The Diamond Sutra
(Vajracchedika Prajnaparamita Sutra)
Translated from Kumarajiva's Chinese by Charles Patton
Translator's Note
This original translation has been composed for the express purpose that this
text may be made freely available to any and all who should desire to obtain
it. With this in mind, the author of this document has granted permission for
this translation to be distributed freely, the only conditions being: a) that
the content of this document not be altered and b) that all such distributions
are gifts requiring nothing in recompense. So long as these conditions are followed,
the author wholeheartedly encourages this document to be spread far and wide,
in whatever form is convenient, so that myriad beings might come to read it,
and grow wiser.
1.
Thus have I heard: One time the Buddha was staying at the garden retreat of
Anathapindada, in the Jeta Grove near Sravasti, with a great bhiksu congregation
of 1,250 people. At that time, the World Honored One at mealtime donned robes
and took his almsbowl into the great city of Sravasti to beg for alms. In the
midst of that city, he begged successively and then returned to his personal
dwelling to eat his meal. Having put away his robes and bowl, and washed his
feet, he prepared his seat and sat.
2.
At that time, the venerable Subhuti was amidst the great congregation. He then
rose from his seat, adjusted his robes to one shoulder, and with his right knee
touched the ground. With palms joined in reverence, he addressed the Buddha:
"Extraordinary, World Honored One, is the tathagata's skillful mindfulness
of the bodhisattvas, and his skillful entrustment to the bodhisattvas. World
Honored One, in what should good sons and good daughters initiating the annutara-samyak-sambodhicitta
dwell? How should they regulate their thoughts?"
The Buddha replied: "Excellent, excellent! Subhuti, as you have said, the
tathagata is skillfully mindful of the bodhisattvas, and skillful in entrusting
to the bodhisattvas. If you now listen closely, I shall explain for you in what
good sons and good daughters launching the anuttara-samyak-sambodhi mind should
thus abide, and how thus they should regulate their thoughts."
"Yes, World Honored One. Gladly, I shall listen."
3.
The Buddha told Subhuti: "Bodhisattva-mahasattvas should thus regulate
their thoughts: 'Where there is every single sort of being -- whether womb-born,
whether egg-born, whether water-born, or born of transformation; whether possessing
form or whether without form; whether possessing thought or whether without
thought; whether neither possessing thought nor without thought -- I will cause
all to enter the non-residual nirvana, liberating them. Thus liberating the
immeasurably boundless beings, in reality there are no beings attaining that
liberation.' What is the reason? Subhuti, if a bodhisattva has the view of a
self, the view of a person, the view of beings, or the view of a soul; then
he is not a bodhisattva.
4.
"Furthermore, Subhuti, a bodhisattva in the Dharma should in no place dwell
while acting in charity. That is to say, not dwelling in the forms of charity:
not dwelling in the sounds, odors, tastes, sensations, or dharmas of charity.
Subhuti, a bodhisattva should thus be charitable, not dwelling in appearances.
What is the reason? If a bodhisattva does not dwell in the appearances of charity,
his blessed virtue cannot be calculated.
"Subhuti, what do you think? To the East, the empty space can be calculated,
no?"
"No, World Honored One."
"Subhuti, to the South, West, North, the four directions between, above
and below, the empty space can be calculated, no?"
"No, World Honored One."
"Subhuti, the blessed virtue of a bodhisattva not dwelling in the appearances
of charity is also, again, thus: it cannot be calculated. Subhuti, bodhisattvas
should only thus in this teaching dwell."
5.
"Subhuti, what do you think? One can by means of the bodily signs see the
tathagata, no?"
"No, World Honored One. One cannot by means of the bodily signs attain
sight of the tathagata. What is the reason? The tathagata has explained that
the bodily signs are not bodily signs [of the tathagata]."
The Buddha told Subhuti: "The mortal possession of signs is in every case
vacant and delusive. If one sees that the signs are not signs, then one sees
the tathagata."
6.
Subhuti said to the Buddha: "World Honored One, it is doubtful that there
are beings who, hearing thus the spoken words in this composition, will give
birth to genuine belief, no?"
The Buddha told Subhuti: "Do not compose such a statement. In the last
five hundred years after the tathagata's extinction, there will be the taking
up of precepts and cultivation of the blessed. From these paragraphs and phrases,
it is possible to give birth to the believing mind because they are true. It
should be known that these people [of that age] would not be with one buddha,
two buddhas, three, four, or five buddhas when sowing their good roots. They
will have completed, with immeasurable tens of millions of buddhas, the sowing
of good roots. Hearing these paragraphs and phrases, even for a single recitation,
shall give birth to pure belief. Subhuti, the tathagata fully knows and fully
sees this of every being attaining thusly the immeasurably blessed virtue. What
is the reason? These beings will not return to the views of a self, a person,
beings, or a soul. They would be without the views of dharmas and also without
the views of non-dharmas. What is the reason? If these beings' minds were to
apprehend appearances, it would then create the clinging to a self, a person,
beings, and a soul. If they were to take up the appearances of dharmas, it would
then create the clinging to a self, a person, beings, and a soul. What is the
reason? If they were to take up the appearances of non-dharmas, it would then
create the clinging to a self, a person, beings, and a soul. For this reason,
one should not apprehend dharmas, nor should one apprehend non-dharmas. This
meaning is the reason the Tathagata always says, 'You monks! Know that my expounded
Dharma is like the bamboo raft. The honored Dharma must be relinquished, how
much more so what is not the Dharma?'
7.
"Subhuti, what do you think? Has the tathagata attained the annuttara-samyak-sambodhi?
Has the Tathagata a teaching of the Dharma?"
Subhuti replied: "As I have comprehended the Buddha's express meaning,
there is no established dharma called 'annuttara-samyak-sambodhi'. Also, there
is no established dharma which the tathagata can expound. What is the reason?
Of the dharmas expounded by the tathagata, none can be grasped or explained,
being neither dharmas nor non-dharmas. What is the reason for that? Of every
one of the Sages, all via the unconditioned dharma make discriminations."
8.
"Subhuti, what do you think? If a person filled the billion worlds with
the seven treasures for the purpose of charity, this person's attainment of
blessed deeds would become plentiful, no?"
Subhuti replied: "Incredibly plentiful, World Honored One. What is the
reason? This blessed deed then would not, again, be of a blessed nature. This
is the reason the Tathagata has said that the blessed deeds would become plentiful."
"If again, there is a person who receives and keeps what is in this sermon,
even just four lines of verse, and to another person expounds it, that person's
blessedness would overcome the other's. What is the reason? Subhuti, every one
of the buddhas who reach the buddhas' annuttara-samyak-sambodhi Dharma are all
from this sermon produced. Subhuti, what is called the 'Buddha's Dharma,' then,
is not the Buddha's Dharma.
9.
"Subhuti, what do you think? The stream entrant (srota-apanna) is able
to compose this thought -- 'I have attained the stream entrant's fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Stream entrant'
is the name for entering the stream [of the holy life], for entering nowhere;
not entering forms, sounds, odors, tastes, sensations, or dharmas. This is called
'stream entrant'."
"Subhuti, what do you think? The Once More to be Reborn (sakrdagama) is
able to compose this thought -- 'I have attained the Once More to be Reborn's
fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Once More
to be Reborn' is the name for one more arrival [in this mortal world], and really
is without future arrival. This is called 'Once More to be Reborn'."
"Subhuti, what do you think? The Non-Returner (anagamin) is able to compose
this thought -- 'I have attained the Non-Returner's fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Non-Returner'
is the name for no more rebirth, and really has no non-rebirth. This is why
it is called 'Non-Returner'."
"Subhuti, what do you think? The Arhat can compose this thought -- 'I have
attained the Arhat's path' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? Really, there
is no existent dharma called 'Arhat'. World Honored One, if an arhat were to
compose this thought -- 'I have attained the Arhat's reward' -- then it would
be because of clinging to a self, a person, sentient beings, and a soul. The
Buddha has said that I have attained, without debate, a samadhi which among
others is the best. It is the best because of the departure from the desire
for Arhatship. I do not compose this thought -- 'I have departed from the desire
for Arhatship'. World Honored One, of myself, if I composed this thought --
'I have attain the arhat's path' --the World Honored One would then not have
said that Subhuti is this happy woodland practitioner (ie, ascetic), because
Subhuti really practices nowhere. And so he is called 'Subhuti, the happy woodland
practitioner."
10.
The Buddha addressed Subhuti: "What do you think? When the Tathagata was
formerly staying with the Buddha Dipamkara, in the Dharma he had attainment,
no?"
"No, World Honored One. When the tathagata was staying with the Buddha
Dipamkara, in the Dharma he really had no attainment."
"Subhuti, what do you think? The bodhisattva adorns the buddhaland, no?"
"No, World Honored One. What is the reason? The adornment of the buddhalands
is not adornment. This is called 'adornment'."
"This is why, Subhuti, that bodhisattva-mahasattvas should thusly give
rise to the purified mind. They should not dwell in forms when giving rise to
that mind; they should not dwell in sounds, odors, tastes, sensations, or dharmas
when giving rise to that mind. They should dwell nowhere while giving rise to
their thoughts.
Subhuti, supppose there is a person whose body is like Mount Sumeru. What do
you think? This body would be made great, no?"
Subhuti replied: "Incredibly great, World Honored One. What is the reason?
The Buddha has said that a non-body is called a great body."
11.
"Subhuti, suppose there were Ganges Rivers equal in numbers to that of
all the sand grains in the Ganges River. What do you think? The sand grains
of all those Ganges Rivers would be many, no?"
"Incredibly many, World Honored One. Merely all of those Ganges Rivers
would be so many as to be countless. How much more so would be their sand grains?"
"Subhuti, I now will truthfully tell you: if there are good sons and good
daughters who fill the billion worlds with the seven treasures with the purpose
of charity, themselves numbering like the sands of those Ganges Rivers, they
would attain many blessings, no?"
Subhuti replied: "Incredibly many, World Honored One."
The Buddha addressed Subhuti: "If a good son or good daughter from within
this sermon should receive and uphold just four lines of verse, and for another
person explain it, the blessed virtue of this person would surpass the former's
blessed virtue.
12.
"Furthermore, Subhuti, where what is said in this sermon is followed, even
if just four lines of verse, it should be known that this place in every single
world -- be it they of gods, men, or asuras -- all within should give offerings
of support as though it were a Buddhist pagoda or temple. How much more so if
there is someone who is able to receive, keep, read, and recite it in its entirety?
Subhuti, it should be known that this person will completely accomplish the
supreme, best, most extraordinary Dharma. If this canonical sermon resides in
his abode, then it would be like the place of a buddha, if it is honored by
the disciples."
13.
At that time, Subhuti said to the Buddha: "World Honored One, what shall
be the name of this sermon? How are we to receive and uphold it?"
The Buddha addressed Subhuti: "This sermon's name is the Diamond Perfection
of Wisdom (Vajra Prajna-paramita). By way of the words of this title, you should
receive and uphold it. For what reason? Subhuti, the Buddha says that it is
the perfection of wisdom, so it is not the perfection of wisdom.
"Subhuti, what do you think? The Tathagata has a teaching of the Dharma,
no?"
Subhuti said to the Buddha: "World Honored One, the Tathagata has no teaching."
"Subhuti, what do you think? The atoms of the billion worlds are many,
no?"
Subhuti replied: "Incredibly many, World Honored One."
"Subhuti, atoms, the Tathagata has said, are not atoms: these are called
'atoms'. The Tathagata has explained that the worlds are not worlds: these are
called 'worlds'. Subhuti, what do you think? One can by way of the thirty-two
signs see the Tathagata, no?"
"No, World Honored One. One cannot by way of the thirty-two signs attain
sight of the Tathagata. What is the reason? The Tathagata has explained that
the thirty-two signs then are not signs: these are called the 'thirty-two signs'."
"Subhuti, suppose there are good sons and good daughters who with their
lives equal to the sands of the Ganges River give in charity; and suppose again
there is a person who from within this sermon, even if only receiving and keeping
four lines of verse and for another person expounds it: his merit would be incredibly
more."
14.
At that time Subhuti, hearing the pronouncement of this sermon, deeply understood
its meaning suddenly. He wept and lamented, and then addressed the Buddha, saying:
"It is extraordinary, World Honored One, that the Buddha expounds thusly
such an incredibly profound canonical sermon. Since formerly coming to obtaining
the wisdom-eye, I have never before heard such a sermon. World Honored One,
if again there is a person who hears this sermon with a believing mind that
is pure, then they will give rise to the sign of reality. It should be known
that this person will have entirely accomplished the best, most extraordinary
merit. World Honored One, this sign of reality then is a non-sign. This is why
the Tathagata has said that it is called the 'real sign'. World Honored One,
having heard thusly this canonical sermon, and sincerely understood it, receiving
and upholding it is no longer difficult. If there shall come into the world
after five hundred years, beings who hear this sermon with sincere understanding,
receiving and upholding it, then they would be made most extraordinary. What
is the reason? These people would be without the views of a self, a person,
beings, or a soul. Why is that? The view of self then is this non-sign. The
views of a person, beings, and a soul then are this non-sign. What is the reason?
Departing, from all signs, they then are called Buddhas."
The Buddha told Subhuti, "Yes, yes. If again there is a person who hears
this sermon, and is not astonished, alarmed, or fearful; it should be known
that this person would be made most extraordinary. What is the reason? Subhuti,
the Tathagata has explained that the first perfection is then not the first
perfection: This is called the first perfection. Subhuti, the perfection of
perseverance (kshanti), the Tathagata has said, is not the perfection of perseverance.
What is the reason? Subhuti, as I had formerly had my body sliced to pieces
by King Kalinga, I in that time was without the views of a self, a person, beings,
or a soul. What is the reason? When I in that former time had been limb from
limb cut apart, if there had been the views of a self, a person, beings, or
a soul; there would have arisen in me anger and indignation. Subhuti, further,
I recall that in the past five hundred incarnations I had been an ascetic practicing
perseverance. In that incarnation, I was without the view of a self, without
the view of a person, without the view of beings, and without the view of a
soul. Subhuti, bodhisattvas should depart from all signs while initiating the
annutara-samyak-sambodhicitta. They should not dwell in forms when giving rise
to that thought. They should not dwell in sounds, odors, tastes, sensations,
or dharmas when giving rise to that thought. They should dwell nowhere when
giving rise to that thought. If in thought they were to have a dwelling, then
it would be to become non-dwelling. For this reason, the Buddha has said that
the bodhisattva's thought should not dwell in forms regarding charity. Subhuti,
the bodhisattvas creating blessings for every sentient being should thus be
charitable. The Tathagata has said that all signs then is the non-sign. Further,
he has said that all sentient beings, then are not sentient beings. Subhuti,
the Tathagata's discourses are true, real, thus, not false, and not contradictory.
Subhuti, the Dharma that the Tathagata has attained is neither true nor false.
Subhuti, if a bodhisattva's thought dwells in dharmas while practicing charity,
it would be like a person entering darkness, and therefore being unable to see
anything. If a bodhisattva's thought does not dwell in dharmas while practicing
charity, it would be like a person who, seeing by the sunlight that illumines,
sees all the various forms. Subhuti, if it should come into the world that there
are good sons and good daughters who are able to receive, keep, read, and recite
what is in this sermon, then they will become Tathagatas. Via the Buddha's sagely
wisdom which fully knows and fully sees these people, I can say that that all
shall attain the complete accomplishment of the immeasurably boundless merit.
15.
"Subhuti, suppose there are good sons and good daughters who, in the morning,
in numbers equaling that of the sand grains of the Ganges, give themselves in
charity; who, in the afternoon, in numbers equaling that of the sand grains
of the Ganges, give themselves in charity; who, in the evening, in numbers equaling
that of the sand grains of the Ganges, give themselves in charity; thusly for
immeasurable billions of kalpas gave themselves in charity. Suppose, again,
that there is a person who hears this canonical sermon with a believing mind
that is not contrary: his blessedness would overcome that of the others. How
much more so copying, receiving, upholding, reading, and recited it in its entirety,
and then giving comprehensive explanations of it to other people? Subhuti, essentially
speaking, this sermon has a meaning which cannot be comprehended, and the boundless
merit [of receiving, upholding, et al] cannot be measured. The Tathagata for
the sake of setting forth the great vehicle speaks it; for the sake of setting
forth the supreme vehicle speaks it. If there is a person who is able to receive,
uphold, read, and recite this sermon and widely explain it to others, The Tathagata
fully knows and fully sees that such people will all attain entirely the accomplishment
of the merit which cannot be measured, cannot be express, has no bounds, and
is inconcievable. Thusly such people therefore carry on the Tathagata's annuttara-samyak-sambodhi.
What is the reason? Subhuti, if there is satisfaction found in lesser dharmas,
that is attachment to the view of a self, the view of a person, the view of
sentient beings, and the view of a soul. Therefore, there could not be compliance
with, receiving, upholding, reciting, or explaining for another what is in this
sermon. Subhuti, wherever it resides in whatever place, if therein is this sermon,
every one of the worlds, be they of gods, humans, or asuras, should give offerings
for its support. It should be known that this place then is a pagoda. All should
venerate it by circling it clockwise, scattering flowers and incense about its
premises.
16.
"Furthermore, Subhuti, good sons and good daughters receiving, upholding,
reading, and reciting this sermon; if they should be insulted or despised, they
would have in prior lives committed evil acts and accordingly fallen into the
path of suffering. Because of that, they in the present life are insulted or
despised by others. When the prior life's evil acts then have been dissolved
and extinguished, they shall attain the annuttara-samyak-sambodhi. Subhuti,
I recall in the past measureless asankya kalpa, before having been with the
Buddha Dipamkara, I had met eighty-four trillion nayutas of Buddhas, had to
their entirety given offerings of support, and had carried on their work without
needless error. Suppose, again, there is someone who, in the later superficial
age, is capable of receiving, upholding, reading, and reciting this sermon,
attaining that merit. The merit of my giving offerings of support to all of
those buddhas would not compare to a hundredth of the latter's merit. Even a
billionth of the latter's merit would be an insufficient estimation. Subhuti,
if good sons and good daughters, in the later superficial age, who have received,
upheld, read, and recited this sermon; if I were to fully enunciate the extent
of their attainment of merit, some of the people's minds in the audience would
be confounded, becoming doubtful and disbelieving. Subhuti, it should be known
that this sermon's meaning is inconceivable. The fruit of its reward is also
inconceivable.
17.
At that time, Subhuti said to the Buddha: "World Honored One, in what should
good sons and good daughters initiating the annuttara-samyak-sambodhicitta dwell,
how should they regulate their thoughts?"
The Buddha told Subhuti: "Goods sons and good daughters initiating the
annuttara-samyak-sambodhicitta will give rise to the thought: 'I shall liberate
all sentient beings. Having liberated all of the sentients beings, there are
really no existent beings who are liberated.' What is the reason? Subhuti, if
a bodhisattva has the view of a self, the view of a person, the view of sentient
beings, or view of a soul; then that is not a bodhisattva. Why is that? Subhuti,
really there is no existent annuttara-samyak-sambodhicitta. Subhuti, what do
you think? When the Tathagata was with Dipamkara Buddha, he had attained the
annuttara-samyak-sambodhi, no?"
"No, World Honored One. As I have understood the Buddha's express meaning,
the Buddha, when with Dipamkara Buddha, did not have any attainment of the annuttara-samyak-sambodhi."
The Buddha replied: "Yes, yes. Subhuti, really there is no existent dharma
that the Tathagata has attained in the annuttara-samyak-sambodhi. Subhuti, suppose
there is a dharma that the Tathagata has attained in the annuttara-samyak-sambodhi.
Dipamkara Buddha, then, would not have given me the prediction 'You, in a life
to come, shall appear as a Buddha named Shakyamuni'. That is because in reality
there is no existent dharma in the attainment of annuttara-samyak-sambodhi.
For this reason Dipamkara Buddha bestowed onto me prediction, composing the
words: 'You in a life to come shall appear as a buddha named Shakyamuni.' What
is the reason? For one who is a Tathagata, then, the dharmas are of like meaning.
Suppose there is a person who says the Tathagata has attained the annuttara-samyak-sambodhi.
Subhuti, really there is no existent dharma in the Buddha's attaining the annuttara-samyak-sambodhi.
Subhuti, the Tathagata's attainment of the annuttara-samyak-sambodhi is the
middle, being without truth or falsehood. For this reason, the Tathagata says
that all of the dharmas are all the buddhadharma. Subhuti, that which is called
'all of the dharmas,' then, is not all of the dharmas. This is the reason it
is called 'all of the dharmas.' Subhuti, for example take the person whose body
is ancient and great."
Subhuti replied: "World Honored One, the Tathagata has said that the person
who has a body which is ancient and great, then, does not have a great body.
It is called a great body."
"Subhuti, a bodhisattva is also thus. If one should compose the words 'I
shall liberate the immeasurable beings' then this is not to be called a bodhisattva.
What is the reason? Subhuti, really there is no existent dharma whose name is
'bodhisattva'. For this reason, the Buddha has said that every one of the dharmas
lack a self, lack a person, lack sentient beings, and lack a soul. Subhuti,
if a bodhisattva were to compose these words: 'I shall adorn the buddhaland';
this is not to be called a bodhisattva. What is the reason? The Tathagata has
said that the adornment of the buddhaland, then, are not adornment: it is called
'adornment'. Subhuti, if a bodhisattva penetrates and traverses selflessly the
Dharma, the Tathagata has said that he is truthfully called a bodhisattva."
18.
"Subhuti, what do you think? The Tathagata possesses the flesh-eye, no?"
"Yes, World Honored One. The Tathagata possesses the flesh-eye."
"Subhuti, what do you think? The Tathagata possesses the heavenly-eye,
no?"
"Yes, World Honored One. The Tathagata possesses the heavenly-eye."
"Subhuti, what do you think? The Tathagata possesses the wisdom-eye, no?"
"Yes, World Honored One. The Tathagata possesses the wisdom-eye."
"Subhuti, what do you think? The Tathagata possesses the Dharma-eye, no?"
"Yes, World Honored One. The Tathagata possesses the Dharma-eye."
"Subhuti, what do you think? The Tathagata possesses the Buddha-eye, no?"
"Yes, World Honored One. The Tathagata possesses the Buddha-eye."
"Subhuti, what do you think? The sand grains in the Ganges River -- the
Buddha has spoken of these sands, no?"
"Yes, World Honored One. The Tathagata has spoken of these sands."
"Subhuti, what do you think? As there are sand grains in a single Ganges
River, suppose there are Ganges Rivers equal in number to those sands, possessing
Buddha realms numbering [in each] like those sand grains. These realms would
be made rather many, no?"
"Incredibly many, World Honored One."
The Buddha said to Subhuti, "In those lands there are sentient beings with
various kinds of minds, which the Tathagata fully knows. What is the reason?
The Tathagata has said that minds all are not minds, and so are called minds.
What is the reason for that? Subhuti, past thoughts are unobtainable, present
thoughts are unobtainable, and future thoughts are unobtainable."
19.
"Subhuti, what do you think? Suppose there is a person who filled the billion
worlds with the seven treasures for the purpose of charity. This person, because
of these causes and conditions, would obtain many blessings, no?"
"Yes, World Honored One. This person, via these causes and conditions,
would obtain incredibly many blessings."
"Subhuti, if that blessed deed were real, the Tathagata would not have
said that this person would obtain many blessings. Since the blessed deed is
not, the Tathagata says that the person would obtain many blessings."
20.
"Subhuti, what do you think? The Buddha can by means of the perfect form
of his body be recognized, no?"
"No, World Honored One. The Tathagata should not by means of the perfect
form of his body be recognized. What is the reason? The Tathagata has said that
the perfect form of his body is not a perfect form of body. It is called a perfect
form of body."
"Subhuti, what do you think? The Tathagata can by means of the perfect
signs be recognized, no?"
"No, World Honored One. The Tathagata should not by means of the perfect
signs be recognized. What is the reason? The Tathagata has said that the signs
which are perfect are not signs which are perfect. They are called signs which
are perfect."
21.
"Subhuti, do not say that the Tathagata composes this thought: 'I shall
have an explanation of the Dharma.' Do not compose that thought. What is the
reason? If a person says that the Tathagata has an explanation of the Dharma,
then they have slandered the Buddha, because they are unable to understand the
reason for my speaking. Subhuti, the spoken Dharma lacks a Dharma which can
be spoken. It is called a spoken Dharma."
At that time, the Venerable Subhuti said to the Buddha: "World Honored
One, it is doubtful that there will be sentient beings in generations yet to
come who, hearing of this Dharma, will give birth to the believing mind, no?"
The Buddha replied: "Subhuti, those are not sentient beings, nor are they
not sentient beings. What is the reason? Subhuti, the sentient beings who are
sentient beings, the Tathagata has said, are not sentient beings. They are called
sentient beings."
22.
Subhuti said to the Buddha: "World Honored One, the Buddha's attainment
of the annuttara-samyak-sambodhi is because of nowhere attaining anything?"
The Buddha replied: "Yes, yes. Subhuti, in my annuttara-samyak-sambodhi,
verily, there is not the slightest dharma that can be attained. This is called
the annuttara-samyak-sambodhi."
23.
"Furthermore, Subhuti, the Dharma is level, lacking high or low. This is
called the annuttara-samyak-sambodhi. By means of being without self, without
person, without sentient beings, and without a soul, cultivation of all the
good Dharmas, then, is attaining the annuttara-samyak-sambodhi. Subhuti, what
is said to be the good Dharmas, the Tathagata has explained to be non-Dharmas.
They are called good Dharmas.
24.
"Subhuti, suppose that, like the Mount Sumerus of the billion realms, a
person has accumulated mounds of the seven treasures of such size and numbers
as those Mount Sumerus for the purpose of charity. If a person, via this perfection
of wisdom sutra, even just four lines of verse, receives, upholds, reads, and
recites, and for another explains it: the former's blessed deed would not reach
a hundredth of the latter's. A billionth part of the latter's, even, would be
an insufficient estimation of it.
25.
"Subhuti, what do you think? Do you say that the tathagata composes this
thought: 'I shall save the sentient beings'? Subhuti, do not compose that thought.
What is the reason? Really, there are no sentient beings the Tathagata saves.
If there were beings the Tathagata saved, the Tathagata then would have a self,
a personage, beings, and a soul. Subhuti, the Tathagata has explained that an
existent self is then not a self. Mortal men regard their persons as being a
self. Subhuti, mortal men, the Tathagata has explained, then, are not mortal
men. They are called 'mortal men'."
26.
"Subhuti, what do you think? One can by means of the thirty-two signs examine
the Tathagata, no?"
Subhuti replied: "Yes, yes. By means of the the thirty-two signs, one examines
the Tathagata."
The Buddha said: "Subhuti, if by means of the thirty-two signs one examines
the Tathagata, a [Dharma]-wheel turning holy king, then, is this Tathagata."
Subhuti said to the Buddha: "World Honored One, the Tathagata, as I understand
the Buddha's express meaning, should not be examined by means of the thirty-two
signs."
At that time, the World Honored One proclaimed this gatha, saying:
If via form (one) looks for the Tathagata
Or via the sound of the voice beseeches me,
This person walks a corrupt path
And is unable to recognize the Tathagata.
27.
"Subhuti, suppose you were to compose this thought: 'Because it is not
by means of the perfect signs that the Tathagata has attained the annuttara-samyak-sambodhi'.
Subhuti, do not compose that thought: 'Because it is not by means of the perfect
signs that the Tathagata has attained the annuttara-samyak-sambodhi'. Subhuti,
if you compose this thought: 'Initiating the annuttara-samyak-sambodhi is the
spoken Dharma of nihilism'. Do not form that thought. What is the reason? Initiating
the annuttara-samyak-sambodhi cannot be said to be the dharma of a nihilistic
view.
28.
"Subhuti, suppose a bodhisattva filled worlds numbering like the sands
of the Ganges River with the seven treasures, and accumulated it for the purpose
of charity. Suppose, again, there is a person who knows every dharma is selfless
and attains the complete perseverance of them. This bodhisattva would overcome
the former bodhisattva's attainment of merit. Subhuti, the reason is because
bodhisattvas do not receive blessed virtue."
Subhuti addressed the Buddha, saying: "World Honored One, how is it bodhisattvas
do not receive blessed virtue?"
"Subhuti, the bodhisattva's composition of blessed deeds should not be
greedily clung to. This is why is it is said 'not receiving blessed virtue'.
29.
"Subhuti, if there is a person who says the Tathagata comes, goes, sits,
or lies down; this person would not understand my express meaning. What is the
reason? The Tathagata is without a place from whence to come, and also is without
a place to which to go. That is the reason he is called a tathagata."
30.
"Subhuti, suppose good sons and good daughters were to grind the billion
realms to dust grains. What do you think? These grains would become many, no?"
"Incredibly many, World Honored One. What is the reason? If these myriad
grains were really existent, the Buddha would not then speak of these myriad
grains of dust. What is the reason for that? The Buddha has said the grains
are then not grains of dust. These are called grains of dust. World Honored
One, the Tathagata has said that the billion realms are then not realms: these
are called realms. What is the reason? If the worlds were really existent, then
these would appear as a single conglomeration. The Tathagata has said that the
appearance of a single conglomeration is not the appearance of a single conglomeration.
This is called a single conglomeration."
"Subhuti, the appearance of a single conglomeration, then, is inexpressible.
Only mortal men greedily cling to the doings of their own persons.
31.
"Subhuti, suppose someone says the Buddha has spoken of a view of self,
a view of a person, the view of sentient beings, or the view of a soul. Subhuti,
what do you think? This person understands my express meaning, no?"
"No, World Honored One. This person would not understand the Tathagata's
express meaning. What is the reason? The World Honored One has said the view
of a self, the view of a person, the view of beings, and the view of a soul;
then, are not the views of a self, a person, beings, or of a soul."
"Subhuti, in the annuttara-samyak-sambodhi, all dharmas thusly should be
known, thus be viewed, and thus be sincerely understood as the unborn appearances
of dharmas. Subhuti, the words 'dharma appearances,' the Tathagata has said,
then, are not dharma appearances. This is called dharma appearances.
32.
"Subhuti, suppose there is a person who fills immeasurable asankyas of
worlds with the seven treasures and accumulates it for the purpose of charity.
And suppose there are good sons and good daughters who initiate the bodhicitta,
keeping from within this sutra even just four lines of verse; receiving, upholding,
reading, reciting, and for others giving extensive explanations of it. Their
blessed virtue would overcome the other's. How would they make for other people
extensive explanations? Without grasping the appearances of the absolute, without
agitation. What is the reason?
All of the existent, conditioned dharmas
Are like dreams, illusions, bubbles, shadows;
Like dew and also like lightning:
Thus should they be contemplated."
worlds of gods, humans, and asuras having heard the Buddha's exposition were
all greatly elated. Sincerely, they received and handed down the practice of
the Diamond Perfection of Wisdom Sutra.
The Buddha having finnished propounding this sutra, the Venerable Subhuti, the
bhiksus, bhiksunis, upasakas, and upasikas, and everyone in the worlds of gods,
humans, and asuras having heard the Buddha's exposition were all greatly elated.
Sincerely, they received and handed down the practice of the Diamond Perfection
of Wisdom Sutra.