13 June 2003: About the Diamond-Cutter Sutra (2)

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The Buddhist Hour Radio Broadcast on Hillside 88.0 FM
Buddhist Hour Script 333 for Sunday 13 June 2004

This script is entitled: About the Diamond-Cutter Sutra (2)

Today, we attempt to shine some more light on the Diamond -Cutter Sutra.

In last weeks program we included quotes from the readings provided for the on-line study course - Course VI: The Diamond-Cutter Sutra, Level 1 of Middle Way Philosophy (Madhyamika) presented by The Asian Classics Institute at www.world-view.org.

We offered a selection of readings, taken from "Sunlight on the Path to Freedom", written by Choney Lama Drakpa Shedrup (1675-1748). of Sera Mey Tibetan Monastery. The program script can be read online at www.bdcublessings.net.au Buddhist Hour No 332.

Choney Lama Drakpa Shedrup words of introduction to his commentary on the Diamond Cutter Sutra began in the following manner:

"Here I will, with great feelings of faith and in keeping with my own capacity, offer a commentary in explanation of the Perfection of Wisdom in 300 Verses, more commonly known as the Diamond - Cutter. It would seem that this text is rather difficult to comment on correctly, for a number of reasons.

The work is largely devoted to elucidating the meaning of the absences of self-nature.

Members at our Centre commenced a program of weekly study of this on-line course on 7 May 2004 and we have just completed Class six of the eleven class series.

Today we will introduce a translation of the Vajracchedika- Prajna-paramita Sutra, translated into Chinese from Sanskrit by Kumarajiva. It was translated into English from Chinese by Upasaka Lu Kuan-yu.

The Diamond Cutter Sutra is a part of the Prajna Paramita teaching.

To begin we request the blessings of the Buddha Lineage holders for the Diamond Cutter Sutra so that we may come to fully understand the Sutra.

The Buddha Lineage holders are:

Buddha
Maitreya 500BC
Manjushri 500BC
Asanga 350AD
Nagajuna 200AD
Haribhadra 800AD
Chandrakirti 650AD
Suvarnadripa 1000AD (lived in Indonesia)
Atisha 982 - 1054AD
Drompton Je 1005 - 1054AD
Geshe Drolungpa 1100AD
Je Tsong Kapa 1357 - 1419
Ngawang Drakpa C.1410
Gyaltsab Je 1364 - 1432
Kedrup Je 1365 - 1430
His Holiness the 3rd Dalai Lama 1543 - 1588
The 1st Panchen Lama 1567 - 1662
His Holiness the 5th Dalai Lama 1617 - 1682
The 2nd Panchen Lama 1663 - 1737
Pabonka Rinpoche 1878 - 1941
Kyabje Trijang Rinpoche 1901 - 1981
His Holiness the 14th Dalai Lama 1935 -
Khen Rinpoche Geshe Lobsang Tharchin 1921 -
Geshe Michael Roach 1952 -

The Sutra begins:

Offering The Mandala

Here is the great Earth,
Filled with the smell of incense,
Covered with a blanket of flowers,

The Great Mountain,
The Four Continents,
Wearing a jewel,
Of the Sun, and Moon.

In my mind I make them
The Paradise of a Buddha,
And offer it all to You.

By this deed
May every living being
Experience
The Pure World.

Idam guru ratna mandalakam niryatayami.

Refuge and The Wish

I go for refuge
To the Buddha, Dharma, and Sangha
Until I achieve enlightenment.

By the power
Of the goodness that I do
In giving and the rest,

May I reach Buddhahood
For the sake
Of every living being

Dedication of the Goodness of a deed

By the goodness
Of what I have just done
May all beings

Complete the collection
Of merit and wisdom,

And thus gain the two
Ultimate bodies
That merit and wisdom make.

A Buddhist Grace

I offer this
To the Teacher
Higher than any other,
The precious Buddha.

I offer this
to the protection
Higher than any other,
The precious Dharma.

I offer this
To the guides
Higher than any other,
The precious Sangha.

I offer this
To the places of refuge,
To the Three jewels,
Rare and supreme.

We will now read the Vajracchedika- Prajna-paramita Sutra, the Prajna paramita - Hrdaya Sutra translated into Chinese from Sanskrit by Kumarajiva.

The Vajracchedika- Prajna-paramita Sutra begins:

'Thus I have heard. Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus.

One day, at mealtime, the world Honored One put on His robe, took His bowl, and entered the great town of Sravasti to beg for His food. After He had begged from door to door, He returned to His place. When He has taken His meal, He put away his robe and bowl, washed his feet, arranged is seat and sat down.

At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: "It is very rare O world Honored One! How well the Tathagata protects and thinks of all the Bodhisattvas; how well He instructs all the Bodhisattvas.

'O World Honored One, when the virtuous men or women develop the supreme-enlightenment mind, how should their minds abide and how should they be subdued?'

The Buddhas said: 'Excellent, excellent Subhuti! As you say , the Tathagata protects, cherishes and instructs Bodhisattvas so well. Now listen attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment-mind, should thus abide and be subdued.

(Subhuti replied:) 'O yes, World Honoured One I shall be glad to ear (your instruction). '

The Buddha said: 'Subhuti, all bodhisattvas and Mahasattvas should subdue their minds as follows: all living beings born from eggs wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless, and neither thoughtful or thoughtless are all lead by me to final nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus lead to (the final nirvana for) the extinction of reincarnation, it is true that not a living being is lead there. Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, personality, a being and a life, he is not (a true) Bodhisattva.

'Furthermore, Subhuti, a Bodhisattvas mind should not abide anywhere when giving alms: that is to say, he should give without a mind abiding in form, he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. Subhuti, thuds a Bodhisattva should give alms without a mind abiding in false notions of form laksana.

'Why (Because) if a Bodhisattva's mind does not abide in forms (laksanas) when practicing charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the east?'

'I cannot World Honoured One!'

'Subhuti, can you think of and measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including the zenith and nadir?'

'I cannot World Honoured One!'

'Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable.'

'Subhuti, a Bodhisattvas mind should THUS aid as taught.

'Subhuti what do you think?'

Can the Tathagata be seen by means of His bodily from?'

'No World Honoured One the Tathagata cannot be seen by means of his bodily form. Why because when the Tathagata speaks of bodily form, it is not (real) form.'

The Buddha said to Subhuti: 'Everything with form is unreal; if all forms are seen as unreal, the Tathagata will be perceived.'

Subhuti said to the Buddha: 'World Honoured One, will there be living beings who can develop a true belief in these words, sentences and chapters where they are expounded to them?'

The Buddha said: 'Subhuti, do not speak like that. In the live 500 years, before the final passing of the Tathagata, there will be those who will observe the rules of morality and perform good actions which will result in blessing, these people will be able to develop a faith in these sentences (which they will consider as) embodying the Truth. You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands. They will have planted them in countless thousands and tens of thousands of Buddha lands. Upon hearing these sentences, there will arise in them a single thought of pure faith. Subhuti, the Tathagata knows and sees all; these living beings will thus acquire immeasurable merits. Why? (Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma. Why? (Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life. If these minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Why? (Because) If their grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Therefore one should not grasp and hold onto the notion of Dharma as well as that of Not-Dharma. This why, the Tathagata always said: "Ye Bihksus, should know that the Dharma I expound is likened to a raft." Even the Dharma should be cast aside; how much more so the Not-Dharma?

'Subhuti, what do you think? Has the Tathagata (in fact) obtain Supreme Enlightenment (Anubodhi)? Does the Tathagata (in fact) expound the Dharma?'

Subhuti replied: 'As I understand the meaning of the Buddha's teaching, there is no fixed Dharma called Supreme Enlightenment and there is also no fixed Dharma the Tathagata can expound. Why? (Because) the Dharma the Tathagata cannot be clung to and cannot be expressed (in words); it is neither Dharma nor not Dharma. Why is this? All Bhadras and Aryas differ on account Eternal Assamskrata Dharma.'

'Subhuti what do you think? If someone filled the Universe with the seven treasures and gave all as alms, would his merit be great?'

Subhuti replied: 'Very great World Honoured One. Why? Because this merit is not the nature of merit, the Tathagata says it is great.'

'Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others his merit would surpass that (of the giver of treasures) Why? (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra. Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.

Subhuti, what do you think? Can one who has entered the stream (srota-apanna), have this thought (in his mind): I have obtained the fruit of entering the stream?'

Subhuti replied: 'No, World Honoured One. Why? Because srota-apanna means 'entering the strem', but actually there is no entry into either form, sound, smell, taste, touch, or dharma. Therefore, he is called srota-apanna.'

'Subhuti, what do you think? Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?'

Subhuti replied: 'No, World Honoured One. Why? Because Anagamin means "no-coming" but actually there is no such thing as no-coming. Therefore, he is called Anagamin.'

'Subhuti, what do you think? Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?'

Subhuti replied: 'No, World Honoured One. Why? Because there is no Dharma which is called Arhatship. World Honoured One, if an Arhat thinks "I have obtained the enlightenment of an Arhat" he will grasp and hold on to the notion of an ego, a personality, a being and a life. World Honoured One, the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, the highest passionless Arhat. World Honoured One, I do not think "I am a passionless Arhat" for, World Honoured One, if I had thought "I have attained Arhatship", the World Honoured One would not have said: Subhuti takes delight in the calm and quiet, free from temptation and distress." The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.'

The Buddha said to Subhuti: 'What do you think? Did the Tathagata obtain anything from the Dharma, when in the past he was with Dipamkara Buddha?'

'No World Honoured One. When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.'

'Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands (by their moral actions0?'

'No, World Honoured One. Why? Because this is not real adornment: it is (merely) called the adornment of Buddha lands.'

'Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in from, sound smell, taste, touch and dharma. They should develop a mind which does not abide in anything.'

'Subhuti, supposing a man has a body as great as mount Sumeru, what do you think? Would such a body be great?'

Subhuti replied: 'Very great, World Honoured One. Why? Because the Buddha says it is not the real body but is (merely) called a great body.'

'Subhuti, if there were as many rivers like the Ganges as there are grains of sands in the Ganges, would the total grains of sands in all these rivers be very great?'

Subhuti replied: 'Very great, World Honoured One! These rivers would be innumerable; how much more so would be their sand grains.'

'Subhuti, I now tell you truly. If a virtuous man or woman filed a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana), would his or her merit be great?'

Subhuti replied: 'Very great, World Honoured One!'

The Buddha said to Subhuti: 'If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver. Furthermore, Subhuti, wheresoever this sutra or even one of its four line stanzas is expounded, you should know all the devas, men and asuras should make their offerings there as if the place was a Buddha Stupa or a Buddha temple. How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra! Subhuti, you should know that such a person will achieve the highest and rarest Dharma. Wheresoever this sutra may be found, the Buddha and His respected disciples will be there also.'

Subhuti then asked the Buddha: 'World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?'

The Buddha said: 'This sutra should be called "The Diamond Prajna-paramita " under which name you should receive and hold it. Why? Because, Subhuti, the Prajna-paramita as expounded by the Buddha, is not Prajna-paramita but is (merely) so called.'

'Subhuti, what do you think? Does the Tathagata expound the Dharma?'

Subhuti said: World Honoured One, the Tathagata does not expound anything.'

'Subhuti what do you think are there many particles of dust in the universe?'

Subhuti replied: ' Many, World Honoured One!'

'Subhuti, the Tathagata says these particles of dust are not (real), (but) are (merely) called particles of dust. The Tathagata says the universe is not (real), but it is (merely) called the universe.'

'Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics (laksanas)?'

'No, World Honoured One. The Tathagata cannot be perceived by them. Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.'

'Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand, someone receives and holds (in mind) a four-line stanza of this sutra, and expounds it to others, the merit resulting from the latter will be greater.'

At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears. He said to the Buddha: 'How rare, O World Honoured One! The Buddhas has expounded such a very profound sutra. Since I have acquired the wisdom eye, I have not heard of such a sutra. World Honoured One, if someone after listening to this sutra believes that hid mind is clean and pure, he will realize reality. We should know that such a person will achieve the highest and rarest merit. World Honoured One, this Reality is not reality but the Tathagata calls it reality. World Honoured One, as I now listen to this sutra I have no difficulty believing, understanding, receiving and holding it, but the last epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands, receives and holds it, he will be most rare. Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life. Why? Because the forms of an ego, a personality, a being and a life are not forms. Why? Because when he has rejected all forms he is called a Buddha.'

The Buddhas said: 'Just so! Subhuti, just so! If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare. Why? Because, Subhuti, as the Tathagata says, the first perfection (paramita) is not so (but) is (merely) called the first perfection (paramita.)

' Subhuti, the Tathagata speaks of the perfection of patience (ksanti-paramita) which is not but is called the perfection of patience. Why? Because, Subhuti in (a) past (life) when my body was mutilated by Kaliraja, I had at that time no notion of an ego, a personality, a being and a life. Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life, I would have been stirred by feelings of anger and hatred. Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life. Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment mind (anuttara-samyasam-bodhi). Their minds should not abide in form, sound, smell, taste, touch, and dharma. Their minds should abide nowhere. If minds abide somewhere, it will be in falsehood. This is why the Buddha says that Bodhisattvas' minds should not abide in form when practicing charity (dana). Subhuti, all Bodisattvas should thus make offerings for the welfare of all living beings. The Tathagata speaks of forms which are not forms and of living beings who are not living beings.

'Subhuti, the Tathagatas' words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox. Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal.

'Subhuti, if a Bodhisattva practices charity (dana) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything; (but) if a Bodhisattva practices dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.

'Subhuti, in the future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits. Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand grains of the Gages in the morning, at midday and again in the evening, and continues so doing throughout countless aeons; and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter's merit will surpass that of the former. How much more so if this sutra is written, received, held, read, recited and expounded to others!

'Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit. The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana. If they are able to receive, hold (in mind) read, and recite it and expound it widely to others, the Tathagata ill know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit. They will bear (responsibility for) the Tathagata's Supreme Enlightenment (anuttara-samyak-sambodhi) Why? Because, Subhuti, those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life, cannot listen to receive, hold (in mind), read and recite this sutra an explain it to others.

"Subhuti, wheresoever this sutra may be found, all worlds of devas, men and asuras should make offerings, for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense.

"Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for past sins, and whose Karmic sins are now eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttara-samyak-sambodhi).

'Subhuti, I remember that in the past countless aeons before the advent of Dipamkara Buddha, I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly. Now if in the last period (of 500 years) in the Buddha Kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. Subhuti, you should know that as the meaning of this sutra in inconceivable, so is the fruit of its reward.'

At that time Subhuti asked the Buddha: "World Honoured One. If a virtuous man or woman is determined to develop the Supreme Enlightenment Mind, how should his or her mind abide and how should it be subdued?'

The Buddha said to Subhuti: 'A Virtuous man or woman who is determined to develop the Supreme Enlightenment mind, should thus develop it: I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why? Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.

'Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (anuttara-samyak-sambodhi)?'

'No, World Honoured One, As I understand the meaning of the Buddha's teaching, when He was with Dipamkara Buddha, he had no Dharma by means of which he attained "Supreme Enlightenment".'

The Buddha said: 'Just so! Subhuti just so! There was really no Dharma by means of which the Tathagata attained Supreme Enlightenment. Subhuti, if there had been, Dipamkara Buddha would not have predicted" In your next life, you will be a Buddha named Sakyamuni".

'Why is it? Because "Tathagata" means the suchness of all Dhammas. If someone still says: "The Tathagata obtained Supreme Enlightenment," (I tell you, Subhuti, there is no Dharma by means of which the Buddha did so, (because), Subhuti, that Enlightenment was by itself neither real nor unreal. This is why the Tathagata says that all Dharmas are Buddha's Dharmas. Subhuti, these so-called Dharmas are not, but are (expediently), called all Dharmas. Subhuti, supposing there is a man whose body is great…'

Subhuti said: 'World Honoured One, the great body of which the Tathagata speaks is not great but is (expediently) called a great body.'

'Subhuti, in like manner, if a Bodhisattva says: "I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)", he cannot be called a Bodhisattva.' Why? Because there is really no dharma called the Bodhisattva (stage). Therefore, the Buddha says: "Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life." Subhuti, if a Bodhisattva says: "I should adorn Buddha lands", he cannot be called a Bodhisattva. Why? Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment. Subhuti, if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.

We conclude the reading of The Diamond Sutra here, and shall complete the sutra in next weeks program, when we shine some more light on the Diamond - Cutter Sutra completing this reading as well as providing further commentaries by the great Buddhist masters.

May all beings be well and happy and come to know the ultimate reality to come out of suffering forever.

Today's Buddhist Hour Broadcast script was prepared by Anita M. Hughes, Julian Bamford, Leila Igracki and Julie O'Donnell.

Reference

Reading Two, The Diamond-Cutter Sutra. Course VI. Level 1 of Middle Way Philosophy (Madhyamika) The Asian Classics Institute. Taught by Geshe Michael Roach New York USA online at www.world-view.org.

"Diamond Cutter Sutra" An Exalted Sutra of the Greater Way on the Perfection of Wisdom.

Translation of this sutra from Sanskrit into Tibetan, and its update into the newer translation standard, were completed by the Indian Master Shilendra Bodhi and Yeshe De. The translation from Tibetan into English was completed by the American Geshe Lobsang Chunzin, Michael Roach, with the assistance of the American woman with lifetime vows, Christine McNally, in the gardens of Prince Jeta, during the opening days of the third millennium after Christ.

Vajracchedika- Prajna-paramita Sutra, translated into Chinese from Sanskrit by Kumarajiva. Pages 1-23. Translated into English from Chinese by Upasaka Lu Kuan-yu. (Charles Luk). Printed by H. K. Buddhist Book Distributor.

Statistics:

Words: 3342
Characters: 15666
Paragraphs: 195
Sentences: 146

Averages:

Sentence per paragraph: 1.3
Words per sentence: 18.9
Characters per word: 4.5

Readability:

Passive sentences: 8% (<12 sentences)
Fleisch Reading Ease: 63.6%
Fleisch Kincaid Grade Level: 9.0

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