Segment 2 7. The Non-Cessation and Non-Annihilation / Segment. 28 The Non-Impact and Non-GreedyThe Buddha addresses Subhūti, saying, “If you believe that the Tathāgata attains Anuttara-Samyak-Sambodhi without the marks of completeness, you are mistaken. Subhūt，do not entertain such a thought that the Tathagata attain Anuttara-samyak-sambodhi not with the complete marks. If you hold this view, then when someone aspires to Anuttara-Samyak-Sambodhi, they are, in effect, advocating the complete cessation of all dharmas. Do not think in this way. Why? Because someone who generates the aspiration for Anuttara-Samyak-Sambodhi does not speak of the cessation of Dharmas.”
The Buddha further elaborates, “Subhūti, if a Bodhisattva practiced almsgiving of seven jewels, in quantities to fill the worlds as many as the grains of sand in the Ganges river, and if another person were to realize the doctrine of non-self in all Dharmas and cultivate through the forbearance, the merit gained by the latter would surpass that of the former. Subhūti, this is because the Bodhisattva is not affected by the virtue and fortune.” Subhūti responds, “World-Honored One, how can a Bodhisattva not being affected by virtue and fortune?”
The Buddha replies, “Subhūti, the Bodhisattva’s actions of virtue and fortune should not be clung to or desired. This is why it is said that a Bodhisattva is not affected by virtue and fortune.”
The Buddha says, “Subhūti, if you now have such a thought that the Tathagata may attain the unsurpassed, complete equal and complete awareness, with no need of the thirty-two perfect physical characteristics, Subhuti, do not hold such a mind, if you think this way, then those who arouse the highest and most complete enlightenment are said to have complete annihilation by abandoning all existing phenomena. Why is that? Those who arouse the highest and most complete enlightenment do not reject all phenomena and enter complete annihilation by abandon all existing phenomena.”
In the preceding Segment, the Buddha had already refuted Subhūti’s view of perceiving the Tathāgata through the thirty-two marks, letting Subhūti abiding in the emptiness of the Tathāgata’s state, where there is neither observer nor observed. However, some sentient beings, still confused by the Tathāgata’s teachings, might conclude that because the thirty-two marks are illusory and not real, one can bypass the cultivation of virtuous conduct and the accumulation of merits, and still attain Buddhahood.
The thirty-two marks and eighty secondary characteristics of the Tathāgata serve as symbols of perfect merit and completeness. Therefore, the Buddha advises, “Do not think in this manner. Attaining Anuttara-Samyak-Sambodhi does not require the possession of complete and perfect merits. Without merits, one cannot awaken from the dream of delusion.”
A disciple, who has truly realized the wisdom of prajna, does not simply reject or abandon everything of the world. If someone, misunderstanding the Buddha’s teaching that all Dharmas are illusory, then deny or abandon everything, and remain in a state of cessation or extinction, they are the view of annihilation as spoken of by the Buddha, which is not the right perception of the Buddha’s teachings.
To clarify this point and deepen the disciples’ understanding, also let the disciples know how to realize “no self in any dharma” during their cultivation. The Buddha immediately provides an example, which is discussed in Segment 28.
The core idea in the original text is as follows: The Buddha says, “Subhūti, suppose there is a Bodhisattva who offers treasures as almsgiving in quantities as many as the grains of sand in the Ganges River. And there is another person who has realized the non-self in all Dharmas, and cultivated through forbearance. The merit of this second Bodhisattva surpasses that of the first. Why is that, Subhūti? It is because this Bodhisattva does not affected by virtue and fortune of their actions.”
Subhūti then asks, “World-Honored One, what does it mean for a Bodhisattva not affected by virtue and fortune?” The Buddha replies, “Subhūti, a Bodhisattva does not cling to or become attached to the virtue and fortune. This is why it is said that a Bodhisattva is not affected by virtue and fortune.”
In this Segment, the Buddha further explains: “Subhūti, if a Bodhisattva were to offer treasures in the amounts equal to the sands of the Ganges River, and another person, realizing the emptiness of all phenomena, cultivate through forbearance, the merit of the second Bodhisattva surpasses that of the first.”
What does the Buddha mean by “forbearance” in this context? Dwell calmly and unmoved in all circumstances, this is forbearance. In the practice of the six perfections, particularly the perfection of forbearance, when we recognize the emptiness of all phenomena, there is no self to be offended, no external circumstance to endure, and no person enduring it. Only through this way can our mind truly abide in the practicing of forbearance. Otherwise, what we call “forbearance” is merely bearing or endurance which is in fact a form of suffering. As long as we perceive a self, other person, and an event to endure, we will eventually reach a breaking point where our tolerance is exhausted. Even if we manage to endure, it becomes a process of hardship, sacrifice, and loss. It is only by realizing the emptiness of all phenomena, we can be free from anger or resentment, allowing the mind to remain steady without concern for gain or loss during the practicing and lead to the realization of Buddhahood. If we practice forbearance without understanding the emptiness of all dharmas, all our virtuous actions and endurance will result in merely worldly virtue and fortune.
Some disciples may think that since all phenomena, including the self, person, and the act of enduring insults, are empty, then enduring insults or not enduring them is essentially the same. They might ask, “Why should I practice forbearance then? I don’t need to practice forbearance as long as I don’t hold onto the insult in my mind afterwards. However, when we say that all phenomena are empty, then you are the sentient beings. Even if you let go of any grudge, can the other sentient beings whom you have harmed, or who have grievances against you, simply let it go?
Thus, a practitioner with this kind of thoughts would be committing the same error that the Buddha warned against earlier: the mistaken belief that one can attain the unsurpassed, complete equal and complete awareness without cultivating virtues, as they think that either forbearance or virtue and fortune is empty, and it is emptiness as long as negating everything. This is the view of “annihilation”.
For example, in our practice, we must endure temptations arising from both internal and external conditions, as well as the distraction of our habitual desires. We must dwell calmly and unmoved on the right perception of emptiness. Before fully realization of the state of Tathagata, dismiss actions as “empty” and claim that doing or not doing is all the same, thereby indulging in desires and habits without restraint, this is neither walking the Bodhisattva path nor following the Buddha’s teachings. A true disciple of the Buddha should realize that all phenomena are ultimately empty, however, still cultivate all kinds of virtues and accumulate all kinds of merits, only doing this can one fully eliminate attachments to the self, habitual tendencies, and desires, awakening from the dream of delusion.
Here, the Buddha states that a Bodhisattva is not “affected” by virtue and fortune. Up to this point, regarding the state of Tathagata of ultimate emptiness, it begins to be discussed from the perspective of existence. Emptiness itself is forms. The Buddha’s realm, when applied to the dimensions of time, space, and human life, is ordinary in the sense that it is merely characterized of not greedy and not being affected.
Let us explore the concept of “not affected”. Why did the Buddha use the phrase “not affected by fortunes and virtues” to explain how a Bodhisattva “achieves realization through forbearance,” a notion that even Subhūti, the foremost in understanding the emptiness, initially fails to get it. Perhaps Subhūti had always viewed practicing the Dharma with the Buddha as the highest fortunes and virtues”, never considering that there are fortunes and virtues to be affected worldly or transcendental. That is why he could not immediately comprehend the Buddha’s words.
In the human realm, a Bodhisattva understands the emptiness of all phenomena, yet they endure the afflictions and desires, both physical and mental; endure temptations from external sources—such as the allure of delicious food, music, dance, fine clothing, and luxurious material comforts. Nevertheless, they remain undisturbed, firmly grounded in the right perceptions of emptiness, practicing calmly in solitude. To the ordinary people’s eye, such a person may seem to lack fortunes and virtues. But does a great Bodhisattva truly live without accumulating fortunes and virtues life after life? Does a Bodhisattva have no ability to obtain and partake in worldly pleasures? No. A genuine Bodhisattva does not cling to all kinds of conditioned fortunes and virtues of the world. They do not cling to any kinds of conditioned fortunes and virtues, instead focusing on the Bodhisattva path, gradually completing the merits. Whereas a Bodhisattva does not attach to the renunciation merits either, recognizing them as illusory also. This is why a Bodhisattva is able to achieve the unsurpassed, compete equal and complete awareness through forbearance. The Buddha refers to this behavior of a great Bodhisattva as “not affected by merit.”
For each of you present here, who have accumulated great virtue and fortune as practitioners, if you possess the ability and the conditions to attain worldly luxuries and splendour yet remain unmoved and dwell calmly on the right perception of emptiness, seeking the unsurpassed, complete equal and complete awareness rather becoming attached to fame or wealth—this embodies the true meaning of “not affected by virtue and fortune.” Similarly, a practitioner who, during meditation, perceives the bliss of samadhi, luminous emanations, supernatural powers, transformations, and the thirty-two marks as mere illusions, also exemplifies “not affected by virtue and fortune or attaches to it”. This is what articulated in the suttras that a Bodhisattva does “not affected by virtue and fortune” and “should not cling to virtue and fortune”.
Therefore, the Buddha teaches: “If someone realizes that all phenomena lack inherent self-nature and can dwell calmly amid various temptations and illusory states, achieving realization through this kind of practicing, their fortunes and virtues surpasses that of a Bodhisattva who offers vast treasures, as numerous as the sands of the Ganges.” The Buddha continues, “This is because such a Bodhisattva is not affected by fortune and virtue.” Venerable Subhūti then askes, “World-Honored One, what does it mean for a Bodhisattva not to be affected by fortune and virtue?” The Buddha responds, “A Bodhisattva should not cling to the fortune and virtue they create, which is why it is said that they are not affected by fortune and virtue.”
The content of the 28th Segment is basically an elaboration of the 27th Segment. In Segment 27, the Buddha expresses concern that his disciples might misunderstand the teaching on emptiness, believing that since all phenomena are empty, there is no need to practice the thirty-two pure marks or accumulate complete and perfect merits to attain the unsurpassed, complete equal and complete awareness. This perception represents a misunderstanding of the Buddha’s teaching on emptiness, is a simple denial or abandonment of all phenomena, which is not the Buddha’s right perception. Therefore, the Buddha clarifies: “A Bodhisattva who understands the emptiness of all phenomena and attains realization through forbearance, this person will achieve great fortunes and virtues.”
However, it is necessary to recall that earlier discussions before this Segment between the Buddha and Subhūti have consistently emphasized the illusory nature of fortunes and virtues. In Segment 19, the Buddha explains that just because fortunes and virtues lack inherent nature and is fundamentally empty, that is why The Tathagata says there is great fortunes and virtues. In this context, when the Buddha speaks of the great fortunes and virtues of Bodhisattvas, he adds: “Because these Bodhisattvas do not cling to or be affected by fortunes and virtues and thus are free of attachment to fortunes and virtues. Knowing the emptiness of all phenomena, they attain perfection through forbearance.” In this manner, their fortunes and virtues exceed that of a Bodhisattva who offers treasures as numerous as the sands of the Ganges.