by Red Pine
A newly arrived monk once asked the Zen master Chao-chou to instruct him in the Dharma. Chao-chou asked, “Have you finished your gruel?” The monk said, “Yes, I have.” Chao-chou said, “Then go wash your bowl.” Upon hearing this, the monk was enlightened.” (Chuantenglu: 10)
Nan Huai-chin says, “In Beijing’s White Cloud Temple there is this couplet that has been there since the Ming dynasty: ‘Nothing in the world is better than practicing / nothing in the world is harder than eating.’”
Textual note: Kumarajiva, Bodhiruci, Paramartha, and Yi-ching have the Buddha begging tz’u-ti (from door to door). After bringing the Buddha back from town to eat his meal, Paramartha adds yu chung-hou shih (at the end of the noon hour), as if to account for his earlier omission of bhakta-pinda-pata (in the afternoon). Kumarajiva omits the last sentence of this section.
A number of bhikshus then came up to where the
Bhagavan was sitting. After touching their heads to
his feet, they walked around him to the right three
times and sat down to one side.
It was the Indian custom to honor holy persons and sacred sites by touching the head to the feet or ground and then walking around in a clockwise direction with the right shoulder facing the object of veneration. In the case of monks, they adjusted their robes and bared their right shoulder during this ceremony. Since such circumambulation began in front of the person or site being venerated, pilgrims first faced left and then walked around to the right. Three circumambulations represent a devotee’s veneration of Buddhism’s Three Treasures: the Teacher (the Buddha), the Teaching (the Dharma), and the Taught (the Sangha).
Again, in this first chapter, we see in outline form how the cultivation of the perfections takes place, as charity gives birth to meditation and meditation gives birth to wisdom. These three represent an earlier formulation of what later became the Six Perfections of charity, morality, forbearance, vigor, meditation, and wisdom. Thus, we not only see the essence of Buddhist practice, we also see the essence of wisdom, whereby our everyday activities become the focus of our spiritual cultivation.
Here, too, there is no recourse to such crowd-pleasers as the radiation of light from the Buddha’s body or the appearance of deities and other worlds. This is because this sutra is directed toward those who seek and are ready to accept instruction in the highest wisdom, shorn of all spiritual accessories.
Textual note: Kumarajiva doesn’t include the final section of this chapter.
Chapter Two: On this occasion, the venerable Subhuti was also present in the assembly. Rising from his seat, he uncovered one shoulder and touched his right knee to the ground. Pressing his palms together and bowing to the Buddha, he said: “It is rare, Bhagavan, most rare, indeed, Sugata, how the Tathagata, the Arhan, the Fully-Enlightened One blesses fearless bodhisattvas with the best of blessings. And it is rare, Bhagavan, how the Tathagata, the Arhan, the Fully-Enlightened One entrusts fearless bodhisattvas with the greatest of trusts.
“Even so, Bhagavan, if a noble son or daughter should set forth on the bodhisattva path, how should they stand, how should they walk, and how should they control their thoughts?”
The Buddha told the venerable Subhuti, “Well said, Subhuti. Well said. So it is, Subhuti. It is as you say. The Tathagata blesses fearless bodhisattvas with the best of blessings and entrusts fearless bodhisattvas with the greatest of trusts. You should therefore truly listen, Subhuti, and consider this well. I shall tell you how those who set forth on the bodhisattva path should stand, how they should walk, and how they should control their thoughts.”
The venerable Subhuti answered, “May it be so, Bhagavan,” and gave his full attention.
CHAPTER TWO
MOST BUDDHIST SUTRAS begin with a question. Subhuti has just witnessed the compassion and detachment with which the Buddha performed his daily round of giving and receiving offerings, and he is moved to ask how others might do the same. Among the Buddha’s disciples, Subhuti was foremost in his freedom from passion, for he was the one who best understood the doctrine of emptiness. On this occasion, he saw in the Buddha’s actions the perfect realization of that doctrine. Thus, he expresses his gratitude for such instruction by example and asks how others, not only monks but anyone who seeks to live an enlightened life, can follow in the Buddha’s footsteps. The wording of his questions, however, reflects the understanding of someone on the Hinayana, or Lesser Path. But this is a Mahayana sutra.
Chao-ming titles this: “Subhuti Asks for Instruction.”
Hui-neng says, “From emptiness comes wisdom [Subhuti’s name means ‘born of emptiness’]. Question and answer both are worthy. Thus follows a chapter in which Subhuti asks for instruction.”
On this occasion, the venerable Subhuti was also
present in the assembly.
Depending on how the word subhuti is parsed, it can mean “born of emptiness” or “auspicious sight.” Although Subhuti’s family possessed great wealth, on the day he was born all the gold and silver in his family’s storeroom disappeared. Thus, he was born of emptiness. Then, seven days later, his family’s gold and silver reappeared. Thus, his birth was also an auspicious sight. Looking back on this event, commentators muse that the disappearance of his family’s wealth demonstrated the truth of emptiness, while its reappearance demonstrated that true emptiness is empty of emptiness.
Subhuti was born in the city of Shravasti and became one of the Buddha’s ten most prominent disciples. As his name foretold, he was known for his understanding of the doctrine of emptiness. Thus, it was appropriate that he assumed the role of interlocutor for the assembly on this occasion. He was, however, quite elderly and was not always present when the Buddha spoke. According to a later tradition recorded in Hsuan-tsang’s Hsiyuchi (Buddhist Records of the Western World), Subhuti was the Blue Dragon Buddha of the East and joined the Buddha’s assembly in this form to assist in instructing others about prajna.
Chiang Wei-nung says, “The Bhagavan put on his robe and begged for food every day. He did not always speak afterwards. He only spoke when the time was ripe. This, in truth, was a rare occasion. It was the ninth time the Tathagata spoke about prajna. Thus, it was ‘on this occasion.’”
Hui-neng says, “Why was he called venerable? Because he was esteemed for virtue and also advanced in years.”
Rising from his seat, he uncovered one shoulder and
touched his right knee to the ground. Pressing his
palms together and bowing to the Buddha, he said:
Chiang Wei-nung says, “When the Buddha sat down, the whole assembly followed suit. Hence, Subhuti rose from his seat. The robe was normally worn over both shoulders, except when it was necessary to demonstrate reverence or respect. To bare one’s shoulder shows that one is prepared to carry something, in this case the Buddha’s teaching concerning prajna. When people act, they normally use their right hand. And when they walk, they usually lead with their right foot. Here, these gestures indicate that there is some matter about which a disciple wishes to ask. Also, the palms are pressed together to indicate that they hold nothing else. Together, these physical gestures indicate that the body is pure, while the reverence they express indicates that the mind is pure. Finally, Subhuti speaks and thereby indicates that his mouth is pure. These three: body, mind, and mouth are the three sources of karma. Up to this point, the words are those of Ananda [or Vashpa?], the compiler of this sutra.”
Hui-neng says, “When disciples ask a question, they demonstrate their sincerity in five ways. First, they rise from their seat. Second, they put their clothes in order. Third, with their right shoulder bared, they touch their right knee to the ground. Fourth, they put their palms together and look up without averting their eyes. Fifth, they focus their mind in reverence. Thus prepared, they ask their question.”
Seng-chao says, “Although a great bell is impressive, it makes no sound unless it is rung. Nor does a sage respond in isolation.”
Textual note: In
his translation, Yi-ching has ch’eng fo shen-li, chi ts’ung tso ch’i (by the Buddha’s miraculous power, Subhuti rose from his seat). Although the Diamond Sutra is free of recourse to such devices, elsewhere in the Maha Prajnaparamita Sutra, Subhuti is, in fact, often portrayed as speaking to others about prajna by means of the Buddha’s might. Kumarajiva, Bodhiruci, Paramartha, and Yi-ching specify the yuchien (right shoulder).
“It is rare, Bhagavan, most rare, indeed, Sugata, how
the Tathagata, the Arhan, the Fully-Enlightened One
blesses fearless bodhisattvas with the best of blessings.
And it is rare, Bhagavan, how the Tathagata, the
Arhan, the Fully-Enlightened One entrusts fearless
bodhisattvas with the greatest of trusts.
Here and elsewhere in this sutra, Subhuti normally addresses the Buddha by this series of titles, which are among the ten titles of every buddha. The Buddha is an arhan because he is free of passion and will not be reborn, a sugata because he has gone beyond this mundane world, a tathagata because he has come back to teach others, and a fully-enlightened one because there is nothing of which he is not aware.
Wang Jih-hsiu says, “Tatha means ‘suchness.’ Gata means ‘to appear.’ Tatha is the basic essence of our true nature. Gata is the appearance of our true nature. Thus, tathagata refers to both the essence and appearance of a buddha, which is why it is used throughout this sutra.”
Also, no blessing could be greater than a buddha’s example. And no trust could be greater than to follow such an example. The blessing and trust that Subhuti has perceived is the Buddha’s practice of the three perfections: the perfection of forbearance, in begging for his living; the perfection of charity, in teaching others through example; and the perfection of wisdom, in remaining mindful in all he does. Together, these perfections make up the offering of buddhahood, which the Buddha bestows on all those present as a blessing and as a trust. Subhuti also perceives that the Buddha’s blessing and trust extend beyond his fellow bhikshus to the larger audience of bodhisattvas. Though he represents the pinnacle of Hinayana practice, Subhuti realizes that this is a Mahayana assembly.
Chiang Wei-nung says, “Subhuti sighs in admiration that such a rare occasion arises from everyday actions. The Buddha is not attached to the appearance of buddhahood but manifests a buddha’s lack of self. The purpose of this entire sutra is to break through the self, which the Buddha does without saying a word and which Subhuti perceives. Bhagavan is a general expression used as a form of address. To call a person a buddha, or enlightened one, is to indicate his attainment. To call him a tathagata, or one who appears as he truly is, is to indicate his nature. As the Buddha put on his robe and ate his meal and so forth, Subhuti was able to see his appearance as no appearance. Thus, he called him ‘Tathagata.’ And why did the Buddha appear as a human being? Because he cherished others and did not abandon them. This is great compassion. But by letting his dharma body appear as a human being, he also demonstrated lack of attachment to form, which is the essence of the Diamond Sutra. Thus, he instructed others without words. And while wordless instruction represents the greatest wisdom, it arises from great compassion.”
Chi-fo says, “The reason Subhuti asked these questions was because he realized that in the Buddha’s everyday actions of wearing his robe, eating, washing his feet, and sitting down, he never stopped manifesting the marvelous workings of his true mind and that all such instruction contained the essence of perfect prajna. Hence, Subhuti’s words of praise are not meant to be superficial, for they arise from realization. In fact, the whole sutra can be summed up by these words.”
Tao-ch’uan says, “Before the Tathagata has spoken a single word, why is Subhuti singing his praises? When you see horns above a fence, you know there’s an ox on the other side. When you see smoke above a mountain, you know there’s a fire behind the ridge.”
Textual note: Neither Kumarajiva, Bodhiruci, Paramartha, Dharmagupta, nor Hsuan-tsang has parama-ashcaryan sugata (it is rare, indeed, Sugata). In addition, neither Kumarajiva nor Bodhiruci has paramena anugrahena (the best of blessings) or paramaya parindanaya (the greatest of trusts). Also, for anugraha (bless), Kumarajiva, Bodhiruci, and Paramartha have hu-nien (care for), Dharmagupta has shun-she (favor), Hsuan-tsang has she-shou (assist), and Yi-ching has li-yi (benefit). But for parindana (entrust), all Chinese translations have fu-chu (enjoin/ instruct).
“Even so, Bhagavan, if a noble son or daughter
should set forth on the bodhisattva path,
The blessing and trust of the Buddha’s example are not enough. Hence, Subhuti begins with tat (even so), as he inquires further into the basis of buddhahood. Although Subhuti understands the doctrine of emptiness expressed in the Buddha’s everyday actions, he senses there is something more to buddhahood than emptiness and asks for instruction in this matter on his own behalf, as well as that of others. The noble sons and daughters on whose behalf he asks include those who acknowledge the Buddha’s teaching, regardless of whether they have left home as monks and nuns or are lay bodhisattvas. The Sanskrit here is kula, which means “of noble family.” To be born into a noble family is the result of karma. Likewise, to encounter the Buddha’s teaching and to possess the capacity to understand it are also made possible by one’s karma. If, however, someone should hear this teaching and not practice it, such a person would waste an opportunity that might not come again for many lifetimes.
The path Subhuti asks about is the path of the bodhisattva, and not that of the arhan, the Mahayana path, and not the Hinayana path. Although those who emphasize “other power” prefer to interpret yana as “vehicle,” as in the “Great Vehicle,” the word’s original meaning was “path.” It was not the Buddha’s custom nor that of his disciples to ride when they could walk. For the path is the destination. Subhuti has just seen the Buddha stand and walk on this path. Hence, he now asks how he and others can do so.
As for those who set forth on this path, the Maha Prajnaparamita Sutra says a bodhisattva is “anyone who ceaselessly seeks unexcelled, perfect enlightenment as well as the happiness and welfare of all beings.” This concept underlies the Buddha’s teaching throughout this sutra, which only a bodhisattva can understand and only a bodhisattva dares put into practice, for only a bodhisattva possesses the courage to liberate all beings. The importance of this will become clearer in the next chapter.
Hui-neng says, “A ‘noble son’ refers to an even-tempered mind, a perfectly concentrated mind, which can practice all virtues while remaining unobstructed wherever it goes. A ‘noble daughter’ refers to a truly wise mind, from which all conditioned and unconditioned virtues are produced.”
Chiang Wei-nung says, “In Buddhist sutras, it is sometimes said that women experience such great distractions that they cannot become buddhas but must first be reborn as men. The Dharma, however, is shared by all. If women first had to be reborn as men, this would be less than all. Still, the distractions of women are great. First is the distraction of motherhood. Second, they frequently confuse love for compassion. Compassion is impartial. It knows neither direction nor degree. Love, meanwhile, is a river of life and death, of endless rebirth. In the eyes of the Buddha there is neither male nor female. The reason he says the distractions of women are greater is because they need to take greater care. Yet, if they can make the great resolve to set forth on such a path, they, too, will become buddhas. This is why Subhuti asks on behalf of both men and women.”
Textual note: Neither Bodhiruci, Dharmagupta, Hsuan-tsang, Yi-ching nor the Tibetan has kula-putra va kula-duhita va (noble son or daughter). Kumarajiva has fa-a-nou-to-lo san-mao san-p’u-t’i hsin (give birth to the thought of unexcelled, perfect enlightenment) in place of bodhisattvayana sanprasthitena (set forth on the bodhisattva path), while Bodhiruci and Paramartha have both! Bodhiruci also turns this into a question in anticipation of the questions that follow.
how should they stand, how should they walk,
and how should t
hey control their thoughts?”
Subhuti’s questions were prompted by seeing the Buddha going about his daily round, standing and walking in the city, returning and sitting down and meditating on what was before him. And they reflect his desire to learn how he and others might conduct themselves in the same manner. But they also betray the concerns of a follower of the Lesser Path. Subhuti seeks the way to restrict karma-producing actions and thoughts rather than the way to transform them. Sometime later in his career, after he has realized the teaching of this sutra, he tells his fellow disciple Shariputra, “Thus should bodhisattvas stand and walk: they should resolve that ‘as the Tathagata does not stand anywhere and does not not stand anywhere and does not stand apart and does not not stand apart, so will I stand. And as the Tathagata stands, so will I stand and walk, my feet well placed without a place to stand.’ Thus should bodhisattvas stand and walk. When they walk in this manner, they conform with the perfection of wisdom.” (Perfection of Wisdom in Eight Thousand Lines: 2) Such actions as standing and walking were as much as Subhuti saw of the Buddha’s practice of wisdom. He could not see how the Buddha controlled his mind. And yet how the Buddha stood and walked was a function of his mind. Hence, Subhuti asked how to control his mind in the same way.
