Diamond Sutra Quatrains

 凡所有相 皆是虛妄 若見諸相 非相 卽見如來

(범소유상 개시허망 약견제상 비상 즉견여래)

무릇 모양이 있는 것은 모두 허망한 것이니 만약 모든 상이 실체가 없음을 본다면 곧 여래를 보리라.

All that has a form is an illusory existence. When the illusory nature of form is perceived, the Tathagata is recognized.

不應住色生心 不應住聲香味觸法生心 應無所住 而生其心

(불응주색생심 불응주성향미촉법생심 응무소주 이생기심)

응당 형색에 머물지 않고  마음을 내어야한다.  소리, 냄새, 맛, 느낌, 생각에 머물지 아니하고 마음을 내어야 한다. 모름지기 집착함이 없이 마음을 내어야 한다.

One should not let the mind dwell on forms; one should not let the mind dwell on sounds, scents, tastes, tactile sensations, or mental objects. One should arouse the mind without dwelling on anything.

若以色見我 以音聲求我 是人行邪道 不能見如來 

(약이색견아 이음성구아 시인행사도 불능견여래)

형색으로 나를 보려하거나 음성으로써 나를 찾지마라. 잘못된 길로 가는사람은 결코 여래를 보지 못하리라.

If one seeks Me through form or sound, one walks a deviant path and cannot see the Tathagata.

一切有爲法 如夢幻泡影 如露亦如電 應作如是觀 

(일체유위법 여몽환포영 여로역여전 응작여시관)

모든 유위법(有爲法)은 꿈, 환상, 물거품, 그림자, 이슬, 혹은 번개와 같으니, 마땅히 이와 같이 관찰해야 한다.

All conditioned phenomena are like a dream, an illusion, a bubble, or a shadow; like dew or a flash of lightning—thus one should view them as such.

Six Paramitas 육바라밀 六波羅蜜

1. Giving Paramita (Dana Paramita 보시 바라밀) - Giving freely, including material goods, protection from fear, and sharing spiritual wisdom. It cures selfishness and ego.

보시바라밀(布施波羅蜜)은 대승불교에서 보살이 실천하는 육바라밀 중 첫 번째 덕목으로, 단순히 물질을 나누는 것을 넘어 대가를 바라지 않는 자비로운 마음으로 베푸는 수행을 의미합니다.

The Giving Paramita (Dana-paramita) is the first of the Six Paramitas (getting over to other shores) practiced by a Bodhisattva (here, it means a Buddhist) in Mahayana Buddhism; it signifies a practice of giving with a compassionate heart that seeks no reward, going beyond the mere sharing of material goods.

보시는 크게 세 가지 형태로 나뉩니다.

The Giving Paramita is broadly categorized into three forms:

(1). 재시(財施): 자비심으로 다른 이에게 조건 없이 물건이나 재물을 주는 것

Giving of material goods (財施): Unconditionally giving to others out of compassion.

(2). 법시(法施): 부처의 가르침(진리)을 전하여 타인의 선근을 기르고 지혜를 얻게 하는 것

Giving of the Dharma (法施): Sharing the Buddha’s teachings (the truth) to cultivate the roots of goodness in others and help them attain wisdom and their Nirvana.

(3). 무외시(無畏施): 공포를 제거하고 마음을 안정시켜 타인의 두려움을 없애주는 것

Giving of fearlessness (無畏施): Dispelling others' fears by removing the source of their terror and calming their minds with words and actions (karma).

2. Ethical Discipline Paramita (Sila Paramita 지계 바라밀) - Living by moral precepts, avoiding harm, and acting with integrity. It replaces negative impulses with positive actions.

지계바라밀은 계율을 지키고 항상 자기반성을 하여 자신의 행동을 규율하는 것입니다. 단순히 금지규정을 지키는 부정적인 의미보다는 자기관리를 잘할 수 있는 능동적인 실천으로 보기도 합니다. 또한 계를 통해 어리석은 마음(치심)을 대치하는 의미도 있습니다.

The Ethical Discipline Paramita (Sila-paramita) entails observing precepts and constantly engaging in self-reflection to regulate one’s conduct (karma). 

Rather than being viewed merely in the negative sense of adhering to prohibitions, it is regarded as an active practice of effective self-control and self-management. Furthermore, it serves to counteract the deluded mind (ignorance) through the observance of these precepts.

3. Patience Paramita (Ksanti Paramita 인욕 바라밀) - Enduring hardships, forgiving mistreatment, and accepting difficult truths without anger. It means maintaining inner peace under stress.

인욕바라밀은 마음을 가라앉혀 온갖 욕됨과 번뇌를 참고 원한을 일으키지 않는 수행을 의미합니다. 단순히 억지로 감정을 참는 것이 아니라, 고난을 이겨내고 상황을 있는 그대로 받아들이며 동요되지 않는 마음가짐이 핵심입니다.

The Patience Paramita (Ksanti-paramita) refers to the practice of calming the mind, enduring all forms of humiliation and affliction, and refraining from harboring resentment. It is not merely a matter of forcibly suppressing one's emotions; the essence lies in overcoming adversity, accessing and accepting situations exactly as they are, and maintaining a mind that remains unperturbed.

인욕의 본질: 인욕은 괴로움을 참는 것 자체가 목적이 아니라, 괴로움에서 벗어나기 위한 수행입니다. 화가 나거나 불쾌할 때 감정을 무분별하게 분출하지 않고 마음의 평정을 지키는 힘을 말합니다.

Definition: Patience is not merely about enduring suffering; it is a spiritual practice aimed at liberation from that suffering. It refers to the strength to maintain inner peace without impulsively venting one's emotions when feeling angry or displeased.

수행의 태도: 상황을 부정하지 않고 견디며, 나와 다른 생각이나 행동을 쉽게 판단하거나 거부하지 않고 수용하는 태도를 포함합니다.

Practice: This includes enduring situations without abandoning them, and of accepting—rather than readily judging or rejecting—thoughts or actions that differ from one's own.

심화된 의미: 잘 참는 것을 넘어 참을 필요가 없을 정도로 마음의 평온을 유지하거나, 성내는 마음 자체가 일어나지 않도록 하는 것을 의미하기도 합니다.

Deeper meaning: It goes beyond merely enduring; it signifies maintaining such inner peace and preventing the very impulse to feel anger from arising.

4. Diligence Paramita (Virya Paramita 정진 바라밀) - Applying continuous, steady effort and energy toward wholesome practices without giving up. It propels spiritual progress.

정진바라밀은 피안에 도달하기 위해 수행을 게을리하지 않고 꾸준히 노력하는 것을 뜻한다. 아직 피안에 도달하지 못한 불자라면 돈오든 점수든 모두 부지런히 정진해야 할 것이다. 정진의 수단으로는 법문 듣기, 경전이나 어록 읽기, 마음챙김, 선, 염불, 주력, 사경, 절 수행 등이 있다. 이 가운데 자신에게 맞는 적절한 방편을 선택해 매일 꾸준히 실천해야 한다.

견성성불에 이르지 못하는 가장 큰 원인은 한 가지 수행법을 택해 꾸준히 실천하지 못하고, 믿음이 견고하지 않아 수행을 그만두거나 수행법을 이것저것 쉽게 바꾸는 데 있다.

The Paramita of Diligent Effort (Virya-paramita) refers to the practice of making steady, unremitting efforts to reach the "Other Shore" (enlightenment). Whether one pursues sudden enlightenment (dono) or gradual cultivation (jeomsu), any Buddhist who has not yet attained that state must practice with diligence. Methods for such practice include listening to Dharma teachings, reading sutras or the recorded sayings of masters, mindfulness, Seon (Zen) meditation, chanting the Buddha’s name, mantra recitation, transcribing sutras, and bowing practice. One should select the method best suited to oneself and practice it consistently every day.

5. Meditative Concentration Paramita (Dhyana Paramita 선정 바라밀) - Focusing the mind through meditation to achieve stability, calm, and clarity. It quiets emotional turmoil.

선정은 마음을 한곳에 모으고 고요하게 하여, 외부의 유혹이나 내면의 혼란에 휘둘리지 않고 바른 길을 걷게 하는 힘을 기르는 수행입니다.

Meditative absorption (dhyāna) is a practice that involves focusing and calming the mind, thereby cultivating the strength to walk the right path without being swayed by external temptations or internal turmoil.

선정은 지혜(반야)를 깨우치는 토대가 되며, 선정바라밀을 통해 정신적·감정적으로 안정되어 자신의 능력을 온전히 사용할 수 있게 됩니다.

Meditative absorption serves as the foundation for awakening wisdom (prajna); through the perfection of meditative absorption, one achieves mental and emotional stability, enabling the full utilization of one's capabilities.

선정은 마음을 안정시켜 올바른 지혜(無分別智)가 나타나게 하는 직접적인 수단 또는 원인으로 여겨집니다.

Meditative absorption (samādhi) is considered a direct means or cause for calming the mind and allowing true wisdom—wisdom free from conceptual discrimination—to emerge.

6. Wisdom (Prajna Paramita 반야 바라밀) - Understanding the true, empty nature of reality and interdependency (dependent origination and dependent cessation). It guides and unifies all other preceding five paramitas.

반야바라밀은 참된 지혜를 얻어 열반의 경지에 이르는 것을 의미합니다.

Prajnaparamita signifies attaining true wisdom and reaching the state of Nirvana.

반야바라밀(般若波羅蜜)은 지혜를 뜻하는 반야(般若)와 저 언덕(피안)에 도달함을 뜻하는 바라밀(波羅蜜)이 합쳐진 말로, 지혜로써 깨달음의 경지에 이른다는 뜻입니다.

Prajnaparamita is a compound of prajna (wisdom) and paramita (reaching the "other shore"); it signifies attaining the state of enlightenment through wisdom.

대승불교의 육바라밀(보시·지계·인욕·정진·선정·지혜) 중 마지막인 지혜를 의미하며, 다른 다섯 가지 덕목을 성립시키는 근거이자 바탕으로 여겨집니다.

It refers to wisdom—the last of the Six Paramitas (Reaching other shore) in Mahayana Buddhism—and is considered the foundation and basis upon which the other five paramitas are established.

반야는 모든 부처의 성불의 원인으로 불리며, 보살이 수행하는 모든 공덕을 통칭하기도 합니다.

Prajna is known as the cause of attaining Buddhahood—and also collectively refers to all the merits cultivated by a Bodhisattva.

팔불중도(八不中道) The Middle Way of the Eight Negations

不生亦不滅 不常亦不斷 (불생역불멸 불상역부단) Neither arising nor ceasing; neither eternal nor impermanent.

不一亦不異 不來亦不出 (불일역불이 불래역불출) Neither identical nor different; neither coming nor going.

산스크리트는 '멸'부터, 구마라집은 '생'부터 — 뒤바뀐 배열의 뜻

中道 Middle Way means "avoiding two opposites." It also means that the two opposites are the same. It should not be understood as the middle of two opposites. 

無自我 & Dependent Origination

수행승들이여, 태어나고 생겨나지않고 만들어지지않고 형성되지않은것이있다.

수행승들이여, 태어나지않고 생겨나지않고 만들어지지 않고 형성되지않은것이 없다면, 세상에서 태어나고 생겨나고 만들어지고 형성되는것으로부터의 여윔이 알려질수없다.

그러나 수행승들이여, 태어나지않고 생겨나지않고 만들어지지않고 형성되지 않은것이있으므로 세상에서 태어나고 만들어지고 형성되는것으로부터의 여윔이 알려진다.

Bhikkhus, there is that which is unborn, unoriginated, unmade, and unformed.

Bhikkhus, if there were no unborn, unoriginated, unmade, and unconditioned state, then escape from what is born, originated, made, and conditioned could not be known.

However, Bhikkhus, because there exists that which is unborn, unoriginated, unmade, and unconditioned, an escape from that which is born, made, and conditioned in the world is known.

형성된것(상 相) 에는 형성되지않은 (무자아 無自我) 이 있다. 형성되지 않은것이없다면 형성된것으로부터의 여윔이 알려질수없다. 형성되지 않은것이 있기에 형성된것으로 부터의 여윔이 알려질수 있다. 

Within the formed (phenomena), there exists the unformed (non-self). If the unformed did not exist, liberation from the formed could not be known. Because the unformed exists, liberation from the formed can be known.

비쿠들이여, 나에게 이런 생각이 들었다. 무엇이 있을때 늙음과 죽음이 있으며, 무엇을조건하여 늙음과 죽음이 있는가? 나는 지혜롭게 마음을 집중 하였고, 마침내 '일어남에 이은 일어남' 이란 통찰지를 발견 하였다. 

Bhikkhus, this thought occurred to me: "When what exists is there aging and death, and conditioned by what do aging and death arise?" I focused my mind wisely and finally discovered the insight of "arising following arising."

늙음과 죽음은 태어남을 조건하여 일어난다.

Aging and death arise conditioned by birth.

태어남은 존재를 조건하여 일어난다.

Birth arises conditioned by existence (有 유).

존재는 취착을 조건하여 일어난다.

Existence arises conditioned by clinging.

취착은 갈애를 조건하여 일어난다.

Clinging arises with craving as a condition.

갈애는 느낌을 조건하여 일어난다. 

Craving arises conditioned by feeling.

느낌은 접촉을 조건하여 일어난다.

Feeling arises conditioned by contact.

접촉은 여섯가지 감각처 (六入處 육입처)를 조건하여 일어난다.

Contact arises conditioned by the six sense bases.

여섯가지 감각처는 명색(名色)을 조건하여 일어난다.

The six sense bases arise conditioned by name-and-form.

명색은 식(識)을 조건하여 일어난다. 

Name-and-form arises conditioned by consciousness.

식은 행(行 Kamma)을 조건하여 일어난다.

Consciousness arises conditioned by volitional formations (saṅkhāra/kamma).

행은 무명(無明)을 조건하여 일어난다.

Volitional formations arise conditioned by ignorance.

유전문 ( Arising Process):

무명 --> 행 --> 식 --> 명색 --> 육처 --> 촉 --> 수 --> 애 --> 취 --> 유 --> 생 --> 노사 의 순으로 중생상이 연생하는 모습.

The process by which the state of sentient beings arises through dependent origination, following the sequence: Ignorance → Volitional Formations → Consciousness → Name-and-Form → Six Sense Bases → Contact → Feeling → Craving → Clinging → Becoming → Birth → Aging and Death.

연생(緣生) - 집(集), 일어남에 이은 일어남, 즉 의존적 발생. "Samudaya" (Arising): arising following arising—that is, dependent origination.

환멸문 (Ceasing Process): 

노사 --> 생 --> 유 --> 취 --> 애 --> 수 --> 촉 --> 육처 --> 명색 --> 식 --> 행 --> 무명 의 순으로 중생상이 연멸하는 모습.

The process in which the nature of sentient beings ceases to exist, following the sequence of: aging and death → birth → becoming → grasping → craving → feeling → contact → the six sense bases → name-and-form → consciousness → volitional formations → ignorance.

연멸(緣滅) - 멸(滅), 사라짐에 이은 사라짐, 즉 의존적 사라짐. Cessation—disappearance following disappearance, or dependent cessation.

명색 (mind & body)의 빨리어는 nama-rupa 이니, 명색을 '색 色 (육근, 육경)에 이름을 붙여 존재로 분별하는 색취온(色取蘊)의 상(相) (십이처 十二處 상 相)' 이라고 정의할수있다.

Since the Pali term for mind and body is "nama-rupa," it can be defined as the characteristic of the "rupa-upadana-kkhandha" (the aggregate of form subject to clinging)—specifically, the aspect of the twelve sense bases (ayatana)—wherein "form" (comprising the six sense faculties and six sense objects) is distinguished as an existent entity through the assignment of names.

비법상(非法相 Delusional understanding of Self) - 자아가 없는 상(相) 을 자아가있는 상(相)으로 아는 망상. The delusion of perceiving a form devoid of a self as having a self.

“I say that intention is kamma.” - Buddha

 https://puredhamma.net/key-dhamma-concepts/sankhara-kamma-kamma-vipaka/

Kamma (Actions to Prolong Sansāra)

"Kammic energy is generated when one turns saṅkhāra to abhisaṅkhāra by the “wheeling process”; see above. For example, when one sees an object that is just saṅkhāra due to a kamma vipāka. However, if one then starts thinking about how good it is, or thinks about how to acquire it, then it becomes abhisaṅkhāra; here, one now has INTENTIONS about that object, one is hoping to get something.

That is why the Buddha said, “cētana ham Bhikkhave kammaṃ vadami,” i.e., “I say that intention is kamma.”

So it is important to remember that kamma is the intention, and even though it can be done by the mind, speech, or the body, all those have their root in mind. We cannot say or do anything without a thought to do so (see the Abhidhamma section for details).

For example, the intention to go for a walk is a kamma that does not have any power to generate a good or bad vipāka in the future. That kamma will only get that task done.

Kamma Bīja (Kamma Seeds) or Kamma Bhava

When a kamma (abhisaṅkhāra) is committed, the kammic potential of that kamma is deposited in a kamma bīja (kamma seed); kamma seed is NOT a physical entity; it is an “energy” or “potential” to bring about an effect in the future. It can also be called a “kamma bhava.”

A kamma seed can be compared to a regular seed, for example, a seed of an apple tree. The potential to bring about a fully grown apple tree is in the apple seed. However, if the seed is kept in a dry place with no contact with soil, it does not get to germinate. It will germinate if placed under the soil and fed with water and nutrients. Then it can grow into an apple tree, yielding a thousand more seeds.

Similarly, a kamma seed has the POTENTIAL to germinate or come to fruition if suitable conditions appear; but a  kamma seed is an energy lying below the suddhashtaka stage. It can then yield results with an impact corresponding to the original deed (this holds for both good and bad.) Results are the kamma vipāka; see, “What is Kamma? – Does Kamma determine Everything?“.

It is also possible to remove many of one’s bad kamma seeds. When we acquire a “bad kamma seed,” we get indebted to another being. Just like one can be debt-free by paying off existing loans, one can “payback” old debts that have been accumulated in the cycle of rebirths by “transferring merits” when one does good deeds and also by doing the Ariya Metta Bhavana; see, “Transfer of Merits (Pattidāna)- How Does that Happen?” and “5. Ariya Metta Bhavana (Loving Kindness Meditation)“."

The Manōmaya Kāya

https://puredhamma.net/abhidhamma/gandhabbaya-manomaya-kaya/manomaya-kaya-gandhabba-and-the-physical-body/ 

The following are all from the above link.

"9. We can get an idea of the fineness of the manōmaya kāya from the following comparison. The average human weighs about 70 kg (70,000g) and has a body volume of about 70 L; the Density of a typical fog (that we can barely see) is approximately 0.1 g per cubic meter. Thus the weight “of the fog of volume equivalent of a human body” is about 0.01g.

Thus a “human body made of fog” weighs only a  tiny fraction of the average human weight.

For another comparison, the weight of a mustard seed is about 0.002g.

A gandhabba would have a “misty body” like a human figure made of fog but will be MUCH SMALLER in weight; it is immeasurably small. Sexual intercourse between a man and woman creates a zygote (a human cell) in the womb. Then a gandhabba descends to the uterus and takes hold of the zygote; see, “What does Buddha Dhamma (Buddhism) say about Birth Control?“.

My late Noble teacher, Waharaka Thero, has seen how a gandhabba enters a womb. When approaching the mother’s womb, gandhabba rotates rapidly and loses all its body besides the hadaya vatthu, jivitindriya, and bhava dasaka. So, it becomes much smaller than an atom in modern science (at the suddhāṭṭhaka level). That tiny body (which would not be seen even by the most powerful microscope) is pulled into the womb through the mother’s body and gets attached to the zygote in the womb. I heard him describe this in a desana.

So, a human body starts with two cells from the mother and father (which make the zygote) and an even smaller gandhabba. Thus, virtually all the weight of a human comes from nutrients. First from the mother’s body, and once comes out of the womb by eating food.

10. We can easily see the role of the manōmaya kāya with the actions by its three components:

Kammaja kāya is the most important. It is the blueprint for that existence (bhava). It has the blueprint of the physical body, too.

Cittaja kāya is what we EXPERIENCE moment-to-moment. We see, hear, smell, taste, touch, and think about concepts with thoughts: cakkhu, sota, gandha, rasa, pottabba, and mano viññāṇa.

Those thoughts NORMALLY depend on our habits (gati), asava (cravings), and kamma vipāka, all in the kammaja kāya; see, “What is Mind? How Do We Experience the Outside World?“.

If thoughts arise ONLY DUE TO our past kamma and the habits and cravings acquired through them, then kamma would be deterministic. And we will be like robots (which is the case for many beings, like animals). LUCKILY, we can THINK on our own (unlike animals) and change our destinies.

11. That last sentence summarizes the message of the Buddha. Please do not lose this opportunity to get out of this Saṃsāric suffering when we have this precious human life, which will last only about 100 years.

Even if we are reborn humans, what guarantees will we have to listen or read about Buddha Dhamma?

12. If anything is “transferred” from one existence (bhava) to another, those would be the “gati” and “āsavā” of that lifestream. But they also keep evolving. If we do not act mindfully, we let our minds “go with the flow.” Then, our actions will be determined by our Saṃsāric habits. That would only further strengthen such habits. That is why it is essential to identify bad habits, eliminate them, and cultivate good ones.

That is the process of mind purification called Bhavana (meditation) detailed in Satipaṭṭhāna (see, “Maha Satipaṭṭhāna Sutta“), Anapana sati (“6. Anäpänasati Bhävanä (Introduction)“). I have also written about the Sabbāsava sutta: “Habits and Goals,” and a bit more in-depth analysis in “Key Points in the Sabbāsava Sutta” at the end of the post, “The Sotāpanna Stage.”"

Reincarnation vs. Rebirth

"Reincarnation is not a Buddhist concept but a Hindu one, referring to a permanent ‘ātman‘ (like a ‘soul’ in Abrahamic religions). In Buddhism, there is a rebirth process (a lifestream) that can be ended."

https://puredhamma.net/paticca-samuppada/sakkaya-ditthi-and-paticca-samuppada/what-reincarnates-concept-of-a-lifestream/

"Reincarnation is a Hindu concept where the “ātma” (“ātman”) or the soul remains the same but takes a different form. The Rigveda likens it to a person discarding an old suit and putting on a new one."

"In Buddha Dhamma, it is a rebirth since there is no soul to reincarnate. We have accumulated many “kamma seeds” (kamma bīja), which contain various “habits” and “character qualities” (called “gati”) In our long journey through saṃsāra. Those lead to different types of rebirths."

"Beings whose minds are covered by ignorance and are bound to this rebirth process with bonds of craving.“

"Thus, the Buddha compared the behavior of any living being in the “satta state” to children enjoying building sandcastles on a beach. Due to their ignorance (avijjā), they don’t realize the futility of building sandcastles for enjoyment."

“Suppose some boys or girls were playing with sandcastles. As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cherish them, fancy them, treasure them, and treat them as their own. But when they grow up, they get rid of greed, desire, fondness, thirst, passion, and craving for those useless sandcastles. Then they scatter, destroy, and demolish them with their hands and feet, making them unplayable.

In the same way, you should scatter, destroy, and demolish the desire for mind-pleasing things in this world and reject them. And you should practice for the ending of craving. You should scatter, destroy, and demolish the desire for feeling … perception … saṅkhāre … Viññāṇaṃ, making them unplayable. Taṇhākkhayo hi, rādha, nibbānan” ti (Rādha, Nibbāna is the elimination of taṇhā).”