Diamond Sutra,Vajracchedika-Prajna-Paramita Sutra
	past, when my body was dismembered, if I (stil ) held the con- ception of an ego, a personality, a being and a life, I would have been stirred by feelings of anger and hatred. Subhuti, I also re- member that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life. erefore, Subhuti, Bodhisattvas should for- sake al conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyak-samodhi). eir minds should not abide in form, sound, smell, taste, touch and dharma. eir minds shoud abide nowhere. If minds abide somewhere, it wil be in falsehood. is is why the Buddha says that Bodhi- sattvas' minds should not abide in form when practising charity (dana). Subhuti, al Bodhisattvas should thus make offerings for the welfare of al living beings. e Tathagata speaks of forms which are not forms and of living beings who are living beings. `Subhuti, the Tathagatas' words are true and correspond to reality. ey are ultimate words, neither deceitful nor heterodox. Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal. `Subhuti, if a Bodhisattva practises charity (dana) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything; (but) if a Bodhi- sattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine. `Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits. Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the practice of charity (dana), as many lives as the sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons; and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the lat er's merit will surpass that of the former. How much more so if this sutra is writ en, received, held, read, recited and expounded to others! `Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit. e Tathagata ex- pounds it to those initiated into the Mahayana and the Supreme Yana. If they are able to receive, hold (in mind), read and recite it and expound it widely to others, the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit. ey will bear (respon- sibility for) the Tathagata's Supreme Enlightenment (Anuttara- samyak-sambodhi.) Why? Because, Subhuti, those who take de- light in the Hinayana and hold the view of an ego, a personality, a being and a life, cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others. `Subhuti, wheresoever this sutra may be found, al worlds of devas, men and asuras should make offerings, for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense. `Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic sins are now eradicated by the others' contempt, will attain Supreme Enlight- enment (Anuttara-samyak-sambodhi). `Subhuti, I remember that in the past countless aeons before the advent of Dipamkara Buddha, I met 84,000 mil ions of Buddhas to whom I made offerings and whom I served fault- lessly. Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits wil far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my ful statement of this person's merits wil create derangement, doubt and disbe- lief in the minds of al listeners. Subhuti, you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.' At the time, Subhuti asked the Buddha: `World Honoured One, if a virtuous man or woman is determined to develop the Su- preme Enlightened Mind, how should his or her mind abide and how should it be subdued?' e Buddha said to Subhuti: `A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, should thus develop it: I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why? Because, Subhuti, if a Bodhisat va clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisat va. Why? Because, Subhuti, there is not real y a Dharma which can develop the Supreme-Enlightenment- Mind. `Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, did He have any Dharma by means of which He attained Supreme Enlightenment (Anuttara-samyak- sambodhi)?' `No, World Honoured One. As I understand the meaning of the Buddha's teaching, when He was with Dipamkara Buddha, He had no Dharma by means of which He attained "Supreme Enlightenment".' e Buddha said: `Just so! Subhuti, just so! ere was real y no Dharma by means of which the Tathagata attained Supreme Enlightenment. Subhuti, if there had been, Dipamkara Buddha would not have predicted: `In your next life, you will be a Buddha named Sakyamuni'. `Why is it? Because "Tathagata" means the suchness of all Dharmas. If someone still says: `e Tathagata obtained Supreme Enlightenment," (I tell you, Subhuti, there is no Dharma by means of which the Buddha did so, (because), Subhuti, that Enlightenment was by itself neither real nor unreal. is is why the Tathagata says that all Dharmas are Buddha's Dharmas. Subhuti, these so-cal ed Dharmas are not, but are (expediently), cal ed all Dharmas. Subhuti, supposing there is a man whose body is great.' Subhuti said: `World Honoured One, the great body of which the Tathagata speaks is not great, but is (expediently) cal ed a great body.' `Subhuti, in like manner, if a Bodhisat va says: "I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)", he cannot be cal ed a Bodhisat va. Why? Because there is real y no dharma cal ed the Bodhisat va (stage). erefore, the Buddha says: "Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life." Subhuti, if a Bodhisat va says: "I should adorn Buddha lands", he cannot be cal ed a Bodhisat va. Why? Because when the Tathagata speaks of such adornment it is not, but is (expedi- ently), cal ed adornment. Subhuti, if a Bodhisat va is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisat va. `Subhuti, what do you think? Does the Tathagata possess human eyes?' `Yes, World Honoured One, the Tathagata possesses human eyes'.`Subhuti, what do you think? Does the Tathagata possess deva eyes?' `Yes, World Honoured One, the Tathagata possesses deva eyes.'`Subhuti, What do you think? Does the Tathagata possess wisdom eyes?' `Yes, World Honoured One, the Tathagata possess wisdom eyes.'`Subhuti, what do you think? Does the Tathagata possess Dharma eyes?' `Yes, World Honoured One, the Tathagata possess Dharma eyes.'`Subhuti, what do you think? does the Tathagata possess Buddha eyes?' `Yes, World Honoured One, the Tathagala possess Buddha eyes.'`Subhuti, what do you think? Does the Tathagata say that the sand-grains in the Ganges are sand-grains?' `Yes, World Honours One, the Tathagata says they are sand- grains.' `Subhuti, what do you think? If there were as many, Ganges rivers as sand-grains in the Ganges, and if there were as many Buddha realms as sand-grains of all these Ganges rivers, would there be many world systems?' `Many, World Honoured One!' e Buddha said: `e living beings in all these world systems have many different minds which are all known to the Tathagata. Why? Because the minds the Tathagata speaks of are not minds, but are (expediently) cal ed minds. And why? Because, Subhuti, neither the past, the present nor the future mind can be found. `Subhuti, what do you think? If someone fil ed the universe with the seven treasures and gave all away in his practice of dana, would this (good) cause enable the giver to gain a great merit?' `Yes, World Honoured One, because of this (good) cause the giver would gain a great merit.' `Subhuti, if the merit was real, the Tathagata would not say it was great. He says so because there is no merit.' `Subhuti, what do you think? Can the Buddha be perceived by His completely perfect physical body (rupa-kaya)?' `No, World Honoured One, the Tathagata should not be so perceived. Why? Because the Buddha says the completely perfect rupa-kaya is not, but is cal ed the completely perfect rupa-kaya.' `Subhuti, what do you think? Can the Tathagata be perceived by His completely perfect forms?' `No, World Honoured One, the Tathagata should not be so perceived, because the Tathagata says the completely perfect forms are not, but are cal ed completely perfect forms.' `Subhuti, do not say that the Tathagata thinks: "I must ex- pound the Dharma". Do not have such a thought. Why? Because if someone says so, he will real y slander the Buddha and be un- able to understand my teaching. Subhuti, when (the Tathagata) expounds the Dharma, there is real y no Dharma to teach: but this is (expediently) cal ed teaching the Dharma.' en the wise Subhuti said to the Buddha: `World Honoured One, will there be in future ages living beings who will believe this Dharma when they hear it?' e Buddha said: `Subhuti, the living beings (you just men- tioned) are neither living nor not-living beings. Why? Because, Subhuti, the Tathagata says these living beings are not (real y), but they are (expediently), cal ed living beings.' Subhuti said to the Buddha: `World Honoured One, does your (own) attainment of Supreme Enlightenment (Anuttara- samyak-sambodhi) mean that you have not gained anything whatsoever?' e Buddha replied: `Just so, Subhuti, just so, I have not gained even the least Dharma from Supreme Enlighten- ment, and this is cal ed Supreme Enlightenment. Furthermore, Subhuti, this Dharma is universal and impartial; wherefore it is cal ed Supreme Enlightenment. e practice of all good vir- tues (Dharmas), free from attachment to an ego, a personal- ity, a being and a life, will result in the attainment of Supreme Enlightenment. Subhuti, the so-cal ed good virtues (Dharmas), the Tathagata says, are not good, but are (expediently) cal ed good virtues. `Subhuti, if (on the other hand) a man, in his practice of charity (dana) gives away the seven treasures piled up in a heap as great as all the Mounts Sumeru in the Universe put together, and (on the other hand) another man receives, holds (in mind), reads and recites even a four-line stanza of this Prajna-Sutra, and expounds it to others, the merit resulting from the former's dana will not be worth one-hundredth, one-thousandth, one-ten- thousandth and one-hundred thousandth part of that obtained by the lat er, as no conceivable comparison can be made between the two. `Subhuti, what do you think? You should not say the Tatha- gata has this thought (in His mind): "I should liberate living beings'." Subhuti, you should not think so. Why? Because there are real y no living beings whom the Tathagata can liberate. If there were, the Tathagata would hold (the concept of) an ego, a personality, a being and a life. Subhuti, (when) the Tathagata speaks of an ego, there is in reality no ego, although common men think so. Subhuti, the Tathagata says common men are not, but are (expediently) cal ed, common men. `Subhuti, what do you think? Can the Tathagata be recog- nised by His thirty-two physical characteristics?' Subhuti replied: `Yes, yes, He can.' e Buddha said: `Subhuti, if the Tathagata can be recog- nised by His thirty-two physical characteristics, a world ruler (cakravarti) would be the Tathagata.' Subhuti said to the Buddha: `World Honoured One, as I un- derstand your teaching, the Tathagata cannot be recognised by His thirty-two physical characteristics' ereupon, the World Honoured One recited the fol owing gatha: `He who sees me by outward appearance (And) seeks me in sound, Treads the heterodox path (And) cannot perceive the Tathagata. `Subhuti, if you have (in your mind) this thought: "e Tathagata does not rely on His possession of characteristics to obtain su- preme Enlightenment,' Subhuti, banish that thought. Subhuti, if you think it while developing the Perfect Enlightenment Mind, you will advocate the annihilation of all Dharmas. Do not have such a thought. Why? Because one who develops the Supreme Enlightenment Mind, does not advocate the annihilation (of things). `Subhuti, if (one the one hand) a Bodhisattva gave in his practice of dana, al the seven treasures in quantities sufficient to fil worlds as many as sand-grains in the Ganges, and (on the other hand) another man comprehended that al dharmas were egoless and thereby achieved perfection of patience (ksanti), the latter's merit would surpass that of the former. Why? Because, Subhuti, al Bodhisattvas do not receive reward for their merits.' Subhuti asked the Buddha: `World Honoured One, why do Bodhisat vas not receive reward for their merits?' `Subhuti, Bodhisat vas should have no longing and no attach- ment when they practise meritorious virtues; therefore, they do not receive a reward. `Subhuti, if someone says the Tathagata comes or goes, sits or lies, he does not understand what I mean. Why? Because the Tathagata has neither whence (to come) nor whither (to go); therefore, He is cal ed the Tathagata. `Subhuti, what do you think? If a virtuous man or woman reduced to dust all the worlds in the Universe, would those par- ticles of dust be many?' Subhuti replied: `Many, World Honoured One. Why? Because if they real y existed, the Buddha would not say they are particles of dust. And why? Because when the Buddha speaks of particles of dust, they are not, but are (expediently) cal ed, parti- cles of dust. World Honoured One, when the Tathagata speaks of worlds, they are not, but are (expediently) cal ed, worlds. Why? Because if they real y exist, they are just agglomerations. e Tathagata speaks of agglomerations which are not, but are (expediently) cal ed, agglomerations.' `Subhuti, that which is cal ed an agglomeration cannot be spoken of, but the vulgar man has longing for and attachment to this thing. `Subhuti, what do you think? If someone says: "e Buddha speaks of the view of an ego, a personality, a being and a life". Subhuti, does that person understand what I mean?' `No, World Honoured One, that person does not understand. Why? Because (when) the Tathagata speaks of the view of an ego, a personality, a being and a life, it is not real y, (but) is (ex- pediently) cal ed the view of an ego, a personality a being and a life.'`Subhuti, he who develops the Supreme Enlightenment Mind, should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his mind. Subhuti, the so-cal ed form of things (dharma- laksana), the Tathagata says is not, but is, (expediently) cal ed the form of things. `Subhuti, if on the one hand, someone gave away in alms (dana) the seven treasures in quantities sufficient to fill all the worlds in uncountable aeons, and if on the other hand, a virtu- ous man or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four-line stanza of this sutra and expounded it to others, the lat er's merit would surpass that of the former. In what manner should it be taught to others? By teaching it without attachment to form with the immutabil- ity of the absolute. `Why is it? Because: All phenomena are like A dream, an il usion, a bubble and a shadow, Like dew and lightning. us should you meditate upon them'. When the Buddha had finished expounding this sutra, the elder Subhuti, together with bhiksus, bhiksunis, upasakas, upasikas, and al the worlds of devas, men and asuras who had listened to His teaching, were fil ed with joy and believed, received and observed it. ¡ûBACK¡û |INDEX| ¡úNEXT¡ú