Explanation of the Diamond Sutra: Why Bodhisattvas Do Not Receive Blessings

Chapter 28: Neither Receiving nor Clinging   Original Text: Why is this? Subhuti, it is because all Bodhisattvas do not receive blessings. Subhuti said to the Buddha: World-Honored One, how is it that Bodhisattvas do not receive blessings? Subhuti, the blessings created by Bodhisattvas should not be clung to or attached to. Therefore, it is said that they do not receive blessings.

Explanation: Why are the merits and virtues attained by a Bodhisattva who endures the non-self of all dharmas superior to those attained by a Bodhisattva who gives away as many seven treasures as the sands of the Ganges River? Subhuti, it is because all Bodhisattvas do not receive blessings. Subhuti said to the World-Honored One: World-Honored One, why do Bodhisattvas not receive blessings? The World-Honored One replied: All the blessings created by Bodhisattvas should not be clung to or attached to. Therefore, it is said that Bodhisattvas do not receive blessings.

Here, the Bodhisattva refers implicitly to the true Bodhisattva of the ultimate reality. That true Bodhisattva does not receive any reception and is equanimous toward all dharmas. This true Bodhisattva is perfectly and completely endowed with all dharmas and does not seek anything, because there is no seeking, and thus nothing is attained. When the Bodhisattva's five aggregates give away the seven treasures of the world, the resulting blessings and rewards are received by the Bodhisattva's five aggregates and seven consciousnesses; the seven consciousnesses experience them. The true Bodhisattva—the Tathagatagarbha—does not obtain even a fraction, nor does it experience even a fraction. Moreover, when the Bodhisattva's five aggregates practice the perfection of giving, the seven consciousnesses do not seek blessings.

When a Bodhisattva practices giving, his mind contemplates the threefold emptiness of the perfection of giving. The so-called threefold emptiness means there is no true giver—the self; no true receiver—the other; and no true object of giving—the seven treasures. Why is there no giver? Because the giver—the five aggregates—is produced by the transformation of the Tathagatagarbha. The physical body is formed by the momentary output of the four great seeds of the Tathagatagarbha. It is like a piece of gold, the Tathagatagarbha, part of which is fashioned into a gold ring representing the physical body. The seven consciousnesses are formed by the momentary output of consciousness seeds from the Tathagatagarbha. That is like a piece of gold, the Tathagatagarbha, part of which is fashioned into a gold necklace representing the seven consciousnesses. The physical body and the seven consciousnesses together constitute the five aggregates. The entire gold product of the five aggregates is the gold Tathagatagarbha.

From this, we can see: Do the five aggregates truly exist? What are the five aggregates? The entirety of the five aggregates is, of course, the Tathagatagarbha, and nothing else. Therefore, when a Bodhisattva gives, there is no Bodhisattva's five aggregates as the giver—the self. Similarly, there is no five aggregates as the receiver—the other. As for the seven treasures given in between, they are material dharmas composed of the four great elements, formed by the momentary output of the four great seeds from the Tathagatagarbha. They are like a piece of gold, the Tathagatagarbha, part of which is fashioned into gold earrings and other such treasures. So what are these treasures? They are the gold Tathagatagarbha. Thus, there are no real seven treasures; all are the Tathagatagarbha. Moreover, the essence of the Tathagatagarbha itself is also empty of inherent nature, without any substantial form existing, empty of all forms. Therefore, the entire perfection of giving is the threefold emptiness, utterly unobtainable, and the Bodhisattva need not cling to it at all.

Similarly, the blessings attained by a Bodhisattva are also empty. First, the Bodhisattva's act of giving is stored as a karmic seed in the Tathagatagarbha. When conditions mature, the Tathagatagarbha outputs the karmic seed, manifesting the Bodhisattva's blessings. The blessings manifest in the form of material dharmas and mental dharmas associated with the seven consciousnesses. Material dharmas appear as money, property, power, status, family, and so on. These material dharmas are formed by the Tathagatagarbha's output of the four great seeds. In essence, they are all the Tathagatagarbha; there are no real material dharmas. Material dharmas and the Tathagatagarbha are neither identical nor different. Thus, there are no real rewards to be attained; it is all the Tathagatagarbha taking itself as an object, turning the non-illusory into illusory dharmas.

When experiencing the blessings of these material dharmas, it is the illusory seven consciousnesses that enjoy them. The feeling mental factor of the seven consciousnesses receives, experiences, and enjoys them. The feeling mental factor may feel comfort, joy, pride, arrogance, or delight. The feeling mental factor is an accompaniment of the seven consciousnesses. Whenever the seven consciousnesses arise and encounter the six sense objects, the feeling mental factor operates. The seven consciousnesses are formed by the Tathagatagarbha's output of consciousness seeds and are originally the Tathagatagarbha. The essence of the seven consciousnesses is unobtainable, so the feelings of the seven consciousnesses are also unobtainable. Therefore, when a Bodhisattva's blessings manifest, both the blessings and the enjoyment of them have no substantial reality; in essence, they are all the Tathagatagarbha.

Having realized this level of wisdom, Bodhisattvas no longer seek blessings and no longer have the intention to enjoy them. Moreover, they dedicate all the blessings they have cultivated to Anuttara-samyak-sambodhi. The Bodhisattva's practice is aimed at swiftly attaining Buddhahood, not at enjoying worldly blessings through the practice of giving. Only then can the Bodhisattva's practice achieve a pure and empty mind, clinging to no dharma. With an empty mind, they attain the fruit, realize the supreme Buddhahood, and perfect the great path of enlightenment.