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The Vajra Prajna Paramita Sutra
THE TOTALITY OF PRINCIPLE AND MARKS
CHAPTER 30
Sutra:
“Subhuti, if a good man or good woman were to pulverize three thousand great thousand world systems into motes of fine dust, what do you think, would that mass of fine dust be large?”
Subhuti said, “Large, World Honored One. And why? If that mass of fine dust motes actually existed, the Buddha would not speak of it as a mass of fine dust motes. And why? The mass of fine dust motes is spoken of by the Buddha as no mass of fine dust motes. Therefore it is called a mass of fine dust motes. World Honored One, the three thousand great thousand world systems are spoken of by the Tathagata as no world systems, therefore they are called world systems. And why? If world systems actually existed, then there would be a totality of marks. The totality of marks is spoken of by the Tathagata as no totality of marks. Therefore it is called a totality of marks.”
“Subhuti, the totality of marks cannot be spoken of, but people of the common sort greedily attach to such things.
Commentary:
In the Yao Qin period, Dhyana Master Bhadra said to Dharma Master Dao Sheng, “‘Form does not differ from emptiness, emptiness does not differ from form; Whatever is form, that is emptiness; Whatever is emptiness, that is form.’ Ultimately what is form and emptiness?”
Dharma Master Dao Sheng said, “The totality of a mass of fine dust motes is called form. The mass of fine dust motes, devoid of self-nature, is called emptiness.” He said that an accumulation of fine dust had no self-nature, and that the absence of any substantial nature in the accumulation of fine dust was emptiness.
Dhyana Master Bhadra then asked, “When a mass of fine dust motes is not collected together, what is that called?”
Dharma Master Dao Sheng was speechless. He did not know what to call it. Dhyana Master Bhadra then said, “You only know the result of form and emptiness, you do not know the cause of form and emptiness.”
Dharma Master Dao Sheng could only nod his head. Although he could speak so powerfully that even rocks nodded their heads, he had nothing to say to this person. With no other alternatives he humbly asked, “Superior Seated One, may I ask what a mass of fine dust motes is called when it is not collected together?”
Dhyana Master Bhadra replied, “Because one fine dust mote is empty, the mass of fine dust motes is also empty.”
He said that one fine dust mote is empty and so all dust motes are empty. Why? Because many dust motes are created from a single mote of dust.
Dhyana Master Bhadra continued, “Because the mass of fine dust motes is empty, each mote of fine dust is also empty.” The masses of dust motes are empty, so certainly one single dust mote must also be empty.
“In the emptiness of one fine mote of dust,” he continued, “there is no mass of fine dust motes. In the emptiness of a mass of fine dust motes, there is not one single fine mote of dust.” So there is no emptiness and no form.
Upon hearing that, Dharma Master Dao Sheng knew that the doctrine Dhyana Master Bhadra had spoken was deeper than the one he himself had expressed, so he bowed to him. Dhyana Master Bhadra spoke and Dharma Master Dao Sheng nodded his head.
The Buddha asked Subhuti, “If one were to pulverize three thousand great thousand world systems into motes of fine dust, would there be a great mass of dust?”
Subhuti said, “There would be much dust, but only because the fine dust motes have no substantial nature. They basically do not exist. If they did exist the Buddha would not speak of it as a mass of fine dust.” The Buddha did speak of a mass of fine dust motes, but it is only from the point of view of common people that a mass of fine dust motes actually exists.
Is no mass of fine dust motes. The fine dust basically is empty, and basically is wonderfully existent. Therefore it is called a mass of fine dust motes. One can force the issue and give it a name, but it is just a name and nothing more.
The three thousand great thousand world systems spoken of by the Tathagata are basically non-existent. Therefore they are called world systems. It is merely a false name and nothing more. Why? If world systems actually existed then there would be a totality of marks. The totality of marks refers to the true nature. If the totality of marks actually existed then that would mean the true nature actually exists. The totality of marks is spoken of by the Tathagata. The Buddha said not even the totality of marks, that is, the true nature, has marks. Is no totality of marks. It also has no basic substance. The true nature is fundamentally true, but also has no false substance. Therefore it is called the totality of marks. That is also forcing a name, “totality of marks,” and that is all.
Prajna is not spoken because it has no substance, and there is nothing which can be said. Subhuti, the totality of marks cannot be spoken of. Shakyamuni Buddha heard Subhuti’s explanation and again called to him. “What is called a totality of marks? I will tell you. A totality of marks is ineffable. It cannot be expressed. That is because it is a false name and nothing more. But people of the common sort greedily attach to such things.” Common people become attached and say, “That exists, this is empty. That is true, this is false.” They greedily attach to phenomena. Why? Because they become involved in views based upon discriminations which occur in the field of the eighth consciousness. They consider the discrimination of views and the discrimination of marks to be true. Actually both kinds of discriminations are empty and false.
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