Diamond Sutra – Talk 3 – 2008 Series
he Diamond Sutra is a Mahayana sutra from the genre of Prajnaparamita ('perfection of wisdom') sutras. In this series Norman will referernce the Diamond Sutra - Red Pine Edition. This is the third of four talks on the Diamond Sutra.Third in a series on the Diamond Sutra, Red Pine Edition Diamond Sutra Third in a series on the Diamond Sutra - Red Pine Edition By Zoketsu Norman Fischer | May 28, 2008 Abridged and edited by Barbara Byrum and Cynthia Schrager So tonight chapter six: This having been said, the venerable Subhuti asked the Buddha, "Bhagavan, will there be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra, such as that spoken here?" The Buddha said, "Subhuti do not ask, 'Will be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra, such as that spoken here?' Surely, Subhuti, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, there will be fearless bodhisattvas who are virtuous, capable, and wise, who give birth to a perception of the truth of the words of a sutra, such as that spoken here. "Indeed, Subhuti, such fearless bodhisattvas will have honored not just one buddha, and they will have planted auspicious roots before not just before one buddha. Surely, Subhuti, such fearless bodhisattvas will have honored countless hundreds and thousands of buddhas, and they will have planted auspicious roots before countless hundreds and thousands of buddhas. In the words of a sutra such as that spoken here, they are sure to gain perfect clarity of mind. The Tathagata knows them, Subhuti, by means of his buddha knowledge. And the Tathagata sees them, Subhuti , by means of his buddha vision. The Tathagata is aware of them, Subhuti. For they all produce and receive a measureless, infinite body of merit. "And how so? Because, Subhuti, these fearless bodhisattvas do not create a perception of a self, nor do they create a perception of a being, a life, or a soul. Nor, Subhuti, do these fearless bodhisattvas create the perception of a dharma, much less the perception of no dharma. Subhuti, they do not create a perception nor no perception. "And why not? Because, Subhuti, if these fearless bodhisattvas created the perception of a dharma, they would be attached to a self, a being, a life, and a soul. Likewise, if they created a perception of no dharma, they would be attached to a self, a being, a life, and a soul. "And why not? Because surely, Subhuti, fearless bodhisattvas do not cling to a dharma, much less to no dharma. This is the meaning behind the Tathagata's saying, 'A dharma teaching is like a raft. If you should let go of dharmas, how much more so no dharmas.'" What are attributes of the Buddha? That was the question we discussed last week. How is a Buddha, a Buddha? How are we, as awakened human beings, awakened human beings? What are the attributes? The Buddha has said that we can see and appreciate an awakened person by means of attributes that are no attributes. So there are attributes, but they are no attributes. So, on the one hand, there are no specific qualities that would identify an awakened person - no graspable, identifiable attributes or qualities. On the other hand, we know an awakened person. There are attributes; that is, there is a difference between us when we are awakened and us when we are not. But the difference is not a difference that is distinct or graspable. When we come to practice, we are always looking for a distinction, a difference that we can identify and grasp, and we don't find that kind of difference. Yet, at the same time, there is a distinct and important difference. It's just that it is hard to put your finger on i...
