The Essence of the Heart Sutra
Section 1: How to Realize the Attainmentless Tathagatagarbha Mind-Essence
Sutra: ["Because there is nothing to attain. Bodhisattva."] As previously explained, "attainmentless" (anupalabdha) means that the Tathagatagarbha, the mind of true reality, does not attain even a single dharma; it attains neither worldly dharmas nor supramundane dharmas. It is truly an attainmentless and unattached mind. When Bodhisattvas realize this attainmentless mind, after awakening to the mind and seeing the nature, they are called Bodhisattvas (Bodhisattva), meaning awakened sentient beings. If one has not realized this attainmentless Tathagatagarbha mind, one remains a worldly Bodhisattva (prithagjana-bodhisattva), not yet awakened to the Mahayana bodhi, and thus is not a true Bodhisattva. As Bodhisattvas deepen their practice, the degree of their awakening progressively increases, and the content of their realization becomes deeper, broader, and more subtle. The ultimate, perfect awakening is Buddhahood. A Buddha possesses all-encompassing wisdom (sarvajñatā); there is not a single dharma, worldly or supramundane, that is not thoroughly known and realized, yet all are realized without any sense of attainment.
Why is the Tathagatagarbha an attainmentless mind? The previous chapter explained its attainmentless nature; it is truly non-attaining, not attaining even a single dharma. The myriad dharmas of the five aggregates and six dusts within the three realms, the Tathagatagarbha never attains them. Why does it not attain? First, it does not possess the seeing, hearing, sensing, and knowing nature like the seven consciousnesses; it lacks the discriminating and cognizing nature of the seven consciousnesses. Consequently, it has no perception or feeling towards anything, and without feeling, it cannot attain. Second, it contemplates no dharma within itself, therefore it attains no dharma. Third, it has no mind of craving; it does not grasp, desire, or seek any dharma within itself. Moreover, it is inherently complete and perfect, lacking nothing, thus having no need to attain anything externally. Fourth, all dharmas are of no use to the Tathagatagarbha; it has no use for any single dharma, and since it does not use them, it does not attain them. Fifth, because the Tathagatagarbha mind is of empty nature, all dharmas have no place to be accommodated or placed within it; thus, the Tathagatagarbha attains no dharmas. Sixth, the Tathagatagarbha mind is pure; if it were to attain something, the mind would become impure. The Tathagatagarbha attains not a single dharma within the three realms and has never attained anything; it is a truly pure, attainmentless mind.
Attainment is the nature of the deluded mind with perception. Because the perceiving mind has desires, needs, thoughts, and grasping towards all dharmas, and can employ various strategies and means to seize them, it is capable of attainment. All dharmas are useful to the perceiving mind; the deluded mind (the seven consciousnesses) can use all dharmas to satisfy its own needs, it has use for all dharmas, hence the deluded seven consciousnesses are the mind that attains. For example, wealth, family and relatives, reputation, power, status, fields, houses, and other objects of the six dusts – these are attained and enjoyed by the perceiving mind, but they are of no use to the Tathagatagarbha. Even the most wealthy and noble king or prince in the human realm is made of the five aggregates; the Tathagatagarbha does not become the king or prince, it does not hold office, does not gain wealth, does not seek fame, and does not engage in wealth, sensual pleasures, fame, food, or sleep. It attains not a single dharma, worldly or supramundane. It does not even attain the fruit of Buddhahood. Even though we give it the name "True Suchness" (Tathatā), it does not attain the name "True Suchness." It never seeks any fame, power, status, or fruition.
The Tathagatagarbha does not seek fame, gain, offerings, wealth, sensual pleasures, fame, food, sleep, or any dharma. Realizing this attainmentless mind makes one an awakened Bodhisattva Mahasattva. Bodhisattvas are divided into fifty-two stages. The Ten Faiths (daśa-śraddhā) stage for worldly Bodhisattvas primarily involves cultivating faith in the Three Jewels (Buddha, Dharma, Sangha), giving rise to pure faith in the Three Jewels, believing that oneself also possesses the True Suchness Buddha-nature and can attain Buddhahood. Upon completing the Ten Faiths with pure faith, one enters the Ten Abodes (daśa-vihāra) to practice.
At the beginning of the Ten Abodes, one primarily cultivates the Six Paramitas (ṣaṭ-pāramitā). The First Abode primarily cultivates the Perfection of Giving (Dāna-pāramitā), accumulating the merit (puṇya) resources for future awakening to the mind and seeing the nature. The Six Paramitas prioritize Giving as the foremost practice for the First Abode. The Perfection of Giving accumulates the merit necessary for Mahayana realization; merit is the cornerstone of practice, enabling one to ascend all the steps of the Bodhisattva path. The Second Abode primarily cultivates the Perfection of Precepts (Śīla-pāramitā), strictly upholding the Five Precepts, Eight Precepts, and Bodhisattva Precepts without violation. This gradually purifies the mind, leading to the arising of meditative concentration (dhyāna) and the gradual development of the Bodhisattva's mental disposition. The Third Abode primarily cultivates the Perfection of Forbearance (Kṣānti-pāramitā), forbearing not only interpersonal disturbances but also profound and difficult Dharma principles. The Fourth Abode primarily cultivates the Perfection of Diligence (Vīrya-pāramitā), diligently practicing giving, diligently upholding precepts, diligently practicing forbearance, and diligently practicing meditation (dhyāna) and wisdom (prajñā).
The Fifth Abode primarily cultivates Meditative Concentration (Dhyāna-pāramitā). This dhyāna refers specifically to the Four Dhyānas and Eight Samādhis (catur-dhyāna, aṣṭa-samāpatti), which are also common to non-Buddhist paths. One cultivates until the mind can be concentrated on a single object whether sitting in stillness or walking, without external distraction. With this power of concentration, one gains the ability to engage in Chan investigation (gōng'àn), contemplate Dharma principles, and observe to attain realization. Awakening to the mind and seeing the nature requires a certain level of concentration; at a minimum, one must attain the Access Concentration (anāgamya-samādhi). With this concentration, one can engage in the corresponding observation, contemplation, and Chan investigation to sever the view of self (satkāya-dṛṣṭi) and awaken to the mind and see the nature. Generally, Buddhists and Chan practitioners mistake dhyāna (concentration) for Chan (awakening), wrongly believing that sitting meditation is Chan practice and that enlightenment can be achieved through sitting meditation to cultivate concentration. In reality, sitting meditation to cultivate concentration only leads to deeper states of concentration; if one is concentrated but does not investigate, there is concentration (śamatha) but no wisdom (vipaśyanā). Merely cultivating concentration can only still the conscious mind (mano-vijñāna), reduce mental activity, and thereby allow the body and mind to rest. True Chan refers to the Buddha-mind – True Suchness, Prajñā, Tathagatagarbha. It is the fundamental consciousness that becomes Buddha. The Chan school's direct approach (zongmen) is to investigate Chan to realize this Chan-mind; through Chan investigation, one understands and realizes this mind. Apart from this mind, there is no Chan, nor is it Chan. Sitting meditation cultivates dhyāna-concentration; non-Buddhists also cultivate the Four Dhyānas and Eight Samādhis, but they lack this Chan of prajñā. Therefore, dhyāna here refers to the Four Dhyānas and Eight Samādhis. In the Fifth Abode, cultivating dhyāna and attaining the fundamental Access Concentration allows one to observe the emptiness and falsity of the five aggregates (skandhas) and eighteen elements (dhātus). Successful observation leads to severing the view of self and attaining the fruit of Stream-Entry (Srotāpanna), bringing one close to awakening to the mind and seeing the nature.
The Sixth Abode primarily cultivates the Perfection of Wisdom (Prajñā-pāramitā), studying the prajñā principles of the Tathagatagarbha, including the 600-volume Mahāprajñāpāramitā Sūtra, focusing primarily on the Heart Sūtra and the Diamond Sūtra. One steeps oneself in correct prajñā knowledge and understanding, learning about the nature of the sixth, seventh, and eighth consciousnesses, clearly understanding the difference between the true mind and the deluded mind, preparing for the enlightenment of the mind to avoid mistaking the deluded mind for the true mind upon awakening. When the Six Paramitas are fully cultivated, and the causes and conditions mature, one can realize the attainmentless Tathagatagarbha mind, becoming an awakened sentient being, or a Bodhisattva capable of awakening sentient beings. When we sever the view of self or awaken to the mind and realize the Tathagatagarbha, we know that the five aggregates are fundamentally illusory, and the karmic actions performed are also unreal. Upon severing the three fetters (trīṇi saṃyojanāni), the karma leading to the three evil destinies is eliminated, ensuring one will never fall into the three evil destinies in the future. However, out of compassion for sentient beings, Bodhisattvas may manifest rebirth in the three evil destinies to liberate sentient beings who have fallen there. Śākyamuni Buddha, during his cultivation of the Bodhisattva path in past lives, once manifested as a deer king. Therefore, Bodhisattvas enter the three evil destinies out of great compassion (mahākaruṇā).
There is a Chan kōan: After Chan Master Guishan Lingyou (771–853) attained enlightenment, he said to his disciples: "A hundred years after my death, I will go down the mountain to become a water buffalo." After a Bodhisattva awakens to the mind and sees the nature, they originally would not fall into the three evil destinies. Why then did Guishan Chan Master say he would become a water buffalo? He said: "When I become this water buffalo, on its left flank will be written 'Monk Guishan so-and-so'." Master Guishan then asked: "Now, look at this water buffalo. Do you call it a water buffalo, or do you call it Guishan Lingyou? If you call it a water buffalo, its left flank bears the name 'Monk Guishan'. If you call it Monk Guishan, it is a water buffalo. What, then, should it properly be called?"
Let us then contemplate: Who made Chan Master Guishan Lingyou? Who made the water buffalo? What is it truly called? Truly understanding this question leads to enlightenment. The water buffalo's left flank bears the name of Chan Master Guishan Lingyou. If one were to write the name of Master Guishan's previous life on its forehead, and the names of every past life on the buffalo's body, even covering its entire body would be insufficient, because there have been innumerable past lives with five-aggregate bodies, constantly changing, yet the Tathagatagarbha is only one, never born and never perishing.
This illustrates that after awakening to the mind, because the fetters binding one to the three evil destinies are severed, one no longer goes to the three evil destinies to undergo retribution. How can the karma leading to the three evil destinies be eliminated quickly? Only after attaining the fruits [of enlightenment] and realizing the Patience of the Non-Arising [of Dharmas] (anutpattika-dharma-kṣānti) or the Patience of Non-Birth (anutpattika-dharma-kṣānti) is karma eliminated swiftly. The evil karma accumulated by us since beginningless time is immense. If we were to exhaust it solely through undergoing retribution, it could never be fully eliminated, because the evil karma is too vast and the time spans of its creation are too long. A single utterance slandering the Three Jewels can result in suffering retribution in hell for many kalpas, let alone the countless bodily, verbal, and mental evil karmas created by every sentient being in a single lifetime.
When our practice becomes effective and we attain the fruits [of enlightenment], we eliminate the karma leading to the three evil destinies. Although we do not suffer in the three evil destinies, heavy offenses may still result in light retribution, requiring us to undergo some residual suffering in the human realm. Other evil karma is partially eliminated upon attaining the Patience of Non-Birth at the First Ground (Bhūmi). At the Second, Third, and Fourth Grounds, karma is gradually eliminated step by step. Ultimately, all karma is exhausted, and ignorance (avidyā) is completely severed, leading to Buddhahood. One cannot become a Buddha with unwholesome karma remaining; ignorance itself is karma. When the ignorance of the Equivalent Enlightenment (Samantabhadra) Bodhisattva is completely severed, one becomes a Buddha.
A Bodhisattva who awakens to the mind and realizes this attainmentless mind is called a Bodhisattva. From the initial awakening to the mind up to Equivalent Enlightenment and Wonderful Enlightenment (Miao Jue), all are called Bodhisattvas. Thus, upon completing the Ten Abodes, one realizes the Contemplation of Illusoriness (māyopama-samādhi). One must then cultivate the Ten Practices (daśa-caryā), realizing the Contemplation of the Mirage (mṛgatṛṣṇopama-samādhi). After completing the Ten Practices, one cultivates the Ten Dedications (daśa-pariṇāmanā). Upon completing the Ten Dedications, realizing the Contemplation of the Dream (svapnopama-samādhi), and giving rise to a portion of the Wisdom of the Path (mārgajñatā), one enters the First Ground (Prathamā bhūmiḥ). After completing the practices of the First Ground, one realizes the Contemplation of the Reflection (pratibimbopama-samādhi). Then, one enters the Second Ground, and after completion, realizes the Contemplation of Light and Shadow (ālokachāyopama-samādhi). Next, one enters the Third Ground, realizing the Contemplation of the Echo (pratiśrutkopama-samādhi). Subsequently, the wisdom of the Patience of Non-Birth increases ground by ground, finally culminating in the stage of Equivalent Enlightenment Bodhisattva. The Equivalent Enlightenment Bodhisattva spends one hundred kalpas cultivating the marks of perfection (lakṣaṇa). Upon completion, one becomes a Wonderful Enlightenment Bodhisattva (Miaojue). These are the fifty-two stages. The Wonderful Enlightenment Bodhisattva then awaits in the Inner Court of Tuṣita Heaven for the causes and conditions to mature. Descending to the human realm to accomplish the Eight Acts of a Buddha (aṣṭa-mahā-prātihārya), one becomes the ultimately perfect Buddha. This is the sequence of cultivating the Bodhisattva path and the Buddha path.
For a Bodhisattva to become a perfect, complete Buddha, they must undergo cultivation spanning Three Great Asaṃkhyeya Kalpas. If one is not diligent, then the Three Great Asaṃkhyeya Kalpas are indeed a concrete span of time. However, if we are diligent, it does not require that long. A single day of diligent practice might traverse a kalpa or even longer. Some people realize the mind and see the nature in a single day. Some attain the First, Second, Third, or Fourth Ground in a very short time. There are even faster examples, such as Sudhana (Śreṣṭhidāraka) becoming an Equivalent Enlightenment Bodhisattva in one lifetime, and the Dragon King's daughter attaining Buddhahood at the age of eight – truly great diligence.
The content of diligence includes the Bodhisattva's practice of the Six Paramitas and the Threefold Training of Precepts, Concentration, and Wisdom (śīla, samādhi, prajñā). If the content of each level is not cultivated to perfection, progress stagnates, and the stage of attainment does not elevate. Just like the Ten Faiths, some complete them in one kalpa, while others require ten thousand kalpas or even longer. Each person's roots of virtue (kuśala-mūla), merit, causes, conditions, and circumstances differ, hence the length of cultivation time varies. Therefore, for these fifty-two stages, some pass through them in a very short time, while others require the full span of Three Great Asaṃkhyeya Kalpas.
Each person's merit, wisdom, concentration, and degree of diligence in practice differ, hence the time required for cultivation varies. For example, if someone is extremely greedy and stingy inwardly, they will be unwilling to practice giving and cultivate merit. The mere mention of giving causes them headache, impatience, or even anger. Thus, they remain perpetually at the Faith stage. Even if they reach the First Abode, the content of this stage remains unfulfilled. If their diligence in giving is insufficient, it is difficult to transcend this stage, and the time required for cultivation becomes extremely long. Although they may seem to understand some Buddhist principles, it is superficial. Lacking sufficient merit, they cannot comprehend deeply, let alone realize it. Their practice gets stuck at this weakness, unable to break through this barrier.
Sentient beings have been profoundly greedy and stingy since beginningless time. Because of this greed and stinginess, life after life they experience poverty, hardship, and unbearable suffering, yet they do not know why. Everyone wishes for themselves prosperity, wealth, honor, comfort, ease, and happiness. Yet, because of their own greedy and stingy mind, they cannot fulfill their wishes. Sentient beings lack the wisdom to recognize this point due to the heaviness of their ignorance. Some people with power and influence spend their entire lives greedily accumulating, never satisfied with a billion, craving a hundred billion. As a result, they end up in prison while alive and in hell after death. Life after life in ignorance, life after life in suffering. Therefore, the first perfection of diligent practice is giving, to eliminate the stingy, greedy mind.
After awakening to the mind, Bodhisattvas must transfer their reliance (āśraya-parāvṛtti) to the realized attainmentless true mind, the Tathagatagarbha. They enter the inner gate to extensively cultivate the Bodhisattva's Six Paramitas and myriad practices. They must generate a vast mind for self-benefit and benefiting others (parārtha), diligently accumulating wisdom and merit according to the teachings of the Buddhas, striving to swiftly complete the fifty-two stages of the Bodhisattva path.
