Explore the profound teachings of the Diamond Sutra with this comprehensive guide, featuring translations, simplified explanations, and spiritual insights to deepen your understanding of Buddhist wisdom and practice.
About the Diamond Sutra
The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) is a key Mahayana Buddhist text, first translated into Chinese by Kumārajīva in 401 CE. It explores themes of emptiness, impermanence, and non-attachment through a dialogue between the Buddha and his disciple, Subhūti. Known for its concise yet profound teachings, the sutra aims to cut through illusions and guide practitioners toward enlightenment. As one of the earliest printed books (868 CE), it remains a timeless spiritual and cultural treasure.
Structure and Approach of This Article
Translation:
The Diamond Sutra consists of 32 chapters, originally written in Classical Chinese. This article organizes the explanation of each chapter into three sections:
- The First Section (Canonical Translation)
This section presents the classical Chinese version translated into English based on the Buddhist canonical translation by Kumārajīva (344–413 CE), one of the four great translators in Chinese Buddhist history. Revered as the “King of Translators,” Kumārajīva’s rendition of the Diamond Sutra remains the most authoritative. The translation in this section adheres closely to the original text, making it more complex and challenging to comprehend. - The Second Section(Simplified Explanation)
The second section uses the interpretation of Master Hsing Yun (1927–2023), a prominent Chinese Buddhist monk and founder of Fo Guang Shan, who dedicated his life to promoting Humanistic Buddhism. Master Hsing Yun’s simplified explanation of the Diamond Sutra has been further translated into English, offering a more accessible and reader-friendly version. - The Third Section(Insight)
This section provides insights into the spiritual and philosophical significance of the passage. It distills the essence of the teachings into practical and thought-provoking reflections, making it easier for readers unfamiliar with Buddhist texts to grasp the core messages of the Diamond Sutra.
Chapter 1 – “The Cause and Conditions of the Assembly”
First Section (Canonical Translation)
Thus I have heard: At one time, the Buddha was staying at Anathapindada’s Park in Jeta Grove, in the country of Śrāvastī, together with a great assembly of 1,250 bhikṣus.
At that time, when it was time for the midday meal, the World-Honored One put on his robe, took up his alms bowl, and entered the city of Śrāvastī to beg for food. Moving from house to house, he collected alms and then returned to his dwelling place. After eating, he put away his robe and alms bowl, washed his feet, and sat down cross-legged on the prepared seat.
Second Section (Simplified Explanation)
Venerable Ānanda recounted what he heard from the Buddha:
At that time, the Buddha was staying at Jeta Grove in Śrāvastī, accompanied by 1,250 great monks.
When it was time for the midday meal, the Buddha dressed in his robe, took his alms bowl, and led his disciples into the city of Śrāvastī to collect alms, going from house to house. Afterward, they returned to Jeta Grove, where the Buddha ate his meal. He then tidied up his robe and bowl, washed his feet, and sat down calmly in meditation on his seat.
Third Section (Insight)
This opening chapter emphasizes the simplicity and discipline of the Buddha’s daily life, serving as a model of mindfulness and detachment. The act of begging for food, a humble practice of interdependence, reminds practitioners of the impermanence of material possessions and the importance of gratitude for life’s basic necessities.
The Buddha’s meticulous routine—putting away his belongings, washing his feet, and calmly meditating—symbolizes the clarity and orderliness of a mind attuned to the Dharma. This chapter invites us to reflect on our own lives: Are we mindful in our daily actions? Do we cultivate simplicity and gratitude in the midst of our routines? It reminds us that spiritual practice is not confined to extraordinary events but is woven into the fabric of everyday life.
Chapter 2 – “Subhūti’s Inquiry”
First Section (Canonical Translation)
At that time, Elder Subhūti, who was present in the assembly, rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed the Buddha:
“World-Honored One, it is rare indeed! The Tathāgata so skillfully protects and instructs the Bodhisattvas. World-Honored One, how should a good man or good woman who has resolved to attain Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment) dwell in their mind? How should they subdue their mind?”
The Buddha replied, “Excellent, excellent, Subhūti! As you have said, the Tathāgata skillfully protects and instructs the Bodhisattvas. Now, listen attentively, and I will explain. A good man or good woman who has resolved to attain Anuttarā Samyaksaṃbodhi should thus dwell in their mind and thus subdue their mind.”
Subhūti said, “Yes, World-Honored One! We are eager to listen.”
Second Section (Simplified Explanation)
At that moment, Elder Subhūti stood up in the assembly, uncovered his right shoulder, knelt on his right knee, and with palms joined respectfully, asked the Buddha:
“World-Honored One, you are truly extraordinary! You compassionately care for and guide all Bodhisattvas so well. If a good man or woman has resolved to seek the highest enlightenment, how should they settle their minds in peace? How should they overcome delusions and distractions?”
The Buddha responded: “Well asked, Subhūti! As you have pointed out, I carefully guide and protect the Bodhisattvas. Listen closely, and I will explain how one who aspires to enlightenment can maintain their resolve and conquer their wandering thoughts.”
Subhūti replied, “Yes, World-Honored One, we are eager to hear your teachings.”
Third Section (Insight)
This chapter highlights the critical questions of spiritual practice: How do we remain rooted in our highest aspirations, and how do we overcome the distractions and doubts of the mind? Subhūti’s deep reverence and humility remind us of the importance of approaching wisdom with respect and openness.
The Buddha’s response reflects the essence of the Diamond Sutra: the path to enlightenment requires skillful cultivation of the mind. To dwell in the Bodhisattva’s resolve means to embody clarity, compassion, and unwavering commitment to the welfare of all beings. Subduing the mind involves recognizing and letting go of attachments and delusions that obscure the true nature of reality.
This passage invites us to reflect on our own spiritual journey: Are we actively nurturing our aspirations? How do we handle inner distractions that hinder our growth? By listening deeply, like Subhūti, and applying the Buddha’s guidance, we can move closer to a life of wisdom and compassion.
Chapter 3 – “The Orthodox Principle of the Mahayana”
First Section (Canonical Translation)
The Buddha said to Subhūti:
“Bodhisattva Mahāsattvas should subdue their minds in this way: Among all types of sentient beings—whether born from eggs, born from wombs, born from moisture, or born through transformation; whether they possess form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I will lead them all to nirvāṇa, bringing an end to their suffering. Even though I liberate innumerable, boundless beings, in truth, not a single being is liberated.
Why is this so? Subhūti, if a Bodhisattva clings to the notions of self, others, sentient beings, or lifespan, they cannot be called a true Bodhisattva.”
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“Great Bodhisattvas should overcome their delusions in this way. Regardless of the type of sentient beings—those born from eggs, wombs, moisture, or transformation; those with physical form or without form; those with thoughts, without thoughts, or in between—all should be guided to the state of nirvāṇa, where they are freed from suffering and the cycle of birth and death.
Yet, even though countless beings are liberated, from the ultimate perspective, not a single being is truly liberated.
Why? Subhūti, if a Bodhisattva holds onto the distinctions of self, others, sentient beings, or lifespan, they are not a true Bodhisattva.”
Third Section (Insight)
This chapter encapsulates a core teaching of the Diamond Sutra: the ultimate path of the Bodhisattva is rooted in selflessness and the understanding of emptiness (śūnyatā). The liberation of sentient beings is not about literal emancipation of individual entities, as the concept of a “self” is ultimately an illusion. True compassion transcends the ego-driven perception of “I am saving others.”
The Buddha emphasizes that clinging to the notions of self, others, or dualities undermines the very essence of the Bodhisattva’s practice. This teaching challenges us to reflect on our motivations in helping others. Are we driven by self-centered intentions or a genuine desire to benefit all beings without attachment?
The insight here is profound: liberation is not an act performed by one individual for another; it is the realization of oneness and the dissolution of all dualistic distinctions. This perspective invites practitioners to act with pure, unconditional compassion while understanding that the ultimate nature of reality is beyond all concepts and forms.
Chapter 4 – “Wonderful Practice Without Attachment”
First Section (Canonical Translation)
“Furthermore, Subhūti, Bodhisattvas should practice giving without attachment to form. This means not clinging to forms, sounds, smells, tastes, tactile sensations, or dharmas when practicing generosity.
Subhūti, Bodhisattvas should give without attachment to appearances. Why? If Bodhisattvas give without attachment, their merit is immeasurable.
Subhūti, what do you think? Can the space in the east be measured?”
“No, World-Honored One,” Subhūti replied.
“Subhūti, can the space in the south, west, north, the intermediate directions, or above and below be measured?”
“No, World-Honored One,” Subhūti answered.
“Likewise, Subhūti, the merit of a Bodhisattva who gives without attachment is also immeasurable. Subhūti, Bodhisattvas should abide by what I have taught and practice accordingly.”
Second Section (Simplified Explanation)
The Buddha further explained to Subhūti:
“Bodhisattvas should understand that all phenomena are inherently empty, arising and ceasing due to causes and conditions. Recognizing this, they should practice generosity without attachment, benefiting others without clinging to material or sensory objects such as forms, sounds, smells, tastes, or thoughts.
“Subhūti, Bodhisattvas must practice selfless giving without attachment to the giver, the recipient, or the act of giving itself. This is called ‘non-attached giving.’ Why? When giving is done with this pure mindset, the resulting merit is boundless and immeasurable.
“Subhūti, can you imagine or measure the space in the east?”
“No, World-Honored One,” Subhūti replied.
“Then, Subhūti, can you measure the space in all directions or dimensions?”
“No, World-Honored One,” Subhūti answered.
“Just as space is immeasurable, so is the merit of a Bodhisattva who practices selfless giving without attachment. Subhūti, a Bodhisattva should follow my teachings and practice in this way to abide in the pure essence of enlightenment.”
Third Section (Insight)
This chapter introduces the concept of “non-attached giving,” a cornerstone of Buddhist practice. The Buddha teaches that true generosity arises from a state of non-clinging, where there is no fixation on the giver, the recipient, or the act of giving. This is referred to as the “emptiness of the three aspects” (trikāya śūnyatā), embodying the ultimate wisdom of selflessness.
The metaphor of infinite space illustrates the boundless merit generated by selfless giving. When generosity is free from expectations, ego, or attachment, it becomes a pure act of compassion that transcends dualistic thinking.
For modern readers, this teaching challenges us to examine the motivations behind our acts of kindness. Are they driven by a desire for recognition, reward, or attachment to outcomes? By practicing non-attached giving, we cultivate a heart that is both generous and free, aligning our actions with the true nature of compassion and wisdom. This practice not only benefits others but also helps us realize the vast, unbounded nature of our own mind.
Chapter 5 – “Seeing Reality as It Is”
First Section (Canonical Translation)
The Buddha said to Subhūti:
“What do you think? Can the Tathāgata be perceived through physical attributes?”
“No, World-Honored One,” Subhūti replied. “The Tathāgata cannot be perceived through physical attributes. Why? The physical attributes spoken of by the Tathāgata are not truly physical attributes.”
The Buddha continued:
“All appearances are illusory. If one sees that all appearances are not appearances, then one perceives the Tathāgata.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Do you think the Buddha can be recognized by physical form?”
“No, World-Honored One,” Subhūti responded. “The Buddha cannot be recognized by physical form. Why? Because the physical form is composed of the four elements—earth, water, fire, and wind—which arise and dissolve through causes and conditions. It is impermanent and illusory, not the Buddha’s true nature. The Buddha’s true essence, the Dharma Body (Dharmakāya), is like space—omnipresent and formless. Since the Dharma Body is without form, it cannot be seen with ordinary eyes. Only by understanding the illusory nature of form can one perceive the Buddha’s eternal and unchanging essence.”
The Buddha then explained:
“This is true not only of the Buddha’s form but of all forms in the world. Everything that appears is impermanent, arising and ceasing, and therefore illusory. If one realizes the illusory nature of all appearances, one perceives the true nature of the Buddha.”
Third Section (Insight)
This chapter conveys a profound truth: the essence of the Buddha, like the essence of reality, cannot be grasped through physical appearances. All forms, including the physical body of the Buddha, are transient and conditioned, arising and dissolving through causes and conditions. The Dharmakāya, or the Buddha’s true body, is formless and omnipresent, beyond the grasp of ordinary perception.
The teaching here challenges us to look beyond superficial appearances—whether of people, situations, or objects—and to understand their impermanent and illusory nature. By doing so, we can glimpse the underlying truth of existence, which is beyond form and duality.
For modern practitioners, this chapter serves as a reminder to cultivate wisdom and discernment. It encourages us to see through the illusions of the material world and recognize the deeper truths that lie beneath. By perceiving the emptiness and interconnectedness of all things, we align ourselves with the Buddha’s ultimate teaching and move closer to awakening.
Chapter 6 – “Rare and Genuine Faith”
First Section (Canonical Translation)
Subhūti asked the Buddha, “World-Honored One, will there be beings in the future who, upon hearing these profound teachings and phrases, will develop true faith?”
The Buddha replied, “Do not doubt this, Subhūti. In the five hundred years following my passing, there will be those who observe discipline, cultivate merit, and upon hearing these teachings, develop faith in their truth. Know that these individuals will not have merely planted good roots under one Buddha, or two, or three, or four, or five Buddhas. Instead, they will have planted good roots under countless Buddhas over immeasurable lifetimes. It is through this that they will hear these teachings and, even for a moment, give rise to pure faith.
“Subhūti, the Tathāgata knows and sees all such beings. They will gain immeasurable merit. Why? Because they will no longer cling to notions of self, others, sentient beings, or lifespan. They will neither grasp at the concept of ‘dharma’ nor ‘non-dharma.’ Why is this? If their minds cling to any form, they will fall into notions of self, others, sentient beings, or lifespan. Similarly, if they cling to the concept of ‘non-form,’ they will also fall into those distinctions.
“Therefore, one should not cling to dharma, nor cling to non-dharma. For this reason, the Tathāgata often teaches: You should view my teachings as a raft. Once you have crossed the river, you should abandon the raft. If even the teachings should be abandoned, how much more so should notions of ‘non-teachings’?”
Second Section (Simplified Explanation)
Subhūti asked the Buddha, “World-Honored One, will there be future generations who, upon hearing your profound words, will genuinely believe in them?”
The Buddha replied, “Do not doubt this, Subhūti. After my passing, in the fifth cycle of five hundred years, there will be people who maintain discipline, perform virtuous deeds, and develop true faith upon hearing these teachings. Understand that these individuals have not merely cultivated merit under one or a few Buddhas; they have served and planted good roots under countless Buddhas across lifetimes. This merit enables them to hear the teachings now and give rise to pure and steadfast faith, even for just a moment.
“The Tathāgata sees and knows all such beings, and they will receive immense merit. Why? Because they are free from clinging to notions of self, others, sentient beings, or lifespan. They do not grasp at the concepts of ‘dharma’ or ‘non-dharma.’
“If their minds cling to appearances, they fall into distinctions of self and others. If they cling to ‘non-appearances,’ they also fall into such distinctions. This is why one must not cling to the concept of ‘dharma’ or its negation, ‘non-dharma.’
“The teachings I provide are like a raft: they help you cross the river of suffering, but once you have reached the other shore, you must let go of the raft. If even the teachings must be let go, how much more so must attachment to the concept of their negation be abandoned.”
Third Section (Insight)
This chapter introduces the idea of faith arising from wisdom. True faith in the Buddha’s teachings is not blind belief but a result of cultivating good roots over countless lifetimes and understanding the nature of reality.
The Buddha’s instruction to let go of both “dharma” (teachings) and “non-dharma” (negation of teachings) highlights the non-dual nature of ultimate truth. Clinging to any concept—whether of form, emptiness, or even the teachings themselves—creates attachment and obstructs enlightenment. The metaphor of the raft underscores the dynamic and transitional nature of the Dharma: it is a tool to guide us, not a permanent fixture to hold onto.
For modern readers, this teaching reminds us to approach wisdom with openness and adaptability. It challenges us to balance disciplined practice with a willingness to release attachment to methods, beliefs, and even identities. The true path to liberation lies in transcending all dualities, moving beyond conceptual boundaries to realize the vast, boundless nature of reality.
Chapter 7 – “No Attainment, No Teaching”
First Section (Canonical Translation)
The Buddha asked Subhūti:
“What do you think? Has the Tathāgata attained Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment)? Has the Tathāgata spoken any Dharma?”
Subhūti replied:
“According to my understanding of the Buddha’s teaching, there is no fixed Dharma called Anuttarā Samyaksaṃbodhi, nor is there any fixed teaching that the Tathāgata has spoken.
“Why is this? The teachings of the Tathāgata cannot be grasped or expressed. They are neither Dharma nor non-Dharma. Why? Because all sages and saints achieve distinctions through the realization of the unconditioned Dharma.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Do you think the Tathāgata has attained the ultimate enlightenment? And has the Tathāgata spoken any fixed teachings?”
Subhūti responded:
“From my understanding, there is no fixed concept or law that can be called ‘ultimate enlightenment,’ nor is there a definite teaching that the Buddha has delivered.
“Why? The Buddha’s teachings are skillful means, created to guide sentient beings toward awakening. These teachings are provisional and cannot be clung to. The ultimate truth cannot be captured through words or concepts. Therefore, we should not grasp at the idea of an actual enlightenment to be attained, nor should we cling to the negation of enlightenment, as both are erroneous.
“Why is this? Because there is no fixed Dharma that can be labeled as ‘enlightenment.’ All sages and saints achieve distinctions by realizing the unconditioned truth, but their levels of insight differ, resulting in different stages of attainment.”
Third Section (Insight)
This chapter emphasizes the profound nature of ultimate truth in Buddhism: it is beyond conceptualization and verbalization. The Buddha’s teachings are not absolute doctrines but skillful means (upāya) to help sentient beings awaken. They are not fixed truths to cling to but tools to transcend dualities such as existence and non-existence.
Subhūti’s response challenges us to let go of rigid thinking, including the notion that enlightenment is a definable goal. Instead, enlightenment is the realization of the unconditioned, a state beyond all concepts of “having” or “not having.”
The distinction among sages and saints, as Subhūti explains, lies in their level of realization of the unconditioned truth. This reminds practitioners that progress on the spiritual path depends on individual effort and insight, but the ultimate goal is the same: liberation from attachment and delusion.
For modern readers, this teaching encourages us to approach spiritual practice with openness and flexibility, recognizing that clinging to doctrines, concepts, or even the idea of enlightenment can hinder true understanding. The path to awakening is not about acquiring fixed truths but about transcending all conceptual boundaries to directly realize the nature of reality.
Chapter 8 – “The Origin of Dharma”
First Section (Canonical Translation)
The Buddha asked Subhūti:
“What do you think? If a person were to fill the three-thousand great-thousand worlds with the seven treasures and use them for charitable giving, would their merit be great?”
Subhūti replied:
“Very great, World-Honored One. Why? Because the merit from such charitable giving is not of the nature of true merit. Therefore, the Tathāgata says it is great.”
The Buddha continued:
“However, if someone were to receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass that of the previous giver. Why? Subhūti, all Buddhas and the Dharma of Anuttarā Samyaksaṃbodhi arise from this sutra. Subhūti, what is called ‘Buddha Dharma’ is not truly Buddha Dharma.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“If someone were to give away all the treasures of the three-thousand great-thousand worlds in acts of generosity, do you think their merit would be immense?”
Subhūti replied:
“Yes, World-Honored One, their merit would indeed be immense. Why? Because acts of generosity that involve material objects produce tangible benefits. However, from the ultimate perspective, such merit is not of a permanent, intrinsic nature. The Buddha speaks of great merit in accordance with worldly conventions.”
The Buddha then said:
“But if someone were to receive, uphold, and explain even just four lines of this sutra to others, their merit would surpass that of the one who gives away treasures. Why? Subhūti, because all Buddhas and the Dharma leading to Supreme Perfect Enlightenment arise from this sutra. This sutra embodies the wisdom that gives birth to all Buddhas. Without it, neither the Buddhas nor the path to enlightenment would exist.
“Subhūti, what is called ‘Buddha Dharma’ is ultimately just a conventional designation. It is not an absolute or fixed reality. The Buddha uses words as a skillful means to guide sentient beings, but the essence of Dharma lies in not clinging to the teachings themselves.”
Third Section (Insight)
This chapter reveals the supremacy of wisdom over material generosity. While acts of giving create merit within the conventional world, the merit derived from understanding and sharing the wisdom of the Diamond Sutra transcends such worldly benefits. This is because the sutra embodies the ultimate truth that serves as the foundation for all Buddhas and their teachings.
The statement that “Buddha Dharma is not truly Buddha Dharma” underscores the emptiness of all phenomena, including the teachings themselves. It reminds practitioners that the teachings are provisional tools, meant to guide us toward awakening, but not ends in themselves. Clinging to the teachings as fixed truths can become an obstacle to realizing the formless essence of enlightenment.
For modern readers, this chapter encourages a shift in focus from external actions to inner understanding. Material generosity is noble, but the transformative power of wisdom—especially when shared with others—is immeasurable. Moreover, it challenges us to approach spiritual teachings with humility and non-attachment, seeing them as means to transcend both “having” and “not having.” Through this perspective, we can align with the true essence of the Buddha’s path.
Chapter 9 – “Single Mark, No Mark”
First Section (Canonical Translation)
The Buddha asked Subhūti:
“What do you think? Does a Śrotāpanna (Stream-Enterer) harbor the thought, ‘I have attained the fruition of Śrotāpanna’?”
Subhūti replied:
“No, World-Honored One. Why? Śrotāpanna means ‘entered the stream,’ but there is no actual entering. They do not enter into forms, sounds, smells, tastes, tactile sensations, or dharmas. This is why they are called Śrotāpanna.”
The Buddha continued:
“What do you think? Does a Sakṛdāgāmin (Once-Returner) harbor the thought, ‘I have attained the fruition of Sakṛdāgāmin’?”
Subhūti replied:
“No, World-Honored One. Why? Sakṛdāgāmin means ‘once-returner,’ but in truth, there is no returning. This is why they are called Sakṛdāgāmin.”
The Buddha asked again:
“What do you think? Does an Anāgāmin (Non-Returner) harbor the thought, ‘I have attained the fruition of Anāgāmin’?”
Subhūti replied:
“No, World-Honored One. Why? Anāgāmin means ‘non-returner.’ After overcoming desires of the sensual realm, they no longer return to the human world, abiding instead in the heavens of the form realm. However, they also do not harbor the thought of ‘coming’ or ‘not coming.’ This is why they are called Anāgāmin.”
Finally, the Buddha asked:
“What do you think? Does an Arhat (Worthy One) harbor the thought, ‘I have attained Arhatship’?”
Subhūti replied:
“No, World-Honored One. Why? In reality, there is no dharma called ‘Arhatship.’ The term ‘Arhat’ is a conventional designation for one who has completely realized the emptiness of self and dharmas. If an Arhat were to think, ‘I have attained Arhatship,’ they would be clinging to the notions of self, others, sentient beings, or lifespan, and would no longer qualify as an Arhat.
“World-Honored One, you have praised me as one who has attained the meditative state of non-contention, the foremost among humans, and the foremost Arhat free from desires. Yet I do not harbor the thought, ‘I am an Arhat free from desires.’ If I were to think, ‘I have attained Arhatship,’ you would not have praised me as one who delights in the practice of solitude, for in truth, I practice without attachment to any concept of practice. This is why I am called one who delights in the practice of solitude.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Does a Stream-Enterer think, ‘I have attained the Stream-Enterer’s stage’?”
Subhūti answered:
“No, World-Honored One. A Stream-Enterer is one who has entered the path of enlightenment, but they do not attach themselves to forms, sounds, or thoughts, nor do they hold onto the idea of entering. That is why they are called Stream-Enterers.”
The Buddha then asked:
“Does a Once-Returner think, ‘I have attained the Once-Returner’s stage’?”
Subhūti replied:
“No, World-Honored One. A Once-Returner is one who will return to the human world only once more, but they do not attach to the notion of returning or not returning. That is why they are called Once-Returners.”
The Buddha continued:
“Does a Non-Returner think, ‘I have attained the Non-Returner’s stage’?”
Subhūti said:
“No, World-Honored One. A Non-Returner has overcome worldly desires and resides in the form heavens, but they do not cling to the concepts of coming or not coming. This is why they are called Non-Returners.”
Lastly, the Buddha asked:
“Does an Arhat think, ‘I have attained Arhatship’?”
Subhūti responded:
“No, World-Honored One. The realization of an Arhat transcends concepts of self and dharma. If an Arhat were to think, ‘I have attained Arhatship,’ they would be clinging to distinctions of self and others, and thus would not truly be an Arhat.
“World-Honored One, even though you have praised me as the foremost Arhat and a practitioner of solitude, I do not dwell on the notion, ‘I am an Arhat’ or ‘I practice solitude.’ True practice is without attachment, and that is why I am called one who delights in solitude.”
Third Section (Insight)
This chapter illustrates the profound teaching of non-attachment to fruition. Whether it is the attainment of Stream-Enterer, Once-Returner, Non-Returner, or Arhat, true realization involves transcending all concepts and labels associated with spiritual progress. Clinging to the idea of attainment creates duality and hinders true liberation.
The Buddha’s dialogue with Subhūti emphasizes that the stages of enlightenment are merely expedient terms to guide practitioners. In reality, the ultimate truth is beyond distinctions of self, attainment, or practice. Even the highest realization is free from the notion of realization itself.
For modern readers, this teaching reminds us not to become fixated on progress or achievements, whether spiritual or material. True freedom comes from letting go of the ego’s need to claim ownership or identity in relation to success. By embracing non-attachment, we can practice with humility, focus on the present moment, and align with the true essence of the path.
Chapter 10 – “Adorning the Pure Land”
First Section (Canonical Translation)
The Buddha asked Subhūti:
“What do you think? When the Tathāgata was with Dipankara Buddha, did he attain anything in the Dharma?”
Subhūti replied:
“No, World-Honored One. When the Tathāgata was with Dipankara Buddha, he did not attain anything in the Dharma.”
The Buddha asked further:
“What do you think? Do Bodhisattvas adorn Buddha Lands?”
Subhūti replied:
“No, World-Honored One. Why? The act of adorning Buddha Lands is not truly adorning; it is merely called ‘adorning’ as a conventional designation.”
The Buddha continued:
“Therefore, Subhūti, all Bodhisattva Mahāsattvas should give rise to a pure mind that is free from attachment. They should not give rise to a mind attached to forms, sounds, smells, tastes, tactile sensations, or dharmas. They should cultivate a mind that is unattached to anything.
“Subhūti, suppose someone had a body as large as Mount Sumeru. Would you consider such a body to be great?”
Subhūti replied:
“Yes, World-Honored One, it would be very great. Why? Because what the Buddha refers to as a ‘body’ is not a physical body. Therefore, it is called a great body.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“When the Buddha trained under Dipankara Buddha, did he attain any special Dharma or method for achieving enlightenment?”
Subhūti replied:
“No, Buddha. Enlightenment does not involve attaining any specific Dharma because the true nature of all phenomena is inherently pure and complete. Any notion of ‘attaining’ would create separation from ultimate truth.”
The Buddha then asked:
“Do Bodhisattvas adorn the Pure Lands they aspire to establish?”
Subhūti answered:
“No, Buddha. The adornment of Pure Lands is merely a skillful means to guide sentient beings. If Bodhisattvas cling to the idea of adorning Pure Lands, they fall into attachment and duality, which contradicts the nature of purity. Adornment in the ultimate sense transcends concepts and is beyond worldly merits.”
The Buddha taught:
“Therefore, Subhūti, Bodhisattvas should cultivate a mind free from attachment to appearances. They should not cling to sights, sounds, smells, tastes, touches, or thoughts. A mind free from attachment is the essence of purity and the foundation of enlightenment.
“Subhūti, consider a person with a body as massive as Mount Sumeru. Would you say such a body is large?”
Subhūti replied:
“Yes, Buddha, it would be considered large. However, the Buddha’s teaching refers not to physical size but to the immeasurable nature of the Dharma Body, which transcends all concepts of form and measurement.”
Third Section (Insight)
This chapter explores the nature of true purity and the role of skillful means in the Bodhisattva path. The Buddha emphasizes that enlightenment does not involve acquiring anything new; it is the realization of the inherent completeness and purity of all phenomena. Similarly, the adornment of Pure Lands is not about physical perfection but about cultivating the conditions for awakening in oneself and others.
The metaphor of a body as large as Mount Sumeru challenges us to look beyond physical attributes and recognize the boundless nature of the Dharma Body (Dharmakāya), which is beyond form and size.
For modern readers, this teaching encourages letting go of attachment to material or conceptual accomplishments, including spiritual achievements. True purity arises from a mind unburdened by clinging, allowing us to act with clarity and compassion. By focusing on the essence rather than appearances, we can align ourselves with the profound truths of the Buddha’s teachings and work to benefit all beings.
Chapter 11 – “The Superior Merit of Teaching the Dharma”
First Section (Canonical Translation)
The Buddha asked Subhūti:
“What do you think? If the grains of sand in the Ganges River were each a Ganges River, would the number of sands in those rivers be great?”
Subhūti replied:
“Very great, World-Honored One. The number of Ganges Rivers would already be immeasurable, let alone the sands within them!”
The Buddha continued:
“Subhūti, I tell you truly, if a good man or good woman were to fill as many three-thousand great-thousand worlds as there are sands in those Ganges Rivers with the seven treasures and use them for charitable giving, would their merit be great?”
Subhūti replied:
“Very great, World-Honored One.”
The Buddha then said:
“However, if a good man or good woman were to uphold even a four-line verse from this sutra and explain it to others, their merit would surpass that of the previous act of generosity.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Imagine the sands in the Ganges River. If each grain of sand became its own Ganges River, would the number of sands in all these rivers be enormous?”
Subhūti replied:
“Yes, Buddha, it would be unimaginably vast. Even the original Ganges River sands are countless, let alone this multiplied number.”
The Buddha said:
“Now, consider this: If someone were to fill three-thousand great-thousand worlds for each grain of sand in those Ganges Rivers with precious treasures and give them all away as charity, would their merit be vast?”
Subhūti answered:
“Yes, Buddha, the merit would be immense.”
The Buddha then taught:
“Yet, if someone were to uphold even four lines from the Diamond Sutra and share its meaning with others, inspiring faith in this teaching, their merit would surpass that of giving away all those treasures.”
Third Section (Insight)
This chapter highlights the incomparable value of Dharma teaching over material generosity. While acts of charity using vast treasures accumulate substantial merit, the merit of teaching and spreading profound wisdom far exceeds it. This is because material wealth benefits recipients only temporarily, whereas the Dharma guides beings toward liberation from suffering, yielding lasting and immeasurable benefits.
The example of Ganges River sands, multiplied to unimaginable levels, emphasizes the vastness of potential merit. However, the Buddha redirects attention to the transformative power of wisdom. Upholding and explaining even a small portion of the Diamond Sutra—symbolized by four lines of verse—can ignite the path to awakening for countless beings, making this act superior to any material offering.
For modern readers, this teaching encourages prioritizing spiritual and intellectual contributions over material gifts. Sharing wisdom, fostering understanding, and inspiring others to pursue truth create enduring positive impacts that transcend the physical realm. It also reminds us of the profound importance of valuing and practicing the teachings of the Diamond Sutra in our daily lives.
Chapter 12 – “Respecting the True Dharma”
First Section (Canonical Translation)
The Buddha said to Subhūti:
“Furthermore, wherever this sutra is taught, even as little as four lines of verse, know that this place is revered by all beings—heavenly beings, humans, and asuras—just as they would revere a Buddha’s stupa or temple. How much more so if someone fully receives, upholds, recites, and practices this sutra.
“Subhūti, you should know that such a person has attained the most rare and supreme Dharma. Wherever this sutra is present, that place is a dwelling of the Buddha and should be regarded with respect, along with the Buddha’s disciples.”
Second Section (Simplified Explanation)
The Buddha continued:
“Subhūti, if anyone, at any time or place, explains even four lines from this Diamond Sutra, that place should be revered by all beings, including gods, humans, and asuras. They should protect, honor, and offer their respect to it, just as they would to a Buddha’s stupa or temple.
“How much greater is the merit of those who not only recite and uphold the teachings of this sutra but also put its principles into practice. Such individuals have realized the most rare and supreme wisdom.
“Subhūti, wherever this sutra is upheld, that place becomes a sacred dwelling of the Buddha. It should be treated with great reverence, and the Buddha’s disciples who spread and practice the Dharma should also be respected and honored, for wherever the Buddha is, there are always virtuous disciples nearby.”
Third Section (Insight)
This chapter underscores the sacredness of the Diamond Sutra and the profound merit of those who teach, recite, or practice it. The Buddha elevates the act of sharing the Dharma, even in small portions, to a status worthy of reverence, likening it to the veneration of a Buddha’s stupa or temple. This analogy highlights the transformative power of the Dharma: it creates a sacred space wherever it is present, fostering enlightenment and compassion.
The emphasis on respecting the Buddha’s disciples reminds us of the importance of community in spiritual practice. Those who uphold and spread the teachings serve as conduits for wisdom, ensuring the Dharma reaches and benefits all beings.
For modern readers, this chapter encourages reverence not only for sacred texts but also for those who dedicate themselves to teaching and practicing these principles. It inspires us to approach the Diamond Sutra with gratitude and humility, recognizing its potential to transform lives and uplift the world. Additionally, it calls us to support and respect those who serve as vessels of the Dharma, ensuring its continued vitality in our communities.
Translation of the Four Key Verses from the Diamond Sutra
- First Verse
“All conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew or a flash of lightning. Thus should one view them.” - Second Verse
“If one sees me through form, or seeks me through sound, this person walks the wrong path and cannot perceive the Tathāgata.” - Third Verse
“One should give rise to a mind that is unattached to anything.” - Fourth Verse
“All appearances are illusory. If one sees that appearances are not appearances, then one perceives the Tathāgata.”
Chapter 13 – “Properly Upholding the Dharma”
First Section (Canonical Translation)
At that time, Subhūti asked the Buddha:
“World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha replied:
“This sutra shall be called the Diamond Prajñāpāramitā Sutra. With this title, you should uphold it. Why? Subhūti, the Prajñāpāramitā that the Tathāgata speaks of is not truly Prajñāpāramitā; it is merely named Prajñāpāramitā.”
The Buddha continued:
“What do you think, Subhūti? Has the Tathāgata spoken any Dharma?”
Subhūti replied:
“World-Honored One, the Tathāgata has spoken no Dharma.”
The Buddha asked:
“What do you think, Subhūti? Are the particles of dust in the three-thousand great-thousand worlds numerous?”
Subhūti replied:
“Very numerous, World-Honored One.”
The Buddha said:
“Subhūti, what the Tathāgata refers to as ‘dust particles’ are not truly dust particles; they are merely called dust particles. Similarly, what the Tathāgata refers to as ‘worlds’ are not truly worlds; they are merely called worlds.
“Subhūti, can the Tathāgata be seen through the thirty-two physical marks?”
“No, World-Honored One,” Subhūti replied. “The Tathāgata cannot be seen through the thirty-two marks. Why? Because the Tathāgata has said that the thirty-two marks are not true marks; they are merely called the thirty-two marks.”
The Buddha then said:
“Subhūti, if a good man or good woman were to give as many lives as there are sands in the Ganges River in acts of charity, their merit would be immense. Yet, if someone were to uphold even four lines from this sutra and explain them to others, their merit would far surpass the former.”
Second Section (Simplified Explanation)
At that time, Subhūti asked the Buddha:
“World-Honored One, what should we call this sutra, and how should we practice and uphold its teachings?”
The Buddha answered:
“This sutra is called the Diamond Prajñāpāramitā Sutra. With this name, you should uphold it. Why? Because what the Buddha calls ‘Prajñāpāramitā’ is a skillful designation for guiding beings toward liberation. In truth, there is no fixed or graspable Dharma called Prajñāpāramitā, as the ultimate reality is beyond words and concepts.”
The Buddha continued:
“Subhūti, do you think the Buddha has truly delivered any fixed teaching?”
Subhūti replied:
“No, World-Honored One. The Buddha’s teachings are ultimately empty and non-fixed, serving only as expedient means to guide sentient beings.”
The Buddha then asked:
“Subhūti, are the dust particles that make up the three-thousand great-thousand worlds numerous?”
“Very numerous, World-Honored One,” Subhūti replied.
“Subhūti,” the Buddha explained, “what I call ‘dust particles’ are not truly dust particles; it is a name for appearances dependent on conditions. Likewise, the ‘worlds’ I speak of are not truly worlds; they are names for compounded phenomena arising and ceasing through causes and conditions.
“Subhūti, can the Buddha be seen through the thirty-two physical marks of a great being?”
“No, World-Honored One. The Buddha cannot be seen through physical marks, as these are provisional appearances. The Buddha has said that the thirty-two marks are not true marks; they are merely conventional designations.”
The Buddha concluded:
“Subhūti, if someone gives as many lives as the sands of the Ganges River in charity, their merit would indeed be great. However, if another person faithfully receives and upholds even four lines of this sutra and explains them to others, their merit would surpass the former. This is because the Dharma reveals the nature of reality and leads beings to enlightenment.”
Third Section (Insight)
This chapter highlights several core themes of the Diamond Sutra: the emptiness of phenomena, the limitations of concepts, and the supreme merit of teaching and practicing the Dharma.
- Names as Provisional Tools: The sutra emphasizes that names like “Prajñāpāramitā” and “world” are merely labels, used skillfully to guide beings toward understanding the nature of reality. They have no intrinsic essence or fixed meaning.
- Merit Beyond Form: While acts of generosity are virtuous, the Buddha teaches that sharing the wisdom of the Dharma produces unparalleled merit because it helps beings realize their true nature and attain liberation.
- Seeing Beyond Appearances: The Buddha cannot be truly perceived through physical characteristics or forms. Ultimate reality transcends all appearances and dualities, requiring insight into the nature of emptiness.
For modern practitioners, this teaching calls us to look beyond superficial labels, forms, and material actions. True transformation comes from understanding and embodying the principles of the Dharma, and sharing that wisdom with others deepens its impact. By doing so, we align ourselves with the ultimate path of compassion and wisdom.
Chapter 14 – “Detachment from Appearances Leads to Serenity”
First Section (Canonical Translation)
At that time, upon hearing this sutra, Subhūti deeply understood its profound meaning. Moved to tears, he bowed and said to the Buddha:
“Rare indeed, World-Honored One! The Buddha has expounded such a profoundly subtle scripture. Since I attained the wisdom eye, I have never before heard such a teaching.
“World-Honored One, if there are those who hear this sutra and develop pure faith, they will realize the nature of ultimate reality (true suchness). You should know that these people have achieved the most rare and supreme merit.
“World-Honored One, this true suchness is beyond all forms, which is why the Tathāgata speaks of it as ‘true suchness.’
“World-Honored One, today I am able to hear this sutra, believe, understand, and uphold it. This is not difficult. However, if, in the future, during the final five hundred years, there are beings who hear this sutra, believe, understand, and uphold it, they will be the most rare and extraordinary. Why? Because these beings will have overcome the notions of self, others, sentient beings, and lifespan.
“Why? These notions of self, others, sentient beings, and lifespan are not true realities but are illusions. Why? By detaching from all illusions, one is called a Buddha.”
Second Section (Simplified Explanation)
Subhūti, upon hearing the profound teachings of the Diamond Sutra, was deeply moved. With tears in his eyes, he bowed to the Buddha and said:
“World-Honored One, it is so rare to encounter such a deeply profound and subtle teaching. Since I attained the wisdom eye, I have never heard anything like this before.
“World-Honored One, if someone hears this sutra and develops a pure and unwavering faith, they will awaken to the wisdom of ultimate reality and realize true suchness. Such a person should be regarded as having attained the highest and most extraordinary merit.
“World-Honored One, this true suchness transcends all forms. That is why the Tathāgata explains that true suchness is beyond attachment and appearances—it is named true suchness.
“World-Honored One, it is not difficult for me to hear, believe, and practice this sutra because I am here, in your presence. However, in the future, during the era of decline, if there are beings who hear, believe, and uphold this sutra with a pure mind, they will be the most extraordinary people. Why? Because they will have transcended all notions of self, others, sentient beings, and lifespan.
“Why? These notions are illusory and not grounded in reality. When one detaches from all illusions and false distinctions, they become one with the Buddha and can be called a Buddha.”
Third Section (Insight)
This chapter highlights the profound transformation that arises from detachment and the realization of ultimate reality. Subhūti’s tears symbolize his deep gratitude for encountering such a rare and liberating teaching.
- Faith as a Gateway to Realization: Subhūti emphasizes that those who develop pure faith in the Diamond Sutra gain direct insight into ultimate reality. This faith is not blind belief but arises from a deep understanding of the sutra’s teachings and a willingness to practice them.
- True Suchness Beyond Form: The Buddha describes ultimate reality as true suchness—a state beyond all forms and distinctions. It is neither something to be grasped nor something to be negated. Recognizing this truth liberates one from attachment to appearances.
- The Challenge of the Future: Subhūti acknowledges that practicing these teachings in the Buddha’s presence is relatively easy. However, during the era of decline, when distractions and delusions are more pervasive, those who uphold the sutra demonstrate extraordinary determination and merit.
- Transcending Illusions: The chapter stresses the importance of transcending the four false notions of self, others, sentient beings, and lifespan. By detaching from these illusions, one realizes the emptiness of all phenomena and aligns with the nature of a Buddha.
For modern practitioners, this teaching serves as a reminder to look beyond superficial distinctions and cultivate a mind free from attachment. It inspires us to embrace the path with faith, humility, and perseverance, knowing that liberation lies in transcending illusions and realizing the interconnected nature of reality.
Chapter 14 (Continued-1)
First Section (Canonical Translation)
The Buddha said to Subhūti:
“Indeed, it is so! If someone hears this sutra and does not feel doubt, fear, or dread, you should know that this person is extremely rare and extraordinary.
“Why? Subhūti, the Tathāgata teaches that the ‘paramita of perfection’ is not truly the ‘paramita of perfection’; it is only named as such. Similarly, the Tathāgata speaks of the ‘paramita of patience,’ but it is not truly the ‘paramita of patience.’ It is merely a provisional name.
“Why is this? Subhūti, in a past life, when I was dismembered limb by limb by King Kali, at that time, I was free from the notions of self, others, sentient beings, or lifespan. If I had clung to these notions, I would have given rise to anger and hatred.
“Subhūti, I also recall that for 500 lifetimes, I practiced patience as a sage, and during all those lives, I was free from attachment to self, others, sentient beings, or lifespan. It was through this freedom from attachment that I was able to endure with compassion and without anger.”
Second Section (Simplified Explanation)
The Buddha told Subhūti:
“Yes, that is correct! If someone hears this sutra and does not experience doubt, fear, or apprehension about the profound truth of emptiness, you should know that this person is exceptionally rare and precious.
“Why is this? Subhūti, because they have realized that what the Buddha calls the ‘paramita of perfection’ is not truly a paramita. All six paramitas are inherently equal in nature, without any hierarchy or distinction. The so-called ‘first paramita’ is merely a skillful label to guide beings.
“Subhūti, the same applies to the ‘paramita of patience.’ The Buddha teaches that one should not attach to the concept of patience because the ultimate nature of wisdom is tranquil and unmoving. There is no duality of patience versus impatience. The term ‘paramita of patience’ is merely a provisional name used to aid sentient beings.
“Why is this so? Subhūti, in a previous life, when I was dismembered limb by limb by King Kali, I did not cling to the notions of self, others, sentient beings, or lifespan. If I had harbored such attachments, I would have succumbed to anger and resentment.
“Subhūti, I also recall practicing the paramita of patience over the course of 500 lifetimes as a sage. During all those lives, I was free from attachment to self, others, sentient beings, or lifespan. This freedom from attachment allowed me to endure suffering with compassion and without anger.”
Third Section (Insight)
This segment of Chapter 14 delves into the profound practice of patience (kṣānti pāramitā) as an expression of detachment and wisdom. The Buddha’s reflections on his past lives underscore the transformative power of non-attachment and the importance of transcending ego-driven perspectives.
- Fearlessness in Embracing Emptiness
The Buddha emphasizes that only those with profound insight into the nature of emptiness can listen to the sutra without fear. This fearlessness signifies a deep understanding that goes beyond dualistic thinking, recognizing that all phenomena are inherently empty and beyond attachment. - Paramitas as Provisional Names
The teachings highlight that the paramitas (perfections) are not ultimate truths but skillful means to guide beings on the path. True realization involves transcending these conceptual distinctions, understanding that patience and wisdom are inseparable from the tranquil nature of reality itself. - The Power of Non-Attachment
The Buddha’s example of being dismembered by King Kali illustrates the profound strength that arises from detachment. Without clinging to notions of self, others, or duality, one can face even the most extreme suffering with equanimity and compassion. - Patience Rooted in Wisdom
The Buddha’s recollection of practicing patience over 500 lifetimes demonstrates that true patience is not forced endurance but a natural expression of wisdom that perceives the emptiness of all distinctions.
Chapter 14 (Continued-2)
First Section (Canonical Translation)
“Therefore, Subhūti, Bodhisattvas should detach from all appearances and give rise to the mind of Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment). They should not give rise to a mind attached to forms, sounds, smells, tastes, tactile sensations, or dharmas. They should cultivate a mind free from attachment. If the mind becomes attached, it is not truly free.
“This is why the Buddha teaches that Bodhisattvas should not cling to appearances when practicing generosity. Subhūti, for the benefit of all sentient beings, Bodhisattvas should practice giving in this way, without attachment. The Tathāgata has said that all appearances are not true appearances. He has also said that all sentient beings are not truly sentient beings.
“Subhūti, the Tathāgata speaks only truthful, real, and consistent words; he does not deceive or mislead.
“Subhūti, the Dharma realized by the Tathāgata is neither substantial nor void.
“Subhūti, if a Bodhisattva practices giving with a mind attached to dharma, it is like entering darkness, where nothing can be seen. If a Bodhisattva practices giving with a mind free from attachment, it is like having eyes in bright sunlight, able to clearly perceive all forms.
“Subhūti, in the future, if good men or good women can receive, recite, and uphold this sutra with faith, the Tathāgata, with the wisdom of a Buddha, will fully know, see, and recognize these people. They will accomplish immeasurable, boundless, and infinite merits.”
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“Therefore, Bodhisattvas must abandon all illusions and give rise to the aspiration for Supreme Perfect Enlightenment. They should not cling to forms, nor should their mind become attached to sensory objects such as sounds, smells, tastes, or tactile sensations. They must cultivate a mind that is free from attachments. If the mind becomes fixated on anything, it strays from the path of true detachment.
“This is why the Buddha teaches that Bodhisattvas should not rely on appearances when practicing generosity. For the benefit of all sentient beings, Bodhisattvas must give selflessly, free from attachment. The Buddha has taught that all appearances are illusions arising from conditions. They are not true realities and should not be clung to. Likewise, sentient beings are compounded entities, arising and ceasing through causes and conditions, and are ultimately devoid of any fixed essence.
“Subhūti, the Tathāgata speaks only in accordance with the truth—his words are genuine, unchanging, and without deception.
“Subhūti, the Dharma realized by the Tathāgata transcends dualities; it is neither substantial nor void.
“If a Bodhisattva gives with a mind attached to the concept of giving, it is like a person trapped in darkness, unable to see anything. However, if a Bodhisattva gives with a mind free from attachment, it is like a person with eyes in bright sunlight, able to see everything clearly.
“Subhūti, in future generations, if there are good men and women who faithfully uphold this sutra by reciting and practicing its teachings, the Tathāgata will know and see them with Buddha wisdom. These individuals will accumulate immeasurable and infinite merit.”
Third Section (Insight)
This portion of Chapter 14 offers profound guidance on the practice of generosity, emphasizing non-attachment and the realization of emptiness.
- Non-Attachment in Practice:
The Buddha highlights that true generosity arises from a mind free from attachment to forms or concepts. Clinging to appearances or the act of giving itself creates barriers that obscure the ultimate nature of reality. Non-attached giving aligns with the essence of enlightenment, fostering true liberation and benefit for all beings. - The Illusory Nature of Phenomena:
The teaching that “all appearances are not true appearances” underscores the illusory nature of all conditioned phenomena. Understanding this truth allows practitioners to navigate the world without attachment, recognizing that even sentient beings are transient and devoid of fixed identity. - The Light of Wisdom:
The analogy of darkness and sunlight illustrates the difference between giving with attachment and giving with wisdom. A mind clinging to concepts is like a person in darkness, limited and unable to see clearly. A mind free from attachment, illuminated by wisdom, perceives the true nature of all things and acts with clarity and compassion. - The Power of Upholding the Dharma:
The Buddha affirms the immense merit of those who uphold, recite, and practice the teachings of the Diamond Sutra. Such individuals are rare and extraordinary, as they align their actions with the ultimate truths of the Dharma, contributing to the liberation of countless beings.
Chapter 15 – “The Merit of Upholding the Sutra”
First Section (Canonical Translation)
The Buddha said to Subhūti:
“If a good man or good woman were to give their body as an offering as many times as there are sands in the Ganges River—once in the morning, once at midday, and once in the evening—for countless eons, their merit would indeed be immense. However, if someone were to hear this sutra and develop pure, unwavering faith, their merit would surpass the former.
“How much greater, then, would the merit be of one who writes, upholds, recites, or teaches this sutra to others? Such a person not only understands their own nature but also helps others realize theirs. The merit they accrue is immeasurable.
“Subhūti, to summarize, the merit contained within this sutra is beyond comprehension, beyond calculation, and beyond measure. Its profundity is incomparable. The Tathāgata has spoken it for those aspiring to the Mahayana (Great Vehicle) and for those determined to attain the Supreme Vehicle.
“If there are people who faithfully uphold, recite, and widely teach this sutra, the Tathāgata will fully know and see them. These people will accomplish immeasurable, boundless, and inconceivable merit. Such individuals are the bearers of the Tathāgata’s legacy of Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment).
“Why is this? Subhūti, those who are attached to notions of self, others, sentient beings, or lifespan, and who cling to lesser teachings, cannot accept, recite, or explain this sutra.
“Subhūti, wherever this sutra is present, all heavenly beings, humans, and asuras should revere and make offerings to it. Know that this place is a sacred stupa, worthy of veneration, and should be surrounded with respect, adorned with flowers, and honored with offerings of incense.”
Second Section (Simplified Explanation)
The Buddha said to Subhūti:
“Imagine a person who performs acts of generosity three times a day, offering their body as many times as there are sands in the Ganges River. Even if this practice continues for countless eons, the merit they gain is vast but still limited.
“However, if someone hears the teachings of the Diamond Sutra, develops unshakable faith, and commits to practicing its principles, their merit surpasses that of the person who practices such immense acts of generosity.
“How much greater, then, is the merit of one who writes, recites, upholds, or explains this sutra to others? Such individuals not only awaken their own true nature but also help others achieve realization. Their merit is immeasurable and boundless.
“This sutra contains wisdom so profound and vast that its merits are beyond the grasp of thought or measurement. The Buddha delivered this teaching specifically for those aspiring to the Bodhisattva path and for those who are determined to attain the Supreme Vehicle of Buddhahood.
“Subhūti, the Buddha knows and sees all those who faithfully uphold this sutra and share it with others. These practitioners are entrusted with the legacy of the Buddha’s enlightenment and are capable of achieving immeasurable merit.
“Why is this? Those who are attached to the notions of self, others, sentient beings, or lifespan, and those who cling to lesser teachings, lack the capacity to understand, accept, or share the profound teachings of this sutra.
“Subhūti, wherever this sutra is present, it is revered by gods, humans, and asuras alike. Such places are as sacred as stupas and temples and should be honored with offerings of flowers and incense, and surrounded with respect and devotion.”
Third Section (Insight)
This chapter emphasizes the transformative power of the Diamond Sutra and the unparalleled merit of those who uphold and share its teachings.
- Faith Surpassing Generosity:
While acts of generosity are noble, the Buddha highlights that the merit gained from understanding and practicing the wisdom of the Diamond Sutra surpasses material offerings. This is because the sutra addresses the root of suffering by guiding beings toward ultimate liberation. - The Unique Role of Mahayana Practitioners:
The sutra is intended for those who aspire to the Mahayana path, embodying the Bodhisattva ideal of selfless compassion and wisdom. Upholding this sutra requires deep insight and non-attachment, making its practitioners the true heirs of the Buddha’s teachings. - The Sacredness of the Sutra:
The Buddha elevates the physical presence of the sutra, declaring that wherever it is found, that place becomes sacred and worthy of veneration. This underscores the sutra’s role as a conduit for awakening, transforming any space into a site of profound spiritual significance. - Transcending Lesser Views:
The inability of those attached to notions of self and duality to grasp the teachings of the sutra serves as a reminder of the importance of cultivating non-attachment and a broader perspective. This teaching encourages practitioners to let go of limiting views and embrace the boundless wisdom of the Mahayana.
Chapter 16 – “The Power to Purify Karma”
First Section (Canonical Translation)
“Furthermore, Subhūti, if good men and good women faithfully uphold, recite, and practice this sutra, and yet are scorned or belittled by others, this is due to their grave karmic offenses from past lives, which would otherwise have caused them to fall into the three evil paths. However, because they endure humiliation and remain committed to this sutra with pure faith, their past karmic offenses are gradually eradicated, and they will ultimately attain Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment).
“Subhūti, I recall that countless eons ago, during the time of Dipankara Buddha, I encountered and served 84 million nayuta Buddhas, making offerings to them all without exception. Yet, if someone in the future faithfully upholds and recites this sutra during the age of decline, the merit they obtain will far exceed the merit I accumulated through my service to all those Buddhas. In fact, even a fraction—one hundredth, one thousandth, one ten-thousandth, or any calculable fraction—of the merit gained from reciting and practicing this sutra cannot compare to the merit of serving those Buddhas.
“Subhūti, if I were to fully explain the immense merit gained by those who uphold and recite this sutra, some people might hear it and become overwhelmed with disbelief, skepticism, or even confusion. Subhūti, know that the teachings of this sutra are profound and beyond comprehension, and so too are the results and rewards of practicing it.”
Second Section (Simplified Explanation)
The Buddha continued:
“Subhūti, if good men or women dedicate themselves to reciting and practicing the Diamond Sutra and are ridiculed or scorned by others, it is because of the heavy karma they created in past lives, which otherwise would have led them to suffer in the lower realms. By enduring humiliation in this life while maintaining pure faith in the sutra, their past karma is gradually purified, and they are assured of eventually attaining Supreme Enlightenment.
“Subhūti, I remember that countless eons ago, during the time of Dipankara Buddha, I served 84 million nayuta Buddhas, making offerings without fail. But if someone in the future sincerely upholds and recites this sutra in the age of decline, their merit will surpass mine. The merit of such practice is so vast that even a fraction—one hundredth, one thousandth, or even less—cannot be matched by my past deeds.
“Subhūti, if I were to describe the full extent of the merit gained from reciting and practicing this sutra, it would be so extraordinary that some people might become confused, skeptical, or disbelieving. This is because the teachings and rewards of this sutra are beyond ordinary comprehension.”
Third Section (Insight)
This chapter reveals the extraordinary power of the Diamond Sutra to purify karma and generate incomparable merit. The Buddha highlights the profound impact of sincere practice, even in the face of adversity.
- Purification of Past Karma:
Enduring humiliation or scorn while practicing the sutra is portrayed as a transformative process. It not only erases the effects of past negative actions but also creates the conditions for ultimate liberation. This demonstrates the sutra’s power to accelerate spiritual progress by addressing both past and present obstacles. - The Unparalleled Merit of Upholding the Sutra:
The Buddha contrasts his own merit from serving countless Buddhas with the merit gained by those who faithfully recite and uphold the sutra. This comparison underscores the unique significance of the Diamond Sutra as a vehicle for awakening, offering practitioners a direct path to immense spiritual benefits. - The Incomprehensibility of the Dharma:
The Buddha acknowledges that the sutra’s teachings and rewards are so profound that they may seem unbelievable or overwhelming to some. This reminder encourages humility and openness when approaching the sutra, recognizing that its depth transcends conventional understanding.
Chapter 17 – “The Ultimate Non-Self”
First Section (Canonical Translation)
At that time, Subhūti asked the Buddha:
“World-Honored One, when good men and good women give rise to the aspiration for Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment), how should they abide in their minds? How should they subdue their minds?”
The Buddha replied to Subhūti:
“Good men and good women who aspire to Anuttarā Samyaksaṃbodhi should generate a mind as follows: ‘I will liberate all sentient beings, yet in doing so, I understand that there are no sentient beings who are truly liberated.’
“Why is this so? Subhūti, if a Bodhisattva holds on to notions of self, others, sentient beings, or lifespan, then they are not a true Bodhisattva.
“Why is this? Subhūti, there is no real dharma by which one gives rise to the aspiration for Anuttarā Samyaksaṃbodhi.
“Subhūti, what do you think? Did the Tathāgata attain Anuttarā Samyaksaṃbodhi through any particular dharma when he was with Dipankara Buddha?”
Subhūti replied:
“No, World-Honored One. According to my understanding of the Buddha’s teaching, when the Tathāgata was with Dipankara Buddha, he did not attain Anuttarā Samyaksaṃbodhi through any particular dharma. The Tathāgata simply realized the emptiness of all phenomena.”
Second Section (Simplified Explanation)
Subhūti asked the Buddha:
“World-Honored One, for those who aspire to the supreme enlightenment of Buddhahood, how should they maintain their resolve? How can they calm their restless minds?”
The Buddha answered:
“Those who seek supreme enlightenment should develop this mindset: ‘I vow to liberate all sentient beings from their suffering, but I understand that no beings are truly liberated because there is no fixed entity called a being.’
“Why? If a Bodhisattva clings to notions of self, others, sentient beings, or lifespan, then they are not acting in the spirit of a true Bodhisattva.
“Subhūti, there is no actual method or teaching that constitutes the attainment of supreme enlightenment.
“Subhūti, consider this: Did the Tathāgata, in his past life with Dipankara Buddha, attain supreme enlightenment through any specific teaching or practice?”
Subhūti responded:
“No, World-Honored One. From my understanding, the Tathāgata realized supreme enlightenment not through a specific teaching but by understanding the emptiness and illusory nature of all phenomena.”
Third Section (Insight)
This chapter explores the essence of non-self and the nature of enlightenment, emphasizing the importance of transcending attachment to concepts and dualities.
- Liberating Without Attachment:
The Buddha redefines the Bodhisattva’s vow, stressing that true liberation involves recognizing that there are no inherently existing beings to liberate. This paradox reflects the deep insight of emptiness (śūnyatā), where distinctions between self and others dissolve, and compassion arises without ego. - Freedom from Fixed Teachings:
Enlightenment is not achieved through adherence to a specific method or doctrine. Instead, it arises from realizing the emptiness of all phenomena. This teaching invites practitioners to go beyond rigid frameworks and embrace the fluid, formless nature of ultimate reality. - The Absence of Ego in the Bodhisattva Path:
A Bodhisattva must let go of all attachments, including the notions of self, others, and even the act of enlightenment itself. Holding onto such distinctions hinders the realization of ultimate truth and perpetuates dualistic thinking. - The Buddha’s Example:
By recalling his own path under Dipankara Buddha, the Buddha demonstrates that enlightenment is not about acquiring something new but about awakening to what is already present—the inherent emptiness and interdependence of all things.
Chapter 17 (Continued-1)
First Section (Canonical Translation)
The Buddha said:
“Indeed, it is so, Subhūti! In reality, there is no dharma by which the Tathāgata attains Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment).
“Subhūti, if there were a specific dharma by which the Tathāgata attained Anuttarā Samyaksaṃbodhi, then Dipankara Buddha would not have given me the prophecy, saying, ‘In the future, you will become a Buddha named Shakyamuni.’
“It is precisely because there is no dharma by which one attains Anuttarā Samyaksaṃbodhi that Dipankara Buddha gave me the prophecy, saying, ‘In the future, you will become a Buddha named Shakyamuni.’
“Why is this? The term ‘Tathāgata’ refers to the essence of all dharmas, which is their inherent emptiness and equality. It transcends all attachments and distinctions.
“If someone claims that the Tathāgata attained Anuttarā Samyaksaṃbodhi, Subhūti, in truth, there is no specific dharma by which the Buddha attained Anuttarā Samyaksaṃbodhi. The notion of Anuttarā Samyaksaṃbodhi is merely a provisional name, created to guide beings toward the path of practice.
“Subhūti, the enlightenment realized by the Tathāgata is neither substantial nor void. It is beyond dualistic conceptions of existence and nonexistence. All phenomena arise from this nature of emptiness, which is why the Tathāgata says that all dharmas are Buddha Dharma.
“Subhūti, the term ‘all dharmas’ is itself not truly ‘all dharmas.’ It is a provisional designation arising from conventional reality, while their ultimate nature is emptiness and not truly existent. Thus, ‘all dharmas’ is merely a name established to explain their illusory nature.”
Second Section (Simplified Explanation)
The Buddha joyfully confirmed Subhūti’s understanding and said:
“Indeed, Subhūti, there is no specific dharma or teaching that enabled the Tathāgata to attain Supreme Perfect Enlightenment.
“If there had been a specific method or dharma called ‘Supreme Perfect Enlightenment,’ then Dipankara Buddha would not have prophesied to me, ‘In the future, you will become a Buddha named Shakyamuni.’
“It is precisely because there is no such fixed dharma that Dipankara Buddha could give me this prophecy.
“Why is this? The term ‘Tathāgata’ represents the true nature of all phenomena—their inherent emptiness and equality. It signifies transcending all attachments and distinctions. The Tathāgata has realized this truth, which is why he is called ‘Thus-Come One.’
“If someone were to say that the Tathāgata attained enlightenment through a specific dharma, Subhūti, that would not be correct. Enlightenment arises from realizing the emptiness of all dharmas. The term ‘Supreme Perfect Enlightenment’ is simply a provisional designation to guide beings along the path.
“The enlightenment of the Tathāgata is neither a tangible attainment nor a void. It transcends all dualistic notions. Because all phenomena arise from this nature of emptiness, the Tathāgata has declared that all phenomena are the Buddha Dharma.
“However, the term ‘all phenomena’ does not refer to truly existent things. It is a conventional term used to describe the illusory nature of phenomena, established to guide beings toward understanding their emptiness.”
Third Section (Insight)
This segment of Chapter 17 delves deeper into the nature of enlightenment and the inherent emptiness of all phenomena. It challenges conventional notions of attainment and encourages practitioners to transcend dualistic thinking.
- The Non-Attainment of Enlightenment:
The Buddha emphasizes that enlightenment is not a result of acquiring something new but arises from recognizing the inherent emptiness and equality of all phenomena. This realization transcends conventional ideas of achievement. - Provisional Names and Skillful Means:
Terms like “Supreme Perfect Enlightenment” and “all dharmas” are provisional designations, used to guide beings toward understanding the nature of reality. They are not ultimate truths but skillful means to facilitate realization. - Emptiness and Non-Duality:
The Buddha’s teaching that enlightenment is “neither substantial nor void” reflects the non-dual nature of ultimate reality. It transcends the extremes of existence and nonexistence, pointing to the middle way of emptiness and interdependence. - The Tathāgata as the Essence of Reality:
The term “Tathāgata” signifies the realization of the true nature of all phenomena—emptiness and equality. By transcending attachments and distinctions, the Tathāgata embodies the ultimate truth, free from the limitations of conceptual frameworks.
Chapter 17 (Continued-2)
First Section (Canonical Translation)
The Buddha said:
“Subhūti, consider a person with a large and impressive body.”
Subhūti replied:
“World-Honored One, you have taught that such a large body is ultimately not a true body. It is merely called a ‘large body’ as a provisional designation.”
The Buddha continued:
“Subhūti, in the same way, if a Bodhisattva thinks, ‘I shall liberate countless sentient beings,’ they are not truly a Bodhisattva.
“Why? Subhūti, there is no fixed dharma that can be called ‘Bodhisattva.’ That is why the Buddha has declared that all dharmas are devoid of notions of self, others, sentient beings, and lifespan.
“Subhūti, if a Bodhisattva thinks, ‘I shall adorn and purify Buddha Lands,’ they are not truly a Bodhisattva.
“Why? The Tathāgata has said that the act of ‘adorning Buddha Lands’ is not a true act of adornment. It is merely called ‘adorning’ as a provisional term.
“Subhūti, only when a Bodhisattva fully comprehends the truth of non-self in all dharmas does the Tathāgata recognize them as a true Bodhisattva.”
Second Section (Simplified Explanation)
The Buddha said to Subhūti:
“Consider the example of a person with a large, strong body.”
Subhūti replied:
“World-Honored One, you have taught that such a body, while appearing large and impressive, is ultimately impermanent and illusory. It arises and ceases due to conditions and is not a true ‘large body’; it is merely labeled as such.”
The Buddha continued:
“Subhūti, in the same way, if a Bodhisattva thinks, ‘I will liberate countless sentient beings,’ they are not truly a Bodhisattva.
“Why? Because there is no inherently existing dharma that can be called a ‘Bodhisattva.’ The term ‘Bodhisattva’ is a provisional designation arising from conditions. That is why I have declared that all dharmas are devoid of self, others, sentient beings, and lifespan.
“Subhūti, if a Bodhisattva thinks, ‘I will purify and adorn Buddha Lands,’ they are also not a true Bodhisattva, as they are clinging to notions of self and attainment.
“Why? The Tathāgata has explained that ‘adorning Buddha Lands’ is not a true act of adornment. It is merely a skillful means, a name given to guide beings to cultivate merit and wisdom, while purifying their minds of attachment and delusion.
“Subhūti, only when a Bodhisattva understands the truth of non-self in all phenomena can they be recognized by the Tathāgata as a true Bodhisattva.”
Third Section (Insight)
This passage highlights the fundamental principle of non-self in the Bodhisattva path, emphasizing the need to transcend attachment to concepts, labels, and dualistic thinking.
- Provisional Designations:
The example of the ‘large body’ illustrates the Buddha’s teaching on the illusory nature of all appearances. Just as the body is not inherently large, terms like ‘Bodhisattva’ and ‘adorning Buddha Lands’ are not ultimate realities but skillful means to facilitate understanding and practice. - Transcending Dualities:
A Bodhisattva must let go of the dualistic notions of ‘self’ and ‘others,’ including the idea of liberating sentient beings. True compassion arises not from attachment to these ideas but from the wisdom that perceives all phenomena as empty and interconnected. - Purification as a Practice:
The act of ‘adorning Buddha Lands’ symbolizes the purification of the mind. While it is a meaningful practice, clinging to it as a real or ultimate goal reflects ignorance. True adornment lies in realizing the emptiness of all phenomena and acting from a place of clarity and non-attachment. - True Bodhisattva Path:
A true Bodhisattva fully comprehends the principle of non-self. This understanding allows them to act selflessly and skillfully, without clinging to notions of identity, achievement, or duality. Such a Bodhisattva embodies the profound balance of compassion and wisdom.
Chapter 18 – “Unified Perception of Reality”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, what do you think? Does the Tathāgata have physical eyes?”
Subhūti replied:
“Yes, World-Honored One, the Tathāgata has physical eyes.”
The Buddha asked:
“Subhūti, does the Tathāgata have divine eyes?”
Subhūti replied:
“Yes, World-Honored One, the Tathāgata has divine eyes.”
The Buddha asked:
“Subhūti, does the Tathāgata have the wisdom eye?”
Subhūti replied:
“Yes, World-Honored One, the Tathāgata has the wisdom eye.”
The Buddha asked:
“Subhūti, does the Tathāgata have the Dharma eye?”
Subhūti replied:
“Yes, World-Honored One, the Tathāgata has the Dharma eye.”
The Buddha asked:
“Subhūti, does the Tathāgata have the Buddha eye?”
Subhūti replied:
“Yes, World-Honored One, the Tathāgata has the Buddha eye.”
The Buddha continued:
“Subhūti, what do you think? Are the sands in the Ganges River described by the Tathāgata as sands?”
Subhūti replied:
“Yes, World-Honored One, the sands are described by the Tathāgata as sands.”
The Buddha asked:
“Subhūti, if each grain of sand in one Ganges River represented a separate Ganges River, and if each grain of sand in all those rivers represented a Buddha world, would there be many Buddha worlds?”
Subhūti replied:
“Very many, World-Honored One.”
The Buddha said:
“Subhūti, the Tathāgata fully knows all the myriad thoughts of all sentient beings in these countless Buddha worlds. Why? Because the Tathāgata has taught that all such thoughts are not truly thoughts; they are merely called thoughts.
“Why is this? Subhūti, the past mind cannot be grasped, the present mind cannot be grasped, and the future mind cannot be grasped.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Do you think the Tathāgata has physical eyes?”
Subhūti replied:
“Yes, Buddha, the Tathāgata has physical eyes.”
The Buddha continued:
“Does the Tathāgata have divine eyes?”
“Yes, the Tathāgata has divine eyes.”
“Does the Tathāgata have the wisdom eye?”
“Yes, the Tathāgata has the wisdom eye.”
“Does the Tathāgata have the Dharma eye?”
“Yes, the Tathāgata has the Dharma eye.”
“Does the Tathāgata have the Buddha eye that perceives all phenomena?”
“Yes, the Tathāgata has the Buddha eye.”
The Buddha then asked:
“What do you think, Subhūti? Are the grains of sand in the Ganges River truly grains of sand?”
Subhūti replied:
“Yes, Buddha, the sands are grains of sand as described by the Tathāgata.”
The Buddha continued:
“If each grain of sand in one Ganges River represented a separate Ganges River, and if each grain of sand in all those rivers were to represent a Buddha world, would there be many such worlds?”
“Very many, Buddha!” Subhūti replied.
The Buddha explained:
“Subhūti, the Tathāgata fully knows the myriad thoughts of all sentient beings in these countless worlds. Why? Because the Tathāgata teaches that these thoughts are not real thoughts; they are only conventionally named as such.
“Why is this? Subhūti, the mind of the past is unattainable, the mind of the present is unattainable, and the mind of the future is unattainable.”
Third Section (Insight)
This chapter emphasizes the Buddha’s omniscient wisdom and the illusory nature of all phenomena, including thoughts. It offers profound insights into the nature of reality and the impermanence of the mind.
- The Five Eyes of the Buddha:
The Buddha’s possession of the physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye symbolizes his ability to perceive all levels of existence, from the mundane to the ultimate truth. This comprehensive vision reflects the unity of all perspectives in the Buddha’s realization. - The Illusory Nature of Thoughts:
The Buddha’s teaching that all thoughts are not truly thoughts reveals their fleeting and illusory nature. Thoughts arise and pass away like waves, and clinging to them as real creates suffering. Recognizing their impermanence leads to liberation. - The Unattainability of the Mind:
The past mind is gone, the present mind is fleeting, and the future mind has not yet arisen. This teaching highlights the impossibility of grasping or fixing the mind, encouraging practitioners to let go of attachments to temporal notions and dwell in the present moment. - Infinite Worlds and Interconnectedness:
The metaphor of the sands of the Ganges as countless Buddha worlds illustrates the vastness and interconnectedness of existence. It also reminds us of the infinite potential for wisdom and compassion within each being.
Chapter 19 – “The Universal Transformation of the Dharma Realm”
First Section (Canonical Translation)
The Buddha asked:
“Subhūti, what do you think? If someone were to fill the three-thousand great-thousand worlds with the seven treasures and use them for generosity, would this person gain much merit from this cause and condition?”
Subhūti replied:
“Yes, World-Honored One. This person would indeed gain much merit from this cause and condition.”
The Buddha said:
“Subhūti, if merit had a substantial essence, the Tathāgata would not say that this person has gained much merit. It is precisely because merit is without an inherent nature that the Tathāgata speaks of it as great merit.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Subhūti, if someone were to take enough of the seven treasures to fill the three-thousand great-thousand worlds and offer them as a gift, do you think this person would gain a significant amount of merit?”
Subhūti replied:
“Yes, Buddha! This person would indeed gain a great deal of merit.”
The Buddha explained:
“Subhūti, if merit had a fixed, inherent nature, I would not call it great merit. It is precisely because merit is formless and arises from the act of non-attachment that the Tathāgata refers to it as great merit.”
Third Section (Insight)
This chapter emphasizes the principle of śūnyatā (emptiness) in the context of generosity and merit, illustrating the interplay between action, intention, and the ultimate nature of reality.
- The Non-Substantiality of Merit:
The Buddha’s teaching that merit lacks a fixed, inherent nature aligns with the broader Buddhist principle of emptiness. Merit arises not from the material act alone but from the purity of intention and the absence of attachment to outcomes. - Generosity Beyond Form:
While acts of giving are commendable, their true spiritual value lies in the mindset of the giver. Giving without clinging to the notions of self, the act, or the recipient embodies the spirit of dāna pāramitā (the perfection of generosity). - The Greatness of Non-Attached Giving:
The Buddha’s explanation highlights that the immensity of merit arises not from the quantity of material given but from the depth of insight and detachment with which the act is performed. This points to the transformative power of practicing generosity as an expression of wisdom.
Chapter 20 – “Beyond Form and Appearances”
First Section (Canonical Translation)
The Buddha asked:
“Subhūti, what do you think? Can the Tathāgata be seen through the perfection of the physical body?”
Subhūti replied:
“No, World-Honored One. The Tathāgata cannot be seen through the perfection of the physical body.
“Why? Because the Tathāgata has taught that the perfection of the physical body is not truly the perfection of the physical body. It is merely called the perfection of the physical body.”
The Buddha asked:
“Subhūti, what do you think? Can the Tathāgata be seen through the perfection of all characteristics?”
Subhūti replied:
“No, World-Honored One. The Tathāgata cannot be seen through the perfection of all characteristics.
“Why? Because the Tathāgata has taught that the perfection of all characteristics is not truly the perfection of all characteristics. It is merely called the perfection of all characteristics.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Subhūti, do you think the Tathāgata can be seen through the perfection of his physical form?”
Subhūti replied:
“No, Buddha. The Tathāgata should not be regarded as visible through his perfected physical body.
“Why? Because the Tathāgata has taught that the perfected physical body is a temporary appearance, arising and ceasing due to conditions. It is not a permanent or independent reality. The term ‘perfected physical body’ is just a conventional name.”
The Buddha asked again:
“Subhūti, can the Tathāgata be seen through his perfected characteristics, such as the 32 marks of a great being?”
Subhūti replied:
“No, Buddha. The Tathāgata should not be regarded as visible through the perfected characteristics.
“Why? Because these perfected characteristics are manifested as skillful means to guide sentient beings. They are not ultimate realities but temporary appearances, merely named as ‘perfected characteristics’ for the sake of teaching.”
Third Section (Insight)
This chapter emphasizes the transcendence of the Tathāgata’s true nature beyond physical form and conventional appearances.
- The Illusory Nature of Form:
The Buddha teaches that the physical body and perfected characteristics, while appearing as tangible and admirable, are ultimately transient and conditioned phenomena. They lack inherent existence and should not be mistaken for the ultimate truth. - The Tathāgata Beyond Perception:
The true nature of the Tathāgata transcends all forms and appearances. Identifying the Buddha solely with his physical or manifest characteristics limits the understanding of his ultimate nature, which is formless and boundless. - Skillful Means for Liberation:
The Tathāgata’s appearance with perfected characteristics is a compassionate act designed to guide beings toward liberation. These manifestations are provisional and should not be clung to as ultimate realities.
Chapter 21 – “Not Speaking Yet Speaking”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, do not think that the Tathāgata holds the thought, ‘I have something to teach.’ Do not think this way.
“Why? If someone says that the Tathāgata has something to teach, they are slandering the Buddha and cannot comprehend the meaning of my teaching.
“Subhūti, in teaching the Dharma, there is no Dharma to teach. This is called teaching the Dharma.”
At that time, the wise Subhūti asked the Buddha:
“World-Honored One, in future generations, will there be sentient beings who, upon hearing this teaching, give rise to faith?”
The Buddha replied:
“Subhūti, those beings are not truly sentient beings, nor are they not sentient beings.
“Why? Subhūti, the Tathāgata teaches that sentient beings are not truly sentient beings; they are merely called sentient beings.”
Second Section (Simplified Explanation)
The Buddha said to Subhūti:
“Do not think that I, the Tathāgata, harbor the thought, ‘I have teachings to give.’
“Why? If someone claims that the Tathāgata has teachings to give, they misunderstand the nature of the Buddha’s teaching and slander the Buddha.
“The act of teaching the Dharma is not about presenting a fixed truth. It is a means of revealing the innate wisdom and true nature within all beings. In this sense, the Dharma is without form or substance, and the act of teaching is merely a provisional designation.”
Subhūti then asked:
“World-Honored One, will there be people in future generations who, upon hearing this teaching of ‘not speaking yet speaking,’ develop faith in it?”
The Buddha replied:
“Subhūti, those beings are neither truly sentient beings nor not sentient beings.
“Why? From the perspective of ultimate reality, they share the same essence as the Buddha; they are Buddhas who have not yet realized their nature. However, in conventional terms, they are still called ‘sentient beings’ because they have yet to fully awaken. Therefore, ‘sentient beings’ is merely a provisional name, used to describe their current state of understanding.”
Third Section (Insight)
This chapter explores the profound concept of “not speaking yet speaking,” emphasizing the illusory nature of distinctions between teacher, teachings, and listeners.
- Teaching Without Attachment:
The Buddha clarifies that his teachings are not fixed truths but skillful means to guide beings toward awakening. True Dharma transcends words and concepts, arising spontaneously to meet the needs of sentient beings. - The Illusory Nature of Sentient Beings:
The Buddha’s response to Subhūti highlights the non-duality of sentient beings and Buddhas. From the perspective of ultimate truth, there is no distinction between the two; all beings inherently possess Buddha-nature. The term “sentient being” is a temporary designation for those who have yet to realize their true nature. - Faith in the Unspoken:
The Buddha acknowledges the challenge of developing faith in teachings that point to the formless and ungraspable. Yet, it is precisely this faith that allows beings to transcend conceptual limitations and awaken to the ultimate truth.
Chapter 22 – “Nothing to Attain”
First Section (Canonical Translation)
Subhūti said to the Buddha:
“World-Honored One, when the Buddha attained Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment), was it truly without attainment?”
The Buddha replied:
“Indeed, Subhūti, it is so. In attaining Anuttarā Samyaksaṃbodhi, there was not even the slightest dharma to be attained. This is called Anuttarā Samyaksaṃbodhi.”
Second Section (Simplified Explanation)
Subhūti, with newfound understanding, said to the Buddha:
“World-Honored One, your attainment of Supreme Perfect Enlightenment is truly without attainment!”
The Buddha affirmed:
“Yes, Subhūti, that is correct. Not only is Supreme Perfect Enlightenment without attainment, but even the smallest dharma is without attainment.
“Attainment implies the possibility of loss, but since nothing is inherently possessed, there is nothing to attain or lose. The term ‘Supreme Perfect Enlightenment’ merely refers to the realization of one’s true nature—it does not imply that there is something to be acquired.”
Third Section (Insight)
This chapter delves into the ultimate nature of enlightenment, emphasizing the absence of gain or acquisition in the realization of Supreme Perfect Enlightenment.
- The Nature of Enlightenment:
The Buddha’s teaching that enlightenment is “without attainment” reflects the principle of emptiness (śūnyatā). True enlightenment involves recognizing the inherent emptiness and interdependence of all phenomena, rather than acquiring something external or new. - The Illusion of Attainment:
Attainment suggests duality—a possessor and the possessed, or a seeker and the sought. The Buddha dismantles this dualistic notion, revealing that enlightenment arises from realizing what has always been present: one’s true nature. - The Name as a Skillful Means:
The term “Supreme Perfect Enlightenment” is a skillful means, pointing to the experience of awakening but not signifying a concrete entity or state. This highlights the importance of not clinging to labels or concepts, even in spiritual practice.
Chapter 23 – “Purifying the Mind and Practicing Good Deeds”
First Section (Canonical Translation)
The Buddha said:
“Furthermore, Subhūti, the Dharma is equal and without distinction; there is no higher or lower. This is called Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment).
“By practicing all good deeds without attachment to notions of self, others, sentient beings, or lifespan, one attains Supreme Perfect Enlightenment.
“Subhūti, what are called ‘good deeds’? The Tathāgata teaches that they are not truly good deeds; they are merely called ‘good deeds.'”
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“Subhūti, the ultimate Dharma is inherently equal, free from distinctions of high or low, superior or inferior. This equality is the essence of Supreme Perfect Enlightenment.
“When sentient beings let go of attachment to the false distinctions of self, others, sentient beings, or lifespan and diligently practice virtuous deeds, they can realize Supreme Perfect Enlightenment.
“However, Subhūti, what we call ‘good deeds’ are not inherently good in and of themselves. They are dependent on conditions and lack intrinsic nature. The term ‘good deeds’ is merely a conventional label, used to describe actions in the relative world.”
Third Section (Insight)
This chapter emphasizes the fundamental equality of all phenomena and the importance of non-attachment in the pursuit of virtuous practices.
- Equality in the Dharma:
The teaching that the Dharma is “equal and without distinction” underscores the non-dual nature of ultimate reality. From the perspective of enlightenment, all phenomena are interdependent and devoid of inherent self-nature, transcending notions of high or low, good or bad. - Non-Attachment in Practice:
Good deeds, while essential for spiritual development, should be performed without attachment to egoistic notions or outcomes. This aligns with the principle of śūnyatā (emptiness), where actions are undertaken selflessly and without clinging. - Good Deeds as Skillful Means:
The Buddha’s assertion that ‘good deeds are not truly good deeds’ highlights their provisional nature. They are valuable as skillful means to cultivate compassion and wisdom but should not be mistaken as ultimate truths.
Chapter 24 – “Unparalleled Merit”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, suppose that all the Mount Sumeru kings in the three-thousand great-thousand worlds were made of the seven treasures, and someone offered them all as a gift.
“If another person were to receive, uphold, recite, and explain to others even a four-line verse from this Prajñāpāramitā Sūtra, their merit would surpass the former. The merit of the treasure offering would not even amount to one hundredth, one thousandth, or one ten-thousandth of the merit gained by upholding and sharing this sutra. In fact, the difference cannot even be described by calculation or analogy.”
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“Imagine if someone gathered all the Mount Sumerus in the three-thousand great-thousand worlds and made them entirely out of the seven treasures. Then, they offered these treasures as a gift.
“The merit from such a monumental act of generosity would indeed be vast.
“However, if another person were to simply uphold, recite, and share even four verses from the Diamond Sutra with others, their merit would far exceed the former. The merit of the treasure offering would pale in comparison—it wouldn’t even amount to one hundredth, one thousandth, or one ten-thousandth of the merit gained by engaging with this sutra. In fact, the difference is beyond calculation or analogy.”
Third Section (Insight)
This chapter highlights the supreme merit of engaging with the wisdom of the Diamond Sutra and sharing it with others, emphasizing the transformative power of Dharma over material generosity.
- Material vs. Spiritual Merit:
While acts of material generosity generate significant merit, the Buddha elevates the value of transmitting and embodying wisdom. The treasures of the Dharma nurture liberation and enlightenment, making their merit incomparable to material offerings. - The Power of Dharma Sharing:
Even sharing a single verse from the Diamond Sutra has profound impact. It spreads the wisdom of non-attachment and emptiness, potentially awakening others to their true nature and setting them on the path to enlightenment. - The Incalculable Merit of the Sutra:
The Buddha underscores the immeasurable value of the Diamond Sutra. Its teachings transcend the physical world and guide beings toward ultimate liberation, making the merit of engaging with it beyond quantification.
Chapter 25 – “Transforming Without Transformation”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, what do you think? Do not say that the Tathāgata harbors the thought, ‘I should liberate sentient beings.’
“Why? In reality, there are no sentient beings that the Tathāgata liberates. If there were sentient beings whom the Tathāgata liberated, then the Tathāgata would fall into notions of self, others, sentient beings, and lifespan.
“Subhūti, the Tathāgata has declared that ‘self’ is merely a name and not an actual entity. Ordinary people, however, mistakenly believe in the existence of a true self.
“Subhūti, the term ‘ordinary people’ is itself not truly referring to ordinary people. It is merely a provisional name given by the Tathāgata.”
Second Section (Simplified Explanation)
The Buddha said to Subhūti:
“Subhūti, do not think that I, the Tathāgata, hold the thought, ‘I must liberate sentient beings.’ Do not harbor such an idea.
“Why? Because sentient beings are inherently empty and lack any true self-nature. If I were to think that there are sentient beings to be liberated, I would fall into attachment to the four mistaken views of self, others, sentient beings, and lifespan.
“Subhūti, what the Tathāgata refers to as ‘self’ is a temporary construct, used as a skillful means to guide beings. However, ordinary people mistakenly believe in a real, permanent self.
“Subhūti, the term ‘ordinary people’ is also a temporary designation. From the perspective of ultimate truth, all beings inherently possess the wisdom of the Tathāgata. The difference between ordinary people and Buddhas is simply a matter of realization. Therefore, ordinary people are not truly ordinary; they are merely labeled as such because they have not yet awakened to their true nature.”
Third Section (Insight)
This chapter delves into the profound teaching of selflessness, emphasizing the illusory nature of distinctions such as self and others, ordinary and enlightened.
- Liberation Without Attachment:
The Buddha explains that true liberation arises from understanding the emptiness of all distinctions. A Bodhisattva’s vow to liberate sentient beings is motivated by compassion, but it is free from attachment to the notion of actual beings to be liberated. - The Illusion of the Self:
The concept of self, as commonly understood, is a convenient fiction. It serves as a tool for communication and guidance but has no inherent existence. Clinging to this illusion perpetuates suffering and hinders awakening. - Equality of All Beings:
The distinction between ordinary beings and Buddhas is one of perception, not essence. All beings inherently possess Buddha-nature. The term “ordinary people” is a provisional label, reflecting their current lack of realization rather than an intrinsic limitation.
Chapter 26 – “The Dharma Body Is Beyond Form”
First Section (Canonical Translation)
The Buddha asked:
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks of a great being?”
Subhūti replied:
“Yes, World-Honored One, the Tathāgata can be seen through the thirty-two marks.”
The Buddha said:
“Subhūti, if the Tathāgata could be seen through the thirty-two marks, then a Cakravartin King, who also possesses these marks, would also be a Tathāgata.”
Subhūti responded:
“World-Honored One, according to my understanding of the Buddha’s teaching, the Tathāgata cannot be truly seen through the thirty-two marks.”
At that time, the Buddha recited this verse:
If one seeks me through form,
Or looks for me through sound,
Such a person walks the wrong path
And cannot perceive the Tathāgata.
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Do you think it is possible to see the Tathāgata by observing his thirty-two physical characteristics?”
Subhūti replied:
“Yes, Buddha, it is possible to see the Tathāgata through these characteristics.”
The Buddha explained:
“Subhūti, if it were true that the Tathāgata could be seen through the thirty-two marks, then a Cakravartin King (a universal monarch) who also possesses these marks would also be a Tathāgata.”
Subhūti then clarified:
“World-Honored One, based on my understanding of your teachings, it is not correct to view the Tathāgata through the thirty-two physical marks.”
The Buddha then spoke this verse:
“If someone seeks to find me through my physical form,
Or listens for me through my voice,
That person is on the wrong path
And will not truly see the Tathāgata.”
Third Section (Insight)
This chapter emphasizes that the true nature of the Tathāgata transcends physical and sensory attributes. The Dharma body (Dharmakāya) of the Buddha is formless and cannot be grasped through appearances or sound.
- Beyond Physical Characteristics:
The thirty-two marks of a great being are often used to describe the physical appearance of the Buddha. However, these marks are provisional, not ultimate. Clinging to such characteristics as a way to define or recognize the Tathāgata is a misunderstanding of the Buddha’s teachings. - The Illusion of Form and Sound:
The Buddha’s verse highlights the limitations of relying on form and sound to perceive the ultimate truth. True understanding requires transcending sensory perceptions and realizing the formless nature of the Dharma body. - The Path of Non-Attachment:
Seeking the Buddha through external attributes leads to attachment and conceptualization, which obstruct the realization of truth. The Tathāgata can only be realized by transcending dualistic notions and perceiving the emptiness and interdependence of all phenomena.
Chapter 27 – “Neither Ceasing Nor Extinguished”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, if you hold the thought, ‘The Tathāgata attained Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment) because he did not rely on the perfected physical attributes,’ you should not think this way.
“Subhūti, do not say that the Tathāgata attained Anuttarā Samyaksaṃbodhi because he did not rely on the perfected physical attributes.
“Furthermore, Subhūti, if you think that those who aspire to Anuttarā Samyaksaṃbodhi teach that all dharmas are subject to cessation and extinction, you should not think this way either.
“Why? Those who aspire to Anuttarā Samyaksaṃbodhi do not teach the cessation or extinction of dharmas. They neither cling to the marks of existence nor fall into the view of cessation.”
Second Section (Simplified Explanation)
The Buddha addressed Subhūti:
“Subhūti, do not think that the Tathāgata attained Supreme Perfect Enlightenment because he rejected or did not rely on the perfected physical characteristics.
“You must not hold the view that the Tathāgata attained enlightenment through the denial of such characteristics.
“Moreover, Subhūti, if you think that those who have resolved to attain Supreme Perfect Enlightenment claim that all dharmas are ultimately subject to cessation or extinction, you are mistaken.
“Why? Those who aspire to Supreme Perfect Enlightenment do not perceive dharmas as inherently existent or inherently extinguished. They neither attach to the marks of existence nor fall into the mistaken view of nihilism.”
Third Section (Insight)
This chapter reinforces the Buddha’s teachings on the middle way, emphasizing the rejection of extremes such as eternalism (clinging to existence) and nihilism (clinging to cessation).
- Beyond Physical Characteristics:
The Buddha clarifies that enlightenment is neither dependent on nor negated by physical characteristics or external attributes. The path to awakening transcends form entirely, focusing instead on the realization of emptiness and interdependence. - Avoiding Nihilism:
The teaching explicitly warns against misinterpreting the nature of dharmas as subject to absolute cessation. While all phenomena are empty and impermanent, this does not imply annihilation or the futility of practice. The essence of the Dharma is beyond dualistic notions of existence and non-existence. - The Middle Way:
This chapter encapsulates the middle way approach, balancing between attachment to phenomena and the denial of their utility. True realization comes from perceiving the non-dual nature of reality, free from extremes.
Chapter 28 – “Non-Acceptance and Non-Clinging”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, if a Bodhisattva were to use seven treasures to fill worlds as numerous as the sands of the Ganges River and offer them in generosity, and another person were to realize the truth of no-self in all dharmas and achieve the patience of non-arising, the merit of the latter would surpass that of the former.
“Why? Subhūti, because Bodhisattvas do not cling to the notion of merit.”
Subhūti asked:
“World-Honored One, why do Bodhisattvas not cling to merit?”
The Buddha replied:
“Subhūti, the merit generated by a Bodhisattva should not give rise to attachment or possessiveness. Therefore, it is said that Bodhisattvas do not cling to merit.”
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“If a Bodhisattva were to use enough seven treasures to fill worlds as countless as the sands of the Ganges River and offer them as gifts, the merit they accumulate would indeed be immense.
“However, if another Bodhisattva deeply understands the truth of no-self—that all phenomena arise and cease due to conditions and have no permanent or inherent nature—and through this insight attains the patience of non-arising (the profound acceptance of the emptiness of all things), the merit of this latter Bodhisattva would surpass the former.
“Why is this so? Subhūti, because Bodhisattvas do not cling to the idea of merit or reward.”
Subhūti then asked:
“Why is it said that Bodhisattvas do not cling to merit?”
The Buddha replied:
“Subhūti, a Bodhisattva generates merit without attachment or possessiveness. Their actions are motivated by the aspiration to benefit others, not by personal gain. When Bodhisattvas practice generosity and other virtues, they do so without fixating on the outcomes or seeking rewards. This freedom from attachment to merit is why they are said to ‘not cling to merit.'”
Third Section (Insight)
This chapter illustrates the profound practice of selflessness and detachment in the Bodhisattva path. It emphasizes that true merit arises from actions performed without attachment or expectation of reward.
- Surpassing Material Generosity:
While material generosity generates merit, the realization of no-self and the attainment of the patience of non-arising are far more transformative. They reflect a deep understanding of emptiness and a liberation from clinging to self and phenomena. - Non-Clinging to Merit:
Bodhisattvas embody a selfless spirit, engaging in virtuous actions not for personal gain but to benefit others. This detachment from merit prevents the accumulation of ego and fosters a purer, more compassionate approach to practice. - The Patience of Non-Arising:
This advanced state of understanding represents a profound acceptance of the nature of reality. It allows Bodhisattvas to act with unwavering compassion and wisdom, free from the distortions of attachment and aversion.
Chapter 29 – “Tranquility in Action”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, if someone says, ‘The Tathāgata comes, goes, sits, or lies down,’ that person does not understand the meaning of my teaching.
“Why? The term ‘Tathāgata’ means one who neither comes from anywhere nor goes anywhere. Therefore, the Tathāgata is called ‘Tathāgata.'”
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“Subhūti, if someone claims that the Tathāgata has actions such as coming, going, sitting, or lying down, this person does not truly understand the profound meaning of my teachings.
“Why? ‘Tathāgata’ refers to the one who has realized the ultimate truth, whose nature is beyond the limitations of coming and going. The true essence of the Tathāgata is beyond movement and rest, beyond form and limitation. It is for this reason that the Tathāgata is so named.”
Third Section (Insight)
This chapter highlights the transcendent nature of the Tathāgata, emphasizing that the true essence of the Buddha, the Dharmakāya (Dharma body), is formless, unbound by time, space, or activity.
- The Nature of the Tathāgata:
The Buddha clarifies that the term “Tathāgata” represents the ultimate reality, which is beyond conventional notions of coming, going, sitting, or lying down. The Tathāgata is not confined to physical manifestations or movements. - The Distinction Between Manifestation and Reality:
What beings perceive as the Buddha’s physical presence or actions is merely the nirmāṇakāya (manifestation body), which arises to guide sentient beings. The true Dharmakāya, however, is unchanging, omnipresent, and free from dualistic concepts such as coming and going. - The Silence of the Dharma Body:
The Dharmakāya is described as tranquil and unmoving, embodying the eternal truth that is beyond activity and appearance. It serves as a reminder that ultimate reality transcends all conventional distinctions and forms.
Chapter 30 – “The Unity Beyond Form”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, if a good man or good woman were to grind the three-thousand great-thousand worlds into particles of dust, what do you think? Would these particles be many?”
Subhūti replied:
“Very many, World-Honored One! Why? Because if these particles were truly existent, the Buddha would not call them ‘particles of dust.’
“Why is this so? The Buddha says that ‘particles of dust’ are not truly particles of dust; they are merely called ‘particles of dust.’
“Furthermore, World-Honored One, the Tathāgata says that the ‘three-thousand great-thousand worlds’ are not truly worlds; they are merely called ‘worlds.’
“Why? Because if these worlds were truly existent, they would constitute a unity. The Tathāgata says that a unity is not truly a unity; it is merely called a unity.
“Subhūti, a unity is ultimately beyond definition. However, ordinary people cling to distinctions and attachments, mistaking appearances for reality.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“If a good man or woman were to crush the three-thousand great-thousand worlds into tiny particles of dust, would the number of particles be great?”
Subhūti replied:
“Yes, Buddha, the number would indeed be immense.
“But Buddha, if these particles truly existed as independent, unchanging entities, you would not call them ‘particles of dust.’ They are dependent on causes and conditions, and their nature is ultimately empty. Thus, they are only referred to as ‘particles of dust’ as a convention.
“In the same way, the Buddha has said that the ‘three-thousand great-thousand worlds’ are not inherently real. They too are merely called ‘worlds’ for the sake of understanding.
“If these worlds truly existed, they would be a fixed unity. However, the Buddha has taught that a unity is not a fixed or inherent reality. It is merely a provisional label.
“Ultimately, what is referred to as a ‘unity’ cannot be definitively described. Unfortunately, ordinary people are attached to these appearances and mistakenly believe in their inherent reality.”
Third Section (Insight)
This chapter teaches the profound concept of śūnyatā (emptiness), challenging our attachment to distinctions such as “dust particles,” “worlds,” and “unity.”
- The Nature of Dust and Worlds:
Both the smallest (dust particles) and the largest (worlds) are dependent on causes and conditions. They lack an independent, permanent essence. By labeling them as “dust” or “worlds,” we create the illusion of reality, but these are ultimately empty of inherent existence. - Unity as a Provisional Concept:
The idea of a “unity” is a convenient fiction. While phenomena may appear cohesive, their unity arises from interdependence and is not an absolute reality. Recognizing this helps us avoid clinging to dualistic notions of separateness or oneness. - Ordinary Misconceptions:
Ordinary beings, bound by attachment and ignorance, mistake appearances for reality. They cling to labels and distinctions, failing to see the ultimate truth of interdependence and emptiness.
Chapter 31 – “Non-Arising of Perception”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, if someone claims that the Buddha teaches views of self, others, sentient beings, or lifespan, what do you think? Does this person understand the meaning of my teaching?”
Subhūti replied:
“No, World-Honored One. This person does not understand the meaning of the Tathāgata’s teaching.
“Why? The Tathāgata teaches that views of self, others, sentient beings, or lifespan are not real views. They are merely labeled as such.”
The Buddha continued:
“Subhūti, those who aspire to Supreme Perfect Enlightenment should understand, perceive, and believe in all phenomena as they truly are, without giving rise to attachment to their apparent characteristics.
“Subhūti, what are called ‘characteristics of phenomena’ are not truly characteristics. They are merely called ‘characteristics’ for the sake of teaching.”
Second Section (Simplified Explanation)
The Buddha asked Subhūti:
“Subhūti, if someone claims that I have taught the reality of self, others, sentient beings, or lifespan, do you think they understand my teaching?”
Subhūti replied:
“No, Buddha, this person does not understand the deeper meaning of your teachings.
“Why? Because the notions of self, others, sentient beings, and lifespan are not inherently real. They are merely provisional labels used as skillful means.”
The Buddha then instructed:
“Subhūti, those who resolve to attain Supreme Perfect Enlightenment should understand all phenomena as they truly are. They should see them without attachment, believe in their nature without delusion, and never give rise to attachment to their apparent forms or characteristics.
“What is meant by the term ‘characteristics of phenomena’? The Buddha teaches that these so-called ‘characteristics’ are not real or fixed characteristics; they are merely named as such for the purpose of teaching.”
Third Section (Insight)
This chapter underscores the illusory nature of all perceptions and concepts, guiding practitioners to transcend attachment to forms and characteristics.
- The Illusory Nature of Views:
The Buddha refutes the reality of notions such as self and others, highlighting that these are conceptual fabrications. They are temporary constructs that arise from conditions and lack intrinsic existence. - Non-Attachment to Phenomena:
Those on the path to enlightenment are encouraged to see through the apparent reality of phenomena. By understanding their emptiness and interdependence, they avoid clinging to form and concept, cultivating a mind free from delusion. - The Use of Provisional Terms:
The Buddha’s use of terms like “self” and “phenomena” is a skillful means to guide beings. These labels are tools for communication, not ultimate truths, and should not be clung to as fixed realities.
Chapter 32 – “Manifestations Are Not Reality”
First Section (Canonical Translation)
The Buddha said:
“Subhūti, if someone were to fill countless asamkhyeya worlds with the seven treasures and offer them as gifts, and if a good man or good woman, having set their heart on Supreme Perfect Enlightenment, were to uphold even just four lines of this Diamond Sutra, recite them, and teach them to others, the merit of the latter would far surpass that of the former.
“And how should one teach it to others? They should teach without clinging to appearances, maintaining equanimity and non-attachment. Why?
All conditioned phenomena
Are like a dream, an illusion, a bubble, or a shadow,
Like dew or a flash of lightning;
You should contemplate them in this way.”
After the Buddha finished expounding this sutra, the elder Subhūti, along with the monks, nuns, laymen, laywomen, and all beings of the world including devas, humans, and asuras, rejoiced greatly. They wholeheartedly accepted and practiced the teachings.
Second Section (Simplified Explanation)
The Buddha explained to Subhūti:
“Subhūti, imagine someone filled countless, immeasurable worlds with treasures and offered them as gifts. Now imagine a good man or woman who has resolved to attain enlightenment and upholds even a single four-line verse from this Diamond Sutra. If they recite it, understand it, and share it with others, their merit would far exceed that of the treasure giver.
“And how should they share it? By teaching without attachment to forms or appearances, remaining steady and unmoving in their understanding of emptiness. Why?
“Because all conditioned phenomena in the world are impermanent and devoid of intrinsic reality. They are like dreams—fleeting and unreal; illusions—fabricated and deceptive; bubbles—fragile and transient; or shadows—insubstantial and fleeting. They are like dew that evaporates with the morning sun or lightning that vanishes in an instant. You should view all phenomena in this way.”
When the Buddha concluded this teaching, Subhūti, along with the monks, nuns, laymen, laywomen, devas, humans, and asuras who were present, felt immense joy and inspiration. They faithfully embraced and practiced the Buddha’s profound words.
Third Section (Insight)
This final chapter encapsulates the essence of the Diamond Sutra, emphasizing the transformative power of understanding and sharing the Dharma and the impermanence of all phenomena.
- The Superiority of Wisdom Over Material Giving:
While material generosity has immense merit, the merit of sharing even a single verse of the Diamond Sutra far surpasses it. This highlights the unparalleled value of wisdom and its potential to lead others toward liberation. - Teaching Without Attachment:
True teaching arises from equanimity and non-attachment. By not clinging to appearances or outcomes, one embodies the wisdom of the sutra and conveys it authentically. - Contemplating Impermanence:
The similes of dreams, illusions, bubbles, and shadows remind us of the fleeting and insubstantial nature of all conditioned phenomena. Recognizing this truth helps us let go of attachments and live with clarity and freedom.
