The Diamond Sutra

by Red Pine

  Asanga says, “It perfects all worldly deeds and results in matchless glory. Those who cultivate this seed will surely know its fruit.” (41)

  Seng-chao says, “The source of the ten-thousand practices is deep. The truth is hard to fathom. How can the profound fruit of enlightenment be deliberated on by the mind? This marks the end of part two.”

  Hui-neng says, “The meaning of this sutra is the practice without attachments or form. To call it ‘inconceivable’ is to praise the practice without attachments or form that can result in unexcelled, perfect enlightenment.”

  Sheng-yi says, “The meaning of this sutra—no dharma has a beginning, nor does prajna have a beginning; no dharma has an appearance, nor does prajna have an appearance; no dharma has an end, nor does prajna have an end; no dharma has duration, nor does prajna have duration; no dharma has a self, nor does prajna have a self; the nature of all dharmas is empty, and the nature of prajna is empty—is inconceivable. From such meaning comes practice. Practice is the cause. Enlightenment is the result. Enlightenment includes an infinite body of merit. Thus the result is also inconceivable.”

  Textual note: Neither the Tibetan nor Gilgit edition includes tathagatena bhashitah (spoken by the Tathagata), nor does Kumarajiva, Bodhiruci, Paramartha, or Yi-ching. Kumarajiva does not include atulya (incomparable), while the Tibetan and Gilgit edition omit acintya (inconceivable) as well. Paramartha has “inconceivable is the hsiu-hsing (practice) and the result.” Neither Kumarajiva, Bodhiruci, nor Paramartha includes pratikankshitavya (expect). This section is missing in the Stein edition.

  Chapter Seventeen: Again the venerable Subhuti asked the Buddha, “Bhagavan, if someone sets forth on the bodhisattva path, how should they stand? How should they walk? And how should they control their thoughts?”

  The Buddha said, “Subhuti, someone who sets forth on the bodhisattva path should give birth to the thought: ‘In the realm of complete nirvana, I shall liberate all beings. And while I thus liberate beings, not a single being is liberated.’ And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called a ‘bodhisattva. ’ Neither can someone who creates the perception of a life or even the perception of a soul be called a ‘bodhisattva.’ And why not? Subhuti, there is no such dharma as setting forth on the bodhisattva path.

  “What do you think, Subhuti? When the Tathagata was with Dipankara Tathagata, did he realize any such dharma as unexcelled, perfect enlightenment?”

  To this the venerable Subhuti answered, “Bhagavan, as I understand the meaning of what the Tathagata has taught, when the Tathagata was with Dipankara Tathagata, the Arhan, the Fully-Enlightened One, he did not realize any such dharma as unexcelled, perfect enlightenment.”

  And to this the Buddha replied, “So it is, Subhuti. So it is. When the Tathagata was with Dipankara Tathagata, the Arhan, the Fully-Enlightened One, he did not realize any such dharma as unexcelled, perfect enlightenment. Subhuti, if the Tathagata had realized any dharma, Dipankara Tathagata would not have prophesied, ‘Young man, in the future you shall become the tathagata, the arhan, the fully-enlightened one named Shakyamuni.’ Subhuti, it was because the Tathagata, the Arhan, the Fully-Enlightened One did not realize any such dharma as unexcelled, perfect enlightenment, that Dipankara Tathagata prophesied, ‘Young man, in the future you shall become the tathagata, the arhan, the fully-enlightened one named Shakyamuni.’

  “And how so? ‘Tathagata,’ Subhuti, is another name for what is truly real. ‘Tathagata,’ Subhuti, is another name for the dharma with no beginning. ‘Tathagata,’ Subhuti, is another name for the end of dharmas. ‘Tathagata,’ Subhuti, is another name for what never begins. And how so? No beginning, Subhuti, is the highest truth. Subhuti, if anyone should claim, ‘The Tathagata, the Arhan, the Fully-Enlightened One realized unexcelled, perfect enlightenment, ’ such a claim would be untrue. Subhuti, they would be making a false statement about me. And how so? Subhuti, the Tathagata did not realize any such dharma as unexcelled, perfect enlightenment. Furthermore, Subhuti, in the dharma realized or taught by the Tathagata, there is nothing true and nothing false. Thus, the Tathagata says ‘all dharmas are buddha dharmas.’ And how so? ‘All dharmas,’ Subhuti, are said by the Tathagata to be no dharmas. Thus are all dharmas called ‘buddha dharmas.’

  “Subhuti, imagine a perfect person with an immense, perfect body.”

  The venerable Subhuti said, “Bhagavan, this perfect person whom the Tathagata says has an ‘immense, perfect body,’ Bhagavan, the Tathagata says has no body. Thus is it called an ‘immense, perfect body.’”

  The Buddha said, “So it is, Subhuti, and if a bodhisattva says, ‘I shall liberate other beings,’ that person is not called a ‘bodhisattva.’ And why not? Subhuti, is there any such dharma as a bodhisattva?”

  The venerable Subhuti replied, “No, indeed, Bhagavan. There is no such dharma as a bodhisattva.”

  The Buddha said, “And beings, Subhuti, ‘beings’ are said by the Tathagata to be no beings. Thus are they called ‘beings.’ And thus does the Tathagata say ‘all dharmas have no self, all dharmas have no life, no individuality, and no soul.’

  “Subhuti, if a bodhisattva should thus claim, ‘I shall bring about the transformation of a world,’ such a claim would be untrue. And how so? The transformation of a world, Subhuti, the ‘transformation of a world’ is said by the Tathagata to be no transformation. Thus is it called the ‘transformation of a world.’

  “Subhuti, when a bodhisattva resolves on selfless dharmas as ‘selfless dharmas,’ the Tathagata, the Arhan, the Fully-Enlightened One pronounces that person a fearless bodhisattva.”

  CHAPTER SEVENTEEN

  SUBHUTI ASKS THE SAME QUESTIONS he asked in Chapter Two. But this is not a simple repetition. As if he were singing a song, Subhuti restates the opening theme. But since he first asked these questions, Subhuti has had his understanding turned upside down and has been moved to tears by the force of this teaching. He now re-examines his earlier questions in the light of what he has learned. Also, Subhuti’s previous questions were those of a shravaka curious about the path. Subhuti asks again as a bodhisattva curious about the goal. The Buddha, however, is concerned that disciples such as Subhuti might become entangled by aspects of the path, including the goal. Hence, he reviews his own experience of the bodhisattva path to make clear that no dharma is of itself real, that what is real never sets forth on the bodhisattva path or realizes enlightenment or liberates anyone, that what is real is the selflessness and beginninglessness of all dharmas. In this chapter, the Buddha introduces us to the seventh perfection: the perfection of skillful means.

  Chao-ming titles this: “No Self After All.”

  Hui-neng says, “If there is no self at all, how can there be others? But in order to liberate people, we establish a provisional self. Thus follows a chapter on ultimate selflessness.”

  Again the venerable Subhuti asked the Buddha,

  “Bhagavan, if someone sets forth on the bodhisattva

  path, how should they stand? How should they walk?

  And how should they control their thoughts?”

  Subhuti has just heard that this teaching is inconceivable, and the result one can expect from it is also inconceivable. He now wants to know how to put such an inconceivable teaching into practice and how to realize the goal of such practice. The first time Subhuti asked these questions, he was inspired by the Buddha’s example. He saw how the Buddha stood, how the Buddha walked, and how the Buddha controlled his thoughts. Replying to Subhuti’s questions, the Buddha urged Subhuti to practice the perfections of charity, forbearance, and wisdom to counter attachment to a self, which is the greatest obstacle to setting forth on the bodhisattva path. Subhuti has now set forth and wants to know what to do next.

  Tao-yuan says, “The previous sections were like a map. If you want to go somewhere, you look at a map until you understand it thoroughly. Then, when you set out, you won’t get lost or stop halfway but will keep going until you
reach your destination. From Chapter Seventeen on, the meaning is completely different from what has gone before. What follows discusses how we should begin our journey on the road of practice—practice that depends on our understanding of what has gone before and that does not begin until we have achieved such understanding. The words here are the same, but the meaning is different.”

  Textual note: Instead of “someone,” which is implied by the verb sanprasthita (set forth), Kumarajiva and Paramartha specify shan-nan-tzu shan-nu-jen (noble son or daughter). In place of bodhisattvayana (bodhisattva path), Kumarajiva and Bodhiruci have anuttara-samyak-sanbodhi (unexcelled, perfect enlightenment), while Paramartha, as in Chapter Two, has both. Also, as in Chapter Two, Kumarajiva does not include kathan pratipattavyan (how should they walk). In place of kathan-cittan-pragrahitavyan (how should they control their thoughts), Paramartha has yun-ho fa-ch’i p’u-sa-hsin (how should they give birth to the bodhisattva mind).

  The Buddha said, “Subhuti, someone who sets forth

  on the bodhisattva path should give birth to the

  thought: ‘In the realm of complete nirvana, I shall

  liberate all beings. And while I thus liberate beings,

  not a single being is liberated.”

  So far the Buddha’s answer does not differ from the one he gave in Chapter Three. Those who set forth on the bodhisattva path practice the perfections of charity, forbearance, and wisdom. And in so doing, they liberate beings while remaining detached from such perceptions as a self or a being. In Chapter Three, the Buddha was concerned that novice bodhisattvas would become attached to such perceptions while trying to liberate others and would end up liberating no one. In this chapter, the Buddha’s concern is that they will become attached to the dharmas of liberation and enlightenment, the practice and its goal. The words are the same, but the change in emphasis will soon become apparent.

  Seng-chao says, “This part of the sutra explains the emptiness of the bodhisattva. Hence, it says below that there is nothing that goes in search of enlightenment. For the person who travels this path is empty.”

  Hui-neng says, “They eliminate thoughts of subject and object: they eliminate the thought that there are other beings and also eliminate the thought that a self exists.”

  Sheng-yi says, “When controlling our thoughts is discussed in the first half of the sutra, it means controlling thoughts that involve attachment to a self. When this is discussed in the second half, it means controlling thoughts that involve attachment to a teaching. If a bodhisattva falls in love with a teaching, this is a bodhisattva’s worst folly.”

  Tao-yuan says, “The Buddha’s previous answer was intended to eliminate the perception of a reality outside our minds. This answer is intended to eliminate attachment to anything inside our minds.”

  Huang-po says, “Buddhas and beings share the same identical mind. It’s like space: it doesn’t contain anything and isn’t affected by anything. When the great wheel of the sun rises, and light fills the whole world, space doesn’t become brighter. When the sun sets, and darkness fills the whole world, space doesn’t become darker. The states of light and darkness alternate and succeed one another, while the nature of space is vast and changeless. The mind of buddhas and beings is like this. Here, the buddha says to save all beings in order to get rid of the delusion of liberation so that we can see our true nature.”

  Textual note: Kumarajiva omits an-upadhisheshe nirvana-dhatau (in the realm of complete nirvana).

  And why not? Subhuti, a bodhisattva who creates

  the perception of a being cannot be called a

  ‘bodhisattva.’ Neither can someone who creates the

  perception of a life or even the perception of a soul

  be called a ‘bodhisattva.’

  When the Buddha hears these questions again, the same questions Subhuti asked in Chapter Two, he perceives a difference that would only have been evident to a buddha. For the Buddha knows Subhuti’s thoughts and attainments as well as his remaining attachments. Hence, he is concerned that in turning from the shravaka to the bodhisattva path, Subhuti and other novice bodhisattvas might become attached to the practice of liberating other beings. But what, after all, is liberated? As the Sanskrit makes clear here, bodhisattvas must be free of yavat pudgala-sanjna (even the perception of a soul), even the perception of an entity subject to liberation from rebirth.

  In The Perfection of Wisdom in Seven Hundred Lines, the Buddha asks Manjushri, “If there are no beings, why do we say there are beings and realms of beings?” Manjushri answers, “The characteristics of the realms of beings are like those of the realms of buddhas.”

  Vasubandhu says, “Once again the earlier three questions are asked. But how are they different?”

  Asanga says, “To practice and to think ‘I’m a bodhisattva,’ this is obstruction not detachment of the mind.” (42) Vasubandhu comments, “If a bodhisattva gives birth to such thoughts as ‘I stand as a bodhisattva’, or ‘I walk’, or ‘I control thoughts’, these all obstruct enlightenment.” Kamalashila comments, “Those who set forth on the bodhisattva path are mentioned again in order to completely clarify the purity of the seed. While the pure seed they cultivate is not only devoid of perceptions regarding the appearance of a giver, a recipient, or a gift, only if they avoid such thoughts as ‘I stand,’ ‘I walk,’ or ‘I control thoughts,’ can their minds be pure.”

  Sheng-yi says, “If these perceptions exist, limitless troubles will arise and one cannot liberate other beings. Hence, one is not a bodhisattva.”

  Textual note: Kumarajiva has wo-hsiang (the appearance of a self) at the beginning of this list of perceptions to conform with Chapter Three. Neither Paramartha nor Yi-ching includes the last sentence. Dharmagupta does not include jiva-sanjna (perception of a life). And Hsuan-tsang has his usual longer list of perceptions.

  And why not? Subhuti, there is no such dharma as

  setting forth on the bodhisattva path.

  This sentence does not appear in the Buddha’s response to the same questions in Chapter Three and underlines the change in direction that the sutra takes from this point. Instead of continuing to warn against attachment to a self or a being, the Buddha now warns against attachment to dharmas, the dharmas of practice, liberation, realization, and buddhahood—in a word, the path. Where the Buddha has previously extolled the perfections of charity, forbearance, and wisdom, to these he now adds upaya, or skillful means, which is often listed as a seventh perfection.

  Yin-shun says, “First we are told there are no beings we can save, now we are told there is no such thing as setting forth to save anyone.”

  Sheng-yi says, “Someone cannot be called a bodhisattva until they have given birth to the thought of enlightenment. However, there is, in fact, no such thing as giving birth to the thought of enlightenment. Because enlightenment means all things are empty, how can there be anything that gives birth to the thought of enlightenment? When these perceptions are empty, the thought of enlightenment appears. There isn’t something outside of these perceptions that gives birth to the thought of enlightenment. For example, it’s like the precept against killing. Not killing constitutes upholding the precept. There isn’t a precept against killing besides not killing.”

  Hui-neng says, “The Buddha says when a bodhisattva vows to liberate all beings, after he has liberated them, and they have become buddhas, he should not think he has liberated a single being. And why not? Because he has gotten rid of thoughts about subject and object. He has gotten rid of thoughts about beings, and he has gotten rid of the belief in a self. Beings, the self, and other such dharmas are the roots of passion.”

  Pai Chu-yi says, “Perfectly still, no other thought / empty silence, this is my teacher.”

  Textual note: In place of bodhisattva-yana sanprasthitenaivan (set forth on the bodhisattva path), Kumarajiva and Bodhiruci have fa a-nuo-to-lo san-mao san-p’u-t’i-hsin (give birth to the thought of unexcelled, perfect enlightenment). Bodhiruci inser
ts p’u-sa (bodhisattva) before “give birth to.”

  “What do you think, Subhuti? When the Tathagata

  was with Dipankara Buddha, did he realize any

  such dharma as unexcelled, perfect enlightenment?”

  In the previous section, the Buddha says there is no such dharma as setting forth on the bodhisattva path. He now says there is no such dharma as reaching the goal. For the non-existence of the one necessitates the non-existence of the other. Again, the Buddha cites his meeting with Dipankara, for it was at this meeting that he was acknowledged as having set forth on the bodhisattva path and destined to become a buddha. But if all the Buddha obtained was a prophecy of buddhahood and not the goal of buddhahood, why does he ask Subhuti if he realized enlightenment? Why does he ask about a dharma he was destined not to realize for many more lifetimes? Because for the purpose of this sutra, the Buddha equates enlightenment with the realization of the selfless, birthless nature of all dharmas, which was the realization that prompted Dipankara’s prophecy. And yet, how could such a realization be called a ‘realization’ if all dharmas are selfless and birthless?