The Diamond Sūtra on Being Despised

Engo's commentary on the case

This is a common scriptural argument. Setchō versifies it to break doctrinal teachers' work in a ghost cave. Prince Zhaoming classified the section as “able to purify karmic obstruction.” Traditional exposition says scripture practice turns heavy karma light, light karma into none, and culminates in bodhi. But reciting twenty-odd pages and calling that “upholding the scripture” has no connection. If the physical book itself has efficacy, put a copy in an empty place and see whether it responds. Hōgen said, “Realizing buddha-ground is called upholding this scripture.” What is “this scripture”? Do not fix on yellow paper and red rollers. “Diamond” symbolizes a Dharma-body firm enough not to be destroyed and sharp enough to destroy all things. Prajñā is described in three forms: prajñā as reality, true wisdom and the great affair beneath one's heels; contemplative prajñā, the true field shining through hearing and seeing; textual prajñā, the words that explain—such as speaker and listener now. Is this prajñā? An ancient said everyone has one scripture and, without holding a scroll, constantly turns it. Its efficacy exceeds merely lightening karma. Hō Koji interrupted a Diamond Sūtra lecture: if there is no self-mark or person-mark, who lectures and who listens? The lecturer admitted he knew textual meaning but not this intent. Pang's verse says no-self and no-person leave no near or distant, urges direct search for truth, and calls “I heard and faithfully received” provisional names. Guifeng selected “All conditioned marks are false; seeing marks as no-marks, one sees the Tathāgata” as a four-line verse. “If one sees me through form or seeks me through sound, that person follows a wrong path” is another. Asked for the four-line verse, Huitang said, “You do not even know your words have fallen.” Setchō points out that one who upholds the scripture is one's native landscape and original face. Yet under the ancestral command even these are cut into three sections; buddhas and teachings need not one pinch. People count daily recitations, recognizing only ink and scroll, unaware all arises from their own mind. Dazhu said to pile scriptures in an empty room and see if they shine: merit lies in the mind that gives rise to a thought. The Huayan Sūtra says those who wish to know all buddhas should contemplate the Dharma realm's nature: all is created by mind. If one truly upholds the scripture and has verification, reward with the pearl. Receiving it, one naturally knows its use: when a foreigner comes, the mirror shows a foreigner; when Han comes, Han; all forms appear freely. Hōgen's “realizing buddha-ground” completes the first two lines. But if neither comes, what then? Here even a buddha-eye cannot see. Is it achievement or harmful karma, foreigner or Han? Like an antelope hanging its horns, no sound, trace, or breath remains. Gods have no road to offer flowers and demons no gate to peer through. Thus a local deity reportedly could not find Dongshan throughout his residence. When wasted rice flour provoked Dongshan's thought about abusing communal goods, the deity glimpsed and bowed to him. At the place of no skill, Pāpīyān loses his road. Tradition says one person's resolve to practice shakes Māra's palace, bringing obstruction; Setchō says even Māra cannot approach. Setchō points to his chest: “Gautama, do you know me?” Not only Māra—even Buddha cannot recognize him. Old Śākyamuni cannot see; where will you search? Who sees through whom: Setchō or Gautama? One with an eye must decide.