Table of Contents
Title Page
WELCOME
THE VAJRACCHEDIKA PRAJÑAPARAMITA SUTRA
COMMENTARIES
PART ONE - THE DIALECTICS OF PRAJÑAPARAMITA
Chapter 1 - THE SETTING
Chapter 2 - SUBHUTI’S QUESTION
Chapter 3 - THE FIRST FLASH OF LIGHTNING
Chapter 4 - THE GREATEST GIFT
Chapter 5 - SIGNLESSNESS
PART TWO - THE LANGUAGE OF NONATTACHMENT
Chapter 6 - A ROSE IS NOT A ROSE
Chapter 7 - ENTERING THE OCEAN OF REALITY
Chapter 8 - NONATTACHMENT
PART THREE - THE ANSWER IS IN THE QUESTION
Chapter 9 - DWELLING IN PEACE
Chapter 10 - CREATING A FORMLESS PURE LAND
Chapter 11 - THE SAND IN THE GANGES
Chapter 12 - EVERY LAND IS A HOLY LAND
Chapter 13 - THE DIAMOND THAT CUTS THROUGH ILLUSION
Chapter 14 - ABIDING IN NON-ABIDING
Chapter 15 - GREAT DETERMINATION
Chapter 16 - THE LAST EPOCH
Chapter 17 - THE ANSWER IS IN THE QUESTION
PART FOUR - MOUNTAINS AND RIVERS ARE OUR OWN BODY
Chapter 18 - REALITY IS A STEADILY FLOWING STREAM
Chapter 19 - GREAT HAPPINESS
Chapter 20 - THIRTY-TWO MARKS
Chapter 21 - INSIGHT-LIFE
Chapter 22 - THE SUNFLOWER
Chapter 23 - THE MOON IS JUST THE MOON
Chapter 24 - THE MOST VIRTUOUS ACT
Chapter 25 - ORGANIC LOVE
Chapter 26 - A BASKET FILLED WITH WORDS
Chapter 27 - NOT CUT OFF FROM LIFE
Chapter 28 - VIRTUE AND HAPPINESS
Chapter 29 - NEITHER COMING NOR GOING
Chapter 30 - THE INDESCRIBABLE NATURE OF ALL THINGS
Chapter 31 - TORTOISE HAIR AND RABBIT HORNS
Chapter 32 - TEACHING THE DHARMA
CONCLUSION
Copyright Page
BROTHERS AND SISTERS, please read The Diamond That Cuts through Illusion with a serene mind, a mind free from views. It’s the basic sutra for the practice of meditation. Late at night, it’s a pleasure to recite the Diamond Sutra alone, in complete silence. The sutra is so deep and wonderful. It has its own language. The first Western scholars who obtained the text thought it was talking nonsense. Its language seems mysterious, but when you look deeply, you can understand. Don’t rush into the commentaries or you may be unduly influenced by them. Please read the sutra first. You may see things that no commentator has seen. You can read as if you were chanting, using your clear body and mind to be in touch with the words. Try to understand the sutra from your own experiences and your own suffering. It is helpful to ask, “Do these teachings of the Buddha have anything to do with my daily life?” Abstract ideas can be beautiful, but if they have nothing to do with our life, of what use are they? So please ask, “Do the words have anything to do with eating a meal, drinking tea, cutting wood, or carrying water?” The sutra’s full name is The Diamond That Cuts through Illusion, Vajracchedika Prajñaparamita in Sanskrit. Vajracchedika means “the diamond that cuts through afflictions, ignorance, delusion, or illusion.” In China and Vietnam, people generally call it the Diamond Sutra, emphasizing the word “diamond,” but, in fact, the phrase “cutting through” is the most important. Prajñaparamita means “perfection of wisdom,” “transcendent understanding,” or “the understanding that brings us across the ocean of suffering to the other shore.” Studying and practicing this sutra can help us cut through ignorance and wrong views and transcend them, transporting ourselves to the shore of liberation.
This is what I heard one time when the Buddha was staying in the monastery in Anathapindika’s park in the Jeta Grove near Shravasti with a community of 1,250 bhikshus, fully ordained monks. That day, when it was time to make the round for alms, the Buddha put on his sanghati robe and, holding his bowl, went into the city of Shravasti to seek alms food, going from house to house. When the almsround was completed, he returned to the monastery to eat the midday meal. Then he put away his sanghati robe and his bowl, washed his feet, arranged his cushion, and sat down.
At that time, the Venerable Subhuti stood up, bared his right shoulder, put his knee on the ground, and, folding his palms respectfully, said to the Buddha, “World-Honored One, it is rare to find someone like you. You always support and show special confidence in the bodhisattvas. “World-Honored One, if sons and daughters of good families want to give rise to the highest, most fulfilled, awakened mind, what should they rely on and what should they do to master their thinking?” The Buddha replied, “Well said, Subhuti! What you have said is absolutely correct. The Tathagata always supports and shows special confidence in the bodhisattvas. Please listen with all of your attention and the Tathagata will respond to your question. If daughters and sons of good families want to give rise to the highest, most fulfilled, awakened mind, they should rely on the following and master their thinking in the following way.” The Venerable Subhuti said, “Lord, we are so happy to hear your teachings.”
The Buddha said to Subhuti, “This is how the bodhisattva mahasattvas master their thinking. However many species of living beings there are—whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they have perceptions or do not have perceptions; or whether it cannot be said of them that they have perceptions or that they do not have perceptions, we must lead all these beings to the ultimate nirvana so that they can be liberated. And when this innumerable, immeasurable, infinite number of beings has become liberated, we do not, in truth, think that a single being has been liberated. “Why is this so? If, Subhuti, a bodhisattva holds on to the idea that a self, a person, a living being, or a life span exists, that person is not an authentic bodhisattva.”
“Moreover, Subhuti, when a bodhisattva practices generosity, he does not rely on any object—that is to say he does not rely on any form, sound, smell, taste, tactile object, or dharma—to practice generosity. That, Subhuti, is the spirit in which a bodhisattva should practice generosity, not relying on signs. Why? If a bodhisattva practices generosity without relying on signs, the happiness that results cannot be conceived of or measured. Subhuti, do you think that the space in the Eastern Quarter can be measured?” “No, World-Honored One.” “Subhuti, can space in the Western, Southern, and Northern Quarters, above and below be measured?” “No, World-Honored One.” “Subhuti, if a bodhisattva does not rely on any concept when practicing generosity, then the happiness that results from that virtuous act is as great as space. It cannot be measured. Subhuti, the bodhisattvas should let their minds dwell in the teachings I have just given.”
“What do you think, Subhuti? Is it possible to grasp the Tathagata by means of bodily signs?” “No, World-Honored One. When the Tathagata speaks of bodily signs, there are no signs being talked about.” The Buddha said to Subhuti, “In a place where there is something that can be distinguished by signs, in that place there is deception. If you can see the signless nature of signs, then you can see the Tathagata.”
The Venerable Subhuti said to the Buddha, “In times to come, will there be people who, when they hear these teachings, have real faith and confidence in them?” The Buddha replied, “Do not speak that way, Subhuti. Five hundred years after the Tathagata has passed away, there will still be people who enjoy the happiness that comes from observing the precepts. When such people hear these words, they will have faith and confidence that here is the truth. We should know that such people have sown seeds not only during the lifetime of one Buddha, or even two, three, four, or five Buddhas, but have, in truth, planted wholesome seeds during the lifetimes of tens of thousands of Buddhas. Anyone who, for only a second, gives rise to a pure and clear confidence upon hearing these words of the Tathagata, the Tathagata sees and knows that person, and he or she will attain immeasurable happiness because of this understanding. Why? “Because that kind of person is not caught up in the idea of a self, a person, a living being, or a life span. They are not caught up in the idea of a dharma or the idea of a non-dharma. They are not caught up in the notion that this is a sign and that is not a sign. Why? If you are caught up in the idea of a dharma, you are also caught up in the ideas of a self, a person, a living being, and a life span. If you are caught up in the idea that there is no dharma, you are still caught up in the ideas of a self, a person, a living being, and a life span. That is why we should not get caught up in dharmas or in the idea that dharmas do not exist. This is the hidden meaning when the Tathagata says, ‘Bhikshus, you should know that all of the teachings I give to you are a raft.’ All teachings must be abandoned, not to mention non-teachings.”
“What do you think, Subhuti, has the Tathagata arrived at the highest, most fulfilled, awakened mind? Does the Tathagata give any teaching?” The Venerable Subhuti replied, “As far as I have understood the Lord Buddha’s teachings, there is no independently existing object of mind called the highest, most fulfilled, awakened mind, nor is there any independently existing teaching that the Tathagata gives. Why? The teachings that the Tathagata has realized and spoken of cannot be conceived of as separate, independent existences and therefore cannot be described. The Tathagata’s teaching is not self-existent nor is it nonself-existent. Why? Because the noble teachers are only distinguished from others in terms of the unconditioned.”
“What do you think, Subhuti? If someone were to fill the 3,000 chiliocosms with the seven precious treasures as an act of generosity, would that person bring much happiness by this virtuous act?” The Venerable Subhuti replied, “Yes, World-Honored One. It is because the very natures of virtue and happiness are not virtue and happiness that the Tathagata is able to speak about virtue and happiness.” The Buddha said, “On the other hand, if there is someone who accepts these teachings and puts them into practice, even if only a gatha of four lines, and explains them to someone else, the happiness brought about by this virtuous act far exceeds the happiness brought about by giving the seven precious treasures. Why? Because, Subhuti, all Buddhas and the dharma of the highest, most fulfilled, awakened mind of all Buddhas arise from these teachings. Subhuti, what is called Buddhadharma is everything that is not Buddhadharma.”
“What do you think, Subhuti? Does a Stream-Enterer think, ‘I have attained the fruit of Stream-Entry.’?” Subhuti replied, “No, World-Honored One. Why? Stream-Enterer means to enter the stream, but in fact there is no stream to enter. One does not enter a stream that is form, nor a stream that is sound, smell, taste, touch, or object of mind. That is what we mean when we say entering a stream.” “What do you think, Subhuti? Does a Once-Returner think, ‘I have attained the fruit of Once-Returning.’?” Subhuti replied, “No, World-Honored One. Why? Once-Returner means to go and return once more, but in truth there is no going just as there is no returning. That is what we mean when we say Once-Returner.” “What do you think, Subhuti? Does a Non-Returner think like this, ‘I have attained the fruit of No-Return.’?” Subhuti replied, “No, World-Honored One. Why? No-Return means not to return to this world, but in fact there cannot be any Non-Returning. That is what we mean when we say Non-Returner.” “What do you think, Subhuti? Does an Arhat think like this, ‘I have attained the fruit of Arhatship.’?” Subhuti replied, “No, World-Honored One. Why? There is no separately existing thing that can be called Arhat. If an Arhat gives rise to the thought that he has attained the fruit of Arhatship, then he is still caught up in the idea of a self, a person, a living being, and a life span. World-Honored One, you have often said that I have attained the concentration of peaceful abiding and that in the community, I am the Arhat who has most transformed need and desire. World-Honored One, if I were to think that I had attained the fruit of Arhatship, you certainly would not have said that I love to dwell in the concentration of peaceful abiding.”
The Buddha asked Subhuti, “In ancient times when the Tathagata practiced under Buddha Dipankara, did he attain anything?” Subhuti answered, “No, World-Honored One. In ancient times when the Tathagata was practicing under Buddha Dipankara, he did not attain anything.” “What do you think, Subhuti? Does a bodhisattva create a serene and beautiful Buddha field?” “No, World-Honored One. Why? To create a serene and beautiful Buddha field is not in fact creating a serene and beautiful Buddha field. That is why it is called creating a serene and beautiful Buddha field.” The Buddha said, “So, Subhuti, all the bodhisattva mahasattvas should give rise to a pure and clear intention in this spirit. When they give rise to this intention, they should not rely on forms, sounds, smells, tastes, tactile objects, or objects of mind. They should give rise to an intention with their minds not dwelling anywhere.” “Subhuti, if there were someone with a body as big as Mount Sumeru, would you say that his was a large body?” Subhuti answered, “Yes, World-Honored One, very large. Why? What the Tathagata says is not a large body, that is known as a large body.”
“Subhuti, if there were as many Ganges Rivers as the number of grains of sand in the Ganges, would you say that the number of grains of sand in all those Ganges Rivers is very many?” Subhuti answered, “Very many indeed, World-Honored One. If the number of Ganges Rivers were huge, how much more so the number of grains of sand in all those Ganges Rivers.” “Subhuti, now I want to ask you this: if a daughter or son of good family were to fill the 3,000 chiliocosms with as many precious jewels as the number of grains of sand in all the Ganges Rivers as an act of generosity, would that person bring much happiness by her virtuous act?” Subhuti replied, “Very much, World-Honored One.” The Buddha said to Subhuti, “If a daughter or son of a good family knows how to accept, practice, and explain this sutra to others, even if it is a gatha of four lines, the happiness that results from this virtuous act would be far greater.”
“Furthermore, Subhuti, any plot of land on which this sutra is proclaimed, even if only one gatha of four lines, will be a land where gods, men, and ashuras will come to make offerings just as they make offerings to a stupa of the Buddha. If the plot of land is regarded as that sacred, how much more so the person who practices and recites this sutra. Subhuti, you should know that that person attains something rare and profound. Wherever this sutra is kept is a sacred site enshrining the presence of the Buddha or one of the Buddha’s great disciples.”
After that, Subhuti asked the Buddha, “What should this sutra be called and how should we act regarding its teachings?” The Buddha replied, “This sutra should be called The Diamond that Cuts through Illusion because it has the capacity to cut through all illusions and afflictions and bring us to the shore of liberation. Please use this title and practice according to its deepest meaning. Why? What the Tathagata has called the highest, transcendent understanding is not, in fact, the highest, transcendent understanding. That is why it is truly the highest, transcendent understanding.” The Buddha asked, “What do you think, Subhuti? Is there any dharma that the Tathagata teaches?” Subhuti replied, “The Tathagata has nothing to teach, World-Honored One.” “What do you think, Subhuti? Are there many particles of dust in the 3,000 chiliocosms?” “Very many, World-Honored One.” “Subhuti, the Tathagata says that these particles of dust are not particles of dust. That is why they are truly particles of dust. And what the Tathagata calls chiliocosms are not in fact chiliocosms. That is why they are called chiliocosms.” “What do you think, Subhuti? Can the Tathagata be recognized by the possession of the thirty-two marks?” The Venerable Subhuti replied, “No, World-Honored One. Why? Because what the Tathagata calls the thirty-two marks are not essentially marks and that is why the Tathagata calls them the thirty-two marks.” “Subhuti, if as many times as there are grains of sand in the Ganges a son or daughter of a good family gives up his or her life as an act of generosity and if another daughter or son of a good family knows how to accept, practice, and explain this sutra to others, even if only a gatha of four lines, the happiness resulting from explaining this sutra is far greater.”
When he had heard this much and penetrated deeply into its significance, the Venerable Subhuti was moved to tears. He said, “World-Honored One, you are truly rare in this world. Since the day I attained the eyes of understanding, thanks to the guidance of the Buddha, I have never before heard teachings so deep and wonderful as these. World-Honored One, if someone hears this sutra, has pure and clear confidence in it, and arrives at insight into the truth, that person will realize the rarest kind of virtue. World-Honored One, that insight into the truth is essentially not insight. That is what the Tathagata calls insight into the truth. “World-Honored One, today it is not difficult for me to hear this wonderful sutra, have confidence in it, understand it, accept it, and put it into practice. But in the future, in five hundred years, if there is someone who can hear this sutra, have confidence in it, understand it, accept it, and put it into practice, then certainly the existence of someone like that will be great and rare. Why? That person will not be dominated by the idea of a self, a person, a living being, or a life span. Why? The idea of a self is not an idea, and the ideas of a person, a living being, and a life span are not ideas either. Why? Buddhas are called Buddhas because they are free of ideas.” The Buddha said to Subhuti, “That is quite right. If someone hears this sutra and is not terrified or afraid, he or she is rare. Why? Subhuti, what the Tathagata calls paramaparamita, the highest transcendence, is not essentially the highest transcendence, and that is why it is called the highest transcendence. “Subhuti, the Tathagata has said that what is called transcendent endurance is not transcendent endurance. That is why it is called transcendent endurance. Why? Subhuti, thousands of lifetimes ago when my body was cut into pieces by King Kalinga, I was not caught in the idea of a self, a person, a living being, or a life span. If, at that time, I had been caught up in any of those ideas, I would have felt anger and ill will against the king. “I also remember in ancient times, for five hundred lifetimes, I practiced transcendent endurance by not being caught up in the idea of a self, a person, a living being, or a life span. So, Subhuti, when a bodhisattva gives rise to the unequalled mind of awakening, he has to give up all ideas. He cannot rely on forms when he gives rise to that mind, nor on sounds, smells, tastes, tactile objects, or objects of mind. He can only give rise to that mind that is not caught up in anything. “The Tathagata has said that all notions are not notions and that all living beings are not living beings. Subhuti, the Tathagata is one who speaks of things as they are, speaks what is true, and speaks in accord with reality. He does not speak deceptively or to please people. Subhuti, if we say that the Tathagata has realized a teaching, that teaching is neither graspable nor deceptive. “Subhuti, a bodhisattva who still depends on notions to practice generosity is like someone walking in the dark. He will not see anything. But when a bodhisattva does not depend on notions to practice generosity, he is like someone with good eyesight walking under the bright light of the sun. He can see all shapes and colors. “Subhuti, if in the future there is any daughter or son of good family who has the capacity to accept, read, and put into practice this sutra, the Tathagata will see that person with his eyes of understanding. The Tathagata will know that person, and that person will realize the measureless, limitless fruit of her or his virtuous act.”
“Subhuti, if on the one hand, a daughter or son of a good family gives up her or his life in the morning as many times as there are grains of sand in the Ganges as an act of generosity, and gives as many again in the afternoon and as many again in the evening, and continues doing so for countless ages; and if, on the other hand, another person listens to this sutra with complete confidence and without contention, that person’s happiness will be far greater. But the happiness of one who writes this sutra down, receives, recites, and explains it to others cannot be compared. “In summary, Subhuti, this sutra brings about boundless virtue and happiness that cannot be conceived or measured. If there is someone capable of receiving, practicing, reciting, and sharing this sutra with others, the Tathagata will see and know that person, and he or she will have inconceivable, indescribable, and incomparable virtue. Such a person will be able to shoulder the highest, most fulfilled, awakened career of the Tathagata. Why? Subhuti, if one is content with the small teachings, if he or she is still caught up in the idea of a self, a person, a living being, or a life span, he or she will not be able to listen, receive, recite, and explain this sutra to others. Subhuti, any place this sutra is found is a place where gods, men, and ashuras will come to make offerings. Such a place is a shrine and should be venerated with formal ceremonies, circumambulations, and offerings of flowers and incense.”
“Furthermore, Subhuti, if a son or daughter of good family, while reciting and practicing this sutra, is disdained or slandered, his or her misdeeds committed in past lives, including those that could bring about an evil destiny, will be eradicated, and he or she will attain the fruit of the most fulfilled, awakened mind. Subhuti, in ancient times before I met Buddha Dipankara, I had made offerings to and had been attendant of all 84,000 multi-millions of buddhas. If someone is able to receive, recite, study, and practice this sutra in the last epoch, the happiness brought about by this virtuous act is hundreds of thousands times greater than that which I brought about in ancient times. In fact, such happiness cannot be conceived or compared with anything, even mathematically. Such happiness is immeasurable. “Subhuti, the happiness resulting from the virtuous act of a son or daughter of good family who receives, recites, studies, and practices this sutra in th...
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