Classification of Important Statements from the Diamond Sutra

(Under each quoted statement the section number of its occurrence in the Sutra is given in parentheses.)
Classification by View, Practice and Fruitful Attainment

Dr. Yutang Lin


I. View

1. Each and every form is illusive. If it is comprehended that forms are not forms in themselves, then Tathagata is witnessed. (5) 2. 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. (32)


II. Practice

A. Intention

1. 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. (2)

"All sorts of sentient beings, be they oviparous, viviparous, born of moisture, born through transformation, with form, without form, with thoughts, without thoughts, or neither with thoughts nor without thoughts, I would let all of them enter Nirvana without remains so as to rescue them through cessation of sufferings. Thus rescue through cessation of sufferings immeasurably, countlessly, and boundlessly many sentient beings, and yet in reality there are no sentient beings that obtained rescue through cessation of sufferings." Why is it so? Subhuti, 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. (3) For a good man or good woman that has raised aspiration toward the unsurpassable right and full enlightenment, how should the person abide by? How should the person's mind be tamed?

Should raise such an intention: "I should rescue all sentient beings through cessation of sufferings; after all sentient beings have been rescued through cessation of sufferings there is not even one sentient being that, in reality, has been rescued through cessation of sufferings." (17)

2. 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." (10)

Bodhisattvas should raise aspiration toward the unsurpassable full and right enlightenment in the absence of all forms; they should not raise intentions while abiding in color, nor should they raise intentions while abiding in sound, odor, flavor, touch, or impression. They should raise intentions without any abiding. (14)

If the mind abides somewhere, then that constitutes improper abiding. (14)

3. To a person that has raised aspiration toward the unsurpassable right and full enlightenment there is in reality not a thing. (17)

B. Behavior

1. 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. (23)

2. A Bodhisattva should not abide in anything. Applying this to alms-giving, it would be called as "alms-giving without abiding in color, without abiding in sound, odor, flavor, touch, or impression". Subhuti, a Bodhisattva should practice alms-giving like this, without abiding in form. (4)

If the mind abides somewhere, then that constitutes improper abiding. Therefore, the Buddha says, "The mind of a Bodhisattva should not abide in color while practicing alms-giving." Subhuti, in order to benefit all sentient beings a Bodhisattva should thus practice alms-giving. (14)

If the mind of a Bodhisattva 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 practicing alms-giving, then it would be like a man with eyes, under bright sunlight, sees all sorts of colors. (14)

3. 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. (31)

Those who have raised aspiration toward the unsurpassable right and full enlightenment do not say that things appear to be interrupted or extinguished. (27)

Do not raise this thought: "Tathagata is not by possessing complete features to have attained the unsurpassable right and full enlightenment." (27)

4. What is referred to as preaching teachings has no teachings in themselves to say, but is named as "preaching teachings". (21)

How to expound it to others? Not grasping to forms, remain as such without swaying. (32)


III.Fruitful Attainment

1. A Srota-apanna is named as "Stream Enterer", but there is nothing entered. Not entering color, sound, odor, flavor, touch, or impression, that is named as "Srota-apanna". (9) A Sakrdagamin is named as "Once Returner", but in reality there is neither going nor coming, that is named as "Sakrdagamin". (9)

An Anagamin is named as "Never Returner", but in reality there is no never-returning, therefore that is named as "Anagamin". (9)

2. In reality there is not a thing, that is named as "Arhat". (9)

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. (9)

Since Subhuti indeed makes no contrived activities, he named Subhuti as "enjoying the practice of non-arguing". (9)

3. 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." (17)

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. (3)

Meritorious virtues produced by Bodhisattvas should not be attached to; therefore it is said as "not accepting meritorious virtues." (28)

If a Bodhisattva thoroughly comprehends that things are without self, Tathagata says the name is "truly a Bodhisattva". (17)

4. Someone who knows that all things are without self and that attainment is achieved through tolerance, (28)

5.1 From Buddha Kindled Lamp Tathagata in reality obtained nothing as teachings. (10)

In reality there is no such thing as Tathagata's attaining the unsurpassable right and full enlightenment. (17)

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". (22)

5.2 The thing that Tathagata attains is something that is neither real nor unreal. (14)

The unsurpassable right and full enlightenment that Tathagata had attained is in itself neither real nor unreal. Therefore, Tathagata says, "All things are all Buddha's things." (17)

This thing is of equality, without high or low, and is named as "the unsurpassable right and full enlightenment". (23)

5.3 Each and every form is illusive. If it is comprehended that forms are not forms in themselves, then Tathagata is witnessed. (5)

Being free from all forms is named as the "Buddhas". (14)

Tathagata cannot be seen through bodily form. Why is it so? Bodily form as referred to by Tathagata is not bodily form in itself. (5)

Tathagata should not be seen through a well-formed physical body. (20)

Tathagata should not be seen through a complete set of features. (20)

One should not see Tathagata through the thirty-two features. (26)

If one sees me through colors and shapes, and seeks me through sounds and voices,
Such a person practices a devious path, and cannot thereby comprehend Tathagata. (26)

5.4 "Tathagata" means all things are as such. (17)

What is referred to as Tathagata comes from nowhere and leaves for nowhere, therefore is named as "Tathagata" (Thus Come). (29)

5.5 All of you should not say that Tathagata raised this thought: "I should convert sentient beings." (25)

In reality there are no sentient beings that Tathagata converted. If there were sentient beings that Tathagata converted, Tathagata would have had notions of self, person, sentient being, and living being. (25)

You should not say that Tathagata raised the thought: "I should preach some teachings." (21)

"Has Tathagata any spoken teaching or not?" Subhuti said to the Buddha, "World Honored One, Tathagata has nothing spoken." (13)

If someone says, "Tathagata has preached some teachings," then that constitutes slandering the Buddha, due to inability to understand what I had said. (21)

What is referred to as preaching teachings has no teachings in themselves to say, but is named as "preaching teachings". (21)

There is neither a definite thing named as "the unsurpassable right and full enlightenment", nor definite teachings that Tathagata could say. (7)

"All of you monks know that the teachings I expounded are likened to rafts." Even teachings should eventually be renounced, not to mention things that are not teachings. (6)


Further Classification by Key Concepts and Types of Arguments

I. Concepts

A. Non-substantial

1. Each and every form is illusive. (5)

Minds in the past were unattainable, minds at present are unattainable, minds in the future will be unattainable. (18) If meritorious virtues were substantial, Tathagata would not say that meritorious virtues obtained are numerous; since meritorious virtues are non-substantial, Tathagata says that numerous meritorious virtues are obtained. (19)

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. (31)

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. (32)

2. Bodily form as referred to by Tathagata is not bodily form in itself. (5)

What are referred to as "Buddhas' teachings" are not Buddhas' teachings in themselves. (8)

A notion of self is not a notion in itself; a notion of person, a notion of sentient being, or a notion of living being, is not a notion in itself. (14)

Patience Transcendence, Tathagata says that it is not Patience Transcendence in itself. Why is it so? Subhuti, for example, in the past when my body was cut into pieces by King Kali, at that juncture I had neither any notion of self, nor any notion of person, nor any notion of sentient being, nor any notion of living being. Why is it so? In the past while my body was being cut into pieces, had I had any notion of self, any notion of person, any notion of sentient being, or any notion of living being, I ought to have raised anger and hatred. (14)

If the mind abides somewhere, then that constitutes improper abiding. (14)

Tathagata says, "All forms are not forms in themselves," also says, "All sentient beings are not sentient beings in themselves." (14)

B. Non-dual

1. Had a world system existed in reality, it would be the oneness of all phenomena. (30)

What is referred to as the oneness of all phenomena is beyond expression, but worldly persons would be attached to this matter. (30)

2. 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. Why is it so? All these sentient beings, if their minds hold on to notions, then they are grasping to notions of self, person, sentient being, and living being. If they hold on to a notion of a thing, then they are grasping to notions of self, person, sentient being, and living being. Why is it so? If they hold on to a notion of not-a-thing, then they are grasping to notions of self, person, sentient being, and living being. Therefore, one should not hold on to a notion of a thing, and should not hold on to a notion of not-a-thing. (6)

Those are neither sentient beings nor non-sentient beings. (21)

The thing that Tathagata attains is something that is neither real nor unreal. (14)

If it is comprehended that forms are not forms in themselves, then Tathagata is witnessed. (5)

3. To a person that has raised aspiration toward the unsurpassable right and full enlightenment there is in reality not a thing. (17)

In reality there is no such thing as Tathagata's attaining the unsurpassable right and full enlightenment. (17)

If a Bodhisattva thoroughly comprehends that things are without self, Tathagata says the name is "truly a Bodhisattva". (17)

4. 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. (31)

Tathagata says, "All things are all Buddha's things." (17)

5. Those who have raised aspiration toward the unsurpassable right and full enlightenment do not say that things appear to be interrupted or extinguished. (27)

Do not raise this thought: "Tathagata is not by possessing complete features to have attained the unsurpassable right and full enlightenment." (27)

C. Application

1. If the mind abides somewhere, then that constitutes improper abiding. (14)

A Bodhisattva should not abide in anything. (4)

A Bodhisattva should practice alms-giving like this, without abiding in form. (4)

Bodhisattvas should raise aspiration toward the unsurpassable full and right enlightenment in the absence of all forms; they should not raise intentions while abiding in color, nor should they raise intentions while abiding in sound, odor, flavor, touch, or impression. They should raise intentions without any abiding. (14)

2. What is referred to as preaching teachings has no teachings in themselves to say, but is named as "preaching teachings". (21)

The teachings as said by Tathagata are all neither to be adopted nor to be said, neither teachings nor non-teachings. (7)

How to expound it to others? Not grasping to forms, remain as such without swaying. (32)

Tathagata says, "All things are all Buddha's things." (17)

3. Those who have raised aspiration toward the unsurpassable right and full enlightenment do not say that things appear to be interrupted or extinguished. (27)

Do not raise this thought: "Tathagata is not by possessing complete features to have attained the unsurpassable right and full enlightenment." (27)

4. There is neither a definite thing named as "the unsurpassable right and full enlightenment", nor definite teachings that Tathagata could say. (7)


II. Types of Arguments

A. Transcending both Yes and No

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. Why is it so? All these sentient beings, if their minds hold on to notions, then they are grasping to notions of self, person, sentient being, and living being. If they hold on to a notion of a thing, then they are grasping to notions of self, person, sentient being, and living being. Why is it so? If they hold on to a notion of not-a-thing, then they are grasping to notions of self, person, sentient being, and living being. Therefore, one should not hold on to a notion of a thing, and should not hold on to a notion of not-a-thing. (6)

"All of you monks know that the teachings I expounded are likened to rafts." Even teachings should eventually be renounced, not to mention things that are not teachings. (6)

Those are neither sentient beings nor non-sentient beings. (21)

The thing that Tathagata attains is something that is neither real nor unreal. (14)

B. Not as Non-substantial

Bodily form as referred to by Tathagata is not bodily form in itself. (5)

If it is comprehended that forms are not forms in themselves, then Tathagata is witnessed. (5)

What are referred to as "Buddhas' teachings" are not Buddhas' teachings in themselves. (8)

A notion of self is not a notion in itself; a notion of person, a notion of sentient being, or a notion of living being, is not a notion in itself. (14)

Patience Transcendence, Tathagata says that it is not Patience Transcendence in itself. Why is it so? Subhuti, for example, in the past when my body was cut into pieces by King Kali, at that juncture I had neither any notion of self, nor any notion of person, nor any notion of sentient being, nor any notion of living being. Why is it so? In the past while my body was being cut into pieces, had I had any notion of self, any notion of person, any notion of sentient being, or any notion of living being, I ought to have raised anger and hatred. (14)

If the mind abides somewhere, then that constitutes improper abiding. (14)

Tathagata says, "All forms are not forms in themselves," also says, "All sentient beings are not sentient beings in themselves." (14)

C. Three Steps Involving Breaking down and Setting up

1. Directly Indicating Non-substantial

What is referred to as preaching teachings has no teachings in themselves to say, but is named as "preaching teachings". (21)

A Srota-apanna is named as "Stream Enterer", but there is nothing entered. Not entering color, sound, odor, flavor, touch, or impression, that is named as "Srota-apanna". (9)

A Sakrdagamin is named as "Once Returner", but in reality there is neither going nor coming, that is named as "Sakrdagamin". (9)

An Anagamin is named as "Never Returner", but in reality there is no never-returning, therefore that is named as "Anagamin". (9)

2. Not as Non-substantial

a. "Suppose someone had a body as huge as the Mountain King Sumeru, what do you think, is such a body huge or not?" Subhuti said, "Exceedingly huge, World Honored One. Why is it so? What the Buddha referred to is not a body in itself, but is named as a 'huge body'." (10)

What Tathagata said as a tall and huge human body is not a huge body in itself, but is named as a "huge body". (17)

What Tathagata says as a well-formed physical body is not a well-formed physical body in itself, but is named as a "well-formed physical body". (20)

What Tathagata says as the thirty-two features are not features in themselves, but are named as "thirty-two features". (13)

What Tathagata says as possessing complete features is not possessing complete features in itself, but is named as "possessing complete features". (20)

b. What Tathagata says as all those minds are not minds in themselves, but are named as "minds". (18)

c. All those that are referred to as sentient beings, Tathagata says that they are not sentient beings in themselves, but are named as "sentient beings". (21)

What is referred to as a worldly person, Tathagata says is not a worldly person in itself, but is named as a "worldly person". (25)

What the Buddha says as a multitude of tiny dusts is not a multitude of tiny dusts in itself, but is named as a "multitude of tiny dusts". (30)

What the World Honored One says as the notion of self, the notion of person, the notion of sentient being, or the notion of living being, is not in itself the notion of self, the notion of person, the notion of sentient being, or the notion of living being, but is named as "the notion of self", "the notion of person", "the notion of sentient being", or "the notion of living being". (31)

d. Those tiny dusts Tathagata says that they are not tiny dusts in themselves, but are named as "tiny dusts". (13)

What Tathagata referred to as a world is not a world in itself, but is named as a "world". (13)

The great-thousand world system consisting of thousand-cube worlds as referred to by Tathagata is not a world system in itself, but is named as a "world system". (30)

e. What Tathagata says as the oneness of all phenomena is not the oneness of all phenomena in itself, but is named as "the oneness of all phenomena". (30)

Such appearance of reality is not appearance in itself, therefore Tathagata says that it is named as "appearance of reality". (14)

What is referred to as the notion of a thing, Tathagata says that it is not the notion of a thing in itself, but is named as "the notion of a thing". (31)

f. What the Buddha referred to as wisdom transcendence is not wisdom transcendence in itself, but is named as "wisdom transcendence". (13)

What Tathagata says as the First Transcendence (through alms-giving) is not the First Transcendence in itself, but is named as "the First Transcendence". (14)

What is referred to as adorning Buddha Land is not adorning in itself, but is named as "adorning". (10)

What Tathagata says as adorning Buddha Land is not adorning in itself, but is named as "adorning". (17)

What are said as good deeds, Tathagata says that they are not good deeds in themselves, but are named as "good deeds". (23)

What is said as all things is not all things in itself, therefore is named as "all things". (17)


Translation completed on March 22, 2003
El Cerrito, California


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