Let us now briefly review the teachings imparted in the Diamond Sutra.
The Buddha’s discourse in this sutra is prompted by a question from his esteemed disciple, Subhūti: “For those who have just resolved to attain Buddhahood, how should they abide in the Buddha’s path of perceptions? How can they subdue the afflictions and delusions of their minds?”
The Buddha’s guidance for practitioners to address in their practicing and cultivation.
In response, the Buddha offers guidance on several critical points that practitioners must address in their practicing and cultivation. These are areas where disciples are most likely to become attached or fall into misunderstanding on perceptions.
1．The First Point: Make a Vow first to Liberate All Beings
When a practitioner vows to attain Buddhahood, it is essential to recognize that the goal is to return to the source of life. From the perspective of source of life, our self-nature encompasses the entire universe. Therefore, the vow to attain Buddhahood is inherently a vow to liberate all sentient beings within the cosmos, with no difference between inner and outer. From the perceptive of the Buddhahood, when a great Budhisattva arises the aspiration to seek Buddhahood, must first vow to liberate all sentient beings equally within the Three Realms and Six Paths, and the great Budhisattva should seek Buddhahood in order to liberate all sentient beings from the cycle of rebirth, not merely for one’s own sake.
This aspiration is the method of practice, as it seeks to break the attachment to the self from the very beginning. If we fail to understand that our self-nature encompasses all sentient beings, we may observe our minds fluctuating between states. At times, our minds may be as compassionate as a Bodhisattva, while at other times, they may be filled with anger, hatred, or jealousy, resembling an Asura. Sometimes our minds may long for purity and holiness, as the celestial beings do, while at other times, they may be overwhelmed by desires of body and mind, on longer having any bottom line as human being, acting arbitrarily, like animals. In moments of suffering, we may identify with beings in the hell realms, or when we experience hunger or emotional longing, we may resemble hungry ghosts. When we cling to fame, wealth, or emotions, suffering horribly but still can’t bring oneself to let go, we are akin to ordinary human beings. While residing in the bliss of meditation and enjoying the realm of light and transformation, we may resonate with the gods of the form realm, whereas residing in the meditative states of four kinds of emptiness; we may like the beings of the formless realm.
By observing our own mind, we realize that it mirrors the characteristics of all sentient beings in the Three Realms and Six Paths. Thus, when we liberate ourselves from Samsara and attain Buddhahood, we liberate all sentient beings in the Six Realms at the same time.
Therefore, Buddha states at the beginning: “All types of sentient beings, whether born from eggs, from wombs, from moisture, or through transformation; whether they have form or are formless; whether they have perception or lack perception; whether they are neither with perception nor without perception, I let them all to enter the state of Nirvana without remainder and extinguish them,” our mind-consciousness encompasses the mind-consciousness of all sentient beings. In attaining Buddhahood, we are, in essence, letting all sentient beings to enter the state of Nirvana without remainder.
Sentient beings are innumerable and boundless, and our mind-consciousness is also infinite. As we endeavour to return to the source of life, how can we maintain steadiness on the path of practice, free from afflictions, delusions, and distractions?
The Buddha teaches in the sutras that if we refrain from attachment to the appearances of the Three Realms and Six Paths, we can achieve peace of mind. This allows us to return to the source smoothly and without hindrance of afflictions, ultimately realizing our own Buddha-nature. However, the habitual tendencies and desires accumulated over countless lifetimes give rise to numerous discrimination, perceptions, and attachments. The seeds of the Six Realms within our mind-consciousness are activated by external conditions, causing them to sprout, blossom, and bear fruit.
At the outset of our practice, we may feel powerless in the face of these “conditions.” However, the Buddha advises: “Do not cling to appearances, and remain unmoved as it is.” Whether it is the desires, sensations, or what see or heard by the six sense roots of body and mind, or what perceived and discriminated by the six sense roots, we should not allow them to affect us. We must first recognize them as illusory, it is like when you want to leave a place, you must not cling to anything there; otherwise, you will not be able to move even an inch.
It is your mind-consciousness to transcend the Three Realms and Six Paths, then the mind should not cling to attach to anything. Everything in the Three Realms and Six Paths should be regarded as transient scenery—clearly perceived, yet in the mind it is illusory. There is no need to cling to or take sides; Even more, you cannot cling on, and never let go. Otherwise, your mind cannot dwell calmly on the right perception of the Buddha, neither can return to the origin.
The key point in the Diamond Sutra, it is the Buddha wants to dismantle the four most cherished aspects in humans’ journey to Buddhahood; these are the attachments to self, to persons, to sentient beings, and to lifespan.
The “self” refers to the identification with the constantly arising and perishing body and mind. People mistakenly believe that this ever-changing, transient physical form and mind is their true essence. We attach to this self, each sensation and perception tied to the self stirs up desires, anger, ignorance, pride, and doubt, keeping us entangled in the human realm.
The “person” refers to the differentiation and cognition of others, such as beauty or ugliness, good and evil which then give rise to various views, choices, sensations, as well as all kinds of afflictions and discomfort, even though we struggle to control ourselves, whereas, still want to possess and dominate others.
The “sentient beings” refers to the perception of countless beings across the Three Realms and Six Paths. We think that each sentient being possesses distinct forms, characteristics, and habits, which causes us to be affected by their differences and prevents us from treating all sentient beings with equality. For most people, the concept of “sentient beings” is a vast, imagined space-time, where, except the animal realm, other realms are invisible to us, existing only in the seeds of our habitual tendencies. We are deluded and driven by our own desires and habitual tendencies, thus that is being controlled by all sentient beings in the Three realms and Six paths.
The “lifespan” refers to the purpose of everyone, as every person cherishes the life, fears death, and seeks immortality. This arises from humanity’s fixation on the signs of arising and passing away in all things, caused by rigid attachments to concepts of time and space. Those who cling to the signs of birth and death, even when seeking the Buddha’s Nirvana, it is still desiring of attaining a state where birth and death no longer occur.
The Buddha teaches: “Now, good men and good women, those who wish to return to the source of life, there are four fundamental attachments make them cannot dwell calmly and being pulled away, then cannot return to the source of life. These are the notions of self, persons, living beings, and lifespan. They must first recognize these as illusory and not real, and let go of them.” Therefore, a Bodhisattva, who seeks to benefit both themselves and others in the mortal world, there is actually no “self” or “living beings” to save. They must first have this perception.
2．The Second Point: The Buddha talked about the Bodhisattva’s Renunciation: not clinging to anything in giving alms with everything
Almsgiving is the most expedient means for a Bodhisattva to sever attachment to the self. In order to attain Buddhahood, a Bodhisattva must first cultivate the aspiration of renunciation, which involves relinquishing attachment to everything within and without of the body and mind, that is to relinquish the Three Realms and Six Paths. If one continues to cling to everything of these realms, how can one return to the source of life? They can only continue wandering in the Three Realms and Six Paths.
How can one let go? In the practice of almsgiving and renunciation, a Bodhisattva should observe all things as illusory, akin to a dream or a bubble, with no inherent gain or loss. This is “giving alms without cling to form” and “renouncing without cling to form.” As long as a Bodhisattva thinks the self or the act of almsgiving as truly existent, the almsgiving is no more than a worldly good deed, accruing fortunes and virtues in the form of good karma, unable to attain Buddhahood. Moreover, when making almsgiving in this way, the Bodhisattva will experience feelings of giving, loss, sacrifice, and dedicating, which can make the practice burdensome. Continuous suffering and distractions prevent the practitioner from remaining steady on the path and hindering the smooth return to the source of life.
Thus, the “renunciation aspiration” of a Bodhisattva is the recognition that all phenomena within the Three Realms and Six Paths are illusory and unreal. With this insight, the Bodhisattva engages in acts of almsgiving and renunciation, which are the true renunciation. The merit generated from such almsgiving is boundless, filling the vast expanse of the Dharma realm, and serves to enable sentient beings awaken from the illusions of Samsara.
In practical terms, a practitioner who deeply realizes the illusory and unreal nature of all things, both internal and external, then there will be nothing cannot be relinquished. Most practitioners, however, begin their cultivation with this perception and gradually practice almsgiving. There will be from not giving towards giving, from giving without seeking rewards or recognition. Over time, the merit becomes more complete. When the defilements of greed, attachment, and desire for gain and loss are exhausted, the practitioner comes to realize what the Buddha taught that everything is illusory and not real. All beauty, value, function, and meaning are attributes projected by the mind of attachment.
Thus, “renouncing without clinging to form” represents the method of practice for Bodhisattvas. Through the application of the Buddha’s right perception to counteract the attachment to gain and loss on the path of renunciation, the Bodhisattva’s merit gradually reaches perfection, then slowly awaken from the illusory world of the Three Realms and Six Paths.
3．The Third Point: Aspires to attain Buddhahood, one cannot see the own Tathgata Nature if still attached to the Buddha’s form
A practitioner must not fixate on any specific form as the Tathagata in their mind, nor strive to imitate that form. While the Buddha may manifest in various forms throughout time and space, these manifestations are skillful means designed merely to guide sentient beings depending on conditions. If you aspire to attain Buddhahood, you must recognize the Buddha nature inherent within each sentient beings, then one can truly “see” the Tathagata. The path to Buddhahood is not about conforming to an external image of the Buddha as it appears in the realm of time and space. If this were the case, then beings in the heavenly realms, endowed with supernatural powers and transformation ability, could simply manifest Buddha-like images without the need for further practice. However, that is not the Buddha.
If you maintain a rigid image of the Buddha in your mind, you will fail to realize the realm of the Tathgata and will not achieve Buddhahood. When you realize that all forms are illusory and relinquish attachment to the self, to the forms of sentient beings, and even to the Buddha’s form, you will come to realize that both you and all sentient beings are, at essence, the Tathagata.
In the early stages of practice, our minds are not yet equal, have various distinctions and cling to the concept of “sentient being,” then view ourselves as ordinary beings. We may conceptualize a form of the Buddha in the mind and aspire to become, mistakenly believing that attaining Buddhahood is a transformation from an ordinary being’s form to that of the Buddha form. The Buddha teaches us that all forms are illusory. If you wish to return to the source of life, you must not cling to the ordinary self or the form of a sentient being. Likewise, you must not hold on to an imagined Buddha form and strive to become. To do so would prevent you from final realization. When you truly relinquish attachment to all forms, not clinging to any form, you will perceive the true Tathagata.
4．The Fourth Point: One aspire to achieve the Buddhahood, should not attach to the Dharma, nor to the non-Dharma
The Buddha’s teachings are akin to medicine for a disease: different ailments require different treatments, and once the disease is cured, the medicine should be discarded. If one is not attached to the Buddha’s form or the notion of the self, there will be no speaker of the Dharma or a listener of the Dharma, nor will one cling to the Dharma. We should not have the perception of that the Dharma is attainable, nor that there is a fixed Dharma. However, one should not to misunderstand the Buddha’s teachings as a negation of all things—where everything is deemed illusory, the Buddha’s teaching is also illusory, then no need of studying or practicing the Dharma, and no need of accumulating merit whereas, they can still awaken from the everything of the universe and the illusions of Samsara.
If they believe that there is no Dharma can rely on and study, that is “non-Dharma” view.
Clinging to the “form of the Dharma” in the study of the Buddha’s teachings will result in the accumulation of many conceptual ideas and linguistic distinctions related to Buddhism. This kind of adding more differentiation and mental discernment cannot return the realm of the Tathagata. When Buddha talks about the attachment to the form of the Dharma or non-Dharma, he says: “If sentient beings fill their minds with numerous ‘views of breaking forms,” yet fail to immediately relinquish attachments upon hearing the Buddha’s teachings, this is clinging to the form of the Dharma. Or, after letting go of attachments, they may cling to the notion that the Dharma they have learned is the true Dharma, and that they have obtained the Buddha’s teachings. This attachment to the Dharma and the “mind of attainment” is like someone who has crossed a river but continues to carry the boat on their back after reaching the shore; this person still not realizes the true meaning of the Buddha’s teachings.”
5．The fifth Point: One aspires to achieve the Buddhahood, should not have the thought that there is fruit-position attainable, nor that the Buddha talks a fixed Dharma
Even if one relinquishes attachment to the Buddha’s form and acknowledges the Buddha as formless and shapeless. However, for those still attached to the form of words, the formless and shapeless is also a form. If a practitioner no longer clings to the Buddha’s appearance, next step also let go of the attainable fruit position of “the unsurpassed, complete equal and complete awareness”, as the realization of Buddhahood is put down all desires for achievement and the “mind of attainment.”
Should a practitioner believe that “the unsurpassed, complete equal and complete awareness” is something can be acquired— whether as a specific state or a final realization—the desire for attainment and mind of attainment will not stop, and the practitioner will be unable to return to the true emptiness of the Tathgata in the present moment, nor will they ever realize Buddhahood.
The Buddha stated: “When I teach various dharma methods, there is no fixed dharma called ‘Buddha Dharma. The Buddha preaches the Dharma from the foundation of no-self, no-person, and no-sentient beings. It is unattainable and indescribable and is given in response to each category of sentient beings with different attachments. Because sentient beings have diverse attachments, the Dharma Buddha speaks adapts accordingly. There is no one fixed ‘Buddha Dharma’ to be attained or grasped. This is not unique to me; other sages do the same.”
The Buddha outlined the most error-prone places for those good men or women who just aspire for Buddhahood, without right perceptions, all practice are not on the Bodhisattva path and thus cannot lead to Buddhahood. In the practical realm, great Bodhisattvas, like ordinary sentient beings, engage in worldly affairs and virtuous actions. However, Bodhisattvas act with the Buddha’s right perceptions; they can transcend the reincarnation cycle of suffering and attain Buddhahood. In contrast, if ordinary sentient beings have no guidance with Buddha’s right perceptions, no matter what they do such as charity, may still remain mired in the ocean of suffering and illusion. At best, they accumulate merit sufficient for a human or celestial rebirth.
6．The Sixth Point: The Buddha expounds based on the practice state of his disciples who listen the dharma.
At the outset of the Diamond Sutra, it is noted that the Buddha delivers this teaching before a large assembly of 1,250 monks, many of whom have attained stages ranging from the initial to the fourth level of Arhatship. Those who have not yet reached these stages looked to the Arhats as models and aspired to attain similar realms of realizations.
Fearing that his disciples might pursue the fruit position with a mind of attainment rather than relinquishing distinctions and attachments. So the Buddha inquired of Subhūti one by one whether the four stages of Arhatship from the first to the fourth fruition involves a concrete “fruit” or result to be attained. In previous Segments, the Buddha had already talked about that there is no perception of self, persons, sentient beings, Buddha, and Dharma. Accordingly, there would also be no fruit position of Arhatship. Subhūti replies one by one that no such fruit position attainable. The Buddha then refers to his own experience, stating: “In the past, when I studied under the Buddha of Light, I did not obtain any Dharma and fruit hood.”
These dialogues aim to dismantle the disciples’ mind of “attaining something.” Since all phenomena are illusory, the sentient beings may feel that this all phenomena ranges too much, the Buddha then put it into specific matters —such as the Buddha’s form, the form of the Dharma, and the form of the Arhat—forms that his disciples wish to get immediately and to which they easily become attached in their mind. These forms are not fundamentally different from the attachments ordinary beings hold to the self, person, sentient beings, and lifespan.
In practical terms, the Buddha acknowledges that each stage of Arhatship represents solely the cessation of certain attachments in their practice, and have some temporary attainment of realms and realizations that ordinary beings cannot achieve. However, sentient beings are originally Buddhas, one’s study and practice should be grounded in this perception. Everything encountered along the practicing path—whether gaining or relinquishing—is but a dream. This should not lead to a devaluation of the four stages of Arhatship. Because the realizations attained at these stages enable them to awaken from the “dream” much more swiftly.
7．Seventh Point: Following the discussion of the Arhat stage, the Buddha turns to expound on the merits of the Bodhisattva path.
For a good man or good woman who has just set their intention to seek Buddhahood, in their eyes, the Bodhisattvas cultivate all virtuous deeds both the mundane world and the transcendent world, purify one’s own mind and that of the others, and benefit all sentient beings, do all kinds of merits protecting the Buddha’s teaching — this is called the adornment of one’s own self-nature or all the Buddha’s lands. The Buddha teaches that there is no self or sentient being; all phenomena are equal, and the Buddha land is inherently pure. Therefore, when a Bodhisattva acts, there is no true “action.” A practitioner aspiring to Buddhahood should not attach to the Bodhisattva’s path or to the vast, magnificent merit body form, which resemble King of Mount Meru. Otherwise, it is still the abiding mind, thus unable returning to the Tathgata fruit hood. The Bodhisattva “should not cling to anything while performing all good deeds,” in accordance with the teaching of “not abiding in anything, the self-nature will arise” In this way, the merits of a Bodhisattva will merge into emptiness, and, they can attain Buddhahood.
In daily life, being not attached to the “Bodhisattva form” or the “merit form” does not imply that the Buddha no need of practicing the Bodhisattva path or accumulating merits. Rather, one should approach these practices with the perspective of the Buddha’s fruithood. By doing so, one will quickly embody the full merits, qualities, and realization of Buddhahood, because one is originally a Buddha.
8．Eighth Point: The Buddha instructs his disciples that in aspiring to Buddhahood, one must realize that all phenomena, from the minutest speck of dust to the boundless expanse of the three thousand great thousand worlds, all are illusory.
One can truly abide in the state of “non-abiding,” with this perception, engage in the Bodhisattva path without any doing, arise of all minds has no birth-place, nor death-place nor abiding-place, one can then return to the state of Buddhahood with calm mind, and with no afflictions and delusion thoughts.
9．Ninth Point: The Buddha tries to break the concepts of the Buddha’s merits within his disciples’ minds— the thirty-two marks and eighty secondary characteristics, which often become objects of attachment and desire for newly aspiring practitioners.
Although the Buddha teaches that all phenomena are illusory, disciples may not immediately be able to rid of this image of merit from their mind-consciousness. They may still have the mind of seeking and the mind of gaining. Furthermore, knowing that the Buddha’s physical form is the result of innumerable lifetimes of practicing the Bodhisattva path, engaging in acts of almsgiving, and forbearances, they may develop a sense of reverence and hesitate to accept it as illusory. However, the Buddha asserts that this physical form is also illusory, a mere conventional designation.
When the Buddha dismantles the disciples’ attachment to this point, Subhūti, renowned for his foremost understanding of emptiness all conceptual minds dissolve immediately and, is deeply moved to tears. He concludes, “To detach from all forms is to be called a Buddha.” Up to now, we should also understand that when Subhūti speaks of “detaching from all forms,” is also the Buddha’s teaching that “all forms is illusory.” This is not to imply that one should reject or forsake all phenomena in daily life, nor to argue or debate over the truth or falsehood of all phenomena. Rather, “knowing that all forms is illusory” is the genuine way to “detach from all forms.” This is of let the self-nature arise with “not abiding in anything”. Thus, one does without doing, practices without practicing, and attains without attainment.
If one aspires to Buddhahood, realizes that all phenomena is illusory, this person will not do anything that obstruct their path to realization, will not engage in actions that harm other sentient beings. Then, there will be no feeling of difficulty on practicing the Bodhisattva path with almsgiving, observing precepts, or forbearance.
The Buddha also uses the example of his practice of forbearance in previous life to illustrate the above points. He recounts his previous life as the “Forbearance Immortal” for five hundred lifetimes, particularly a life in which he practiced forbearance. Even when King Kali cut his body into pieces, he dwelled calmly on the perception of that “all phenomena are illusory.” He did not cling to the concepts of self, persons or that which is to be endured, and did not give rise to anger. It was through this practice of forbearance that he ultimately realized emptiness and achieved full Buddhahood.
The Buddha concludes, “Good men and good women, those who aspire to attain the Buddhahood with the unsurpassed, complete equal and complete awareness, should be free from attachment to all phenomena when making their vows. All phenomena are illusory, and by relinquishing all attachments, one is free of desire and attainable mind, which embodies the true renunciation and the genuine Bodhisattva vow.” Although one understands that all phenomena are illusory and that there are no sentient beings to save, every Bodhisattva must still vow to benefit all sentient beings by practicing almsgiving and forbearance. This is the necessary method of cultivation for returning to the Buddhahood and for breaking attachment to the notion of self. Ultimately, benefiting others is benefiting oneself. Only through benefiting others can one complete their merit and ultimately achieve Buddhahood.
The Buddha provides another example to illustrate the point that if a Bodhisattva engages in practice and acts of almsgiving while still attached to forms—such as attachment to the self, mind of seeking, or the notion of persons—these attachments will act as significant obstacles to their practices. These obstacles cause the mind as entering a state of darkness, unable seeing the light. Even the smallest appearances, such as a speck of dust or a feather, if perceived as truly existing and clung to or obsessed, will hinder one’s vision. it is like a leaf that blocks the sight of the entire forest. Then, they engulf the whole mind and body, confining one as if imprisoned in a cage, burdened and weighed down, thus preventing the return to the Tathgata’s realm of freedom.
The Buddha also noted that those who like the “small dharma” cannot embrace this view. Those who “delight in the small dharma” seek limited attainments— such as supernatural powers, miraculous transformations, peace and health in this life, or the pursuit of eternal life and worldly happiness. It is unacceptable for such individuals, if lett them detach from all appearances and accept the perception that “all phenomena are illusory” and to practice almsgiving, uphold precepts cultivate forbearance etc., Bodhisattva activities— while temporarily renouncing worldly wealth and honor. This is because they have the view of self, the view of persons, the view of sentient beings, and the view of lifespan. In the Buddha’s eyes, even if one’s lifespan were to extend for a thousand years, it is but a fleeting moment, a passing instant.
Upon sharing these insights, the Buddha explained to his disciples that if one truly understands and practices these teachings, the merit and fruithood will be inconceivable. By doing so, one will be free from the cycle of samsara, attains Buddhahood, and achieves supreme freedom. Of course, its merit and rewards are beyond imagination.
The points discussed above are about the common errors that disciples could easily make when they first begin their practice, particularly in terms of mistaken views and attachments to forms or “marks.” These teachings are found in the first seventeen Segments of the sutra as we have it today.