The Profound Meaning of the Diamond Sutra in Vijñānavāda (129)

Section Twenty-Seven: Neither Interrupted Nor Extinguished

Original Text: Subhuti, if you entertain the thought that the Tathagata attained anuttara-samyak-sambodhi without possessing the marks of perfection, Subhuti, do not entertain such a thought. The Tathagata did not attain anuttara-samyak-sambodhi without possessing the marks of perfection.

Explanation: The World-Honored One again addressed Subhuti: "Subhuti, if you harbor such a thought, believing that the Tathagata attained anuttara-samyak-sambodhi without being endowed with all auspicious marks, then quickly extinguish this notion. Subhuti, do not hold the view that the Tathagata attained anuttara-samyak-sambodhi without being adorned with immeasurable, perfect marks. Subhuti, it is precisely because the Tathagata was endowed with immeasurable, perfect marks that he attained anuttara-samyak-sambodhi."

Sentient beings, due to their shallow wisdom, cannot comprehensively perceive and understand all dharmas. Consequently, their views become narrow and deficient. Therefore, when they see the World-Honored One refute the four marks (of self, being, sentient being, and life), refute the marks of form, sound, smell, taste, touch, and dharmas, and also refute the Tathagata's thirty-two marks, some may think that the Tathagata attained anuttara-samyak-sambodhi as if it were possible without possessing all marks — that these marks are optional, insignificant, and that Buddhahood can be achieved without perfect marks or complete merit. Or they may believe that Buddhahood is not achieved through marks, that marks are unimportant and dispensable — that Buddhahood requires no marks at all, no five aggregates, no thirty-two marks; that a Buddha has no body of five aggregates but is merely a mind. These viewpoints also constitute slander against the Buddha, akin to the nihilistic view of extinction (uccheda-dṛṣṭi), which is harmful to oneself and others, preventing any accomplishment in practice. The Tathagata must correct these erroneous views to safeguard right understanding and ensure practice remains upright and true.

Why is the notion that the Tathagata attained anuttara-samyak-sambodhi without perfect marks considered a nihilistic view? Because such a view ignores or denies the existence and functioning of the true reality mind, the Tathagatagarbha, negating the substantial reality of the Tathagatagarbha’s functions. This is the doctrine of annihilation (ucchedavāda). Every bodhisattva, while practicing the bodhisattva path in the causal stage, stores every virtuous deed performed as seeds within the Tathagatagarbha. When conditions ripen, these seeds manifest as great and small karmic results in sequence, continuing even after Buddhahood, with results becoming increasingly sublime. These results include the majestic and auspicious marks of the bodhisattva’s physical body (the five aggregates); the environment in which the bodhisattva dwells, the Buddha-land; the bodhisattva’s disciples and retinue; all the bodhisattva’s samadhis and immeasurable supernatural powers; most importantly, the bodhisattva’s boundless wisdom and virtues; and the purification and transformation of karmic seeds within the Tathagatagarbha.

Thus, when a bodhisattva attains Buddhahood, the karmic seeds are completely purified and transformed without remainder, and ignorance is fully eradicated. Consequently, the eight consciousnesses transform into the four wisdoms. When the four wisdoms are perfectly luminous, the wisdom of all modes (sarvajñā) manifests. The Buddha’s four wisdoms are his eight consciousnesses. Since the Buddha possesses eight consciousnesses, he must possess the five aggregates; otherwise, the eight consciousnesses would have no basis. The Buddha’s five aggregates are endowed with the thirty-two major marks and eighty minor characteristics because, throughout three asamkhyeya kalpas of cultivating wholesome dharmas, all the seeds of his virtuous deeds were stored in the Tathagatagarbha. When the conditions matured at Buddhahood, these seeds manifested, causing his physical form (the five aggregates) to appear supremely majestic and perfect, fully endowed with the thirty-two marks and eighty minor characteristics, unparalleled and supremely sublime.

To claim that the Buddha attained anuttara-samyak-sambodhi without perfect marks entails grave faults. First, it would mislead sentient beings into thinking the Buddha lacked the seeds of virtuous deeds cultivated over immeasurable kalpas. In reality, throughout his immeasurable kalpas of practice, the Buddha perfectly cultivated all virtuous deeds, storing the seeds within his Tathagatagarbha. At Buddhahood, these seeds manifested as the most sublime, perfect marks.

Second, it would lead sentient beings to mistakenly believe that even after attaining Buddhahood, the Buddha did not manifest perfect marks, perhaps because his Tathagatagarbha stored no seeds of virtue. The truth is that as long as the Tathagatagarbha exists, it inherently stores seeds of virtuous deeds without the slightest omission.

Third, it would mislead sentient beings into thinking that neither Buddhas nor sentient beings possess a Tathagatagarbha, that the Tathagatagarbha is merely an expedient teaching. Consequently, they might deny that the Tathagatagarbha stored all the seeds of the Buddha’s virtuous deeds during his practice, leading to the false conclusion that the Buddha lacked perfect marks upon attaining Buddhahood. Given these faults, we must affirm that the Buddha attained anuttara-samyak-sambodhi precisely because he was endowed with perfect marks.

To claim that the Buddha attained Buddhahood without manifesting the karmic results of virtuous seeds, or that he had no seeds of virtue, is equivalent to denying the very existence of the Buddha’s Tathagatagarbha. This constitutes the most fundamental and severe heresy, the doctrine of annihilation, which is extremely harmful. Such erroneous views must be swiftly eradicated. We must be certain that the Tathagatagarbha truly exists and possesses real functions, capable of storing the seeds of virtuous deeds cultivated by Buddhas and bodhisattvas over immeasurable kalpas. At Buddhahood, these seeds manifest, enabling the Buddha to attain the sublime karmic reward of perfect marks and thereby achieve anuttara-samyak-sambodhi. Without the Tathagatagarbha, seeds of virtuous deeds could not be stored, and at Buddhahood they could not manifest. The Buddha would then lack perfect marks, meaning he would not yet be a Buddha and would not have attained anuttara-samyak-sambodhi.

Thus, it should be clear that to claim the Buddha attained Buddhahood without being endowed with the thirty-two marks is to deny the true existence of the Tathagatagarbha and embrace the nihilistic view of annihilation, incurring immeasurable faults. Therefore, the World-Honored One, by admonishing Subhuti, indirectly admonishes all sentient beings not to hold nihilistic views, not to believe the Buddha attained anuttara-samyak-sambodhi without perfect marks. We must declare that the Buddha attained anuttara-samyak-sambodhi precisely because he was endowed with perfect marks. Only this accords with the Buddha’s teaching, aligns with the essence of the Dharma, and does not contradict the Mahayana doctrine of true reality.