The Profound Meaning of Consciousness-Only in the Diamond Sutra (136)

Why is that, Subhuti? It is because bodhisattvas do not receive blessings. Subhuti said to the Buddha, "World-Honored One, why do bodhisattvas not receive blessings?" "Subhuti, bodhisattvas should not be attached to the blessings created by their actions. Therefore, it is said they do not receive blessings."

Explanation: The World-Honored One further expounded: Why is this so? Subhuti, it is because all bodhisattvas do not receive blessings. Subhuti asked the Buddha, "World-Honored One, why do bodhisattvas not receive blessings?" The World-Honored One replied: All blessings created by bodhisattvas should not be clung to; hence, it is said that bodhisattvas do not receive blessings.

Here, the term "bodhisattva" used by the World-Honored One implicitly refers to the true bodhisattva at the stage of actualized principle. This true bodhisattva does not receive any reception (vedanā); towards all dharmas, it is the state of equanimity (upeksa). This true bodhisattva is perfectly endowed with all dharmas and does not crave any dharma. Because there is no craving, there is nothing to be attained. When the bodhisattva's five aggregates (skandhas) give the seven treasures (sapta ratna) of the world, the resulting karmic blessing is received by the bodhisattva's five aggregates and seven consciousnesses (vijñāna); the seven consciousnesses partake in the enjoyment. The true bodhisattva—the Tathāgatagarbha—does not obtain or partake in even the slightest bit. Moreover, while the bodhisattva's five aggregates are practicing the perfection of giving (dāna-pāramitā), the seven consciousnesses must also rely on the Tathāgatagarbha and not crave blessings.

When a bodhisattva gives, their mind contemplates the perfection of giving with the emptiness of the three spheres (trimaṇḍala-śūnyatā). The so-called emptiness of the three spheres means there is no actual giver—the "I"; no actual receiver—the "he"; and in between, no actual object given—the seven treasures. Why is there no giver? Because the giver—the five aggregates—is produced by the Tathāgatagarbha. The physical body is formed by the Tathāgatagarbha's momentary output of the four great (mahābhūta) seeds—it is like a piece of gold (the Tathāgatagarbha) partially fashioned into a gold ring (the physical body). The seven consciousnesses are formed by the Tathāgatagarbha's momentary output of consciousness seeds—it is like the same piece of gold partially fashioned into a gold necklace (the seven consciousnesses). The physical body and the seven consciousnesses together constitute the five aggregates. The entire golden product—the five aggregates—is the golden Tathāgatagarbha.

From this, we can see: Does the five aggregates truly exist? What exactly are the five aggregates? The entire five aggregates are none other than the Tathāgatagarbha; there is nothing else. Therefore, when a bodhisattva gives, there is no giver—the bodhisattva's five aggregates ("I"). Likewise, there is no receiver—the other's five aggregates ("he"). What about the seven treasures given in between? The seven treasures are also material forms (rūpa-dharma) composed of the four great elements, formed by the Tathāgatagarbha's momentary output of the four great seeds. It is like the same piece of gold partially fashioned into gold earrings and other such seven-treasure objects. So what exactly are the seven treasures? The seven treasures are the golden Tathāgatagarbha. Thus, there are no real seven treasures; all is the Tathāgatagarbha. Moreover, the substance (svabhāva) of the Tathāgatagarbha is also empty of inherent nature (śūnyatā); there is no substantial form (lakṣaṇa) existing—utterly devoid of any form. Therefore, the entire act of the perfection of giving is the emptiness of the three spheres, utterly unobtainable. The bodhisattva need not cling to it at all.

Similarly, the blessings attained by the bodhisattva are also empty. Firstly, the bodhisattva's act of giving exists as karmic seeds (bīja) within the Tathāgatagarbha. When conditions ripen, the Tathāgatagarbha outputs these karmic seeds, actualizing the bodhisattva's blessings. The form in which the blessings manifest will be as material forms and mental factors (caitta) associated with the seven consciousnesses. Material forms manifest as money, property, power, status, family, etc. These material forms are all formed by the Tathāgatagarbha's output of the four great seeds; their essence is the Tathāgatagarbha. There are no real material forms; material forms and the Tathāgatagarbha are neither identical nor different (advaya). Thus, there are no real blessings to be obtained. It is all the Tathāgatagarbha taking from its own mind; non-illusion becomes illusory dharmas.

When enjoying the blessings of these material forms, it is the perceiving mind of the seven consciousnesses that partakes and enjoys; it is the feeling (vedanā) mental factor of the seven consciousnesses that receives, experiences, and enjoys. The feeling mental factor experiences comfort, happiness, pride, arrogance, and self-satisfaction. The feeling mental factors accompany the seven consciousnesses; they are their auxiliaries. Whenever the seven consciousnesses arise and encounter the six dusts (ṣaḍ viṣaya), the feeling mental factors operate. The seven consciousnesses are formed by the Tathāgatagarbha's output of consciousness seeds; they are originally the Tathāgatagarbha, neither identical with nor different from it. The substance (svabhāva) of the seven consciousnesses is utterly unobtainable; therefore, the feelings experienced by the seven consciousnesses are also utterly unobtainable. Thus, when a bodhisattva's blessings are actualized, both the blessings themselves and the enjoyment of them lack substantial reality; their essence is entirely the Tathāgatagarbha.

Bodhisattvas who realize this state of wisdom will consequently no longer crave blessings and will not set their minds on enjoying them. Moreover, they dedicate (pariṇāmanā) all blessings cultivated towards anuttara-samyak-saṃbodhi (unsurpassed, complete enlightenment). The bodhisattva's practice is solely for the purpose of swiftly accomplishing the Buddha Way (buddhamārga); they do not practice the perfection of giving for the sake of enjoying worldly blessings. Only through such practice can the bodhisattva attain inner emptiness and purity, unattached to a single dharma. The mind, empty, returns to its origin (xīn kōng jí dì guī), thereby realizing the supreme Buddha fruit (buddhaphala) and perfecting the great path of Bodhi.