Chapters
Preface
Diamond Sutra [1] is Chapter 577 in the Mahā-prajñāpāramitā Sūtra. The first translation from Sanskrit to Chinese was believed to be made by the prolific Buddhist monk Kumārajīva (AD 344-431). With a simple and fluent style, his translation has gained popularity in both believers and intellectuals. Among several other translations, a more scholarly translation was made by the renowned monk Xuanzang (AD 602-664). While the two translations are mostly consistent, there are notable differences in some sections. For example, in the middle of Section 17 regarding the meaning of 如來 (tathagata), Kumārajīva’s translation is
“何以故, 如來者即諸法如義”.
Xuanzang’s translation is
所以者何善現, 言如來者即是真實真如增語, 言如來者即是無生法性增語, 言如來者即是永斷道路增語, 言如來者即是畢竟不生增語. 何以故善現, 若實無生即最勝義.”
Another example is the ending verse of Section 26. Kumārajīva’s translation is
“若以色見我 以音聲求我 是人行邪道 不能見如來”.
Xuanzang’s translation is
“諸以色觀我 以音聲尋我 彼生履邪斷 不能當見我
應觀佛法性 即導師法身 法性非所識 故彼不能了”.
In both cases, Xuanzang’s translations seem to be more in line with the Sanskrit original. It could be that there were different Sanskrit versions of the original sutra on which their translations were based. But it is difficult to find out at this time. There have been a number of English translations of Kumārajīva’s Chinese version of Diamond Sutra. The differences shown in the two examples above, as well as in several other places in the sutra, make it necessary to have an English translation of Xuanzang’s version. It is the purpose of this translation.
It is worth noting that there have been several English translations of the sutra directly from Sanskrit, for instance by F. M. Muller in 1894, by E. Conze in 1957 and by P. Harrison in 2006. Earnest readers may find it rewarding, and possibly interesting as well, to compare their translations with the translation here.
Diamond Sutra was originally not sectioned, and neither were the Chinese translations by Kumārajīva or Xuanzang. The translation here follows the sectioning made by Prince Zhaoming of Liang (AD 501-531). Subsections are made by the translator for easy reading.
The translator is indebted to the great convenience provided by Faculty of Humanities at University of Oslo [2] . This work also made frequent references to earlier English translations of Diamond sutra by P. Harrison, Red Pine and A. Johnson. Access to the Sanskrit original of the sutra is made possible by the work of S.-F. Chin [3] .
[1]
Diamond Sutra is Section 577 in the Mahā-prajñāpāramitā Sūtra. This English translation is based on Xuanzang’s Chinese translation of the sutra in Tang Dynasty.
[2]
https://www2.hf.uio.no/polyglotta/index.php?page=volume&vid=1133
[3]
https://www.academia.edu/36676694/The_Diamond_sutra
Chapter 1
This is what I have heard.
At one time, the Buddha was staying in the Jeta Grove, near the city of Sravasti. With him there was a community of 1, 250 venerable monks.
One day at dawn, the Buddha put on his cloak, took up his bowl and entered the city of Sravasti for alms. Amidst the city, he begged door to door, then returned to his dwelling. After meal, he put away bowl and cloak, bathed feet, and then sat upright on his seat with legs crossed and attention settled forward. At that time the monks gathered, bowed at the Buddha’s feet, then right circumambulated him three times and sat down to one side.
Chapter 2
2.1. Then, Venerable Subhuti, who was sitting in the congregation, rose from his seat, bared right shoulder and went down on his right knee. With palms joined in reverence, he addressed the Buddha: “How extraordinary, Most Honored One, that the Tathagata attends to students with supreme wisdom and educates them with supreme dharma. Most Honored One, if students aspire to walk the path of bodhisattvas, in which way shall they settle, in which way shall they practice and in which way shall they regulate their minds?”
2.2. The Buddha replied: “Well-said, Subhuti, well-said! So it is. The Tathagata [4] attends to students with supreme wisdom and educates them with supreme dharma. Now listen with your full attention, and I will speak to your questions. Students who aspire to walk the path of bodhisattvas shall in this way settle, in this way practice and in this way regulate their minds.”
"Yes, Most Honored One. Gladly, I shall listen.”
[4]
The Buddha refers to himself as “Tathagata” in many sutras. This term emphasizes on the universal nature of all sentient beings that is manifested in the Buddha. As a logical implication, all sentient beings have buddha nature.
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Chapter 3
The Buddha told Subhuti: “Students shall engender such thought. All forms of sentient beings, whether they are born from egg, or born from womb, or born in water or through metamorphosis; whether they have form or have no form; whether they have apperception, have no apperception, or neither have nor not have apperception, I shall bring all of them to final nirvana. Having thus liberated countless sentient beings, yet not even a single being has been liberated. Why is it so, Subhuti? If one holds the conception of sentient beings then one should not be called a bodhisattva. Why is it so? Bodhisattvas do not bear the conceptions such as self, sentient beings, life, or soul. Neither do they bear the thought of liberating or being liberated. Why is it so? Subhuti, there is no dharma called ‘walking the path of bodhisattvas’.”
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Chapter 4
4.1. “Further, Subhuti, bodhisattvas’ benevolence shall have no bound: not bounded by appearance, by sound, by smell, by taste, by feeling, or by any thoughts or doctrines. Bodhisattvas shall thus benefit all without bound. Subhuti, when a bodhisattva benefits all without bound he accrues an immeasurable amount of merits.”
4.2. Subhuti, is the space to the east measurable?”
“No, Most Honored One.” Subhuti answered.
“Subhuti, is the space to the south, to the west, to the north, above, below or in any direction through the cosmos measurable?”
“No, Most Honored One.” Subhuti answered.
The Buddha said: “So it is, Subhuti. When a bodhisattva benefits all without bound, his amount of merits is as much immeasurable. Subhuti, students shall thus develop benevolence without bound.”
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Chapter 5
The Buddha asked: “What do you think, Subhuti? Can the Tathagata be recognized by his possession of distinctive physical attributes [5] ?”
“No, Most Honored One, one shall not recognize the Tathagata by means of distinctive physical attributes. Why is it so? The Tathagata regards physical attributes as no attributes.”
The Buddha then said to Subhuti:
“All physical forms are illusions
the formless is the truth.
Perceiving the formless of forms
it is how the Tathagata is to be observed.”
[5]
The Buddha is believed to possess thirty-two distinctive bodily attributes and eighty companion characteristics.
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Chapter 6
6.1. Subhuti then asked: “Most Honored One, in the future, in the final epoch, in the final five hundred years of the dharma-ending age [6], will there be sentient beings who would hold these words and verses as truth?”
The Buddha said: “Subhuti, you shall not have such doubt. In the future, in the final epoch, in the final five hundred years of the dharma-ending age, there will be virtuous, merited and wise ones who have faith in these words and verses, and they will hold them as truth. "
6.2. “Subhuti, you should know that such ones had sowed the seeds of goodness with not only one buddha, or two, or three, or four, or five buddhas, but with millions of buddhas. If a person’s real faith would arise but for a moment upon hearing these words and verses, the Tathagata knows by his supreme wisdom, and sees by his supreme vision, that this person shall accrue an immeasurable amount of blessings and merits.”
6.3. “Why is it so? Subhuti, this person no longer bears the conceptions such as self, sentient beings, life or soul. Nor does this person bear the conceptions of dharma or non-dharma, apperception or no apperception. Why is it so? Subhuti, if one bears the conception of dharma, then one bears the conceptions such as self, others, sentient beings and soul; if one bears the conception of non-dharma, then one still keeps those conceptions. Therefore, students shall not bear the conceptions of dharma or non-dharma. In this view, dharma is like a ferry: wise ones leave it after use, not mentioning non-dharma.”
[6]
According to some sutras, Buddha’s teachings will go through three ages: Age of Right Dharma which lasted one thousand years after Buddha’s passing, Age of Semblance Dharma which lasted another one thousand years, and Degenerate Age (or dharma-ending age) which lasts further ten-thousand years.
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Chapter 7
“Further, Subhuti, what is your view? Does a dharma exist at all called ‘absolute enlightenment [7] ’ to which the Tathagata is awakened? Does a dharma exist at all that the Tathagata expounds?” Subhuti replied: “Most Honored one, according to my explication of the Buddha’s words, there exists no dharma called ‘absolute enlightenment’ to which the Tathagata is awakened. Neither is there a dharma that the Tathagata expounds. Why is it so? Most Honored one, what the Tathagata has realized, has expounded and has contemplated is unobtainable, ineffable, and it is neither dharma nor non-dharma. Why is it so? All sages are attributes of the universal nature [8] .”
[7] Realization of the universal nature of all life forms which is unconditional, timeless and is beyond cause and effect. From this realization the buddha wisdom is born.
[8]
See footnote 7.
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Chapter 8
8.1. “What do you think, Subhuti? Suppose a noble man or woman would fill up the lands in three-thousand galaxies with the seven treasures and use for charity, wouldn’t this person thereby accrue an enormous amount of merits?”
“So it is, Most Honored One; so it is, Well-Passing One [9] . This person would thereby accrue an enormous amount of merits. Most Honored One, the so-called amount of merits is amount-less. In this view the Tathagata speaks of amount of merits.”
8.2. The Buddha told Subhuti: “Suppose a noble man or woman would fill up the lands in three-thousand galaxies with the seven treasures and use for charity. If one hears but a four-line verse of this discourse, and would study, practice, fully understand and expound it to others, one would thereby accrue immeasurably more merits. Why is it so? Subhuti, all tathagatas’ absolute enlightenment originates from this discourse; all buddhas’ dharma emanates from this discourse. Suhbuti, the so-called buddha and dharma are buddha-less and dharma-less. In this view the Tathagata speaks of buddha and dharma.”
[9]
This is one of the 10 titles of the Buddha. Buddha nature has no coming or passing (beginning or ending), and consequently has no death, birth, or nirvana. He is therefore called Well-Passing One.
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Chapter 9
9.1. “What is your view, Subhuti? Does a srotapanna [10] bear the thought ‘I have reached srotapannahood’ ?”
Subhuti replied: “No, Most Honored One. There is no realm to enter and it is therefore called srotapanna. Not entering the realm of sight, or sound, or smell, or taste, or feeling, or any perceptions or doctrines, one is thus called a srotapanna. Most Honored One, if a srotapanna would think ‘I have reached srotapannahood’ then he would hold the conceptions such as self, sentient beings, life and soul.”
9.2. “Subhuti, does a sakridagami [11] bear the thought: ‘I have reached sakridagamihood’?”
“No, Most Honored One. A sakridagami does not bear such thought. Why is it so? Realizing that there is neither going nor returning, one is thus called a sakridagami. ”
9.3. “Subhuti, does an anagamin [12] bear the thought ‘I have reached anagaminhood’?”
“No, Most Honored One. An anagamin does not bear such thought. Realizing that there is neither return nor no return, one is thus called an anagamin.”
9.4. “Subhuti, does an arhat [13] bear the thought ‘I have reached arhatship.’?”
“No, Most Honored One. An arhat does not bear such thought. For there exists no dharma whatsoever called arhatship, If an arhat would bear the thought ‘I have reached arhatship’ then he would bear the conceptions of self, sentient beings, life and soul. Most Honored One, the Tathagata acknowledged that Subhuti is the foremost among students in being free of all attachments. Yet I do not bear the thought ‘I am an arhat who is forever free of attachments’. Most Honored One, if I bore such thought, the Tathagata would not have acknowledged that I am the foremost in being free of all attachments. For I indeed see nowhere to attach, the Tathagata therefore acknowledged ‘free of attachments, free of attachments’.”
[10] The one who enters sage-hood. It is the first fruit of practice in Hinayana Buddhism.
[11] The one who has one last cycle of reincarnation between human and deity. It is the second fruit of practice in Hinayana Buddhism.
[12] The one who no longer returns to reincarnation in the Realm of Desire which is populated by hell beings, ghosts, asuras, animals, human and gods. It is the third fruit of practice in Hinayana Buddhism.
[13]
The one who has perceived the universal nature of life forms and, as a consequence, has forever ceased delusions caused by forms and perceptions. It is the final fruit of practice in Hinayana Buddhism.
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Chapter 10
10.1. The Buddha asked: “What do you think, Subhuti? In the past, had the Tathagata acquired any dharma at the place of the Dipankara Tathagata?”
“No, Most Honored One. The Tathagata has acquired no dharma whatsoever at the place of the Dipankara Tathagata.”
10.2. “Subhuti, if a bodhisattva were to pledge ‘I shall make a grand buddha-land’, this bodhisattva would be making a false pledge. Why is it so? Subhuti, the so-called grand buddha-land is of no grandeur. In this view the Tathagata speaks of ‘grand buddha-land, grand buddha-land’.”
10.3. “Therefore, Subhuti, students shall in this way engender mind without dwellings: not dwell in the realm of sight, not dwell in the realm of sound, or smell, or taste, or feeling, nor dwell in any perceptions or doctrines. Mind shall be free of dwellings.”
10.4. “Subhuti, suppose a man has a body of the size of Mount Sumeru [14] . Wouldn’t his presence be enormous?”
“His presence is enormous indeed, Most Honored One. How is it so? His physical presence is not his real presence, but it is called ‘his presence’. Neither with presence, nor without presence, in this view the Tathagata speaks of ‘his presence, his presence’.”
[14]
https://en.wikipedia.org/wiki/Mount_Meru
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Chapter 11
11.1. “Subhuti, suppose there were as many Ganges rivers as the number of sand grains in the Ganges. Wouldn’t the number of sand grains in all those Ganges rivers be great?”
Subhuti answered: “Great indeed, Most Honored One. Even the number of Ganges rivers would be great, not mentioning the number of sand grains in all those Ganges rivers.”
11.2. “Subhuti, I now declare a truth to you. Suppose a noble man or woman were to fill up as many lands as the number of sand grains in all those Ganges rivers with the seven treasures and offer them to tathagatas. Wouldn’t this person thereby accrue an enormous amount of merits?”
Subhuti replied: “Enormous indeed, Most Honored One; enormous indeed, Well-Passing One. This person would thereby accrue an enormous amount of merits.”
“Subhuti, if a noble man or woman would have faith in but a four-line verse of this discourse, and would study, fully understand and expound it to others, this person would thereby accrue immeasurable times more amount of merits.”
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Chapter 12
“Further Subhuti, wherever a piece of this discourse is expounded, may it be just a four-line verse, this place would be revered like a buddha’s shrine by all gods, human beings and asuras. How much more so if a person would have faith in this discourse, and would study, fully understand and expound it to others? Subhuti, this person would thereby accomplish the grandest and the rarest merits. And this place would therefore be the abode of buddhas and venerable disciples.”
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Chapter 13
13.1. At these words, Venerable Subhuti asked: “Most Honored One, by what name shall we know of this discourse, and how shall we study and uphold it?”
The Buddha replied: “This discourse shall be known as ‘Prajna-Paramita [15] ’. By this name it shall be revered and studied. Subhuti, the Tathagata sees prajna-paramita as no paramita. In this view the Tathagata speaks of prajna-paramita.”
13.2. “What do you think, Subhuti? Has the Tathagata expounded any dharma?”
“No, Most Honored One, there is no dharma whatsoever that the Tathagata expounds.”
13.3. “What do you think, Subhuti? Are there not numerous dust particles in the land of three thousand galaxies?”
Subhuti replied: “Numerous indeed, Most Honored One; numerous indeed, Well-Passing One.”
“Subhuti, the dust particles in the land are particle-less. In this view the Tathagata speaks of dust particles in the land. Furthermore, the land is land-less. In this view the Tathagata speaks of the land.”
13.4. “Subhuti, what do you think? Can the Tathagata be recognized by the possession of the thirty-two distinctive physical attributes?”
“No, Most Honored One. The Tathagata cannot be recognized by the possession of the thirty-two distinctive physical attributes. Why is it so? Most Honored One, the thirty-two physical attributes are of no attributes. In this view the Tathagata speaks of thirty-two physical attributes.”
13.5. “Further Subhuti, suppose a noble man or woman were to sacrifice his or her own body out of compassion as many times in a day as the number of sand grains in the Ganges river, and to do so for as many aeons as the number of sand grains in the Ganges river. If a person would accept but a four-line verse in this discourse with faith, and would study, fully understand and expound it to others, this person would thereby accrue immeasurably more amount of merits.”
[15]
The preternatural wisdom that enables one to break worldly bondages and reach the other shore.
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Chapter 14
14.1. At that moment, Venerable Subhuti burst into tears at the impact of this discourse. While wiping off the tears, he said: “It is truly extraordinary, Most Honored One, truly exceptional, Well-Passing One, that the Tathagata delivers such discourse to benefit those who seek the highest and to benefit those who aspire the grandest. Most Honored One, since the farthest past I can remember, I have not heard a discourse of this kind. Most Honored One, if one hears this profound discourse and perceives the truth, one will achieve the highest and will accomplish the grandest. Most Honored One, the so-called perception of truth is without a perception. In this view the Tathagata speaks of ‘perceiving the truth, perceiving the truth’.”
14.2. “Most Honored One, it is not extraordinary that I have faith in and fully understand this discourse when it is now being expounded. In the future, in the final epoch, during the last five hundred years of the dharma-ending age, if a sentient being would have faith in this profound discourse, and would study, fully understand and expound it to others, this person would thereby achieve the highest and accomplish the grandest. Why is it so? This person would bear no more conceptions of self, sentient beings, life and soul. Most Honored One, the conception of self is conception-less, the conceptions of sentient beings, life and soul are conception-less. Why is it so? The buddhas transcend all conceptions.”
14.3. The Buddha then said: “So it is, so it is. Subhuti, if there are ones who upon hearing this discourse have no astonishment, timidity or fear, then they will achieve the highest and will accomplish the grandest. Why is it so? The supreme paramita is prajna-paramita. The supreme paramita that the Tathagata preaches has been preached by innumerable buddhas. It is therefore called the supreme paramita. Subhuti, the supreme paramita is without paramita. In this view the Tathagata speaks of supreme paramita.”
14.4. “Furthermore, Subhuti, the forbearance-paramita is without paramita. In this view the Tathagata speaks of forbearance-paramita. Why is it so? Subhuti, once in a past life, my body was sliced into pieces by King Kalinga. At that time I bore no conception such as self, sentient beings, life or soul. Neither did I bear the thought of ‘no conception’. Why is it so, Suhbuti? If I bore the conception of self, I would fall into hatred; if I bore the conceptions of sentient beings, life, or soul, I would fall into hatred. Subhuti, during five-hundred life cycles in the past, I was named Saint Forbearance. At that time, I bore no conception such as self, sentient beings, life or soul, nor did I bear the thought of ‘no conception’.”
14.5. “Subhuti, when a bodhisattva transcends all conceptions, the absolute enlightenment arises. Subhuti, the mind shall neither dwell in the realm of sight, nor dwell in the thought of expelling it; it shall neither dwell in the realms of sound, smell, taste, feeling, thought or doctrines, nor dwell in the thoughts of expelling them. Why is it so? All dwellings are without dwelling. The Tathagata therefore preaches that students shall exercise benevolence without dwelling: not dwelling in the realms of sight, sound, smell, taste, feeling, or in any thoughts or doctrines. To benefit all sentient beings, students shall thus exercise benevolence without dwelling.”
14.6. “Subhuti, sentient beings are being-less; the perception of sentient beings is perception-less. Subhuti, the Tathagata speaks the truth, speaks what is real, speaks as it is and speaks consistently. Further, Subhuti, what the Tathagata has awakened to, has expounded and has contemplated transcends truth or falsehood.”
14.7. “Subhuti, a man entering a dark room could not see. Much so is a student who would exercise benevolence but dwell in perceptions. A man with clear vision sees his surroundings in daylight. Much so is a student who would exercise benevolence without dwelling in perceptions.”
14.8. “Subhuti, if a noble man or woman would have faith in this discourse, and would study, fully understand and expound it to others, the Tathagata sees with buddha-eyes [16] and acknowledges with buddha-wisdom that this person would thereby accomplish an immeasurable amount of merits.”
[16]
The eye of absolute enlightenment.
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Chapter 15
15.1. “Subhuti, suppose a noble man or woman would day-and-night sacrifice his or her own body for charity as many times as the number of sand grains in the Ganges river and would do so for billions of aeons. If a person hears this discourse and would not defame it, this person would thus accrue immeasurably more amount of merits, not mentioning those who would have faith in this discourse and would study, fully understand and expound it to others.”
15.2. “Subhuti, this discourse is unfathomable and incomparable, and it has unimaginable effects. The Tathagata expounds it to benefit those who seek the highest and aspire the grandest. Those who have faith in this discourse, and study, fully understand and expound it to others, the Tathagata sees them with buddha-eyes and acknowledges them with buddha-wisdom. They will accomplish an unfathomable, incomparable and immeasurable amount of merits. Subhuti, they will carry on the Tathagata’s teachings and will reach absolute enlightenment.”
15.3. “Why is it so, Subhuti? Those who find satisfaction in lesser dharma and those who bear the conceptions such as self, sentient beings, life and soul would not have faith in this discourse. Nor would they study, fully understand or expound it to others.”
15.4. “Further Subhuti, wherever this sutra is expounded, the place is a buddha’s shrine, and it shall be revered and right-circumambulated by all humans, gods and asuras.”
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Chapter 16
16.1. “Moreover, Subhuti, if a noble man or woman, who has faith in this discourse, and studies, fully understands and expounds it to others, were subjected to contempt or disdain, then this person’s malign karma due to past demeritorious acts would thereby completely dissolve, and this person would later reach absolute enlightenment.”
16.2. “Why is it so? Subhuti, I recall that countless kalpas in the past, even before the time of the Dipankara Tathagata, I have served many trillions of buddhas without faults. Suppose in the future, in the final epoch, during the last 500 years of the dharma-ending age, there is a person who would have faith in this discourse, and would study, fully understand and expound it to others. Subhuti, the amount of my merits by serving the buddhas would not compare to one millionth, or one trillionth, or any computable fraction of this person’s amount of merits. Subhuti, if I fully expound on the merits of this person, some students may be bewildered and fall in disbelief. Subhuti, this discourse is unfathomable and it has unimaginable effects.”
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Chapter 17
17.1. At that time, Venerable Subhuti asked again: “Most Honored One, if students aspire to walk the path of bodhisattvas, in which way shall they settle, in which way shall they practice and in which way shall they regulate their minds?”
The Buddha told Subhuti: “Students shall in this way settle their minds: I shall bring all sentient beings to final nirvana, and yet, having thus liberated countless sentient beings, not even a single being has been liberated. Why is it so, Subhuti? If one bears the conception of sentient beings then one should not be called a bodhisattva, for bodhisattvas do not bear this conception. And neither do they bear the conception such as self, life or soul. Furthermore, Subhuti, there is no dharma whatsoever named ‘walking the path of bodhisattvas’.”
17.2. “Subhuti, what do you think? At the place of the Dipankara Tathagata, did the Tathagata reach absolute enlightenment by means of any dharma?”
Subhuti then replied: “No, Most Honored One. According to my explication of the Buddha’s words, at the place of the Dipankara Tathagata there was no dharma whatsoever by which the Tathagata reached absolute enlightenment.”
17.3. The Buddha said: “So it is, Subhuti, so it is. At the place of the Dipankara Tathagata, there was no dharma by which the Tathagata reached absolute enlightenment. Why is it so? Subhuti, if there were dharma by which the Tathagata reached absolute enlightenment, the Dipankara Tathagata would not have proclaimed: ‘You, young Brahmin, will become a tathagata in the future with the name Shakyamuni’.”
17.4. “Subhuti, there was indeed no dharma by which to reach absolute enlightenment. In this view the Dipankara Tathagata proclaimed: ‘You, young Brahmin, will become a tathagata in the future with the name Shakyamuni.’ Why is it so? Subhuti, ‘tathagata’ means real nature [17], ‘tathagata’ means as it is, ‘tathagata' means neither rising nor diminishing, ‘tathagata’ means without dharma, ‘tathagata’ means no beginning. Subhuti, no beginning is the foremost denotation.”
17.5. “Subhuti, if one were to claim that the Tathagata is awaken to the dharma of absolute enlightenment, this person would be slandering me and not telling the truth. Why is it so, Subhuti? absolute enlightenment is dharma-less. Subhuti, what the Tathagata has realized, has expounded and has contemplated transcends truth or falsehood. Therefore, the Tathagata preaches that all perceptions are dharma. Subhuti, the so-called ‘all perceptions’ are all without perception. In this view the Tathagata speaks of ‘all perceptions, all perceptions’.”
17.6. “Subhuti, it is like a man with an enormous body.” Subhuti then continued: “Most Honored One, the Tathagata sees his enormous body as without body. It is therefore called an enormous body.”
“So it is, Subhuti, so it is. Further, if a bodhisattva were to declare ‘I shall bring countless sentient beings to nirvana’ then he shall not be called a bodhisattva. Why is it so? Subhuti, is there any dharma at all called ‘bodhisattva’?”
“No, indeed, Most Honored One. There is no dharma whatsoever called ‘bodhisattva’.”
17.7. The Buddha then said: “The so-called sentient beings are being-less, they are thus called sentient beings. All of the Tathagata’s teachings bear no conception such as self, sentient beings, life or soul. Subhuti, the same is true with anyone who were to declare ‘I shall make a grand buddha-land’. Why is it so, Subhuti? The so-called grand buddha-land is of no grandeur, it is thus called a grand buddha-land. Subhuti, if one fully realizes the selflessness of dharma then one is called a bodhisattva.”
[17]
The universal nature of life.
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Chapter 18
18.1. The Buddha asked: “Subhuti, what do you think? Does the Tathagata have physical eyes?”
Subhuti replied: “Yes, Most Honored One, the Tathagata has physical eyes.”
18.2. The Buddha asked: “Subhuti, what do you think? Does the Tathagata have divine eyes [18] ?”
Subhuti replied: “Yes, Most Honored One, the Tathagata has divine eyes.”
18.3. The Buddha asked: “Subhuti, what do you think? Does the Tathagata have wisdom eyes [19] ?”
Subhuti replied: “Yes, Most Honored One, the Tathagata has wisdom eyes.”
18.4. The Buddha asked: “Subhuti, what do you think? Does the Tathagata have dharma eyes [20] ?”
Subhuti replied: “Yes, Most Honored One, the Tathagata has dharma eyes.”
18.5. The Buddha asked: “Subhuti, what do you think? Does the Tathagata have buddha eyes [21] ?”
Subhuti replied: “Yes, Most Honored One, the Tathagata has buddha eyes.”
18.6. The Buddha then asked: “What do you think, Subhuti? Does the Tathagata speak of sand grains in the Ganges river?”
Subhuti replied: “Indeed, Most Honored One. The Tathagata speaks of sand grains.”
“Subhuti, if there were as many Ganges rivers as there are sand grains in the Ganges, and if there were as many worlds as there are sand grains in all those innumerable rivers, wouldn’t these worlds be numerous?”
Subhuti replied: “So it is, Most Honored One; so it is, Well-Passing One. These worlds are numerous.”
18.7. The Buddha said: “Subhuti, as many sentient beings as there might be in these worlds, I would perceive their manifold flow of thoughts. How is it so? Subhuti, the flow of thoughts are flowless. In this view the Tathagata speaks of flow of thoughts. Why is it so? Subhuti, past thoughts can not be found, future thoughts can not be found, and present thoughts can not be found.”
[18]
The eyes of heavenly beings which see no physical barrier.
[19]
The eyes of absolute enlightenment. Buddha sees the universal nature of all life forms and consequently transcends the dualities of life or lifeless, spiritual or physical, and dharma or non-dharma.
[20]
Dharma eyes are the eyes of bodhisattvas. They see the nature of sentient beings and that of dharma, and as a result break the bondage caused by worldly perceptions.
[21]
The eyes of absolute enlightenment. Buddha sees the universal nature of all life forms, as well as that of their spiritual phenomena, and consequently transcends the differences between life or lifeless, dharma or non-dharma.
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Chapter 19
“What do you think, Subhuti? If a noble man or woman would fill up the lands in three-thousand galaxies with the seven treasures and offer them to the Tathagata, wouldn’t this person thereby accrue an enormous amount of merits?”
Subhuti replied: “Enormous indeed, Most Honored One; enormous indeed, Well-Passing One.”
The Buddha said: “Quite so, quite so. This person would thereby accrue an enormous amount of merits. Why is it so? Subhuti, if there were an amount of merits, the Tathagata would not say ‘amount of merits, amount of merits’.”
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Chapter 20
20.1. The Buddha asked: “Subhuti, what do you think? Can the Tathagata be recognized by the perfection of his physical body?”
“No, Most Honored One, one shall not recognize the Tathagata by the perfection of physical body. Why is it so? Most Honored One, the so-called perfection of physical body is of no perfection. In this view the Tathagata speaks of the perfection of physical body.”
20.2 “What do you think, Subhuti? Can the Tathagata be recognized by the possession of distinctive physical attributes?”
“No, Most Honored One, the Tathagata cannot be recognized by the possession of distinctive physical attributes. Why is it so? The so-called possession of physical attributes is without possession. In this view the Tathagata speaks of the possession of physical attributes.”
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Chapter 21
21.1. “What do you think, Subhuti? Does the Tathagata bear the thought ‘I shall expound dharma’? Subhuti, you shall not have such a view. Why is it so? If one were to claim that the Tathagata has expounded dharma then one would in fact misrepresent me. Subhuti, there is no dharma whatsoever to expound. In this view the Tathagata speaks of expounding dharma."
21.2. At that time Venerable Subhuti asked: “Most Honored One, in the future, in the final epoch, during the last 500 years of the dharma-ending age, will there be any sentient beings who upon hearing this discourse would engender deep faith?”
The Buddha said: “Subhuti, they are neither sentient beings nor non-sentient beings. Why is it so? All sentient beings are being-less. In this view the Tathagata speaks of sentient beings.”
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Chapter 22
The Buddha asked: “What do you think, Subhuti? Was there any dharma at all to which the Tathagata awoke in absolute enlightenment?”
Subhuti replied: “Most Honored One, according to my explication of the Buddha’s words, the Tathagata awoke to no dharma whatsoever in absolute enlightenment.”
The Buddha said: “So it is, so it is. Subhuti, there is not even a minuscule of things to gain, it is therefore called absolute enlightenment.”
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Chapter 23
“Furthermore, Subhuti, seeing all perceptions without partiality, it is therefore called absolute enlightenment; seeing the equal and universal nature in self, sentient beings, life and soul, it is therefore called absolute enlightenment. Subhuti, all phenomena are wholesome dharma, and all perceptions are instances of the universal nature. Subhuti, dharma is dharma-less. In this view the Tathagata speaks of wholesome dharma.”
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Chapter 24
“Subhuti, suppose a noble man or woman would amass a quantity of the seven treasure as great as all the Sumerus in the lands of three thousand galaxies and use for charity. If there is another person who, upon hearing but a single four-line verse of this discourse, would accept it with faith, and would study, fully understand and expound it to others, the amount of merits of the first person would not compare to a hundredth, a thousandth, a millionth, a trillionth or any computable fraction of that of the second.”
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Chapter 25
25.1 “What do you think, Subhuti? Does the Tathagata engender such thought as 'I shall liberate all sentient beings'? Subhuti, you shall not have such a view. Why is it so? There is no sentient being whatsoever that the Tathagata liberates. Subhuti, if there were then the Tathagata would bear the conception of self, the conception of sentient beings, the conception of life and the conception of soul.”
25.2 “Subhuti, such conceptions are devoid of nature, but ordinary beings would engender such conceptions. Subhuti, the so-called ordinary beings are being-less, they are thus called ordinary beings”.
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Chapter 26
26.1. “What do you think, Subhuti? Can the Tathagata be recognized by his possession of the distinctive physical attributes?” Subhuti replied: “According to my explication of the Buddha’s words, one should not recognize the Tathagata by his possession of the distinctive physical attributes.”
The Buddha acknowledged: “Well-said, well-said. So it is, Subhuti, one should not recognize the Tathagata by his possession of the distinctive physical attributes. If the physical attributes represent the Tathagata then the King Chakravartin [22] would be the Tathagata. Therefore, one should not recognize the Tathagata by his possession of the physical attributes. Subhuti, if one perceives the formless of physical forms, one sees the Tathagata.”
26.2. At that time the Buddha spoke the verses:
“If sees me through form
or seeks me through sound
one would arouse illusions
and one would not see.
Observe the manifold dharma
it is the presence of Buddha
Dharma nature is beyond perception
thus one should not seek.”
[22]
A legendary ruler of the Earth through whom the Wheel of Dharma is turning. He is believed to possess the same physical attributes as that of the Buddha.
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Chapter 27
27.1. “What do you think, Subhuti? Did the Tathagata achieve absolute enlightenment through the possession of the physical attributes? Subhuti, you should not have such a view. Why is it so? The Tathagata did not reach absolute enlightenment through the possession of the physical attributes.”
27.2. “Furthermore, Subhuti, should a student therefore seek to cease all dharma? Subhuti, you shall not have such a view. Why is it so? One who walks on the path of bodhisattvas does not seek the cessation of dharma".
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Chapter 28
“Subhuti, suppose a noble man or woman would fill up as many lands as the number of sand grains in Ganges river with the seven treasures and offer them to the tathagatas. If a bodhisattva is established in the dharma of selflessness, non-originating and non-ending, this bodhisattva would thereby accrue immeasurably more amount of merits. However, Subhuti, bodhisattvas shall not acquire merits.”
Venerable Subhuti asked: “Most Honored One, what does it mean that bodhisattvas shall not acquire merits?”
The Buddha replied: “Subhuti, bodhisattvas shall accrue merits but shall not attach to merits.”
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Chapter 29
“Further, Subhuti, if one were to claim that the Tathagata arrives, or leaves, or stays, or sits, or lies down, one does not understand my words. Why is it so? Subhuti, ‘tathagata’ means ultimate truth, ‘tathagata’ means universal nature, ‘tathagata’ means no arriving and no leaving.”
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Chapter 30
30.1 “Furthermore, Subhuti, suppose there were as many lands as the number of dust particles in the lands of three-thousand galaxies. Wouldn’t the number of dust particles in all these lands be great?”
Subhuti replied: “Great indeed, Most Honored One, great indeed, Well-Passing One. Why is it so? If a mass of particles were substantial then the Tathagata would not have called it a mass of particles. The Tathagata views a mass of particles as being mass-less, it is therefore called a mass of particles.”
30.2 “Most Honored One, the Tathagata views the lands of three-thousand galaxies as being landless, they are therefore called the lands of three-thousand galaxies. Why is it so? The lands and galaxies, if they appear substantial, are our convictions. Further, the Tathagata sees convictions as being conviction-less, they are therefore called convictions.”
The Buddha said: “Subhuti, these convictions are intangible and ineffable. But common people indulge in describing convictions.”
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Chapter 31
31.1. “Subhuti, what do you think? If one were to claim that the Tathagata preaches the perception of self, or the perception of sentient beings, or the perception of life, or the perception of soul, would such a claim be truthful? ”
Subhuti replied: “No, Most Honored One. Such a claim would not be truthful. The perception of self, or the perception of sentient beings, or the perception of life, or the perception of soul that the Tathagata speaks of is without any perception. It is therefore called the perception of self, sentient beings, life or soul.”
31.2. The Buddha then told Subhuti: “Students who walk the path of bodhisattvas shall know dharma as it is, shall see dharma as it is, and shall understand dharma as it is. Moreover, students shall in this way not dwell in any conceptions of dharma. Why is it so, Subhuti? The so-called conception of dharma is of no conception. In this view the Tathgata speaks of conception of dharma.”
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Chapter 32
32.1. “Subhuti, suppose a bodhisattva were to fill up countless lands with the seven treasures and offer them to the Tathagatas. If a noble man or woman would faithfully accept but a single four-line verse of this prajina-paramita sutra, and would study, fully understand and expound it to others, this person would thereby accrue immeasurably more amount of merits. So how does one expound it to others? Expounding it as if there is no expounding, it is therefore called expounding it to others.”
32.2. At that time, Most Honored One concluded with the verse:
“Like a flickering lamp or a star at night
like a morning dew or a bubble in a stream
a passing cloud a flash of lightening or a dream
so are all conditioned existences to be seen.”
32.3. Then, at the conclusion of the Buddha’s discourse, Venerable Subhuti, students in the congregation, together with asuras and gods in the world, all rejoiced at what they have heard. They accepted the teaching with faith and upheld it with earnest.
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