The Diamond Sutra

by Red Pine

  In the Pali Maha Parinibbana Sutra, the Buddha says, “When these (four) noble truths are grasped and known, the craving for existence is rooted out, what leads to renewed existence is destroyed, and there is no more birth.” (2)

  Sometime later in his career, Subhuti has this to say in the Perfection of Wisdom in Eight Thousand Lines, where he addresses Shakra, King of the Gods: “Bodhisattvas should not dwell on the perception that the fruits of the holy life derive their significance from the uncreated, or that srota-apannas are worthy of gifts and will be reborn seven times at the most, or that sakrid-agamins are worthy of gifts and will put an end to suffering after they have returned to this world one last time, or that an-agamins are worthy of gifts and will not return to this world again but attain nirvana elsewhere, or that arhans are worthy of gifts and will in this very existence attain nirvana, nirvana that leaves nothing behind. For despite the cessation of their suffering, because they are incapable of further rebirths, arhans are unable to aspire to full enlightenment.” (2)

  Textual note: All Chinese translators transliterate arhan. However, given the importance of the meaning of the term here, a translation, as with the previous terms in this chapter, is clearly preferable. Dharmagupta, or whoever recorded his translation, omits this section entirely. Also, all Chinese editions, except that of Bodhiruci, have wo te ah-lo-han tao/kuo/hsing (I have attained the way/goal/essence of the arhan). However, “way/goal/essence” is not present in any Sanskrit edition of this section. As above, Paramartha does not include dharma in the phrase na hi sa kashchid dharmo (no such dharma). Variations in the list of attachments are as noted above. As elsewhere in this sutra, Kumarajiva and Bodhiruci have wo, jen, chung-sheng, shou-che (self, person, being, life).

  “And how so? Bhagavan, the Tathagata, the Arhan,

  the Fully-Enlightened One has declared that I am

  foremost among those who dwell free of passion.

  Bhagavan, although I am free from rebirth and

  without desires, I do not think, ‘I am free from

  rebirth and without desires.’ Bhagavan, if I thought,

  ‘I have attained freedom from rebirth,’ the

  Tathagata would not have singled me out by saying,

  ‘Foremost among those who dwell free of passion is

  the noble son Subhuti. For he dwells nowhere at all.

  Thus is he called one who dwells free of passion

  who “dwells free of passion.”

  Subhuti finally cites his own example in explaining the arhan’s detachment. The word he uses to describe his attainment, or non-attainment, is arana. This is interpreted by Chinese translators as wu-cheng (without contention), and Monier-Williams understands it to mean “without fighting.” Edgerton, however, considers it equivalent to the absence of the kleshas, or afflictions, and renders it “without passion,” which seems preferable here where the kleshas have, in fact, been finally eliminated.

  Also, the similarity of the two words used here to characterize Subhuti is worth noting, since their use was unlikely to have been a coincidence. Subhuti is an arhan because he is arana. Although the written form of these two words is quite different, the Buddha’s teaching was an oral one, and among the techniques he used to emphasize connections were mnemonic devices such as this. This is why Subhuti begins this last section with the phrase tat kasya hetoh (and how so). Subhuti feels the need to provide this linguistic and spiritual connection to explain the arhan’s non-attachment.

  In the Arana Vibhanga Sutra, the Buddha says, “Thus, bhikshus, do we know there are the dharmas of passion (rana) and no passion (arana). You monks must understand the dharmas of passion and no passion but must practice the path of no passion. No other practice is possible. Moreover, fellow monks, the noble son Subhuti is such a one who practices freedom from passion.”

  The Maha Prajnaparamita Shastra says, “Among the Buddha’s disciples, Shariputra was foremost in wisdom, while Subhuti was foremost in the samadhi of dispassion. The attributes of the samadhi of dispassion include not becoming upset by any being while always practicing compassion.” (11)

  The Avatamsaka Sutra says, “Passion refers to sansara. No passion refers to nirvana.”

  The Sutra in Forty-two Sections says, “Nothing is better than being free from desire and completely free from passion.”

  Vasubandhu says, “Above it says that sages rely on uncreated dharmas and cannot grasp or teach anything. But the srota-apanna and other sages all attain goals of their own. How do they realize what cannot be grasped or grasp and teach what cannot be expressed? The sutra now resolves this doubt.”

  Asanga says, “Nothing can be grasped or taught, hence no one grasps his own attainment. Being free of both obstructions, Subhuti is devoid of passion.” (18) While it would seem that the two obstructions mentioned by Asanga are the realization and teaching of dharmas, Vasubandhu says they refer to klesha (affliction) and samadhi (trance), or as Tucci translates “moral and intellectual defilements.”

  Hui-neng says, “Arana-viharin is Sanskrit. In Chinese, we call this the practice of ‘no contention.’ No contention means the practice of purity. The practice of purity is intended to rid oneself of the mind that possesses. If the mind that possesses remains, there is attachment. Attachment is not the way of purity. To always possess the mind that possesses nothing is to practice no contention.”

  Pai-chang says, “If the slightest dharma remains in your treasury, you will not escape the net. If someone seeks nothing and finds nothing within their treasury, such a person does not give birth to evil, nor do they perceive a self or other. They can put Mount Sumeru in a mustard seed. They do not give birth to thoughts of desire or anger. They can swallow all the water in the Four Seas. They do not let words of joy or hate enter their ears. In all situations they remain undisturbed and unconfused. They are not angry or happy. They are completely pure. Such a person is someone with nothing to do. They are better than all those wise devoted monks. This is called possessing the deva eye. This is called possessing the dharma-dhatu [dhatu = realm] nature. This is making a cart to carry karma. This is a buddha leaving the world and saving all beings.”

  Meng-ts’an says, “The meaning of this section of the sutra is that there is no one who obtains anything and nothing which is obtained. And in this regard, Subhuti cites his own experience.”

  Textual note: Neither Kumarajiva, Bodhiruci, Paramartha, Yi-ching, nor the Tibetan includes tat kasya hetoh (and how so). In the next sentence, only Paramartha, Dharmagupta, and Hsuan-tsang include the Buddha’s additional titles. Also in this sentence, the phrase arana-viharin (dwell free from passion) is translated by Kumarajiva, Bodhiruci, and Paramartha as te wu-cheng san-mei (obtain the samadhi of non-contention), while Hsuan-tsang and Yi-ching have te wu-cheng-chu (obtain the stage of non-contention). Dharmagupta has simply wu-cheng hsing (practice non-contention). As noted above, the more appropriate meaning of arana here is not “without contention” but “without passion,” and thus “detached.” The Tibetan comes somewhat closer than the Chinese here with non mons pa med par gnas pa ranms kyi chog (foremost among those who dwell free of trouble). Kumarajiva alone among translators renders viharin (in the last two of its three occurrences) as le (delight in), despite his previous choice of san-mei (samadhi/to focus mentally). All others (including Edgerton) render it chu (to dwell). Its original meaning, however, appears to have been “to wander.” Eventually, though, even wanderers have to dwell somewhere. Hence, the term was used for the place where wanderers took up their temporary abode, namely, in viharas. Thus “wanderers” became “dwellers,” and the term is used in this sense elsewhere in this sutra—at the very beginning of Chapter One and also at the end of Chapter Twelve. Dharmagupta does not include either occurrence of aham asmi arhan (I am an arhan/free from rebirth), while Yi-ching does not include vita-ragas (without desires). Paramartha has li san-yu yu (without the three desires). Kumarajiva does not include the final sentence.

  Chapter Ten: T
he Buddha said, “Subhuti, what do you think? Did the Tathagata obtain any such dharma in the presence of Dipankara Tathagata, the Arhan, the Fully-Enlightened One?”

  Subhuti replied, “No, indeed, Bhagavan. The Tathagata did not obtain any such dharma in the presence of Dipankara Tathagata, the Arhan, the Fully-Enlightened One.”

  The Buddha said, “Subhuti, if any 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.’ Therefore, Subhuti, fearless bodhisattvas should thus give birth to a thought that is not attached and not give birth to a thought attached to anything. They should not give birth to a thought attached to a sight. Nor should they give birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma.

  “Subhuti, imagine a person with an immense, perfect body whose self-existence is like that of Mount Sumeru. What do you think, Subhuti? Would such self-existence be great?”

  Subhuti replied, “Great, indeed, Bhagavan. Such self-existence would be great, Sugata. And why? Because self-existence, Bhagavan, ‘self-existence’ is said by the Tathagata to be no existence. Thus is it called ‘self-existence.’ Because, Bhagavan, it is neither existence nor no existence. Thus is it called ‘self-existence.’”

  CHAPTER TEN

  IN THE PREVIOUS CHAPTER, the Buddha considered the attainments of shravakas. He now turns to bodhisattvas and their attainments. Just as Subhuti cited his own experience of the four stages of the shravaka path, the Buddha recalls his career as a bodhisattva. He begins with the nature of the dharma he realized at the end of that path and proceeds to examine the ramifications of such realization. For while arhans disappear in the ashes of nirvana, bodhisattvas remain in the world to liberate others. Also, their realization of the nature of reality and their teaching of such realization necessarily involve the transformation of the world and the offering of their body of merit for the benefit of others. But the Buddha now warns against attachment to any such attainment, transformation, or offering. For the bodhisattva’s realization is no realization; the bodhisattva’s transformation is no transformation; and the bodhisattva’s offering is no offering. Thus, the bodhisattva’s body of merit is said to be without measure.

  Chao-ming titles this: “Transformation of a Pure Land.”

  Hui-neng says, “A pure land is where pure thoughts arise. The transformation of what is external is no transformation. Thus follows a chapter on the transformation of a pure land.”

  The Buddha said, “Subhuti, what do you think?

  Did the Tathagata obtain any such dharma in the

  presence of Dipankara Tathagata, the Arhan, the

  Fully-Enlightened One?”

  Subhuti replied, “No, indeed, Bhagavan. The

  Tathagata did not obtain any such dharma in the

  presence of Dipankara Tathagata, the Arhan, the

  Fully-Enlightened One.”

  In the previous chapter, the Buddha examined the stages through which shravaka practitioners passed on their way to arhanship. The arhan, however, is not the goal of Mahayana practice. Although arhans are free of passion, they are also free of compassion. Subhuti has realized freedom from rebirth, but he is still caught in the emptiness of the uncreated. Hence, the Buddha proceeds to examine his own career as a bodhisattva and the nature of the resulting merit in order to free Subhuti and his fellow arhans from their “freedom.”

  The example Shakyamuni chooses is his meeting with Dipankara Buddha, for it was at this meeting that the necessary cause was set in motion that resulted in the Buddha’s buddhahood. According to accounts in both the Pali and Sanskrit canons, this meeting took place after Shakyamuni had cultivated the bodhisattva path for nearly two asankhya (infinite) kalpas. Thus, the Buddha also reminds Subhuti that time is of no concern to those who set forth on the bodhisattva path.

  According to the Maha Prajnaparamita Shastra: (9), when Dipankara was born, his body glowed like a lamp. Hence he was named Dipankara, or “Glowing Lamp.” And when he became a buddha, he retained this name. Like Shakyamuni, Dipankara was a prince. He was the last of eight princes who realized buddhahood while studying under Suryarashmi Buddha. At that time, Shakyamuni was the last of sixteen sons of another king, all of whom left home to become monks. During this incarnation, Shakyamuni was named Sumedha, and he lived in the Himalayas as an ascetic. After coming into possession of five hundred gold coins, he decided to give them to his teacher. But as he entered the royal city of Dipavati, he saw that the city was decked out in banners and flowers and its streets were all watered to prevent dust from rising. Upon asking, he was told that this was all in honor of Dipankara Buddha, whose arrival was eagerly awaited by all the people in the city. As he saw Dipankara approaching, Sumedha was overcome with joy and used his five hundred gold coins to buy five golden lotuses, and he scattered their petals on the roadway. Seeing a puddle in the path of the approaching buddha, Sumedha uncoiled his hair, lay down on the ground, and spread his hair in the water for Dipankara to step on. After walking across Sumedha’s hair, Dipankara stopped and prophesied that ninety-one kalpas and twenty-four buddhas later, Sumedha would become the buddha named Shakyamuni.

  The purpose of bringing up this meeting is to contrast the bodhisattva’s attainment with that of the arhan’s. For it was during this encounter that the Buddha realized the forbearance of birthlessness, which is the final attainment of the bodhisattva, the ability to know and to bear the knowledge that nothing arose in the past, nothing now arises, and nothing will arise in the future. There is no greater traumatic experience or knowledge for someone on the spiritual path. Hence, such forbearance or acceptance requires kalpas of preparation.

  Vasubandhu says, “Again the doubt arises, if in the past there was some dharma that Shakyamuni obtained from Dipankara Buddha, and the latter explained to him the essentials of his teaching, how then does one realize what cannot be taught or grasped? To resolve this difficulty, the Tathagata says there was actually no dharma that he grasped. But what does this mean? Kamalashila adds, “If srota-apannas and others do not attain any goal of their own, how is it that upon meeting Dipankara, the Buddha attained the forbearance of birthlessness? The sutra now dispels such doubts.”

  Asanga says, “The Buddha acquired nothing in Dipankara’s words. For the truth he found cannot be taught or grasped.” (19) According to Kamalashila, the truth he realized was the truth that nothing arises, and the power he acquired was the ability to bear this truth. When bodhisattvas are able to know and to bear the consequences of this truth, they are said to have reached the eighth of the ten stages that end with buddhahood.

  Upon reaching this eighth of the ten bhumis (stages) listed in the Dashabhumika Sutra, Hardayal says of the bodhisattva, “The Buddhas initiate him into infinite Knowledge, otherwise he would enter into nirvana instead of persevering in his efforts to gain bodhi for the good of all. He understands the process of the evolution and involution of the Universe. He knows the exact number of atoms in the different elements of which the Universe is composed. He assumes different bodies and shows them to the people as he thinks fit. He acquires the ten vashitas (Powers). This bhumi is so important that it is called the Stage of Perfection, of Birth, of Finality. A bodhisattva especially cultivates the Perfection of Aspiration (pranidhana) without neglecting the others, and he pervades the whole world with the feeling of Friendliness” (The Bodhisattva Doctrine in Sanskrit Literature, p. 290).

  Ch’en Hsiung says, “Is it possible he did not obtain any dharma? It was simply that he was not attached to the thought that he obtained anything. The Buddha thinks that his disciples have not yet rid themselves of such thoughts.”

  Hui-neng says, “Subhuti is saying that the Dharma needs a teacher to explain but does not, itself, contain anything that one learns. The Dharma of the Tathagata is like
the sunlight. It shines everywhere but cannot be grasped.”

  Li Wen-hui says, “Pai Chu-yi once asked Zen Master K’uan, ‘If we cultivate nothing and realize nothing, how are we different from ordinary people?’ Master K’uan said, ‘Ordinary people are deluded. And followers of the Two Vehicles are attached. To be free of these two defects is true cultivation. Those who truly cultivate are not over-zealous, nor are they remiss. To be over-zealous is to approach those who are attached. To be remiss is to fall in with those who are deluded.’”

  Tao-ch’uan says, “My song goes: ‘One hand pointed to Heaven, the other to the Earth / north and south, east and west, he left out not a hair / he was born with gall bigger than the sky / when countless demons saw him, they dropped their fiery flags.’”

  Textual note: In this first section, no Chinese edition renders the demonstrative pronoun sas (such) in the phrase sas kaschit dharmas (any such dharma), with the result that the referent is generalized and thus most commentators read it as referring to all dharmas realized and taught by the Buddha. Bodhiruci alone specifies the dharma of a-nuo-to-lo san-mao san-p’u-t’i (unexcelled, perfect enlightenment) in both question and answer. Kumarajiva, Bodhiruci, and Yi-ching summarize Dipankara’s three titles with a single fo (buddha), while Paramartha limits himself to ju-lai (tathagata).