Commentary on the Diamond Sutra: Chapter XII on Honoring the Orthodox Teaching

Original Text: Furthermore, Subhuti, wherever this sutra is expounded, even if only a four-line verse, it should be known that this place is to be revered by all beings in the world—gods, humans, and asuras—as they would revere a stupa or temple of the Buddha. How much more so if someone is able to receive, uphold, read, and recite it in its entirety! Subhuti, you should know that such a person will attain the supreme, foremost, and rarest of dharmas. Wherever this sutra is present, there is the Buddha, along with his revered disciples.

Explanation: Furthermore, Subhuti, wherever the Diamond Sutra is taught, even if only a four-line verse from it, it should be understood that such a place deserves the reverence and offerings of all beings in the world—gods, humans, and asuras—just as they would revere a stupa or temple of the Buddha. How much more so if there is someone who can fully receive, uphold, read, and recite the Diamond Sutra! Subhuti, you should know that such a person has already attained the supreme, foremost, and rarest of dharmas. Wherever this sutra exists, the Buddha is present, and it should be revered as one would revere the Buddha’s disciples.

Why did the Buddha say that wherever the Diamond Sutra or its four-line verses are taught, offerings should be made, and it should be revered like a stupa of the Buddha? This statement contains a profound secret of the Dharma, a meaning so deep that to explain it fully would risk revealing the secret, leading to serious consequences. Therefore, it can only be touched upon lightly here, not explored in depth. In the Dharma, it is said: “All phenomena are manifested by the mind alone and transformed by consciousness.” Nothing can be accomplished without the mind, and the mind that accomplishes things is not singular; both the true and the false are intermingled and participate. Among them, the first transforming consciousness is the eighth consciousness, the Vajra Mind. It is the fundamental consciousness that generates all phenomena, directly outputting the seeds of dharmas. It possesses the five universal mental factors: contact, attention, sensation, perception, and volition. Through contact with the seeds, the mind focuses on them, receives them, discerns them, and then outputs them, manifesting the dharmas corresponding to the seeds.

The second transforming consciousness is the manas (ego-mind). It first encounters the seeds and gives rise to the intention to create karma. However, it cannot act on its own; it requires the third transforming consciousness, the mental consciousness, to carry out its intentions according to its plans. Upon knowing this, the eighth consciousness cooperates with the manas and mental consciousness to accomplish the desired actions. Therefore, wherever the Diamond Sutra or its four-line verses are taught, recited, or read, the Vajra Mind—this Buddha—is present, and thus offerings should be made. The offerings are made to the Vajra Mind, while the physical body is like a stupa, within which the Vajra Mind—the Buddha—resides. Thus, revering the place where the Diamond Sutra is taught is like revering a stupa of the Buddha. If someone can fully receive, uphold, read, and recite the Diamond Sutra, they deserve even greater reverence.

What does it mean to “fully receive and uphold” the Diamond Sutra? It refers to someone who has realized the Vajra Mind. Such a person has fully comprehended the entirety of the Vajra Mind, understood how it generates the five aggregates, the eighteen realms, and the great trichiliocosm, and has realized the various functional seeds contained within the Vajra Mind. By this stage, they have become a bodhisattva on the grounds (bhūmi) and certainly deserve reverence. Those who have not realized the Vajra Mind cannot fully receive, uphold, read, or recite it, for their understanding of the nature of the Vajra Mind remains vague—how could they fully uphold it?

The Buddha told Subhuti that this person who has realized the Vajra Mind and attained the wisdom of consciousness-only has accomplished the supreme, foremost, and rarest of dharmas. Those who have cultivated to this level are indeed exceedingly rare; there are very few in an entire great trichiliocosm. A trichiliocosm is like a pyramid structure: at its pinnacle is the Buddha, only one, without a second or third; beside the Buddha are the bodhisattvas of equal enlightenment, followed by bodhisattvas from the tenth ground down to the first ground, and further down to the seventh abiding stage bodhisattvas who have just attained awakening. The lower the level, the greater the number, while the higher the level, the fewer the beings. Those who have just encountered the Dharma are the vast majority. Those who have never encountered the Dharma are even more numerous, and the beings in the three lower realms are beyond count. Among the countless people who resolve to practice the Buddha’s teachings, very few attain awakening, and bodhisattvas who enter the grounds are exceedingly rare. Therefore, those who can fully receive, uphold, read, and recite the Diamond Sutra deserve even greater reverence, for the merit generated is immense.

The Buddha said that wherever the Diamond Sutra exists, the Buddha is present. The Diamond Sutra is the Vajra Mind, and the Vajra Mind is the Buddha. Moreover, the formation and proclamation of this Diamond Sutra cannot be separated from the Vajra Mind; the Buddha is still present, for it is all formed and manifested by the Vajra Mind. Therefore, this Diamond Sutra should be revered as one would revere the Buddha’s disciples.