Dharma StreamSegment 14. the Emptiness of Forms and the Cessation / Segment 15. the Merit of Upholding the Sutra / Segment 16. the Ability to Purify Karmic Obstacles
At this point, Subhūti, upon hearing the sutra, profoundly grasped its meaning. He shed tears, sobbed sorrowfully and addressed the Buddha, saying: “How extraordinary, World-Honored One! The Buddha has expounded such profound sutra, which I have never encountered, since I have acquired the wisdom eyes. World-Honored One! If someone hears this sutra in the future and cultivates pure and sincere faith, they will come to realize the true nature of all phenomena. Such people will have achieved the highest and the rarest merit. World-Honored One! True nature is not the forms as seeing, that is why Tathagata says it is merely named as true nature. World-Honored One! Now that I have heard this sutra, I have no difficulty in believing, understanding, accepting and practicing it. Yet, in the last five hundred years of the last epoch, if someone hears this sutra and believes, understands, accepts and practices it, this person will be exceedingly rare.
Why is this so? Because this person has no notions of self, person, sentient beings and lifespan. Why is this? As the form of self is not the form as we see, so as the form of person, sentient beings, and lifespan. Why is this? When one has detached from all forms, this person is called a Buddha.” The Buddha responded to Subhūti, affirming: “Indeed, indeed! Those who hear this sutra with no shock fear and trepidation, you should know they are truly rare. Why is this the case? Subhūti! The first pāramitā, spoken of by the Buddha, is not really the first pāramitā; it is merely named as the first pāramitā. Similarly, the pāramitā of perfection of patience, taught by the Buddha, is not truly the pāramitā of perfection of patience; it is only named so. Why? Subhūti! In the past life, when King Kali dismembered my body, at that time, I had no notion of self, person, sentient beings and lifespan. Why is this?
Had I held any notion of self, person, sentient beings and lifespan at that time, I would have become angered and hartred. Subhūti! Furthermore, in my past five hundred lifetimes as an ascetic practicing forbearance, in each life, I harbored no notion of self, person, sentient beings and lifespan. Therefore, Subhūti, a bodhisattva should be detached from all forms and aspire for the surpassed, complete equal and complete awareness.
To let the true nature appears, a Bodhisattva should not attach to the formation, nor to the sound, smell, taste, touch and dharma, the mind should abide nowhere and let the true nature appear. If the mind abide in anything, it is in falsehood then. Hence, the Buddha proclaimed, ‘A bodhisattva’s mind should remain unattached when offering alms.’
Subhūti, a bodhisattva, in order to benefit all sentient beings, should engage in the act of giving alms in this manner. The Buddha stated: “All forms are non-forms, not the forms as seeing. All sentient beings are, in truth, non-sentient beings, not sentient beings as seeing.” Subhūti, the Buddha speaks the ultimate truth, the actual truth, a truth that is in accordance with the nature of reality. Buddha speaks of no deceitful or heterodox., the Dharma that the Buddha has realized is not real nor illusory. Subhūti, if a bodhisattva’s mind becomes attached to the dharma and then gives alms, it is akin to a person entering a dark room where nothing is perceptible. However, if the bodhisattva’s mind does not cling to the dharma and gives alms, it is like a person with clear vision under sunshine, able to see everything. Subhūti, in the future, should there be good men or women who is able to accept, practice, read and recite this sutra, the Buddha will recognize and acknowledge them with Buddha’s wisdom, and they will all attain immeasurable and inconceivable merit.
Subhūti, if a good man or woman offers body, as alms as many lives as the grains of sand of the Ganges river in the morning, at the middle day, and also in the evening, continue doing so for countless eons, and yet another person hears this sutra and holds sincere faith in it, the virtune of the latter person is far greater than the previous one. How much more so if someone engages in writing, accepting, practicing, reciting, and explaining of it to others! Subhūti, in sum, this sutra possesses immeasurable, inconceivable, and boundless merit. The Buddha teaches it for those who aspire to enter the great vehicle of Mahayana, the highest of vehicles. If someone is able to accept, practice, read, recite, and widely explain this sutra, the Buddha will know and acknowledge them, and they will all achieve merit beyond measure, beyond conception, beyond limitation and inconceivable. Such persons, then, are those who undertake the Tathagata’s Anuttara-samyak-sambodhi.
Why is this so? Subhūti, those who adhere to lesser teachings, who remain attached to the perception of the self, persons, sentient beings and lifespan, are incapable of hearing, accepting, reading, reciting, or explaining this sutra to others. Subhūti, in all places and at all times, whenever this sutra is present, it should be revered and worshiped by all beings in the world, including gods, humans, and asuras. It should be honored, worshiped, circumambulated, and offerings of flowers and incense should be made around it.
Furthermore, Subhūti, if a virtuous man or woman accepts, practices, reads, recites, sutra and is disparaged by others, the negative karma accumulated from past lives, which might have led them to the lower realms, will be completely eradicated because of this disparagement. This person then will achieve anuttara-samyak-sambodhi.
Subhūti, I recall, in countless eons past, before the time of the Dipamara Buddha, I served and made offerings to eight hundred forty million billion Buddhas, without allowing a single opportunity to pass. If, in the future, anyone is capable of accepting, practicing, reading, reciting, or explaining this sutra, the accrued merit by this person will far exceed the merit I accumulated from serving those Buddhas as mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part, actually no computation or comparison is possible. Subhūti, if a virtuous man or woman in the last period of the Buddha kalpa accepts, practices, reads, recites, or explains this sutra, if I fully state the merit this person will gain, it will create derangement, doubt and disbelief in the minds of listeners.
Subhūti, you should know that the meaning of this sutra is beyond comprehension, and its rewards are equally inconceivable.
The general idea of these three Segments is that, upon hearing the Buddha speak up to this point, Subhūti finally gained a profound understanding of the teachings imparted by the Buddha. Overcome with joy and emotion, he could not contain his tears and said to the Buddha: “World-Honored One! You have expounded this profound and subtle sutra, and although I have diligently practiced and have wisdom eyes, which are able to discern all truth and falsehood, however, I have never heard a teaching like this before.”
“World-Honored One, if there are individuals fortunate enough to hear this sutra, they genuinely believe in its teachings with clean and unwavering faith, they will not be deceived by the arising and ceasing of all phenomena. The true nature of the universe will appear to them. In this case, such a person will have attained the rarest and most unique merit in the world.”
“World-Honoured One, when I speak of the ‘true nature, ’I do not imply that the universe and all phenomena possess a fixed, immutable reality or essence. Rather, this is merely a conventional designation. If sentient beings are not deceived by these illusory, this state of awakening is called seeing the ‘true nature.’
“World-Honored One, now that I have heard and understood this sutra, it is not difficult for me to believe, comprehend, and practice it. However, in the future, during the final five hundred years of the Dharma’s decline, if there are sentient beings who hear this sutra and are able to believe, understand, accept and practice it, such individuals will be exceedingly rare, like a precious treasure among people! Why do I say this? It is because such individuals will be liberated from the concepts of self, person, sentient beings, and the lifespan. Sentient beings attached to the concepts of self, person, sentient beings, and lifespan, all these are all illusory and empty, not real. It may be said that one is called a Buddha when one detaches from all forms.”
In this passage, Subhūti expresses his deep admiration and reverence. After the Buddha’s Parinirvana, if there are people who are not deluded by the concepts of self, persons, sentient beings, or lifespan, and who can genuinely believe, accept, and practice this sutra, such beings will be extraordinarily rare. This is indeed true. In the present day, many individuals study Dharma and aspire to attain unsurpassed, complete equal and complete awareness. However, they fail to practice by dwelling calmly on the right perception of emptiness, rather with a strong desire for what one seeks and what one gains, they are always accompanied by calculation, attachment, and the making of choices regarding oneself, others and all living beings. Despite their intention to walk the great path, they are more inclined toward the lesser path, seeking temporary peace or worldly rewards such as wealth, longevity, or miraculous powers etc. Yet, if one comes to realize that all phenomena are unborn, it can’t be said to be extinguished or denied and then is able to detach from all forms while still engaging with it, such an individual can truly be called a Buddha.
The Buddha affirms to Subhūti, “Indeed, precisely so. If there are individuals who, upon hearing such words, are neither astonished nor fearful, and do not perceive them as too profound or difficult to comprehend, such individuals are exceedingly rare and precious. Subhūti, Tathāgata says that this is the most effective method, the one capable of breaking all attachments and enabling beings to traverse from the shore of samsara to the shore of liberation. However, this ‘most effective method ’does not exist as an inherently fixed dharma; it is merely a conventional term used for communicative purposes.”
In this passage, Subhūti first expresses his understanding. He believes that upon hearing the Buddha’s teachings in this manner, an individual could directly realize their true nature and attain Buddhahood. Subhūti, one of the Buddha’s ten chief disciples, recognized as “the foremost in understanding emptiness,” is an Arhat who has already renounced worldly desires and is no longer subject to the fluctuating desires or conditions of the body and mind. He is well-versed in the teachings of emptiness—the doctrine that both the self and all phenomena are empty—but what deeply moves him here is the Buddha’s presentation of emptiness from a fresh and novel perspective. He had never encountered such an explanation before, which is why he is overcome with joy and moved to tears.
Subhūti speaks on behalf of all those newly ardent good man or woman. He perceives the Buddha’s explanation as deeply resonant, one that can penetrate the hearts of listeners and facilitate their experience of sudden enlightenment.
However, with the passage of time, contemporary listeners face significant challenges in fully grasping the Buddha’s teachings. One factor is the archaic language of the texts, which can be difficult to interpret. Additionally, without a solid of meditation, it is difficult to fully comprehend the profundity of the Buddha’s teaching.
In this context, Subhūti once again expresses his compassion for the beings who will live in the “five hundred years after the Buddha’s passing.” There has been some debate within Buddhist scholarship regarding the specific meaning of this time period. Personally, I interpret this as referring to the final five hundred years of the Dharma—the “Mappo” period—when the Buddha’s teachings will be less widely practiced or understood I even feel they talked about us. Some scholars, however, suggest it refers to the five hundred years immediately following the Buddha’s Parinirvana. Regardless of the precise interpretation, it is clear that Subhūti is referring to a time after the Buddha’s passing.
Why does Subhūti make this statement? From his perspective, while the Buddha was still present in the world, even if people did not understand the doctrine of emptiness, lacked faith, or had doubts, they could directly approach the Buddha with questions. The Buddha would then teach according to the needs of the questioner, dispelling their uncertainties. However, in the five hundred years following the Buddha’s passing, during the age of the Dharma’s decline (the Mappo period), the Buddha has passed away long time ago. People would be left with only the texts of these teachings. If confusion or doubt arose, they may not find a teacher to solve those doubts. This is why Subhūti repeatedly expresses concern for the beings of the Mappo era. His concern stems from his compassionate Bodhisattva heart, with the hope that the Buddha’s teachings will continue to benefit sentient beings indefinitely.
At this juncture, Subhūti says: “In the last five hundred years of the Mappo period after the Buddha’s passing, if someone believes in, understands, accept, and practices this sutra, they will be exceedingly rare.” The Buddha then adds: “Furthermore, if, upon hearing this sutra, someone is not astonished, frightened, and not think it is profound and difficult to practice, such a person is truly rare.”
Upon hearing this, some of you may be thinking, “In contemporary times, many individuals hear the Diamond Sutra, and none seem astonished or frightened.” The reason for this is that very few people truly grasp its meaning, and even fewer sincerely believe in and practice its teachings. As a result, most individuals remain unaffected, neither astonished, fearful, nor daunted.
If one truly comprehends the Buddha’s words detaching from all forms and awakening from the delusions of life, it would be akin to someone waking from a nightmare, breaking into a cold sweat. They would realize how they have clung to the transient concerns of the world—such as names, fame, desires, and lust—tirelessly pursuing success, arguing over gains and losses, and seeking validation of oneself through fame, fortune, and relationships.
With our limited human perspective of three dimensions, constrained by the narrow scope of our sensory faculties (sight, hearing, smell, taste, touch, and thought), we yearn for permanence and perfection of life. Yet, in this world of fleeting and indistinct forms, we become attached, constantly cycling through birth and death, driven by greed, hatred, ignorance, arrogance, and doubt, thereby generating karma that leads to the three evil paths. All of this arises because we lack the complete wisdom and insight that the Buddha embodies.
When we genuinely understand the Buddha’s realm of full awareness, and perfect wisdom, a single moment of awakening might reveal how close we were to falling into the three evil paths. Upon this realization, a chill might run down our spine, and cold sweat might pour from our head. A great Bodhisattva, who has long been trapped in the human realm, upon hearing the Buddha’s teaching, would be struck by their own ignorance and awakens. Some Śrāvakas, disciples who have followed the Buddha for a long time, listening to his teachings and diligently practicing the precepts, may find themselves startled or frightened upon hearing that all phenomena are empty and that words and concepts are mere conventional labels, to detach all form is to be a Buddha—if they do not experience immediate realization.
Thus, the Buddha says, “If someone, upon hearing the words and phrases of this teaching, is not astonished, frightened, or alarmed, it is exceedingly rare.” The term “exceedingly rare” refers to those great Bodhisattvas who have detached from all forms, not to beings who have not yet understood the teachings.
The Tathāgata then said: “Sūraputra, the first pāramitā talked by Tathagata is not truly the first pāramitā; it is merely called the first pāramitā. The pāramitā of patience talked by Tathagata is not truly the pāramitā of patience; it is merely called the pāramitā of patience.”
The Buddha says this to prevent his disciples from becoming attached to the concept of dharmas. So, he declares that the previous teaching of all phenomena is also illusory. The Buddha highlights that the most effective way to liberate oneself from samsara is to understand these teachings. Among all methods of liberation, this one is the highest. However, disciples should not conceive of there is really such a method attainable. Upon realizing this wisdom, one must immediately relinquish all attachments and dwell calmly on the right perception of Tathagata. This is the correct approach. Therefore, the “first pāramitā” is not something that truly exists as a definitive entity; it is merely a conventional term for communication. In this sense, it is called the “first pāramitā.” The Buddha then continues to elaborate on the “Six Pāramitās,” which are commonly practiced by great Bodhisattvas.
In the Bodhisattva Path, the “Six Pāramitās” (or “Six Perfections”) practiced by Mahāyāna Bodhisattvas are: almsgiving (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), samadhi (dhyāna), and wisdom (prajñā). The essence of each pāramitā is that through their practice, practitioners come to realize the emptiness of both the self and the dharmas.
For instance, when practicing the pāramitā of patience, if something occur that challenges one’s pride self-respect or face-value, ordinary beings might typically become upset and may even feel anger or seek vengeance. However, a Mahāyāna Bodhisattva would instead dwell calmly on the right perception of that all is ultimately empty, silently transforming this. This is the practice of patience.
In the early stages of practice, the practitioner may still experience strong sensations, even while intellectually understanding that all phenomena are illusory. However, by adhering to the right perceptions as taught by the Buddha, the practitioner refrains from complaining, angry, or being swept away by internal or external conditions. This constitutes the essence of practicing the pāramitā of patience: by practicing patience to realize the illusory nature of all phenomena, thereby liberating b oth body and mind from attachments and from the cycle of samsara.
As the practitioner’s merits gradually mature, this practice of patience ceases to be referred to as “patience” anymore. According to the profound wisdom of Buddhism, both the practitioner and the circumstances they encounter are merely illusory appearances, arising from the aggregation of causes and conditions, without any inherent reality. Should the practitioner make definitive judgments about these situations—whether right or wrong, just or unjust—and become entangled in them, they would remain trapped in the human realm, caught in the illusory appearances of all things and unable to attain liberation.
The Buddha’s statement, “The talked pāramitā of patience is not truly the pāramitā of patience; it is merely called the pāramitā of patience,” This is to tell disciples they need possessing this right perspective in practicing the six perfections. Although the Buddha has outlined this method for his followers, and they may appear to be practicing patience, in the Buddha’s perfect realm, the concept of insult does not hold true. Insult and the need for patience arise only when there is a perception of “self” and “other.” Disciples must avoid becoming attached to the idea of “patience” and should not believe that by practicing it, they can accumulate merit, nor should they approach it with the expectation of attaining something. True merit lies in the practitioner’s ability to use patience to dwell the mind in the state of emptiness, remaining unaffected by any circumstances, and realizing that nothing is truly worthy of disturbance or resentment. At this point, the practitioner liberates from all forms and gains insight into their illusory nature. Therefore, the Buddha asserts that “the pāramitā of patience” is merely a conventional term, and in its essence, it lacks inherent existence.
In the following passage, the Buddha recounts a story from his past lives.
In a previous life, the Buddha was meditating alone in a remote forest. One day, a king named King Gāli, accompanied by his concubines and attendants, ventured into the forest for a hunting excursion and leisure. A few of the concubines, noticing the Buddha seated peacefully under a tree, felt a profound sense of respect. They approached him, offered their reverence, praised him and asked for teaching. Their deep respect for the Buddha provoked jealousy and resentment in King Gāli’s heart.
Upon hearing that the Buddha was practicing the perfection of patience, He actually drew his sword, and in front of his concubines and attendants, He consecutively severed this practitioner’s both hands, both legs, he chopped his ears, nose and so on. He saw the practitioner’s calm and serene face, and as he continued to chop, he said, “I don’t believe you can remain unmoved, without arising any anger or resentment.” At that time, the Buddha, still a bodhisattva and not yet achieved complete awareness, addressed King Gāli, saying, “If I have truly not allowed a single thought of anger to arise toward you, then let my dismembered body be restored to its original form.” Upon uttering these words, the Buddha’s body was restored completely.
This is a story about Buddha practicing the perfection of patience in countless kalpas in the past. The story is found in numerous Buddhist scriptures, including the Xian Yu Jing (The Sutra of the Wise and the Foolish), where it is recorded that, ultimately, King Gāli was deeply moved by the Buddha’s behavior and sincerely repented for his actions. At that time, the Buddha, still in his bodhisattva stage, spoke to the king, saying, “You have wounded my body due to your attachment to the allure of women. I endure this pain as the earth endures the weight of all things. In the future, if I attained Buddhahood, I would use the sword of wisdom to sever your three poisons—greed, hatred, and ignorance.”
The scriptures also tell us that after attained Buddhahood, the first person Buddha helped was King Gaili, who later became the revered arahant Kāśyapa.
The Buddha further explained, “In my past lives, I practiced the pāramitā of patience for five hundred lifetimes, during which I was known as the ‘Patience Sage. ’Throughout those lives, I kept the right perception of no forms of Self, persons, sentient beings and lifespan. Only with these right perceptions could I fully fulfill the practice of the pāramitā of patience.”
When we hear this story, what thoughts arise within us? Some may say, “The Buddha possessed divine powers. Even when He was dismembered by King Gāli, He was able to restore His body. This ability is beyond the capacity of ordinary beings. If we cannot perform such acts, does this mean we cannot fully practice the pāramitā of patience?” It is not like that. The Buddha recounted this story not to instruct us to endure extreme physical suffering, but rather to illustrate that the practice of patience, when rooted in that of “no-self” can lead to the perfection of this pāramitā.
In daily life, many individuals engage in the practice of pāramitā of patience, but often with underlying anger, and there is a heart full of resentment, in justice, grievances, disappointment in all living beings, and even despair. Actually, this reveals that they are still entrenched in their sensations, and still care about other people’s right and wrong, only appears as if they are practicing patience. What they are practicing is not true patience; rather, they are merely enduring insults and not practice according to the right perceptions of Buddha。 The result of this kind of practice is that you cannot bear it anymore, eventually one day, and won’t have any other results. When Buddha was an immortal who endured humiliation, for five hundred lifetimes, his body and mind remained unshaken and immovable, not being affected by all internal and external situations. There were no concepts of self, person, sentient being, and there is no perception of birth and extinction. This is the true Paramita of enduring humiliation.
We may also interpret the Buddha’s story from another angle. If, within the realm of human existence, we fail to grasp the principle of the emptiness of all phenomena, and instead cling to transient forms, allowing ourselves to be swept by all kinds of conditions, then our own greed, anger, ignorance, pride, doubt, and desires for fame, wealth, emotion, and sensual pleasures— much like King Kālīya and the sword in his hand —will ultimately dismember us and torn to shreds. Bound by the illusions of the Three Realms and Six Paths, we have never truly escaped, circling endlessly in the samsaric cycle with no way out, no way backwards, and turning around unconsciously like a spinning top.
Whereas, the Buddha’s wisdom of Prajñā, let us halt within the illusory world of all kinds of forms, allow us to perceive the falseness and impermanence of all phenomena, both external and internal. At that moment, our inherent nature—the Buddha nature—will reveal, undiminished and unaltered, neither polluted nor purified. The long journey through samsara cannot tarnish this nature in the slightest. Just as the “Patience Immortal” restored his body after being dismembered, the sword of King Kālīya could not truly harm him. Likewise, the illusory realms of the Three Realms and Six Paths cannot defile or harm our inherent complete true nature of emptiness.
This story, though briefly referenced in the sutras with merely one sentence, reveals that the wisdom we now have the privilege of receiving was earned by the Buddha through enduring countless eons of rigorous and challenging practices. These are the precious insights he gained through his own trials and hardships, which he now selflessly and skillfully shares with us. Every individual who hears the Buddha’s right conceptions is, receiving the invaluable gift of his almsgiving. Without his guidance, we would risk losing our way on the path to realizing the true nature of life, becoming ensnared by the illusions of all phenomena and confused by the complexities of the worldly realms.
From another perspective, we can also recognize that the Buddha dedicated five hundred lifetimes specifically to cultivating the perfection of patience, enduring extreme hardships and severe ascetic practices. When faced with even minor difficulties in life, we often become disheartened, disappointed, or indifferent. We may lose faith in sentient beings and in the Dharma, and our aspiration for awaking weakens. Thus, those committed to the path of awakening should be introspected after reading this story.
When the Buddha speaks of his practicing story of his past lives, he does so not to praise himself or boast by saying, “Look at how great I was,” nor does he seek to emphasize the extreme ascetic practices he endured in pursuit of his enlightenment. His purpose is not to elicit feelings of indebtedness or gratitude from his disciples for the wisdom he now shares selflessly. If the Buddha were driven by such intentions, he would be attached to the notions of “self,” “person,” “sentient beings,” and “lifespan,” and thus would no longer be a Buddha. Instead, the Buddha recounts these examples simply to show his disciples that he attained his realization through this perception and practice. By presenting himself as a living example, he seeks to bolster their confidence in the path of practice.
The Buddha then said, “Therefore, Subhūti, a Bodhisattva should detach from all forms, they should generate the mind for the unsurpassed, complete equal and complete awakening and should not attach to formation, sound, smell, taste, touch, and dharma, and should not attach anything, and let true nature appear.” If the mind abide in anything, it is not truly abiding.
What is the meaning of these sentences? Diamond Sutra begins with Subhūti’s question: “When a virtuous man or woman seeks the unsurpassed, complete equal and complete awareness, how should their mind dwell calmly and subdue their afflictions and delusions?” So, here the Buddha returns again to the answer to this question. The Buddha said that all sentient beings should detach from all forms and aspire of seeking the unsurpassed, complete equal and complete awareness, so they can their minds dwell calmly and be free from worries on the path of seeking the Dharma.
If sentient beings cling to the realms of six sense faculties and the six sense objects, Then, aspiring to attain the unsurpassed, complete equal and complete awareness and seeking to return to the Tathagata’s true and empty realm is impossible.
As long as attach to any phenomena it only perpetuates suffering and afflictions. At the moment aspiring to pursue the unsurpassed, complete equal and complete awareness, one should detach from all forms, remains undisturbed by both the internal and external realm.
One should always keep the right perceptions of that “all forms are empty and illusory”, there is nothing to seek, and nothing to obtain, only in this way can one return to the “true emptiness” of the Tathāgata. Only aspire with such a right perception can one make the mind dwell calmly and subdue afflictions and delusive thoughts.
If one aspires to attain the perfect enlightenment of the unsurpassed, complete equal and complete awareness and achieve the Buddhahood, but the mind is still preoccupied with all kinds of appearances in this world, various human relationships and worldly affairs, and has all sorts of attachments, harps on gains and losses, and believes that there is some Dharma to be obtained, then such an aspiration is not a right perception, and it is not the state where a great Bodhisattva’s body and mind should dwell. Moreover, all phenomena is illusory. Even if the mind abides on something, it is abiding on an illusory foundation. In such a situation, it is impossible to perceive the true reality and achieve Buddhahood.
The Buddha then said, “For the reasons previously discussed, I have stated that a Bodhisattva’s mind should not be attached to the formation in almsgiving.” In the 4th Segment, the Buddha had already emphasized that a Bodhisattva must practice almsgiving without any attachment in order to fully attain the Buddhahood. Here, he reiterates the same point about “giving without any attachment,” as indicated by the phrase, “Therefore, the Buddha says,” signaling that this concept has been addressed before.
In the Mahāyāna Bodhisattva path, it puts almsgiving on the first. Throughout Buddhist history, great Bodhisattvas, over countless lifetimes of practice, have given everything for the Dharma and the benefit of sentient beings—even to the extent of offering their own heads, bones, marrow, bodies, and lives. However, the Buddha stresses that while practicing almsgiving, the Bodhisattva must always maintain the wisdom of Prajñā. In the act of almsgiving, one must always recognize emptiness: the self is empty, the gift is empty, the recipient is empty, and all sentient beings are empty. Otherwise, all almsgivings would merely accumulate as worldly good deeds, and the Bodhisattva’s actions would become mere offerings or sacrifices for others. In the original text, the Buddha says, “Subhūti, a Bodhisattva, for the benefit of all sentient beings, should practice almsgiving in this way. The Tathāgata says that all phenomena are non-phenomena, and that all sentient beings are non-sentient beings.”
To strengthen the disciples’ trust and memory, and to help them realize the truth of his words, the Buddha continues with solemnity: “The Tathāgata is the true speaker, the fact speaker, the one who speaks in accordance with reality, who does not deceive, and who does not speak falsely.” This serves as a reassurance to those who may still harbor doubts: the Tathāgata does not deceive you, so you should not doubt him. The Tathāgata is the one who can speak the truth of all phenomena, revealing their true nature. The Tathāgata neither lies nor deceives. Having reached the ultimate truth of existence, everything the Buddha teaches is guiding all sentient beings toward the same goal, without contradiction, ensuring that all will ultimately reach the same destination.
The Buddha then said, “The Dharma attained by the Tathāgata is neither real nor unreal.” In earlier discussions about Dharma, such as in Segment 7, when the Buddha asks Subhūti, “Does the Tathāgata have taught anything?” and in Segment 10, when the Buddha asks, “When the Tathāgata was with Buddha Ranjita, did he attain any Dharma?” Subhūti replies, “The Tathāgata did not attain any Dharma when he was with Buddha Ranjita.” From these prior exchanges, we should understand that the Buddha’s teachings serve as a remedy for the delusions of sentient beings. When sentient beings are lost, they cannot transform their delusion into wisdom without the Buddha’s right perception. They cannot awaken from the dream. In this sense, the Buddha’s Dharma is true and not false; it is real and substantial, and it is what all sentient beings must rely on.
When beings awakened from the dream of samsara, all the practices, paths of liberation, and teachings they have followed are revealed to be, like the dream itself, illusory and unreal. The Buddha worries that some disciples may hear the teaching that “all phenomena are illusory” and mistakenly conclude that the Buddha’s teachings themselves are unreal, leading them to abandon the precepts and practices. To address this potential misunderstanding, the Buddha reiterates, “The Dharma attained by the Tathāgata is neither real nor unreal.” It is not real, nor can it be entirely negated. While sentient beings are in delusion, the Dharma serves as both a refuge and a guiding light toward liberation.
The Buddha then made a metaphor about almsgiving. The original text reads: “Subhūti, when a Bodhisattva’s mind is attached to the Dharma and practices almsgiving, it is like a person entering a dark room where nothing can be seen. When a Bodhisattva’s mind is not attached to the Dharma and practices giving, it is like a person with eyes, under the sunlight, everything can be seen.”
On the Bodhisattva path, if the practitioner follows the Buddha’s wisdom of prajñā in their practice of almsgiving—by recognizing that the giver, the gift, and the receiver are all empty, and by performing the act of almsgiving without seeking or expecting anything in return—they can gradually detach from the myriad phenomena of the world and come to see the true nature of all phenomena. This process, as suggested by the Buddha’s metaphor, is like sunlight dispelling the darkness of ignorance in the heart of the Bodhisattva.
However, if the practitioner’s almsgiving is tainted by attachment—if they give with the expectation of receiving something in return or seeking a reward. Even if they give abundantly over an extended period, they will remain trapped in ignorance and darkness. The wisdom of prajñā will not shine through, and unable to realize the emptiness.
The Buddha then encouraged all his disciples, including future generations such as us, to accept, believe, read, recite, and practice the wisdom contained in this sutra. To highlight the immense benefits of this wisdom, the Buddha emphasized the great merits it would bring, stating: “Subhūti, in the future, if there are good men and women who are able to read and recite this sutra, believe in it, accept and practice it, the Tathāgata, relying on the boundless wisdom of the Buddha, can assert with complete certainty that these individuals will accumulate immeasurable and limitless merits.”
In Segment 15, the Buddha provides a further metaphor: “Subhūti, suppose there is a good man or good woman who gives their body and life as alms each morning, with an amount equal to the sands of the Ganges; again at noon, with an amount equal to the sands of the Ganges; and once more in the afternoon, with an amount equal to the sands of the Ganges. If this continues for hundreds, thousands, millions of eons, giving their body and life in this way, there is another person who, upon hearing this sutra, generates complete faith. Fortune and virtue surpass that of the former individual. How much more so if they write, accept, practice, read, recite, and explain it to others!”
The Buddha then concludes: “Subhūti, in summary, this sutra contains inconceivable, immeasurable and boundless merits; it was originally spoken by the Tathāgata for the benefit of Bodhisattvas who arise the wish to save themselves and others, and for those who seek the highest and most perfect awareness. If someone is able to practice, read, recite, and widely explain this sutra, the Tathāgata can affirm that this person will achieve inconceivable, immeasurable, and boundless merits. Such a person is carrying the Tathāgata’s highest and most perfect teachings.”
Why is this so? “Subhūti, if a person is only interested in pursuing and studying teachings that are not the highest and most perfect, and makes choices within various concepts related to self, person, sentient beings and lifespan, they will certainly be unable to hear, accept, or comprehend the teachings in this sutra. Don’t mention that they will recite it or explain it to others”
Here, the Buddha introduces the concept of “those who delight in lesser dharma” What does it mean to be a “delighter in lesser dharma”? It refers to those who are attached to concepts such as self or lifespan, and thus seek teachings that focus on immortality, supernatural powers, or magical arts. These individuals are delights in lesser dharma and are unable to listen to and accept the Buddha’s teaching on the emptiness even if they feel that it makes sense after hearing it, they will not abide in the right perceptions of true emptiness to practice it.
For instance, individuals who are attached to lesser dharma will not practice almsgiving with a mind that seeks nothing and expects nothing in return, nor will they approach patience with the understanding that all phenomena are illusory. Deep down, they remain attached to the self, fearing harm or discomfort. They may even engage in meditation or study all kinds of magic arts, but only to display their uniqueness or to showcase their individuality. Thus, the Buddha asserts: “Those who delight in lesser dharma cannot truly hear, accept, recite, or explain the highest prajna wisdom contained in this sutra.”
Why is that such individuals cannot abide in the right perception of emptiness? The reason is that they are already deeply attached to notions such as the self, person, sentient beings, and lifespan. This attachment inclines them to seek and accept teachings that are not ultimate, they are unable to truly hear, accept, read, recite the emptiness perceptions of Mahayana, nor will they explain to others.
Subhūti, wherever this sutra is found, all beings, including humans, devas, asuras etc, should show reverence. They should regard that place as sacred, as if it contains the relics of the Buddha, and should express their respect by bowing, circumambulating, and offering incense and flowers.
In Segment 16, the Buddha continues: “Moreover, Subhūti, if a good man or good woman, through their faith in, practice of, and reading and recitation of this sutra, encounters contempt, ridicule, or insult from others, and if this person had previously accumulated negative karma in past lives—such as committing evil deeds that would result in rebirth in the three lower realms— then the mistreatment they face will serve to eliminate their past negative karma. Furthermore, they will attain the highest and most perfect enlightenment.”
Here, the Buddha points out that the wisdom in this sutra can erase negative karma. If a person’s bad karma should be reborn in the lower realms, but through accepting and practicing the wisdom of this sutra, they face ridicule and insult in the present life, their past negative karma is eliminated as a result. This illustrates how great karmic suffering can be transformed into something small, even into nothingness. What would have been a fall into the three lower realms is instead manifested as mere verbal contempt from others, and this individual will eventually achieve the highest, the most perfect enlightenment.
Hearing the Buddha speak in this manner, I find these words particularly inspiring, especially when considering the age of the Dharma’s decline (mappo).
I am reminded of a friend of mine who, at the time, was practicing the Diamond Sutra. When he read this passage, he said to me, “I must have accumulated many bad deeds over countless lifetimes, and even in this life, I have not done much right. The Buddha says that as long as I accept, practice, read and recite the Diamond Sutra, if someone ridicules me, I can eliminate my negative karma and attain enlightenment. But I am struggling because I haven’t found anyone to look down on me. Since you are my friend, please help me and ridicule me!”
This, of course, is a jest. In reality, if one truly comprehends the Buddha’s teachings on non-self, and non-sentient beings, one recognizes that the initial thought, that of the reader who has committed bad deeds and is destined for hell, is illusory. The subsequent thought, that of the one who observes the first thought, is the one who ridicule the previous one. Through the realization of non-self and non-persons, that negative karma has been eradicated already, and thus the unsurpassed, complete equal and complete awareness can be attained.
If, during the course of practicing and realizing the wisdom of prajna and emptiness, you face ridicule or slander from others, remember the Buddha’s words. Rather than becoming angry, you should bow in gratitude, recognizing that such treatment serves to eliminate your negative karma. In fact, in recent decades, if you have shared the wisdom of prajna and emptiness with others, you may have been dismissed as superstitious or neglecting the proper business. Even merely mentioning the name of Diamond Sutra could provoke ridicule, no need to accept, practice, read and recite. However, in recent years, an increasing number of people have begun to seek the truth of life and the meaning of existence, and as a result, the ridicule and ignorance that once prevailed have diminished considerably.
The Buddha then recalled: “Subhūti, I remember an era of countless immeasurable eons in the past, when I was in the presence of the Buddha Dipankara. During that time, I encountered 840 billion myriad of Buddhas, to whom I offered service and made offerings with a sincere heart, never neglecting any of these rare opportunities. If, after my Nirvana in the future age of the Dharma’s decline, there are beings who, with faith, uphold, practice, read and recite this sutra, the merits they will accumulate will vastly exceed the merits I gained through serving and offering to those Buddhas. My own merit cannot be compared to even a fraction—one hundredth, one thousandth, one ten-thousandth, or one hundred millionth—of the merit they will accrue. It is beyond measure or calculation.”
Subhūti, should there be good men and women, after my Nirvana in the future age of the
Dharma’s decline, who have faith in, practice, read and recite this sutra, the fortune, virtues and merits they will gain are so profound that some may find them incomprehensible, and may doubt or disbelieve them upon hearing them.
Subhūti, you should understand that the meaning of this sutra is inconceivable, and the karmic results of practicing it are also inconceivable.
In this passage, the Buddha not only praises the merit derived from accepting, practicing, reading and reciting, this sutra but also stresses that the karmic results are beyond ordinary understanding. As we know, the Buddha’s teachings are rooted in the law of cause and effect: one reaps what one sows, with good actions leading to good results and bad actions leading to negative outcomes. By engaging with the Diamond Sutra and understanding the Buddha’s prajna wisdom, we are planting a virtuous cause. However, the result of this cause is beyond imagination—it is inconceivable. Prajna wisdom brings the phenomenal manifestations of all merits. The Buddha says: “if He we are to describe the full extent of the merits and benefits arising from prajna wisdom, some individuals would become confused and doubtful, unable to accept or believe it.” I believe that, despite the significant advancements in science today, we still lack a complete understanding of the true nature of all life. Even if the Buddha were to reveal the merits of prajna wisdom in the present day, it would likely not only provoke doubt among non-Buddhists but also cause confusion and unease among those who deeply believe in the Buddha’s teachings. This is because the results are so extraordinary and beyond the scope of ordinary human comprehension.