by Red Pine
Te-ch’ing says, “This is aimed at breaking the attachment to physical attributes of the reward body in order to reveal that the dharma and reward bodies are one. The perfectly developed physical body is the Buddha’s reward body of myriad virtues and adornments. Because it is the result of liberating beings and purifying buddha lands for countless kalpas, the Tathagata speaks of it as a perfectly developed physical body. Since this reward body is essentially the dharma body, he says it is not a perfectly developed physical body. But since the reward and dharma bodies are one, he says it is called a perfectly developed physical body. First, he breaks through the attributes that are seen. Then, he breaks through the seeing that can see. Since the reward body is the dharma body, there are no attributes to be seen. Once wisdom and body are simply so, the defect of seeing is eliminated. And once the objective realm and wisdom merge into one, the dharma body reveals itself. The use here of such expressions as ‘is’ or ‘is not’ is meant to prevent beings from falling into the pitfall of affirmation or denial. Thus, in teaching the Dharma, there was nothing the Buddha could teach. All he did was protect beings from misconceptions by teaching them not to give birth to views and to get rid of their attachments. Students should realize that this is all he did.”
Tao-yuan says, “From Chapter Fourteen on, Subhuti displays a deeper understanding and takes the Buddha’s place in expressing the principle of the Three Truths [emptiness, provisional reality, simultaneous existence of both and neither]. The perfectly developed physical body mentioned by the Buddha is his reward body. The reward body is born of causes. It is the result of Shakyamuni’s resolute practice over countless kalpas. Hence, it arises as the result of countless causes. Anything that arises from causes has no self-nature and is essentially empty. Thus, the Tathagata says his perfectly developed physical body is not perfect. Therefore, it is called perfect. Once you understand this, you can realize the dharma body of the Middle Truth. For the dharma body is neither empty nor existent. It is both empty and existent and neither empty nor non-existent.”
Textual note: Neither Kumarajiva, Bodhiruci, nor Paramartha includes the repetition of rupa-kaya parinishpatti (perfect development of the physical body) at the beginning of the penultimate (not-A) sentence. Also, in place of aparinishpatti (no [perfect] development), they have fei chu-tsu szu-shen (not perfectly developed physical body). Hsuan-tsang repeats szu-shen yuan-shih (perfectly developed physical body) at the end of this section.
The Buddha said, “Subhuti, what do you think?
Can the Tathagata be seen by means of the
possession of attributes?”
Just as he earlier asked Subhuti to consider the reality of the universe and the specks of dust of which it is made, the Buddha asks Subhuti to apply the same logic of emptiness to his own reward body and the attributes of which it is composed. Since his reward body and its perfect attributes both depend on one another for their existence, neither is real. The reality of the Buddha’s reward body and its attributes consists in their being manifestations, albeit formless manifestations, of the Buddha’s dharma body.
Hui-neng says, “The Tathagata is the dharma body free of all form. Such a body is not visible to the physical eye. Only the prajna eye can see it. But before the prajna eye is perfectly clear, if it gives birth to such forms as self and other, and views the thirty-two attributes as the Tathagata, it cannot be called perfect. But when the prajna eye is completely clear, and such forms as self and other do not arise, and the true light of wisdom shines without cease, this is called the perfection of all attributes. If someone who has not yet eliminated the Three Poisons claims to see the Tathagata’s true body, this is absolutely impossible. Even if they can see something, it is only the incarnated body. It is not the true dharma body free of all form.”
Meng-ts’an says, “As for the dharma body, the Avatamsaka Sutra says that the Buddha’s dharma body is Vairochana Buddha and possesses infinite attributes and characteristics. According to the Avatamsaka, the dharma body can be seen, but what can be seen isn’t what we see. And who sees it? Only those great dharma-bodied saints who realize the final stage of practice. For the dharma body extends everywhere and preaches all dharmas in all places. Thus, it is said that attributes that have no attributes can be seen and that the Tathagata’s dharma body possesses attributes. But for lesser disciples and ordinary people it is provisionally said to have no attributes.”
Textual note: Although all Sanskrit editions distinguish between parinishpatti (perfect development) and sanpada (possession), all six Chinese translators use chu-tsu (complete/perfect development) for both terms throughout this chapter.
Subhuti replied, “No, indeed, Bhagavan. The Tathagata
cannot be seen by means of the possession of attributes.
And why not? Bhagavan, what the Tathagata speaks
of as the possession of attributes is spoken of by the
Tathagata as no possession of attributes. Thus is it
called the ‘possession of attributes.’”
The attribute that is not possessed is the only visible attribute of the Buddha’s real body. In fact, it is the Buddha’s real body. Such an attribute, though, is not visible to the physical, divine, or prajna eyes but only to the dharma and buddha eyes. Since Subhuti only possesses the first three, he only perceives the essential emptiness of such attributes, not their reality. In Chapter Five, the Buddha tells Subhuti, “Subhuti, since the possession of attributes is thus an illusion, and no possession of attributes is no illusion, the Tathagata can, indeed, be seen but by means of attributes that are no attributes.” But such vision requires the dharma eye, which Subhuti has not yet realized.
Chi-fo says, “Previously, Chapter Five asked us to see the Tathagata without attributes. Chapter Thirteen said that rather than the falseness of seeing the Tathagata’s thirty-two attributes, better the truth of grasping this sutra and seeing one’s nature. This chapter says not only are his thirty-two attributes false, neither are his incarnations and supernatural powers his true appearance. While in general, the meaning of this and the fifth and thirteenth chapters are similar, their level of truth varies in depth. There are two points being made here. First, because the Buddha has no visible attributes, he is concerned that his disciples might wonder, if there is no body and no attributes, who is it who speaks the Dharma? Second, because the majority of those who cultivate in the dharma-ending age are attached to material appearances and given to such external practices as offering incense, flowers, and prostrations, they don’t realize their own true nature. Thus, the Buddha once again warns them to break through the falsehood of bodies and attributes in order to reveal the truth that is free of falsehood.”
Vasubandhu says, “Once again the doubt arises, if buddhas are called buddhas because they rely on uncreated dharmas, how is it that buddhas are called buddhas on the basis of their characteristics and attributes? To resolve this doubt, the sutra says not to regard the Tathagata in terms of the perfection of a physical body or the possession of attributes.”
Asanga says, “The perfection of the dharma body lacks all signs of form. Nor is the possession of attributes what is not a body.” (52) For the last part of Asanga’s verse, Tucci notes that the Tibetan has “Therefore his body is said to be a non-body.”
Vasubandhu comments, “The dharma body is surely not the physical body, regardless of the latter’s perfection or attributes, because its nature is that of no body. And yet the Tathagata does not not have these two bodies because these two are not separate from his dharma body.”
Asanga says, “Not separate from his dharma body, neither is not the Tathagata. But again he speaks of their possession, for neither one is real.” (53) In both sentences, “neither” refers to the Buddha’s nirmana-kaya, or physical body, and his sanbhoga-kaya, or body of merit.
Seng-chao says, “Once causes are complete, the Way is reached. It is the same with truth. As a whole, it appears as a six-foot, golden-hued man. As a particular, it appe
ars as myriad attributes. Such a wonderful collection does not exist. Thus, in the formation of the body, what appears are simply attributes. How could it be exhausted by one aspect?”
T’ung-li says, “The physical body is the sum. The attributes are the particulars. The attributes are what adorn. The physical body is what is adorned. The mystery of adornment depends completely on what can adorn.”
Tao-ch’uan says, “Officially, there’s not enough room for a needle. Privately, carts and horses are able to pass through. My song goes: ‘Please look up and see the sky / far and wide and without tracks / turn your body around a bit / everything is right before you.’”
Textual note: Following the same pattern as the previous section, Hsuan-tsang repeats chu-hsiang chu-tsu (possession of attributes) at both the beginning and the end of the penultimate line. In the “not-A” part of the same line, neither Kumarajiva nor Bodhiruci includes lakshana (attributes). For reasons that remain unclear, Conze translates alakshana-sanpad as “no possession of no attributes,” instead of “no possession of attributes.”
Chapter Twenty-one: The Buddha said, “Subhuti, what do you think? Does it occur to the Tathagata: ‘I teach a dharma’?”
Subhuti replied, “No, indeed, Bhagavan. It does not occur to the Tathagata: ‘I teach a dharma.’”
The Buddha said, “Subhuti, if someone should claim, ‘The Tathagata teaches a dharma,’ such a claim would be untrue. Such a view of me, Subhuti, would be a misconception. And how so? In the teaching of a dharma, Subhuti, in the ‘teaching of a dharma’ there is no such dharma to be found as the ‘teaching of a dharma.’”
Upon hearing this, the venerable Subhuti asked the Buddha, “Bhagavan, will there be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who hear a dharma such as this and believe it?”
The Buddha said, “Neither beings, Subhuti, nor no beings. And how so? Beings, Subhuti, ‘beings’ are all spoken of by the Tathagata, Subhuti, as no beings. Thus are they called ‘beings.’”
CHAPTER TWENTY-ONE
IN THE PREVIOUS TWO CHAPTERS, the Buddha re-examined subjects covered earlier, but with his dharma and buddha eyes. In the last chapter, he examined his sanbhoga-kaya, or reward body, which is the embodiment of realization. In this chapter, he asks Subhuti to consider the connection of such a body with his nirmana-kaya, or apparition body, which is the body in which a buddha appears in this world to teach others, and also with his dharma-kaya, which is the teaching itself. He also asks Subhuti to consider the nature of the teaching and the nature of those taught. Earlier, the Buddha said that a bodhisattva does not set forth on the bodhisattva path. He now says that having reached the end of that path neither does a buddha teach. This is because buddhas are not only not attached to such spatial entities as self and being or such temporal entities as life and rebirth, they are also not attached to such conceptual entities as dharmas and no dharmas. Hence, buddhas do not teach dharmas, much less no dharmas. But Subhuti wonders if people who live long after the Buddha’s time can possibly believe a teaching that isn’t taught. The Buddha answers that, indeed, there shall be such beings, but only those who are no beings. For not only are the teacher and the teaching empty names, so too are the beings who hear, believe, and practice such a teaching. No buddha, no dharma, no sangha. Upon hearing this teaching, some beings gnash their teeth. Others sing its praises.
Chao-ming titles this: “Not Teaching What One Teaches.”
Hui-neng says, “All day he speaks about emptiness without speaking a single word. Whoever claims he teaches a dharma maligns the Tathagata. Thus follows a section on how he doesn’t teach what he teaches.”
Te-ch’ing says, “Having heard that the Buddha has no visible form, Subhuti naturally wonders, if the Buddha has no body or attributes, who is it then who teaches this dharma? The Buddha answers this by saying that nothing is taught.”
The Buddha said, “Subhuti, what do you think?
Does it occur to the Tathagata: ‘I teach a dharma’?”
A number of commentators compare the dharma taught by the Buddha to a mirror, which reflects without any intention to do so and without any attachment to what is reflected. This, they say, is how the Buddha teaches without teaching.
Tao-ch’uan says, “A rabbit-horn staff. A tortoise-hair robe. My song goes: ‘A stone horse sheds light from every hair / an iron ox bellows beneath the Yangtze / chanting in the sky he leaves no trace / suddenly his body is in the Dipper.’ In other words, in the teaching of a dharma, no dharma is taught.”
Textual note: Kumarajiva translates the first part of this as an injunction: ju wu wei ju-lai tso shih-nien (you should not say the Tathagata thinks this thought).
Subhuti replied, “No, indeed, Bhagavan. It does not
occur to the Tathagata: ‘I teach a dharma.’”
This was a lesson Subhuti learned well. In the Maha Prajnaparamita Sutra, the god Shakra appears and scatters flowers before Subhuti. When Subhuti asks why he is doing this, Shakra says he is making offerings to thank Subhuti for teaching him about prajna. Subhuti replies, “But I have not said one word. How can you say I teach prajna?” To this, Shakra replies, “So it is. The venerable Subhuti does not teach, and I do not hear any dharma. Nothing taught and nothing heard. This is true prajna.”
Seng-chao says, “To teach a dharma means to transmit something. And yet we are told there is no dharma taught. It isn’t that the Buddha keeps silent and doesn’t speak, only that when he speaks nothing remains. Thus, what he teaches spreads throughout the world without transgressing the truth.” To this, Hsieh Ling-yun adds, “The fact that nothing remains means that he is not attached to appearances, that his mind dwells nowhere.”
Connecting this with the previous chapter, Shan-yueh says, “If there is a body, then there is a teaching. If there is no body, how can there be a teaching?”
Textual note: Kumarajiva, Bodhiruci, Hsuan-tsang, and Yi-ching attribute this to the Buddha and limit themselves to variations on “don’t think such a thought.” This section is missing in Paramartha and also in the Stein and Gilgit editions.
The Buddha said, “Subhuti, if someone should
claim, ‘The Tathagata teaches a dharma,’ such a
claim would be untrue. Such a view of me, Subhuti,
would be a misconception. And how so? In the
teaching of a dharma, Subhuti, in the ‘teaching of
a dharma’ there is no such dharma to be found
as ‘the teaching of a dharma.’”
In the previous chapter, the Buddha examined Subhuti’s understanding of the nature of a buddha’s reward body. Here, the Buddha instructs him on the nature of his apparition body as well as the nature of the teaching taught by the apparition body. In Chapter Seven, Subhuti says, “Bhagavan, as I understand the meaning of what the Buddha says, the Tathagata did not realize any such dharma as ‘unexcelled, perfect enlightenment.’ Nor does the Tathagata teach any such dharma. And why not? The dharma realized and taught by the Tathagata is incomprehensible and inexpressible. It is neither a dharma nor no dharma.” And in Chapter Eight, the Buddha says, “From this [teaching] is born the unexcelled, perfect enlightenment of tathagatas, arhans, and fully-enlightened ones. And from this are born buddhas and bhagavans. And how so? Buddha dharmas, Subhuti, ‘buddha dharmas’ are spoken of by the Tathagata as no buddha dharmas. Thus are they called ‘buddha dharmas.’” It turns out the Buddha does teach dharmas, but buddha dharmas, which are rafts and not ultimately real and which the Buddha does not want us to cling to but to use in reaching the far shore. The only dharma that is real is the Buddha’s dharma body, the body of reality, concerning which the Buddha cannot teach or speak. As he says in Chapter Nineteen, he only speaks of what does not exist.
Vasubandhu says, “Again a doubt arises, if we cannot see the Tathagata’s body or its attributes, how does the Tathagata teach dharmas?”
Asanga says, “As the Buddha
, so his teaching. Though his words are dualistic, they don’t leave the dharma body, nor do they have their own form.” (54) According to Vasubandhu, “dualistic” here refers to the spoken teaching and its meaning. Both Chinese translations have fa-chieh (dharma realm) for dharma-kaya (dharma body). Also, at the end of this verse, Yi-ching has hsing (nature) for lakshana (attributes/form).
Hui-neng says, “When ordinary people teach a dharma, they think there is something learned. Thus, the Buddha tells Subhuti, when the Tathagata teaches a dharma, he does not think anything is learned. Ordinary people teach as if we can understand. Whether he speaks or is silent, the Tathagata is truthful. The words he speaks are like echoes of an echo and used without thought, unlike those of ordinary people whose thoughts come and go when they teach. If you say that the Tathagata’s thoughts come and go when he teaches a dharma, you malign the Buddha. The Vimalakirti Sutra says, ‘Those who truly teach a dharma teach nothing and explain nothing. And those who hear a dharma hear nothing and understand nothing.’ (3) They know that all dharmas are completely empty and that all names and words are provisional and based entirely on emptiness. All words, teachings, and dharmas are without form or conditions and lead deluded people to see their own nature and to cultivate and realize supreme enlightenment.”
