The wisdom of Diamond Sutra - chapter 14

離相寂滅分第十四

爾時,須菩提,聞說是經,深解義趣,涕淚悲泣,而白佛言：希有世尊,佛說如是甚深經典,我從昔來,所得慧眼,未曾得聞如是之經。世尊,若復有人,得聞是經,信心清淨,則生實相,當知是人,成就第一希有功德。世尊,是實相者,則是非相,是故如來說名實相。世尊,我今得聞如是經典,信解受持,不足為難,若當來世,後五百歲,其有眾生,得聞是經,信解受持,是人則為第一希有。何以故？此人無我相,無人相,無眾生相,無壽者相。所以者何？我相即是非相,人相、眾生相、壽者相,即是非相。何以故？離一切諸相,則名諸佛。

佛告須菩提,如是如是,若復有人,得聞是經,不驚、不怖、不畏、當知是人,甚為希有。何以故？須菩提,如來說第一波羅蜜,即非第一波羅蜜,是名第一波羅蜜。須菩提,忍辱波羅蜜,如來說非忍辱波羅蜜,是名忍辱波羅蜜。何以故？須菩提,如來昔為 歌利王割截身體,我於爾時,無我相,無人相,無眾生相,無壽者相。何以故？我於往昔節節支解時,若有我相人相眾生相壽者相,應生嗔恨。須菩提,又念過去於五百世作忍辱仙人,於爾所世,無我相,無人相,無眾生相,無壽者相。是故須菩提,菩薩應離一切相,發阿耨多羅三藐三菩提心,不應住色生心,不應住聲香味觸法生心,應生無所住心,若心有住,則為非住,是故佛說菩薩心,不應住色布施。須菩提,菩薩為利益一切眾生故,應如是布施。如來說一切諸相,即是非相。又說一切眾生,即非眾生。須菩提,如來是真語者,實語者,如語者,不誑語者,不異語者。須菩提,如來所得法,此法無實無虛。須菩提,若菩薩心住於法而行布施,如人入暗,即無所見。若菩薩心不住法布施,如人有目,日光明照,見種種色。須菩提,當來之世,若有善男子,善女人,能於此經,受持讀誦,則為如來以佛智慧,悉知是人,悉見是人,皆得成就無量無邊功德

My rendition of chapter 14: Nirvana without Absolute

Upon hearing this sermon, Subhuti was moved to tears, having deeply understood its meaning and significance. He said to the Buddha: “How remarkable, World Honored One! You have taught us such a profound Sutra. Even though I have long attained the Wisdom Eye, I have never heard such a teaching before. World Honored One, if someone who hears this Sutra gives rise to pure faith, and thus attains the "The true nature of reality" (實相), we should know that this person has achieved the most extraordinary virtue. World Honored One, the "True nature of reality" means it is an Illusion (非相). This is why the Tathagata calls it "True nature of reality".

“World Honored One, having just heard this Sutra, I have no difficulty in believing, comprehending, and following it. But in the ages to come, in the "Last five hundred years" (後五百歲）(Paul's comment: conceptually referring to a future era when consciousness dominates over and above spirituality, like our present time), if there are sentient beings who hear this Sutra, believe, comprehend, and follow it, they will be most remarkable beings. Why? These beings will not be constrained by the false absolute conceptions of a self, a person, a sentient being, or an elder. Why? Because Self is only an illusion. The absolute appearances of a person, a sentient being, and an elder are likewise illusory. Why? Those who can perceive absolutes as illusions are being Buddhas in nature.”

The Buddha said to Subhuti: “So it is, so it is. You should know that if someone who hears the teaching of this Sutra is neither shocked, frightened, nor disturbed, this person is extremely rare. And why? Subhuti, the Tathagata teaches highest Paramita (Paul's comment: Prajñā pāramitā (智慧波羅蜜), wisdom: the highest level of perfection) there is actually no teaching leading to the highest Paramita. Therefore it can be called the highest Paramita. Subhuti, when the Tathagata teaches Kshanti pāramitā (Paul's comment: the third level of perfection: Tolerance 忍辱波羅蜜) there is actually no teaching leading to Kshanti pāramitā. Therefore it can be called Kshanti pāramitā. Why? Subhuti, in a former lifetime my body was mutilated by King Kalinga. At that time, I didn't hold the perception of a (absolute) self, a (absolute) person, a (absolute) sentient being, or a (absolute) elder. Why not? If I had held to an absolute conception of a self, a person, a sentient being, or an elder, when my body was dismembered limb after limb, I would have given rise to feelings of resentment and hatred.

“Subhuti, I also recall that in my past five hundred lifetimes when I was a Rishi-of-tolerance [忍辱仙人] (Paul's comment: in pursuit of Kshanti pāramitā: the third level of perfection: Tolerance 忍辱波羅蜜, the previous reference of mutilation by King Kalinga happened during these 500 lifetimes of seeking perfection in tolerance). At that time, I was also free from the absolute conception of a self, a person, a sentient being, or an elder. Therefore, Subhuti, Bodhisattvas should relinquish all illusory appearances and notions in their resolve to attain unsurpassed complete enlightenment. They should not give rise to any thought or emotion attached to absolute form, sound, smell, taste, touch, or Dharma. They should give rise to a mind without attachments. When a mind takes a certain perspective, it doesn't attach to it as an absolute perspective (Paul's comment: but view it as a transient or illusory perspective). Therefore the Buddha says that a Bodhisattva should practice charity with a mind unattached to any absolute Form. Subhuti, to benefit all sentient beings, a Bodhisattva should practice charity in this way. The Tathagata teaches that all appearances and notions are illusory, and that all sentient beings are not absolute sentient beings.

“Subhuti, what the Tathagata speaks is true, real, and as it is. His words are neither deceptive nor contradictory. Subhuti, the Tathagata's Dharma is neither Absolute nor Empty （無實無虛）. Subhuti, if a Bodhisattva practices charity with attachments, he is like a person in the dark who cannot see anything. If a Bodhisattva practices charity without any attachments, he is like a person under the bright sun with eyes open, seeing all things clearly. Subhuti, if in a future time there are good men and women who are able to recite, remember, comprehend, and follow this Sutra, the Tathagata, with his Buddha-wisdom, will clearly perceive and recognize each one of them as they all achieve immeasurable and infinite virtues.”

Paul's comment: Important lessons

1. This chapter serves a summary to previous chapters

2. This chapter lays down the importance of Tolerance in achieving perfection in Enlightenment

3. This chapter puts forward the important concept of "the Tathagata's Dharma is neither Absolute nor Empty （無實無虛）".