Lecture on the Diamond Sutra: The Emptiness of the Six Paramitas

Chapter Fourteen: The Extinction of Appearances and Attainment of Quiescence Original Text: Why is this so? Subhuti, when the Tathagata speaks of the foremost paramita, it is not the foremost paramita, but is merely called the foremost paramita. Subhuti, the paramita of forbearance, the Tathagata says it is not the paramita of forbearance, but is merely called the paramita of forbearance.

Explanation: Why is this said? Subhuti, when the Tathagata speaks of the foremost paramita, it does not mean there truly exists a foremost paramita. The foremost paramita is not a real characteristic; it is merely the name given to the practice of generosity. Subhuti, the paramita of forbearance—the Tathagata says there is no actual paramita of forbearance. The paramita of forbearance is also an illusory, artificial appearance; it is merely the name given to the practice of forbearance.

The Six Perfections of a Bodhisattva are: generosity, moral discipline, forbearance, diligence, meditation, and wisdom. If one generates the great bodhi mind and practices the Six Perfections to attain Buddhahood, one will reach the shore of nirvana. The Six Perfections practiced in this manner are called the Six Paramitas. "Paramita" means "reaching the other shore" (of nirvana). If one practices the Six Perfections without the bodhi mind, they are merely wholesome deeds without the essence of paramita, and thus cannot lead to the shore of nirvana.

Among the Six Paramitas, the first is the paramita of generosity. All acts of generosity by a bodhisattva are accomplished through the vajra mind (adamantine mind), manifested and sustained by it. They are subject to birth, death, change, and impermanence. Therefore, the paramita of generosity is an empty, illusory appearance—not a true reality. Thus, it is not the foremost paramita but is provisionally named the foremost paramita. The practice of the paramita of forbearance is likewise manifested and accomplished by the vajra mind. It has no substantial nature, no true characteristic of forbearance, nor any true characteristic of paramita. Hence, it is also an empty, illusory appearance—not a truly existent reality. Therefore, it is not the paramita of forbearance but is provisionally named the paramita of forbearance. The same applies to the paramita of moral discipline, the paramita of diligence, the paramita of meditation, and the paramita of wisdom. All are "not paramitas," lacking true reality. All are illusory, empty appearances, provisionally named paramitas.

By practicing the Six Paramitas, bodhisattvas can illuminate their minds, perceive their true nature, and reach the shore of nirvana. However, these Six Paramitas exist based on the true reality of the Tathagatagarbha (Buddha-nature) and depend on the bodhisattva’s illusory five-aggregate body to be practiced. Since the five-aggregate body is unreal—a provisional appearance—the Six Paramitas cultivated based on it are naturally even more illusory and "non-characteristics." What is called the paramita of forbearance is, in truth, merely one or countless false phenomenal appearances, none being the true reality itself. False phenomenal appearances are the characteristics of the mental activities of the mental faculty (manas), also born and manifested by the Tathagatagarbha. Superficially, they seem to exist, but in essence, they are non-existent. The cultivation of the paramita of forbearance is a dharma subject to birth, death, and change—not permanent or immutable. One act of forbearance arises and then ceases; another act of forbearance arises and ceases again. Innumerable acts of forbearance constitute a bodhisattva’s paramita of forbearance. Through this, the bodhisattva reaches the shore beyond birth and death.

Acts of forbearance are behaviors of the five-aggregate body and the seven consciousnesses. The five aggregates themselves are "non-characteristics," and the seven consciousnesses arise and cease instantaneously, subject to change. The six consciousnesses cease daily—all are false and unreal. How much more so are acts of forbearance, which depend on the five aggregates and seven consciousnesses? They are even more "non-characteristics," even more illusory. Therefore, the paramita of forbearance has no self-nature; it is not autonomous. It is merely an outward appearance, a name.