Explanation of the Diamond Sutra: Chapter XV - Merit of Upholding the Sutra

The content of this chapter discusses the immense and boundless merits of upholding the sutra. Why are there so many merits? That depends on what "upholding the sutra" means. "Upholding" (持), as mentioned previously, primarily means to receive and maintain, but also encompasses relying upon and practicing. Practitioners, through reciting the Diamond Sutra, rely on its profound meanings to realize the true mind of prajna (wisdom) — the Tathagatagarbha (如来藏), the mind of reality. This enables them to truly comprehend, observe, and experience the pure nature of the Tathagatagarbha, which encompasses both conditioned (有为) and unconditioned (无为) aspects. They rely upon this pure nature of the Tathagatagarbha to cultivate and transform their actions of body, speech, and mind, thereby eradicating defilements and returning to purity, removing ignorance. Building upon this foundation, they then widely expound the teachings to sentient beings with whom they have affinities, guiding them to enter the great path of Bodhi together, merging into the ocean of the Vairocana nature (毗卢性海). From then on, they embark on the path to Buddhahood, benefiting both self and others. When the provisions of both merit (福德) and wisdom (智慧) are completely perfected, they will fully accomplish the unsurpassed, great Bodhi (无上大菩提), becoming the Tathagata, the Honored One with Two Feet (两足尊), revered by humans and devas.

Therefore, the merits of upholding the sutra are indeed immeasurable and boundless. Consequently, what is meant by the "sutra" being upheld also becomes clear. Superficially, "sutra" refers to the Diamond Sutra, but its true meaning is the profound significance pointed to by the Diamond Sutra — the Tathagatagarbha, the mind of reality. This Tathagatagarbha permeates the entire sutra, forming its warp and weft, its central axis, running through the entirety of the practice. Because this Tathagatagarbha sutra is the true substance of Buddhahood, reciting and realizing this sutra is the foundation and entry point for future cultivation of the Buddha Way. After entering the path, cultivating based on this sutra constitutes the actual practice following the initial entry. Gradually, upon successfully transferring reliance (转依) to the Tathagatagarbha, the deluded mind of the seven consciousnesses (七识妄心) and the true substance of the Tathagatagarbha together possess immeasurable merits. When these merits are perfected, the cultivation of the Mahayana path and all practices of the Buddha Way are complete, the unsurpassed Bodhi is achieved, and the conduct benefiting self and others is fulfilled. Thus, it is evident that the merits of upholding the sutra are truly immeasurable, boundless, and inconceivable.

Original Text: Subhuti, if there is a good man or good woman who, in the morning, gives as many bodies as the sands of the Ganges in alms; at noon, again gives as many bodies as the sands of the Ganges in alms; and in the evening, also gives as many bodies as the sands of the Ganges in alms; continuing thus for countless hundreds of thousands of millions of kalpas, giving their bodies in alms.

Explanation: Subhuti, if there is a good man or good woman who, during the time when the sun is newly born in the morning, gives their own bodies, as numerous as the sands of the Ganges, in alms to sentient beings; during the time when the sun is at its zenith at noon, again gives their own bodies, as numerous as the sands of the Ganges, in alms to sentient beings; and during the time when the sun is about to set in the afternoon, also gives their own bodies, as numerous as the sands of the Ganges, in alms to sentient beings. Like this, throughout their life spanning hundreds of thousands of millions of kalpas, every single day they give such a multitude of bodies in alms to sentient beings.

Here, the Buddha is hypothetically suggesting that sentient beings could possess so many bodies. In reality, beings capable of having bodies as numerous as the sands of the Ganges can only be Bodhisattvas of Equal Enlightenment (等觉菩萨), Bodhisattvas of Wonderful Enlightenment (妙觉菩萨), and Buddhas. Ordinary sentient beings, not having realized the Tathagatagarbha and not having cultivated the Four Dhyanas and Eight Samadhis (四禅八定), do not possess mind-made bodies (意生身) nor the ability to manifest multiple bodies (分身). Therefore, giving away one's own physical body in alms is extremely difficult. Even giving away possessions belonging to the body is something they are reluctant to do. Almsgiving is divided into material almsgiving (外财布施) and physical almsgiving (内财布施). Material almsgiving is giving away possessions belonging to the body, such as money, valuables, and other belongings. Physical almsgiving specifically refers to giving away the physical body itself, to feed sentient beings, relieving them from the suffering of hunger.

Material wealth belongs to the dependent retribution (依报), dependent on the physical body (the internal wealth), and is fundamentally impermanent and subject to change. However, ordinary sentient beings are unwilling to even give away external possessions; they are very stingy. How much more so when it comes to giving away their internal wealth (the body)? They would rather die than part with it. Without the physical body, they feel they have nothing; the body seems more precious than all external things. Merely being able to perform material almsgiving is already praiseworthy and rare, and its merit is also vast, immeasurable, and inexpressible. If one is able to perform physical almsgiving, giving away the body, it signifies forsaking life and forgetting death, being unstinting with body and mind, realizing the emptiness of the Four Great Elements (四大皆空). The merit of this is even more immeasurable, boundless, and inconceivable.