Issue

8th Issue (June, 2008)

The quintessence of Diamond Sūtra:
X is not X and is also X

Wong Weng Hon

Introduction

The above equation represents the three-fold truth of One-mind-in-three contemplations. The three simultaneous mental contemplations of the phenomenal world (dharma) summarize the enlightened mind of a Bodhisattva (Enlightened Being or Perfect Man). It represents the summit of Buddhist spirituality which is the perfect of Wisdom (Prajñāpāramitā).

 ‘X’ refers to any empirical phenomenon perceived by an ordinary worldling. It represents the contemplation of an illusory mind of an ignorant person. An ignorant one has not penetrated into illusory nature of all empirical phenomena or multiplicity. In other words, the multiplicity is a cosmic illusion. It deludes all the ordinary wordlings. The delusion defiles their minds so much so that their innate pure and infinite consciousness or Buddha-mind is concealed. Consequently, the ordinary mental consciousness is directed and empowered by the superimposed self or ego.This is the primary root or cause of suffering of human beings. The following is a list of concepts illustrating the nature of X.

X	= Apparent Existence = Unreal Existence = Illusive Existence = Designation or Name = Concept only = Sign or mark or characteristic = Universal or particular = Conventional truth = Affirmation of existence = Multiplicity = The Many

‘Not X’ is the dialectic negation of X. It unveils that all empirical phenomena are empty of inherent existence or permanent self-natures. In other words, there is no solitary phenomenon. No phenomenon exists as a discrete entity or independent individual. All phenomena are interdependent, interrelated and are not separate. Succintly put, all phenomena of the entire cosmos are dependently co-arisen into an infinite cosmic Unity. The merger of all phenomena into a cosmic Unity obliterate their individual signs, marks or characteristics ultimately. The sentient beings are so deluded that they only perceive diversifying differentiations in terms of individuations or multiplicity. Not X’ denies the multiplicity. It admits the ultimate Truth of Oneness. Oneness is cosmic Unity or Non-duality. The cosmic Unity is infinite or borderless. Hence, it is beyond linquistic description. It is ineffable and non-discriminative. The following list of concepts represents the state of second contemplation of ‘Not X’.

Not X

= Emptiness of Self-nature = Selfless Existence = Signless/characteristicless/markless = Dependently co-arisen existence = Ultimate Truth = Negation of inherent existence = The One = Oneness

If the contemplation of a perceiver of Dharma ceases at the second level of contemplation of ‘Not X’, the entire empirical world becomes totally empty or nothing. In short, one dwell in the knowledge of nihilism or nothingness. This is an extreme way of perceiving ‘Not X’. The dialectic skill of deconstruction or negation of X must be simultaneously be followed by the execution of the dialectic skill of reconstruction or reaffirmation. Thus, a middle view is preserved. The middle view is the admission or acknowledgement of the conventional truth of multiplicity and the ultimate Truth of eternal Unity simultaneously. The middle view is many in One; One in many. The conventional truth of X has a pragmatic value in daily, business or social life. It cannot be rejected or denied.

 All human beings, including both the worldlings and even the saints, depend on the languages and concepts to socialize and communicate effectively and accurately. Languages and concepts facilitate social interactions or social intercourses. Though languages and concepts are illusive and unreal, they can not be rejected or denied. Secularism and spirituality do not collide but interpenetrate and synergize. The phenomena and the principle are interpenetrative. They co-exist or dependently co-arisen. The real moon in the sky and the reflected moon in the water are never separate. The following list comprises the concepts related to the perception of ‘Also X’.

Also X	= Middle view = Neither Existence nor Non-existence = Neither sign nor signless = Both sign and signless = Neither affirmation nor negation = Both affirmation and negation = Affirmation equals negation = Identity of opposites = Conventional truth and ultimate
Truth co-exist
= Phenomena and principle interpenetrate

Conclusion

The entire process is consummated and culminates in the one-mind-in-three contemplations. Such intuitive discernment of the phenomenal world gives rise to the Perfection of Wisdom which produces a true Bodhisattva. The Bodhisattva is the Mahāyāna Buddhist concept of a Perfect Man. He ascends because of Perfection of Wisdom and he descends because of great compassion. The ascent is the self-actualization of Nirvāṇa. The descent is the return compassionately to the saṃsāric world to liberate countless sentient beings. It is only possible if the Bodhisattava does not cling to both Nirvāṇa and saṃsāra. For the Bodhisattva, they are both identical in two aspects. Firstly, both are empty of inherent existence. Secondly, realizing that both are empty, a Bodhisattva does not cling to both due to non-discriminative wisdom. In the world of Nirvāṇa or saṃsāra, a true Bodhisattva is detached or equanimous.

Writer’s auto-commentary

The above equation and its illustrations are originally constructed by the writer for the benefit of the readers of our Bodhi Journal. The three-fold truth of one-mind in three contemplations summarizes not only the central theme of Diamond Sūtra but also that of the original Word of the Buddha ( Buddhavacana). The original Word of Śākyamuni Buddha is that the phenomenal or empirical world is originally neither existence nor non-existence. The penetrative insight of non-dual wisdom is the Perfection of Wisdom. This Wisdom is contemporarily and popularly known as Chan or Zen practice.

 The first contemplation is the acknowledgement of the illusion of multiplicity. The second contemplation is to be fully aware of the Emptiness of the world. The ultimate Truth is unveiled by deconstruction or negation of Dharma. The function is to obliterate superimposed illusive self or ego. Finally, the Dharma is reaffirmed or reconstructed to preserve the pragmatic value of illusory multiplicity. This is the middle path which acknowledges spirituality without denying the secularism or materialism in which phenomena and the Principle interpenetrate and co-exist in harmony and balance. Religious life constructs sublime lovingkiness, compassion, appreciative joy and equanimity obliterating the greed, hatred, doubt, jealousy and pride. All these unwholesome or negative emotions and sour relationship must be destroyed through religious wisdom.