Explanation of the Diamond Sutra: All Dharmas Are the Buddha-Dharma

The Original Text of the Seventeenth Chapter: "Ultimate Non-Self": Subhuti, the Tathagata's attainment of Anuttara Samyak Sambodhi is neither real nor unreal in this. Therefore, the Tathagata says that all dharmas are the Buddha-dharma. Subhuti, what is called 'all dharmas' is not all dharmas; therefore, it is called 'all dharmas.'

Explanation: Subhuti, the Dharma of Anuttara Samyak Sambodhi attained by the Tathagata is, in reality, neither truly existent nor utterly illusory; it is a combination of the real and the unreal, together forming the great path to enlightenment. Therefore, the Tathagata says that all dharmas are the Buddha-dharma. Within all these dharmas, there is both the real and the unreal, the true and the false, constituting all dharmas. Subhuti, the 'all dharmas' I speak of do not mean that there is truly something that constitutes all dharmas; nor are all dharmas truly existent in themselves. Hence, they are provisionally named 'all dharmas.'

Why does the Buddha say that the Dharma of Anuttara Samyak Sambodhi attained by the Tathagata is neither real nor unreal, that it cannot be said to be real nor can it be said to be unreal? Because the Dharma of attaining Buddhahood is a union of the real and the unreal. If there were only the unreal Dharma, the unreal could not be established; if there were only the real Dharma, the real would lack conditions and dynamic force, unable to act and achieving nothing. This real Dharma is the source that gives rise to all dharmas of the five-skandha world, the Tathagata-garbha, the undefiled consciousness. The unreal Dharma consists of the dharmas of the five-skandha world manifested by the undefiled consciousness. Thus, we understand that the Dharma of attaining Buddhahood is formed by the union of the Tathagata-garbha and the five-skandha body. If one says the Dharma of attaining Buddhahood is unreal, yet it is all the activity of the Tathagata-garbha, all of the nature of the Tathagata-garbha. If one says the Dharma of attaining Buddhahood is real, yet it involves the participation and operation of the Buddha's illusory five skandhas. Apart from the five skandhas, one cannot find the Buddha's form; apart from the five skandhas, one cannot be called a Buddha. Therefore, the Dharma of Anuttara Samyak Sambodhi attained by the Tathagata is neither real nor unreal.

Why is it said that 'all dharmas are not all dharmas, and are called all dharmas'? Because all dharmas, in their apparent forms, lack an inherent self-nature of their own. They are all manifested by the Tathagata-garbha in accordance with various conditions, empty and unreal like flowers in the sky or illusions. Therefore, one cannot regard all dharmas as dharmas with a truly existent self-nature. Since all dharmas appear to exist in phenomena, it is permissible to assign them provisional names to facilitate communication and interaction among sentient beings and to meet the needs of worldly existence.

For example: The practice of discipline, concentration, and wisdom is a superficial activity of the five-skandha body and mind. The five-skandha body and mind have no self-nature; they are all functional attributes manifested by the Tathagata-garbha operating behind the scenes. Hence, it is provisionally named 'practicing discipline, concentration, and wisdom.' Reciting sutras is also a superficial activity of the five-skandha body and mind, without self-nature, and is provisionally named 'reciting sutras.' Harsh speech and abuse are actions of the five-skandha body and mind, superficial phenomena that merely deceive the eyes, and are provisionally named 'harsh speech.' Realizing the mind and seeing the nature is a state of wisdom of the five-skandha body and mind, without self-nature, and is provisionally named 'realizing the mind and seeing the nature.' Contemplation and observation are activities of the five-skandha body and mind, dharmas of false and impermanent arising and ceasing, unreal like a mirage, and are provisionally named 'contemplation and observation.' Walking, standing, sitting, and lying down are actions of the five-skandha body, without self-nature, illusory and existent, and are provisionally named 'walking, standing, sitting, and lying down.' In summary, all dharmas are merely provisional names.

Original Text: Subhuti, for example, a person's body is large and long. Subhuti said, World-Honored One, as the Tathagata says, a person's body being large and long is not a great body; it is called a great body.

Explanation: Subhuti, for example, the largeness and length of a person's body is one dharma among all dharmas. Subhuti replied: World-Honored One, the appearance of a person's body being large and long as spoken by the Tathagata is not truly a great body; it is merely given the name 'great body.'

Why does the Tathagata say that a great body is not a great body? Because the appearance of a body's size and shape is merely an illusory form manifested by the Tathagata-garbha, without any real quality of largeness or smallness. The so-called appearance of a great body is an illusion built up by the Tathagata-garbha using the four great elements. Its size, length, and so forth are all relative; they must be compared with some object to be defined as large or small, long or short. Yet, the object of comparison is also not real, lacking reliability and comparability. Therefore, a person's body being large and long is not a great body; it is a great body in name only, with no real basis for size.

Original Text: Subhuti, a bodhisattva is also like this. If he says, 'I shall lead countless sentient beings to nirvana,' then he is not called a bodhisattva. Why? Subhuti, there is truly no dharma called a bodhisattva. Therefore, the Buddha says that all dharmas have no self, no person, no sentient being, no life span.

Explanation: Subhuti, a bodhisattva is also like this. Only when his mind does not cling to any dharma-mark and he practices the bodhisattva path is he a true bodhisattva. If a bodhisattva makes a vow to save sentient beings, saying, 'I should lead countless sentient beings to nirvana,' then that bodhisattva is not yet a true bodhisattva, for he has not yet realized the ultimate reality and entered into it. Why is this said? Subhuti, because in the realm of ultimate truth, there is no dharma that can be called a bodhisattva or a self. Therefore, the Buddha says that within all dharmas, there is no self, no person, no sentient being, and no life span—these four marks.

A true bodhisattva is one who has already realized the ultimate reality. In the mind of such a bodhisattva, there should be no further clinging to worldly marks. The so-called worldly marks are the four marks. First, a bodhisattva should not have a mark of self; thus, he should not have a mark of a bodhisattva, nor a mark of sentient beings to be saved. These marks are the marks of the five skandhas, all illusory forms manifested by the Tathagata-garbha, not truly existent dharmas. They are like the images of cats and dogs formed by white clouds in the sky; there are no real cats or dogs to grasp, only the form of clouds. A true bodhisattva should not cling to a mark of a bodhisattva, should not cling to a mark of self, and should not cling to a mark of sentient beings. Yet, he must still have the intention to save countless sentient beings, and he must practice these bodhisattva deeds with a mind free of attachment—only then is he a true bodhisattva.

Original Text: Subhuti, if a bodhisattva says, 'I shall adorn the Buddha-land,' then he is not called a bodhisattva. Why? As the Tathagata says, what is called 'adorning the Buddha-land' is not adorning; it is called adorning. Subhuti, if a bodhisattva has penetrated the Dharma of non-self, the Tathagata says that he is truly a bodhisattva.

Explanation: Subhuti, if a bodhisattva says, 'I should adorn the Buddha-land,' then he is not a true bodhisattva. Why is this said? The Tathagata says that the act of so-called adorning the Buddha-land does not mean there is truly a Buddha-land to adorn, nor is there truly an act of adorning; it is merely a provisional name for adorning the Buddha-land. Subhuti, if a bodhisattva has already penetrated the Dharma of non-self and realized the non-arising of all dharmas, then the Tathagata says that this bodhisattva is a true bodhisattva.

How exactly does a bodhisattva adorn the Buddha-land through three countless eons of practicing the bodhisattva path? Every bodhisattva's practice is carried out through the actions of body, speech, and mind. Every bit of wholesome Dharma practice and accumulation of wholesome karma by a bodhisattva adorns the Buddha-land. Thus, adorning the Buddha-land is accomplished through the bodhisattva's actions of body, speech, and mind. Why are all bodhisattva practices considered adorning the Buddha-land? We should understand where the Buddha-land comes from, how it arises, and why Buddha-lands differ.

Through three countless eons of practice, a bodhisattva attains Buddhahood and then manifests countless Buddha-lands. These Buddha-lands are all manifested from the Buddha's undefiled consciousness, manifested by the undefiled consciousness based on the Buddha's wholesome karmic seeds. Where do these wholesome karmic seeds come from? Naturally, they come from the seeds cultivated by the Buddha from the time he began learning Buddhism and practicing as a bodhisattva. Every bit of these seeds is stored in the Tathagata-garbha, and then the Tathagata-garbha manifests the Buddha-land based on these seeds.

A bodhisattva's practice includes making great pure vows, diligently cultivating discipline, concentration, and wisdom, extinguishing greed, anger, and ignorance, reciting and upholding all Buddha-dharma, practicing the six paramitas, removing afflictions, eliminating ignorance, purifying defiled seeds, storing pure seeds, and finally transforming consciousness into wisdom, attaining the great perfect mirror wisdom, manifesting countless Buddha-lands, and broadly benefiting countless sentient beings. During the process of practice, due to differences in vows and specific practices, the karmic seeds also differ, and thus the Buddha-lands manifested at the time of Buddhahood also differ. Therefore, all the wholesome actions of a bodhisattva's practice are adorning the Buddha-land. Yet, these are also actions of the five-skandha body and mind, which are illusory and unreal. Hence, adorning the Buddha-land is not adorning the Buddha-land; it is provisionally named 'adorning the Buddha-land.'

Finally, the World-Honored One concludes that if a bodhisattva can penetrate the Dharma of non-self, then he is a true bodhisattva. Why is this said? Because a bodhisattva who has penetrated the Dharma of non-self will gradually penetrate all dharmas. All dharmas unfold centered on the self of the five skandhas. When the self of the five skandhas is gone, there are no dharmas. The self of the five skandhas is unreal; all dharmas are unreal. The self of the five skandhas has no substance; all dharmas have no substance. When a bodhisattva has penetrated the non-self of all dharmas, he attains increasingly profound patience with the non-arising of dharmas. His bodhisattva stage will advance stage by stage. When his path-knowledge wisdom is perfected, he attains the wisdom of all-knowledge, and the Buddha path is complete.

Because the Buddha possesses the five eyes and six superknowledges, he can thoroughly see all dharmas and thoroughly see all sentient beings. The minds of all sentient beings are completely known and seen by the Tathagata. The Tathagata can see both sentient beings and their Tathagata-garbha minds, thereby knowing the minds of sentient beings. Yet, the present mind, past mind, and future mind of sentient beings are all unattainable because they are impermanent and illusory, unable to endure for long.