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Interpretation of the Diamond Prajñā Pāramitā Sūtra · Chapters 9-16

Category: Buddhist Scriptures
Tag: Diamond Sutra

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第九品 一相無相分

「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果』不？」須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入，不入色聲香味觸法，是名須陀洹。」「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果』不？」須菩提言：「不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。」「須菩提！於意云何？阿那含能作是念：『我得阿那含果』不？」須菩提言：「不也，世尊！何以故？阿那含名為不來，而實無不來，是故名阿那含。」「須菩提！於意云何？阿羅漢能作是念，『我得阿羅漢道』不？」須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。世尊！若阿羅漢作是念：『我得阿羅漢道』，即為著我人眾生壽者。世尊！佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。世尊，我不作是念：『我是離欲阿羅漢』。世尊！我若作是念：『我得阿羅漢道』，世尊則不說須菩提是樂阿蘭那行者！以須菩提實無所行，而名須菩提是樂阿蘭那行。」

Interpretation: In this chapter, the Buddha clarifies the Prajñā wisdom of "no attainment" by asking Subhuti whether practitioners of the four stages of the śrāvaka path (Srotāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat) would cling to the thought "I have attained the fruit." Subhuti answers "No, World-Honored One!" each time, explaining that although these stages have names, in substance there is no entry, no coming and going, no non-coming, and no real dharma to be attained. If these sages were to cling to their own attainment, they would fall into the attachment of the "four marks" (self, person, sentient being, life-span). The Buddha further uses Subhuti himself as an example, pointing out that Subhuti became an Arhat free from desire by attaining the "samādhi of non-contention," yet he never thinks, "I have attained the path of an Arhat." It is precisely because Subhuti truly practices without attachment that the Buddha praises him as one who "delights in the practice of araṇā" (meaning one who practices in purity and non-action). This reveals that the essence of practice lies in demolishing all names, marks, and attachments; not clinging to the attainment itself is true attainment.

第十品 莊嚴淨土分

佛告須菩提：「於意云何？如來昔在燃燈佛所，於法有所得不？」「不也，世尊！如來在燃燈佛所，於法實無所得。」「須菩提！於意云何？菩薩莊嚴佛土不？」「不也，世尊！何以故？莊嚴佛土者，即非莊嚴，是名莊嚴。」「是故須菩提！諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲香味觸法生心，應無所住而生其心。須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」

Interpretation: This chapter uses the Buddha's past practice and the bodhisattva's act of adorning Buddha-lands to clarify the wisdom of "no attainment" and "non-abiding." The Buddha asks Subhuti if he attained any Dharma when he was with Dīpaṃkara Buddha. Subhuti replies, "Truly, there was no attainment." This indicates that realizing the Dharma is not about getting a tangible thing, but about breaking through ignorance and restoring one's original nature. Then the Buddha asks if a bodhisattva adorns a Buddha-land. Subhuti again replies "No," explaining that "adorning a Buddha-land is not true adornment; it is merely called adornment." This means true adornment is without marks, not an attachment to formal adornment. This leads to the instruction that bodhisattvas should give rise to a pure mind, not abiding in form, sound, smell, taste, touch, or mental objects, but should "give rise to a mind that abides in nothing." Finally, the simile of a body as large as Mount Sumeru is used to explain that although the Buddha's body is vast, its nature is also not a physical mark; its greatness comes from the purity of the Dharma-body's self-nature.

第十一品 無為福勝分

「須菩提！如恆河中所有沙數，如是沙等恆河，於意云何？是諸恆河沙寧為多不？」須菩提言：「甚多，世尊！但諸恆河尚多無數，何況其沙。」「須菩提！我今實言告汝：若有善男子、善女人，以七寶滿爾所恆河沙數三千大千世界，以用布施，得福多不？」須菩提言：「甚多，世尊！」佛告須菩提：「若善男子、善女人，於此經中，乃至受持四句偈等，為他人說，而此福德勝前福德。」

Interpretation: This chapter again compares two types of merit, emphasizing that the merit gained from upholding and explaining the Diamond Sutra far exceeds that of material giving. The Buddha first uses the number of grains of sand in the Ganges as a metaphor, explaining that if there were as many Ganges rivers as there are grains of sand in one, the number of sand grains in all those rivers would be unimaginable. If someone were to give an amount of the seven treasures equal to filling three-thousand-great-thousand world systems for every grain of sand in all those Ganges rivers, the merit gained would certainly be "very great." However, the Buddha then turns and emphasizes that if someone can uphold even a four-line gatha from this sutra and explain it to others, the merit they receive will surpass the merit of the aforementioned giving of treasures. This again highlights the fundamental value of Prajñā wisdom for liberation and Buddhahood, which transcends all worldly, conditioned merit.

第十二品 尊重正教分

「復次，須菩提！隨說是經，乃至四句偈等，當知此處，一切世間、天人、阿修羅，皆應供養，如佛塔廟，何況有人盡能受持讀誦。須菩提！當知是人成就最上第一希有之法，若是經典所在之處，則為有佛，若尊重弟子。」

Interpretation: This chapter further emphasizes the preciousness of the Diamond Sutra and the sacredness of the place where it is present. The Buddha points out that whenever and wherever this sutra is spoken, even just a four-line gatha, that place should be revered by all worldly beings (including devas, humans, and asuras) as if it were a Buddha's stupa or temple. This means the Diamond Sutra itself is a manifestation of the Buddha's Dharma-body. How much more so if someone can fully uphold, read, and recite this sutra; they will have achieved the most supreme and rare Dharma. The Buddha clearly states that wherever this scripture is found, it is as if the Buddha himself is present, or as if a respected disciple like a great bodhisattva or arhat is there. This shows the supreme status of the Prajñā sutra, which is inseparable from the Buddha himself.

第十三品 如法受持分

爾時，須菩提白佛言：「世尊！當何名此經，我等云何奉持？」佛告須菩提：「是經名為《金剛般若波羅蜜》，以是名字，汝當奉持。所以者何？須菩提！佛說般若波羅蜜，即非般若波羅蜜，是名般若波羅蜜。須菩提！於意云何？如來有所說法不？」須菩提白佛言：「世尊！如來無所說。」「須菩提！於意云何？三千大千世界所有微塵是為多不？」須菩提言：「甚多，世尊！」「須菩提！諸微塵，如來說非微塵，是名微塵。如來說：世界，非世界，是名世界。須菩提！於意云何？可以三十二相見如來不？」「不也，世尊！不可以三十二相得見如來。何以故？如來說：三十二相，即是非相，是名三十二相。」「須菩提！若有善男子、善女人，以恆河沙等身命布施；若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多。」

Interpretation: In this chapter, Subhuti asks the Buddha for the name of the sutra and how to uphold it. The Buddha gives the name Vajracchedikā Prajñāpāramitā (Diamond Cutter of Perfect Wisdom) and emphasizes, "The Prajñāpāramitā spoken by the Buddha is not Prajñāpāramitā; it is called Prajñāpāramitā." This again uses the "is not... is called..." structure to clarify that the essence of Prajñā wisdom transcends names and marks. Then, the Buddha and Subhuti reiterate the principle that "the Tathāgata has nothing to say," further emphasizing that the nature of Dharma is empty and silent, with no fixed doctrine to be spoken. The Buddha then uses dust motes and worlds as examples, explaining that the essence of all worldly phenomena is "not dust motes" and "not worlds," but merely convenient names. Similarly, the Buddha cannot be seen by his "thirty-two marks" because "the thirty-two marks are not marks; they are called the thirty-two marks." Finally, the Buddha reiterates that upholding this sutra, even a four-line gatha, and explaining it to others yields far greater merit than giving one's own life as many times as there are grains of sand in the Ganges, once again confirming the supreme merit of the Prajñā Dharma.

第十四品 離相寂滅分

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，即是非相，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，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！如我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，應生瞋恨。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，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，如人入闇，則無所見。若菩薩心不住法而行布施，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。」

Interpretation: Upon hearing this profound sutra, Subhuti deeply understood its meaning and wept in gratitude, praising the Buddha for teaching such a profound scripture. He believes that anyone who hears this sutra and gives rise to pure faith will realize the "true mark," which is an achievement of rare merit, because the essence of the "true mark" is "no mark." Subhuti especially mentions that beings in the Dharma-ending age (the later five hundred years) who can believe, understand, accept, and uphold this sutra are even rarer, because they can be free from the "four marks," whose essence is "no mark." To be free from all marks is to be a Buddha. The Buddha confirms what Subhuti says and adds that those who hear this sutra without being startled, frightened, or fearful are extremely rare. The Buddha again uses the "is not... is called..." formula for the "First Pāramitā" to explain the empty nature of Dharma. He then uses his own past life as the "Patient Sage," who was dismembered by King Kali without arising any hatred, as an example to prove that he was free from the four marks at that time. This emphasizes that a bodhisattva should be free from all marks, give rise to the Bodhi mind with a non-abiding mind, and practice giving. The Buddha reiterates that "all marks are no-marks" and "all beings are not beings," and praises the Tathāgata as one who speaks the truth. The Buddha also uses the analogy of "entering darkness" versus "being illuminated by sunlight" to explain that giving while the mind abides in the Dharma is like being in darkness, seeing nothing, whereas giving with a mind that does not abide in the Dharma is like having clear sight, seeing everything. Finally, the Buddha promises that for those who can uphold and recite this sutra in future ages, the Buddha will know and see them with his wisdom, and they will all achieve immeasurable and boundless merit.

第十五品 持經功德分

「須菩提！若有善男子、善女人，初日分以恆河沙等身布施，中日分復以恆河沙等身布施，後日分亦以恆河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持讀誦，廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德。如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受讀誦、為人解說。須菩提！在在處處，若有此經，一切世間、天、人、阿修羅，所應供養；當知此處則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處。」

Interpretation: This chapter once again contrasts two extreme forms of giving to highlight the immeasurable merit of upholding the Diamond Sutra. The Buddha posits a scenario where someone gives their own body as many times as there are grains of sand in the Ganges, three times a day, for countless hundreds of thousands of millions of billions of kalpas. The merit accumulated would be vast. However, if someone hears this Diamond Sutra and develops unwavering faith, their merit would surpass the merit of the former, let alone the merit of writing, upholding, reading, reciting, and explaining it to others. The Buddha concludes that this sutra possesses inconceivable, immeasurable, and boundless merit, and it is spoken for those who have set out on the Mahayana path and the supreme vehicle. Anyone who can uphold, recite, and widely explain this sutra will be known and seen by the Tathāgata, will achieve boundless and inconceivable merit, and can be said to be shouldering the Tathāgata's Anuttara-samyak-sambodhi. The Buddha also explains that those who delight in lesser teachings, being attached to the views of self, person, being, and life-span, cannot understand, accept, or explain this sutra. Finally, the Buddha emphasizes that wherever this sutra is present, it should be revered and worshipped by all worldly beings as if it were a Buddha's stupa, with offerings of flowers and incense.

第十六品 能淨業障分

「復次，須菩提！若善男子、善女人，受持讀誦此經，若為人輕賤，是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。」「須菩提！我念過去無量阿僧祇劫，於燃燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者，若復有人，於後末世，能受持讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分、乃至算數譬喻所不能及。須菩提！若善男子、善女人，於後末世，有受持讀誦此經，所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」

Interpretation: This chapter further clarifies the merit of purifying karmic obstacles by upholding the Diamond Sutra. The Buddha points out that if a good man or woman who upholds and recites this sutra is looked down upon by others, it is actually a way of eliminating their past heavy karma that would have led them to be reborn in evil realms. Because of the contempt they endure in this life due to upholding the sutra, their past karma is eradicated, and they will eventually attain Anuttara-samyak-sambodhi. The Buddha further uses his own experience as an example, recalling that for countless asamkhya kalpas before meeting Dīpaṃkara Buddha, he had met and served 84,000,000,000,000,000 nayutas of Buddhas. However, the Buddha declares that in the Dharma-ending age, the merit gained by someone who can uphold and recite the Diamond Sutra is far greater than the merit he gained from serving all those Buddhas, so much so that it cannot be measured by any ratio or analogy. Finally, the Buddha emphasizes that if he were to fully explain all the merits of upholding this sutra, some beings might become mentally disturbed and disbelieving because it is so hard to conceive. Therefore, Subhuti should know that the meaning of this sutra and the rewards it brings are both inconceivable.