Diamond Sutra Commentary and Essential Rituals (銷釋金剛經科儀會要註解)

Preface to the Annotated Essential Edition of the Diamond Sutra Ritual Manual (Chapter 467-A)

When we speak of the true nature of reality, it pervades the entire universe—vast as all worlds, yet subtle as the smallest speck of dust. It is neither empty nor existent, neither inside nor outside. To awaken to it is to become one of the Four Noble Beings (Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats). To be ignorant of it is to remain among the Six Realms of Reincarnation. That is why Shakyamuni, seeing the morning star, realized this truth, and then in places like Deer Park, Shravasti, and Jeta Grove, used this teaching to awaken sentient beings.

At first, he taught the lesser vehicle of Hinayana, then gradually spoke of the emptiness doctrine. The Eight Sections of the Perfection of Wisdom teachings were expounded in sequence. This particular sutra belongs to the greater section of the Perfection of Wisdom. It begins with Subhuti’s request and ends with the Buddha’s answers. It covers twenty-seven doubts, gradually eliminates attachment to self and to phenomena, and swiftly leads one into the One Vehicle of Buddhahood.

There was once a Zen Master named Zongjing of the Song Dynasty, one of those truly awakened beings. He possessed deep compassion and vast wisdom. His learning was like an ocean; his realization penetrated the subtle and the profound. His words were clear and powerful, his teachings complete. He grasped the essential mystery with his hand, expressed profound meaning before words were spoken. His speech was like a pearl rolling on a jade plate, his phrases reflected heaven and earth. He attained the skill of playful mastery and possessed unimpeded eloquence. Like skilled metalworkers purifying hundred-times-refined gold, like carvers polishing three-times-cut jade.

He took the Three Divisions and Thirty-Two Sections of the Diamond Sutra as arranged by Liang’s Crown Prince Zhaoming. Following the text, he elaborated its meaning, dissected its subtlety, established outlines, revealed the sutra’s purpose. His work has seven parts: main points, essential meanings, detailed explanations, summaries, verses on the sutra, advice to the world, and a conclusion leading to Pure Land. Sometimes he drew extensively from sutras and commentaries to directly explain the sutra; sometimes he cited other schools to clarify its meaning. He cleared away intellectual understanding, cut through entanglements. This is the true path of gods and humans, a boat across the ocean of suffering.

From the Song Dynasty to the present, this work has been widespread. Many have seen, heard, read, and recited it. Countless beings in darkness have benefited. It is like a sick person meeting a skilled doctor, or a poor person finding a wish-fulfilling jewel.

Now, for this essential commentary, Master Wujinden, while visiting Putuo, passed through Suzhou. Layman Xu Jingyu and others invited him. They had a text of the master Daming’s commentary on the prayer ritual and verses. They wanted to publish it, but Denko said, “No. For this ritual, Master Dafa of Beijing’s Shanguo Temple had already produced a collected commentary. That work is extensive, ten scrolls long. Later students cannot see its full scope. Then Master Pu’en Gui continued the previous commentary, producing lecture notes in two scrolls, all of which were published. Still, the meaning and reasoning are deep; some teachings and connections are not yet fully collected. If you want to support the inner teachings, you must ask a wise person to correct and organize it. Only then can it be circulated.”

So he instructed Master Danzhai Zhang to travel a thousand miles with fine silk and ask me to reorganize it. I think this sutra belongs to the Great Vehicle, taught for those with Bodhisattva potential. Zongjing was an extraordinary being of high spiritual attainment, who could properly explain it. People like me, with ordinary feelings and shallow understanding, dare not take on such a task. But since I am a disciple of the Buddha, I should repay the Buddha’s kindness. If I do not teach the Dharma and benefit beings, I would betray the legacy of the ancient saints. Therefore, I have gathered the most essential notes from various commentators, placed them under the original ritual text. My aim is to make the sutra’s meaning easily understood, not to speak from my own ideas. I only compile what others have already said.

I then invited the recluse Wu Qi, named Binshan, to write everything out with incense-purified brush. The work is now complete. Benefactors, believers like Meng Zhun from Baodi County, contributed funds for printing, fulfilling the late Master Daming’s wish to spread this teaching widely, so that its influence may never fade.

May those who see and read this work raise the sun of wisdom in the midday sky, illuminate the darkness of ignorance in the night. May all sentient beings in the nine realms find crossing and guidance. May beings in the three miserable existences all attain enlightenment. With this merit, I wish long life for the sovereign, repay the fourfold kindness, and increase the splendor of the Buddha’s sun. May the wheel of Dharma turn forever.

Now, on the birthday of the Buddha, in the fourth month of the thirtieth year of the Jiajing reign of the Great Ming Dynasty (the year Xinhai), the monk Juelian, abbot of the Shaolin Temple, having washed his hands and burned incense, reverently writes this preface.