CHAPTER VI COMMENTARY PATH OF COMPASSION AND WISDOM IN THE VAJRACCHEDIKĀ SŪTRA

Transcription

1 146 CHAPTER VI COMMENTARY PATH OF COMPASSION AND WISDOM IN THE VAJRACCHEDIKĀ SŪTRA I. Introduction In the practice, the commentary path of compassion and wisdom in Diamond Sūtra, we can liberate both our self and others after we have fully attainedbuddhahood. 1 We are infinite path to practise as a result of deep understanding from the truth of suffering, the cause of suffering, the cessation of suffering, the path that lead to the cessation of suffering 2 ; the vows to eliminate suffering and bring happiness. We are nurturing for wholesome dharma, embrace all happiness, and accomplish everything, regardless of cause and conditions difference. Or, we do not stop liberation our self but we are committed to liberating all sentient being from suffering. We should be taken as the virtuous goal of our conduct, we should be treated as wondrous ways to bring happiness to all, we should be cherished as the most precious blessing and wisdom, we should be viewed as the kindly vessel that can liberate all being from suffering. The heretical onto the right path, the suffering to happiness, and all sentient being form this shore of affliction to other shore of liberation, the path constitute the six forms of practice for us to attain Buddhahood. In addition to these, we should also take guidance from the Diamond Sūtra, which exposition wisdom no notion of self, sentient beings, or legerity and as long as there is one sentient being left unaccomplished in buddhahood, we will not enter Nirvā a. In daily life of our practice, we attain by abiding in 1 2 Mu Soeng, DSTWRW, Wisdom Publications, 2000: 32. C. Trungpa & J. L. Lief, TSPL, Shambhala Publications, 2010: 15.

2 147 rightfulness. We peruse (pursue?) noble mission, liberate our self and liberate others, awaken us is awaken others. 3 The main purpose of this work is to illuminate the commentary practice path of Compassion and Wisdom in the Diamond Sūtra. We are regarded to the meritorious compassions (merit) of abiding in this Sūtra. The omission does not imply any disregard for such inconceivable benefits. All those who have read records of inspiration of reciting and abiding by the Diamond Sūtra would know that the spreading of this Sūtra to such width in space and length in time is certainly due to its superior merits. The Buddha attained liberation in the absence of duality and realized all are in fact in limitless oneness. In this oneness there is no longer the bondage of conceptual differentiation, nor limitations due to sensual perceptions. The basic principle of Perfect Wisdom and the Great Compassion in Diamond Sūtrais to point out that names and concepts are artificial means without any substance to exist on their own and thereby leading its readers to approach the original purity that the Buddha attained through renunciation of all sorts of grasping, and to indicate the correct path to make lively application of names and concepts in their practice and in activities beneficial to others. What follows here is a discussion to illuminate the various meanings of some fundamental terms in these Sūtras, which most of the time, the various meanings are made explicit in each case, to render the respective context meaningful. The essential qualities that make one person distinct from all others 4 there have been numerous approaches to defining these qualities. The self is the idea of a unified being which is the source of consciousness. Moreover, 3 4 H. Yun & X. yun & T. Manzo, Infinite Compassion, Endless Wisdom, Buddha's Light Publishing, 2010: 11. C. L. Larrea, Self and Nonself, Springer Published, 2012: 14.

3 148 this self is the agent responsible for the thoughts and actions of an individual to which they are ascribed. It is a substance, which endures through time; thus, the thoughts and actions at different moments may pertain to the same self. As the notion of subject has been becoming other. The progression of the perfect thought and the great compassion in Diamond Sūtra explains the question Subhūti asks, is a kind of answer in a way that if practitioners still have the notion of self, of human being, of living being, and of life of difference, this is not exactly practitioners, these four concepts, these four ideas about that real notion, form notion, law notion and name notion, as self, human, living being and pans. 5 In this Sūtra the basic meaning of real refers to an absolutely independent existence. Such as, in reality there are no sentient beings that obtained rescue through cessation of sufferings, is saying that, as far as an absolutely independent existence is concerned, there is no sentient being that obtained rescue through cessation of sufferings. This is because the fundamental teaching of Buddhism is that; there is not a thing that has an absolutely independent existence. However, in the Sūtra there are some occurrences of real that do not carry this meaning, but instead carry the ordinary sense of having empirical contents. In this Sūtra, the word form notion, sometimes it as perceived by people, as those of the appearance of things; and another time by concepts and appearances. Nevertheless, in all are originally in oneness without duality and they are mutually dependent for they coexist. In this Sūtra, the word law notion is should not abide in anything. 6 Just a thing. The word name notion refers to artificial labeling and assignment of names from themselves. 5 6 VP, Vol. XIII, ( trans.) E. Conze, Roma: Is. M. E. O, 1957: 66. C. C. Chang, A Treasury of Mahāyāna Sūtras, London: Pennsylvania State Press, 1983: 171.

4 149 The Path for practitioners at various occurrences in the Sūtra we study this Sūtra we need to figure out the correct and proper occurrence of sections/ path through analyses of its context. The first element question that noticed is that the lord Buddha is always willing to support the practitioners, those who have a great aspiration to help others. That the Lord Buddha always supports and gives energy to people those have a great deal of energy within them, because their desire, their deepest desire, is to serve and to help all living beings. And this is not discrimination on the part of the Lord Buddha, but it is the willingness to invest in those who want to live for the sake of others 7 The Lord Buddha intended originally free from duality, built up on artificially made distinct concepts and relations, the confinement of duality. In order to use languages to guide sentient beings without straying into misleading avenues teachings in the Diamond Sūtra often make use of the three types of arguments listed in those sections. II. The Realisation of Affirmation and Negation First, the notion that there is a separate self, exist independently from non-self elements. When we have seen that the self is made of non self elements, we begin to see the real self. Otherwise we only have an idea, a wrong idea about self, the Buddha gives us a method of looking, of thinking, that can help us to see more deeply into the nature of things. So suppose A is self, and if we look into the self we see that the self is made only of non-self elements. So instead of saying A is A, the Buddha said A is B,C, D, E, etc., because the self is made of 7 Thich Nhat Hanh, the Diamond Sūtra,

5 150 only non-self elements. And when we are able to see that A is B, C, D, E, etc., it means not A, and then we can begin to see the real A. So the dialectics of the Diamond Sūtra is A is not A, that is why it is a truly? This is the dialectics of the Diamond Sūtra. 8 When we look into A, we have to see that A is entirely made of non A elements which are able to see the true nature of A. This case, it is quite different from the way we are used to thinking and to behave with the other four ideas. Second, the idea of humans are a species among millions of species on the Earth, we see that a man 9 is made of non man elements, which is an ecological insight, we protect man, we also protect non man elements. The Diamond Sūtra is a most ancient text teaching us how to preserve our ecosystem in order for us to be able to preserve ourselves. 10 So human notion is made of only non human elements, and when we have seen that we begin to see the true nature of the human from non human. Humans are made of non human elements that they are really humans. Third, living beings notion are suffering and happiness from we believe, we have sensations, perceptions; but if we look into the nature of living beings, we will see, we are made of non living being elements like the minerals, the vegetables. Then we begin to see the true nature of living-beings. Fourth, life span lotion. 11 We think that we are born at a certain time, we will exist for some time, and we will die. This is birth and death. And this is a notion that does not correspond to the truth. In fact, the Buddha said that when conditions are sufficient, the body manifests itself, and we can see that as 8 S. Nagatomo, Asain Philosophy, vol.10, no.3, Asian philosophy Press, 2002: M, Vol. III, 129, ( trans.) I. B. Horner, Delhi: Motilal Banarsidass Publishers, 2004: S. J. Armstrong & R. G. Botzler, Environmental Ethics, McGraw-Hill Published, 2003: Hanh Thich Nhat, the Diamond Sūtra,

6 151 being; and when one of the conditions is lacking and we can no longer see the body and we say that there is no living-being. The notion of life span is the ground for many other notions, it removed in order for us to see that reality is free from all notions, is not limited in the spirit of time, we begin to understand what is a life span. These formulas above, the experience after practised meditation is very good, very necessary, for us to understand the Diamond Sūtra. Theses formulas ware repeated several times in the Diamond Sūtra by the Lord Buddha to his followers. Such as a tathāgata knows that he is not a tathāgata that is why he is a tathāgata. So that kind of language is very strange so abstract that without meditation we will not able to comprehend, if we know the Sūtra by commentary of the formulas, we understand the Diamond Sūtra quite easily. (1) Concepts of practise path and final path. (2) In the two kinds of classification, some of the section statements from the Sūtra will recur under different headings, we will commentary is given in more clearly understanding. Each and every form is illusive. If it is comprehended that forms are not forms in themselves, then tathāgata is witnessed. 12 The Sūtra says that, when we perceive through sensual organs and concepts in our consciousness, when cognitively distinguished and recognised, are sensations obtained in a dualistic mental state, but not the truth that is originally bias-free. Therefore, all these sensations, we are not substantial in the sense that we cannot have an absolutely independent existence, but are just transient appearances that turn up as a result of the coming together of causal 12 VP, Conze E. Op. Cit, 1957: 67.

7 152 conditions in the framework of time and space. When we see through that all appearances are insubstantial, that we would be the moment of our comprehension of the awakening of diamond mind All things born of contrivance are similar to dreams, illusions, bubbles, shadows, like dewdrops and resemble lightning, one should view them all as such matters. 13 The Sūtra says that, we come about through artificial endeavors are phenomena caused by the temporary gathering of causal conditions. We do not have lasting substantiality, but are as transient as dreams, illusions, bubbles, shadows, dewdrops and lightning. we are insubstantial; all endeavors transient. We understood this is, then neither would we are deluded into grasping to appearances, nor would we hold on to some illusion and dream of extensively long term plans or expectations. How those good men and good women that have raised aspiration toward the unsurpassable right and full enlightenment should thus abide and thus tame their minds. All sorts of sentient beings. I would let all of them enter nirvā a without remains so as to rescue them through cessation of sufferings. Why is it so? Subhūti, if a Bodhisattva has a notion of self, a notion of person, a notion of sentient being, or a notion of living being, then not a Bodhisattva. 14 The Sūtra says that, we have raised aspiration toward the unsurpassable right and full enlightenment we also have set the attainment of this unity of awakening which is described as having developed the wisdom mind. We have a great aspiration the goal cannot be just for our self, but need to be also for all sentient beings to attain the same enlightenment. How could all sentient beings 13 Ibid: 1957: Ibid: 1957: 65.

8 153 be enabled to attain Buddhahood? If we have a aspiration we could become free from grasping to all sorts of form, then such a person would realise the state of wisdom mind and simultaneously lose the grasping to any sentient being as real (existing independently of other conditions). Consequently we are no longer any noticeable distinction between sentient beings and our self; in other words, we are realisation of the oneness of all and the simultaneous attainment of all as wisdom mind. In the absence of any grasping to sentient beings as real, immeasurably, countlessly, and boundlessly many sentient beings are thus rescued through cessation of sufferings. Since we are no longer any grasping to sentient beings as real, therefore we are said that, we are non obtained rescue through cessation of sufferings. In the Sūtra we are also said that, in reality non obtained rescue through cessation of sufferings which is due to the fact that we have developed the wisdom mind is no long under the notions of self, person, sentient being, and living being, in other words, no longer holds these as real. Should thus raise pure intentions, they should not raise intentions that are abiding in color, nor intentions that are abiding in sound, odor, flavor, touch, or impression; they should raise intentions without abiding anywhere. 15 The Sūtra says that, we should raise aspiration toward the unsurpassable full and right enlightenment in the absence of all forms; we should not raise intentions while abiding in color, nor should they raise intentions while abiding in sound, odor, flavor, touch, or impression. We should raise intentions without any abiding. If our the mind abides somewhere, then that constitutes improper abiding. 15 Ibid: 1957: 66.

9 154 If we developed wisdom mind is grasping to any form or thing, then we are already lost in the mistaken mentality of duality. If the our mind abides somewhere, then that constitutes improper abiding. Therefore, we should not hold on to any color, sound, odor, flavor, touch, or impression, should stay free from the bondage of any form, and apply the mind that is pure and originally free from grasping. We are not grasping to anything as a lifeless dormant state; rather it is natural, alive and pure upon occasions. Therefore, we are said that we should raise intentions without abiding anywhere, and that we should raise intentions without any abiding. To a person that has raised aspiration toward the unsurpassable right and full enlightenment there is in reality not a thing. 16 The Sūtra says that, we have a notion of self, a notion of person, a notion of sentient being, or a notion of living being, then not a we are. Therefore, we could not be taken out of the context and be given the seemingly plausible interpretation. In reality we are definite way to develop wisdom mind. Instead, the sentence needs to be understood as translated above. Intentions should arise freely without any attachment to forms. We should in the absence of forms (preconceived concepts and goals), develop wisdom mind that is impossible to measure or confine. Practice all good deeds without any notion of self, without any notion of person, without any notion of sentient being, and without any notion of living being, then one would attain the unsurpassable right and full enlightenment. 17 The Sūtra says that, we are practising all good deeds out of pure intentions we have not bounded by grasping to forms, we would enable, we to 16 Ibid : 1957: Ibid: 1957: 83.

10 155 reach the unsurpassable right and full enlightenment. We do not fall into either side of the duality of existence and non existence but harmonises wisdom and compassion; thus we could serve as the guideline for all practises. In Dharma talks we are often emphasised that we should pay equal attention to practicing Dharma on our 's own and attending Dharma related services. Through this statement we can see that the teaching from the Sūtra and the words born of experiences as we are in concord. Dharma practise such as repeating the name of a Buddha or making prostration to Buddhas would gradually purify our's mind by removing karmic hindrances and prejudicial grasping in inconspicuous ways. Engaging in Dharma related services would train us in selfless and thorough empathy for others, open up our's mind and vista, and help us to gain wisdom in how to handle matters. Therefore, both ends need to be attended to with equal emphases. A Bodhisattva should practise alms giving like this, without abiding in form, abides on something while practicing alms giving, then it would be like a man entering darkness and sees nothing. If the mind of a Bodhisattva does not abide on anything while practising alms-giving, then it would be like a man with eyes, under bright sunlight, sees all sorts of colors. 18 The Sūtra says that, All these statements expound, through the example of alms-giving, on how we should be conducted without abiding in form. In other words, we should engage in Dharma practises without predetermined motivation, without seeking future rewards, without becoming partial during the course of activities but remain universally equal to all beings. Furthermore, it points out that, truth cannot be seen, while our mind free from abiding will 18 Ibid:1957:

11 156 see clearly everything. Hence, we should know what to choose and what to drop, but not to linger in blinding grasping. As regards all things, those who have raised aspiration toward the unsurpassable right and full enlightenment should thus know, thus view, thus believe and thus understand, without raising the notion of a thing. Those who have raised aspiration toward the unsurpassable right and full enlightenment do not say that things appear to be interrupted or extinguished. Do not raise this thought, tathāgata is not by possessing complete features to have attained the unsurpassable right and full enlightenment. 19 The Sūtra says that, we are only after having dispelled the grasping as real to notions of self, person, sentient being and living being, and having pointed out directly that we are just artificial names. we should be known, viewed, believed to be, and understood without any grasping to their reality, and clearly recognised to be man made references that have no independent existence on their own, of all things. Even we are not to be grasped as real, nor are they to be grasped as void (appearing to be interrupted and extinguished), from all things. We are because both grasping as real and grasping as void are dualistic mentality, but we are not the true situations that we are originally pure and free from duality. Even though we should not grasp forms as real, for we would take considerable efforts to become free from delusion and we get rid of the grasping to attain awakening. We are complete features of wisdom mind represents the set of virtues accumulated at the completion of all such efforts. Therefore, we should not say that wisdom mind attains enlightenment without possessing such features. We do not to grasp things as real means only, do not to take things as existing independently on our own, in other words, we are 19 Ibid: 1957: 78.

12 157 just phenomena born of the meeting of causal conditions, things. Therefore, we evolve in accordance with the law of causes and consequences, and we are not the case, not causal relations among all things. What is referred to as preaching teachings has no teachings in themselves to say, but is named as preaching teachings. How to expound it to others? Not grasping to forms, remain as such without swaying. 20 The Sūtra says that, preaching the Dharma, we do not aim at making others to grasp at something, rather, its goal is to help others become free from all sorts of grasping. Therefore, we are nothing that could be taken as real and handed over, but we only activities related to preaching the Dharma through which to guide others escape from delusions. Since preaching the Dharma, we have an activity to help others escape delusions, therefore, the first place, we stay away from the delusion of grasping to forms and then we abide in the original purity that we are free from duality. A bodhisattva's behavior should be based on the pure mind that is free from any grasping. However, one should not, out of no grasping, limit oneself into no activities; instead, one should exert all efforts to practise the dharma and charitable activities. 21 III. Go Beyond Duality of Attainment and NonAttainment There is not a thing as Arhat. If an Arhat raised the thought: I have attained the path of Arhat that would constitute grasping to notions of self, person, sentient being, and living being. Since Subhūti indeed makes no contrived activities, he named Subhūti as enjoying the practise of non-arguing Ibid: 1957: Ibid. 1957: Ibid: 1957: 72.

13 158 The Sūtra says that, we are real holds something as existing independently no longer lingers, liberation from duality is realised. Such wisdom we could not be described by any language, because languages are basically products of duality. So the name we are used to denote the indescribable that clearly reveals grasping to notions of that are born of attachment to form will lack the compassion that comes with original purity makes no contrived activities, that means only that we does not behave with a predetermined view or inclination but not that he has no activities. In reality there is not a thing that is named as a Bodhisattva. Therefore, the Buddha said, in all things there is neither self, nor person, nor sentient being, nor living being. 23 The Sūtra says that, if we have a notion of self, a notion of person, a notion of sentient being, or a notion of living being, then we are not. Meritorious virtues produced by us, we should not be attached to; therefore we are said as not accepting meritorious virtues. If we thoroughly comprehends that things, are without self, our wisdom mind says, our name is truly. Absence of grasping to things as real is named as we are. Therefore, to an awakened mind in all phenomena there is no reality of self, person, sentient being, or living being. When notions of self, person, sentient being, or living being arise, there are still lingering traces of the grasping to things as real; therefore, the title we are should not apply. Our mind abides nowhere and yet arises from the immeasurable wisdom; therefore we cultivate but are not attached to meritorious virtues. Since we have transcended the duality of receiving and what is received, therefore we are said as not accepting meritorious virtues. Thorough comprehension of things as being without self, 23 Ibid: 1957: 84.

14 159 means to comprehend thoroughly that all things is without absolutely independent existence and cannot function with complete autonomy. Therefore, there is no more attachment to things as real and no longer abiding of mind somewhere. Furthermore, we are freed from the confinement of grasping to self, we would be able to generate universally equal love to each and every sentient being, and that amounts to attaining the great compassionate mind with neither abiding nor partiality. Therefore, our named is truly. We knows that all things are without self and that attainment is achieved through tolerance. 24 The Sūtra says that, when seeing thoroughly that all are without self that exists independently but are just transient phenomena resulting from gathering of causal conditions, one thereby transcends the antagonistic attitude inherent in the distinction of one and others, and attains the tolerance born of realisation of oneness of all. This kind of tolerance is different from the usual kind of patience that one disciplines on oneself or bears unwillingly. Patience that is forced on our self out of all sorts of considerations is painful to bear, and could easily result in knots of heart. Tolerance born of openness is based on first moving our focus from the small sphere of personal affairs to the boundless dharmadhātu (real of truth) to see all sorts of situations and possibilities. Thereby we realise the swiftness and beyond control of impermanence and changes, and the preciousness of time, and so becomes disinterested in trivial matters, and instead would devote our efforts completely into positive contributions. This is the meaning of open tolerance that is often emphasised. 24 Ibid: 1957: 190.

15 160 In the Sūtra wisdom and compassion in limitless oneness there are more expositions on this topic. The statement attainment is achieved through tolerance quoted above clearly indicates that this kind of tolerance constitutes a path toward enlightenment, and hence should be cultivated. From Buddha lindled lamp tathāgata in reality obtained nothing as teachings. In reality there is no such thing as tathāgata s attaining the unsurpassable right and full enlightenment. As to the unsurpassable right and full enlightenment, I had had not even a little something that was obtainable, that is named as the unsurpassable right and full enlightenment. 25 The Sūtra says that, gain nor loss is a matter born of dualistic mentality. Attaining enlightenment is the recovery of purity that is originally without duality. Therefore, we are emphasised that enlightenment obtains nothing, has no grasping to things as real, we have not even a little something that is obtainable (to be grasped as substantial), but are only called enlightenment for convenience's sake so as to distinguish it from the state of deluded grasping and subsequent sorrows. The thing that tathāgata attains is something that is neither real nor unreal. The unsurpassable right and full enlightenment that tathāgata had attained is in itself neither real nor unreal. Therefore, tathāgata says, All things are all Buddha's things. This thing is of equality, without high or low, and is named as the unsurpassable right and full enlightenment. 26 The Sūtra says that, the perfect wisdom attains is beyond duality, and hence wisdom is irrelevant to make the usual distinction of its being real or 25 Ibid Ibid : 1957: 92.

16 161 unreal in the sense of having empirical content or not. We should not grasp anything as real in the sense of having independent existence, but we are grasp all things as unreal in the sense of having no empirical meanings. We are grasping things as real and grasping things as unreal are born of dualistic mentality and deviate from original purity. Even though in the Sūtra we are taught that all things born of contrivance are similar to dreams, illusions, bubbles, shadows, like dewdrops and resemble lightning, we do not consider such things as unreal in the sense of lacking empirical meanings. We are realisation that all things are just gatherings of causal conditions that are mutually dependent on others for our concurrent transient existence as phenomena. We are nothing that can be exception to this truth. Therefore, we could say that all things are things as Buddha realised us to become. In the absence of duality all things are non differentiable from Buddha, hence we are said, to become Buddha's things. In the absence of duality there is no way to make comparisons, therefore there is neither high nor low. The equality is of equality in this thing; it is not the equality through comparisons; we are say, the equality is beyond comparisons or as a result of impossibility to compare. Each and every form is illusive. If it is comprehended that forms are not forms in themselves, then tathāgata is witnessed. Being free from all forms is named as the Buddhas. 27 The Sūtra says that, we are could not be grasped as substantial, in the sense of having an independent existence, therefore, we are said to be illusiveness. When we are thoroughly comprehended that all forms, we are not the appearance of something substantial but just the gathering of causal conditions, duality is thereby transcended and the state of wisdom mind we are understood. We are free from grasping to any form, neither grasping things as real, nor as unreal, nor as different, we are said our wisdom mind. 27 Ibid: 1957: 91.

17 162 Since we are not substantial, we should not take bodily form, a wellformed physical body, a complete set of features, the thirty-two features, colors and shapes, or sounds and voices as behavior appearances of wisdom mind. If all sorts of form, we were taken as behavior of wisdom mind, then wisdom mind would have become the substance of those forms, and the assumption would fall into the snare of duality. We should not grasp to forms; this is a very important guideline for practising the Dharma. We could help prevent us from being lost in the delusive grasping to lights and images, extraordinary sensations and experiences of attainment. Tathāgata means all things are as such. What is referred to as tathāgata comes from nowhere and leaves for nowhere, therefore is named as tathāgata (thus come, thus gone). 28 The Sūtra says that, we are called wisdom mind is all things as such, neither real nor unreal, and as such there is neither gain nor loss. Even though phenomena emerge, evolve, and evaporate, wisdom mind does not chase after forms, but remains at ease with the current situation, and is free from comparisons and distinctions of coming or going, gain or loss. If, following distinctions, one were to grasp that there is somewhere to come from, and somewhere to go to, that would be distinctions made out of grasping to forms. wisdom mind can distinguish all sorts of form but without grasping to any, therefore, not limited by forms and not turning around after forms but remains at ease. All of you should not say that tathāgata raised this thought: I should convert sentient beings 29 The Sūtra says that, in reality we are not sentient beings that our wisdom mind converted. Our wisdom mind would have had notions of self, person, 28 Ibid: 1957: Ibid: 1957: 91.

18 163 sentient being, and living being. The Lord Buddha did not say that wisdom mind raised the thought. That wisdom mind could say which is neither a definite thing named as the unsurpassable right and full enlightenment, nor definite teachings. All teachings of the Lord Buddha expounded, as like to rafts. we are not teachings, even teachings should eventually be renounced, are not to mention things. The Buddha Sakyamuni preached for forty-nine years and converted countless sentient beings, and yet in this Sūtra is stated, wisdom mind has nothing spoken and in reality we are no sentient beings that wisdom mind converted. The Buddha's preaching is avoid grasping, or this is not a bestowal of some teaching for us as right or wrong, because in reality we are nonsentient being, and hence we could not be any that we could be converted or we had been converted. Our wisdom mind is free from duality, and hence we do not maintain the intention to convert sentient beings nor feel a sense of responsibility to provide preaching. Nevertheless, due to our wisdom mind s thorough comprehension of the mutually dependent concurrent existence, whenever we delude grasping arises in sentient beings in the presence of our wisdom mind it would trigger our wisdom mind s great compassion born of oneness to employ the great wisdom that thoroughly see through causal relations and consequences to render suitable guidance. Thus, our wisdom mind conducts endless salvation activities without predetermined motive, methods and ranges of application. Such we responses take the form of speeches or behavior, and become wisdom mind s teaching in words or in deeds. All these teachings in words or in deeds occur naturally as a result of causal conditions, and hence we are no definite teaching that we could be grasped as the unsurpassable right and full enlightenment or we could be grasped as the invariable standard teaching of the Buddha.

19 164 The Buddha's teachings are transient educational tools, or raft for carrying us across water. We should reach to the other shore without the raft, without grasping. These teachings and non teachings are matters born of duality. However, teachings may help sentient beings to attain liberation, therefore, before attainment of ultimate liberation sentient beings should rely on the teachings as skillful means, a raft, or a temporary educational tool. Teachings on final attainments and virtues should be considered as names established for education, raft or skillful means purposes but not to be grasped or attached. We have not grasped as substantial, we understood as educational tools born of great compassion of oneness and great wisdom of non abiding, and hence to be relied upon both for our practises and for guiding others' practises. IV. The Unity of Key Concepts and Discussion on them We are pleasure or pain, perspective on our practising and that we are here. In an attempt to answer the question, we need a practisal discussion of perfect wisdom the three poisons, the six pāramitās. the nature of generosity, the dynamic of love, and other key concepts contained in the Diamond Sūtra. According to unity of key concepts of wisdom and compassion and discussion we will classify important statements from the Diamond Sūtra a new. Since most of the important statements we had been commentary in the previous classification, below, besides general descriptions, the commentary will only touch on points that we have not been covered yet. Nevertheless, some statements that we had been explained above are given further commentary on aspects of this classification. The key concepts wisdom and compassion which mentioned as unreal structure, non-dual, and application, in the Diamond Sūtra

20 165 Each and every form is illusive. Minds in the past were unattainable, minds at present are unattainable, minds in the future will be unattainable 30 The Sūtra says us that, we are regard all things, we have raised aspiration toward the unsurpassable right and full enlightenment should thus know, thus view, thus believe and thus understand, without raising the notion of a thing. All things born as similar to dreams, illusions, bubbles, shadows, like dewdrops and resemble lightning, we should view them all as such matters we are these cases. Since meritorious virtues, we have no independent existence, but we are displays of gatherings of causal conditions in the dharmadhātu (real condition) that we are limitless and immeasurable, therefore we are said to be numerous, all things also numerous things. Without the notion of a thing, we do not imply inability to distinguish matters, things or meanings. We are not simply to consider any phenomenon as the appearance of something substantial. Dreams, illusions, bubbles, shadows, dewdrops, and lightning are all transient and ungraspable. We are like all things, that born of transient and ungraspable, and hence we should not grasp them as substantial. We are regard as the unattainableness of minds in the past, at present, or in the future a short verse is written to expound on it in the work great perfection in the Diamond Sūtra. Bodily form as referred to by diamond-mind is not bodily form in itself. What are referred to as Buddhas' teachings are not Buddhas' teachings in themselves. All forms are not forms in themselves Ibid: 1957: Ibid: 1957:

21 166 The Sūtra says us that, the negation through not in the above quoted statements does not have the usual meaning of other than. Rather it indicates that it is not substantial as usually assumed. To distinguish this kind of not of the metalanguage from the non of usual usage it is called as non as non substantial, the key to understanding of the real the Diamond Sūtra. We are usually encounter we would not simply understand and consequently in the Sūtra either contradictory and hard to comprehend. Had a world system existed in reality, it would be the oneness of all phenomena. What is referred to as the oneness of all phenomena is beyond expression, but worldly persons would be attached to this matter 32 The Sūtra says us that, the original purity as realised by Buddhas, even though neither real nor unreal, and yet is not void of contents; rather it is the effortlessly accomplished presence that is free from the pollution of conceptual fogs and psychological preferences. If we are obliged to say that the world system exists in reality, we can identify as the world system is the presence of all phenomena at present. In totality, we are no boundary to divide or limit, and hence it is as the oneness of all phenomena, it is non dual. All these sentient beings no longer have any notion of self, any notion of person, any notion of sentient being, or any notion of living being. They have neither a notion of a thing nor a notion of not-a-thing. If it is comprehended that forms are not forms in themselves, then tathāgata is witnessed. 33 The Sūtra says us that, both sides of a dualistic distinction are born of delusive grasping. A and not A form a set of mutually dependent concepts that 32 Ibid: 1957: Ibid. 1957: 88.

22 167 exist or perish together. Transcending duality there is neither the grasping as real of A nor the grasping as real of not A. Therefore, it is said, they have neither a notion of a thing nor a notion of not a thing. Consequently, when grasping is to be renounced, both grasping to A and grasping to not A must be renounced simultaneously. Therefore, it is said, we should not hold on to a notion of a thing, and we should not hold on to a notion of not a thing. We are sentient being and non sentient being are references with implication of substantial grasping. In the Sūtra, we are negated to indicate that we are non substantiality. Through such universal negation we can be clearly seen that such negation belongs to another language level and could not be at the same level as the we negated. In order to use languages to guide we away from the delusive mistake of making dualistic distinctions, we could only adopt expressions that renounce all grasping to either side. Therefore, in Buddhist teachings we are often said, non dual or not to fall into either side. So as not to fall into dualistic positions through grasping, we could not establish anything for grasping through languages, therefore, we are no direct or affirmative sayings for others to hold onto. Instead, all sayings are negative using no, not or should not. It does not thereby fall into the passive side that has no lively path to exit. The solution lies in pointing out that all conceptual tools are artificial means that lack substance and yet still can serve as temporary labels for phenomena. Thus we can make convenient uses of names and concepts without delusive grasping to their substantiality. Neither real nor unreal can be deduced from non dual. Forms are not forms in themselves; in other words, forms are not forms of some independent reality, and that is non dual as tathāgata realised Ibid: 1957: 85.

23 168 The Sūtra says us that, the translations of the first two statements above are obtained through careful consideration of their contexts in the Sūtra. The originals seemed, at first sight, to mean indeed there is no way. Nevertheless, one the contexts are understood, only the interpretation of in reality we are nothing that exists independently makes sense. Both the aspiration toward enlightenment and the attainment of enlightenment are based on this insight. Since in reality we are nothing that exists independently, then we are all mutually dependent for our coexistence to form the Oneness of all phenomena. We are said as non dual. When we thoroughly comprehends that we are without self, then we are no antagonism possible; thus we also thoroughly comprehends non-duality. As regards all things, those who have raised aspiration toward the unsurpassable right and full enlightenment should thus know, thus view, thus believe and thus understand, without raising the notion of a thing. Tathāgata says, all things are all Buddha's things. 35 The Sūtra says us that, if we are grasping any to the notion of a thing, then we would not be possible to accept all things as we are, i.e., we are no longer non dual. Therefore, from non duality we deduce that grasping to form or thing is out of the question. From non dual, we deduce all things are non dual from Buddha, we are said to become Buddha's things. From non dual, we approach all, we approach to non duality, i.e., we approach to enlightenment, and we are say that all approach, are approaches to Buddhahood. Thus, in light of non duality, we could be state to have given either one or both of these interpretations without creating conflict. 35 Ibid: 1957: 86.

24 169 Those who have raised aspiration toward the unsurpassable right and full enlightenment do not say that things appear to be interrupted or extinguished. Do not raise this thought: Tathāgata is not by possessing complete features to have attained the unsurpassable right and full enlightenment. 36 The Sūtra says us that, we are interrupted, extinguished, constant, and permanent are all conceptual matters. We belong to dualistic sides. Non duality we would not fall to either side of a partial grasping. we have raised aspiration toward enlightenment and possess the right view, we would not talk in terms of extremes such as being interrupted or extinguished, we should not grasp to things as being substantial things. We are non dual, for all mutually dependent and coexistent. We are come from the operation of causal conditions. Wisdom s possessing complete features signifies completion of all sorts of endeavors during the course of escaping from delusions to reach enlightenment. We should not deny the necessity to have such conditions fulfilled. In the Diamond Sūtra the teachings, are not confined to negative expressions that guide us to escape from delusion and to renounce grasping but guidelines on active practises. We are the juncture of no grasping to anything; we are not dead, not interrupted or not extinguished, but alive, free, fully engaged, or overcame without bondage. The statements quoted below from the Sūtra exhibit how the teachings there in harmonise the negative and positive aspects to reveal the wonder of lively applications. 36 Ibid : 1957: 67.

25 170 Bodhisattvas should raise aspiration toward the unsurpassable full and right enlightenment in the absence of all forms he should raise intentions without any abiding. 37 The Sūtra uses improper abiding, should not abide in anything, without abiding in form, and to dispel grasping. However, lest us are following such guidelines would mistakenly limit our self into raising no intentions or engaging in no activities, so we are clearly indicated that we should raise intentions without any abiding. Through this statement lively applications are alluded to, and we know for sure that we should not remain inactive but we should make good uses of our mind. The intentions that we are without abiding and we are properly raised is which only intentions born of and in conformity with the perfect thought or wisdom thought. We are because we are based on the right view of non duality and non grasping, and our s goal is also to help all sentient beings to attain non duality and non grasping, and consequently, it thoroughly yields only intentions without any abiding. Not grasping to forms, remain as such without swaying. Tathāgata says, all things are all Buddha's things. 38 The Sūtra says us that, even though in all things we are no substantiality we are graspable and we are no form to hold onto, we are the aspiration toward the unsurpassable right and full enlightenment. We have arisen, we should propagate the right views and practises to others so as to lead them away from the delusion of grasping to forms and substantiality. We preaching after our awakening has no premeditated goals or positions, we are said that our preaching has no teachings in our self. Our preaching of teachings are simply a natural response of an awakened being to the delusion of deluded 37 Ibid: 1957: Ibid: 1957: 84.

26 171 beings from the Buddha's speeches and activities were simply, from his reactions to the circumstances, from he faced, and grasped them as something perpetual, that we would constitute repeating the mistake of grasping to forms. We are indicated by tathāgata, they are neither teachings nor non-teachings. If we has any grasping to forms, we would be incapable of helping others to escape from delusions. The tathāgata said that to expound the Sūtra we should be not grasping to forms. When we do not run after forms, we would remain as such without swaying and be at ease. Earlier we have commentary that there are two interpretations proper for the statement: All things are all Buddha's things. They are not repeated here. We further remark added here is that what we are usually considered as bad deeds might sometimes help others to become enlightened through the function of gaining advantages through adverse conditions. We are nothing with absolute behavior, but all that are relative in nature and full of potential for molding. When we understand this truth we should make good use of adjusting causal conditions to benefit sentient beings. Among Chan (Zen) Gong An (Koan; Anecdotes, Verse); Thien (Vietnamese) there is also the saying: Nowhere is not medicine. That all things are all Buddha's things. Those who have raised aspiration toward the unsurpassable right and full enlightenment do not say that things appear to be interrupted or extinguished. Do not raise this thought: Tathāgatais not by possessing complete features to have attained the unsurpassable right and full enlightenment 39 The Sūtra says us that, we are taught that we should not think that wisdom mind is not by possessing complete features to have attained the unsurpassable right and full enlightenment, where the possession of complete 39 Ibid: 1957: 89.

27 172 features signifies completion of accumulation of all sorts of merits. Non substantial is all phenomena, we are determined by causal conditions and we are nothing that exists independently outside this mutually dependent coexistence of all things. Consequently, the distinction between Buddha and sentient being also lies in whether the accumulation of merits due to cultivation of wisdom and compassion is complete or not. Nothing can go beyond causal conditions and laws. When deluded, we are limited to what we have been that cases; when awakened, we will skillfully evolve into what we could to become that cases. There is neither a definite thing named as the unsurpassable right and full enlightenment, nor definite teachings that tathāgata could say. The Sūtra says us that, the unsurpassable right and full enlightenment cannot be limited or measured by any dualistic means. Therefore, we are no definite thing that we as the unsurpassable right and full enlightenment. Teachings of Buddhas are naturally revealed as awakened beings' responses to various sentient beings at different occasions. We are not the case that there are predetermined thoughts we are mechanically ground out on occasions. We are said that no definite teachings. Wisdom makes applications freely and suitably to guide sentient beings as occasions demand. Non substantial and non dual are two concepts that are mutually dependent for their existence. Whereas the lively application as taught in Buddhism is based on thoroughly comprehending and realising non substantiality and non duality. In the Diamond Sūtra there are three main types of arguments: A. Transcending both right and wrong, B. Not as non substantial, and C. Three steps involving breaking down and setting up. Earlier we have given an commentary on these already. Below is a list relevant statements from the

28 173 Sūtra according to these argument types. Among the third type of arguments, a further division into two sub types is made. To dispel grasping as real, one type directly indicates non substantiality, while another type uses not in the sense of being non substantial. All these sentient beings no longer have any notion of self, any notion of person, any notion of sentient being, or any notion of living being. They have neither a notion of a thing nor a notion of not a thin. Those are neither sentient beings nor non sentient beings. The thing that tathāgata attains is something that is neither real nor unreal. 40 The Sūtra say us that, in the statements quoted above, a notion of a thing, a notion of not a thing, teachings, not teachings, sentient beings, non sentient beings, and real, unreal are dualistic pairs at the same language level. Their common form is A, not A. Since neither side of a dualistic pair is to be grasped, therefore, the teachings all take the form of transcending both positive and in positive to dispel both. As to the negation used to dispel both poles, it belongs to the metalanguage (high language, or language of Zen,Chan or Meditation). Neither sentient beings nor non sentient beings we should be understood as is not to be grasped as sentient beings of substantiality, and we are not grasped as non sentient beings of substantiality. Neither real nor unreal, we should be understood as are not grasped as real with substantiality, and we are not grasped as unreal with substantiality. Bodily form as referred to by tathāgata is not bodily form in itself. What are referred to as Buddhas' teachings are not Buddhas' teachings in themselves. A notion of self is not a notion in itself. Patience transcendence. All sentient beings are not sentient beings in themselves Ibid: 1957: Ibid: 1957: 71, 87.