Key Message of Diamond Sūtra
Reading of the Diamond Sūtra : A General Commentary on the Diamond Sūtra (continue from the last issue)

By Paramartha

The enitre Diamond Sutra  focuses its emphasis on  liberation by Signlessness (nirnimittạ-mokṣa) which is  the central theme of the exposition of Diamond Sūtra. Sign (nimitta) is synonymous with self-nature or own nature (svabhāva). Perceiving signlessness or emptiness of self-nature (niḥsvabhāva) is emancipation (mokṣa). Non-reification or non-objectification of objects is perception (darśana)  of signlessness. The Diamond Sūtra emphasizes that the true nature of things (dharmatā) is signlessness. Whoever perceives signlessness penetrates into the illusion of the multiplicity of the empirical world.

若菩薩有我相, 人相, 眾生相, 壽者相, 即非菩薩.

If a Bodhisattva objectifies the sign of self, the sign of being, the sign of a group of sentient beings and the sign of tri-temporal existence, one is not a Bodhisattva.

Commentary:

Sign of  a phenomenon  is synonymous with form, mark or characteristics. ‘Self’ connotes   I-ness, Mine-ness  or self-identity of the first party. ‘Being’ connotes the second party ‘You’. ‘A group of sentient beings’ connotes a collective tribe, class, or set of beings or organization of members or units.  It either refers to ‘We’,  ‘They’ or ‘Our’. The tri-temporal existence refers to the concept of three periods of time, namely the past, present and future phenomena, events or
occurrences in association with time  and space. If a Bodhisattva perceives these four signs of self, beings, group of sentient beings and tri-temporal existence, he or she is not a true Bodhisattva (Wisdom Being). A Bodhisattva does not objectify any sign and in fact, he or she relinquishes all these four signs which are substantial view. View of substantiality or sign  is false view  or illusion (māyā). Tri-temporal existence is also an illusion  as concept of time and space is illusion in the ultimate sense.  As Diamond Sūtra expounds esoteric (Reality)  dimension of Buddhism, the ultimate truth of signlessness or Emptiness  is revealed to us. Whoever perceives any phenomenon, thing or object as a discrete or separate entity perceives sign. Sign is illusion which conceals the ultimate truth of Reality which is Emptiness. Perceiving truth is to appease the ordinary consciousness of the worldlings. Ordinary consciousness is exoteric, that is, seeking happiness outwardly but outward appearances are illusive and unreal. Happiness can only be realized by perceiving the ultimate truth of signlessness or Emptiness.  While truth is sought and realized, the outward or exoteric dimension of conventional reality is not denied.

菩薩於法, 應無所住, 行於布施. 所謂不住色布施, 不住聲, 香, 味, 觸, 法布施. 須菩提, 應如是布施, 不住於相.

A Bodhisatta, having been exposed to phenomena, ought not to dwell on (them) , and perform generous givings (dāna). Not dwelling on forms in performing generous givings, not dwelling upon sounds, tastes, smells, touches and thoughts in performing generous givings.

Commentary:

On performing generous givings, a true Bodhisattva does not grasp upon anything in the world. He or she does not grasp upon all forms, sounds, smells, tastes, touches and thoughts in performing generous givings. The first 5 objects are external and the sixth object is internal. Non-grasping (anupādāna) is non-attachment and non-aversion. In performing all wholesome actions or participating in all forms of altruistic compassionates activities, a genuine Bodhisattva is detached from all these six objects of sensual perceptions. All wholesome actions are done or all generous activities are implemented without any notion of I-ness, Mine-ness or Otherness. Detachment purifies the consciousness of the Bodhisattva. It is in this manner that a true Bodhisattava exercises his perfection of Wisdom in terms of Signlessness, No-Mind and Non-dwelling. Signlessness is emptiness, No-Mind is the cessation of obsessions and Non-dwelling is Non-grasping or Non-clinging. Non-grasping actualizes detachment from the mundane activities while the wise is participating  in them.

Detachment does not connote the renunciation of the secular life for the lay practitioners. Even the monks and nuns lead a secular life when they meet and interact with their devotees in the monasteries. What is renounced is the illusive selfish or egoistic self which activate greed, hatred and delusion which disharmonize the human society. Secularity and spirituality do not collide if one has discerned the Truth and developed the wisdom.

凡所有相, 皆是虛妄; 若見諸相非相, 則見如來.

All signs are illusive. If one perceives signness as signlessness, one perceives the Tathāgata.

Commentary:

This affirmation of Śākyamuni Buddha is universally applied to all esoteric religions. Signs of multiplicity of the empirical world are illusions. Whoever intuitively penetrates into the illusions of the multiplicity perceives the Absolute. The Absolute may be the Buddha, Brahman or God. Its name is contigent upon how the Absolute is designated.

Even the designation of the Absolute is illusion because the Absolute is ineffable and therefore can not be designated. Lao-tze expresses the ineffability of the Absolute brilliantly thus: The, Tao (Absolute) which can be designated, is not the Tao.

All signs of multiplicity of the empirical world or the myriad beings of the cosmos are illusionary and unreal like dreams, magics, mirages, echoes, children of a barren woman or hairs of a tortoise. If one perceives the true nature of all phenomena which is signlessness, one perceives the ultimate truth. The ultimate truth is that all phenomena are empty of permanent self-identities, such as selves, souls or intrinsic natures.  All phenomena are empty of permanent, unalterable substances, such as selves, souls or intrinsic natures. All phenomena do not exist as independent or separate self-contained entities.  They are, in actuality, interdependent, interrelated and  conglomerated into a totality which is also borderless, infinite and eternal. Whoever perceives the ultimate Truth becomes a Tathāgata. A Tathāgata is one whose illusive egoistic or selfish self has vanished and he assumes only the Dharmabody of the Buddha.

若心取相, 則為著我, 人, 眾生, 壽者.

If one’s mind grasps upon signs, one grasps upon self, being, group of sentient beings and tri-temporal existence.

Commentary:

If one grasps upon the signs of diverge multiplicity or manifoldness of the empirical world or the myriad things of the cosmos, one clings upon the four signs of self, being, group of sentient beings and tri-temporal existence. In other words, such a worldling clings upon whatever are perceived by his or her six-sense faculty. He clings upon the diverse phenomena of forms, sounds, smells, tastes, touches and thoughts. The notions of I, Mine, You and so on are conceived substantially. Consequently, there arises grasping upon the fire aggregates as ‘this is’, ‘this is Mine’ and ‘this belongs to me.’ Such grasping creates the illusive egoistic or selfish self. Notion of self or ego leads to greed, hatred and delusion.  

如筏喻者, 法尚應舍, 何況非法.

Like a raft user, since Dharma should be abandoned, what more is adharma!

Commentary:

A raft is a transport used by a traveler to traverse from this bank to the other bank of a river. When the traveler has traversed the river, he will abandon the raft and will not carry the raft any more. Before realizing his objective of crossing the river, the raft is a useful transport or vehicle. Once the river is crossed, the  raft must be abandoned. Otherwise it becomes a burden to the traveler who has already reached the destination - crossing the river.  Similarly, the true doctrine expounded by Śākyamuni Buddha is very useful pointer to realize self-enlightenment and liberation. After consummating self-awakening and liberation, even the true doctrine must be abandoned. What more are the false or erroneous doctrines of the heretics! In fact, any view, which evokes the notion of self or ego in terms of ‘I’ or Mine’, must be relinquished.

如我解佛所說義, 無有定法, 名阿耨多羅三藐三菩提; 亦無有定法, 如來可說.

According to my interpretation of the exposition of Tathāgata, there is no absolute Dharma called the ‘Unsurpassed Supreme Enlightenment’ exists. There is no absolute Dharma expounded by Tathāgata.

Commentary:

All Buddhist doctrines, expounded by the Buddha, are also called phenomena. All phenomena are not absolute, discrete entities. Therefore, the doctrinal point  known as the ‘Unsurpassed Supreme Enlightenment’ is also not an absolute entity. Hence, the Buddha had not expounded any absolute doctrinal entity even though Śākyamuni Buddha had preached His doctrines more than 45 years. Eventually, the Buddha declared that he had not actually expounded any doctrine. The Buddha’s assertion is valid in terms of the exposition of the ultimate truth which is ineffable. In terms of conventional truth, the Buddha had indeed expounded countless doctrines to liberate sentient beings, both gods and human beings. Whoever perceives the distinction between the conventional truth (multiplicity) and the ultimate truth (emptiness) truly apprehends the profound message of the Buddha. The pragmatic value of perceiving the ultimate truth is to annihilate the illusive egoistic or selfish self. The pragmatic value of not denying the conventional truth is that the conventions are useful for communication. Whoever does not perceive the distinction between the two truths will be deluded and will become perverse.

應如是生清淨心: 不應住色生心, 不應住聲, 香, 味, 觸, 法生心; 應無所住而其心.

One ought to produce pure consciousness thus:  Not to dwell on form to produce (pure) consciousness; not to dwell on sounds, smells, tastes, touches and thoughts. One ought not to dwell on anything to produce the consciousness.

Commentary:

This verse  is the central theme of Diamond Sūtra. It is the most significant as it embodies the teaching of Right Mindfulness. Right Mindfulness is the establishment of the four foundations of mindfulness (Mahāsatipaṭṭhāna-sutta. D.N.). There is no wonder that prominent modern Buddhist scholar, David J. Kalupahana, a professor of philosophy at the University of Hawaii asserted that Diamond Sūtra is a resurrection of original Buddhism.

This assertion of the Diamond Sūtra had instantaneously enlightened the Chinese Sixth Chan Patriarch, Hui-neng who had paved the way to the development and popularizing of subsequent Chan or Zen Buddhism in China, Korea, Japan and the west today .

The goal of self-enlightenment is the purification of the human consciousness transforming the ordinary or manifestative consciousness into   released consciousness  or non-manifestative  consciousness. It is thus that the illusive egostic or selfish self is annihilated to perfect one’s character.

The Diamond Sūtra is a sudden teaching method aimed to evoke  instantaneous enlightenment. The Sūtra instructs us to purify the human consciousness or mind thus : If one does not grasp or cling upon the  forms, sounds, smells, tastes, touches, and consciousness or anything in the world, one’s consciousness or mind will certainly be purified. Purification brings about liberation as the Buddha mind or Dharmabody is manifest. All schools of Buddhist thought or Buddhist sects expound the purification of  consciousness by annihilating the illusive self-identity or selfish or egoistic self which conceals and defiles the  original pure consciousness of all sentient beings. The consciousness of every human being is innately pure. Pure consciousness perfects  human character.  Man of ethical excellence is born thereof. Everyone is a potential Buddha, the Buddha promulgates. The declaration, that everyone is a potential Buddha connotes that everyone,  who is rightly instructed and trained, will  eliminate his ignorance and delusion and gain wisdom. This wisdom gained will perfect his character through the eradication of his greed and hatred rooted in the illusive egoistic and selfish self.