Commentary on the Diamond Sutra: Section 13 - Proper Dharma Practice

At that time, Subhuti addressed the Buddha, saying: "World-Honored One, by what name should this sutra be known? How should we uphold and practice it?" The Buddha told Subhuti: "This sutra is named 'Vajra Prajnaparamita' (Diamond Perfection of Wisdom). By this name, you should uphold and practice it."

Explanation: At this moment, Subhuti asked the Buddha: "World-Honored One, how should this sutra be named? How should we, the disciples, practice and uphold it?" The Buddha told Subhuti that this sutra is called the "Vajra Prajnaparamita." Because this name encapsulates the essence of the entire Diamond Sutra, you should thoroughly comprehend its meaning and then integrate it into your practice.

Subhuti requested the World-Honored One to name this sutra and inquired how to practice and uphold it. The World-Honored One said: "This sutra is called Vajra Prajnaparamita. Only after fully understanding the meaning of this name can one practice and uphold it." The significance of the sutra's title was explained at the beginning: "Vajra" (diamond) is the hardest treasure in the world, indestructible by anything, yet capable of destroying all else. It metaphorically represents our true mind, the Tathagatagarbha. This mind cannot be destroyed by any force or person, while all other phenomena in the world are produced by it, subject to birth, abiding, change, and extinction—thus unreliable.

Why is Prajnaparamita also an empty appearance?

Original text: "Why is this so? Subhuti, the Buddha speaks of Prajnaparamita, which is not Prajnaparamita; therefore, it is named Prajnaparamita."

Explanation: Why is this said? Subhuti, the Prajnaparamita of the Mahayana Dharma taught by the Buddha to liberate sentient beings is not an inherently real Prajnaparamita. There is no actual Prajnaparamita; it is provisionally named Prajnaparamita, and its characteristics are also empty.

Prajnaparamita is a Sanskrit term translated as "Great Wisdom Reaching the Other Shore," metaphorically indicating the diamond-like mind or the state of Prajna mind free from the shore of birth-and-death (samsara). Both "this shore" and "the other shore" are provisional states—names without substance, not true reality. There is no inherent "this shore" or "other shore" appearance. Thus, Prajnaparamita is an empty appearance, provisionally named Prajnaparamita. Similarly, the six paramitas are also empty appearances, lacking inherent substance or true reality. Paramita is a provisional name; the six paramitas have no essential substance or appearance—they are empty, impermanent appearances manifested by the diamond mind. Upon reaching the shore, the raft is discarded. After attaining Buddhahood, with practice complete, there is no further need to cultivate the paramitas.

All phenomena established and existing solely based on the diamond mind are illusory, empty appearances—lacking inherent substance or independent nature. The Prajnaparamita Sutra arises from the diamond mind. Sentient beings rely on Prajnaparamita practice to attain Buddhahood. After Buddhahood, Prajnaparamita is abandoned—no longer studied or relied upon. The emergence of the Prajnaparamita Sutra occurs when Buddhas expound it according to sentient beings' ripened causes and conditions for practice. If conditions are absent, Buddhas do not teach it, and the sutra does not appear. Therefore, the Prajnaparamita Sutra is an interpretation and annotation of the diamond mind's nature, not the diamond mind itself—thus not ultimate truth, but a provisional appearance. The principles explained in the sutra, named Prajnaparamita, do not represent the diamond mind itself—hence not ultimate truth, but an empty appearance provisionally named Prajnaparamita.

Prajna means "great wisdom," primarily referring to the innate wisdom of the true mind, Tathagatagarbha. For example: its wisdom to manifest all phenomena, its wisdom to remain beyond birth-and-death while appearing in impermanent forms, its wisdom to produce all phenomena without merging with them, and its wisdom of adhering to the Middle Way without extremes. This wisdom differs fundamentally from the wisdom of the seven consciousnesses. The wisdom of the seven consciousnesses pertains to worldly phenomena—even wisdom realizing the cessation of self-view, wisdom realizing Tathagatagarbha, wisdom understanding the seed functions of Tathagatagarbha, and the Buddha's omniscient wisdom—all arise through later cultivation, not innate wisdom. They differ greatly from Tathagatagarbha's innate wisdom. Thus, Prajna wisdom still refers to the wisdom of the true mind, Tathagatagarbha. The five aggregates are subject to birth and death; all phenomena—myriad dharmas—are impermanent and unreliable. Only the true mind, Tathagatagarbha, is birthless and deathless, beyond the shore of samsara—provisionally called "the other shore." The entire title of the Diamond Sutra encompasses these principles. Only upon realization can one fully integrate them and truly practice and uphold it.

The Buddha said: "Prajnaparamita is not Prajnaparamita; therefore, it is named Prajnaparamita." Using the name "Prajnaparamita—Great Wisdom Reaching the Other Shore" to encapsulate the nature of the true mind, Tathagatagarbha, which is truly real and substantial. That name, however, is not truly real—it is a provisional name given by the World-Honored One to represent Tathagatagarbha's nature. It has infinite provisional names, all expressing Tathagatagarbha's essence. The Sixth Patriarch said: "I possess one thing—headless, tailless, nameless, characterless, without back or front. Do you recognize it?" Shenhui replied: "It is the source of all Buddhas." The Sixth Patriarch said: "Having told you it is nameless and characterless, you still call it 'Buddha-nature as the source.'" At this point, one should hint at the source of all Buddhas through subtle implication—not speak its name, for the name is not it. All dharmas are merely names, not inherently real. Tathagatagarbha does not belong to the realm of impermanent dharmas; thus, it is the truly real dharma.

Original text: "Subhuti, what do you think? Has the Tathagata spoken any dharma?" Subhuti replied to the Buddha: "World-Honored One, the Tathagata has spoken no dharma."

Explanation: Subhuti, what do you think? Has the Tathagata spoken any dharma? Subhuti said to the Buddha: "World-Honored One, the Tathagata has spoken no dharma—the Tathagata has not spoken any dharma."

The World-Honored One clearly taught the Dharma for forty-nine years. Why then did he say he spoke no dharma? The Buddha has three bodies: Dharma Body (Dharmakaya), Reward Body (Sambhogakaya), and Manifestation Body (Nirmanakaya). The Dharma Body is the Buddha's diamond mind—formless, without eyes, ears, nose, tongue, body, or mind, without the five aggregates or eighteen elements. Without the five-aggregate body, it cannot expound Dharma. The Reward Body and Manifestation Body possess the five-aggregate body and eighteen elements, enabling them to expound Dharma through mind and speech. The Reward Body resides in the eighteenth heaven of the form realm, teaching Bodhisattvas the path to Buddhahood.

The Manifestation Body appears to fulfill sentient beings' wishes to hear the Dharma, manifesting according to their capacities to liberate them and expound the Dharma. The Emanation Body projects countless manifestations throughout the ten directions to teach sentient beings and expound the Dharma. However, the Reward Body and Manifestation Body are manifested by the Dharma Body. Without the Dharma Body, there would be no Reward Body or Manifestation Body. When the latter two expound Dharma, they do not depart from the Dharma Body. Thus, whenever a Buddha expounds Dharma, there is both a speaking Buddha and a non-speaking Buddha—the speaking Buddha cannot exist apart from the non-speaking Buddha. Therefore, although Shakyamuni Buddha taught for forty-nine years, he said: "I have not spoken a single word." Here, "Tathagata" refers to the Dharma Body, which does not expound Dharma. Understanding the concept of the three bodies clarifies whether the Buddha spoke Dharma. Thus, saying "the Buddha spoke Dharma" slanders the Buddha, and saying "the Buddha spoke no Dharma" also slanders the Buddha.