DIAMOND 3

Chapter 7.

Then Buddha asked Subhuti, "What do you think, Subhuti, has the Buddha arrived at the highest, most fulfilled, most awakened and enlightened mind? Does the Buddha teach any teaching?"

Subhuti replied, "As far as I have understood the lord Buddha's teachings, there is no independently existing object of mind called the highest, most fulfilled, awakened or enlightened mind. Nor is there any independently existing teaching that the Buddha teaches. Why? Because the teachings that the Buddha has realized and spoken of cannot be conceived of as separate, independent things and therefore cannot be described. The truth in them is uncontainable and inexpressible. It neither is, nor is it not. What does this mean? What this means is that Buddhas and disciples are not enlightened by a set method of teachings, but by an internally intuitive process which is spontaneous and is part of their own inner nature."

Chapter 8.

"Let me ask you Subhuti? If a person filled over ten thousand galaxies with the seven treasures for the purpose of compassion, charity, and giving alms, would this person not gain great merit and spread much happiness?"

"Yes, Most Honored One. This person would gain great merit and spread much happiness, even though, in truth, this person does not have a separate existence to which merit could accrue. Why? Because this persons merit is characterized with the quality of not being merit."

The Buddha continued, "Then suppose another person understood only four lines of this Sutra, but nevertheless took it upon themselves to explain these lines to someone else. This person's merit would be even greater than the other person's. Why? Because all Buddhas and all the teachings and values of the highest, most fulfilled, most awakened minds arise from the teachings in this Sutra. And yet, even as I speak, Subhuti, I must take back my words as soon as they are uttered, for there are no Buddhas and there are no teachings."

Chapter 9.

Buddha then asked, "What do you think, Subhuti, does one who has entered the stream which flows to Enlightenment, say 'I have entered the stream'?"

"No, Buddha", Subhuti replied. "A true disciple entering the stream would not think of themselves as a separate person that could be entering anything. Only that disciple who does not differentiate themselves from others, who has no regard for name, shape, sound, odor, taste, touch or for any quality can truly be called a disciple who has entered the stream."

Buddha continued, "Does a disciple who is subject to only one more rebirth say to himself, 'I am entitled to the honors and rewards of a Once-to-be-reborn.'?"

"No, Lord. 'Once-to-be-reborn' is only a name. There is no passing away, or coming into, existence. Only one who realizes this can really be called a disciple."

"Subhuti, does a venerable One who will never more be reborn as a mortal say to himself, 'I am entitled to the honor and rewards of a Non-returner.'?"

"No, Perfectly Enlightened One. A 'Non-returner' is merely a name. There is actually no one returning and no one not-returning."

"Tell me, Subhuti. Does a Buddha say to himself, 'I have obtained Perfect Enlightenment.'?"

"No, lord. There is no such thing as Perfect Enlightenment to obtain. If a Perfectly Enlightened Buddha were to say to himself, 'I am enlightened' he would be admitting there is an individual person, a separate self and personality, and would therefore not be a Perfectly Enlightened Buddha."

Subhuti then said, "Most Honored One! You have said that I, Subhuti, excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions. Yet I do not say to myself that I am so, for if I ever thought of myself as such then it would not be true that I escaped ego delusion. I know that in truth there is no Subhuti and therefore Subhuti abides nowhere, that he neither knows nor does he not know bliss, and that he is neither free from nor enslaved by his passions."

Chapter 10.

The Buddha then continued, "What do you think, Subhuti? When I was in a previous life, with Dipankara Buddha, did I receive any definite teaching or attain any degree of self-control, whereby I later became a Buddha?"

"No, honorable one. When you were a disciple of Dipankara Buddha, in truth, you received no definite teaching, nor did you attain any definite degree of self-control."

"Subhuti, know also that if any Buddha would say, 'I will create a paradise,' he would speak falsely. Why? Because a paradise cannot be created nor can it not be uncreated."

"A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything."

"Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses."

"Suppose, Subhuti, a man had an enormous body. Would the sense of personal existence he had also be enormous?"

"Yes, indeed, Buddha," Subhuti answered. "His sense of personal existence would be enormous. But the Buddha has taught that personal existence is just a name, for it is in fact neither existence nor non-existence. So it only has the name 'personal existence'."

Chapter 11.

"Subhuti, if there were as many Ganges rivers as the number of grains of sand in the Ganges, would you say that the number of grains of sand in all those Ganges rivers would be very many?"

Subhuti answered, "Very many indeed, Most Honored One. If the number of Ganges rivers were that large, how much more so would be the number of grains of sand in all those Ganges rivers."

"Subhuti, I will declare a truth to you. If a good man or a good woman filled over ten thousand galaxies of worlds with the seven treasures for each grain of sand in all those Ganges rivers, and gave it all away for the purpose of compassion, charity and giving alms, would this man or woman not gain great merit and spread much happiness?"

Subhuti replied, "Very much so, Most Honored One."

"Subhuti, if after studying and observing even a single stanza of this Sutra, another person were to explain it to others, the happiness and merit that would result from this virtuous act would be far greater."

Chapter 12.

"Furthermore, Subhuti, if any person in any place were to teach even four lines of this Sutra, the place where they taught it would become sacred ground and would be revered by all kinds of beings. How much more sacred would the place become if that person then studied and observed the whole Sutra! Subhuti, you should know that any person who does that would surely attain something rare and profound. Wherever this Sutra is honored and revered there is a sacred site enshrining the presence of the Buddha or one of the Buddha's most venerable disciples."

	Diamond Sutra Chapter 13. Subhuti said to the Buddha, "By what name shall we know this Sutra, so that it can be honored and studied?" The lord Buddha replied, "This Sutra shall be known as 'The Diamond that Cuts through Illusion' . By this name it shall be revered and studied and observed. What does this name mean? It means that when the Buddha named it, he did not have in mind any definite or arbitrary conception, and so named it. This Sutra is hard and sharp, like a diamond that will cut away all arbitrary conceptions and bring one to the other shore of Enlightenment." "What do you think, Subhuti? Has the Buddha taught any definite teaching in this Sutra?" "No lord, the Buddha has not taught any definite teaching in this Sutra." "What do you think, Subhuti? Are there many particles of dust in this vast universe?" Subhuti replied: "Yes, many, Most Honored One!" "Subhuti, when the Buddha speaks of particles of dust, it does not mean I am thinking of any definite or arbitrary thought, I am merely using these words as a figure of speech. They are not real, only illusion. It is just the same with the word universe; these words do not assert any definite or arbitrary idea, I am only using the words as words." "Subhuti, what do you think? Can the Buddha be perceived by means of his thirty-two physical characteristics?" "No, Most Honored One. The Buddha cannot be perceived by his thirty-two physical characteristics. Why? Because the Buddha teaches that they are not real but are merely called the thirty-two physical characteristics." "Subhuti, if a good and faithful person, whether male or female, has, for the sake of compassion and charity, been sacrificing their life for generation upon generation, for as many generations as the grains of sands in 3,000 universes; and another follower has been studying and observing even a single section of this Sutra and explains it to others, that person's blessings and merit would be far greater." Chapter 14. At that time, after listening to this Sutra, Subhuti had understood its profound meaning and was moved to tears. He said, "What a rare and precious thing it is that you should deliver such a deeply profound teaching. Since the day I attained the eyes of understanding, thanks to the guidance of the Buddha, I have never before heard teachings so deep and wonderful as these. Most Honored One, if someone hears this Sutra, and has pure and clear confidence in it they will have a profound insight into the truth. Having perceived that profound insight, that person will realize the rarest kind of virtue. Most Honored One, that insight into the truth is essentially not insight into the truth, but is what the Buddha calls insight into the truth." "Most Honored One, having listened to this Sutra, I am able to receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five hundred years, if there is a person who hears this Sutra, who receives and retains it with faith and understanding, then that person will be a rare one, a person of most remarkable achievement. Such a person will be able to awaken pure faith because they have ceased to cherish any arbitrary notions of their own selfhood, other selves, living beings, or a universal self. Why? Because if they continue to hold onto arbitrary conceptions as to their own selfhood, they will be holding onto something that is non-existent. It is the same with all arbitrary conceptions of other selves, living beings, or a universal self. These are all expressions of non-existent things. Buddhas are Buddhas because they have been able to discard all arbitrary conceptions of form and phenomena, they have transcended all perceptions, and have penetrated the illusion of all forms." The Buddha replied: "So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified in any way. And why? The Buddha has taught this Sutra as the highest perfection. And what the Buddha teaches as the highest perfection, that also the innumerable Blessed Buddhas do teach. Therefore is it called the 'highest perfection'." "Subhuti, when I talk about the practice of transcendent patience, I do not hold onto any arbitrary conceptions about the phenomena of patience, I merely refer to it as the practice of transcendent patience. And why is that? Because when, thousands of lifetimes ago, the Prince of Kalinga severed the flesh from my limbs and my body I had no perception of a self, a being, a soul, or a universal self. If I had cherished any of these arbitrary notions at the time my limbs were being torn away, I would have fallen into anger and hatred." "I also remember Subhuti that during my five hundred previous lives I had used life after life to practice patience and to look upon my life humbly, as though I were a saint called upon to suffer humility. Even then my mind was free of arbitrary conceptions of the phenomena of my self, a being, a soul, or a universal self." "Therefore, Subhuti, disciples should leave behind all distinctions of phenomena and awaken the thought of the attainment of Supreme Enlightenment. A disciple should do this by not allowing their mind to depend upon ideas evoked by the world of the senses - by not allowing their mind to depend upon ideas stirred by sounds, odors, flavors, sensory touch, or any other qualities. The disciple's mind should be kept independent of any thoughts that might arise within it. If the disciple's mind depends upon anything in the sensory realm it will have no solid foundation in any reality. This is why Buddha teaches that the mind of a disciple should not accept the appearances of things as a basis when exercising charity. Subhuti, as disciples practice compassion and charity for the welfare of all living beings they should do it without relying on appearances, and without attachment. Just as the Buddha declares that form is not form, so he also declares that all living beings are, in fact, not living beings."