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ADDRESS

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NO.24-8 TONG-HSING LANE,

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TONG-CHIH VILLAGE, YU-CHIH HSIANG,

NAN-TOU COUNTY, TAIWAN, R. O. C.

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http://www.zgs.org.tw
zgs.editor@gmail.com

0209280-2

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13
Excerpts from Master
s saying on the Buddhist dharma13
Judy Chen

77.

To learn from the Buddha and practice the Buddhist teachings

is critical in this life and to take precautions against greedy,
anger, and ignorance. Being able to leave home and become a
monk is valuable as it results from the sacred causes planted in
countless previous lives.
In this life if you do not pursue the path of liberation, you
wont be able to pay back all you have been given in the
countless coming lives, reborn as a fur-bearer animal. One must
be aware he is lucky enough and content with ones lot, as it is
easy to lose one thing and difficult to get one.
is critical in this life, and be sure to
take precautions againstbe sure to
Judyis critical in this life and take
precautions againstbe sure

you have been given in the countless coming lives,

reborn as a fur-bearer animal. coming lives reborn
as, Judy

78.

100

Without attachment
On the way leading to enlightenment is the one who is led
by the vow of great passion to enhance the wisdom of all the
people, and being living in the boundless sea of afflictions and
tribulations (samsara), is practicing what a bodhisattva would do
to help all beings reach the enlightenment, landing on the shore
of the samsara.
On the way leading to enlightenment are the great bodhisattvas
who do everything to benefit all the beings without any
attachment in the mind, just like the sky after a bird flying over
it or the water after a knife cutting it.

and tribulations (samsara) is practicing what a

bodhisattva would do (samsara) is
practicingJudy

79.

Wandering through thousands of mountains, and another

thousands of mountains.
Bewildered in the boundless field, no right way to be found.
Floating in the air is graceful sound of bell coming from
somewhere deep in the cloud.
Under a pine tree on the high high cliff, you can find a solitary
monk.
high high
cliffhigh

101

34

5
Alex Johnson

Diamond Sutra ---- A New Translation (http://www.diamond-sutra.com/

index.html )15

Chapter 13.
Subhuti said to the Buddha, "By what name shall we know this Sutra, so that it
can be honored and studied?"
The lord Buddha replied, "This Sutra shall be known as
'The Diamond that Cuts through Illusion'. (1)
By this name it shall be revered and studied and observed.(2) What does this name

102

mean? It means that when the Buddha named it, he did not have in mind any
definite or arbitrary conception, and so named it. This Sutra is hard and sharp,
like a diamond that will cut away all arbitrary conceptions and bring one to the
other shore of Enlightenment." (1)
"What do you think, Subhuti? Has the Buddha taught any definite teaching in
this Sutra?"
"No lord, the Buddha has not taught any definite teaching in this Sutra. (3)"
"What do you think, Subhuti? Are there many particles of dust in this vast
universe?"
Subhuti replied: "Yes, many, Most Honored One!"
"Subhuti, when the Buddha speaks of particles of dust, it does not mean I am
thinking of any definite or arbitrary thought, I am merely using these words as a
figure of speech. They are not real, only illusion. It is just the same with the word
universe; these words do not assert any definite or arbitrary idea, I am only using
the words as words."
"Subhuti, what do you think? Can the Buddha be perceived by means of his
thirty-two physical characteristics?"
"No, Most Honored One. The Buddha cannot be perceived by his thirty-two
physical characteristics. Why? Because the Buddha teaches that they are not real
but are merely called the thirty-two physical characteristics."
"Subhuti, if a good and faithful person, whether male or female, has, for the
sake of compassion and charity, been sacrificing their life for generation upon
generation, for as many generations as the grains of sands in 3,000 universes;
and another follower has been studying and observing even a single section of
this Sutra and explains it to others, that person's blessings and merit would be far
greater."

103

34

(6)
Chapter 14.
At that time, after listening to this Sutra, Subhuti had understood its profound
meaning and was moved to tears.
He said, "What a rare and precious thing it is that you should deliver such a
deeply profound teaching. Since the day I attained the eyes of understanding,
thanks to the guidance of the Buddha, I have never before heard teachings so
deep and wonderful as these. Most Honored One, if someone hears this Sutra,
and has pure and clear confidence in it they will have a profound insight into
the truth. (4) Having perceived that profound insight, that person will realize the
rarest kind of virtue. Most Honored One, that insight into the truth is essentially
not insight into the truth, but is what the Buddha calls insight into the truth."
"Most Honored One, having listened to this Sutra, I am able to receive and retain
it with faith and understanding. This is not difficult for me, but in ages to come
- in the last five hundred years, if there is a person who hears this Sutra, who
receives and retains it with faith and understanding, then that person will be a

104

rare one, a person of most remarkable achievement. Such a person will be able
to awaken pure faith because they have ceased to cherish any arbitrary notions of
their own selfhood, other selves, living beings, or a universal self. Why? Because
if they continue to hold onto arbitrary conceptions as to their own selfhood,
they will be holding onto something that is non-existent. It is the same with all
arbitrary conceptions of other selves, living beings, or a universal self. These are
all expressions of non-existent things. Buddhas are Buddhas because they have
been able to discard all arbitrary conceptions of form and phenomena, they have
transcended all perceptions, and have penetrated the illusion of all forms. (5)"
The Buddha replied:
"So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this
Sutra, will not tremble, nor be frightened, or terrified in any way. And why? The
Buddha has taught this Sutra as the highest perfection. And what the Buddha
teaches as the highest perfection, that also the innumerable Blessed Buddhas do
teach. Therefore is it called the 'highest perfection'."
"Subhuti, when I talk about the practice of transcendent patience, I do not hold
onto any arbitrary conceptions about the phenomena of patience, I merely refer
to it as the practice of transcendent patience. And why is that? Because when,
thousands of lifetimes ago, the Prince of Kalinga severed the flesh from my limbs
and my body I had no perception of a self, a being, a soul, or a universal self. If
I had cherished any of these arbitrary notions at the time my limbs were being
torn away, I would have fallen into anger and hatred."
"I also remember Subhuti that during my five hundred previous lives I had used
life after life to practice patience and to look upon my life humbly, as though
I were a saint called upon to suffer humility. Even then my mind was free of
arbitrary conceptions of the phenomena of my self, a being, a soul, or a universal
self."
"Therefore, Subhuti, disciples should leave behind all distinctions of phenomena
and awaken the thought of the attainment of Supreme Enlightenment. A disciple
should do this by not allowing their mind to depend upon ideas evoked by the
world of the senses - by not allowing their mind to depend upon ideas stirred by
sounds, odors, flavors, sensory touch, or any other qualities. The disciple's mind
should be kept independent of any thoughts that might arise within it. If the
disciple's mind depends upon anything in the sensory realm it will have no solid
foundation in any reality. This is why Buddha teaches that the mind of a disciple
should not accept the appearances of things as a basis when exercising charity.
Subhuti, as disciples practice compassion and charity for the welfare of all living
beings they should do it without relying on appearances, and without attachment.
Just as the Buddha declares that form is not form, so he also declares that all
living beings are, in fact, not living beings."

105

34

(1) (
)

(2)

(3)

(4)

(5)

(6)104 13

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