THE DIAMOND SUTRA

(translated by A.F.Price and Wong Mou-Lam)

&
Wikipedia (from) + another version (Translated by the Chung Tai Translation Committee Based on
the Chinese translation by Kumarajiva and English translations by Charles Muller and others)

Diamond Sutra
From Wikipedia, the free encyclopedia
The Diamond Stra is a Mahyna stra from the Prajpramit, or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding and non-attachment. A copy of the Chinese version of Diamond Stra, found among the Dunhuang manuscripts in the early 20th century and dated back to May 11, 868,[1] is, in the words of the British Library, "the earliest complete survival of a dated printed book."[2] The full Sanskrit title of this text is the Vajracchedik Prajpramit Stra.

Contents
1 Title 2 History 3 Contents and teachings 4 In the Zen school 5 Dunhuang block print 6 See also 7 References 8 Bibliography 9 External links

Title
The earliest known Sanskrit title for the su tra is the Vajracchedika Praja pa ramita Su tra, which may be translated roughly as the "Vajra Cutter Perfection of Wisdom Su tra." In English, shortened forms such as Diamond Su tra and Vajra Su tra are common. The Diamond Su tra has also been highly regarded in a number of Asian countries where Maha ya na Buddhism has been traditionally practiced. Translations of this title into the languages of some of these countries include:
Sanskrit: "#$%)*12, Vajracchedik Prajpramit Stra Chinese: , jngng brblumdu jng, shortened to , jngng jng Japanese: , Kong hannya haramitsu ky, shortened to , Kong-ky Korean: , geumgang banyabaramil gyeong, shortened to , geumgang gyeong Vietnamese Kim cng bt-nh-ba-la-mt-a kinh, shortened to Kim cng kinh Tibetan[disambiguation needed] (Wylie): phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen poi mdo

History

The full history of the text remains unknown, but Japanese scholars generally consider the Diamond Stra to be from a very early date in the development of Prajpramit literature.[3] Some western scholars also believe that the Aashasrik Prajpramit Stra was adapted from the earlier Vajracchedik Prajpramit Stra. [3] Early western scholarship on the Diamond Stra is summarized by Mller.[4] The rst translation of the Diamond Stra into Chinese is thought to have been made in 401 CE by the venerated and prolic translator Kumrajva.[5] Kumrajva's translation style is distinctive, possessing a owing smoothness that reects his prioritization on conveying the meaning as opposed to precise literal rendering.[6] The Kumrajva translation has been particularly highly regarded over the centuries, and it is this version that appears on the 868 CE Dunhuang scroll. In addition to the Kumrajva translation, a number of later translations exist. The Diamond Stra was again translated from Sanskrit into Chinese by Bodhiruci in 509 CE, Paramrtha in 558 CE, Xuanzang in 648 CE, and Yijing in 703 CE.[7][8][9][10] The Chinese Buddhist monk Xuanzang visited a Mahsghika-Lokottaravda monastery at Bamiyan, Afghanistan, in the 7th century CE. Using Xuanzang's travel accounts, modern archaeologists have identied the site of this monastery.[11] Birchbark manuscript fragments of several Mahyna stras have been discovered at the site, including the Vajracchedik Prajpramit Stra (MS 2385), and these are now part of the Schyen Collection.[12] These manuscript fragments are in a Sanskritized Gndhr language, and written in the Kharoh script.[13]

Contents and teachings

The Diamond Stra, like many Buddhist stras, begins with the phrase "Thus have I heard" (Skt. eva may rutam). In the stra, the Buddha has nished his daily walk with the monks to gather offerings of food, and he sits down to rest. Elder Subhti comes forth and asks the Buddha a question. What follows is a dialogue regarding the nature of perception. The Buddha often uses paradoxical phrases such as, "What is called the highest teaching is not the highest teaching".[14] The Buddha is generally thought to be trying to help Subhti unlearn his preconceived, limited notions of the nature of reality and enlightenment. A four-line verse about impermanence appears at the end of the stra.[15]

Dunhuang block print

There is a wood block printed copy in the British Library which, although not the earliest example of block printing, is the earliest example which bears an actual date. The book displays a great maturity of design and layout and speaks of a considerable ancestry for woodblock printing. The extant copy has the form of a scroll, about 16 feet long. The archaeologist Sir Marc Aurel Stein purchased it in 1907 in the walled-up Mogao Caves near Dunhuang in northwest China from a monk guarding the caves known as the "Caves of the Thousand Buddhas". The colophon, at the inner end, reads: Reverently made for universal free distribution by Wang Jie on behalf of his two parents on the 15th of the 4th moon of the 9th year of Xiantong [11 May 868]. This is approximately 587 years before the Gutenberg Bible was rst printed. In 2010 UK writer and historian Frances Wood, head of the Chinese section at the British Library, was involved in the restoration of its copy of the book.[16] The British Library website allows readers to view the Diamond Sutra and turn the pages.[17]

References

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17.

^ Soeng, Mu (2000-06-15). Diamond Sutra: Transforming the Way We Perceive the World. Wisdom Publications. p.58. ISBN9780861711604. Retrieved 11 May 2012. ^ "Sacred Texts: Diamond Sutra". Bl.uk. 2003-11-30. Retrieved 2010-04-01. ^ a b Williams, Paul. Mahyna Buddhism: the Doctrinal Foundations. London, UK: Routledge. ISBN 0-415-02537-0. p.42 ^ Mller, Friedrich Max, ed.: The Sacred Books of the East, Volume XLIX: Buddhist Mahyna Texts. Oxford: Clarendon Press, 1894, pp. xii-xix ^ The Korean Buddhist Canon: A Descriptive Catalog (T 235) ^ Nattier, Jan. The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies Vol. 15 Nbr. 2 (1992) ^ The Korean Buddhist Canon: A Descriptive Catalog (T 236) ^ The Korean Buddhist Canon: A Descriptive Catalog (T 237) ^ The Korean Buddhist Canon: A Descriptive Catalog (T 220,9) ^ The Korean Buddhist Canon: A Descriptive Catalog (T 239) ^ "Schyen Collection: Buddhism". Retrieved 23 June 2012. ^ "Schyen Collection: Buddhism". Retrieved 23 June 2012. ^ "Schyen Collection: Buddhism". Retrieved 3 July 2012. ^ Diamond Sutra, Sec. 8, Subsec. 5 ^ "The Vajracchedik Prajpramit Stra". Lapis Lazuli Texts. Retrieved 19 September 2010. ^ "Restoring the world's oldest book, the Diamond Sutra" at bbc.co.uk ^ "Copy of Diamond Sutra" at bl.uk

SECTION I. THE CONVOCATION OF THE ASSEMBLY Thus have I heard. Upon a time Buddha sojourned in Anathapindika's Park by Shravasti with a great company of bhikshus, even twelve hundred and fty. One day, at the time for breaking fast, the World-honored One enrobed, and carrying His bowl made His way into the great city of Shravasti to beg for His food. In the midst of the city He begged from door to door according to rule. This done, He returned to His retreat and took His meal. When He had nished He put away His robe and begging bowl, washed His feet, arranged His seat, and sat down.

SECTION II. SUBHUTI MAKES A REQUEST Now in the midst of the assembly was the Venerable Subhuti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed Buddha thus: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts? Buddha said: Very good, Subhuti! Just as you say, the Tathagata is ever-mindful of all the Bodhisattvas, protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide, and how they should control their thoughts. Said Subhuti: Pray, do, World-honored One. With joyful anticipation we long to hear.

SECTION III. THE REAL TEACHING OF THE GREAT WAY Buddha said: Subhuti, all the Bodhisattva-Heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an egoentity, a personality, a being, or a separated individuality.

SECTION IV. EVEN THE MOST BENEFICENT PRACTICES ARE RELATIVE Furthermore, Subhuti, in the practice of charity a Bodhisattva should be detached. That is to say, he should practice charity without regard to appearances; without regard to sound, odor, touch, avor or any quality. Subhuti, thus should the Bodhisattva practice charity without attachment. Wherefore? In such a case his merit is incalculable. Subhuti, what do you think? Can you measure all the space extending eastward? No, World-honored One, I cannot. Then can you, Subhuti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith? No, World-honored One, I cannot. Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one- pointedly in this instruction.

SECTION V. UNDERSTANDING THE ULTIMATE PRINCIPLE OF REALITY Subhuti, what do you think? Is the Tathagata to be recognized by some material characteristic? No, World- honored One; the Tathagata cannot be recognized by any material characteristic. Wherefore? Because the Tathagata has said that material characteristics are not, in fact, material characteristics. Buddha said: Subhuti, wheresoever are m a t e r i a l characteristics there is delusion; but who so perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.

SECTION VI. RARE IS TRUE FAITH Subhuti said to Buddha: World-honored One, will there always be men who will truly believe after coming to hear these teachings? Buddha answered: Subhuti, do not utter such words! At the end of the last vehundred-year period following the passing of the Tathagata, there will be self- controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one Buddha, or two Buddhas, or three, or four, or ve Buddhas, but under countless Buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart, and the magnitude of their moral excellences. Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities. Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an egoentity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. [Does a man who has safely crossed a ood upon a raft continue his journey carrying that raft upon his head?] The Buddha-teaching must be relinquished; how much more so mis-teaching!

SECTION VII. GREAT ONES, PERFECT BEYOND LEARNING, UTTER NO WORDS OF TEACHING Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate? Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is uncontainable and inexpressible. It neither is nor is it not.Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

SECTION VIII. THE FRUITS OF MERITORIOUS ACTION Subhuti, what do you think? If anyone lled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit? Subhuti said: Great indeed, Worldhonored One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great. Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas. Subhuti, what is called "the Religion given by Buddha" is not, in fact Buddha Religion.

SECTION IX. REAL DESIGNATION IS UNDESIGNATE Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant? Subhuti said: No, World-honored One. Wherefore? Because "Stream- entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant. Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-bereborn? Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called "Onceto-be-reborn." Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner? Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non- returner." Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment? Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment." World-honored one, if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality. World- honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from passions. World-honored One, if I said within myself: Such am I; you would not declare: Subhuti nds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides nowhere: therefore he is called, "Subhuti, Joyful Abider-in-Peace, Dweller-in- Seclusion-inthe-Forest."

SECTION X. SETTING FORTH PURE LANDS Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law? No, World- honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law. Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddhalands? No, W orld-honored O n e . Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name. [Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, avor, touch, odor, or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it. Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great? Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body.

SECTION XI. THE SUPERIORITY OF UNFORMULATED TRUTH Subhuti, if there were as many Ganges rivers as the sand- grains of the Ganges, would the sand-grains of them all be many? Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains? Subhuti, I will declare a truth to you. If a good man or good woman lled three thousand galaxies of worlds with the seven treasures for each sandgrain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit? Subhuti answered: Great indeed, Worldhonored One! Then Buddha declared: Nevertheless, Subhuti, if a good man or good woman studies this Discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.

SECTION XII. VENERATION OF THE TRUE DOCTRINE Furthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of Gods, Men and Titans as though it were a Buddha-Shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! Subhuti, you should know that such a one attains the highest and most wonderful truth. Wheresoever this sacred Discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.

SECTION XIII. HOW THIS TEACHING SHOULD BE RECEIVED AND RETAINED At that time Subhuti addressed Buddha, saying: World- honored One, by what name should this Discourse be known, and how should we receive and retain it? Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it. Subhuti, what is the reason herein? According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental Wisdom" is just the name given to it. Subhuti, what do you think? Has the Tathagata a teaching to enunciate? Subhuti replied to the Buddha: World-honored One, the Tathagata has nothing to teach. Subhuti, what do you think? Would there be many molecules in [the composition of] three thousand galaxies of worlds? Subhuti said: Many indeed, World-honored One! Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." [Furthermore,] the Tathagata declares that a world is not really a world; it is called "a world." Subhuti, what do you think? May the Tathagata be perceived by the thirty-two physical peculiarities [of an outstanding sage]? No, World-honored One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks." Subhuti, if on the one hand a good man or a good woman sacrices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse, and teaches and explains them to others, the merit of the latter will be the greater.

SECTION XIV. PERFECT PEACE LIES IN FREEDOM FROM CHARACTERISTIC DISTINCTIONS Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom rst opened. World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name. World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difcult for me, but in ages to come - in the last ve-hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all. Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither lled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection [the Perfection of Charity] is not, in fact, the First Perfection: such is merely a name. Subhuti, the Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused in me. Subhuti, I remember that long ago, sometime during my past ve-hundred

mortal lives, I was an ascetic practicing patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world - by not allowing the mind to depend upon notions evoked by sounds, odors, avors, touchcontacts, or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as Bodhisattvas practice charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings. Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal. Subhuti, if a Bodhisattva practices charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible. Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddhaknowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

SECTION XV. THE INCOMPARABLE VALUE OF THIS TEACHING Subhuti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others! Subhuti, we can summarize the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it. The Tathagata has declared this teaching for the benet of initiates of the Great Way; He has declared it for the benet of initiates of the Supreme Way. Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the TathagataConsummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who nd consolation in limited doctrines involving the conception of an egoentity, a personality, a being, or a separated individuality are unable to accept, receive, study, recite and openly explain this Discourse. Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctied like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of owers and incense.

SECTION XVI. PURGATION THROUGH SUFFERING THE RETRIBUTION FOR PAST SINS Furthermore, Subhuti, if it be that good men and good women who receive and retain this Discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment. Subhuti, I remember the innitely remote past before Dipankara Buddha. There were 84,000 myriads of multimillions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study and recite this Discourse at the end of the last [500-year] period, he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one thousand myriad multimillionth part of it - indeed, no such comparison is possible. Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study and recite this Discourse in the last period, my hearers would be lled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the signicance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception.

SECTION XVII. NO ONE ATTAINS TRANSCENDENTAL WISDOM At that time Subhuti addressed Buddha, saying: World- honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts? Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an egoentity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment. Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment? No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Buddha said: You are right, Subhuti! Verily there was n o formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signication implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula by which the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations." Subhuti, a comparison may be made with [the idea of] a gigantic human frame. Then Subhuti said: The World-honored One has declared that such is not a great body; "a great body" is just the name given to it. Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such

condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddhalands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it. Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.

SECTION XVIII. ALL MODES OF MIND ARE REALLY ONLY MIND Subhuti, what do you think? Does the Tathagata possess the human eye? Yes, World-honored One, He does. Well, do you think the Tathagata possesses the divine eye? Yes, World-honored One, He does. And do you think the Tathagata possesses the gnostic eye? Yes, World-honored One, He does. And do you think the Tathagata possesses the eye of transcendent wisdom? Yes, World-honored One, He does. And do you think the Tathagata possesses the Buddha-eye of omniscience? Yes, World-honored One, He does. Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them? Yes, World-honored One, the Tathagata has taught concerning these grains. Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many? [Subhuti replied]: Many indeed, World-honored One! Then Buddha said: Subhuti, however many living beings there are in all those Buddha- lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called "mind". Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.

SECTION XIX. ABSOLUTE REALITY IS THE ONLY FOUNDATION Subhuti, what do you think? If anyone lled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit? Yes, indeed, World-honored One, he would gain great merit! Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterized it as "great."

SECTION XX. THE UNREALITY OF PHENOMENAL DISTINCTIONS Subhuti, what do you think? Can the Buddha be perceived by His perfectly-formed body? No, World-honored One, the Tathagata cannot be perceived by His perfectlyformed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly-formed body." Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic? No, World- honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics."

SECTION XXI. WORDS CANNOT EXPRESS TRUTH. THAT WHICH WORDS EXPRESS IS NOT TRUTH Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it. Thereupon, Subhuti spoke these words to Buddha: World- honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief? And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings," Subhuti, these "living beings" are not really such; they are just called by that name.

SECTION XXII. IT CANNOT BE SAID THAT ANYTHING IS ATTAINABLE Then Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of I n c o m p a r a b l e Enlightenment did Buddha make no acquisition whatsoever? Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called "Consummation of Incomparable Enlightenment."

SECTION XXIII. THE PRACTICE OF GOOD WORKS PURIFIES THE MIND Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called "Consummation of Incomparable Enlightenment." It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness. Subhuti, though we speak of "goodness", the Tathagata declares that there is no goodness; such is merely a name.

SECTION XXIV. THE INCOMPARABLE MERIT OF THIS TEACHING Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.

SECTION XXV. THE ILLUSION OF EGO Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti. Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality. Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as "common people" are not really common people; such is merely a name.

SECTION XXVI. THE BODY OF TRUTH HAS NO MARKS Subhuti, what do you think? May the Tathagata be perceived by the thirty-two marks [of a great man]? Subhuti answered: No, the Tathagata may not be perceived thereby. Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks, any great imperial ruler is the same as the Tathagata. Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha's words, the Tathagata may not be perceived by the thirty-two marks. Whereupon the World-honored One uttered this verse: Who sees Me by form, Who seeks Me in sound, Perverted are his footsteps upon the Way, For he cannot perceive the Tathagata.

SECTION XXVII. IT IS ERRONEOUS TO AFFIRM THAT ALL THINGS ARE EVER EXTINGUISHED Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not afrm concerning any formula that it is nally extinguished.

SECTION XXVIII. ATTACHMENT TO REWARDS OF MERIT Subhuti, if one Bodhisattva bestows in charity sufcient of the seven treasures to ll as many worlds as there are sand- grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient as to the rewards of merit. Then Subhuti said to Buddha: What is this saying, World- honored One, that Bodhisattvas are insentient as to rewards of merit? [And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.

SECTION XXIX. PERFECT TRANQUILITY Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because T A THAGA T A has neither whence nor whither, therefore is He called "Tathagata".

SECTION XXX. THE INTEGRAL PRINCIPLE Subhuti, if a good man or a good woman ground an innite number of galaxies of worlds to dust, would the resulting minute particles be many? Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. "Minute particles" is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of worlds, these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a gure of speech. [Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method.

SECTION XXXI. CONVENTIONAL TRUTH SHOULD BE CUT OFF Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching correctly? No, World-honored One, such a man would not have any sound understanding of the Tathagata's teaching, because the Worldhonored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous - these terms are merely gures of speech. [Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of [views which are mere] aspects. Subhuti, as regards aspects, the Tathagata declares that in reality they are not such. They are called "aspects".

SECTION XXXII. THE DELUSION OF APPEARANCES Subhuti, someone might ll innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benet of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances - abiding in Real Truth. - So I tell you Thus shall ye think of all this eeting world: A star at dawn, a bubble in a stream; A ash of lightning in a summer cloud, A ickering lamp, a phantom, and a dream. When the Buddha nished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were lled with joy by His teaching, and, taking it sincerely to heart, they went their ways.

THE DIAMOND OF PERFECT WISDOM SUTRA

Translated by the Chung Tai Translation Committee Based on the Chinese translation by Kumarajiva and English translations by Charles Muller and others
January 2009 v1.94

Namo Fundamental Teacher Shakyamuni Buddha

(3 times) ()

Sutra Opening Verse

The Dharma, innitely profound and subtle, Is rarely encountered even in a million kalpas. Now we are able to hear, study, and follow it, May we fully realize the Tathagatas true meaning.

The Diamond of Perfect Wisdom Sutra

Chinese translation by Tripitaka Master Kumarajiva

1. Convocation of the Assembly

Thus I have heard. Once, the Buddha was staying in the Anathapindadas Park at Jeta Grove in Shravasti, with a community of 1,250 bhiksus. When it was mealtime, the World Honored One put on his robe, took his alms-bowl, and went into the great city of Shravasti, going from house to house to beg for food. This done, he returned to his abiding place, nished the meal, put away his robe and bowl, washed his feet, arranged his seat, and sat down.

2. Subhuti Requests the Teaching

Then, the elder Subhuti in the assembly arose from his seat, bared his right shoulder, knelt on his right knee with his palms joined, and respectfully addressed the Buddha: How remarkable, World Honored One, that the Tathagata is ever- mindful of bodhisattvas, protecting and instructing them well! World Honored One, when good men and good women resolve to attain unsurpassed complete enlightenment (anuttara- samyak-sambodhi), how should they abide their mind, and how should they subdue their thoughts?
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The Buddha said, Excellent! Excellent! Subhuti, it is as you have said. The Tathagata is ever-mindful of bodhisattvas, protecting and instructing them well. Now listen attentively, and I shall explain it for you: Good men and good women who resolve to attain unsurpassed complete enlightenment should thus abide and subdue their thoughts. The Venerable Subhuti said: Yes, World Honored One. We are listening with great anticipation.

3. The Bodhisattva Vow

The Buddha said to Subhuti: The bodhisattvas and mahasattvas should thus subdue their thoughts: All the different types of sentient beings, whether they are born from eggs, from wombs, from moisture, or by transformation; whether or not they have form; whether they have thoughts or no thoughts, or have neither thought nor non-thought, I will liberate them by leading them to nirvana without residue. When immeasurable, countless, innite numbers of sentient beings have been liberated, in reality, no sentient beings have been liberated.

Why is this so? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas.
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4. Unattached Practice of Charity

Furthermore, Subhuti, in the practice of charity, bodhisattvas should abide in nothing whatsoever. That is, to practice charity without attachment to form, sound, smell, taste, touch, or dharmas. Subhuti, bodhisattvas should practice charity this way, without attachment to anything. Why? If bodhisattvas practice charity without attachment, their merits are immeasurable. Subhuti, what do you think? Is the space in the eastern direction measurable? No, World Honored One, it is immeasurable. Subhuti, is any of the space above or below, in the four cardinal directions, or in the four intermediate directions measurable? They are immeasurable, World Honored One. Subhuti, the merits attained by bodhisattvas who practice charity without attachment are also immeasurable like space. Subhuti, bodhisattvas should abide in this teaching.

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5. Physical Attributes of Buddhahood

Subhuti, what do you think? Can one recognize the Tathagata by means of his physical appearance? No, World Honored One. One cannot recognize the Tathagata by his physical appearance. Why not? The Tathagata teaches that physical appearances are actually not physical appearances. The Buddha said to Subhuti: All appearances are illusory. To see that appearances are not appearances is to see the Tathagata.

6. The Merit of True Faith

Subhuti addressed the Buddha, World Honored One, will there be any sentient beings who give rise to true faith upon hearing this teaching? The Buddha said to Subhuti, Do not even say such a thing. After my passing, in the last ve hundred years [of the Dharma ending age], there will be those who observe the precepts and cultivate merit, who have faith that these are words of truth. You should know that these people have not merely cultivated the roots of virtue with one buddha, two buddhas, three, four, or ve buddhas; they have cultivated all kinds of virtuous roots with hundreds of thousands, even countless numbers of buddhas. Upon hearing these passages, Subhuti, some will, in an
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instant, give rise to pure faith. The Tathagata fully knows and fully sees these beings as they attain such countless merits. Why? It is because these sentient beings are free from the notions of a self, a person, a sentient being, or a life span. They are also free from the notions of dharmas or non- dharmas. Why? If the minds of these sentient beings cherish these notions, then they will cling to a self, a person, a sentient being, and a life span. If they cherish the notion of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they cherish the notion of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore one should not cherish dharmas or non-dharmas. For this reason, the Tathagata often teaches: Bhiksus, know that my Dharma is like a raft. If even the correct teachings (Dharma) should be abandoned, how much more so the incorrect teachings (nonDharma)?

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7. No Attainment, No Teaching
Subhuti, what do you think? Has the Tathagata attained unsurpassed complete enlightenment? And does he explain the Dharma? Subhuti said: As I understand the meaning of what the Buddha has said, there is no xed teaching called unsurpassed complete enlightenment. And there is also no xed teaching that the Tathagata can convey. Why? The Dharma explained by the Tathagata cannot be grasped or explained. They are neither Dharmas nor non-Dharmas. How is this so? It is because all the saints and sages are distinguished by the Unconditioned Dharma.

8. Real Merit Has No Merit

Subhuti, what do you think? If a person were to ll a trichiliocosm with the seven jewels and give them away in charity, wouldnt the merit attained by this person be great? Subhuti said, Extremely great, World Honored One. Why? The nature of merit is empty; therefore the Tathagata says that this merit is

great. The Buddha said: But if a person comprehends and follows even a four-line verse of this sutra, and teaches it to others, this persons merit would exceed that of the former example. Why? Subhuti, all buddhas and
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all of their teachings on unsurpassed complete enlightenment originate from this sutra. Subhuti, that which is called the Buddha Dharma is not the Buddha Dharma; therefore it is called the Buddha Dharma.

9. The Four Stages of an Arhat

Subhuti, what do you think? Does a srota-apanna have the thought: I have attained the realization of the srota- apanna? Subhuti said, No, World Honored One. Why not? Because srota-apanna means stream-enterer, and there is in fact nothing to enter; one who does not enter into form, sound, smell, taste, touch, or dharmas is called a srota- apanna. Subhuti, what do you think? Does a sakridagamin have the thought, I have attained the realization of the sakridagamin? Subhuti said: No, World Honored One. Why not? Although sakridagamin means to go and come one more time, there is, in reality, no going and no coming. Therefore he is called a sakridagamin. Subhuti, what do you think? Does an anagamin have the thought, I have attained the realization of the anagamin? Subhuti said, No, World Honored One. Why not?
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Anagamin means non-returning [to the human world], but there is, in fact, no such thing as non-returning. Therefore he is called an anagamin. Subhuti, what do you think? Does an arhat have the thought, I have attained the realization of the arhat? Subhuti said, No, World Honored One. Why not? There is, in reality, no such a thing called arhat. World Honored One, if

an arhat should give rise to the thought, I have attained the realization of the arhat, this means that he is attached to the notions of a self, a person, a sentient being, or a life span. World Honored One, you have said that of all people I am the foremost in attaining the samadhi of non-contention, and the foremost arhat in being free from desires. But I do not have the thought that I am an arhat who is free from desires. World Honored One, if I were to give rise to the thought that I have attained arhatship, then you would not have said that Subhuti practices aranya abiding peacefully in non- contention. In reality, Subhuti abides in nothing at all, therefore Subhuti is called one who abides peacefully in non- contention.

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10. Transformation to a Buddha World

The Buddha said to Subhuti, What do you think? When the Tathagata studied under Dipankara Buddha, did he receive any Dharma? No, World Honored One, when the Tathagata studied under Dipankara Buddha, he did not receive any Dharma. Subhuti, what do you think? Does a bodhisattva transform a world into a Buddha world? No, he does not, World Honored One. Why not? One who transforms the world does not transform the world; that is to transform the world. And so, Subhuti, bodhisattvas and mahasattvas should give rise to a pure mind that is not attached to form, sound, smell, taste, touch, or dharmas. The mind

should act without any attachments. Subhuti, if there were a person with a body the size of Mt. Sumeru, what do you think? Wouldnt this body be huge? Extremely huge, World Honored One. Why? The Buddha teaches us that a body is not a body, hence it is called a huge body.

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11. Merits of this Sutra

Subhuti, what do you think? If there were as many Ganges Rivers as the grains of sand in the Ganges, wouldnt the amount of sand contained in all those Ganges Rivers be great? Subhuti said, Extremely great, World Honored One. If even the number of the Ganges Rivers is innumerable, how much more so their grains of sand? Subhuti, now I tell you truthfully: If a good man or good woman lled as many trichiliocosms as the grains of sand in all those Ganges Rivers with the seven jewels, and gave them away in charity, wouldnt this merit be great? Extremely great, World Honored One. The Buddha said to Subhuti: If a good man or good woman is able to comprehend and follow a four-line verse of this sutra and teach it to others, their merit will be far greater.

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12. The Most Extraordinary Merit

Furthermore, Subhuti, wherever one teaches or recites so much as a four-line verse of this sutra, that place should be venerated as a Buddha-shrine by heavenly beings, human beings, and asuras in this world. How much more so is the case where one can completely remember, comprehend, and follow this sutra! Subhuti, you should know that such a person has achieved the highest, rarest of accomplishments. Wherever this sutra is present, it is as if the Buddha and the Buddhas revered disciples were also present.

13. Naming of the Sutra

Then Subhuti addressed the Buddha, World Honored One, what should we call this sutra, and how should we uphold it? The Buddha said to Subhuti: This sutra is called the Diamond of Perfect Wisdom. You should revere this title and practice the sutra accordingly. Why? Subhuti, the Buddha teaches that prajna paramita (perfection of wisdom) is not prajna paramita. Therefore it is called prajna paramita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach? Subhuti said to the Buddha, World Honored One, the Tathagata has nothing to teach. Subhuti, what do you think? Are all the tiny particles contained in this trichiliocosm great in number? Subhuti said, Extremely great, World Honored One. Subhuti, the Tathagata teaches that tiny particles are not tiny particles. Therefore they are
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called tiny particles. The Tathagata teaches that worlds are not worlds. Therefore they are called worlds. Subhuti, what do you think? Can the Tathagata be recognized by means of his thirty-two physical attributes? No, he cannot, World Honored One. One cannot recognize the Tathagata by means of his thirty-two physical attributes. Why not? Because the Tathagata teaches that the thirty-two physical attributes are in fact not real attributes. Therefore they are called the thirty-two physical attributes. Subhuti, if a good man or good woman were to dedicate lifetimes as numerous as the grains of sand in the Ganges River to charitable acts, and another comprehended and followed even a four-line verse of this sutra and taught it to others, the merits gained by the latter would far exceed that of the former.



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14. A Mind Without Attachments

Upon hearing this sermon, Subhuti was moved to tears, having deeply understood its meaning and signicance. He said to the Buddha: How remarkable, World Honored One! You have taught us such a profound sutra. Even though I have long attained the Wisdom Eye, I have never heard such a teaching before. World Honored One, if someone who hears this sutra gives rise to pure faith, and thus perceives the true nature of reality, we should know that this person has achieved the most extraordinary virtue. World Honored One, the true nature of reality is empty. This is what the Tathagata calls the true nature of reality. World Honored One, having just heard this sutra, I have no difculty in believing, comprehending, and following it. But in the ages to come, in the last ve hundred years, if there are sentient beings who hear this sutra, believe, comprehend, and follow it, they will be most remarkable beings. Why? These beings do not abide in the notions of a self, a person, a sentient being, or a life span. Why? Because a self is not a self. The appearances of a person, a sentient being, and a life span are likewise illusory. Why? Those who relinquish all appearances and notions are called buddhas. The Buddha said to Subhuti: So it is, so it is. You should know that if someone who hears the teaching of this sutra is neither shocked, frightened, nor disturbed, this person is extremely rare. And why? Subhuti, the Tathagata says that the foremost paramita is not the foremost paramita. Therefore it is called

the foremost paramita. Subhuti, the Tathagata teaches that tolerance paramita is not tolerance paramita. Therefore it is called tolerance paramita. Why? Subhuti, in a former lifetime my body was mutilated by King Kalinga. At that time, I had no notions of a self, a person, a
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sentient being, or a life span. Why not? If I had held to the notions of a self, a person, a sentient being, or a life span, when my body was dismembered limb after limb, I would have given rise to feelings of resentment and hatred. Subhuti, I also recall that for ve hundred lifetimes I was a rishi of tolerance. At that time, I was also free from the notions of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should relinquish all appearances and notions in their resolve to attain unsurpassed complete enlightenment. They should not give rise to any thought attached to form, sound, smell, taste, touch, or dharma. They should give rise to a mind without any attachments. Any attachment of the mind is errant. Therefore the Buddha says that a bodhisattva should practice charity with a mind unattached to form. Subhuti, to benet all sentient beings, a bodhisattva should practice charity in this way. The Tathagata teaches that all appearances and notions are not appearances and notions, and that all sentient beings are not sentient beings. Subhuti, what the Tathagata speaks is true, real, and as it is. His words are neither deceptive nor contradictory. Subhuti, the Truth that the Tathagata has attained is neither real nor unreal. Subhuti, if a bodhisattva practices charity with attachments, he is like a person in the dark who cannot see anything. If a bodhisattva practices charity without any attachments, he is like a person under the bright sun with eyes open, seeing all things clearly. Subhuti, if in a future time there are good men and women who are able to recite, remember, comprehend, and follow this sutra, the Tathagata, with his Buddha-wisdom, will clearly perceive and recognize each one of them as they all achieve immeasurable and innite virtues.
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15. The Sutra Is a Supreme Vehicle

Subhuti, if a good man or good woman should renounce their life for charity in the morning as many times as there are grains of sand in the Ganges, and do likewise at noon and in the evening, continuing thus for immeasurable hundreds of thousands of millions of kalpas; and if someone else heard this teaching and gave rise to unwavering faith, the merit of the latter would far exceed that of the former. How much more the merit of those who transcribe, recite, remember, follow, and explain this sutra to others! In summary, Subhuti, this sutra carries inconceivable, immeasurable, limitless virtue, and the Tathagata teaches it for the benet of the aspirants of the great vehicle, and the aspirants of the supreme vehicle. The Tathagata will know and see those, who are able to recite, remember, follow, and widely teach this sutra to others, as achieving innumerable, immeasurable, limitless, and inconceivable virtues. They carry on the work of the Tathagata in bringing

beings to unsurpassed complete enlightenment. Why? Subhuti, those who are content with inferior teachings are attached to the views of a self, a person, a sentient being, and a life span. Such people are not able to hear, recite, remember, and explain this sutra to others. Subhuti, wherever this sutra is present, all the heavenly and human beings and asuras in all the worlds should come and make offerings. You should know that its presence is equivalent to a pagoda that all should venerate
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and pay homage to, by circumambulating or scattering owers and incense around its grounds.

16. Purgation of Bad Karma

Furthermore, Subhuti, if there are good men or women who recite, remember, comprehend, and follow this sutra, but are belittled by others, it is because of their previous evil karma, which would cause them to be reborn in the wretched destinies. But now, by enduring the disparagement of others, this previous bad karma is eradicated, and they will eventually attain unsurpassed complete enlightenment. Subhuti, I remember that countless kalpas ago, before the time of Dipankara Buddha, I have encountered 84,000 billion nayutas of buddhas, made offerings to, and served all of them without fail. However, if someone in the DharmaChung Tai Translation Committee v1.95, p.18

ending age can recite, remember, comprehend, and follow this sutra, this persons virtue will be one hundred times, even a hundred trillion times greater than mine when I made offerings to all these buddhas. In fact, no such

comparison either by calculation or analogy is possible. Subhuti, if I fully revealed the virtue attained by good men and good women in the Dharmaending age who recite, remember, comprehend, and follow this sutra, some people, upon hearing it, would become suspicious, skeptical, even bewildered. Subhuti, you should know that the underlying meaning of this sutra is inconceivable, and its rewards are also inconceivable.

17. All Dharmas Are Non-Dharmas

Then Subhuti addressed the Buddha, World Honored One, if good men and good women resolve to attain unsurpassed complete enlightenment, how should they abide their mind, and how should they subdue their thoughts? The Buddha said to Subhuti: Good men and good women who resolve to attain unsurpassed complete enlightenment should think like
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this: I will liberate all sentient beings by bringing them to nirvana. Yet when all sentient beings have been liberated, not a single sentient being has actually attained nirvana. Why not? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas. Why? Subhuti, there is actually no resolve for the attainment of unsurpassed complete enlightenment. Subhuti, what do you think? When the Tathagata met Dipankara Buddha, did he obtain anything in order to realize unsurpassed complete enlightenment? No, World Honored One. As I understand the meaning of your teaching, when you met Dipankara Buddha, there was nothing to obtain for the realization of unsurpassed complete enlightenment. The Buddha said, So it is, Subhuti, so it is. There is indeed nothing that can produce the unsurpassed complete enlightenment of the Tathagata. Subhuti, if there were something that could produce the unsurpassed complete enlightenment of the Tathagata,

Dipankara Buddha would not have foretold, You will attain Buddhahood in the future, with the name Shakyamuni. It is precisely because there is actually nothing to be obtained in unsurpassed complete enlightenment that Dipankara Buddha foretold, You will attain Buddhahood in the future, with the name Shakyamuni. Why? This is because tathagata means all phenomena (dharmas) as they really are. If someone says that the Tathagata attained unsurpassed complete enlightenment, Subhuti, there is in fact, nothing to attain in the Buddhas unsurpassed complete enlightenment. Subhuti, the unsurpassed complete enlightenment attained by the Tathagata is neither real nor unreal. Therefore the Tathagata teaches that all dharmas are the Buddha Dharma. Subhuti, the socalled all dharmas are not dharmas at all. Therefore they are called all dharmas.
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Subhuti, take the example of a person with an immense, perfect body. Subhuti said, World Honored One, the person with the immense, perfect body has no such body; therefore it is called an immense, perfect body. Subhuti, so it is with a bodhisattva. If someone says, I will bring countless sentient beings to nirvana, then he is not a bodhisattva. Why? Subhuti, there is actually no such thing called a bodhisattva. Therefore the Buddha says that all phenomena are free from the ideas of a self, a person, a sentient being, or a life span. Subhuti, if a bodhisattva says I will transform the world into a Buddha world, then he is not a bodhisattva. Why? The Tathagata teaches that one who transforms the world is not the one who transforms the world. That is to transform the world. Subhuti, if a bodhisattva realizes the Dharma of non-self, the Tathagata says this is a real bodhisattva.


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18. All Thoughts Are Intangible

Subhuti, what do you think? Does the Tathagata have the physical eye? Yes, World Honored One. The Tathagata has the physical eye. Subhuti, what do you think? Does the Tathagata have the divine eye? Yes, World Honored One, the Tathagata has the divine eye. Subhuti, what do you think? Does the Tathagata have the wisdom eye? Yes, World Honored One, the Tathagata has the wisdom eye. Subhuti, what do you think? Does the Tathagata have the Dharma eye? Yes, World Honored One. The Tathagata has the Dharma eye. Subhuti, what do you think? Does the Tathagata have the Buddha eye? Yes, World Honored One. The Tathagata has the Buddha eye. Subhuti, what do you think? Does the
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Buddha consider all the sand in the Ganges River as sand? Yes, World Honored One, the Tathagata calls it sand. Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, and there were a Buddha world for each grain of sand of all those rivers, would the number of those Buddha worlds be great? Great indeed, World Honored One.

The Buddha said to Subhuti: The Tathagata is fully aware of the thoughts of each sentient being dwelling in all these Buddha worlds. How is it so? The Tathagata says all these thoughts are not thoughts. Therefore they are called thoughts. Why, Subhuti? Because past thoughts are intangible, present thoughts are intangible, and future thoughts are intangible.

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19. No Merit Is Great Merit

Subhuti, what do you think? If a person were to ll all the worlds of the trichiliocosm with the seven jewels and give them all away in charity, wouldnt this persons merit be great? Yes, World Honored One, this persons merit from such an act would be extremely great. Subhuti, if this merit were real, the Tathagata would not say that there is great merit. It is because this merit is non-existent that the Tathagata says that the merit is great.

20. Transcending Physical Attributes

Subhuti, what do you think? Can the Buddha be recognized by means of his perfect physical body? No, World Honored One. The Tathagata cannot be recognized by means of his perfect physical body. Why? The Tathagata teaches

that a perfect physical body is not a perfect physical body, hence it is called a perfect physical body. Subhuti, what do you think? Can the Tathagata be recognized by means of his perfect attributes? No, World Honored One. The Tathagata cannot be recognized by means of his perfect attributes. Why? The Tathagata teaches that perfect attributes are actually not perfect attributes. Therefore they are called perfect attributes.
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21. There Is No Dharma to Teach

Subhuti, do not think that the Tathagata holds the thought I have something to teach. Do not even think such a thing. Why not? Whoever says that the Tathagata has a Dharma to teach slanders the Buddha, because he does not understand my teaching. Subhuti, in teaching the Dharma there is no Dharma to teach. This is called teaching the Dharma. Then the wise Venerable Subhuti said to the Buddha: World Honored One, will there be sentient beings in the future [during the Dharma ending age] who will generate faith upon hearing these teachings? The Buddha said, Subhuti, they are neither sentient beings nor non-sentient beings. Why? Subhuti, the Tathagata teaches that sentient beings, who go through many births, are not sentient beings. Therefore they are called sentient beings.

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22. No Attainment Is Supreme Enlightenment

Subhuti said to the Buddha: World Honored One, when the Buddha attained unsurpassed complete enlightenment, was nothing actually attained? So it is, Subhuti, so it is. As to unsurpassed complete enlightenment, I have not attained the slightest thing. This is why it is called unsurpassed complete enlightenment.

23. All Dharmas Are Equal

Furthermore, Subhuti, all dharmas are equal, none is superior or inferior. This is called unsurpassed complete enlightenment. When one cultivates all good without the notions of a self, a person, a sentient being, or a lifespan, one attains unsurpassed complete enlightenment. Subhuti, the Tathagata teaches that good is not good, therefore it is good.

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24. The Merits of Transmitting the Sutra

Subhuti, if a person were to accumulate the seven jewels into mounds equivalent to all Mt. Sumerus in the worlds of a trichiliocosm and give them away in charity, and another person recited, remembered, followed, and taught this prajna paramita sutra or even a four-line verse of this sutra to others, the merit of the former would not be a hundredth, or even a billionth, of that of the latter. In fact, the merit of the latter would be so great that no comparison, by calculation or by analogy, could possibly be made.

25. There Are No Beings to Liberate

Subhuti, what do you think? You should not claim that the Tathagata has the thought, I will liberate sentient beings. Subhuti, do not have such a thought. Why? There are in fact no sentient beings for the Tathagata to liberate. If there were sentient beings liberated by the Tathagata, it would mean that the Tathagata holds the notions of a self, a person, a sentient being, or a life span. Subhuti, when the Tathagata says I, there is actually no I. Yet ordinary beings think there is a real I. Subhuti, the Tathagata says that ordinary beings are in fact not ordinary beings. Therefore they are called ordinary beings.
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26. Seek the Buddha Not in Form or Sound

Subhuti, what do you think? Can one discern the Tathagata by means of the thirty-two physical attributes? Subhuti said, Yes, yes. One can discern the Tathagata by means of the thirty-two physical attributes. The Buddha said, Subhuti, if one discerns the Tathagata by means of the thirty-two physical attributes, then a wheel-turning sage king would be a tathagata. Subhuti said to the Buddha, World Honored One, as I understand the meaning of what you have said, one should not try to discern the Tathagata by means of the thirtytwo physical attributes. Then the World Honored One spoke this verse: Those who see me in form, Or seek me through sound, Are on a mistaken path; They do not see the Tathagata.


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27. Avoid Annihilistic Views

Subhuti, if you think that the Tathagata attains unsurpassed complete enlightenment without the perfection of all attributes, then, Subhuti, you should not think this way, because the Tathagata does not attain unsurpassed complete enlightenment without the perfection of all attributes. Subhuti, if you resolve to attain unsurpassed complete enlightenment with such a thought, you would be asserting the extinction of dharmas. You should not think this way. Why? One who resolves to attain unsurpassed complete enlightenment does not assert the extinction of dharmas.

28. Bodhisattvas Do Not Accumulate Merits

Subhuti, if a bodhisattva were to give away enough of the seven jewels to ll as many world systems as the grains of sand in the Ganges River, and another bodhisattva attained the forbearance of the seless nature of all phenomena, the virtue of this bodhisattva would exceed that of the former. Why? Subhuti, this is because bodhisattvas do not accumulate merits. Subhuti said to the Buddha: World Honored One, how is it that bodhisattvas do not accumulate merits? Subhuti, bodhisattvas do not cling to the merits they generate. Therefore I say that they do not accumulate merits.
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29. The Thus-Come One Neither Comes Nor Goes

Subhuti, whoever says that the Tathagata (Thus-come One) comes, goes, sits, or lies down does not understand the meaning of my teaching. Why? The Thuscome One neither comes nor goes. Therefore he is called Thus-come One.

30. The Nature of the World

Subhuti, what do you think? If a good man or good woman were to take all the worlds of a trichiliocosm and crush them into tiny particles, wouldnt these particles be numerous? Extremely numerous, World Honored One. Why? If these tiny particles had real existence, the Buddha would not call them tiny particles. What does this mean? What the Buddha calls tiny particles are not tiny particles. Therefore they are called tiny particles. World Honored One, that which the Tathagata calls all the worlds of a trichiliocosm are actually not worlds. Therefore they are called worlds. Why? To the extent that these worlds really exist, they do so as a composite. The Tathagata teaches that composites are not
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composites. Therefore they are called composites. Subhuti, a composite is actually ineffable, but ordinary beings form attachments to such phenomena.

31. Extinction of the Four Views

Subhuti, if someone claims that I teach views of a self, a person, a sentient being, or a life span, what would you say? Has this person understood the meaning of my teaching? World Honored One, this person has not understood the meaning of the Tathagatas teaching. Why? The World Honored One explains that views of a self, a person, a sentient being, or a life span are actually not views of a self, a person, a sentient being, or a life span. Therefore they are called views of a self, a person, a sentient being, or a life span. Subhuti, one who resolves to attain unsurpassed complete enlightenment should know, perceive, believe, and understand all dharmas like this, just as they are, without attachment to the attributes of any dharma. Subhuti, the Tathagata has explained that dharma attributes are not dharma attributes, therefore they are called dharma attributes.
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32. All Phenomena Are Illusions

Subhuti, if a person were to amass enough of the seven jewels to ll countless worlds and give them away in charity, and if a good man or good woman with the bodhisattva resolve takes as few as a four-line verse of this sutra, recites, remembers, follows, and expounds it to others, the latters merit would far exceed that of the former. How should one teach it to others? Without attachment, abiding in stillness and suchness. Why? All conditioned phenomena Are like a dream, an illusion, a bubble, a shadow, Like dew or a ash of lightning; Thus we shall perceive them.

With this the Buddha concluded the sutra. The elder Subhuti, other bhiksus, bhiksunis, upasakas, upasikas, heavenly and human beings, asuras, and other beings of the world, having heard the Buddha, were all lled with immense joy; they accepted and followed the teaching faithfully. The Diamond of Perfect Wisdom Sutra
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Three Refuges
I take refuge in the Buddha, May all sentient beings, Understand the Great Way profoundly, And bring forth the bodhi mind. I take refuge in the Dharma, May all sentient beings, Deeply enter the sutra treasury, And have wisdom vast as the sea. I take refuge in the Sangha, May all sentient beings, Form together a great assembly, One and all in harmony.

Four Great Vows

Countless are sentient beings, I vow to liberate; Endless are afictions, I vow to eradicate; Measureless are the Dharmas, I vow to master; Supreme is the Buddha Way, I vow to attain.

Dedication of Merits

What a wonderful blessing to recite this sutra. Let us dedicate the superb and limitless merits To all oundering and struggling sentient beings; May they soon reach the Buddha Land of Innite Light. Buddhas of the past, present, and future in all the worlds, All bodhisattvas and mahasattvas, Maha-prajna-paramita!


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