The Profound Meaning of the Vajracchedikā Prajñāpāramitā Sutra from the Consciousness-Only Perspective (Second Edition)

Chapter Fifteen: The Section on the Extinction of Appearances and Entry into Serenity (Part 2)

The Six Paramitas Are Also Empty Appearances

Original Text: Why is this so, Subhuti? The Tathagata speaks of the foremost paramita, which is not the foremost paramita; it is merely designated as the foremost paramita. Subhuti, the paramita of patience: the Tathagata says it is not the paramita of patience; it is merely designated as the paramita of patience.

Explanation: Why is this said? Subhuti, when the Tathagata speaks of the foremost paramita, it is not that there truly exists a foremost paramita. The foremost paramita is not a real appearance; it is merely the name given to the practice of giving. Subhuti, the paramita of patience: the Tathagata says there is not truly a paramita of patience; the paramita of patience is also an illusory, false appearance, merely the name given to the practice of patience.

The Six Paramitas of a Bodhisattva are: giving (dana), moral discipline (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna). If one can generate the great bodhi mind and practice the six paramitas to accomplish the Buddha Way, one can reach the other shore of nirvana. The six paramitas practiced for this purpose are called the Six Paramitas. Paramita means "reaching the other shore" (of nirvana). If one practices the six paramitas without the bodhi mind, they are merely wholesome deeds without the paramita aspect; thus, one cannot reach the other shore of nirvana.

The first among the Six Paramitas is the paramita of giving. All acts of giving by a Bodhisattva are accomplished by the vajra mind, manifested and sustained by the vajra mind. They are subject to birth, death, change, and impermanence. Therefore, the paramita of giving is an empty, false appearance, not a real appearance; it is not the foremost paramita, merely designated as such. The practice of the paramita of patience is also manifested and accomplished by the vajra mind. It lacks substantial attributes; there is no real appearance of patience, nor a real appearance of paramita. Therefore, it is also an empty, false appearance, not a truly existent phenomenon. Thus, it is not the paramita of patience, merely designated as such. The paramita of moral discipline, the paramita of diligence, the paramita of meditation, and the paramita of wisdom are all like this: they are not paramitas, lack real appearances, are all illusory, empty, false appearances, merely designated as paramitas.

Bodhisattvas who practice the Six Paramitas can illuminate the mind, perceive the true nature, and reach the other shore of nirvana. However, these Six Paramitas exist dependent on the true reality of the Tathagatagarbha and rely on the Bodhisattva's illusory five-aggregate body to be practiced. Since the five-aggregate body is unreal, a false appearance, then the Six Paramitas practiced based on the five-aggregate body are, of course, even more false appearances, even more non-appearances. The so-called paramita of patience is actually just one or countless false phenomenal appearances, not reality itself. False phenomenal appearances are the appearances of the mental activities of the mental faculty (manas), also born and manifested by the Tathagatagarbha. Superficially they exist, but in essence, they are non-existent. The practice of the paramita of patience is a dharma subject to birth, death, and change, not eternally unchanging. One act of patience is created and subsequently ceases; then another act of patience arises and ceases. Countless acts of patience constitute the Bodhisattva's paramita of patience. Relying on this, the Bodhisattva can reach the other shore of birth and death.

Acts of patience are the actions of the five-aggregate body and the seven consciousnesses. The five aggregates themselves are non-appearances; the seven consciousnesses arise and cease moment by moment, changing and transforming; the sixth consciousness ceases daily; all are false and unreal. How much more so the acts of patience, which depend on the five aggregates and seven consciousnesses—they are even more non-appearances, even more unreal. Therefore, the paramita of patience lacks self-nature, is not independent; it is merely a superficial appearance, a name.

Why is the Paramita of Patience Not the Paramita of Patience?

Original Text: Why is this so, Subhuti? For example, in the past, when King Kali cut my body apart, at that time, I had no perception of self, no perception of person, no perception of sentient being, no perception of a life span. Why? Because in the past, when my body was dismembered joint by joint, if I had held perceptions of self, person, sentient being, or life span, I would have generated anger and hatred. Subhuti, I also recall that in the past, for five hundred lifetimes, I was a Rishi practicing patience. During those lifetimes, I had no perception of self, no perception of person, no perception of sentient being, no perception of a life span.

Explanation: Why is the paramita of patience not the paramita of patience? Subhuti, for example, when I was dismembered by King Kali in the past, at that time, within my mind, there was no perception of self, no perception of person, no perception of sentient being, no perception of a life span. Why do I say there were none? Because when my body was being dismembered joint by joint in the past, if I had held perceptions of self, person, sentient being, and life span within my mind, I would have generated anger and hatred. Subhuti, I also recall that in the past, for five hundred lifetimes, I was a Rishi practicing patience. During those five hundred lifetimes, within my mind, there was no perception of self, no perception of person, no perception of sentient being, no perception of a life span.

When the World-Honored One was dismembered by King Kali in the past, because there was no perception of self, person, or sentient being in his mind, he did not generate hatred towards King Kali. If the World-Honored One had held a perception of self, he would have felt, "My body is being dismembered, I am in pain." Because of the pain, he would have generated hatred. If the World-Honored One had held perceptions of person or sentient being, he would have felt, "King Kali ordered his attendants to dismember and damage my body, causing pain to my body," and he would have generated hatred towards King Kali and his attendants. However, the World-Honored One truly had no perceptions of self, person, or sentient being at that time. Although King Kali dismembered his body joint by joint, the World-Honored One did not generate any hatred. Superficially, it seemed the World-Honored One was practicing patience, possessing the paramita of patience. In reality, the World-Honored One was not enduring anything, because his mind was free of appearances; thus, he did not feel insulted, nor was there any need to endure. Therefore, there was no patience, no paramita of patience.

In the past, for five hundred lifetimes, the World-Honored One was a Rishi practicing patience, specifically cultivating the paramita of patience. Yet, because the World-Honored One was free from perceptions of self, person, and sentient being, he did not feel insulted, nor did he feel there was anything to endure. Thus, the paramita of patience had no appearance of patience; the World-Honored One's paramita of patience was not the paramita of patience. If the World-Honored One had held these perceptions in his mind, he would have needed to endure, and then there would have been the paramita of patience. Therefore, the so-called paramita of patience is not the paramita of patience. This is the state of one who has perfected the practice of patience. Those who have not yet perfected the practice of patience still have the appearance of patience and may possess the paramita of patience.

Similarly, one who practices the paramita of giving, if free from perceptions of self, person, sentient being, and life span, does not feel there is a "self" giving, does not dwell on what or to whom wealth or items are given—there is no appearance of giving, nor is there a paramita of giving. The mind is empty, pure, vast, and unobstructed; the merit attained is the most extensive, immeasurable and boundless. One who practices moral discipline, if free from perceptions of self, person, sentient being, and life span, has no perception of "self" upholding discipline, no perception of the discipline being upheld, thus no appearance of the paramita of discipline. Having no precepts to guard or uphold is true moral discipline—without burden, the mind empty and unobstructed. Practicing the paramita of diligence, the paramita of meditation, and the paramita of wisdom are all like this: free from perceptions of self, person, sentient being, and life span, then there is no appearance of the paramita of diligence, no appearance of the paramita of meditation, no appearance of the paramita of wisdom, no appearance of practice. Only then is it true diligence, true calm abiding (dhyana), and true wisdom.

Because of the World-Honored One's realization in wisdom and meditation, he had exhausted the aggregate of feeling (vedanaskandha). His body could be without sensory experience, so when his body was dismembered, he felt no pain. Only thus could he endure his limbs being severed without fainting. If the World-Honored One had held perceptions of person and sentient being at that time, he would have been very angry with King Kali, thinking, "This person is humiliating me, being cruel and tyrannical towards me." Then he would have generated hatred towards King Kali and cursed him, wishing to retaliate against King Kali and his men. If the World-Honored One had held a perception of a life span at that time, he would have resisted fiercely, preventing King Kali and the executioners from dismembering and destroying his body, because dismemberment signified impending death, the disappearance of life, the end of that lifespan. However, the World-Honored One did not resist nor generate hatred at that time, thus proving he was free from the four perceptions.

At that time, the World-Honored One was a Bodhisattva free from the four perceptions, a Bodhisattva practicing the Six Paramitas. He manifested as a Rishi practicing patience, and his practice free from the four perceptions had already spanned five hundred lifetimes.

Why Should a Bodhisattva Generate the Bodhi Mind Without Abiding in Appearances?

Original Text: Therefore, Subhuti, a Bodhisattva should part from all appearances and generate the mind of Anuttara-samyak-sambodhi. He should not generate the mind abiding in form, should not generate the mind abiding in sound, smell, taste, touch, or dharmas. He should generate a mind that abides nowhere. If the mind has abiding, it is not true abiding. Therefore, the Buddha says that a Bodhisattva’s mind should not abide in form when practicing giving. Subhuti, a Bodhisattva, for the benefit of all sentient beings, should practice giving thus.

Explanation: Therefore, Subhuti, a Bodhisattva should part from all appearances and generate the mind of Anuttara-samyak-sambodhi—the mind set on attaining Buddhahood to benefit sentient beings. He should not generate the mind abiding in form, should not generate the mind abiding in sound, smell, taste, touch, or dharmas. When generating the bodhi mind, he should generate a mind that abides nowhere. If a Bodhisattva’s generated mind abides in these dharmas and appearances, such abiding is improper, not in accordance with principle; the result is empty and illusory, ungraspable—one cannot truly abide. Therefore, the Buddha says a Bodhisattva’s mind should not abide in form when practicing giving. Subhuti, a Bodhisattva, for the benefit of all sentient beings, should practice giving thus, abiding nowhere.

Why should a Bodhisattva part from all appearances when generating the bodhi mind? Because generating the bodhi mind is for self-benefit and benefiting others, to attain the Buddha Way together with sentient beings, reach the other shore of nirvana, attain serene coolness, and abide in the state of emptiness and stillness. To achieve this state and realize this realm, one must realize the true reality of the vajra mind and simultaneously realize the empty appearances of all dharmas manifested by the vajra mind. Since all dharmas and appearances are empty and ungraspable, generating the mind abiding in appearances, practicing abiding in appearances, and giving abiding in appearances are all contrary to the Buddha Way and cannot lead to the realization of bodhi. Therefore, a Bodhisattva generating the bodhi mind should not do so for the sake of various ungraspable worldly benefits, such as obtaining a majestic appearance, gaining wealth and honor, being reborn in heaven to enjoy blessings, attaining spiritual powers, achieving longevity and immortality, receiving the worship of sentient beings, defeating others, becoming a wheel-turning sage king (cakravartin), becoming a heavenly lord (devaraja), etc. All these involve abiding in form, sound, smell, taste, touch, and dharmas; none can fulfill the great vow of bodhi or accomplish the great path of bodhi.

If the mind abides somewhere, abiding in the appearances of the six dusts (objects of the senses), clinging to them, that is improper abiding, not in accordance with supreme bodhi. Therefore, the Buddha says that when a Bodhisattva generates the mind to practice giving, he should not abide in form when giving, should not practice the paramita of giving for the sake of benefits related to form. He should not abide in sound, smell, taste, touch, or dharmas, should not practice the paramita of giving for the sake of benefits related to sound, smell, taste, touch, or dharmas. He should generate the mind abiding nowhere, like the vajra mind, towards all dharmas.

Why should a Bodhisattva not generate the mind abiding in form, sound, smell, taste, touch, or dharmas? First, because the vajra prajna mind is the bodhi mind that abides nowhere; it itself abides in nothing. Only when the conscious mind (vijnana) accords with the nature of the bodhi mind can one become a Buddha. If the conscious mind abides in the appearances of the six dusts, it lacks emptiness, contradicts the nature of the vajra mind, and does not accord with the vajra prajna mind; thus, one cannot accomplish the Buddha Way. Second, because the appearances of the six dusts are dharmas subject to birth, death, and change; they are impermanent and cannot be abided in forever. Practicing while abiding in appearances results in wasted effort, failing to attain bodhi. Third, giving while abiding in appearances, having appearances in mind, creates obscurations and ignorance; one cannot thoroughly perceive the true reality of the dharmadhatu. The mind is not empty and pure, thus cannot reach the other shore of nirvana. Having dharmas in mind, one cannot accomplish the Buddha fruit. Therefore, a Bodhisattva practicing the Buddha Way should generate the mind and practice abiding nowhere.

If a Bodhisattva’s mind abides somewhere while practicing giving, the sentient beings benefited will be few; he cannot universally benefit all sentient beings. Because his mind is limited, his merit is limited, his wisdom is limited; thus, he cannot universally and extensively benefit all sentient beings.

Original Text: The Tathagata says all appearances are not appearances. He also says all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truthfully, one who speaks honestly, one who speaks as-it-is, one who does not speak deceptively, one who does not speak inconsistently.

Explanation: The Tathagata says all appearances in the threefold world are not truly real, substantial appearances. The Tathagata also says all sentient beings are not true sentient beings; there is no substantial appearance of sentient beings. Subhuti, the Tathagata is one who speaks truthfully, never speaking false words; the Tathagata is one who speaks honestly, never lying; the Tathagata is one who does not speak deceptively, never deceiving sentient beings; the Tathagata is also one who does not speak inconsistently, never speaking two kinds of words.

All appearances in the world are illusory, false appearances of birth, death, and change manifested by the Tathagatagarbha. They lack autonomy and independence; they have no real substantial existence of their own. Their essence is all the nature of the Tathagatagarbha. All appearances of sentient beings are also illusory, false appearances manifested by the Tathagatagarbha. They lack autonomy and independence; they have no real self-nature. Superficially, they seem to have the attributes of sentient beings, with the activities of the five aggregates of sentient beings. In reality, they are all manifested and illusorily created by the Tathagatagarbha; there is no real, substantial appearance of sentient beings.

The term "Tathagata" explicitly refers to the Buddha with the five-aggregate body (nirmanakaya/sambhogakaya), and implicitly refers to the Dharma-body Buddha (dharmakaya). The Dharma-body Buddha is formless and without appearance; it is the Buddha's undefiled consciousness (amalavijnana) and the sentient beings' Tathagatagarbha. The Tathagata of the Dharma-body Buddha refers to the true suchness mind-essence, referring to the Tathagatagarbha. After attaining Buddhahood, the Buddha's seven consciousnesses and the Dharma-body's undefiled consciousness have natures and virtues that are very close. Having extinguished all ignorance, their mental natures are very close to suchness. Their mental factors (caittas) are the same: all have the five universal mental factors, the five object-determining mental factors, and the eleven wholesome mental factors—all eight consciousnesses have twenty-one mental factors.

Truthful speech (satyavacana) is speech that is correct and true. It is speech of direct perception (pratyaksa), meaning the Tathagatagarbha can manifest the realm of direct perception without inference (anumana) or misconception (abhava). It always accords with actual facts, accords with the karmic seeds of sentient beings, and always truly presents the original state of sentient beings' karmic actions. Honest speech (rtavacana) is speech that is as-it-is. Regardless of whether sentient beings create wholesome, unwholesome, or neutral karma, the Tathagatagarbha truthfully records, stores, and outputs it, truthfully realizing the karmic results of sentient beings. It never alters, omits, or misses sentient beings' karmic actions, karmic seeds, or karmic retribution. Whatever karma it is, it records that karma; whatever retribution it should be, it realizes that retribution.

Speech as-it-is (tathavacana) means, on one hand, speech that is truthful and honest, and on the other hand, it refers to the mind-essence's nature of suchness and immovability—unmoving in thought, without mental activity. When the Tathagatagarbha creates and manifests all dharmas, its inner mind is unmoving like suchness; it does not generate thoughts or mental activity. It has no emotions, no feelings; it is entirely in a state of equanimity (upeksa). One who does not speak deceptively: deception means lying, cheating, fraud. The Tathagatagarbha has never deceived sentient beings; it has never cheated sentient beings. In contrast, the six consciousnesses of sentient beings always engage in unwholesome speech karma: deceptive speech, not speaking truthfully, not speaking as-it-is, constantly engaging in false speech (mrshavada), divisive speech (paisunya), frivolous speech (samphappalapa), and harsh speech (parusavaca). Often saying one thing but meaning another, hinting at things indirectly, or concealing the truth, fabricating lies, habitually speaking untruthfully, lying, covering up faults, envying the worthy and capable—all kinds of unwholesome speech karma are created.

One who does not speak inconsistently: "Inconsistent" means changing, different, altering, another kind, divergent. Inconsistent speech is saying one thing to one's face and another behind one's back, saying one thing to person A and another to person B, or saying one thing now and changing to another later—this is two-faced speech, or saying something and then changing it, not keeping one's word. These mental activities are all the actions of ordinary beings' six consciousnesses. The unwholesome speech karma created by the six consciousnesses, lacking virtue in speech, is like this. Moreover, they feel no shame, no remorse; shamelessness and remorselessness are afflictions and bad habits. The Tathagatagarbha, however, never speaks inconsistently, never speaks different kinds of words, does not change back and forth, nor does it speak incoherently. It does not store the wholesome karmic seeds of sentient beings and output unwholesome karmic seeds, causing sentient beings to suffer bad retribution; conversely, it does not store unwholesome karmic seeds and output wholesome karmic seeds, causing sentient beings to receive good retribution. It does not say one thing to one's face and another behind one's back; it does not undergo any change; it is never unfaithful to karmic seeds and cause and effect.

As for the Buddha with the five-aggregate body—the Reward Body (sambhogakaya), Response Body (nirmanakaya), and Transformation Body—they, like the Dharma-body Buddha, are forever truthful speakers, forever honest speakers, forever speakers of as-it-is, forever non-deceptive speakers, forever consistent speakers. Because the Buddha's seven consciousnesses have extinguished all ignorance, afflictions, and habitual tendencies, having completely transformed consciousness into wisdom (jñāna), their virtue is matchless and supreme. Their speech karma is perfectly wholesome, without a single flaw, perfectly harmonious and unobstructed, causing all sentient beings in the ten directions to admire and revere them boundlessly.

Original Text: Subhuti, the Dharma attained by the Tathagata is neither real nor unreal.

Explanation: Subhuti, the Dharma attained by the Tathagata is neither real nor unreal.

What Dharma does the Tathagata ultimately attain? Why is it neither real nor unreal? The Dharma accomplished by the Tathagata, simply put, is that the Tathagata with the five-aggregate body has eliminated all defilements and ignorance, ultimately realized Anuttara-samyak-sambodhi, perfected supreme bodhi, fully possesses the incomparably majestic thirty-two major marks, and has established pure and majestic Buddha lands to receive and guide sentient beings with affinities to together accomplish the Buddha Way. The Dharma-body Buddha without the five-aggregate body, the undefiled consciousness, ultimately transforms consciousness into wisdom, becoming the great mirror wisdom (Mahāpratisamvid) that illuminates the great thousandfold world system. Its meritorious functions are perfect, illuminating all dharmas universally, knowing all dharmas without exception, perceiving all dharmas without exception, illuminating all dharmas without exception.

Whether it is the Reward Body, Response Body, or Transformation Body Buddha with the thirty-two marks, or the formless Dharma-body Buddha, the Dharma they attain is neither real nor unreal, neither existent nor non-existent. If one says these dharmas are unreal, yet the Buddhas after all possess the thirty-two marks, after all transformed consciousness into wisdom, after all realized the Buddha fruit, after all extensively saved immeasurable sentient beings, after all can manifest countless billions of transformation bodies, after all can establish countless Buddha lands, after all perfected the wisdom of all modes (sarvajñatā), after all know all dharmas without exception, are perfectly clear about all matters, their wisdom pure and without remainder. They also after all added immeasurable, boundless wisdom functions and virtuous powers, reaching perfection, becoming the Supreme Honored One. These dharmas truly exist for the Tathagata; they are not fabrications, not imaginations. The Buddhas and Tathagatas, through three great asamkhyeya kalpas of arduous cultivation of the Way, enduring what is hard to endure, practicing what is hard to practice, for sentient beings, for the Buddha Dharma, expended boundless effort and toil. Their merit is beyond description or praise even over countless kalpas.

If one says the dharmas attained by the Tathagata are real, yet these dharmas are after all subject to birth, death, and change, manifested by the undefiled consciousness, appearing from the undefiled consciousness. For example, the Tathagata's five-aggregate body is also produced by causes and conditions; when conditions cease, it disperses. The thirty-two marks associated with the five-aggregate body also disperse with conditions. When conditions gather, the Tathagata manifests countless upon countless five-aggregate bodies and thirty-two marks with eighty minor characteristics. The Buddha lands manifested by the Tathagata to save sentient beings appear when conditions arise and disperse when conditions cease. When conditions gather, countless Buddha lands are again manifested, thereby receiving and embracing immeasurable sentient beings. Only the Tathagata's undefiled consciousness, the great mirror wisdom, is the true Dharma that eternally never changes—real and not false.

Original Text: Subhuti, if a Bodhisattva’s mind abides in dharmas while practicing giving, it is like a person entering darkness, who cannot see anything. If a Bodhisattva’s mind does not abide in dharmas while practicing giving, it is like a person with eyes, with the sunlight brightly shining, who sees all kinds of forms.

Explanation: Subhuti, if a Bodhisattva, while practicing giving, has a mind abiding in the appearances of the six dusts, it is like a person entering a dark place who can only see darkness and nothing else. If a Bodhisattva practices giving with a mind not abiding in the six dusts, not abiding in any dharmas, it is like a person with intact eyes, with the sunlight shining brightly, who can see all kinds of forms, not obscured by darkness.

Why is it that if the mind abides in appearances while giving, one is obscured by darkness and cannot see forms? Because this Bodhisattva's mind is full of appearances, only recognizing appearances, and thus cannot perceive the true dharmas behind the appearances. The mind is obscured by the false appearances, and what it sees are all false appearances, not corresponding to true reality. This Bodhisattva is bound by false appearances and ultimately cannot attain liberation. For example, a Bodhisattva gives to obtain a majestic appearance, to receive the karmic retribution of wealth and honor, to be reborn in heaven to enjoy pleasures, to gain the admiration of others, to obtain the throne of a wheel-turning sage king and rule over sentient beings, etc. All these are worldly conditioned dharmas; when conditions cease, they must perish. Such mental actions do not accord with the true reality of the vajra prajna mind. The mind does not attain emptiness and purity; thus, one cannot attain the true fruit of bodhi.

If a Bodhisattva gives while clinging to the appearances of the six dusts, he cannot perceive the true appearance of the six dusts, cannot realize that the six dusts are all manifested and sustained by the true reality mind, the Tathagatagarbha, that they are all the function of the true reality mind. Thus, he cannot attain the patience of non-arising (anutpattikadharmaksanti) and the wisdom of the patience of non-arising (anutpattikadharmaksanti-jñāna). Giving while abiding in appearances, with a mind seeking worldly dharmas for gain, has a narrow mind, limited vision, and wisdom that is not broad or great; thus, one cannot accomplish the Buddha Way. If a Bodhisattva practices giving with a mind not abiding in appearances, because the mind seeks nothing, it accords with, conforms to, and resonates with the bodhi mind. He will certainly realize bodhi. Because this Bodhisattva does not cling to the appearances of the six dusts, he also does not cling to perceptions of self, person, sentient being, and life span. His inner mind is empty and pure, the mind seeks nothing, and he can constantly perceive the true reality of all dharmas. His mind is vast, his merit is vast, and his wisdom of non-arising and wisdom of the patience of non-arising will gradually become boundless. He will swiftly accomplish the Buddha Way and perfect bodhi.

Original Text: Subhuti, in the future age, if there are good men or good women who can receive, uphold, read, and recite this sutra, then the Tathagata, with Buddha wisdom, will fully know these people, fully see these people, and they will all attain the accomplishment of immeasurable, boundless merit.

Explanation: Subhuti, in the future Dharma-ending age, if there are good men or good women who can receive, uphold, read, and recite this Diamond Prajna Paramita Sutra, then I, with the pure and vast Buddha wisdom possessed by the Tathagata, will fully know all these people, fully see all these people, and they will all accomplish immeasurable, boundless merit.

Why can these good men and good women who receive, uphold, read, and recite the Diamond Prajna Paramita Sutra all accomplish immeasurable, boundless merit? Because those who can hear the Diamond Sutra know that they themselves and all sentient beings possess the indestructible vajra mind; their merit is already inconceivable. After hearing it, if they can practice according to the principles and realize this vajra prajna true reality mind, their merit is even more inconceivable. Their wisdom will also become increasingly profound and vast; the number of heavenly and human beings they save will be immeasurable; in the future, they will swiftly accomplish the Buddha Way. To receive and uphold the Diamond Sutra, one must have already realized the vajra prajna true reality mind; otherwise, one cannot truly believe and receive it, nor truly practice it.

To practice upholding means to rely on the vajra true reality mind to cultivate and remove the defilements and ignorance of the seven consciousnesses, increasing the great wisdom of prajna. To read means to interpret and understand the prajna meaning of the Tathagatagarbha. To recite means the prajna meaning is already familiar to the mind, deeply implanted in the mind. To receive means to accept and assimilate; after realizing the Tathagatagarbha, one can receive, observe, and contemplate the nature and functioning of the Tathagatagarbha. To uphold means to rely on the Tathagatagarbha to change one's own mental conduct. Therefore, without realizing the Tathagatagarbha, one cannot truly read, recite, receive, and uphold it, cannot widely propagate the Dharma of the Tathagatagarbha, and cannot save immeasurable sentient beings. Therefore, good men and good women who receive, uphold, read, and recite the Diamond Prajna Paramita Sutra can all accomplish immeasurable, boundless merit.