Book Introduction

The author opened the Diamond Sutra for the first time, moved a lot and stayed up all night composing songs. “Coming down from the mountain, I found a small book named Diamond Sutra. It wasn’t Korean. It was written in Chinese characters. Oh my, how difficult it was! But a quick glance revealed it to be a remarkable book! I just went with what I knew and what I didn't know. I had no idea what the Prajna Paramita was at that time. Anyway looking closely, I understood the gist of it. So I wrote a verse. I didn’t write a verse just for the sake of writing a verse. I wrote it for fun. By the time I finished writing them, it was 4:15 in the morning. When I wrote the verse, I wasn’t thinking about publishing a book. Aren’t books supposed to be published by scholars? How could an ignorant person like me publish a book?”
(Author, July 1982)

Recommendation

Don't say you've read the Diamond Sutra without reading Baekbong's Diamond Sutra!
I still tell this story now, during sermons... 'There are probably about a hundred commentaries on the Diamond Sutra extant in our country. Among them, the one for monks is by Socheon, and the one for laypeople is by Baekbong. Read those two. Don't say you've read the Diamond Sutra without reading those two.'
- Seok Seong-woo, poet, BTN TV Chairman

A new life elixir for this land in a turbid society, sick in soul, and rusty in wisdom
Until a year ago, this person was just a promising Buddhist seeker and I did not know that he had a destined encounter to enter the land of the Tathagata directly. That is why, when this person asked my favor to publish this book, I thought to myself, 'This person doesn't practice Buddhism for long, so it probably won't be great.' However, after reading his manuscript carefully, I was once again amazed by how every word is a sharp blade in the sun, and every phrase is such that water cannot wet it. It penetrates the heart and liver of the Buddha, and it is an ingenious way that disintegrates all living beings. This is something that could not have happened without master Baekbong Kim Ki-chu, auther, and this could not have happened without the way of Buddhism.
- Jeon Jun-yeol, Professor at Dongguk University

A bridge over the water and a light in the dark night
Baekbong Kim Ki-chu freely and effortlessly sang the profound meaning of the Diamond Sutra as if kneading rice cakes, and sang it in magnificent hymns. For beginners and experts alike, this lecture book will be a virtuous friend and teacher.
- Hong Yeong-ui, Poet

Publisher's Review

The story of how Baekbong wrote this book

"Coming down from the mountain, I found a small book named Diamond Sutra. It wasn’t Korean. It was written in Chinese characters. Oh my, how difficult it was! But a quick glance revealed it to be a remarkable book! I just went with what I knew and what I didn't know. I had no idea what the Prajna Paramita was at that time. Anyway looking closely, I understood the gist of it. So I wrote a verse. I didn’t write a verse just for the sake of writing a verse. I wrote it for fun. By the time I finished writing them, it was 4:15 in the morning. When I wrote the verse, I wasn’t thinking about publishing a book. Aren’t books supposed to be published by scholars? How could an ignorant person like me publish a book?"
Author, July 1982, Namcheon-dong, Busan

It was January 1964. Soon after, Baekbong began translating the Diamond Sutra and the verses he had composed in Chinese characters into Korean. Now that he knew the truth, he couldn't just abandon his family, who were living in a delusional dream.

"Isn't family the closest? 'I have to teach my family.' So I translated it to the best of my knowledge. I translated it, but they couldn't understand it with my short script. How could they understand the meaning of 'yeosi (如是 : Like this)'? I might say 'yeosi yeosi yeosi (如是如是是如是)', but they couldn't know what it meant. 'So what should I do? Should I add something else?' So I added this. 'A single phrase came from the boundless empty space, turtle hair and rabbit horns filled the empty space.' 'Oh, this is also difficult. What should I do? This is a big problem.' It's the first time I tried to write something. There was no desk even. I wrote it on the dining table. 'It's still difficult for them to understand. What should I do?' But there's no other way. 'Whether my family knows it or not, I have to express it correctly in words.' So, 'A mountain is a mountain, water is water, and they suddenly came' That's what the news of 'yeosi (如是 : Like this)'. 'Man is man, woman is woman, and they suddenly go towards.' Adding this, I feel relieved a little bit."
Author, December 1984, Sancheong

Dongguk University published the 1st edition
Thus a basic text for teaching the Diamond Sutra was written. Then several fellows who had practiced Zen together, and witnessed his enlightment, requested that he give a sermon, and he used this manuscript to explain the meaning of the Diamond Sutra to them. While lecturing, he occasionally enriched a manuscript, determined to publish it. In the fall of that year (1964), he visited Professor Jeon Jun-ryeol of Dongguk University, a acquaintance of his, and presented him with the manuscript. The circumstances of that time are well described in Professor Jeon's introduction to the book.

"Until a year ago, this person was just a promising Buddhist seeker and I did not know that he had a destined encounter to enter the land of the Tathagata directly. That is why, when this person asked my favor to publish this book, I thought to myself, 'This person doesn't practice Buddhism for long, so it probably won't be great.' However, after reading his manuscript carefully, I was once again amazed by how every word is a sharp blade in the sun, and every phrase is such that water cannot wet it. It penetrates the heart and liver of the Buddha, and it is an ingenious way that disintegrates all living beings. This is something that could not have happened without master Baekbong Kim Ki-chu, auther, and this could not have happened without the way of Buddhism."" Professor Jeon printed the book at a printing shop on Dongguk University campus and published it through Dongguk Publishing, of which he was the president, in February of the following year (1965). Although the Diamond Sutra is considered the fundamental Buddhist Sutra of Korea, there were only one or two commentaries written in Korean at that time. It was a book long-awaited, like rain in a drought, and, as Jeon Jun-yeol put it, it possessed a novelty that pierced the very heart of the Buddha and dismantled all sentient beings. - Poet Hong Yeong-ui's recommendation for the revised edition (1967) includes a review of the first edition by the Buddhist community.

"For beginners and experts alike, this book of lectures and hymns will be a true teacher and a good friend, as can be guessed from the number of people who have already attained joy of dharma in the first edition. Now that it has been republished, anyone who encounters this infinite storehouse of merit will naturally regain the pearl within their clothing and and enjoy the wonderful news of the true nature."

Baekbong continued to lecture on the Diamond Sutra and published revised editions, but he was not satisfied. He published the third edition in 1972, and the fourth edition four years later (1976).

Index

Preface • 5
Introduction • 10
The Journey of Life • 21

Chapter 1 : Reasons of the Dharma Assembly 27
Chapter 2 : The Request of Subhuti 46
Chapter 3 : The Correct Doctrine of the Mahayana 55
Chapter 4 : Wonderful Conduct Does Not Abide 63
Chapter 5 : Perceiving reality according to truth 75
Chapter 6 : Right Faith is Rare 83
Chapter 7 : No Acquisition or Saying 95
Chapter 8 : Birth from the Dharma 103
Chapter 9 : One Form, No Form 110
Chapter 10: The adornment of the Pure Land 118
Chapter 11: The superior blessings come from non-doing 125
Chapter 12: The respect for the right teachings 134
Chapter 13: The possession of the Dharma 142
Chapter 14: The stillness of detaching from form 153
Chapter 15: The merit of holding the sutra 166
Chapter 16: Purification of Karmic Obstacles 173
Chapter 17: Ultimate non-self 181
Chapter 18: Viewing all as one body 193
Chapter 19: The Penetration of the Dharma Realm 202
Chapter 20: Leaving color and form 208
Chapter 21: What is spoken is not the spoken 214
Chapter 22: No Dharma to be obtained 220
Chapter 23: Practicing good deeds with a pure mind 226
Chapter 24: Fortune and wisdom are incomparable 232
Chapter 25: Transforming without any subject of transformation 238
Chapter 26: Dharmakaya is not form 243
Chapter 27: Nothing be cut off or extinguished 251
Chapter 28: Not receiving or coveting 256
Chapter 29: Serene and dignified posture 261
Chapter 30: The Principle of a Unity of Appearances 267
Chapter 31: The Non-arising of Views and Perception 278
Chapter 32: The responsive and manifested bodies are not reality 284

Conclusion • 295
Appendix / Prayer Song • 299
Editorial Note • 305

Excerpt from the text

How brilliant it is, day after day! It is a daily lamp that never goes out.
Its essential nature is so bright and translucent that it pervades the ten directions, and
its principle and measure are so exceptionally luminous that they are submerged in all things.
Is this delusion, or is this awakening?
This is the place of realization where Mount Tai glares as it approaches, and the green waters cover their ears as they depart;
know that this is truly your sincere foundation.

How radiant is each and every thought! It is the lamp of every thought that never goes out.
Its authoritative power is lofty, commanding the four oceans, and
Its efficacious practice is vast, saving the nine classes of beings.
Is this truth, or is this falsehood?
This is the place of function where the grass on the old path grows by itself, and both righteousness and wrongness are not used.
know that this is truly your function! !

How refreshing is each and every footstep! It is the lamp of every footstep that never goes out.
The means are vast, so there is nothing it cannot accomplish in sweeping off two extremes, and
The expedient methods are plentiful and unhindered, so there is nothing it cannot accomplish in sweeping off the three period of time. Is this reality or is this vanity?
This is the place of response where if discussing today's affairs, you will suddenly forget the past.
know that this is truly your responsibility. (Page 7)

Until exactly one year ago, this person was just a promising Buddhist seeker and I did not know that he had a destined encounter to enter the land of the Tathagata directly. That is why, when this person asked my favor to publish this book, I thought to myself, 'This person doesn't practice Buddhism for long, so it probably won't be great.' However, after reading his manuscript carefully, I was once again amazed by how every word is a sharp blade in the sun, and every phrase is such that water cannot wet it. It penetrates the heart and liver of the Buddha, and it is an ingenious way that disintegrates all living beings. This is something that could not have happened without master Baekbong Kim Ki-chu, auther, and this could not have happened without the way of Buddhism.(Page 17)

“無邊虛空一句來 龜毛兎角滿乾坤"
Translated, it means “From the boundless void comes a single phrase, Turtle hair and rabbit horns fill the heaven and the earth.”
Let’s call it a single phrase from the beginning.

Sparks fly from this news, so let go of everything and rush in
Mountains are mountains, water is water, mountains and rivers come
Men are men, women are women, and men and women go towards

Just like this, just like this; this indeed is just like this.(如是如是是如是)
Aside from this, there is no other "just like this." (如是外別無如是)
The people of the world do not know "just like this." (世人不知是如是)
Wandering here and there, they are searching for "just like this." (左往右往覓如是) (p. 29)

When the Buddha puts on the dharma robe, is it truly putting on?
But it is not that he does not put on the dharma robe.
When he lifts the bowl, is it truly lifting it? But it is not that he does not lift the bowl.
When he enters the Sravasti castle, is it truly entering the Sravasti castle? But it is not that he does not enter .
When he goes on an alms round, is it truly going on an alms round? But it is not that he does not go on an alms round.
When he returns to his original place, is it truly returning? But it is not that he does not return to his original place.
When he finish up meal, is it truly finishing up meal? But it is not that he does not finish up his meal.
Is the putting away of his robe and bowl truly a putting away? But it is not that he does not put away his robe and bowl.
Is the washing of his feet truly a washing? But it is not that he does not wash his feet.
Is the sitting on a mat truly a sitting? But it is not that he does not sitting on a mat.

Hehe! “If there is no moon in the sky, would it be the moon in a thousand rivers?” (p. 43-44)

How wonderful, Elder Subhuti!
Even before the World-honored one uttered a single word, he understood the World-honored one's intention and told simply, “It is very rare.” It is a leak of the secrets of heaven. A leak of the secrets of heaven!

Clouds drift without pausing, continuing on their way;
the moon rises without stopping, continuing its ascent;
water flows without ceasing, continuing its course;
and flowers bloom without halting, continuing to open.

As-it-is and unmoving, illuminating yet always quiescent,
Ever-upright and turning light back, quiescent yet always illuminating.
Haha! A rabbit with one horn embraces the moon in the water. (P. 51-52)

The Three Realms are a phantom, and fortune is also a phantom.
Since they are not fundamentally real, the phantom will eventually fade away.
When the phantom is extinguished, the true nature will be perfectly bright.
Standing tall and walking alone beyond the bounds of heaven and earth.(p.132~133)

I feel that there is a truly significant meaning in the fact
that Buddha told merit is present even to the place where this sutra enshrined. After explaining the superiority of the sutra, he next pointed out the respect for saints and Dharma. If the one who deserves respect as a human being is the saints, then the ancestor of the saints is naturally the Buddha. If then, if you ask who the ancestor of the Buddha is, shouldn't the answer be the sutras? Therefore, this sutra is the ancestor of the Buddha and the saints. If the ancestor of the Buddha is this sutra, then who should be the ancestor of the sutra? Speak up! This is a lofty gate that cannot be passed over carelessly, so break through with fierce diligence. (p. 137-138)

Therefore, the Buddha is said to be non-Buddha and non-non-Buddha, and
the Dharma is said to be non-Dharma and non-non-Dharma.

Oh! Mountains, rivers, land are not mountains, rivers and land!
But they are not also no mountains, no rivers and no land!
Hey! Wind up the anchor line! (P. 187)

Since the base of equality aspect, the absoluteness, is thus clear,
the infinite phenomena of differential aspect, the relativity, blooms according to its condition and bears fruit. Because there is a moon in the sky, moons exist in the water. Therefore, the dharmakaya manifests back into the physical body, and the physical body is, in return, the dharmakaya. The Essence is the Function, and the Function is the Essence, so the dharmakaya and the physical body are non-one and non-dual. Even the billions of differential aspects that appear and disappear in the great void are all formed by the equality aspect, which is the immovable dharma-nature, so the differential aspects, together with the equality aspect, are non-one and non-dual. However, it should also be noted that this is the task of one who has mastered the principle of emptiness.(P. 209)

It seems that the elder Subhuti has suffered from the illness of not understanding the Buddha's will.
The Buddha, knowing that the elder Subhuti has not yet completely cast aside his attachment to appearance, strikes him with a great iron hammer. "If you see the Tathagata with the thirty-two marks, is the Wheel-Turning King also Tathagata?" The elder quickly changed his words and said in a hurry, “With thirty-two marks I do not see the Tathagata.”

It's so frustrating. If the elder, the best person who understands emptiness, gave the wrong answer at first, then the second answer is again the wrong answer.
In the first case, if he was being lost in the physical body, and now was he awaken the Dharma body? Wrong! If that is so, then the Essence and the Function are playing separately, so who can manipulate the infinite phenomena?
Again, was it the answer of being false before, but now is the answer of being real? Wrong! If that is so, then life and death are two. So who can handle the funeral?
Again, was it answer of phenomenal world before, but now does he say the Essence? Wrong! If that is the case, then holy and secular can not together. Who can demolish heaven and hell?
However, if you know where life comes from, the former answer is right. However, if you do not know where life is going, the latter answer is wrong.

Come on! The Buddha and the elder highly value the expedient means to enlighten living beings, but living beings do not know and argue about right and wrong. Just as a lotus flower blooms from a pile of dung, the eyes of the Dharma become brighter in the midst of a whirlwind of thought! (p. 242-243)

In this way, establishing heaven and hell depend entirely on a single thought,
and turning sentient beings into Buddhas also depends solely on a single mind. So, why do we regard us as sentient beings and wait for the Buddha’s salvation? There is originally no birth and death even for sentient beings. Even if you realize that principle and speak of the formless dharma, but do not cultivate formless actions with your hearts, when will you realize the Bodhi?

Know this! Taking the Dharma is foolish, but saying “I have realized emptiness” is also not true. Where, then, can one go to encounter the true nature? This is a lofty hill. You must let go of both the Dharma and emptiness. If you keep letting go, there will be the thing that cannot be let go. This is the Essence and Original Bright Wisdom. Everything you see with your eyes is the scenery of eternity, and everything you hear with your ears is the sound of knowledge from beyond the kalpa! Why should you follow your agitated doubts and turn outside of your body? (P. 279)

Vast and boundless, it is the wordless speech(浩浩蕩蕩說無說),
The Buddhas and Bodhisattvas come forth from this(諸佛菩薩從此來).
Leaping and turning the body, I gather the very bones of the void(飜身驀踏虛空骨),
The mud ox lets out a great roar and enters the long river(泥牛大吼入長江). (Page 290)