This section addresses the doubt of clinging to appearances. Subhuti, having heard that all sentient beings are empty, then doubts: if sentient beings are empty, then the bodhisattva’s giving has no recipient. Since the six dusts are not truly existent and sentient beings are fundamentally empty, it is said, “one should abide without abiding.” This teaching instructs not to cling to the appearances of sentient beings or dusts. It further anticipates a doubt: if one does not abide in appearances, how can there be merit? Therefore, the following response explains that merit from non-abiding is even greater.

Why is this so? If a bodhisattva gives without clinging to any notion of form, the merit of such giving is beyond measure. Subhuti, what do you think? Can the vastness of the eastern sky be measured? No, World-Honored One. Subhuti, what about the southern, western, and northern skies, the skies above and below—can they be measured? No, World-Honored One. Subhuti, in the same way, the merit of a bodhisattva who gives without clinging to any notion of form is immeasurable and beyond conception.

Explanation. This resolves the doubt of clinging to appearances, revealing the wondrous practice of transcending appearances. However, when a bodhisattva practices generosity, they focus on seeking merit. If the mind that seeks merit clings to appearances, then the merit will not be great. Therefore, the World-Honored One skillfully points out that merit attained by transcending appearances is even greater, to put their mind at ease. Yet, generosity that clings to appearances is confined to the realm of form. The appearance of sentient beings is but a speck of dust. Even if merit is gained, how much merit can it be? Now, if at the very moment of giving to sentient beings, one sees neither the giver nor the receiver, nor the object being given—when these three aspects are all empty, with no appearance to dwell upon—the merit of not dwelling on appearances is truly inconceivable. Thus, it is compared to the vastness of space.

Subhuti, a bodhisattva should abide in accordance with just this teaching.

Explanation: This passage concludes the method for pacifying the mind. Previously, the question was about the mind's inability to settle, and thus the need to subdue it. The World-Honored One taught that the way to subdue it lies primarily in contemplating selflessness. Without self, there is no other; when both self and other are forgotten, the mind naturally becomes tranquil. When the mind is tranquil, all sentient beings become tranquil as well. Once sentient beings are at peace, there is no need to seek the Buddha. At this point, the restless pursuit ceases, attachment and aversion are forgotten, inside and outside are empty, and the mind remains unmoved. This is what is called the method for pacifying the mind. Hence, it concludes by saying: Thus...

Question: Previously, we practiced generosity and cultivated merit to benefit sentient beings below, solely to seek the supreme fruit of Buddhahood above. Now that the notion of sentient beings is empty, and the three aspects of giving are fundamentally still, does this mean the cause is illusory? How can a cause without characteristics lead to the attainment of a fruit with characteristics? Moreover, we clearly see the Tathagata, with his form and characteristics distinctly present—this is not something attainable through a cause without characteristics. This is perceiving the Tathagata through characteristics. Therefore, the Buddha refutes this by saying:

Subhuti, what do you think? Can the Tathagata be perceived through bodily form? No, World-Honored One, the Tathagata cannot be perceived through bodily form. Why? Because the bodily form spoken of by the Tathagata is not truly bodily form. The Buddha said to Subhuti: All forms are illusory. If one sees all forms as not forms, then one sees the Tathagata.

Explanation. This directly points to the wondrous practice of formlessness. Subhūti, having heard about the cause of formlessness, then doubted that this cause could not lead to the fruition of a Buddha with form, and thus he sought to see the Tathāgata in terms of form. This is to cling to the manifested forms of the Buddha’s compassionate appearances, failing to perceive the true essence of the Dharma-body. The World-Honored One questioned and refuted this view of form, and Subhūti understood the meaning. Therefore, the Buddha directly declared that one cannot see the Tathāgata through form. The body spoken of by the Tathāgata is precisely the Dharma-body, hence it is said to be "not a body." Yet the Dharma-body is also not something with form; it is precisely by seeing the non-form within all phenomena that one sees the Tathāgata. It is not that apart from all phenomena, there exists some separate form or appearance of the Tathāgata’s Dharma-body. Thus, it is clear that the formless cause accords with the formless fruition.

A Cloud of Doubt: If we use a cause that is formless to realize a fruit that is formless, this principle is extremely profound, difficult to believe and to comprehend. Thus arises the doubt:

Subhuti respectfully asked the Buddha: "World-Honored One, will there be living beings who, upon hearing these words and passages, give rise to genuine faith?"

The Buddha replied to Subhuti: "Do not speak in this way. After the Tathagata's passing, in the latter five hundred years, there will be those who uphold precepts and cultivate merit. They will be able to give rise to faith in these passages, taking them as true. You should know that such people have not planted good roots with just one, two, three, four, or five Buddhas. They have already planted all kinds of good roots at the abodes of immeasurable thousands and tens of thousands of Buddhas. Those who, upon hearing these passages, give rise to pure faith even for a single thought—Subhuti, the Tathagata fully knows and fully sees that these living beings attain such immeasurable merit and virtue.

Why is this? Because these living beings are no longer attached to the notions of self, person, living being, or life span. They are not attached to the notion of phenomena, nor are they attached to the notion of no-phenomena. Why? If these living beings grasp at appearances in their minds, they are attached to self, person, living being, and life span. If they grasp at the notion of phenomena, they are attached to self, person, living being, and life span. Why? If they grasp at the notion of no-phenomena, they are attached to self, person, living being, and life span. Therefore, one should not grasp at phenomena, nor should one grasp at no-phenomena.

For this reason, the Tathagata always says: 'You bhikkhus should know that the Dharma I teach is like a raft—even the Dharma should be let go of, how much more so that which is not the Dharma.'"

Explanation. This directly reveals the Buddha's wisdom and insight. Previously, Subhūti first clung to the notion of a cause with characteristics, and the Buddha refuted this by teaching the practice of giving without attachment to form. He then doubted that a cause without characteristics could correspond to a result with characteristics, because he was still clinging to the idea that the Buddha has a form. The Buddha refuted this by teaching that the Dharma-body is without form. Thus, it becomes clear that a cause without characteristics corresponds to a result without characteristics. In this way, both cause and effect are empty, and both person and phenomena are extinguished. This meaning is extremely profound, difficult to believe and understand. Therefore, he questioned the Buddha, wondering if there could be anyone capable of believing this teaching. "Perhaps" indicates possibility. "Words and phrases" refer to the previous teaching on cause and effect without characteristics. The Buddha replied, saying, "How could there be no such person? But those who believe this teaching are not ordinary people; only those who uphold precepts and cultivate merit are able to believe it. Moreover, such a person has not planted roots of goodness under just one, two, three, four, or five Buddhas, but has planted them under countless millions of Buddhas. This means that only those who have long planted deep roots are able to believe it. For such beings with great roots, even a single moment of faith, I fully know and see. The merit they gain is already immeasurable. Clearly, this merit without characteristics surpasses the merit sought through characteristics. Why is it that those who realize the non-characteristic gain such great merit? It is because these beings no longer cling to the notions of self, person, sentient being, or life span. Not only are these four notions absent, but all notions of existence and non-existence are entirely empty. Therefore, it is said, 'There is no notion of phenomena, nor is there a notion of no phenomena.' Because these beings do not grasp at characteristics, they transcend everything. If even for a single thought they grasp at the notions of phenomena or no phenomena, they are clinging to the four notions. By not grasping at characteristics, both mind and objects are empty. This is why the merit gained is so extraordinary. This is the true power of the Tathāgata's wisdom and insight. Therefore, I teach bodhisattvas not to grasp at phenomena or the absence of phenomena. Why? Because once one enters this teaching, both person and phenomena are empty. Suddenly, all grasping is abandoned, and all existence arises. Is this a trivial matter? Therefore, I always teach my disciples to let go of phenomena. However, letting go of phenomena means letting go of attachments; when attachments are forgotten, wisdom becomes complete. Thus it is said, 'Even phenomena should be let go of, how much more so non-phenomena.'"

He doubts that emptiness is real. Because he heard the Buddha say that the Buddha has no form or appearance, and the Dharma cannot be grasped, he thus gives rise to doubt, thinking: If both the Buddha and the Dharma have no appearance, then there is no Buddha and no Dharma. Yet how is it that we now see the Buddha attaining enlightenment, and presently hear him expounding the Dharma? Why then say there is none? This is his doubt that the Buddha’s words contradict themselves. Therefore, the following section refutes this.

Subhuti, what do you think? Has the Tathagata attained Supreme Perfect Enlightenment? Has the Tathagata taught any fixed Dharma?

Subhuti replied: As I understand the meaning of what the Buddha has taught, there is no fixed Dharma called Supreme Perfect Enlightenment, nor is there any fixed Dharma that the Tathagata can teach.

Why is this? The Dharma spoken by the Tathagata cannot be grasped, cannot be spoken of—it is neither Dharma nor non-Dharma.

Why so? All sages and saints differ from one another only in their realization of the unconditioned.

Understood. This is the dual refutation of the concepts of Buddha and Dharma. The moment Subhūti's mind gave rise to the thought of "there is Buddha, there is Dharma"—this is what is called conceptual discrimination. Before it could even be fully formed, the Buddha preemptively dismantled it. Thus, he called out and questioned him: "What do you think? What distinction is arising in your mind? Moreover, does the Buddha's enlightenment truly have something to be attained? Has the Tathāgata truly spoken a fixed Dharma?" This was an examination and interrogation to probe his intention.

Subhūti grasped the meaning, and thus expressed his realization. He stated that he understood the Buddha's teaching: there is no fixed Dharma that constitutes enlightenment, nor is there any fixed Dharma that the Tathāgata can preach. Here, Subhūti profoundly comprehended the Tathāgata's principle of non-attainment—not only the Tathāgata, but all sages and saints, because they rely on the unconditioned Dharma, which has distinctions, and thus it cannot be grasped. The intention of opening the provisional to reveal the true is already beginning to show.

Doubt: Kong Sheng has already grasped the principle that there is no Buddha and no Dharma. However, he wonders how one who aligns with the unconditioned can attain such superior merit. Therefore, the Tathāgata proceeds to dismantle this through the concept of non-attachment.

Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and use them for giving, would the merit and virtue gained by this person be great?

Subhuti replied, "Very great, World-Honored One. Why? Because this merit and virtue is not the nature of merit and virtue. Therefore, the Tathagata says the merit and virtue is great."

If, again, there is someone who receives, upholds, even just a four-line verse from this sutra, and explains it to others, their merit surpasses that. Why? Subhuti, all Buddhas and their supreme, perfect enlightenment arise from this sutra. Subhuti, what is called the Buddha and the Dharma is not the Buddha and the Dharma.

Explanation: This passage uses the concept of formless merit to illustrate that the formless Dharma is supreme. Subhūti had already grasped the principle of formlessness, but he did not understand how aligning with this principle and attaining formless merit could surpass the merit gained from practices with form. Therefore, the Buddha first compared the merit of form-based generosity, showing that it cannot match the extraordinary merit of upholding a four-line verse. This is because all Buddhas arise from this Prajñā (wisdom). Thus, it is said: Prajñā is the mother of all Buddhas, and so its merit is vast. It is like the worldly saying: a mother becomes noble through her child. Therefore, Prajñā is that which gives birth to Buddhas and the Dharma, yet Prajñā itself is not the Buddhas or the Dharma. Hence it is said: what are called Buddhas and the Dharma are not, in essence, Buddhas and the Dharma.

**Doubtful Clouds:** If there is no Dharma that can be spoken, no Buddhahood that can be attained, and both are unobtainable, then why did the World-Honored One previously teach us disciples the Four Noble Truths? That is a Dharma. We practiced according to it and attained the fruit. We abide in Nirvana; this is having an abode. How can the World-Honored One now say all of these are not so? This is the discriminating thought of the assembly. Therefore, the World-Honored One, anticipating this, first raises the lesser fruits, questions Subhūti in advance, and refutes it on their behalf.

Subhuti, what do you think? Can a Stream-enterer think, 'I have attained the fruit of Stream-entry'?" Subhuti replied, "No, World-Honored One. Why? 'Stream-enterer' means one who has entered the stream, yet there is nothing to enter. One does not enter forms, sounds, scents, tastes, touch, or mental objects. That is why it is called Stream-entry."

"Subhuti, what do you think? Can a Once-returner think, 'I have attained the fruit of Once-returning'?" Subhuti replied, "No, World-Honored One. Why? 'Once-returner' means one who returns once, yet in reality there is no coming or going. That is why it is called Once-returning."

"Subhuti, what do you think? Can a Non-returner think, 'I have attained the fruit of Non-returning'?" Subhuti replied, "No, World-Honored One. Why? 'Non-returner' means one who does not return, yet in reality there is no 'not returning.' That is why it is called Non-returning."

"Subhuti, what do you think? Can an Arhat think, 'I have attained the path of Arhatship'?" Subhuti replied, "No, World-Honored One. Why? In truth, there is no such thing called an Arhat. World-Honored One, if an Arhat were to think, 'I have attained the path of Arhatship,' then they would be clinging to a self, a person, a being, or a life span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention and am foremost among people in this regard, the first among Arhats free from desire. World-Honored One, I do not think, 'I am an Arhat free from desire.' World-Honored One, if I were to think, 'I have attained the path of Arhatship,' then the World-Honored One would not say that Subhuti is one who delights in the practice of solitude. It is precisely because Subhuti does not engage in any practice that he is called one who delights in the practice of solitude."

Understanding, this reveals the true principle of non-abiding. The assembly, having heard that the Buddha cannot be sought and the Dharma cannot be attained, thus realizes there is no place for grasping or abiding. Yet, the World-Honored One previously taught us disciples to transcend birth and death and abide in nirvana—was that not a place to abide, with its methods and fruits? Why does the World-Honored One now say that both Buddha and Dharma are not so? This is because the disciples of the lesser vehicle have not yet abandoned habitual attachment to names and concepts, clinging to real dharmas, making it difficult to enter prajñā wisdom, thus giving rise to many doubts. The World-Honored One, using Subhūti’s realization to guide the assembly, therefore raises the fruits of the past to inquire inversely: “What do you think?” This means, “In your mind, how is it?”

The Sanskrit term “Srotāpanna” is here translated as “Stream-enterer.” “Entering” means going against—going against the stream of birth and death. However, speaking of “going against the stream” merely refers to not entering the six dusts (sense objects) as “going against”; it is not that there is truly something to go against or somewhere to enter and abide. “Sakṛdāgāmin” is translated as “Once-returner,” meaning there remains one grade of residual affliction in the desire realm, which will be severed with just one more return to the desire realm, after which one departs forever. This also does not mean there is a real place of coming and going to abide. “Anāgāmin” is translated as “Non-returner,” meaning one never returns to the desire realm to take birth—that is all. It also does not mean there is a place of non-return to abide. “Arhat” is translated as “Non-birth,” because one sees that all dharmas are entirely nonexistent; truly there are no dharmas, and the mind gives rise to nothing—that is all. One also does not entertain the thought, “I am an arhat,” nor is there an arhat ground to abide in.

If an arhat himself gives rise to the thought, recognizing “I am an arhat,” this would be the same as the views of ordinary beings—it would be clinging to the four marks. Subhūti verifies this with his own experience: just as the World-Honored One often says I have attained the samādhi of non-contention, praises me as the foremost among people, and says I am the first arhat free from desire—despite the World-Honored One’s utmost praise, I reflect within my own mind: I have never for a single thought given rise to attachment, thinking “I am an arhat free from desire.” If I had such a thought, the World-Honored One would not say I am one who delights in quietude and practice. From my perspective, the nirvana of the past originally had no place of abiding. This sufficiently shows that the enlightenment of the Tathāgata certainly has no principle of abiding—so what further doubt is there?

This resolves the doubt about whether the Buddha-fruit has a place of abiding. Next, it resolves the doubt about whether the Buddha certainly attains realization.

**The Cloud of Doubt:** Having heard the above explanation, it is clear that the fruit of Buddhahood is not something to be grasped. Yet, if the fruit is ultimately not attained, how do we account for the fact that we see the Tathagata receiving a prediction from Dipankara Buddha? This seems to imply that Buddhahood is definitely something attained. If there is a Buddha that can be attained, how can there be a fruit of enlightenment that is not grasped? The answer below clarifies that it is because there is **nothing to be attained.**

The Buddha asked Subhuti, "What do you think? When the Tathagata was with Dipankara Buddha in the past, did he attain any Dharma?"

"No, World-Honored One. When the Tathagata was with Dipankara Buddha, he truly attained no Dharma."

Explanation. This reveals the ultimate principle of gaining nothing. Having heard the discourse on non-abiding, one has already realized that enlightenment has no fixed abode. Yet doubts arise: though enlightenment has no abode, the fruition of Buddhahood must surely be attained. If there is no attainment of Buddhahood, how can there be transmission and conferral? Therefore, the World-Honored One turns the question back to Subhūti and resolves it with the example of the Buddha Dīpaṃkara. Although it is said that a prophecy was bestowed, it merely verified and sealed this mind—in truth, nothing was gained. If there had been anything gained, then Dīpaṃkara would certainly not have given me the prophecy.

**Doubtful Cloud:** If enlightenment has no abiding place, and the fruit of Buddhahood is not something to be attained, then it seems there is no need to adorn or purify a Buddha Land. Why then does the World-Honored One teach us to practice the Bodhisattva Path and to adorn the Buddha Lands?

Subhuti, what do you think? Does a Bodhisattva adorn a Buddha land?

No, World-Honored One. Why not? Because adorning a Buddha land is not truly adorning; it is merely called adorning.

Therefore, Subhuti, all Bodhisattvas and Mahasattvas should give rise to a pure mind in this way. They should not give rise to a mind that dwells on forms, nor on sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that dwells nowhere.

Explanation: This directly reveals the method of settling the mind. Subhuti had a doubt: If the Buddha is not attained, and Nirvana has no abode, then why is it necessary to adorn a Buddha-land? Those who cling to this doubt believe that the practice of liberating beings truly requires adorning a Buddha-land, like building a temple. This is the folly of clinging to appearances. Therefore, the World-Honored One asked Subhuti: Does a bodhisattva truly adorn a Buddha-land? Subhuti, understanding the meaning, replied: It is not adornment; it is called adornment. How can this be understood? However, a Buddha-land is a pure land. And can this pure land be adorned by piling up the seven treasures? What sentient beings see is a defiled land, adorned by evil karma, filled with various sufferings. In the pure lands where all Buddhas dwell, it is only the pure awakened mind that purifies all defilements. When defiled karma is empty, the land naturally becomes pure. Therefore, it is the pure mind that is the adornment. Yet this adornment is not like that other kind. Hence it is said: It is not adornment; it is called adornment. Looking at it this way, a bodhisattva adorns a Buddha-land not by relying on external means, but simply by purifying their own mind. When the mind is pure, the land naturally becomes pure. Therefore it is said: One should simply give rise to a pure mind in this way, without seeking any other adornment. Another doubt arises: If it is said to be pure, how can a mind be produced? The Buddha speaks of purity, so how can a mind be produced? It is only that one should not give rise to a mind attached to the six defiling objects; it is not that there is a purity to dwell in and from which to produce a mind. When clinging ceases and emotions are forgotten, the pure mind naturally appears. Therefore it is said: One should give rise to a mind that dwells nowhere. The Third Patriarch said: Do not chase after conditions, dwell nowhere, and endure emptiness. This is giving rise to a mind that dwells nowhere. The method of settling the mind is nothing more wondrous than this. Therefore, when the Sixth Patriarch heard this, he was instantly enlightened upon hearing these words.

**Doubtful Cloud:** If one does not adorn a Buddha-land, does that mean there is no Buddha-land? Moreover, where would a Buddha with a thousand-foot majestic body reside? This doubt suggests that the Reward Body must dwell in a substantial land.

Subhuti, suppose there is a person whose body is as immense as the King of Sumeru Mountains. What do you think? Would such a body be considered great?

Subhuti replied: Very great, World-Honored One. Why? Because the Buddha teaches that what is called a "body" is not truly a body—that is why it is called a great body.

Explanation. This reveals the Dharma-body and the true land. Because it was heard that the Buddha-land cannot be adorned, one then doubts that the reward-body must reside in a substantial land. If it is not adorned, where does it reside? The Buddha uses the Dharma-body, which is no-body, to refute this. The meaning is: the land that is no-land is the eternal tranquil light. The body that is no-body is the Dharma-body. The Dharma-body has no form; the true land has no shape. Since the body cannot be seen through form, how can the land be adorned? This refutes all doubts from the point of abandoning the six sense-objects and abandoning the conceptual mind, until both body and land are empty, and both mind and objects are utterly transcended. Only then is it the ultimate principle of prajñā, revealing the principle that the Dharma-body has no abiding. Therefore, having guided to this point, the principle reaches its limit and words are forgotten. Only those who believe in this Dharma will have immeasurable blessings. Hence, the following compares the measure of blessings.

Subhuti, consider the grains of sand in the Ganges River. If there were as many Ganges Rivers as there are grains of sand in one, what do you think—would the number of all those grains of sand be vast?

Subhuti replied, “Extremely vast, World-Honored One. The number of those Ganges Rivers alone would be beyond counting, let alone all their grains of sand.”

“Subhuti, I tell you truly: if a virtuous man or woman were to fill as many three-thousand-great-thousand worlds as there are grains of sand in all those Ganges Rivers with the seven precious jewels and give them all away in charity, would the merit gained be great?”

Subhuti said, “Extremely great, World-Honored One.”

The Buddha told Subhuti, “If a virtuous man or woman, in regard to this sutra, receives and upholds even just a four-line verse and explains it to others, the merit from this surpasses the former merit. Furthermore, Subhuti, wherever this sutra is taught, even if only a four-line verse, you should know that this place is one that all beings in the world—gods, humans, and asuras—should honor and make offerings to, as if it were a shrine or a temple of the Buddha. How much more so if someone is able to receive, uphold, read, and recite it in full. Subhuti, you should know that such a person will achieve the supreme, foremost, and most rare Dharma. Wherever this sutra is present, there is the Buddha, and there are his respected disciples.”

To understand this, we use a metaphor to reveal the excellence of the Dharma. The merit of speaking these four lines surpasses that of offering as many seven treasures as the sands of the Ganges River because this Dharma is the supreme, foremost, and most rare. These four verses embody the entirety of the Dharma-body, just as when the Buddha was in the world, his teachings to his disciples were no different. Previously, it was shown that the Dharma-body is already complete, all doubts are instantly resolved, and words are forgotten as the ultimate truth is realized. Thus, Subhūti, having grasped the meaning, requests the name for this sutra.

Then Subhuti asked the Buddha, "World-Honored One, what should this sutra be called? How should we receive and uphold it?"

The Buddha replied to Subhuti, "This sutra is called the Diamond Prajna Paramita. You should receive and uphold it by this name. Why? Subhuti, what the Buddha calls Prajna Paramita is not Prajna Paramita, therefore it is called Prajna Paramita."

Explanation. This points to the ultimate reality of Prajñā (wisdom). Subhūti, having fully comprehended the entirety of Prajñā, with nothing more to grasp, asked for the name of the sutra. The World-Honored One simply told him, "This sutra is called the Diamond Prajñāpāramitā." This means that this Dharma has no name—it is simply this mind. When asked further how to uphold it, he was told to uphold this Dharma with this very mind. Because the mind is ultimately not a mind, and the Dharma is also not a Dharma, it is said: "Prajñā is not Prajñāpāramitā."

Previously, before hearing this teaching, Subhūti's mind was unsettled, so he initially requested guidance on subduing it. With his perceptions and views filled with worldly phenomena, sentient beings and Buddhas seemed far apart, purity and defilement distinct, and grasping and rejecting different, his mind was uneasy and difficult to subdue, giving rise to various doubts. First, he doubted that sentient beings were difficult to liberate, but was told that sentient beings are fundamentally empty. Then he doubted that Buddhahood was difficult to attain, but was told that Buddha need not be sought. Next, he doubted that generosity could be fully practiced, but was told of the emptiness of the three spheres (giver, receiver, and gift). Then he doubted that Buddha lands were difficult to adorn, but was told that purity of mind is the adornment. Finally, he doubted that the reward body had no abode, but was told that the Dharma body has no dependence.

At this point, Subhūti's doubts were exhausted, and all his uncertainties melted away like ice. The Buddha's mind had been fully revealed, with nothing left hidden. Thus, upon hearing this, his mind became peaceful and naturally subdued. Therefore, he asked for the name of the sutra. The World-Honored One did not burden him with fixed concepts but simply named this mind, concluding with that.

What follows is a singular revelation of the ultimate principle of the Dharma body—like taking one more step from the top of a hundred-foot pole. Only with the eye of a diamond can one fully realize this profound correspondence. Thus, Subhūti, moved to tears, praised its immeasurable depth. It was like a long-lost traveler returning home, naturally weeping upon seeing his compassionate mother, continuing until the inconceivable was fully grasped.

Subhuti, what do you think? Has the Tathagata taught any fixed doctrine? Subhuti replied: World-Honored One, the Tathagata has not taught any fixed doctrine.

Upon realizing the truth of the Dharma-body, Jiekong began to doubt: if the Dharma-body is formless, then who could possibly expound the Dharma? This thought arose from the assumption that the Dharma must be something that can be spoken of. Therefore, the Buddha questioned him, leading him to understand: since the body is not truly a body, the Dharma, too, cannot be spoken.

**Question:** The Dharma Body is without form, yet without form, one falls into annihilation. Annihilation is formless—so where can one see the Dharma Body? Because the assembly had this doubt, the Buddha questioned and refuted it.

Subhuti, what do you think? Are all the minute particles of dust in the three thousand great thousand worlds many or not?

Subhuti replied: Very many, World-Honored One.

Subhuti, all these minute particles of dust, the Tathagata says are not minute particles of dust. That is why they are called minute particles of dust. The Tathagata says the world is not the world. That is why it is called the world.

If you doubt that the Dharma Body is formless, and think that only then can it be called a Buddha, then what about the Buddha with the thirty-two marks who appears before us now? Is that not a Buddha? This is mistaking the transformation body for the true Buddha. Below, this is refuted by showing that Dharma and transformation are one body.

Subhuti, what do you think? Can the Tathagata be recognized by the thirty-two marks? No, World-Honored One. The Tathagata cannot be recognized by the thirty-two marks. Why? Because the Tathagata says the thirty-two marks are not marks—they are merely called the thirty-two marks.

Explanation: This reveals the teaching of the unity of transformation and essence. Do not think that having form is not the Buddha. The thirty-two marks of excellence we see now are not truly forms; forms are not forms. Thus, the manifested body is the Dharma body. At this point, the three bodies are one, both body and realm are empty, reason reaches its limit and emotion is forgotten, words and speech fall silent. Therefore, we simply praise and extol those who can realize this truth and teach it to others—their merit is immeasurable.

Subhuti, if a virtuous man or woman were to give away as many lives as there are grains of sand in the Ganges River, and another person were to receive, uphold, and explain to others even just a four-line verse from this sutra, the merit of the latter would be far greater.

Explanation. This reveals the supreme benefit of realizing the emptiness of all phenomena. The World-Honored One has fully revealed the ultimate truth, dispelled all doubts, and instantly dissolved the four marks of self. With the attachment to self extinguished, the Dharma-body alone shines forth. Therefore, the World-Honored One compares the merit of giving away countless bodies and lives as numerous as the sands of the Ganges River, and finds it inferior to the merit of receiving and upholding with deep faith even a four-line verse of this teaching, and explaining it to others. The merit of such formless practice truly cannot be measured. Subhūti fully comprehended this profound meaning and was moved to tears of gratitude, praising it as rare and extraordinary. This is precisely what was earlier referred to as "skillfully protecting and mindful," and "skillfully entrusting"—and it is for this reason.

Previously understood.

The following is a humble petition.

At that time, Subhuti, hearing this teaching, deeply understood its meaning and intent. With tears streaming down, he addressed the Buddha, saying: "How rare, World-Honored One! The Buddha has spoken such a profound scripture. From the past until now, with the wisdom-eye I have attained, I have never heard a teaching like this.

"World-Honored One, if there is someone who hears this scripture and, with a pure heart of faith, gives rise to the true reality, you should know that this person accomplishes the foremost, rare merit. World-Honored One, this 'true reality' is not a reality; therefore, the Tathagata calls it 'true reality.'

"World-Honored One, for me to hear this scripture now, to believe, understand, accept, and uphold it, is not difficult. But in the future age, in the last five hundred years, if there are beings who hear this scripture, believe, understand, accept, and uphold it, such a person is truly the foremost rarity. Why? Because such a person has no notion of a self, no notion of a person, no notion of a being, and no notion of a life span. And why? Because the notion of a self is not a notion; the notions of a person, a being, and a life span are not notions. Why? Because to be free from all notions is to be called a Buddha."

The Buddha said to Subhuti: "So it is, so it is! If there is someone who hears this scripture and is not alarmed, not frightened, not terrified, you should know that this person is truly rare. Why? Subhuti, the Tathagata speaks of the first perfection, which is not the first perfection; therefore, it is called the first perfection."

Understanding this seal is to grasp the Buddha's mind and enter the Buddha's wisdom. However, disciples like Subhuti and other followers of the Lesser Vehicle, along with ordinary beings, are all those who cling to forms. Since the Buddha appeared in this world, for over twenty years, the teachings he expounded never departed from forms, fearing that beings would be startled and doubtful. Therefore, he taught gradually, employing various methods to refine and purify them. Only now has the true mind been revealed. Why? Because the Buddha's original vow is to lead all beings to the ultimate ground of the Great Vehicle.

Now, to guide those of the former Lesser Vehicle to develop the mind of the Great Vehicle, he specifically takes this Diamond Mind-Ground as the fundamental cause for cultivation. Therefore, he first uses this mind to cut through their multitude of doubts, enabling them to generate right faith. Hence, this Prajna is the initial gate for entering the Great Vehicle, the first thought of awakening for a Bodhisattva. What is meant by "protecting and entrusting" is precisely this mind.

The disciples of the Lesser Vehicle had never heard this before; only now do they hear it. They did not understand it in the past; only now do they awaken to it. It is like a child who has lost its mother suddenly encountering a loving parent. Thus, when Subhuti heard this, he was moved to tears of gratitude—this is only natural. Therefore, he praises it as rare.

His earlier praise of rarity was due to suddenly glimpsing the World-Honored One's single-minded intent, though he had not yet fully heard it explained. Now, having received the World-Honored One's revelation, layer by layer breaking through and dissolving all doubts, this is truly a rare mind. Indeed, what has never been heard before is truly a rare Dharma.

Subhuti declares his own awakening and also inspires his companions, thinking, "I have heard and awakened, and I consider this rare. If there is another person who, upon hearing, can believe and whose mind becomes pure in this way, then reality will manifest before them, and all falsehoods will vanish. Such a person is also a rare individual." Why? Because the Dharma of transcending forms is the most difficult to believe and understand.

Moreover, although we have personally seen the Tathagata, and even though it is difficult to believe, hearing the Buddha's wondrous voice makes belief and understanding not so hard. But after the Buddha's passing, when the time is distant from the sage, in the latter five hundred years, an age of heavy defilements, where demons are strong and the Dharma is weak, one who can believe this Dharma will be extremely rare. If there is such a believer, they will be the foremost rare person. Why? Because such a person can transcend the four marks. Yet the four marks are originally thusness; realizing this is to see the Dharma-body. Therefore it is said: "One who can transcend all marks is called a Buddha." This is truly rare.

Hearing this, the World-Honored One affirmed it, saying: "So it is, so it is, just as you have said." Because this Dharma is vast, while the capacity of beings is small; those who hear it all give rise to alarm, doubt, fear, and dread. If there is one who hears it without alarm, doubt, fear, or dread, they are exceedingly rare. Because what I speak is not in words. Therefore it is said: "It is not called the foremost, but is named the foremost."

Doubt. Previously, the discussion of giving referred to the objects of enjoyment related to the six senses—this is external giving. These are often difficult to part with, but once given, they are given, and one still seeks merit. The World-Honored One has already taught not to dwell on forms and has said that formless merit is even greater. Furthermore, it was explained that not only is giving the seven treasures incomparable to formless merit, but even the merit of giving one’s body and life as countless as the sands of the Ganges River cannot compare. For the body and life are internal giving. Thus, Subhūti became doubtful, thinking: "External giving can be forgotten, but the body and life are difficult to sacrifice—how can one possibly give them up?" The World-Honored One, anticipating his thoughts, specifically spoke of the practice of patience to dispel this doubt. To endure being cut and torn apart without anger or hatred—this is the realization of the emptiness of self. This is the doubt in the mind of the questioner. The deeper meaning within the sutra is that the World-Honored One subtly dismantles the two attachments of bodhisattvas: attachment to self and attachment to dharmas. The attachment to self lies in the five aggregates of body and mind. Moreover, this five-aggregate body has both conventional names and substantial dharmas. Previously, the conventional names were dismantled; now, through the test of being cut and torn apart, the substantial dharmas of the five aggregates are dismantled.

Subhuti, the perfection of patience, the Tathagata says, is not the perfection of patience. That is merely its name. Why is this? Subhuti, in the past, when King Kali mutilated my body, at that time I had no perception of a self, no perception of a person, no perception of a being, and no perception of a life. Why? Because in those moments, as my body was being dismembered joint by joint, if I had held onto the perception of a self, a person, a being, or a life, I would have given rise to anger and hatred.

Subhuti, I also recall that in the past, for five hundred lifetimes, I was a sage of patience. Throughout all those lifetimes, I had no perception of a self, no perception of a person, no perception of a being, and no perception of a life.

Therefore, Subhuti, a bodhisattva should transcend all perceptions and give rise to the mind set on supreme, perfect enlightenment. They should not let their mind dwell on forms, nor on sounds, smells, tastes, tactile sensations, or mental phenomena. They should give rise to a mind that dwells nowhere. If the mind dwells on anything, it is not truly dwelling. Therefore, the Buddha says that a bodhisattva’s mind should not dwell on forms when practicing generosity.

Subhuti, a bodhisattva should practice generosity in this way for the benefit of all beings. The Tathagata says: all perceptions are ultimately not perceptions. He also says: all beings are ultimately not beings.

Explanation. This refutes the substantial reality of the five aggregates, concluding the answer to the question of how one should abide. Upon hearing about giving away one's body and life, Subhuti, not yet realizing the inherent emptiness of the five aggregates, became doubtful and found it difficult to believe. He thought that giving away external treasures like the seven jewels without abiding in appearances was possible, but sacrificing one's body and life was not. If one cannot sacrifice body and life, then the notion of self is not yet empty. Since one is still attached to appearances, it is difficult to align with true emptiness. Therefore, the World-Honored One specifically spoke of the practice of patience. When King Kali mutilated his body, if the four notions of self had not been forgotten, anger and resentment would have arisen. The reason he did not become angry was because he realized the inherently empty nature of the five aggregates. It is said that cutting water or blowing on light leaves them undisturbed and unmoving—this is because all appearances are transcended. Therefore, I teach bodhisattvas to develop the mind of enlightenment by transcending all appearances: they should not let their minds dwell on the six dusts but should give rise to a mind that abides nowhere. This concludes the previous text, summarizing the essence of transcending appearances in response to the question of how one should abide. Furthermore, it is shown that if the mind abides in something, both mind and object are delusory, and this is not true abiding. Thus, the Buddha said that bodhisattvas should not abide in forms when practicing giving—this is the meaning. However, since bodhisattvas act for the benefit of all sentient beings, they should practice giving in this way, which is the wondrous practice. They must not cling to it or give rise to arbitrary views. According to the Tathagata, all appearances are suchness, and all sentient beings are suchness. Therefore, it was previously said: "If one sees all appearances as non-appearances, one sees the Tathagata." Hence, it is concluded: "All appearances are non-appearances, and sentient beings are non-sentient beings."

**Question:** If it is said that one does not dwell on any mark, then everything is empty. Emptiness means even the wisdom that can realize it is also empty and without substance. How can a method without substance serve as a cause to attain a result?

**Answer:** The intent is to admonish us to simply have deep faith in the Buddha's words. This is the realm realized by the Tathagata himself; it is absolutely not false.

Subhuti, the Tathagata is one who speaks truthfully, who speaks of reality, who speaks in accordance with things as they are, who does not speak deceptively, and who does not speak inconsistently. Subhuti, the Dharma attained by the Tathagata is neither real nor empty.

To understand this knot, one must have sincere faith. Subhuti, hearing the Buddha speak of cause and effect as empty, doubted: if the fruit is empty, then causes are unnecessary; if the cause is empty, then no fruit can be attained. Now, practicing generosity within causes—especially without dwelling on thoughts—seems to lead to no real fruit to realize. The World-Honored One admonishes: simply trust the Buddha’s words sincerely, without giving rise to excessive doubt. The Dharma attained by the Tathagata is neither real nor empty; it cannot be grasped with clinging thoughts. This resolves the doubt.

If one dwells on doubt and cannot let go of attachments, then even when practicing generosity, the mind arises with clinging. How can such a mind align with the wisdom of Prajñā? The following response resolves this.

Subhuti, if a bodhisattva clings to any concept or method while practicing generosity, it is like a person walking in darkness—they see nothing at all. But if a bodhisattva practices generosity without clinging to any concept or method, it is like a person with clear eyes, standing in bright sunlight, seeing all things distinctly.

Explanation: This passage illustrates the benefit of non-abiding. A mind that clings belongs to ignorance; it obstructs both mind and perception, like a person entering darkness, seeing nothing at all. A mind that does not cling sheds all obstacles, forgetting both self and others, like the sun rising in the sky, illuminating all phenomena with clarity. Therefore, this non-abiding mind is the true Prajna—the very mind that the Buddha realized.

**Doubt:** Even if this mind of non-abiding is indeed prajñā (wisdom), how can it possibly align with the Buddha's mind? The following response resolves this.

Subhuti! In the future, if there are virtuous men and women who can receive, uphold, read, and recite this sutra, then the Tathagata, with the Buddha's wisdom, will fully know and fully see them. They will all achieve immeasurable and boundless merit.

Subhuti! If a virtuous man or woman, in the early part of the day, were to give away as many bodies as there are grains of sand in the Ganges River, and again in the middle part of the day, and yet again in the later part of the day—and if they were to do this for countless hundreds of thousands of millions of eons—the merit gained by someone who hears this sutra and has unwavering faith in it surpasses that. How much more so for those who write it down, receive and uphold it, read and recite it, and explain it to others!

This passage reveals the equality of mind and Buddha. Subhuti’s doubt was that his own wisdom could not match the Buddha’s wisdom. The Buddha’s intention is that prajñā (wisdom) has no words, yet words themselves are prajñā. However, when I speak this sutra, it is the entirety of prajñā. If there is anyone who can faithfully accept it, they will wonderfully align with the Buddha’s wisdom. And the Buddha, with his fundamental wisdom, fully knows that person’s immeasurable merit.

The merit of this single moment of sudden union with the Buddha’s mind—even if one were to make offerings of as many bodies and lives as the sands of the Ganges three times a day—such merit would indeed be great. But it does not compare to having a single moment of faith, following along with prajñā without opposition. This can be called skillfully entering the Buddha’s wisdom, and its merit is even greater. How much more so for those who copy, uphold, recite, and explain it for others?

Below, the Prajñāpāramitā is praised for its supreme excellence.

Subhuti, in essence, this sutra contains inconceivable, immeasurable, and boundless merit. The Tathagata expounds it for those who aspire to the Great Vehicle and for those who seek the Supreme Vehicle. If there are those who can uphold, recite, and widely teach this sutra to others, the Tathagata fully knows them, fully sees them, and they will all attain immeasurable, inexpressible, boundless, and inconceivable merit. Such people, therefore, shoulder the Tathagata's Supreme Perfect Enlightenment. Why is this? Subhuti, those who delight in lesser teachings cling to views of self, person, sentient beings, and life span—they cannot hear, receive, recite, or explain this sutra to others.

Explanation: This praise of Prajna is specifically aimed at the highest level. In front of those of superior capacity, it has been repeatedly stated that clinging to the four marks is coarse, whereas now it is said that clinging to the four views is subtle.

Subhuti, wherever this sutra is present, it should be revered by all beings in the world—gods, humans, and asuras alike. Know that such a place is a sacred tower. All should approach it with respect, bow in reverence, and circle it with offerings of flowers and incense.

Understanding this, we praise the eternal presence of the Dharma Body of Prajna Wisdom.

Furthermore, Subhuti, if a virtuous man or woman upholds, recites, and studies this sutra, and yet is despised by others, this person’s past misdeeds—which should have led them to fall into the lower realms—will instead be eradicated because of the contempt they now endure. Thus, they will attain Supreme, Perfect Enlightenment.

Understanding this, one praises Prajna for its benefit of freeing one from obstacles and breaking through entanglements—not only does it eradicate sins, but it also leads to supreme fruition.

Subhuti! I recall that in the immeasurable, countless kalpas of the past, before Dipankara Buddha, I encountered and served eight hundred forty trillion nayutas of Buddhas, never missing an opportunity to make offerings and attend to them. Yet if someone, in the latter days of the Dharma, can receive, uphold, read, and recite this sutra, the merit they gain compared to the merit I gained from serving all those Buddhas—it is not even one percent, not even a thousand, ten thousand, or a hundred millionth part; it is beyond all calculation and analogy.

Subhuti! If a virtuous man or woman, in the latter days, receives, upholds, reads, and recites this sutra, and I were to fully describe the merit they gain, some who hear it might become bewildered, doubtful, and unable to believe. Subhuti! You should know that the meaning of this sutra is inconceivable, and its rewards are also inconceivable.

To understand this and praise those who have awakened to Prajna—in a single thought, they are instantly reborn into the family of the Buddha. Life after life, they will never be separated from the Buddha. Therefore, this merit is the most supreme and extraordinary. In the later age of the Dharma's decline, those who are able to believe in this will achieve even greater merit. Because the virtue of this Prajna is inconceivable, its resulting rewards are also inconceivable.

From the initial questions of "How should one abide?" and "How should one subdue the mind?" onward, the text systematically addresses the doubts held by those among ordinary people with great resolve who practice the Bodhisattva path. However, the attachments to self and phenomena come in both coarse and subtle forms. Previously, the coarse forms of these two attachments were addressed—taking the five aggregates of body and mind as the self-attachment, and seeing one's actions in the six perfections as conditioned by external phenomena as the attachment to phenomena. Both of these attachments arise from clinging to appearances, thus resolving the doubts of newly awakened Bodhisattvas who have not yet realized Prajñā. The underlying intent is to show that, from this perspective, there are no sentient beings to be saved.

Following this, the text addresses the subtle attachments to self and phenomena. These are held by Bodhisattvas who have already realized Prajñā but still subtly cling: taking the wisdom that can realize as the self, the true suchness that is realized as the person, the ability to realize and awaken as sentient beings, and the latent continuity of this realization and awakening, like a life force, as the life span. These four notions are the most subtle and thus constitute the subtle dual attachments, known as preserving the self and perceiving the self. Therefore, in the subsequent exposition, the focus is specifically on the notion of "self." If this attachment to self is overcome, then from this higher perspective, there is no Buddhahood to be sought.

Although the scripture's wording aligns with the earlier questions, their underlying meanings differ. Readers should contemplate this distinction.

At that time, Subhuti respectfully asked the Buddha: "World-Honored One, if a good man or good woman resolves to attain Supreme Perfect Enlightenment, how should their mind dwell, and how should they subdue their mind?"

The Buddha replied to Subhuti: "If a good man or good woman resolves to attain Supreme Perfect Enlightenment, they should give rise to this thought: 'I must liberate all sentient beings. Yet, after liberating all sentient beings, not a single sentient being has truly been liberated.' Why is this? Subhuti, if a bodhisattva clings to the notion of a self, a person, sentient beings, or a life span, then they are not a true bodhisattva. Why? Subhuti, in reality, there is no separate method by which one resolves to attain Supreme Perfect Enlightenment."

Explanation: From this point onward, the sutra refines and dismantles the subtle attachments to self and phenomena. At the beginning of the sutra, the question was asked: "How should one abide? How should one subdue the mind?" This was because the bodhisattvas who had just generated the mind of enlightenment were great-hearted beings among ordinary people, who had just begun to develop the intention to liberate sentient beings. Thus, they were still attached to various forms, practicing based on their own five aggregates and physical bodies. Their acts of giving were attached to the coarse objects of the six senses, seeking karmic rewards. Their pursuit of enlightenment was attached to the form and appearance of the transformation bodies of the Buddha. Their pure lands were adorned with precious objects, and all their actions were inseparable from attachment to form, thus far removed from prajñā (wisdom). Subhūti raised doubts, and the Buddha repeatedly refuted them until all attachments to form were abandoned, only then did they align with the true wisdom of prajñā and suchness. Subhūti attained realization, and the doubts of the assembly were dispelled. The first half of this sutra, which is profound and inconceivable, conveys this meaning. The self that was refuted earlier arose from the ordinary view, that is, the self of the five aggregates and physical form, and the four marks were all coarse.

Now, from this point onward in the sutra, it refines the bodhisattvas who have already realized prajñā but have not yet forgotten the wisdom of realization. They cling to this as the self, which is the subtle attachment to self and phenomena, the self that perceives and is aware of itself. The four marks here are all subtle. Therefore, in this part of the sutra, the word "I" is highlighted at the beginning, stating, "I should liberate all sentient beings," without mentioning giving, indicating that their virtuous conduct is already complete, and only the distinction between sentient beings and Buddhas remains uneliminated. Thus, the earlier refutation was coarse, while this one is subtle.

Question: Since this subtle wisdom is taken as the self, why is the question "How should one abide? How should one subdue the mind?" asked again, with the same wording as before?

Answer: This question is about abiding. This bodhisattva has already transcended the five aggregates, but habitual tendencies remain. Thus, even within the wisdom of suchness, they seek a place to abide. Moreover, they eagerly seek enlightenment, clinging to the idea that enlightenment has a fixed abode. Unable to find it, their mind becomes unsettled, hence the question about subduing the mind. This unsettled mind in seeking Buddhahood arises because the distinction between sentient beings and Buddhas has not yet been eliminated, and they have not realized the equality and oneness of all things. Although the wording of the question is the same, the meaning differs. Therefore, the World-Honored One refutes it by saying: "Those who generate the mind of enlightenment should contemplate thus: 'I have liberated all sentient beings, yet in truth, not a single sentient being has been liberated.'" This is because sentient beings are inherently suchness and do not require further liberation. If one clings to the idea of liberating them, then one is attached to the four marks and is not a bodhisattva. This is the realization that there are no sentient beings to liberate.

Furthermore, sentient beings and Buddhas are inherently equal. If there are no sentient beings to liberate, then there is truly no dharma in which a bodhisattva can generate the mind to seek enlightenment. Why? Because sentient beings are inherently tranquil and extinguished, which is enlightenment itself. What need is there to seek it further? This is the realization that there is no fruition of Buddhahood to seek.

Doubt: If there truly is no Dharma that can attain Enlightenment, then is not the Prajna I have realized a Dharma? The World-Honored One, in the presence of Dipankara Buddha, attained this Dharma and thereby achieved Buddhahood—is that not attaining Enlightenment? Why then say there is nothing that can be attained? Hence, the following refutation.

Subhuti, what do you think? Did the Tathagata attain the Supreme, Perfect Enlightenment through any particular method at the place of Dipankara Buddha?

No, World-Honored One. As I understand the meaning of the Buddha’s teaching, the Buddha did not attain the Supreme, Perfect Enlightenment through any particular method at the place of Dipankara Buddha.

The Buddha said: So it is, so it is! Subhuti, truly there is no particular method by which the Tathagata attained the Supreme, Perfect Enlightenment. Subhuti, if there had been any particular method by which the Tathagata attained the Supreme, Perfect Enlightenment, then Dipankara Buddha would not have given me the prediction: “In a future age, you shall become a Buddha named Shakyamuni.”

Because there truly is no particular method by which one attains the Supreme, Perfect Enlightenment, therefore Dipankara Buddha gave me the prediction, saying: “In a future age, you shall become a Buddha named Shakyamuni.”

Explanation. This shows that Enlightenment cannot be obtained, in order to dispel the doubt of clinging to the Buddha. Subhūti doubted that the Buddha, in the presence of Dipaṅkara Buddha, actually had a Dharma to obtain. The World-Honored One, step by step, refuted this mistaken notion, clearly revealing that in reality, there is not a single Dharma that can be obtained.

The doubt arises: the wisdom of prajna is the true cause for attaining Buddhahood. Now you say there is no dharma, which means there is no cause. Without a cause, how can one achieve the fruit of enlightenment? Below, this is refuted by explaining that the Dharma-body is beyond the realm of cause and effect.

Why is this so? Because "Tathagata" means the suchness of all phenomena. If someone says, 'The Tathagata attained Supreme Perfect Enlightenment,' Subhuti, in truth there is no phenomenon called 'Supreme Perfect Enlightenment' that the Buddha attained. Subhuti, the Supreme Perfect Enlightenment attained by the Tathagata is neither real nor unreal. Therefore, the Tathagata says all phenomena are the Buddha's teachings. Subhuti, what are called 'all phenomena' are not actually all phenomena; that is why they are called 'all phenomena.'

Subhuti, it is like a person's body being tall and large. Subhuti said, 'World-Honored One, when the Tathagata speaks of a person's body being tall and large, it is not actually a large body; that is why it is called a large body.'

To understand this is to realize that the Dharmakaya is beyond cause and effect. Subhuti, failing to grasp that the true essence of the Dharmakaya transcends cause and effect, clung to the idea that the Tathagata attained enlightenment through cultivation and attainment. Thus, the Buddha refuted this by declaring that there is nothing to attain. Fearing that Subhuti might still not understand, the Buddha directly pointed out: Why is it said that enlightenment is nothing attained? Because "Tathagata" does not refer to a form or appearance, but signifies the suchness of all phenomena as they are. All phenomena are inherently suchness—how could they be attained through cultivation? Therefore, I say that in enlightenment, there is truly no dharma for a Buddha to attain. In Zen, it is said: "The ultimate path—the buddhas of the three times do not allow a glimpse." If one tries to glimpse it, one goes blind, because there is nothing here for you to grasp. The enlightenment of the Tathagata is nothing extraordinary—it is simply not falling into the deluded views of permanence or annihilation regarding all phenomena. Thus, it is said: neither real nor unreal, because all dharmas are not dharmas. If one understands that the great body is no body, then one understands that all dharmas are not dharmas.

Doubt. Because they heard that in reality there is no Dharma that allows one to give rise to the Bodhi-mind, they then doubt, thinking: "It is because I possess this Dharma of saving sentient beings that I am called a Bodhisattva. Since there is no Dharma, how can one attain the name of Bodhisattva?" Below, this is refuted by the principle of no Dharma and no self.

Subhuti, it is the same for a bodhisattva. If one says, 'I shall liberate countless beings,' that person is not truly a bodhisattva. Why? Subhuti, there is no such thing as a 'bodhisattva' as a fixed entity. Therefore, the Buddha teaches that all phenomena are without self, without person, without being, and without a separate life span.

Subhuti, if a bodhisattva says, 'I shall adorn a Buddha-land,' that person is not truly a bodhisattva. Why? The Tathagata teaches that the adornment of a Buddha-land is not adornment in an ordinary sense; it is called adornment.

Subhuti, if a bodhisattva fully comprehends the Dharma of no-self, the Tathagata declares that person to be a true bodhisattva.

Explanation: This passage reveals the Dharma Body's selflessness, using it as an example to dismantle the subtle dualistic attachments of a bodhisattva. Subhūti held the view: "Only by having a method to save sentient beings can one be called a bodhisattva." The World-Honored One taught that in reality, there is no such method, thereby dispelling attachment to methods. Fearing that one might doubt, "If there is no method to save beings, how then can a buddha-land be adorned?" the World-Honored One then revealed the Land of Eternal Tranquil Light, which requires no adornment, thereby dispelling the clinging mind. This dismantles attachment to self—these two kinds of selflessness. If one does not understand this principle, then one is not a true bodhisattva. Therefore it is said: "One who comprehends the selflessness of persons and phenomena, the Tathāgata declares to be a true bodhisattva."

Doubt: If a bodhisattva does not see any sentient beings to save, nor any land to purify, then why would the Tathagata need the five eyes? The following explanation clarifies that knowing the minds of sentient beings is the eye—it is not that there are actually five eyes to refute this.

Subhuti, what do you think? Does the Tathagata possess the physical eye?

Yes, World-Honored One, the Tathagata possesses the physical eye.

Subhuti, what do you think? Does the Tathagata possess the divine eye?

Yes, World-Honored One, the Tathagata possesses the divine eye.

Subhuti, what do you think? Does the Tathagata possess the wisdom eye?

Yes, World-Honored One, the Tathagata possesses the wisdom eye.

Subhuti, what do you think? Does the Tathagata possess the dharma eye?

Yes, World-Honored One, the Tathagata possesses the dharma eye.

Subhuti, what do you think? Does the Tathagata possess the Buddha eye?

Yes, World-Honored One, the Tathagata possesses the Buddha eye.

Subhuti, what do you think? As for all the sand in the Ganges River, did the Buddha say it is sand?

Yes, World-Honored One, the Tathagata said it is sand.

Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in one Ganges River, and as many Buddha-worlds as there are grains of sand in all those rivers—would these worlds be numerous?

Extremely numerous, World-Honored One.

The Buddha said to Subhuti: The various minds of all the beings in all those lands are fully known by the Tathagata. Why is this? The Tathagata teaches that all minds are not truly minds—they are merely called minds. And why? Subhuti, the past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped.

Explanation: This reveals that mind, Buddha, and sentient beings are fundamentally non-dual. Subhuti doubted: "Since the Buddha possesses the five eyes, does that mean there is something to be seen, and sentient beings in the world are perceived as objects?" The World-Honored One responds: The five eyes possessed are not eyes in the ordinary sense; they are simply the capacity to perceive the minds of sentient beings. For example, the countless sentient beings in worlds as numerous as the sands of the Ganges, with their infinite variety of minds—the Tathagata knows and sees them all because sentient beings are none other than the sentient beings within the Tathagata’s own mind. Whenever a sentient being stirs a single thought, it is as if the Tathagata’s own mind stirs—how could He not know and see it? Another doubt arises: "Sentient beings’ minds are subject to birth and extinction; is the Tathagata’s mind also subject to birth and extinction?" Therefore, the World-Honored One states: Here, the minds of sentient beings are originally thus, inherently free from birth and extinction, and are in perfect, quiescent equality with the Tathagata’s mind. Thus, the Tathagata and sentient beings are serene and unmoving, utterly devoid of any appearance of birth, death, coming, or going. This is what is meant by "mind, Buddha, and sentient beings are three yet non-dual." Therefore, searching for the mind across the three times—past, present, and future—is ultimately unobtainable.

Doubt. The World-Honored One previously refuted attachment, stating there is no land to adorn and no beings to liberate. Yet, fearing that Subhūti might then turn to another misconception—thinking that since beings and lands are empty, giving would bring no merit and thus need not be practiced—the World-Honored One therefore used the merit of no-merit to break this view, showing that such merit is actually immense.

Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and give them all away in charity, would that person gain many blessings because of this cause and condition? Yes, World-Honored One. That person would gain very many blessings because of this cause and condition.

Subhuti, if blessings and virtue had a real substance, the Tathagata would not say they gain many blessings and virtue. It is precisely because blessings and virtue have no real substance that the Tathagata says they gain many blessings and virtue.

Explanation: This reveals the merit of formlessness. Subhūti was attached to the practice of giving with form, thinking that merit truly exists. He did not realize that the six dusts (objects of the senses) offered are inherently empty, and thus the merit gained is not real. Therefore, the World-Honored One used "because merit is without substance, it is abundant" to break this attachment. The term "without" does not mean absolute nothingness, but rather that when the mind is as vast as space, the merit gained becomes immeasurably great.

Doubt. Subhūti, having heard that one should not dwell on appearances while saving beings and adorning lands, thus raised a doubt: "Saving beings and adorning lands are the causes for attaining Buddhahood. The resulting merits are complete and adorned. Now it is said that there are no beings to save and no lands to adorn—this is to deny the cause entirely. Moreover, it is said that there is no enlightenment to attain—this is to deny the fruit. With both cause and fruit denied, there is no Buddha. Yet now we clearly see the Tathāgata possessing all physical marks—from where do these arise?" Therefore, the Buddha refutes this by saying, "One should not perceive the Tathāgata as possessing all physical marks."

Subhuti, what do you think? Can the Buddha be recognized by his perfect physical form? No, World-Honored One. The Tathagata should not be recognized by his perfect physical form. Why? Because the Tathagata teaches that a perfect physical form is not truly a perfect physical form—it is merely called a perfect physical form.

Subhuti, what do you think? Can the Tathagata be recognized by his complete array of marks? No, World-Honored One. The Tathagata should not be recognized by his complete array of marks. Why? Because the Tathagata teaches that a complete array of marks is not truly complete—it is merely called a complete array of marks.

Explanation. This refutes the attachment to perceiving the Reward Body in terms of form and appearance, in order to reveal the hidden unity of the Dharma Body and the Reward Body. The "perfectly adorned physical body" refers to the Reward Body Buddha adorned with myriad virtues. Through countless eons of liberating sentient beings and adorning Buddha lands, one attains this karmic result as recompense for past causes; thus, the Tathagata speaks of the "perfectly adorned physical body." Moreover, this Reward Body is fundamentally the Dharma Body itself; therefore, it is said, "it is not a perfectly adorned physical body." Because the Dharma Body and Reward Body are secretly one, it is called "a perfectly adorned physical body." This refutes the perceived appearance; what follows refutes the perceiving subject itself. Since the Reward Body is the Dharma Body, there is no form to be seen. When the nature of wisdom is thusness itself, the sickness of perception vanishes. When object and wisdom merge into one, the Dharma Body naturally manifests. Whenever terms like "is" or "is not" are used, they are words meant to block and correct. Fearing that one might fall into the trap of dualistic views, these terms are employed to obstruct and dismiss such tendencies. Thus, the Tathagata's teachings ultimately have nothing to say; they merely shield sentient beings from mental afflictions, preventing the arising of views, dispelling attachments, and enabling non-abiding—that is all. Practitioners should understand this.

Doubt. Subhūti, hearing that the Buddha has no form to be seen, then doubted: if there is no bodily form, who could possibly preach the Dharma? Therefore, the Buddha dispels this by saying there is nothing to preach.

Subhuti, do not think that the Tathagata holds the thought: 'I will expound the Dharma.' Do not entertain such a thought. Why? If someone says the Tathagata has expounded the Dharma, that is slandering the Buddha—they do not understand what I have taught. Subhuti, in teaching the Dharma, there is no Dharma to be taught—that is called teaching the Dharma.

Explanation: This resolves the doubt that the Reward Body Tathagata has something to teach. When the Tathagata appears in the world, there is fundamentally no Dharma to be taught. He merely responds to the attachments and delusions of sentient beings, skillfully dismantling them—often with just a single word. Terms like "not" or "is not" are words of negation, used to negate the false conceptions of sentient beings. This is precisely the intention of protecting and guiding them. Therefore, it is called "teaching the Dharma."

Doubt. Subhuti had already realized the principle of the Dharma body—that it is beyond words and cannot be shown. Because this Dharma is so profound, he wondered whether future beings would be able to understand and accept it, and thus this doubt arose. Below, it is resolved by stating that there are no beings.

At that time, the wise elder Subhuti addressed the Buddha, saying: "World-Honored One! Will there be any beings in the future who, upon hearing this teaching, give rise to faith?"

The Buddha replied: "Subhuti! They are not beings, nor are they not beings. Why is that? Subhuti, what is called 'beings, beings,' the Tathagata says are not beings—that is merely called 'beings.'"

Explanation: This passage reveals that living beings and phenomena are fundamentally one, thereby dismantling the ordinary view of sentient beings. Subhuti had profoundly realized the Dharma-body and was already able to believe and accept it. However, this Dharma is exceedingly profound, and he wondered whether there would be any beings in the future who could believe in this teaching. This doubt arose because Subhuti had not yet fully relinquished his view of birth and extinction, leading him to speculate about future beings. The World-Honored One replied that sentient beings are inherently as they are, equal to the Dharma itself—so how could there be any notion of a future? Because sentient beings are intrinsically such, past, present, and future are equal. This is the ultimate principle of Prajna wisdom. The six lines beginning with "they are not sentient beings" mean that sentient beings are originally and naturally as they are, hence it is said, "they are not sentient beings." Yet, because true suchness adapts to conditions and gives rise to all phenomena, it is also said, "they are not non-sentient beings." It is further explained: What are called "sentient beings" are actually true suchness adapting to conditions, with various elements coming together and mutually arising—hence the term "sentient beings." Since they are merely conventionally designated as sentient beings, the Tathagata says they are not truly sentient beings. Because they are not truly existent as born beings, they are merely called sentient beings.

If the Dharma Body is formless and no dharma can be attained, how can one speak of cultivating all wholesome dharmas and realizing enlightenment? Below, this is refuted through the principle of non-attainment and equality.

Subhuti asked the Buddha, "World-Honored One, when the Buddha attained Anuttara-samyak-sambodhi, was it truly a state of nothing attained?"

The Buddha replied, "Yes, yes, Subhuti. In regard to Anuttara-samyak-sambodhi, there is not even the slightest dharma that can be attained. That is why it is called Anuttara-samyak-sambodhi.

Furthermore, Subhuti, this Dharma is equal, without high or low. That is why it is called Anuttara-samyak-sambodhi. By practicing all wholesome dharmas without attachment to self, person, sentient beings, or a life-span, one attains Anuttara-samyak-sambodhi.

Subhuti, what are called wholesome dharmas, the Tathagata says are not wholesome dharmas. That is why they are called wholesome dharmas."

This passage clarifies the misconception that breaks the Dharma. Subhuti had already realized the purity of the Dharma-body, understanding that there is no Dharma to be attained. Yet he doubted the Buddha's teaching that practicing all wholesome Dharmas leads to enlightenment, thinking this implied an attainment. Could it be that the Tathāgata's enlightenment fruit is truly without attainment? The Buddha said: Indeed, there is nothing attained. Because sentient beings and Buddhas are equal, without duality or distinction—this itself is enlightenment. It is just so; how could there truly be something to attain? As for the statement that practicing wholesome Dharmas leads to enlightenment, it merely means practicing while free from the four marks. Since practice is non-practice, attainment is non-attainment. Because there is nothing attained, this is called true wholesome Dharma.

If good practices are not the ultimate, then what is superior? The answer is that the realization of wisdom is the most supreme.

Subhuti, suppose someone were to take all the Mount Sumerus in a universe of a thousand million worlds, and gather together jewels as numerous as those mountains, and give them away as charity. If another person were to accept, uphold, read, recite, and explain to others even a single four-line verse from this Prajna Paramita Sutra, the merit gained from the former act of charity would not come to a hundredth part of it—not even to a thousandth, ten thousandth, or hundred-millionth part. It cannot be compared by any calculation or analogy.

Explanation. This praises the supreme merit of Prajna (Wisdom) in transcending all forms. If one practices good deeds but does not attain Enlightenment, then those good deeds are not supreme. So, what method is truly supreme? The Buddha said: Realizing Prajna is the most supreme. In the three-thousandfold world-system, there are billions of Mount Sumerus. Even if one were to fill them all with the seven treasures, that would indeed be vast. Yet the merit from such giving is not equal to the merit from realizing even four lines of Prajna. Why? Because the former is attached to form and seeks benefit with greed. Prajna, being free from all forms, surpasses it immeasurably, beyond any comparison.

Doubt arises about emptiness and existence. Hearing the previous teaching that all beings and Buddhas are equal, yet if they are truly equal, then there are no beings to speak of. Why then does it say that the Tathāgata should liberate all beings? This implies the notion of self and others. What follows uses the forgetting of both self and others to dispel this.

Subhuti, what do you think? You should not think that the Tathagata holds the thought: 'I must liberate all beings.' Subhuti, do not entertain such a thought. Why? Because in truth, there are no beings for the Tathagata to liberate. If there were beings for the Tathagata to liberate, then the Tathagata would be attached to the notions of a self, a person, a being, or a life span. Subhuti, when the Tathagata speaks of 'a self,' it is not a real self, yet ordinary people take it to be real. Subhuti, what is called an ordinary person, the Tathagata says is not an ordinary person; that is merely a name.

Explanation. This resolves the doubt that the Buddha possesses a self, thereby revealing the true self of the Dharma-body. What is called the equality of sentient beings and the Buddha—if there is equality, then there is no Buddha and no sentient beings. How can one say, "I shall liberate sentient beings"? Sentient beings are people. If "I liberate sentient beings," then there is an "I." If the self and others distinctly exist, then the four marks are not eliminated. This is what the orthodox school calls "having reached the side of the Dharma-body but not yet penetrated beyond it." Therefore, the World-Honored One uses words to dispel this, saying, "Do not say that the Tathāgata has the thought, 'I shall liberate sentient beings.' If I had such a thought, I would be an ordinary person." Yet when the Tathāgata speaks of an ordinary person, it is not even an ordinary person—how could the Tathāgata still hold a view of self? Thus, both sage and ordinary are extinguished, all paths are leveled equally. The profound meaning of Prajñā reaches its ultimate here.

Doubt. If the Dharma Body has no self, and the Reward Body cannot be seen with form, then what about the thirty-two marks we see now? Are they not the Buddha?

Subhuti, what do you think? Can one recognize the Tathagata by the thirty-two marks? Subhuti replied: Yes, yes. One can recognize the Tathagata by the thirty-two marks.

The Buddha said: Subhuti, if one could recognize the Tathagata by the thirty-two marks, then a wheel-turning holy king would be a Tathagata.

Subhuti then said to the Buddha: World-Honored One, as I understand the meaning of your teaching, one should not recognize the Tathagata by the thirty-two marks.

At that time, the World-Honored One spoke this verse:

If you try to see me through form, or seek me through sound, you are walking a mistaken path, and will never see the Tathagata.

Interpretation. This section shows that the manifested forms are not the true reality, in order to reveal that the Dharma-body transcends all appearances. Subhuti had already realized that the Dharma-body is without self, and the Reward-body is beyond form—this is the true Buddha. He then wondered: the thirty-two auspicious marks we see now—what kind of Buddha are they? This is still clinging to a view of Buddha. The World-Honored One questioned him, saying: "Can the Tathagata truly be seen by means of the thirty-two marks?" Subhuti held firmly that the thirty-two marks must indicate the Buddha. The World-Honored One refuted this by pointing to a Wheel-Turning Sage King, and Subhuti then realized that one cannot perceive the Tathagata through the thirty-two marks. The World-Honored One taught him with a verse on transcending appearances:

If you try to see me through form, or seek me through sound, you are walking a mistaken path and will never see the Tathagata.

He harbored a doubt about emptiness. Hearing that the Dharma-body is without form, and that the manifested and transformed bodies are not real, he formed the view that the Dharma-body is annihilated. Because he did not comprehend that the Dharma-body is the true self, the Buddha refuted it with the teaching that it is not annihilated.

Subhuti, if you think to yourself: 'The Tathagata attained Supreme Perfect Enlightenment without possessing the perfect marks.' Subhuti, do not think that way: 'The Tathagata attained Supreme Perfect Enlightenment without possessing the perfect marks.'

Subhuti, if you think to yourself: 'One who sets forth the mind for Supreme Perfect Enlightenment speaks of all dharmas as being cut off and annihilated.' Do not think that way! Why? Because one who sets forth the mind for Supreme Perfect Enlightenment does not speak of dharmas in terms of annihilation.

Subhuti, if a bodhisattva were to give in charity the seven precious treasures filling as many worlds as there are sands in the Ganges River, and another person were to realize the selflessness of all dharmas and thereby achieve patience, this bodhisattva would surpass the former bodhisattva in the merit attained. Why? Subhuti, because all bodhisattvas do not accept merit.

Subhuti then asked the Buddha: "World-Honored One, how is it that bodhisattvas do not accept merit?"

"Subhuti, bodhisattvas should not be attached to the merit they create. Therefore, it is said they do not accept merit."

Explanation. This refutes the view of annihilation. Upon hearing that one should see the Buddha by transcending appearances, Subhūti gave rise to the view of annihilation, thinking that the Tathāgata attained enlightenment without possessing the perfect marks. The Buddha taught him, saying, "Do not think thus. If you think thus, then you speak of the annihilation of all dharmas." However, one who has aroused the mind of enlightenment does not speak of the annihilation of phenomena; they only speak of knowing that all dharmas are without self. If someone knows that all dharmas are without self, they attain the patience of non-arising. This bodhisattva surpasses the merit of filling countless worlds with the seven treasures and giving them away in charity, because they do not cling to merit. "Not clinging to merit" does not mean it is completely nonexistent, but rather that one does not greedily attach to it. It is said: "Without action, without creation, without receiving—yet good and evil karma are not forgotten." The World-Honored One appeared in the world and taught the Dharma for forty-nine years, speaking only of the word "none." Because beings of the nine realms universally cling to the idea that all dharmas have a self, the Tathāgata simply uses the word "none" to refute it. This is the Diamond Eye of True Seeing, directly gazing upon the path beyond—thus, the Zen school's direct transmission points solely to this entrance.

Question: Since it is said there is no self and no one who receives blessings, then when we see the Tathagata walking, standing, sitting, or lying down, is that not the Tathagata’s self? This arises because the view of the three bodies as one or different has not yet been extinguished, and one has not yet awakened to the equal and universal Dharma-body.

Subhuti, if someone says, "The Tathagata comes, goes, sits, or lies down," that person does not understand the meaning of what I teach. Why? Because the Tathagata has no place from which he comes and no place to which he goes. That is why he is called the Tathagata.

To understand this is to return to the Dharma-body, the true reality. Subhūti had previously taken the Tathāgata’s dignified demeanor and movements as the Tathāgata himself—this was merely a view of coming and going. Does the Tathāgata truly have coming and going? At this point, attachment falls away, conceptual thinking ceases, movement and stillness are not two, suchness is the actual state—the wonder reaches its peak here. Yet the view of sameness and difference is not yet forgotten, and the meaning of the three bodies being one is not yet realized. Therefore, what follows uses dust motes and world systems to break through this.

Subhuti, suppose a virtuous man or woman were to take the entire universe of a billion worlds and grind it into the finest dust. What do you think? Would that collection of dust particles be vast?

Subhuti replied: Extremely vast, World-Honored One. And why? If that collection of dust particles truly existed, the Buddha would not have called it a collection of dust particles. And why is that? What the Buddha calls a collection of dust particles is not truly a collection of dust particles; it is merely called a collection of dust particles.

World-Honored One, what the Tathagata calls the universe of a billion worlds is not truly a world; it is merely called a world. And why? If a world truly existed, it would be a composite whole. What the Tathagata calls a composite whole is not truly a composite whole; it is merely called a composite whole.

Subhuti, a composite whole is something that cannot be described, yet ordinary people become attached to the idea of it.

Explanation. This refutes the view of oneness and difference. Subhuti had not yet realized the unity of the three bodies, so the World-Honored One used the example of dust motes and the world to show that they are neither one nor different. Speaking of dust motes, they are not one; speaking of the world, it is not different. Dust motes gather to form the world—this is difference yet not difference. The world disperses into dust motes—this is oneness yet not oneness. From this perspective, the characteristics of oneness and difference are ultimately unobtainable. Because they are unobtainable, they are not truly existent. If there truly existed characteristics of oneness and difference, that would be a composite whole. A composite whole is an extreme view, because if it is united as one, it cannot be different; if it is united as different, it cannot be one. Therefore, if dust motes truly existed, they could not gather to form the world. If the world truly existed, it could not disperse into dust motes. Ordinary people take this as a composite whole, but the Tathagata says a composite whole is not so. Because it transcends the two extremes, it is called a composite whole. Since the two extremes are transcended, it is inexpressible. However, ordinary people cannot transcend the two extremes of existence and non-existence, oneness and difference, and cling to these phenomena. Thus, they cannot comprehend the principle of the equality of the Dharmakaya, the unity of the three bodies.

**Doubt:** If the Dharmakaya is perfectly equal and all phenomena are ultimately non-existent and thus invisible, then why did the Buddha speak of the four marks of existence? The following text will subdue and refute this.

Subhuti, if someone says, 'The Buddha speaks of the view of self, the view of person, the view of sentient beings, and the view of a life span.' Subhuti, what do you think? Does that person understand the meaning of what I teach?

No, World-Honored One. That person does not understand the meaning of what the Tathagata teaches. Why? Because when the World-Honored One speaks of the view of self, the view of person, the view of sentient beings, and the view of a life span, it is not truly the view of self, the view of person, the view of sentient beings, and the view of a life span. It is merely called the view of self, the view of person, the view of sentient beings, and the view of a life span.

Subhuti, those who set their minds on attaining Supreme Enlightenment should know, see, and believe in all things in this way, without giving rise to any notion of phenomena. Subhuti, what is called the notion of phenomena, the Tathagata says is not truly the notion of phenomena. It is merely called the notion of phenomena.

This passage addresses the attachment to the view that there is a self apart from appearances. Subhuti had already grasped the principle of the equal, true-suchness Dharmakāya, yet he wondered: if the essence of the Dharmakāya cannot be perceived through appearances, why did the World-Honored One speak of seeing beyond the four marks? The Buddha, anticipating this doubt in Subhuti's mind, questioned him: "If someone were to say that the World-Honored One teaches there is a view of the four marks, would you consider that person to understand my meaning?" Subhuti then realized the Buddha's intent and replied: "This person does not understand the Tathāgata's meaning. Why? Because when the World-Honored One speaks of the view of the four marks, it is not pointing to any real, substantial view that can be indicated. It is meant to dispel the clinging of those who hold to such views. Hence, it is called 'not.'"

This "not" differs from previous uses of "not." Earlier instances of "not" meant "is not" or negation. Here, "not" is a term of eradication—it dispels the views of appearances that beings cling to in their minds. It is not that the Buddha teaches such views; rather, they are the views of sentient beings. Hence, it is "called" so. These words "is called" also differ from previous usages and should be contemplated deeply.

All sentient beings are deluded and inverted, clinging firmly to views of appearances, which are difficult to break. Therefore, the Buddha uses the diamond-like wisdom mind to progressively shatter these attachments, enabling them to perceive the true essence of the fundamental wisdom Dharmakāya.

First, there is attachment to the view of the five aggregates, the body-mind, and the six sense-objects, leading to practicing giving while clinging to appearances in pursuit of Buddha's merit. The World-Honored One dispels this with non-abiding.

Next, there is attachment to the appearance of Bodhi. The Buddha dispels this with non-attainment.

Next, there is attachment to the appearance of adorning a Buddha-land through giving. The Buddha dispels this by showing there is no land to adorn.

Next, there is attachment to the appearance of merit bringing karmic retribution. The Buddha dispels this by showing the perfected form-body is not a possession.

Next, there is attachment to the fixed appearance of the Tathāgata having three bodies. The Buddha dispels this by showing the response and transformation bodies are not real, and the reward body is beyond appearances.

Next, there is attachment to the fixed appearance of the Dharmakāya. The Buddha dispels this by showing the Dharmakāya is without appearance.

Next, there is attachment to the Dharmakāya having a real self. The Buddha dispels this by showing all dharmas are without self.

Next, there is attachment to the fixed appearance of the Tathāgata having three bodies. The Buddha dispels this by showing they are neither one nor different.

Layer by layer, everything is negated. All appearances dissolve, and the mind finds no lodging. Principle is exhausted, clinging forgotten—directly pointing to the actual reality of the Dharmakāya.

When the perceived false appearances are empty, then the perceiving false views also vanish. This is the ultimate conclusion of true Prajñā, the direct path leading upward to the Dharmakāya.

Therefore, the Buddha admonishes: "Those who develop the mind of Bodhi should, regarding all dharmas, know thus, see thus, believe and understand thus, without giving rise to dharma appearances." Only here does true knowing, true seeing, true faith, and true understanding arise, never again giving rise to any appearance-based knowledge or view of dharmas.

This is the forgetting of both person and dharma, the vanishing of sage and ordinary being. The path of speech is cut off; the place of mental activity ceases. To raise a thought is already wrong; to stir a notion is already off.

Thus, it is further negated: "What is called dharma appearance is also not dharma appearance." Only then is it the true dharma appearance, not comparable to false views.

The profound meaning of Prajñā reaches its ultimate subtlety here.

Doubt. Subhuti had already realized the complete essence of the Dharma Body, and thus doubted that the Dharma Body does not speak the Dharma. The one who speaks the Dharma is the Transformation Body. Moreover, the Dharma spoken by the Transformation Body does not reach the realm of the Dharma Body. How can those who uphold this Dharma attain blessings and virtue? The following explains that the Dharma spoken by the Transformation Body is the true Dharma, because the three bodies are one.

Subhuti, if someone were to fill countless, immeasurable worlds with the seven treasures and give them all away in charity, and if a virtuous man or woman, having awakened the mind of Enlightenment, were to take up this sutra, even just a four-line verse, and uphold, recite, and explain it to others, the merit of that person would far surpass the former. How should one explain it to others? Without grasping at appearances, remaining unmoved in the true nature of reality.

Explanation: This passage reveals that the Dharma spoken by the manifestation body of the Buddha is the Dharma of suchness. Subhūti doubted: "The Dharma spoken by the manifestation body does not reach the realm of the Dharma body—how can it bring merit?" The Buddha said: "What the manifestation body speaks is precisely what the Dharma body speaks, because the three bodies are not separate." Therefore, upholding even four lines of this Dharma and expounding it for others brings the most supreme merit. This is because one does not grasp at appearances, remaining unmoved in suchness, and thus reaches the state where every particle of dust, every world, and every moment speaks the Dharma with blazing intensity.

If one questions how the Dharma Body, in its perfect stillness and extinction, can speak, here is the correct contemplation to be revealed: Through the emptiness and stillness of Prajñā, one enters from the provisional contemplation. Entering emptiness from the provisional is thus called true emptiness, for the provisional is precisely the true.

Why is this so?

Because all conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew or a flash of lightning— contemplate them in this way.

To understand this is to enter the wondrous contemplation of Prajna's true emptiness. Since true emptiness is profoundly silent, it is contemplated through provisional means. If the contemplation of the six analogies is perfected, true emptiness will naturally manifest, revealing the essence of reality in its entirety. This is the proper instruction on the method of contemplation. All practitioners should enter the true realm of the Dharma-body through this approach, reaching its ultimate depth here.

When the Buddha finished speaking this sutra, the elder Subhuti, along with all the monks and nuns, laymen and laywomen, and all beings in the world—gods, humans, and asuras—having heard the Buddha's teaching, rejoiced greatly, faithfully accepted it, and resolved to practice it.

Explanation: This is the standard way to conclude a sutra. Whenever one hears the teachings with joy, they must deeply resonate within the heart. When they resonate, faith becomes genuine, acceptance becomes sincere, and practice is carried out without fail.

Diamond Sutra Resolving Doubts