Jiang Weinong's comments

Chiang Wei-nung says, “The purpose of begging is to conquer egotism and arrogance, to overcome attachment to flavor and taste, to concentrate the mind on cultivating the Way, and to cause others to be embarrassed. A monk leaves home to liberate others. But to liberate others, he must first put an end to their delusions. And to put an end to their delusions, he must practice austerities so that those who see him think to themselves, ‘Here is someone who takes on hardships to liberate others. How can I continue indulging in food and comfort?’ And as thoughts of the Way increase, worldly thoughts decrease. Thus does begging greatly benefit others.”

Chiang Wei-nung says, “If you know that those who reach the goal reach by not reaching, then those who set forth must set forth by not setting forth. In the previous question about whether any dharma is realized (10.1), the stress is on ‘realized.’ In this question, the stress is on ‘dharma.’ In the previous question about whether any dharma is realized, ‘dharma’ referred to the ‘forbearance of birthlessness. ’ Here it refers to ‘unexcelled, perfect enlightenment.’”

Chiang Wei-nung says, “If you divide a pool into five pools, each will reflect the moon. The moon, meanwhile, also divides into five because it conforms to the pools and not because it has any inclination to do so. Thus, it is one, and yet it is not one. If you then combine the five pools into one pool, it will reflect one moon. The moon becomes one because it conforms to the pool, not because it has any inclination to do so. Thus, it is not one, and yet it is one. The buddha eye and the five eyes are like this. They all reflect the selfless nature of phenomena.”

Chiang Wei-nung says, “When people believe something, they say ‘it is thus.’ When they don’t believe something, they say, ‘it is not thus.’ The Avatamsaka Sutra says, ‘Belief marks the beginning of the Path. It is the mother of virtues and protector of all good dharmas.’ (6) Belief is the first gate on the Path. Hence, this expression is placed at the very beginning.”

Chiang Wei-nung says, “Unfortunate suffering beings, the rich as well as the poor, spend their lives working for food and clothes. No matter what kind of job they do, they all work for food. They get up in the morning and hurry into the city to work. Working for food is important. But when your work is done, you should return to your own place. The problem with most people is that for the sake of food and clothes they run around like beggars and eventually forget who they are and no longer return to their own place. When your work is done, don’t involve yourself in what doesn’t concern you. Thus, the Buddha sits down and focuses on the thought before him.”

Chiang Wei-nung says, “Unfortunate suffering beings, the rich as well as the poor, spend their lives working for food and clothes. No matter what kind of job they do, they all work for food. They get up in the morning and hurry into the city to work. Working for food is important. But when your work is done, you should return to your own place. The problem with most people is that for the sake of food and clothes they run around like beggars and eventually forget who they are and no longer return to their own place. When your work is done, don’t involve yourself in what doesn’t concern you. Thus, the Buddha sits down and focuses on the thought before him.”

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.’”

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.”

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.”

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.”