[Distinguishing the Meaning] Some say that the ultimate teaching of the Dharma is not speaking, and consequently cling to keeping silent as teaching the Dharma. But then wood and stone would also be teaching the Dharma—how could that be reasonable? Only the wise understand this meaning, which is also called teaching without speaking. What is meant by teaching without speaking? It means that when the World-Honored One teaches the Dharma, it does not depend on sounds or words. For example, the division on emitting light is itself a teaching of the Dharma.

If one thinks that there is a Dharma to be taught, that thought turns away from awakening and unites with dust; it is not right awakening. Therefore it is called slandering the Buddha. “Buddha” refers to awakening; this means disparaging one’s own awakened nature. How could this be called ultimate? You should know that the dharmakāya is formless. Inwardly, it realizes the principle beyond words; outwardly, it can speak for others. Its essence is itself empty and quiescent. It teaches without grasping at appearances, yet it does not teach apart from appearances. To teach in this way is to be truly complete. This is the decisive point concerning the ultimate of teaching the Dharma.

Subhūti, do not suppose that the Tathāgata has this thought: “I have a Dharma to teach.” Do not entertain this thought. Why? If anyone says that the Tathāgata has a Dharma to teach, that person slanders the Buddha, because he does not understand what I teach. Subhūti, as for teaching the Dharma, there is no Dharma that can be taught; this is called teaching the Dharma.

[Commentary] The Buddha told Subhūti: “Do not suppose that the Tathāgata has this thought: ‘I have a Dharma to teach.’” For to teach the Dharma is to suppose that there are appearances that can be grasped; this is precisely to cling to the view that there is no Dharma that can be taught.

Once this view has been established in the mind, it too belongs to appearances. Teaching the Dharma takes nonattachment to thoughts as its principle. If one thinks there is a Dharma to teach, one is attached to appearances. Attachment to appearances turns one away from awakening and constitutes slandering the Buddha. This is not understanding the Tathāgata’s true meaning.

Therefore, one should not grasp at dharmas, thinking merely, “When teaching the Dharma, simply teach the Dharma”; nor should one grasp at non-dharmas, thinking merely, “When not speaking, simply do not speak.” Whether speaking or not speaking, grasp at neither. Be uncontrived toward both. Relying only on the power of wisdom’s illumination, one decisively knows that there is no Dharma that can be taught. This does not mean remaining silent like wood or stone, which cannot speak.

When the World-Honored One was about to enter nirvāṇa, he told the assembly: “Whoever says that I taught the Dharma for forty-nine years is not my disciple; whoever says that I never taught the Dharma is also not my disciple.” Thus we know that teaching the Dharma is formless: it teaches without grasping at appearances, yet it does not teach apart from appearances. To teach in this way is truly to teach the Dharma. These words teach that, in teaching the Dharma, one must purify one’s intention. This is the fourth decisive point. What follows directly verifies the mind-ground, which is what Bodhisattva Asaṅga meant by “the mind is complete.”