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Contents of Diamond Sutra

by Sangharakshita

DIAMOND SUTRA.
1Preface ( Conze p.9 )
1ff.
Wisdom literature - wisdom as 'mature understanding of
life' and 'transcendental' wisdom.
9Introductory note ( Conze p.17 )
10f.
Sutras, sastras, commentaries.
14f.
Palinean Sanskrit and Buddhist Sanskrit.
201.
INTRODUCTION
la. The Convocation of the Assembly ( Conze p.2121f.
Two formats of Mahayana sutras.
26[Tape_no.2]
26 Place of Diamond sutra in Perfection of Wisdom corpus.
27ff
The compiler of the sutra - pseudonymous religious
literature - forgery - originality.
31ff.
Indian tradition of sitting with a teacher - sitting
in shrine rooms: Tibetan, Zen, FWBO.
33Ib.
Subhuti makes a request ( Conze p.22 )
35ff.
"Helping" and "favouring"
39 Pure and impure Buddha-fields.
40 Bodhisattva ideal: popular (exoteric), and (esoteric)
version - coincidence of Arahant ideal and Bodhisattva
ideal.
42ff.
Buddha-fields - Maitreya - Krishnamurti and the
Theosophists.
46[Tape no. 3]
462.
THE BODHISATTVA'S CAREER
2a.
The Vow of a Bodhisattva ( Conze p.24 )
50f.
Unconscious gods.
Slf
"The notion of a being".
53 The Bodhisattva's vow.
54ff.
The arising of the bodhicitta and the Bodhisattva' s
vow not an 'individual' act.
56f.
The nature of a vow.
58 The bodhicitta and the Bodhisattva's vow.
60 The inconsequential, non-linear progression of the
argument of the sutra.
62ff.
How do we see beings ? How does a Bodhisattva see
beings ? - attitudes based on needs - meeting the
needs of others - objective needs.
68f.
Social work.
73[Tape no.4]
DIAMOND SUTRA.
contents p.ii.
74f.
"The notion of a being".
762b.
The Practice of the Perfections ( Conze p.26 )
77f.
Dana paramita as the embodiment of all the paramitas.
79 "A thought should not be supported".
81f.
' "merit" is the indispensable condition for all
further spiritual progress .
82ff.
"Not supported by a thing" - virtue must not be too
self-conscious.
84f.
"Not supported by the notion of a sign".
85f.
Giving - the needs of the person to whom one is giving.
87f.
No separate religious life.
91(Tape no.5]
91 Samj'una - recognition.
92f.
Buddhism:nominalist rather than realist in attitude -
perception - subjects and objects.
93f.
The Bodhisattva and merit.
95(Tape_no.6)
952c.
Buddhahood and the thirty-two Marks ( Conze p.28 )
97ff.
The 32 marks :- origin - list - possible connection
with Vedic 'cosmic man'.
100ff.
The Buddha and the Chakravartin raja - manu - theocracy
in Tibet.
103ff.
Faith :- the emotional counterpart of wisdom -
'an instant of egolessness' - learning and faith:
Buddhism of Ceylon, Nagariuna, Shantideva, Milarepa.
10Sf.
Buddhahood cannot be inferred.
106ff.
Trikaya - the fourth kaya: svabhavakakaya - the fifth
kaya: mahasukhakaya - degrees of internality and
externality of Buddha-nature - 'five sheaths' in the
Upanishads.
110 The conditioned and the unconditioned, including the
standpoint of the Perfection of Wisdom.
lllf.
The 'five eyes'.
112f.
Buddhahood: difficult for Westerners to understand
the category - the Buddha not an ordinary human,
not God or an incarnation of God.
116~Ta~e~n~o.7~
1162da. The Dharmabody as the body of teachings ( Conze p.30DIAMOND SUTRA.
contents p.111.
119Is this age 'propitious' for the Perfection of Wisdom
teachings ?
120ff
Will Buddhism progressively decline ? - the
Anagatavamsa sutta - Buddhism as a crystallisation
of the Dharma - crystallisation as a limiting factor.
129Contact with the Buddhas - Insight and stream-entry.
130Text
( Conee p.33 )
131The five skandhas.
132f.
Dharmas have a relative not an absolute existence.
133Text
( Conze p.34135Parable of the raft: means to an end - decline of
Buddhism - it is difficult to develop faith in what is
provisional ( e.g. Buddhism ).
136ff.
Can crystallisation and decline be guarded against
in an institutional way ? - Stalin and Trotsky -
Mao - FWBO.
138~T~a~e~no.8~
1422db. The Dharmabody as the result of Gnosis ( Conze p.36 )
144f.
Our ordinary knowledge is dualistic, no analogy with
the Buddha's knowledge of enlightenment.
146No capital letters in Pali or Sanskrit - Devanagari
alphabet - Roman alphabet.
146"Suchness".
148Is the Perfection of Wisdom irrelevant in the West ?
148ff.
"Because an Absolute exalts the Holy persons".
1512dc. The Dharmabody as the result of Merit ( Conze p.39 )
153£Ta~e~n2.9~
15Sf.
Teaching the Dharma - talking about what is beyond
one's experience.
l56f.
Offering gold and silver etc. to the Buddhas.
l58f.
The unconditioned is of quite a different order to
the conditioned.
159f.
The sutra switches between the Absolute point of view
and the relative point of view.
l6lf.
Merit.
162f.
Punyadevata, merit-god in popular Theravada.
164f. 3. THE RANGE OF THE SPIRITUAL LIFE
3a. The four Great Saints ( Conze p.43 )
DIAMOND SUTRA.
contents p.iv.
l66f.
Over self-consciousness with regard to spiritual
r
attainments - Buddha-pride - Holy Willie's prayer -
testifying to arahantship - Zen - observing fasts,
silence, celibacy.
171ff.
Why is Subhuti the prota4onist in the sutra ?
172ff.
Different talents among enlightened beings -
no competitiveness for spiritual attainments -
talents '
175(Ta~e~no.1~~
1753b.
The Bodhisattva's thought of enlightenment ( Conze p.45176f.
The transmission of the Dharma - Zen - 'predicting'
to enlightenment - path of the Arahant and path of the
Bodhisattva - "direct perception' compared with
inference' - powers of the Buddha.
1833c.
The Bodhisattva and his Pure Land ( Conze p.46 )
184ff.
Buddha-fields.
188ff
How a Bodhisattva sets up a Buddh-field: working alone
or with others - mundane Sukhavati - Jataka tales.
1903d.
The Bodhisattva's final Nirvana ( Conze p.47 )
192f.
apratisthita-nirvana.
193ff.
use of the word 'enlightenment' in Zen tradition -
insight and Insight.
195 Adibuddha.
196 Buddhas and their consorts - sexual symbolism.
197f.
Relative reality of Buddha-fields.
199(Ta~e~no.1i~
199Text ( Conze p.48202ff.
Personal existence - Vedanta: identifying yourself
with the universe - the Buddhist view of personal
existence - Upanishads - brahmaviharas.
2053e.
The merit derived from Perfect Wisdom ( Conze p.49206ff
Shrines - national shrines for famous people -
atmosphere - rupas that 'seem to be alive' - relics
of Saiputra and Moggallana - shrines in the Buddha's
day - sacred trees - renovation of Buddhist sites in
India.
2184. THE FIRST ENDING ( Conze p.Sl )
DIAMOND SUTRA.
contents p.v.
219ff. Texts - accidents of transmission - bibliolatry -
Christian and Muslim scriptures - Buddhist texts -
no creeds in Buddhism.
222 Diamond sutra not a systematic treatise.
223 Part 2 of the sutra in relation to part 1.
2245. TRANSCEN-DENTALITY
Sa. The dialectical nature of realit ( Conze p.52225Abrogation of the law of contradiction.
226Sb. The supreme excellence of this teaching ( Conze p.52227Qua~tity and quality.
230~Tape_no.l2~
230l4a.
text ( Conze p.53 )
230ff.
"The impact of Dharma moved Subhuti to tears11~-
weeping - is weeping less socially acceptable nowadays ?
- Dickens and sentimentality - inhibitions.
236Fidelity - fidelity to the Dharma.
237ff.
Emotional impact of the Dharma - sublimity and beauty
- Michelangelo - peaceful and wrathful deities -
the Buddha's parinirvana - the Buddha Sadaprarudita.
24214d.
text ( Conze p.S3242f. The Dharma as sublime - Turner - threatening, sublime,
beautiful.
244Sc. Selfless patience and perfect inner freedom ( Conze p.54 )
244f. Two kinds of patience.
246~Ail supports have actually no support".
246Sd. The existence and non-existence of beings ( Conze p.54 )
247Se. Truth and~fa1sehood ( Conze p.54 )
249Sf. The merit acquired, its presuppositions and results
( Conze p.55 )
249f. "Seen by the Tathagata".
250f. Aspects of going for refuge: 'entering the stream',
'opening the Dharma eye', 'going forth', 'being seen
by the Buddha','turning about'.
251~Tape_no.l3~
252l5a. text ( Conze p.5S )
252The temptation to reject the Perfection of Wisdom
teaching.
252f. The usefulness of the sutra - the ...

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