Commentary on the Diamond Sutra: Why Should Bodhisattvas Not Cling to Appearances When Generating Bodhicitta?

Chapter Fourteen: The Extinction of Appearances and Attainment of Serenity

Original Text: Therefore, Subhuti, bodhisattvas should transcend all appearances and generate the mind of anuttara-samyak-sambodhi. They should not dwell on forms to generate the mind, nor dwell on sounds, scents, tastes, tangible objects, or mental phenomena to generate the mind. They should generate a mind that dwells nowhere. If the mind dwells, it is not true dwelling. Therefore, the Buddha says that a bodhisattva’s mind should not dwell on forms when practicing giving. Subhuti, for the benefit of all sentient beings, bodhisattvas should practice giving in this manner.

Explanation: Therefore, Subhuti, bodhisattvas should transcend all appearances to generate the mind of anuttara-samyak-sambodhi—the mind aspiring to attain Buddhahood for the benefit and happiness of sentient beings. They should not dwell on form-phenomena to generate the mind, nor dwell on sound, scent, taste, touch, or mental-phenomena to generate the mind. When generating the bodhi mind, they should give rise to a mind that dwells nowhere. If a bodhisattva’s generated mind dwells on these dharmic appearances, such dwelling is improper and irrational, ultimately illusory and unattainable—dwelling cannot truly be established. Thus, the Buddha states that a bodhisattva’s mind should not dwell on form-phenomena when practicing giving. Subhuti, to benefit all sentient beings, bodhisattvas should practice giving while dwelling nowhere.

Why should bodhisattvas transcend all appearances to generate the bodhi mind? Because generating the bodhi mind serves both self-benefit and the benefit of others, enabling sentient beings to collectively accomplish the Buddha Way, reach the other shore of Nirvana, attain serene coolness, and abide in the state of emptiness and tranquility. To realize such a state, one must directly perceive the true reality of the vajra mind (adamantine mind) and simultaneously realize the empty nature of all dharmas manifested by this vajra mind. Since all dharmic appearances are empty and unattainable, generating the mind, practicing, or giving while dwelling on appearances contradicts the Buddha Way and cannot lead to bodhi. Therefore, when generating the bodhi mind, bodhisattvas should not seek worldly, unattainable benefits—such as acquiring majestic features, wealth and honor, heavenly rebirth for enjoyment, supernatural powers, immortality, adoration from sentient beings, victory over others, becoming a wheel-turning sage king, or becoming a heavenly sovereign. These are all forms of dwelling on sights, sounds, scents, tastes, touches, and mental phenomena, which cannot fulfill the great vow of bodhi or accomplish the great path of bodhi.

If the mind dwells—dwelling on the appearances of the six dusts (sensory objects) and clinging to them—that constitutes improper dwelling, discordant with supreme bodhi. Therefore, the Buddha states that when bodhisattvas generate the mind to practice giving, they should not dwell on forms when giving, nor should they give for the sake of benefits related to form-phenomena. They should not dwell on sounds, scents, tastes, touches, or mental-phenomena, nor should they practice giving or liberating beings for benefits related to these. They should generate a mind that dwells nowhere regarding all dharmas, just like the vajra mind.

Why should bodhisattvas not dwell on sights, sounds, scents, tastes, touches, or mental phenomena to generate the mind? First, because the vajra prajñā mind is the bodhi mind that dwells on no appearances—it inherently dwells on no single dharma. Only when the conscious mind aligns with the nature of the bodhi mind can Buddhahood be attained. If the conscious mind dwells on the appearances of the six dusts, it lacks emptiness, contradicting the essence of the vajra mind and failing to resonate with the vajra prajñā mind; thus, the Buddha Way cannot be accomplished. Second, because the six dust phenomena are subject to birth and cessation, change and impermanence—they cannot be dwelt upon permanently. Practicing while dwelling on appearances renders efforts futile and prevents the attainment of bodhi. Third, giving while dwelling on appearances means the mind contains appearances, creating obstructions and ignorance that prevent complete perception of the true reality of the dharma realm. A mind lacking emptiness and purity cannot reach the other shore of Nirvana; a mind containing dharmas cannot accomplish Buddhahood. Therefore, bodhisattvas practicing the Buddha Way should generate the mind and practice without dwelling.

If a bodhisattva’s mind dwells while practicing giving, the benefited sentient beings will be few, unable to universally benefit all sentient beings. Because such a mind is limited, its merit and wisdom are also limited, preventing broad and universal benefit to all beings.

Original Text: The Tathagata says all appearances are not actual appearances. He also says all sentient beings are not actual sentient beings. Subhuti, the Tathagata is the speaker of truth, the speaker of reality, the speaker of thusness, the speaker without deceit, the speaker without inconsistency.

Explanation: The Tathagata says all appearances within the three realms are not truly existent, substantial appearances. The Tathagata also says all sentient beings are not actual sentient beings—there is no substantial appearance of sentient beings. Subhuti, the Tathagata is the speaker of truth, never uttering false words; the Tathagata is the speaker of reality, never speaking falsely; the Tathagata is without deceit, never deceiving sentient beings; the Tathagata is also without inconsistent speech, never speaking dualistically.

All worldly appearances are illusory, impermanent appearances conjured by the Tathagatagarbha (Buddha-nature repository). They lack autonomy and inherent existence, possessing no substantial self-nature; their essence is entirely the nature of Tathagatagarbha. All appearances of sentient beings are likewise illusory appearances conjured by Tathagatagarbha, lacking autonomy and true self-nature. Superficially, they seem to possess sentient attributes and engage in the activities of the five aggregates, but in reality, they are all manifestations and illusions projected by Tathagatagarbha—there are no truly existent appearances of sentient beings.

The term "Tathagata" explicitly refers to the Buddha with the five-aggregate body but implicitly signifies the Dharmakaya Buddha. The Dharmakaya Buddha is formless and markless—it is the Buddha’s undefiled consciousness and the sentient beings’ Tathagatagarbha. The Tathagata of the Dharmakaya refers to the true suchness mind-essence, the Tathagatagarbha. After attaining Buddhahood, the Buddha’s seventh consciousness and the undefiled consciousness of the Dharmakaya share similar virtuous qualities. Having extinguished all ignorance, their mind-nature becomes exceedingly close to true suchness. Their mental factors are identical: they possess the five omnipresent mental factors, the five object-specific mental factors, and the eleven wholesome mental factors—all eight consciousnesses comprise twenty-one mental factors.

"Speaker of truth" denotes speech that is authentically true. It is speech of direct perception, meaning Tathagatagarbha can manifest directly perceived realms without inference or false perception. It always accords with actual facts and sentient beings’ karmic seeds, faithfully presenting the original state of sentient beings’ karmic actions. "Speaker of reality" denotes speech that is as-it-is. Regardless of whether sentient beings create wholesome, unwholesome, or neutral karma, Tathagatagarbha faithfully records, stores, and outputs it, faithfully realizing their karmic results. It never alters, omits, or neglects sentient beings’ karmic actions, karmic seeds, or karmic retribution—recording whatever karma is created and realizing whatever retribution is due.

"Speaker of thusness" refers, on one hand, to speech that is true and real, and on the other hand, to the mind-essence’s unmoving thusness—without mental activity or stirring of thoughts. While creating all dharmas, Tathagatagarbha’s inner state remains unmoving, free from arising thoughts or mental engagements. It has no emotions or affections, abiding solely in equanimity. "Speaker without deceit": deceit means deception, fraud, or trickery. Tathagatagarbha has never deceived sentient beings. In contrast, sentient beings’ six consciousnesses constantly engage in unwholesome verbal karma—deceptive speech, untruthful words, divisive speech, frivolous talk, and harsh words. They often misdirect, speak indirectly, conceal truths, fabricate lies, habitually utter falsehoods, engage in slander, make excuses, envy the worthy—committing every form of verbal misconduct.

"Speaker without inconsistency": inconsistency means variation, difference, alteration, or contradiction. Inconsistent speech means saying one thing to someone’s face and another behind their back, telling A one thing and B another, or saying something now only to change it later—this is dualistic speech or speech that is retracted. Such mental actions belong to ordinary beings’ six-consciousness minds; their unwholesome verbal karma arises from lacking verbal virtue. Moreover, they feel no shame or remorse—such is their afflictive habit. Yet Tathagatagarbha never speaks dualistically, never utters inconsistent words, never vacillates or contradicts itself. It does not store sentient beings’ wholesome karma seeds only to output unwholesome ones, making them suffer bad retribution; conversely, it does not store unwholesome seeds only to output wholesome ones, granting them good retribution. It is never duplicitous, never undergoes any alteration, never betrays karma seeds or causality.

Moreover, the Sambhogakaya Buddha (reward body), Nirmanakaya Buddha (emanation body), and Rupakaya Buddha (form body) with the five aggregates are likewise forever speakers of truth, speakers of reality, speakers of thusness, speakers without deceit, and speakers without inconsistency. Because the Buddha’s seventh consciousness has extinguished all ignorance, afflictions, and habitual tendencies, having completely transformed consciousness into wisdom, his virtue is peerless and supreme. His verbal karma is utterly perfect, flawless and unimpeded, evoking incomparable reverence and veneration from all sentient beings throughout the ten directions.