Chapter Twenty-Nine: Non-Acceptance and Non-Craving (Part Twenty-Eight)

In this chapter, the World-Honored One uses the merit attained by a bodhisattva through the almsgiving of the seven treasures to profoundly describe the nature of the true reality mind, the Tathagatagarbha. The Tathagatagarbha fundamentally possesses equanimity (upeksa) towards the merit attained by the five aggregates (skandhas) practicing the perfection of giving. It does not enjoy even the slightest amount of it, nor does it care about fortune or misfortune, nor does it even know of fortune or misfortune. Furthermore, because the Tathagatagarbha lacks the mental factor (caitta) of craving, it does not cling to merit or any other phenomena. It is free from desire and seeking towards all phenomena, neither delighting nor disliking. After a bodhisattva awakens, shatters the illusions of the mind, and realizes emptiness, they also do not give rise to any craving mental actions towards merit or any phenomena, neither delighting nor disliking, maintaining the equanimity of the Middle Way. This is the true mind-action of a bodhisattva.

Original Text: Subhuti, if a bodhisattva were to give in alms the seven treasures filling worlds as numerous as the sands of the Ganges River, and if another person were to know that all phenomena are without self, thereby attaining patience, this bodhisattva surpasses the former bodhisattva in the merit attained.

Explanation: The World-Honored One said to Subhuti: If there is a bodhisattva who uses the seven treasures filling worlds as numerous as the sands of the Ganges River for almsgiving, and if there is another bodhisattva who realizes that in all phenomena, worldly and transcendental, there is no self, thereby cultivating and achieving the patience of non-arising (anutpattika-dharma-ksanti) and the patience of the non-arising of phenomena (anutpattika-dharma-ksanti), then the merit attained by the bodhisattva who has attained the patience-wisdom is far more excellent and superior to the merit attained by the bodhisattva who gave the seven treasures.

The merit attained by a bodhisattva giving the seven treasures has been spoken of many times by the World-Honored One; it is immeasurable, boundless, and beyond calculation. When a bodhisattva gives alms, they not only gain merit (punya), but virtue (guna) can also arise from it. Because the accumulation of merit purifies the mind, softens the mental disposition, advances meditative concentration (dhyana), increases wisdom (prajna), progresses the path, and brings genuine beneficial results to oneself – these are the karmic rewards from a bodhisattva's material giving (dana). The other bodhisattva, however, has cultivated to the stage of attaining patience, deeply realizing within that all phenomena are without self, thereby certifying the wisdom of the patience of the non-arising of phenomena.

Enduring that all phenomena are without self – what level of patience is this? Patience (ksanti) includes the Hinayana patience of non-arising (anutpattika-dharma-ksanti) attained upon severing the view of self, realizing the selflessness of the five aggregates, and the Mahayana patience of non-arising and the patience of the non-arising of phenomena. The Hinayana patience of non-arising is divided into the four fruits and four stages of sainthood (srotapanna-phala, etc.). The patience of the Srotapanna-Phala-Pratipannaka (one striving for the fruit of stream-entry), while not yet the true patience of severing the view of self, nonetheless mentally endures the unreality and insubstantiality of the five aggregates, diligently practicing contemplation and striving towards truly eliminating the view of self. At this stage, what is lacking is the affirmation of the principle of the selflessness of the five aggregates by the manas (seventh consciousness). This requires the manas to continuously contemplate and investigate within meditative concentration. Once the manas comprehends it, it is the true severing of the view of self, and one becomes a Srotapanna (Stream-enterer).

After becoming a Srotapanna, one must further engage in profound contemplation of the principle of the selflessness of the five aggregates. This process is one where the manovijnana (mind consciousness, sixth consciousness) and manas gain deeper patience-wisdom of non-arising, gradually attain meditative power to eliminate afflictions (klesa), and, crucially, where the manas slowly severs its attachment to the self of the five aggregates. In this process, both the manovijnana and the manas need to continuously endure, at deeper and deeper levels, until the manas completely severs the clinging to the self (atma-graha). This is the patience of non-arising attained by Hinayana practitioners.

The Mahayana patience of non-arising is attained by bodhisattvas after realizing the eighth consciousness (Alayavijnana). Bodhisattvas must not only endure the principle of the selflessness of the five aggregates but also deeply endure the principle of the non-arising and non-ceasing of the eighth consciousness, the Tathagatagarbha. They must profoundly endure the non-arising of the eighth consciousness, endure its nature of emptiness and existence, endure its nature of neither purity nor impurity, endure all its aspects of the Middle Way, and endure all facets of the eighth consciousness's nature. Then the bodhisattva's mind becomes increasingly pure, meditative power steadily strengthens, afflictions gradually lessen, and wisdom becomes increasingly profound and subtle. The beneficial results and experiences of their own mind become increasingly vast, and the bodhisattva's stage (bhumi) gradually advances from the seventh abiding stage (Saptama Vihāra Bhūmi) to the ten practice stages (Daśa Carya Bhūmi), the ten dedication stages (Daśa Parinamana Bhūmi), breaking through the initial barrier, then the profound barrier, and finally the ultimate barrier. Both meditative concentration and wisdom become increasingly profound and subtle.

However, this is still patience within the scope of the selflessness of the five aggregates; its scope is not yet vast enough, and its depth of endurance is not yet profound enough. Only upon attaining the patience of the non-arising of phenomena (anutpattika-dharma-ksanti) at the first bodhisattva ground (Prathama Bhūmi) and above does the scope of endurance become broader, and the patience-wisdom become deeper and more extensive. The patience of the non-arising of phenomena of a ground-level bodhisattva (Bhūmi Bodhisattva) is the endurance that all phenomena are without self. This is not only the realization of the selflessness of persons (pudgala-nairatmya) but also the simultaneous realization of the selflessness of phenomena (dharma-nairatmya). Their wisdom of the selflessness of phenomena and patience-wisdom of the non-arising of phenomena increase progressively with each ground, becoming ever more profound and wondrous.

This is because ground-level bodhisattvas can directly perceive the operation of the Tathagatagarbha within the five aggregates and its operation upon the eighteen elements (dhatus) and all phenomena. Thus, they deeply understand how the Tathagatagarbha gives rise to the five aggregates and how it gives rise to the eighteen elements and all phenomena. Bodhisattvas observe the functioning characteristics of the Tathagatagarbha in all phenomena, knowing that every phenomenon arises from the Tathagatagarbha utilizing mental factors (caittas) to project seeds (bija). Not a single phenomenon can exist apart from the Tathagatagarbha to have its own birth, abiding, change, and extinction. It is solely because of the Tathagatagarbha that all phenomenal appearances can arise, can persist for a period, can gradually change, and can finally disperse and vanish. Apart from the Tathagatagarbha, no phenomenal appearance can be born, persist, change, or cease. Therefore, all phenomenal appearances are themselves unreal, like dreams, illusions, bubbles, shadows, flowers in the sky – utterly ungraspable. Their essence is none other than the Tathagatagarbha. Since all phenomena are unreal, lacking inherent nature, and are all of the nature of the Tathagatagarbha, they are, of course, without self.

Here, "all phenomena" includes absolutely all phenomena, worldly and transcendental, everything manifested by the Tathagatagarbha, everything born subsequently, everything existing within the three realms (traidhatu). This includes all phenomena of past lives, future lives, and the present life, all phenomena of the ten directions. Specifically, all phenomena include material phenomena (rupa-dharma) and mental phenomena (citta-dharma). Material phenomena include the universe, the vessel world (bhajana-loka), the living environments needed by sentient beings, and primarily include the physical bodies of sentient beings, which are the five sense faculties (indriyas), the five sense objects (visaya), and form included within the mental sphere (dharmayatana). Mental phenomena include the seven consciousnesses and their associated mental factors (caittas). In summary, these are the eighteen elements (dhatus) of sentient beings – the six faculties, six objects, and six consciousnesses – the twelve bases (ayatana), and the five aggregates (skandhas).

These phenomena all exist, arise, cease, change, and function within the One True Dharma Realm, the Tathagatagarbha. They are all born from, manifested by, and sustained by the true mind, the Tathagatagarbha. Because they are all born and manifested by the Tathagatagarbha, they are phenomena subject to birth and extinction, phenomena that are not autonomous, not self-governing, phenomena that cannot control themselves – phenomena that are without self. Phenomena that possess self-nature do not undergo birth, death, or change; they are capable of self-governance, can exist independently, do not require other conditions to exist perpetually, and are perfectly endowed with all beneficial functions.

Phenomena without self lack these characteristics. Phenomena without self cannot exist independently; they rely on external conditions to exist and function. They also require the Tathagatagarbha to continuously project seeds to sustain their existence and operation; otherwise, they would cease. Therefore, all phenomena within the three realms are subject to birth, death, and change; all are without self. As for the transcendental phenomenon of the Tathagatagarbha, although it possesses some aspects of self-nature – it can exist independently, does not require external conditions, is not born and does not perish, is autonomous and self-governing – it still contains the defiled karmic seeds of the seven consciousnesses. These karmic seeds are subject to birth, death, and change, and they burden the Tathagatagarbha, causing it to undergo transformations and affecting its beneficial functions.

This is because the seeds within the Tathagatagarbha at this stage are susceptible to being influenced (vāsana) by the seven consciousnesses. Since the seeds within it can be influenced, the Tathagatagarbha as a whole is not immutable; it is not completely possessed of self-nature. From another perspective, the Tathagatagarbha itself also has its own flow of consciousness-seeds. These consciousness-seeds arise, cease, and change moment by moment, which is what maintains the existence and functioning of the Tathagatagarbha. Therefore, the Tathagatagarbha is also not completely possessed of self-nature; it is still without self. Only the Stainless Consciousness (Amalavijñāna), the Dharma Body (Dharmakaya) at the Buddha stage, is completely possessed of self-nature. At that stage, the birth, death, and change of the karmic seeds of the seven consciousnesses cease. The Stainless Consciousness is no longer susceptible to influence, no longer changes, has no seeds subject to birth and death, and the flow of its own consciousness-seeds stops; there is no more phenomenon of momentary arising and ceasing. Therefore, the Stainless Consciousness at the Buddha stage is the complete and ultimate Self (Atman). Its beneficial functions can be fully realized, no longer obstructed or limited by the defiled karmic seeds of the seven consciousnesses.

Because the bodhisattva realizes that all phenomena are without self and can endure that all phenomena are without self, they attain extremely profound wisdom of the patience of the non-arising of phenomena. The beneficial results and experiences gained are immense, vast, and profound, beyond the reach of calculation or analogy. With this profound wisdom of consciousness-only (vijñapti-mātratā), the bodhisattva gradually enters the Buddha stage, perfecting both merit and wisdom, becoming revered by the three realms, the teacher of gods and humans, endowed with the merit and benefit of the ten epithets. They can establish Buddha-lands in the ten directions, manifest Buddhahood, and liberate immeasurable sentient beings. Therefore, the merit and beneficial experiences of the bodhisattva's wisdom of the patience of the non-arising of phenomena, attained through realizing the selflessness of all phenomena, far surpass the merit and fortune gained by a bodhisattva giving the seven treasures. The difference is incomparable and inexpressible.

Original Text: Why is this so, Subhuti? It is because the bodhisattvas do not accept merit. Subhuti said to the Buddha: World-Honored One, why do the bodhisattvas not accept merit? Subhuti, the bodhisattvas should not crave or cling to the merit they create. Therefore, it is said they do not accept merit.

Explanation: Why is the merit attained by the bodhisattva who endures that all phenomena are without self superior to the merit attained by the bodhisattva who gave the seven treasures as numerous as the sands of the Ganges? Subhuti, it is because all bodhisattvas do not accept merit. Subhuti said to the World-Honored One: World-Honored One, why do the bodhisattvas not accept merit? The World-Honored One replied: Bodhisattvas should not crave or cling to any merit they create. Therefore, it is said that bodhisattvas do not accept merit.

The "bodhisattva" mentioned here, the World-Honored One implicitly refers to the true bodhisattva of the actual state of reality (bhutakoti). That true bodhisattva does not accept any feeling (vedana); towards all phenomena, it has equanimity (upeksa). This true bodhisattva is perfectly endowed with all phenomena yet craves nothing among them. Because there is no craving, there is nothing attained. When the five aggregates of a bodhisattva give the seven treasures of the world in alms, the karmic retribution of merit attained is received by the five aggregates and seven consciousnesses of the bodhisattva; the seven consciousnesses experience it. The true bodhisattva – the Tathagatagarbha – does not attain even the slightest amount, nor does it experience even the slightest amount. Moreover, when the five aggregates of the bodhisattva practice the perfection of giving, the seven consciousnesses also do not crave merit.

When a bodhisattva gives, their mind contemplates the perfection of giving with the emptiness of the three spheres (trimala-sunyata). The so-called emptiness of the three spheres means there is no true giver – the self, no true recipient – the other, and in between, no true object given – the seven treasures. Why is there no giver? Because the giver – the five aggregates – is produced by the Tathagatagarbha. The physical body is formed by the Tathagatagarbha's momentary projection of the seeds of the four great elements (mahabhuta), akin to a piece of gold (Tathagatagarbha) being partly fashioned into a gold ring (the physical body). The seven consciousnesses are formed by the Tathagatagarbha's momentary projection of consciousness-seeds, akin to the piece of gold being partly 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 Tathagatagarbha.

From this, we can see: Is there truly a five aggregates? What is the five aggregates? The entirety of the five aggregates is certainly the Tathagatagarbha; there is nothing else. Therefore, when a bodhisattva gives, there is no bodhisattva of the five aggregates – the self – who gives. Likewise, there is no recipient of the five aggregates – the other. As for the seven treasures given in between? The seven treasures are also material phenomena composed of the four great elements, formed by the Tathagatagarbha's momentary projection of the seeds of the four great elements. It is like the piece of gold being partly fashioned into gold earrings and other such seven-treasure objects. So what are the seven-treasure objects? The seven-treasure objects *are* the golden Tathagatagarbha. Thus, there are no real seven treasures; all are the Tathagatagarbha. Moreover, the substance of the Tathagatagarbha is also empty of nature (sunyata), without any substantial appearance existing – empty, without a single characteristic. Therefore, the entire act of the perfection of giving is the emptiness of the three spheres, utterly ungraspable. The bodhisattva fundamentally has no need to cling.

Similarly, the merit attained by the bodhisattva is also empty. Firstly, the bodhisattva's act of giving exists as karmic seeds within the Tathagatagarbha. When conditions ripen, the Tathagatagarbha projects these karmic seeds, actualizing the bodhisattva's merit. The form in which this merit is actualized manifests as material phenomena and the mental factors of the seven consciousnesses. Material phenomena manifest as wealth, property, power, status, family, etc. These material phenomena are formed by the Tathagatagarbha projecting the seeds of the four great elements; their essence is the Tathagatagarbha. There are no real material phenomena to be attained; material phenomena and the Tathagatagarbha are neither identical nor different. It is the Tathagatagarbha taking from its own mind; non-illusion becomes illusory phenomena.

When enjoying the beneficial results of these material phenomena, it is the illusory seven consciousnesses that experience it. It is the feeling mental factor (vedana) of the seven consciousnesses that receives, senses, and enjoys. The feeling mental factor experiences comfort, happiness, pride, arrogance, and self-satisfaction. The feeling mental factors are companions of the seven consciousnesses. Whenever the seven consciousnesses arise and encounter the six sense objects, the feeling mental factors operate. The seven consciousnesses are formed by the Tathagatagarbha projecting consciousness-seeds; they are fundamentally the Tathagatagarbha. The substance of the seven consciousnesses is ungraspable; therefore, the feelings experienced by the seven consciousnesses are also ungraspable. Thus, when a bodhisattva's merit is actualized, both the merit and the enjoyment of it lack substance; their essence is entirely the Tathagatagarbha.

Bodhisattvas who realize this wisdom realm no longer crave merit, no longer have a mind that seeks to enjoy merit. Furthermore, they dedicate all merit cultivated towards anuttara-samyak-sambodhi (unsurpassed, complete enlightenment). The bodhisattva's practice is solely for the purpose of swiftly accomplishing Buddhahood; they do not practice the perfection of giving for the sake of enjoying worldly merit. Only thus can the bodhisattva's practice reach a state where the mind is empty and pure, unattached to any phenomenon. With mind empty, they attain the stage (of Buddhahood), realizing the unsurpassed Buddha fruit and perfecting the great path of Bodhi.