After learning that the Buddha possesses 5 eyes, which penetrate different levels of truth of this world, the Buddha explains how this penetration works.  He explained, there are many worlds he sees, as numerous as the sands in the Ganges River, and there are many beings in each of these numerous worlds with different minds.  Yet, all these different minds in different worlds are known to the Buddha.  How could it be possible?  Does it sound familiar with the notion of omni-science (all knowing) in some of other major religions in the world?

Not only did the Buddha described this from his subjective reality, he also explained that it (the penetration of truth) can be achieved when we transcend our mind, which habitually dwells on the concepts of the self, in the time frame of past or future, and on the concept or descriptions of the present (as  suppose to the reality of the present).  Therefore, the Buddha concluded: neither the past, the present nor the future mind can be found (can be used to find ultimate reality, or could be dwelled on as stable reality).

* * *

须菩提！于意云何？恒河中所有沙，佛说是沙不？
如是，世尊！如来说是沙。
“Subhuti, what do you think? Does the Tathagata say that the sand-grains in the Ganges are sand-grains?”
“Yes, World Honoured One, the Tathagata says they are sand-grains.”

须菩提！于意云何？如一恒河中所有沙，有如是沙等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？
甚多，世尊！
“Subhuti, what do you think? If there were as many Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sandgrains of all these Ganges rivers, would there be many world systems?”
“Many, World Honoured One!”

佛告须菩提：尔所国土中，所有众生，若干种心，如来悉知。何以故？
如来说：诸心皆为非心，是名为心。所以者何？
须菩提！过去心不可得，现在心不可得，未来心不可得。
“The Buddha said the living beings in all these world systems have many different minds which are all known to the Tathagata. Why?”
“Because the minds the Tathagata speaks of are not minds, but are (expediently) called minds. And why?”
“Because, Subhuti, neither the past, the present nor the future mind can be found.”

We have learnt that there is no Buddha who “obtained” enlightenment, as enlightenment is beyond the notion of something that could be obtained by someone.  In this section the Buddha furthers that there is no Bodhisattva who could save any beings.

Why?  Because the notion of “Bodhisattva” is absence in a real Bodhisattva when carrying out his/her charity work (actually Bodhisattva is beyond and no limit to sexual differentiation).  On the other hand, when one accepts the notion that “I shall liberate unlimited beings”, the notion of a self, others, world, and immortality arises and one falls into the realm of ego and mortality.  Even in the worldly realm, we can see that real philanthropists choose to remain anonymous for a similar reason.

Can we do charity work without the ego/self getting involved?  The moment we succeed, the moment we are real Bodhisattva.

* * *

须菩提！菩萨亦如是。若作是言：“我当灭度无量众生”，则不名菩萨。何以故？”
须菩提！实无有法名为菩萨。
“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva. Why?”
“Because there is really no dharma called the Bodhisattva (stage).

是故佛说：一切法无我、无人、无众生、无寿者。
“Therefore, the Buddha says: Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life.

须菩提！若菩萨作是言：“我当庄严佛土”，是不名菩萨。何以故？
如来说：庄严佛土者，即非庄严，是名庄严。
须菩提！若菩萨通达无我、法者，如来说名真是菩萨。
“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva. Why?”
“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.
“Subhuti, if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.

So far, we have learnt the importance of setting our spiritual intention beyond form, and we also learnt the importance of not following the notions of a self, others, beings, and immortality in our practice.  One may ask, without the notion of the self, how can we set our spiritual intention?

Careful examination of one’s self reveals that the setting of spiritual intention is beyond the self, where the self merely claims credit of it soon after it happens.  In a classic prayer, we would quiet our mind (in fact the entity that needs to be quieted is the self), and when the self is quite, there is communication, or reunion with our inner wisdom, our divine, or whatever we set faith in.  Otherwise, it would become a “self-talk” which reinforce the notion of our “self”.  Therefore, there is a difference between a prayer where our “self” pray to our faith, and a prayer where we put down our “self” in our faith.

Next time you pray, try and feel the difference:
1) “To (your faith), I pray to be a better person in You”
2) “To (your faith), I surrender to be the better person in You.”

Note: Where the former would seemingly strengthened the self and the latter weaken, real surrender does NOT necessarily lead to either (the strengthening and weakening of the self), but instead embraces the possibility of both.  Ponder on it.

* * *

究竟无我分第十七

ULTIMATELY THERE IS NO SELF, SEVENTEEN

尔时，须菩提白佛言：世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？
At the time, Subhuti asked the Buddha: “World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind, how should his or her mind abide and how should it be subdued?”

佛告须菩提：善男子、善女人，发阿耨多罗三藐三菩提心者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。何以故？
须菩提， 若菩萨有我相、人相、众生相、寿者相，则（即）非菩萨。所以者何？
须菩提！实无有法。发阿耨多罗三藐三菩提心者。
The Buddha said to Subhuti: “A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, should thus develop it: I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why?”

“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva. Why?”

“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.

In the Buddhist tradition, the most important part of spiritual cultivation is the first step and also the ongoing step – the setting of intention (发心）.  As the Chinese Classics describes, the superior man is prudent in the beginning, as an error of millimeter in beginning will eventually lead to an error of thousands of miles (君子慎始，差若毫厘，缪以千里)。

The setting of spiritual intention, therefore, is the central core of spiritual cultivation.  In this chapter, the Buddha explains that a Bodhisattva should set its intention beyond all form and all senses.  If one set one’s intention and do charity with the notion of self and form, one enters into darkness, versus when one do charity without the notion of self and form, one enters into light.

Why is it so? Because when we do charity work by the self, self-centerness is enforced which leads to the darkness of ignorance.  On the other hand, if we surrender our attachments of and to our “self”, life expands and becomes increasingly clear as we follow the light of wisdom.  Therefore, when we set and reinforce our intentions, remember not to fall into the traps of forms and self,   and we will proceed broadly in the pathway to Truth.

* * *

须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。
是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。
若心有住，则为非住。
是故佛说：菩萨心不应住色布施。
“Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life.
Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi). Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere.

“If minds abide somewhere, it will be in falsehood.
This is why the Buddha says that Bodhisattvas’ minds should not abide in form when practising charity (dana)”.

须菩提！菩萨为利益一切众生故，应如是布施。
如来说：一切诸相，即是非相。又说：一切众生，则非众生。
须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。
须菩提！如来所得法，此法无实无虚。
须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见；
若菩萨心不住法而行布施，如人有目，日光明照，见种种色。
“Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings.
The Tathagata speaks of forms which are not forms and of living beings who are not living beings.
Subhuti, the Tathagatas’ words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox.
Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal.
Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything;
(but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.

须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则（即）为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。
“Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits.

Further to the earlier part of the Sutra “Buddha beyond form and appearance” and “There is no Buddha who attained enlightenment“, this chapter further describes that real Buddha cannot be recognized by its specific 32 characteristics in appearance, and that Buddha has not taught anything.

While some Buddhist scriptures describe Buddha to have 32 characteristics in appearance, it is also a well known scenario that whenever something genuine desired thing (like luxury goods) is known to the world, counterfeit appears as wolf covers in sheep’s clothes.  Therefore, when we see a Buddha/Bodhisattva comes with matching characteristics of what the scripture describes, be extra cautous: it could be a genuine perception, or it could be a demon appearing to test you! (refer to Chinese classic fiction – Journey to the West for some example of tests).  The Buddha foresaw this and therefore warned us ahead of time not to fall prey to these unreal imagination and counterfeit.

With 40+ years of teaching on earth, the Buddha has left with us many teachings perceived in sounds, words and languages.  While sound, words and languages are convenient ways that help us improve and proceed towards truth, ultimate teachings is beyond words and no word, and is beyond the describable “something” that was transmitted between the physical Buddha and his students. Therefore, from the absolute point of view, it is wrong to say that the Buddha had taught us anything, which imply a definable Buddha taught us some limited knowledge!

Real Buddha is beyond form, and no-form;

Real truth is beyond words, and no-word.

* * *

如法受持分第十三

ACCEPTING AND UPHOLDING THE DHARMA OF “THUSNESS”, THIRTEEN

尔时，须菩提白佛言：世尊！当何名此经？我等云何奉持？
Subhuti then asked the Buddha: World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?”

佛告须菩提：是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。
The Buddha said:This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it.

所以者何？须菩提！
佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。
“Why? Because, Subhuti,
the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called.

须菩提！于意云何？如来有所说法不？
“Subhuti, what do you think Does the Tathagata expound the Dharma?”

须菩提白佛言：世尊！如来无所说。
Subhuti said: “World Honoured One, the Tathagata does not expound anything.”

* * *

须菩提！于意云何？可以三十二相见如来不？
“Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics ( laksanas )?”

不也，世尊！不可以三十二相得见如来。
“’No, World Honoured One. The Tathagata cannot be perceived by them.

何以故？如来说：三十二相，即是非相，是名三十二相。
“Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.”