In the Zen/Chan Buddhist tradition, there is an emphasis on cultivating and transmitting of Mind beyond forms. In the actual happening of such incidences, the knowledge/experience/realization of the teacher is transmitted directly to the student without the aid of words. Such was the attempt of the Buddha when asked by his prominent disciple Subhuti in this part of the Diamond Sutra.
Subhuti asked, for those who make their intention to realize full enlightenment, how to subdue their mind? and where to abide? The Buddha replied, the mind should thus abide and be subdued. . However, Subhuti did not receive (the non-verbal transmission of the Mind), and followed up saying that he was ready to hear further (the teachings).
In another occasion, in the beginning of another Buddha’s assembly, when everyone was waiting for, and anticipating the Buddha to start speaking, the Buddha raised his hand holding a lotus flower. Everyone was confused, but the first Patriarch of Zen/Chan Buddhism, Mahakasyapa, smile back to the Buddha. Such was the first incidence of Zen/Chan’s direct transmission of Mind.
The Zen/Chan non-verbal transmission, therefore, represents the final stroke of awakening often after prolonged period of study, preparation, and practice. It is not to be imitated by beginning practitioners, nor can be it imitated successfully. There is so much truth words and teachings can convey, and beyond that, lies upon the blessings of oneself, the teacher and the universe.
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SUBHUTI’S REQUEST, TWO
时，长老须菩提在大众中即从座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？
At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: “It is very rare, O World Honoured One! how well the Tathagata protects and thinks of all Bodhisattvas; how well He instructs all the Bodhisattvas. O World Honoured One, when virtuous men or women develop the supreme-enlightenment mind, how should their minds abide and how should they be subdued?”
佛言：善哉，善哉。须菩提！如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。
The Buddha said: “Excellent, excellent, Subhuti! “As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well. Now listen attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment mind, should thus abide and be subdued.”
唯然。世尊！愿乐欲闻。
(Subhuti replied:) “Oh yes, World Honored One, I shall be glad to hear (your instruction).”在佛家禅宗的传统，其一重点在于不立文字，教外别传。为什么？因为文字虽然只是一种媒体，但在成熟的阶段，单单文字的传播是不足的。老师能直接的传他的知识/经验/直理，到成熟的学生里，这就是佛陀在这段“金刚经“对须菩提的问题（应如何住，如何降伏其心）的最初答覆：
须菩提问，对于那些发大菩提心的学生来说，应如何住？应如何降伏其心？佛陀回答说，如是住，如是降伏其心。然而，须菩提却没有收到（超语言的传心），所以他说，很想听到进一步的说法。
在另一个场合，在另一个佛陀的法会开始时，当时大家都在等待佛陀开始说法时，佛陀举起了手中的一朵莲花。当每个人都在困惑佛陀为什么这样做时，禅宗的初师，迦叶尊者会心微笑。这就是襌宗的开始。
在禅宗非语言的传心发生之前，往往要经过长时间的研究，准备和修炼，才能出现最后一刻的觉悟，这是初学者所模仿不了，也不能成功模仿的。语言只能传达一定程度的教导，文字之外，就只能倚靠自己，老师和宇宙的福报了。
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时，长老须菩提在大众中即从座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。世尊！善男子、善女人，发阿耨多罗三藐三菩提心，应云何住？云何降伏其心？
佛言：善哉，善哉。须菩提！如汝所说：如来善护念诸菩萨，善付嘱诸菩萨，汝今谛听！当为汝说：善男子、善女人，发阿耨多罗三藐三菩提心，应如是住，如是降伏其心。
唯然。世尊！愿乐欲闻。
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