The Diamond Sutra: The Perfection of Wisdom That Cuts Like a Diamond

This is what I heard:

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The Immortal Wanderer's Collected Commentary says: "Diamond" refers to the most refined and indestructible essence within metal. Born within gold, it remains unmelting even after a hundred smeltings. Taking this sharp and durable quality, it can cut through and destroy all things. All metals are called 'gold,' but when simply 'gold' is mentioned, it often refers to iron. Here, 'diamond' is like the steel within blades and swords. It is likened to Wisdom, which can sever all greedy, hateful, and deluded views—all upside-down perceptions.

"Prajñā" is a Sanskrit term. In the Tang language, it means Wisdom. Its essence is empty and merges seamlessly; its illumination and function are free and unhindered. Therefore, it is called Prajñā.

The Sanskrit term "Pāramitā" means "reaching the other shore" in the Tang language. To reach the other shore, one must rely on Prajñā. "This shore" is where sentient beings create karma, endure suffering, and revolve in the cycle of life and death. "The other shore" is where all Buddhas and Bodhisattvas ultimately transcend, a pure and peaceful land of bliss. The ordinary person is this shore; Buddhahood is the other shore. A single evil thought is this shore; a single good thought is the other shore.

The Six Realms are like a sea of suffering. Without a boat, one cannot cross it. One uses the Six Pāramitās of Prajñā as the vessel to ferry across the sea of suffering of the Six Realms. Furthermore, in the common speech of the Western Lands, whenever a task is thoroughly completed, it is said "to have reached the other shore."

"Sūtra" means a path. This sūtra is the pathway for learning Buddhism.

Master Chongying Zhou Shiqing wrote a commentary on the portrait inscription of Yang Yafu, explaining: Iron as a substance—its origin is in the ore, its mature form is iron. Its nature is firm, and its essence does not change. When fire is master, vessels are forged. This is why the Buddha uses it to symbolize the diamond.

Also, because his elder brother was reading the Sutra of Perfect Enlightenment, he wrote to show him: The ancients have said, "Lush green bamboo—all is Suchness. Blooming yellow flowers—none are not Prajna." Suchness and green bamboo are one substance, for they are without sight, sound, smell, taste, touch, or thought. Prajna and yellow flowers are one kind, for they are without seeing, hearing, sensing, or knowing.

Chen Xiong says: There are six pāramitās. Some are giving(to overcome stinginess), some are upholding precepts(to overcome lust and wrong conduct), some are patience(to overcome anger and resentment), some are diligence(to overcome laziness and retreat), some are meditation(to overcome distraction). Each occupies one of the six perfections. Only prajñā can give rise to eighty-four thousand wisdoms, thus encompassing all six perfections and complete with all virtuous practices. Therefore, the Tathāgata uses the power of wisdom to chisel away the mountain of self and others, uses wisdom as the cause to extract the ore of afflictions, and uses the fire of wisdom to smelt them into the pure gold of Buddhahood. Those who plant roots of goodness begin by reciting the sutra and end by awakening to the principle, attaining a firm and solid strength—this is the Vajra. Possessing great wisdom—this is Prajñā. Crossing the sea of birth and death, reaching the shore of enlightenment—this is Pāramitā. The Fifth Patriarch often advised monastics and laypeople that by upholding the Diamond Sutra alone, they would see their own nature and attain Buddhahood. The Sixth Patriarch, hearing the Fifth Patriarch expound the Dharma one night, arrived precisely at “with a mind that abides nowhere, give rise to it.” In that moment, he awakened. Is this not why it is called the supreme vehicle of sudden enlightenment?

Yan Bing says: Within this single sutra, all beings in the six realms of existence possess this complete, luminous nature. It is only after receiving a physical body that we become deluded by the six sense faculties—eyes, ears, nose, tongue, body, and mind—and the six sense objects—forms, sounds, smells, tastes, textures, and mental phenomena. These bury and obscure this innate radiance, leaving us in darkness all day long, unaware and unenlightened.

Therefore, our Buddha, moved by compassion, vowed to rescue all beings, to help them all cross the sea of suffering and together realize enlightenment. This is why he taught this sutra in the kingdom of Shravasti. The essential meaning is simply to help people dissolve their attachments and remove their bonds, so they may directly and clearly understand their own nature. Once one's own nature is realized and made firm, it becomes indestructible for ten thousand eons, as solid and unyielding as diamond.

Li Wenhui says: "Vajra" is a substance that is hard and sharp, capable of breaking all things. "Prajñā" is a Sanskrit term; in Chinese it means wisdom. It skillfully destroys all afflictions and transforms them into wondrous function. "Pāramitā" is a Sanskrit term; in Chinese it means reaching the other shore. Not clinging to any marks is called the other shore. If one clings to marks, it is called this shore. It is also said: when the mind is deluded, it is this shore; when the mind is awakened, it is the other shore. "Sūtra" means a path, the road to seeing one's true nature. (From Wuwei Jun, Yefu Mountain.)

Master Chuan said: The Dharma does not arise alone. Who gave it this name? A verse says: The great Dharma King, Maha, Has neither shortness nor length. Originally it is neither black nor white, But appears green or yellow as the occasion demands. Flowers bloom to greet the morning sun, Forests wither under evening frost. Why is the thunderclap so urgent? The lightning flash is not light either. Even sages and ordinary folk find it hard to fathom; How could dragons and devas measure it? People past and present do not recognize it, So provisionally it is named Diamond.

Translated by the Tripitaka Master Kumarajiva of the Later Qin Dynasty, under imperial command.

This is what I heard.

Wang Rixiu says: "Thus" refers to the words of this sutra. "I" is the compiler referring to himself—that is, Ananda. "Thus have I heard" means: The teachings in this sutra are what I personally heard from the Buddha. Once, a disciple asked the Buddha, "When we compile the sutras in the future, how should we begin?" The Buddha replied, "Begin with 'Thus have I heard.'"

Thus have I heard: On the day the Tathagata was nearing parinirvana, Ananda asked, “After the Buddha’s passing, what words should be placed at the beginning of all sutras?” The Buddha said, “First put ‘Thus have I heard,’ then indicate where the teaching was given.” Therefore, Master Fu Dashi said: On the day the Tathagata entered nirvana, Between the twin sala trees, Ananda sank in an ocean of sorrow, Overwhelmed by grief, unable to step forward. Upali first asked the question: “What words should open the sutras?” The Buddha taught, “Thus…” And it has been transmitted through all ages.

If explained according to the great ancestral teachers: “Thus” (如) refers to the true nature of sentient beings—utterly diverse, ever-changing, incomparable, without equal. “Is” (是) is simply another name for this true nature. Apart from this nature, there is no other reality. It is also said: “That which is beyond existence and nonexistence is called ‘Thus’; all that is the Buddha’s teaching is called ‘Is.’”

Thus. The ancients said, to call it "thusness" is already a change. And where does this change lead to? Hah! Do not wander aimlessly. After all, how should it be expressed? Fire has never burned the mouth. Thus, thus—a bright mirror upon its stand, all phenomena dwell. Is, is—water never parts from waves, the waves are water. When mirror, water, dust, and wind do not reach it, It manifests flawlessly, illuminating heaven and earth.

"I" refers to what is inherently free and at ease; it is a forced name for it. It is also said: The body is not possessed of an "I," nor is it without an "I." Not two, free and at ease—this is named the true "I." It is also said: Utterly naked, completely exposed, with nothing to grasp.

A verse says: I, I—recognizing it clearly splits into two. Not stirring the slightest hair, it accords with the fundamental state. A true friend naturally has the harmony of wind in the pines.

"**Hear**" means to listen and hear. The scripture says: Hearing is not possessing hearing, nor is it without hearing. Utterly free from grasping or rejecting—this is named true hearing. It is also said: Above all, avoid following after it.

A verse says: Apes cry on the mountain ridge, cranes call deep in the woods. Scattered clouds are rolled by the wind, water strikes the long rapids. Most cherished is the frosty midnight of late autumn— A single fresh sound makes the heavens feel cold.

At that time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the country of Shravasti.

Venerable Master Zhao said: "At that time" refers to the moment when this teaching of Prajna was being spoken.

At that time, the moment was right for teaching the Dharma.

One. It follows along. Verse says: One. One. Breaking two to form three, from this it arises. Before heaven and earth were in chaos, already a lifetime of study is complete. Time. Like a fish drinking water, cold or warm, it knows itself. Verse says: Time. Time. Clear breeze, bright moon, always accompany. Peach blossoms red, plum blossoms white, roses purple. Ask the Lord of Spring, he knows nothing at all.

The Buddha, in Sanskrit called Bhagavat, is in our language called "Buddha." "Buddha" means "Awakened One." He is so called because he is self-awakened, awakens others, and his awakening is complete and perfect. All sentient beings inherently possess this path. Those who realize it are called Buddhas; those who are confused are called ordinary beings.

Li Wenhui said: "Buddha" is a Sanskrit word. In our language, it means "awakened." Inwardly awakened, one is free from all false thoughts; outwardly awakened, one is not stained by the six sense-objects. It is also said: "Buddha" refers to the founding teacher. The "Response Body Buddha" has no fixed form, yet manifests form. The "Reward Body Buddha" has form, yet is not limited to form. The "Dharma Body Buddha" is beyond both form and formlessness.

The Zen Master Chuan said: "The Buddha is the one who speaks truth without showing his face."

A verse says: In youth, he was called Siddhartha; grown, he was known as Shakyamuni. He saved countless beings, subdued all wrong views. If you call him 'Buddha', you yourself become the demon. Just take this flute without holes— and play for all the world a song of peace.

Master Li Wenhui said: "Being" refers to the place where one dwells.

【River Meditation Master said】When a guest arrives, you must see them clearly. Do not let them pass by unnoticed. Then, strike immediately. The verse says: Alone I sit before a single incense burner, reciting two lines of sacred text. Pitiful are those rushing in carriages and on horses—outside the gate, let them bustle as they please.

The Sixth Patriarch said: The land of Shravasti was the kingdom ruled by King Prasenajit. "Jeta" refers to Prince Jeta, the son of King Prasenajit. It was Jeta's trees that were offered, therefore it is called Jeta Grove.

According to the sutra, in the kingdom of Śrāvastī there was an elder named Sudatta. He constantly gave to the lonely and the poor, and thus was called the Elder Anāthapiṇḍada (Benefactor of the Orphans and Solitary). He went to the city of Rājagṛha to the home of the elder Suprabuddha to seek a bride for his son. He saw the household preparing incense and flowers, and was told they were for inviting the Buddha to teach the Dharma the following morning. Hearing this, Sudatta felt a sudden shock and fear. Why? Sudatta had previously followed non-Buddhist paths, so upon first hearing the Buddha's name, he was naturally afraid. The next day, he listened to the Buddha teach the Dharma. His mind opened and he gained understanding. He wished to invite the Buddha to return with him. The Buddha agreed and instructed Sudatta to first return home and select a suitable site. Only Prince Jeta had a garden that was spacious, majestic, and pure. Sudatta went and told the prince. The prince said in jest, "If you cover the garden with gold, I will sell it to you." Sudatta then returned home, transported gold, and laid it side-by-side until it covered the entire eighty-acre garden. Seeing this, the prince no longer desired the gold. Together they built a monastery, invited the Buddha to teach the Dharma there, and it was called the Jeta Grove, Anāthapiṇḍada's Park.

Li Wenhui said: "The Land of Śrāvastī is the place where the sutra was taught. Jeta's Grove refers to the trees bestowed by Prince Jeta—the trees symbolize the forest of Dharma. The Garden of Anāthapiṇḍada is the garden provided by the elder Anāthapiṇḍada. Together they established the monastery."

He was accompanied by a great assembly of monks, twelve hundred and fifty in all.

Monk Zirong, citing the third volume of the Treatise on the Great Perfection of Wisdom, said:

When the Tathagata was about to enter Nirvana, he instructed Ananda, saying: "You must propagate the teachings of the twelve divisions of the scriptures." He also instructed Upali, saying: "You must uphold all the precepts of the Vinaya."

Upon hearing the Buddha's final instructions, Ananda's heart sank into an ocean of sorrow. At that time, the Venerable Upali said to Ananda: "You are the guardian of the treasury of the Dharma. You should ask the Buddha about important matters for the future."

Thereupon, the Venerable Upali went with Ananda to ask the World-Honored One about four matters.

First, they asked: "What words should be placed at the beginning of all sutras?" The Buddha replied: "At the beginning of all sutras, place the words 'Thus have I heard'."

Second, they asked: "After you are gone, what shall be our teacher?" The Buddha replied: "Take the Pratimoksha as your teacher." This refers to the precepts.

Third, they asked: "Upon what shall we rely for our dwelling?" The Buddha replied: "You shall all rely upon the Four Foundations of Mindfulness for your dwelling." The Four Foundations are: 1. Contemplate the body as impure. 2. Contemplate feelings as suffering. 3. Contemplate phenomena as impermanent. 4. Contemplate the mind as devoid of self.

Fourth, they asked: "How should we live together with the wicked Channa?" The Buddha replied: "The wicked monk Channa should be dealt with using the 'Brahma-danda'." This means "silent treatment". The silent treatment means, just as Huang Luzhi said: "To speak ten thousand words and have each one fitting is not as good as one moment of silence. To fight a hundred battles and win every one is not as good as one act of forbearance." "Treatment" here carries the meaning of "respectfully keeping one's distance". This is the way to handle a wicked monk.

Having given these final instructions, the Tathagata then, in the city of Kushinagara, between the twin Sala trees, manifested his Parinirvana.

When Ananda heard that the Buddha had entered Nirvana, he fainted from grief and distress, and was unable to go forward and ask about these four matters beforehand.

The Buddha said, "Great monks." Wang Rixiu explains: The Sanskrit term 'bhikṣu' is translated here as 'mendicant.' This means they seek the Dharma from the Buddhas above to illuminate their true nature, and they seek alms from the people below to give the people an opportunity to cultivate merit. This is why they are called mendicants. 'Great monks' are those who have attained profound realization—they are the class of Bodhisattvas and Arhats. 'Together' means they dwell in the same place. It means the Buddha and these twelve hundred and fifty people all dwell together in the Garden of Jeta's Grove.

Monks are what we now call monks.

【Li Wenhui said】A Bhikkhu who abandons evil and embraces good is called a lesser Bhikkhu. One who discards both good and evil is called a great Bhikkhu. If a person awakens to and comprehends this principle, they will attain the stage of Arhat, able to subdue the six thieves—this refers to the person of the Four Fruits in the Lesser Vehicle.

River Chan Master said: A single hand does not clap in vain. The verse says:

Majestic and dignified, the king of all dharmas. With the thirty-two marks and a hundred thousand kinds of light. Sages and ordinary beings gaze up in reverence; non-Buddhists submit and return. Do not say his compassionate countenance is hard to behold— He is never apart from the great Way-place of the Jeta Grove.

Then, at the time for the midday meal, the World-Honored One put on his robe, took his alms bowl,

Wang Rixiu said: "At that time" means during that period. The Buddha is the most revered in the Three Realms, therefore he is called the World-Honored One. The Three Realms refer to the Realm of Desire, the Realm of Form, and the Formless Realm.

The *Vimala Samadhi Sutra* states: At dawn, it is the time of the celestial beings; at noon, it is the time of the buddhas; in the afternoon, it is the time of other beings; and at dusk, it is the time of spirits and ghosts. Here, when it says "mealtime," it refers precisely to the late morning, just before the monks go out to beg for food.

At that time, the World-Honored One, putting on his robe and taking his bowl, entered the great city of Śrāvastī to beg for food. After he had finished his sequential begging within the city, he returned to his dwelling. Having eaten the food, he put away his robe and bowl, washed his feet, arranged his seat, and sat down.

The Sutra of the Bequeathed Teaching says: The robe of conscience and shame is the foremost of all adornments.

The commentary explains: "Putting on his robe and taking up his bowl" means putting on the monastic robe—specifically, the great robe of twenty-five strips—and taking up the bowl offered by the Four Heavenly Kings.

He entered the city of Shravasti to beg for alms.

The monastery was located outside the city, hence the text says “entered.” As for begging for food, the Buddha was a prince of the Golden Wheel lineage, yet he personally carried his bowl to beg for alms. This was in order to teach living beings to abandon arrogance and pride.

【Li Wenhui's Commentary】The practice of begging for food was established so that later generations of monks would not accumulate wealth and possessions.

He went from house to house in the town to collect alms.

The monk Ruo Ne said: "Do not abandon the poor to follow the rich; do not forsake the lowly to seek out the noble. Great compassion is equal and impartial, making no distinctions or preferences. This is what is meant by 'in due order.'"

【Li Wenhui's Commentary】"In order" means that the Tathagata's compassion does not discriminate between the poor and the rich, but teaches and transforms all beings equally.

Returning to his dwelling place, he ate his meal, put away his robe and bowl, and washed his feet.

The king said: "He had gone out to beg for food and returned, so it is said, 'returned to his original place.' After finishing the meal, he put away his robe and bowl and washed his feet. This means he put away his monastic robe and alms bowl, then washed his feet, because the Buddha walked barefoot."

Li Wenhui said: "The washing of the feet signifies the purification of bodily karma.

He arranged his seat and sat down.

Yan Bing said: "Fu" means to arrange or set up. It refers to arranging a high seat and sitting upon it.

The Wise Meditation Master's Verse says:

The true Dharma body does not consume food, And its manifested forms are also thus. To nurture the blessings of humans and gods, Compassion creates a field of merit.

Putting away the robe, we rest weary thoughts; Washing the feet, we leave worldly dust behind. To realize the principle of the Three Emptinesses, We sit cross-legged, showing entry into meditation.

Master Li Wenhui said: "To spread the mat and sit down means that all phenomena are empty."

Master Chuan said: Stay awake and alert. The verse says:

The meal is finished, the feet are washed, The seat is spread—who truly knows? The teachings that follow are long—do you understand? Look now, where the ground was level, waves begin to rise.

【Li Wenhui's Commentary】"At that time" refers to the moment when Subhuti raised his question. "Elder" indicates one of virtuous dignity and advanced age. "Subhuti" is a Sanskrit term; in Tang language it means "Understanding Emptiness."

The Venerable Wang Rixiu said: "Elder" refers to one who is both advanced in years and senior among the assembly.

The monk Ruo Ne said: "The Sanskrit term 'Subhuti' is translated here as 'Auspiciously Good,' 'Manifesting Goodness,' or 'Born from Emptiness.' When the Venerable One was first born, his family home was found to be completely empty. A diviner interpreted this sign, declaring it solely auspicious and solely fortunate. Later, he realized the Dharma of Emptiness, which manifested that earlier sign."

The monk Liaoyi said: Subhuti is within each person. If one suddenly realizes the nature of emptiness and stillness, this is called understanding emptiness. The complete nature of emptiness is true bodhi; therefore, it is called Subhuti. From the nature of emptiness, all phenomena arise; therefore, he is known as the Venerable Empty-Born. The nature of emptiness manifests in accordance with conditions, benefiting people and all things; thus, he is also called Good Manifestation. All practices are auspicious; therefore, he is also known as the Venerable Good Auspice. According to the virtues manifested, these five names are provisionally given.

From the midst of the assembly, he rose from his seat. Baring his right shoulder and placing his right knee on the ground, he joined his palms respectfully and addressed the Buddha, saying, "How rare, World-Honored One.

【Li Wenhui said】 Subhuti was foremost in understanding emptiness, therefore he was the first to raise a question. Placing the right knee on the ground signifies first purifying the three karmas, subduing body and mind, and properly preparing oneself to revere the Buddha. Joining the palms together signifies the mind uniting with the Way, and the Way uniting with the mind. "Rare" means that our Buddha-nature can contain and harmonize all phenomena, with nothing comparable to it.

Monk Ruo Ne said: When we speak of "baring one shoulder," in this land, it is to admit fault and ask for forgiveness, hence baring the flesh. In the Western Land, it is to show reverence and perform ritual, hence baring one shoulder. The customs of the two lands differ. When we speak of "the right shoulder," it is the disciple serving the teacher, showing the posture of holding and handling, for ease of action. When we speak of "the right knee touching the ground," the *Manjushri Prajnaparamita Sutra* says: The right is the correct path, the left is the deviant path. Using the correct to remove the deviant, one requests with formless right practice.

Wang Rixiu says: "Bai" means to state or declare. "Xi" means rare or few. "Shizun" is an epithet for the Buddha. First, he praises the Buddha as being rare, then he addresses the Buddha.

The Tathagata watches over and cares for all bodhisattvas. He entrusts them with the true teaching.

Wang Rixiu says: "Tathagata" is a title of the Buddha. The reason the Buddha is called "Tathagata" is that the true nature is called "suchness." Thus, "such" refers to the true reality. The reason the true nature is called "such" is because its clarity illuminates countless worlds without any obscuration, its wisdom comprehends the events of countless eons without any hindrance, and it can manifest as all sentient beings without any limitation. This is truly being "such" in itself. It is called "come" because the true nature can follow conditions and come forth to manifest, hence it is called "Tathagata." True suchness originally has no coming or going. Calling it "come" refers to its responsive manifestation in this realm, thus called "come." If a person prays with utmost sincerity, there will be a response. If one wishes to teach and transform all sentient beings, it manifests a physical body. All these are its "coming." This is why the Buddha is called "Tathagata." Therefore, "such" refers to the fundamental essence of the true nature, and "come" refers to the functioning application of the true nature. Thus, the two characters "Tathagata" together describe both the essence and the function of the Buddha. This is why this sutra often speaks of "Tathagata."

The Sanskrit term "Bodhisattva" is originally "Bodhisattva." To abbreviate the term for ease of address, it is called "Bodhisattva." The Sanskrit "Bodhi" here means "awakening." The Sanskrit "Sattva" here means "sentient being." Sentient beings are all living beings. All sentient beings with Buddha-nature are born with consciousness and emotions. Only the Bodhisattva, among sentient beings, is one who is awakened. Therefore, it is called "awakened sentient being." In broad terms, "sentience" refers to deluded thoughts. The Bodhisattva has not yet completely severed these deluded thoughts and emotions. Only when one cultivates to the stage of Buddhahood are emotions and thoughts fully extinguished. Therefore, the Buddha alone is called "awakened" and not called "sentient being." As the Buddha said, "All Buddhas have completely liberated from all thoughts without remainder." The Buddha also said, "Bodhisattvas of the eleventh stage still have two kinds of ignorance." Is this not what is called ignorance, which is also a category of emotions and thoughts? This is why the Bodhisattva is called "sentient being" and cannot solely be called "awakened."

Chen Xiong says: "Bodhisattvas are those who receive the Tathagata's teachings. 'All bodhisattvas' refers to the entire assembly. The assembly, listening to the Tathagata's discourse, certainly should believe, accept, and practice it. However, if the Tathagata does not arouse a mind of compassion, to protect and care for them, enabling them to believe and accept this Dharma, then evil demons might be able to harass and disturb them. If he does not entrust and enjoin them, enabling them to practice this Dharma, then the supreme Dharma might at times be cut off. Therefore, at the very beginning of the assembly's listening to the Dharma, Subhuti, without concern for anything else, solely wished that the Tathagata would arouse a mind of compassion, to protect, care for, entrust, and enjoin them."

【Li Wenhui's Commentary】"Thus Come One" means: "Thus" is unarisen, "Come" is unceasing. Neither coming nor going, neither sitting nor lying down. The mind is constantly empty and still, clear and pure. "Well guarded in thought" means skillfully teaching people not to give rise to false thoughts. "All bodhisattvas": "All" means not just one. "Bodhi" means illumination, "sattva" means insight—illuminating and seeing that the five aggregates are all empty. These are form, feeling, perception, mental formations, and consciousness. "Bodhisattva" is Sanskrit; in Tang language it means "the mind of the Way." Sentient beings should constantly practice reverence, even toward creatures with scales and feathers, maggots, worms, ants, and termites—all should give rise to a mind of respect and care, not producing contempt or arrogance. This is what the Buddha called: "All that stirs and lives possesses the Buddha-nature." "Well entrusted" means in every thought be diligent and vigorous, do not allow defilement or attachment. As soon as the former thought attaches, the later thought immediately awakens—do not let it continue.

【Master Chuan said】The Tathagata did not utter a single word. Subhuti then offered such praise. Those with discerning eyes, try to look closely. A verse says:

See a horn past the wall, and you know it’s an ox. See smoke beyond the mountain, and you know it’s a fire. Alone he sits, majestic—above the heavens, below the earth. North, south, east, west— tortoise-shell divination, tile-breaking fortune. Hah!

World-Honored One, when virtuous men and virtuous women arouse the heart of supreme, perfect enlightenment,

【Li Wenhui's Commentary】"Virtuous man" refers to a mind of correct concentration. "Virtuous woman" refers to a mind of correct wisdom. It means having a resolute and determined heart that will never regress. The meaning of "setting forth the mind" is: "A" means "without"—without any defilement. "Nou" means "supreme"—nothing in the three realms can compare. "Duo" means "right"—right view. "Luo" means "universal"—all sentient beings universally possess it. "San" means "knowing"—knowing that all sentient beings possess the Buddha-nature. "Puti" means "enlightenment"—the enlightenment of a Buddha.

Wang Rixiu said: The Sanskrit word "A" means "none." The Sanskrit word "Nouduoluo" means "supreme." The Sanskrit word "San" means "right." The Sanskrit word "Miao" means "equal." The Sanskrit word "Bodhi" means "awakening." Therefore, "Anouduoluo Sanmiao Sanputi" is "Anuttara-samyak-sambodhi," which means "Supreme, Right, and Equal Awakening." This refers to the true mind. The true mind is the Buddha. The Sanskrit word "Buddha" means "awakened one." So, in brief, it is called "Awakening." In detail, it is called "Supreme, Right, and Equal Awakening."

Because the true mind is unsurpassed and nothing surpasses it, it is called "Supreme." Furthermore, from all Buddhas above to the smallest insect below, this mind is truly equal, so it is called "Equal." Its awakening is perfect, bright, universally illuminating, without bias or deficiency, so it is called "Right Awakening." One who attains this mind becomes a Buddha, transcends the three realms, and is no longer subject to rebirth.

The monk Ruo Ne said: "When bodhisattvas first begin their practice, they all develop this vast and expansive mind."

How should we abide? How should we tame our minds?

The Buddha asked Subhuti, “What do you think? When a virtuous man or woman develops the resolve for supreme, perfect enlightenment, how should their mind abide? How should they subdue their wandering thoughts?”

【Monk Ruonao said】: "Subhuti is asking precisely these two questions. First, how can sentient beings who have resolved to attain supreme enlightenment and seek wisdom abide in the truth? Second, how can they subdue deluded thoughts and pacify scattered minds? The entire sutra teaches nothing beyond this—subduing and abiding."

【Li Wenhui's Commentary】"How do we subdue this mind?" Subhuti is asking: the deluded thoughts and endless afflictions of ordinary people—by what method can they be tamed and brought to rest?

Master Chuan said: "Where does this question come from?"

A verse says: You rejoice, I do not rejoice. You grieve, I do not grieve. The wild goose thinks of flying north of the frontier, But does not yearn to return to its old nest. The autumn moon and spring flowers hold boundless meaning, Yet within this, only oneself can truly know.

The Buddha said: "Excellent, excellent, Subhuti. As you have said, the Tathagata skillfully protects and guides all bodhisattvas, and skillfully entrusts them with the teachings. Now listen carefully, and I will explain it to you."

[Li Wenhui said:] As you have described, it is the Buddha praising Subhuti for being able to understand my intention, skillfully teaching all people not to give rise to deluded thoughts, to constantly cultivate diligence, and not to allow attachment to the characteristics of all phenomena. "Listen attentively" means: "attentively" signifies understanding. You should clearly comprehend that the sound-object is fundamentally unarisen; do not chase after words. Listen with careful discernment.

The king said, "Listen carefully, with full attention."

Good men and good women, who have set their hearts on attaining Supreme Perfect Enlightenment, should abide in this way and subdue their minds in this way. Yes, indeed, World-Honored One, we wish to hear and are eager to listen.

Li Wenhui said: "What is meant by 'should abide in this way' is that the Tathagata wishes for the minds of sentient beings to neither arise nor cease, to be clear and pure, and thus to be able to perceive the true nature."

Pang Jushi said: People in the world value rare treasures, but I treasure a moment of stillness. Too much gold confuses the mind, while stillness reveals the true nature of reality.

The Carefree Elder said: The mind of an ordinary person is agitated and thus confused. The mind of a sage is tranquil and thus clear. He also said: For ordinary people, a mind and environment that are pure constitute the Pure Land of a Buddha. A mind and environment that are turbid and chaotic constitute the defiled land of a demon.

**Huangbo said:** Ordinary people are mostly hindered by circumstances, which disturb their minds, and by events, which obstruct the principle. They often wish to escape circumstances to pacify their minds and to shut out events to preserve the principle. They do not realize that it is actually their minds that hinder circumstances and the principle that obstructs events. If only the mind is empty, circumstances will naturally be empty; if the principle is quiescent, events will naturally be quiescent. Do not invert the use of the mind.

He also said: Ordinary people grasp at circumstances, while the wise grasp at the mind. When both mind and circumstances are forgotten, that is the true Dharma. Forgetting circumstances is still relatively easy; forgetting the mind is extremely difficult. People dare not forget the mind, fearing they will fall into emptiness, with nothing to grasp. They do not realize that emptiness is originally not empty; it is the one true Dharma realm.

Ordinary people all chase after circumstances and give rise to mind, consequently generating attraction and aversion. If you wish to have no circumstances, you should forget your mind. When the mind is forgotten, circumstances are empty; when circumstances are empty, the mind is extinguished. If you do not forget the mind but merely try to eliminate circumstances, circumstances cannot be eliminated—it only increases confusion and disturbance.

Therefore, the ten thousand dharmas are mind-only, yet the mind is also unobtainable. Since nothing is obtained, that is ultimate. Why bother to laboriously seek liberation?

"Thus subduing the mind": If you see your own self, there are no false thoughts. Since there are no false thoughts, that is subduing the mind.

"Thus": This is a word of affirmation. "Subduing the mind": This refers to taming and pacifying it. "Willing and eager to hear": Delighting and desiring to hear the Dharma.

Chen Xiong said: "The word 'yes' is used to acknowledge what is said. The word 'indeed' is used to affirm what is said."

Yan Bing said: "To develop the mind of Anuttara-samyak-sambodhi." In Tang language, this means the mind of unsurpassed, perfect enlightenment. "Should" means "ought to." "Dwell" means to abide permanently without extinction. Subhuti asked: "For those virtuous men and women who have developed the Bodhi mind, how should they attain permanent, indestructible abiding? How can they subdue their minds?" The Buddha praised him, saying, "Excellent, excellent!" These are words of admiration. "Those who develop the Bodhi mind should dwell thus, subdue their minds thus." "Thus" means exactly this. "Yes, indeed" are Subhuti's words of acknowledgment, no different from Zengzi's "Yes." "Delight" means to love, to willingly desire to hear the teaching.

The Venerable Master Zhizhe composed a verse, saying:

Rare, truly rare is the Buddha! The wondrous principle reaches ultimate Nirvana. How to subdue and abide? To subdue and abide is truly difficult. Within the Dharma of the two spheres lies the wondrous; The teachings of the three vehicles are broad and accommodating. Now listen well with a pure heart, And the six thieves will cease to obstruct you.

Master Chuan said: Often, troubles arise from repeated instructions. He chanted:

Seven hands, eight feet, Spirit heads, ghost faces. Unbreakable by the rod, Unseverable by the blade. Leaping and tumbling through the mortal world countless times, Yet never straying from the Hall of Emptiness.

The Buddha said to Subhuti, "All Bodhisattvas and Mahasattvas should subdue their minds in this way."

Li Wenhui says: "Maha" means great. The mind's capacity is vast and immeasurable. It refers to one who has attained great enlightenment.

All classes of living beings.

The Sixth Patriarch said: "All" is a general term. What follows are the nine specific categories.

Wang Rixiu said: All living beings are referred to as "sentient beings." From the highest celestial beings above to the lowliest crawling creatures below, none can escape the state of being born. Thus, it is said "all sentient beings." Though sentient beings are countless and boundless, they can be categorized into nine types, as described in the following text.

Li Wenhui said: "Sentient beings" refers to those who, regarding all views—whether good or evil, ordinary or holy—cling to some and reject others. From this grasping mind arise countless afflictions and deluded thoughts, causing them to revolve in the six realms of existence.

The ancient master said: "The seed of awakening exists, yet no one plants it. The fire of the mind has no smoke, yet it burns day by day."

This refers to those who are confused and deluded. They are consumed by afflictions, yet they go about their business cheerfully. This is not enlightenment; in truth, they are like wooden puppets.

If a person of moderate capacity considers afflictions to be suffering, then their wisdom is inferior to ignorance. Is that not mistaken? Therefore, one should not harbor such thoughts. If it were otherwise, what use would there be in studying the Way? What benefit would it bring to oneself?

One must ensure that the power of wisdom prevails over it.

Whether born from an egg, from a womb, from moisture, or from transformation; whether having form or formless; whether with perception, without perception, or neither with nor without perception.

The Sixth Patriarch said:

"Those born from eggs are confused by ignorance. Those born from wombs are bound by habits. Those born from moisture are swayed by deviant thoughts. Those born by transformation are trapped by their views and attachments.

Because of confusion, they create all kinds of karma. Because of habits, they constantly drift in the cycle of rebirth. Because of deviant thoughts, their minds are unsettled. Because of clinging to views, they fall into the Avīci hell.

If one raises the mind to cultivate the mind, but clings to false views of right and wrong, and inwardly fails to accord with the principle of formlessness, this is called 'having form.'

If one inwardly maintains a rigid straightforwardness, but does not practice reverence, offerings, or service, merely saying 'a straightforward mind is Buddha,' and not cultivating blessings and wisdom, this is called 'without form.'

If one does not comprehend the Middle Way, but merely sees with the eyes, hears with the ears, and thinks with the mind, clinging and attaching to the characteristics of phenomena, while speaking of the Buddha's conduct but not aligning the mind with it in practice, this is called 'having perception.'

Deluded people who sit in meditation, single-mindedly seeking to eliminate false thoughts, but do not learn compassion, loving-kindness, sympathetic joy, equanimity, wisdom, and skillful means, are like wood or stone—lacking any function. This is called 'without perception.'

Not clinging to the duality of these perceptions is therefore called 'neither perception nor non-perception.' Yet the mind seeking the principle still remains, which is why it is also called 'not without perception.'"

Wang Rixiu says: "By 'egg-born beings,' we mean creatures ranging from the great golden-winged birds down to the tiniest lice and fleas. By 'womb-born beings,' we mean creatures from the large, like lions and elephants, to the medium, like humans, down to the small, like cats and mice. By 'moisture-born beings,' we mean creatures like fish, turtles, and giant soft-shelled turtles, all the way down to the tiniest insects in water. By 'transformation-born beings,' we mean, from the higher realms like heavenly beings and humans, down to the hell realms, and even the insects born from grains and fruits in the human world—all of these are included.

"These four types refer to beings in the Realm of Desire. As for 'beings with form,' 'form' here means the physical body. This refers to the heavenly beings from the First Dhyana Heaven up to the Fourth Dhyana Heaven. They possess physical bodies but lack male or female forms, having already transcended sensual desires. This is called the Realm of Form.

"As for 'beings without form,' this refers to the heavenly beings in the Formless Realm. These exist above the Fourth Dhyana Heaven. They possess only consciousness, without physical bodies, hence the name Formless Realm.

"As for 'beings with perception,' this refers to the heavenly beings in the Heaven of Perception. These beings have only perception and thought. From this realm upward, all are considered part of the Formless Realm, as they no longer possess physical bodies.

"As for 'beings without perception,' this refers to the heavenly beings in the Heaven of No Perception. This exists above the Heaven of Perception. The beings here have a single thought that is utterly still and unmoving, hence the name Heaven of No Perception.

"As for 'beings neither with perception nor without perception,' this refers to the heavenly beings in the Heaven of Neither Perception Nor Non-Perception. This heaven exists even above the Heaven of No Perception. The beings here have a single thought that is utterly still and unmoving, hence 'neither with perception.' Yet, unlike wood or stone, they are not entirely without the capacity for perception, hence 'nor without perception.' This heaven is the highest among the three realms, and its lifespan is extremely long, far exceeding eighty thousand kalpas."

Li Wenhui said: "Those born from eggs are those who are greedy and attached, enveloped in ignorance and delusion. Those born from wombs are those who, upon encountering external conditions, give rise to perverse thoughts. Those born from moisture are those who, as soon as evil thoughts arise, immediately fall into the three lower realms—this is because greed, anger, and delusion are thereby produced. Those born by transformation are those for whom all afflictions, originally rootless, arise suddenly from deluded thinking."

Furthermore, the scriptures teach: All sentient beings are originally complete in themselves. According to their karma, they receive their retribution. Thus, ignorance gives rise to egg-born beings; afflictions wrapped in a shell give rise to womb-born beings; attachment soaked in desire-water gives rise to moisture-born beings; and suddenly arising afflictions give rise to spontaneously-born beings. It is also said: When the eyes, ears, nose, and tongue turn their light inward and there is craving and leakage, one falls into the four modes of birth—womb-born, egg-born, moisture-born, and spontaneously-born. When forms, sounds, scents, and tastes turn their light inward and there is no craving or leakage, one attains the four stages of fruition—Stream-enterer and so forth.

Venerable Master Fu said: "The question was first posed by Subhuti. The Tathagata responded appropriately. He first answered how to abide, then taught how to practice thus. Beings born from womb, egg, moisture, or transformation—all are to be embraced with compassion and wisdom. If one gives rise to a view of sentient beings, it is still the same as seeking with attachment.

If there is form, it refers to the ordinary person's mind that clings to existence, falsely perceiving right and wrong, failing to accord with the principle of formlessness. If there is no form, it is attachment to emptiness, not cultivating merit and wisdom. If there is perception, then with the eyes seeing and ears hearing, false thoughts arise; the mouth speaks of the Buddha's conduct, but the mind does not follow it. If there is no perception, it is like sitting in meditation to eliminate false thoughts, yet being like wood or stone, not practicing compassion, wisdom, and skillful means. If there is neither perception nor non-perception..."

The scripture teaches: Abandon both existence and non-existence. Forget both speech and silence. If one holds to thoughts of grasping or rejecting, love or aversion, one fails to realize the Middle Way.

Master Linji said: Whether entering the ordinary or the sacred, entering defilement or purity, everywhere manifesting all lands—all are the empty nature of dharmas. This is called true insight. If you love the sacred and hate the ordinary, you are just floating and sinking in the ocean of birth and death. It is not that there is no thought—it means there is still a mind seeking principle.

I will guide all beings to enter the ultimate peace of Nirvana and be liberated.

[Li Wenhui said:] "I" refers to the Buddha himself. "All" means in total. "Enable" means to cause. "Enter" means to awaken and enter. "Without remainder" means true constancy, serene and still.

The Lotus Sutra states: The Buddha will remove and sever all afflictions, leading beings to the complete and unexcelled Nirvana. The mind of a bodhisattva neither grasps nor rejects, like the great full moon—perfect, tranquil, and serene. Sentient beings, confused by the formless nature of Nirvana, cling to the form-bound body of birth and death. "To extinguish" means to eliminate; "to liberate" means to transform and deliver.

The Sixth Patriarch said: The Tathagata points out that within the three realms and nine states, each possesses the wondrous mind of Nirvana. He enables beings to awaken and enter the state of “no remainder” — meaning no residual habits or afflictions. “Nirvana” signifies perfect purity and clarity. Only when all habitual tendencies are completely extinguished and no longer arise does one truly accord with this state. “To deliver” means to cross the great sea of birth and death. The Buddha’s mind is impartial; he universally vows to enable all beings to enter together the perfect, pure, thought-free Nirvana, to cross together the great sea of birth and death, and to realize the same attainment as all Buddhas. The myriad distinctions of afflictions all stem from a defiled mind. The countless forms of bodies are collectively called “sentient beings.” With great compassion, the Tathagata universally transforms them, enabling all to enter the Nirvana of no remainder.

The Song of Enlightenment states: "The enlightened travel together on the path of Nirvana." The commentary explains: "Nirvana means neither arising nor ceasing. 'Nir' means not arising, 'vana' means not ceasing—this is the path of no-birth."

Master Zhou Shiqing, the True Man of Chongying, pointed to the incense smoke and said to Monk Chi Buduo: "If you wish to see the practitioner's Nirvana with remainder, it is right here in the ashes of the incense burner. If you wish to see the practitioner's Nirvana without remainder, it is right here in the ashes that scatter and vanish from the incense burner."

Wang Rixiu explains: The Sanskrit term "Nirvana" is translated here as "non-action" or "unconditioned." The Lankavatara Sutra states: "Nirvana is a realm of purity, neither dying nor being born, to which all practitioners return." Thus, Nirvana is a state of transcending the cycle of rebirth and liberation from birth and death. It is truly the most supreme and wondrous abode, not to be mistaken for mere death. Ordinary people, unaware of this truth, mistakenly regard it as death—this is profoundly incorrect. This "Nirvana without residue" is the Great Nirvana. It means that beyond this Nirvana, there is nothing else remaining; hence it is called Nirvana without residue. This refers to the passage above, where all beings of the nine categories throughout the worlds are transformed to attain Buddhahood and achieve the Nirvana of a Buddha.

In this way, you liberate countless, boundless beings. Yet, in truth, no being has been liberated.

Wang Rixiu said: All living beings manifest from their own karma. Therefore, those who create the karma of a human are born as humans; those who cultivate the karma of a heavenly being are born in the heavens; those who commit the karma of an animal are born as animals; those who create the causes for hell are born in hell. As stated above, the nine categories of living beings all arise from their own karma. Originally, there are no such beings. Thus, when the bodhisattva resolves to transform them, they all attain Buddhahood and enter nirvana. In truth, not a single being attains nirvana, because originally there are no beings.

Venerable Ruo Ne said: "In the ultimate truth, there is no sentient being to be liberated—this is the eternal mind. If one perceives beings to be liberated, that is the realm of birth and death. Truly, all sentient beings are originally Buddhas—what being is there to be liberated? This is what is called the true Dharma realm of equality: the Buddha does not liberate sentient beings."

Chen Xiong said: The wisdom of the Mahayana is inherently present within all beings. However, sentient beings are unable to realize it on their own. The Buddha truly awakens and guides immeasurable, countless, boundless sentient beings, enabling the foolish, deluded, erroneous views, and afflictions within their own minds to be completely extinguished and liberated. Having liberated so many in this way, yet it is said that truly no sentient being attains liberation—this is because it ultimately returns to the sentient beings themselves: they awaken themselves and liberate themselves. What merit is there to claim? The Platform Sutra of the Sixth Patriarch states: "To awaken oneself and liberate oneself is called true liberation." The Vimalakirti Sutra says: "All sentient beings are fundamentally and eternally extinguished; there is no further extinction to attain." Manjushri Bodhisattva asked the World-Honored One: "What does it mean that truly no sentient being attains liberation?" The World-Honored One replied: "The fundamental nature is inherently pure, without birth or extinction. Therefore, no sentient being attains liberation, and there is no Nirvana to reach." All this points back to sentient beings awakening themselves. The Avatamsaka Sutra states: "If one wishes to understand all Buddhas of the three times, one should contemplate the nature of the Dharma-realm: everything is created by the mind alone." The verse on creation through the mind says: "All phenomena arise from the mind; their manifestations do not deceive. Originally, there is no creator; all beings create themselves."

Li Wenhui said: "The phrase 'immeasurable, countless, boundless sentient beings' refers to the arising of immeasurable, countless, boundless afflictions. 'To lead them to liberation' means that once one has awakened, the mind no longer grasps or rejects anything. Boundless afflictions are transformed into wondrous function. Therefore, there are no sentient beings to be liberated."

The *Treasure Store Scripture* says: The wise remain unmoved by joy and sorrow, like the vast, open sky.

Master Xiaoyao said: Be skilled at observing that afflictions are empty by nature. Once they pass, let them go, and do not allow them to linger and obstruct you.

He also said: Afflictions are empty by nature; do not be entangled by them. See them as dreams and illusions; do not hold them in your heart. Even if emotions arise, like an echo responding to a sound, let them arise and cease naturally.

Why is this so, Subhuti? If a bodhisattva clings to the notion of a self, a person, a being, or a life span, then they are not truly a bodhisattva.

The Sixth Patriarch said: Practitioners also have the four marks. When the mind grasps at subject and object, looking down upon sentient beings, this is the mark of self. When one prides oneself on upholding precepts and looks down upon those who break them, this is the mark of person. When one dreads the suffering of the three lower realms and longs to be reborn in the heavens, this is the mark of sentient being. When the mind clings to longevity and diligently cultivates merit, unable to let go of attachment to Dharma, this is the mark of life span. To have these four marks is to be a sentient being. To be without these four marks is to be a Buddha.

The monk Ruonuo said: "The notion of 'self' arises when one's own six consciousnesses flow continuously, and within that flow, one clings to an 'I.' This view is an inward fixation. The notion of 'person' refers to the external realms of the six destinies, collectively called 'person.' Within these various realms, one fixates on each, distinguishing between superior and inferior, this and that. This view is established from the outside, hence it is called the 'person' notion. As for the notion of 'sentient being,' it arises from that earlier consciousness-mind, which initially attaches to the parents and continues with the four aggregates of form, feeling, perception, and mental formations. One fixates on their combination and calls it the 'sentient being' notion. As for the notion of 'life span,' it is the fixation on one's own lifespan, believing it to be continuous, hence it is called the 'life span' notion."

Chen Xiong said: Greed, anger, delusion, and attachment are the four unwholesome actions. Greed arises from selfish calculation—this is the mark of self. Anger arises from distinguishing between self and others—this is the mark of person. Delusion arises from stubbornness and arrogance—this is the mark of sentient beings. Attachment arises from craving for long life—this is the mark of life. The Tathagata does not consider liberating sentient beings as an achievement, and thus attains nothing, because these four marks are completely eliminated. The *Complete Enlightenment Sutra* says: "If the four marks are not removed, one cannot attain enlightenment." When a bodhisattva arouses the mind of supreme enlightenment and receives the Tathagata’s teaching of no-marks, how could there be these four marks? If even one of them remains, one will inevitably give rise to the thought of being able to liberate sentient beings. This is the view of sentient beings, not that of a bodhisattva. Bodhisattvas and sentient beings are fundamentally no different. When awakened, sentient beings are bodhisattvas; when deluded, bodhisattvas are sentient beings. Whether these four marks exist depends entirely on delusion or awakening. "Why is this?"—this is an expression of debate. The Buddha feared that the bodhisattvas might not understand the teaching of true emptiness and no-marks, and thus engaged in debate, addressing the four marks. In the seventeenth and twenty-fifth sections, it is also said:

Master Fu Dashi chanted:

Void-born Subhuti first asked the World-Honored One, Who, responding to the opportunity, answered: "First, how should one abide? Then, how should one practice?" Beings born from womb, egg, moisture, or transformation— All should be embraced with compassion and wisdom. If one gives rise to a view of sentient beings, It is still the same as seeking with attachment to appearances.

[Li Wenhui says:] Those with a self-view rely on fame, status, power, wealth, treasures, or skills and learning. They seek out the high and mighty while looking down on the poor, lowly, foolish, and deluded. Those with a person-view have a mind of subject and object, a mind of intellectual understanding. They claim attainment without having attained, claim realization without having realized. They pride themselves on keeping precepts while looking down on those who break them. Those with a sentient-being-view harbor a mind of opportunistic seeking and expectation. Their words are upright but their actions are crooked; their speech is good but their heart is evil. Those with a life-span-view seem awakened in quiet moments, but when encountering circumstances, emotions arise. They cling to all kinds of appearances and seek blessings and benefits. If one has these four views, they are no different from ordinary beings—they are not a bodhisattva.