explanation of diamond sutra

This Såtra says, “One should produce a heart without dwelling anywhere.Ÿ The Sixth Patriarch, the Great Master Hui, heard that sentence and awakened to the Way. “Any dwelling of the heart is no dwelling.Ÿ Therefore the Larger Chapters say, “If one dwells in dharmas, he does not dwell in praj¤à pàramità. If one does not dwell in dharmas, he dwells in praj¤à pàramità.Ÿ That is why every one of the Great Praj¤à assemblies begins with an explanation of “not dwelling.Ÿ That Såtra also says, “At that time the World Honored One, using Dharmas which were not witticisms, discussed the marks of the Tathàgata. For the sake of all Bodhi-sattvas he proclaimed praj¤à, the profound principle and tendency of the Dharma door of the word ‘wheel’ saying, ‘All dharmas are devoid of marks because they are apart from the many marks. All dharmas are wishless, because they are without seeking. All dharmas are still, because they are eternally quiescent. All dharmas are impermanent, because they are without a permanent nature. All dharmas are without bliss, because there is nothing which can be blissful. All dharmas are without self, because they have no self-mastery. All dharmas are devoid of purity, because they are apart from the mark of purity. All dharmas cannot be obtained, because in searching for their mark, it cannot be found. That explains the principle and tendency of the emptiness of the nature. That Såtra also says, “At that time the World Honored One, further using the storehouse of those who dwell in and maintain the Dharma, discussed the marks of the Tathàgata. For the sake of all Bodhisattvas he proclaimed prajna, the total pervasiveness of sentient beings who dwell in and maintain the Dharma, the profound principle and tendency of the supreme storehouse Dharma door, saying, ‘All sentient beings are the storehouse of the Tathàgata, because Samantabhadra Bodhisattva’s own substance is all-pervasive. All living beings are the storehouse of vajra, because they are anointed by the vajra-storehouse. All living beings are the storehouse of proper Dharma, because they rely on proper speech to bring about change. All living beings are the storehouse of wonderful karma, because in matters of karma they rely on the additional practices. The previous passage explained that existent dharmas are non-existent. This passage explains that non-existent dharmas are not non- existent. Non-existence and not non-existence is the principle and tendency of the Middle Way. In the past, five hundred bhikùus became doubtful and disbelieved when they heard the emptiness dharma of praj¤à. Arising from their seats, they departed. The Bodhi-sattva Net Brightness instructed the Brahmà God Beneficial Consideration to devise an expedient means to instructthem. The Brahmà God replied, “Even if they were allowed to depart for as many kalpas as there are grains of sand in the Ganges River, they could not get out of this Dharma door. They are like a fool who, fearing emptiness, tries to walk away from emptiness. No matter where he goes, he does not leave emptiness behind. Those bhikùus are just like that. Although they may go a long way, they cannot leave the mark of emptiness. “They are also like a man who seeks emptiness. Racing east and west he says, ‘I want emptiness! I want emptiness!’ That man merely says the name of emptiness; he does not perceive emptiness. Those bhikùus are also like that. Desiring to attain nirvana, they practice in the midst of nirvàõa and do not attain it. For what reason? Nirvana is merely a name, and just like emptiness which is merely a name, it cannot be obtained. We who investigate the Buddha’s teaching should know that the Buddha’s teaching is the teaching of the Dharmarealm; it is not differentiated into national traditions. The Buddha’s teaching is the teaching of all people; it is not divided by regional interests. The Buddha’s teaching is the teaching of living beings; it is without racial prejudice. The Buddha said, “All living beings have the Buddha-nature. All can become Buddhas.Ÿ Whether you believe or not makes no difference because eventually you will come to believe. It is only a matter of time. Since nothing can go beyond the Dharmarealm, everything is equally enveloped by the Buddhadharma. What more is there to say? On the advent of the first publication of this English translation of A General Explanation of the Vajra Sutra, I have judiciously added these few words of preface. Gold Mountain Sramana An Tz’u