Difference between revisions of "Vajracchedika Prajnaparamita Sutra"
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| − | + | <poem> | |
| + | Translated from [[Kumarajiva]]'s {{Wiki|Chinese}} [T235] by Charles Patton | ||
| − | + | This original translation has been composed for the express {{Wiki|purpose}} that this text may be made freely available to any and all who should [[desire]] to obtain it. With this in [[mind]], the author of this document has granted permission for this translation to be distributed freely, the only [[conditions]] [[being]]: a) that the content of this document not be altered and b) that all such distributions are gifts requiring [[nothing]] in recompense. So long as these [[conditions]] are followed, the author wholeheartedly encourages this document to be spread far and wide, in whatever [[form]] is convenient, so that {{Wiki|myriad}} [[beings]] might come to read it, and grow wiser. | |
| − | + | 1. | |
| + | Thus [[have I heard]]: One [[time]] the [[Buddha]] was staying at the [[garden]] [[retreat]] of [[Anathapindada]], in the [[Jeta Grove]] near [[Sravasti]], with a great [[bhiksu]] congregation of 1,250 [[people]]. At that [[time]], the [[World Honored One]] at mealtime donned [[robes]] and took his [[almsbowl]] into the great city of [[Sravasti]] to beg for [[alms]]. In the midst of that city, he begged [[successively]] and then returned to his personal dwelling to eat his meal. Having put away his [[robes]] and [[bowl]], and washed his feet, he prepared his seat and sat. | ||
| − | + | 2. | |
| + | At that [[time]], the [[venerable]] [[Subhuti]] was amidst the great congregation. He then rose from his seat, adjusted his [[robes]] to one shoulder, and with his right knee touched the ground. With palms joined in reverence, he addressed the [[Buddha]]: "[[Extraordinary]], [[World Honored One]], is the [[tathagata's]] [[skillful]] [[mindfulness]] of the [[bodhisattvas]], and his [[skillful]] entrustment to the [[bodhisattvas]]. [[World Honored One]], in what should good sons and good daughters {{Wiki|initiating}} the [[annutara-samyak-sambodhicitta]] dwell? How should they regulate their [[thoughts]]?" | ||
| + | [[File:0.jpg|thumb|250px|]] | ||
| + | The [[Buddha]] replied: "{{Wiki|Excellent}}, {{Wiki|excellent}}! [[Subhuti]], as you have said, the [[tathagata]] is skillfully [[mindful]] of the [[bodhisattvas]], and [[skillful]] in entrusting to the [[bodhisattvas]]. If you now listen closely, I shall explain for you in what good sons and good daughters launching the [[anuttara-samyak-sambodhi]] [[mind]] should thus abide, and how thus they should regulate their [[thoughts]]." | ||
| − | " | + | "Yes, [[World Honored One]]. Gladly, I shall listen." |
| − | " | + | 3. |
| + | The [[Buddha]] told [[Subhuti]]: "[[Bodhisattva]]-[[mahasattvas]] should thus regulate their [[thoughts]]: 'Where there is every single sort of [[being]] -- whether [[womb-born]], whether [[egg-born]], whether water-born, or born of [[transformation]]; whether possessing [[form]] or whether without [[form]]; whether possessing [[thought]] or whether without [[thought]]; whether neither possessing [[thought]] nor without [[thought]] -- I will [[cause]] all to enter the non-residual [[nirvana]], liberating them. Thus liberating the immeasurably [[boundless]] [[beings]], in [[reality]] there are no [[beings]] [[attaining]] that [[liberation]].' What is the [[reason]]? [[Subhuti]], if a [[bodhisattva]] has the [[view]] of a [[self]], the [[view]] of a [[person]], the [[view]] of [[beings]], or the [[view]] of a [[soul]]; then he is not a [[bodhisattva]]. | ||
| − | "Subhuti, to the | + | 4. |
| + | "Furthermore, [[Subhuti]], a [[bodhisattva]] in the [[Dharma]] should in no place dwell while acting in [[charity]]. That is to say, not dwelling in the [[forms]] of [[charity]]: not dwelling in the {{Wiki|sounds}}, {{Wiki|odors}}, {{Wiki|tastes}}, [[sensations]], or [[dharmas]] of [[charity]]. [[Subhuti]], a [[bodhisattva]] should thus be charitable, not dwelling in [[appearances]]. What is the [[reason]]? If a [[bodhisattva]] does not dwell in the [[appearances]] of [[charity]], his blessed [[virtue]] cannot be calculated. | ||
| − | "No, World Honored One." | + | "[[Subhuti]], what do you think? To the {{Wiki|East}}, the [[empty]] [[space]] can be calculated, no?" |
| + | [[File:PhatAdiDa8.jpg|thumb|250px|]] | ||
| + | "No, [[World]] [[Honored One]]." | ||
| − | "Subhuti, the | + | "[[Subhuti]], to the {{Wiki|South}}, {{Wiki|West}}, {{Wiki|North}}, the four [[directions]] between, above and below, the [[empty]] [[space]] can be calculated, no?" |
| − | + | "No, [[World]] [[Honored One]]." | |
| − | "Subhuti, | + | "[[Subhuti]], the blessed [[virtue]] of a [[bodhisattva]] not dwelling in the [[appearances]] of [[charity]] is also, again, thus: it cannot be calculated. [[Subhuti]], [[bodhisattvas]] should only thus in this [[teaching]] dwell." |
| − | " | + | 5. |
| + | "[[Subhuti]], what do you think? One can by means of the [[bodily]] [[signs]] see the [[tathagata]], no?" | ||
| − | + | "No, [[World Honored One]]. One cannot by means of the [[bodily]] [[signs]] attain [[sight]] of the [[tathagata]]. What is the [[reason]]? The [[tathagata]] has explained that the [[bodily]] [[signs]] are not [[bodily]] [[signs]] [of the [[tathagata]]]." | |
| + | The [[Buddha]] told [[Subhuti]]: "The {{Wiki|mortal}} possession of [[signs]] is in every case vacant and delusive. If one sees that the [[signs]] are not [[signs]], then one sees the [[tathagata]]." | ||
| + | [[File:B9.jpg|thumb|250px|]] | ||
6. | 6. | ||
| + | [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], it is [[doubtful]] that there are [[beings]] who, [[hearing]] thus the spoken words in this composition, will give [[birth]] to genuine [[belief]], no?" | ||
| − | + | The [[Buddha]] told [[Subhuti]]: "Do not compose such a statement. In the last five hundred years after the [[tathagata's]] [[extinction]], there will be the [[taking up]] of [[precepts]] and [[cultivation]] of the blessed. From these paragraphs and phrases, it is possible to give [[birth]] to the believing [[mind]] because they are true. It should be known that these [[people]] [of that age] would not be with one [[buddha]], two [[buddhas]], three, four, or five [[buddhas]] when sowing their [[good roots]]. They will have completed, with [[immeasurable]] tens of millions of [[buddhas]], the sowing of [[good roots]]. [[Hearing]] these paragraphs and phrases, even for a single {{Wiki|recitation}}, shall give [[birth]] to [[pure]] [[belief]]. [[Subhuti]], the [[tathagata]] fully [[knows]] and fully sees this of every [[being]] [[attaining]] thusly the immeasurably blessed [[virtue]]. What is the [[reason]]? These [[beings]] will not return to the [[views]] of a [[self]], a [[person]], [[beings]], or a [[soul]]. They would be without the [[views]] of [[dharmas]] and also without the [[views]] of [[non-dharmas]]. What is the [[reason]]? If these [[beings]]' [[minds]] were to apprehend [[appearances]], it would then create the [[clinging]] to a [[self]], a [[person]], [[beings]], and a [[soul]]. If they were to take up the [[appearances]] of [[dharmas]], it would then create the [[clinging]] to a [[self]], a [[person]], [[beings]], and a [[soul]]. What is the [[reason]]? If they were to take up the [[appearances]] of [[non-dharmas]], it would then create the [[clinging]] to a [[self]], a [[person]], [[beings]], and a [[soul]]. For this [[reason]], one should not apprehend [[dharmas]], nor should one apprehend [[non-dharmas]]. This meaning is the [[reason]] the [[Tathagata]] always says, 'You [[monks]]! Know that my expounded [[Dharma]] is like the {{Wiki|bamboo}} raft. The honored [[Dharma]] must be relinquished, how much more so what is not the [[Dharma]]?' | |
| − | |||
| − | The Buddha told Subhuti: "Do not compose such a statement. In the last five hundred years after the tathagata's extinction, there will be the taking up of precepts and cultivation of the blessed. From these paragraphs and phrases, it is possible to give birth to the believing mind because they are true. It should be known that these people [of that age] would not be with one buddha, two buddhas, three, four, or five buddhas when sowing their good roots. They will have completed, with immeasurable tens of millions of buddhas, the sowing of good roots. Hearing these paragraphs and phrases, even for a single recitation, shall give birth to pure belief. Subhuti, the tathagata fully knows and fully sees this of every being attaining thusly the immeasurably blessed virtue. What is the reason? These beings will not return to the views of a self, a person, beings, or a soul. They would be without the views of dharmas and also without the views of non-dharmas. What is the reason? If these beings' minds were to apprehend appearances, it would then create the clinging to a self, a person, beings, and a soul. If they were to take up the appearances of dharmas, it would then create the clinging to a self, a person, beings, and a soul. What is the reason? If they were to take up the appearances of non-dharmas, it would then create the clinging to a self, a person, beings, and a soul. For this reason, one should not apprehend dharmas, nor should one apprehend non-dharmas. This meaning is the reason the Tathagata always says, 'You monks! Know that my expounded Dharma is like the bamboo raft. The honored Dharma must be relinquished, how much more so what is not the Dharma?' | ||
7. | 7. | ||
| − | + | "[[Subhuti]], what do you think? Has the [[tathagata]] [[attained]] the [[annuttara-samyak-sambodhi]]? Has the [[Tathagata]] a [[teaching]] of the [[Dharma]]?" | |
| − | "Subhuti, what do you think? Has the tathagata attained the annuttara-samyak-sambodhi? Has the Tathagata a teaching of the Dharma?" | + | [[File:PhatAdiDa9.jpg|thumb|250px|]] |
| − | + | [[Subhuti]] replied: "As I have comprehended the [[Buddha's]] express meaning, there is no established [[dharma]] called '[[annuttara-samyak-sambodhi]]'. Also, there is no established [[dharma]] which the [[tathagata]] can expound. What is the [[reason]]? Of the [[dharmas]] expounded by the [[tathagata]], none can be grasped or explained, [[being]] neither [[dharmas]] nor [[non-dharmas]]. What is the [[reason]] for that? Of every one of the [[Sages]], all via the [[unconditioned]] [[dharma]] make discriminations." | |
| − | Subhuti replied: "As I have comprehended the Buddha's express meaning, there is no established dharma called 'annuttara-samyak-sambodhi'. Also, there is no established dharma which the tathagata can expound. What is the reason? Of the dharmas expounded by the tathagata, none can be grasped or explained, being neither dharmas nor non-dharmas. What is the reason for that? Of every one of the Sages, all via the unconditioned dharma make discriminations." | ||
8. | 8. | ||
| + | "[[Subhuti]], what do you think? If a [[person]] filled the billion [[worlds]] with the [[seven treasures]] for the {{Wiki|purpose}} of [[charity]], this person's [[attainment]] of blessed [[deeds]] would become plentiful, no?" | ||
| − | + | [[Subhuti]] replied: "Incredibly plentiful, [[World Honored One]]. What is the [[reason]]? This blessed [[deed]] then would not, again, be of a blessed [[nature]]. This is the [[reason]] the [[Tathagata]] has said that the blessed [[deeds]] would become plentiful." | |
| − | |||
| − | Subhuti replied: "Incredibly plentiful, World Honored One. What is the reason? This blessed deed then would not, again, be of a blessed nature. This is the reason the Tathagata has said that the blessed deeds would become plentiful." | ||
| − | |||
| − | |||
| + | "If again, there is a [[person]] who receives and keeps what is in this {{Wiki|sermon}}, even just four lines of verse, and to another [[person]] expounds it, that person's blessedness would overcome the other's. What is the [[reason]]? [[Subhuti]], every one of the [[buddhas]] who reach the [[buddhas]]' [[annuttara-samyak-sambodhi]] [[Dharma]] are all from this {{Wiki|sermon}} produced. [[Subhuti]], what is called the '[[Buddha's]] [[Dharma]],' then, is not the [[Buddha's]] [[Dharma]]. | ||
| + | [[File:Pho-hien-2.jpg|thumb|250px|]] | ||
9. | 9. | ||
| + | "[[Subhuti]], what do you think? The [[stream entrant]] ([[srota-apanna]]) is able to compose this [[thought]] -- 'I have [[attained]] the {{Wiki|stream}} entrant's [[fruit]]' -- no?" | ||
| − | + | [[Subhuti]] replied: "No, [[World Honored One]]. What is the [[reason]]? '[[Stream entrant]]' is the [[name]] for entering the {{Wiki|stream}} [of the {{Wiki|holy}} [[life]]], for entering nowhere; not entering [[forms]], {{Wiki|sounds}}, {{Wiki|odors}}, {{Wiki|tastes}}, [[sensations]], or [[dharmas]]. This is called '[[stream entrant]]'." | |
| − | |||
| − | Subhuti replied: "No, World Honored One. What is the reason? 'Stream entrant' is the name for entering the stream [of the holy life], for entering nowhere; not entering forms, sounds, odors, tastes, sensations, or dharmas. This is called 'stream entrant'. | ||
| − | |||
| − | |||
| − | Subhuti | + | "[[Subhuti]], what do you think? The Once More to be [[Reborn]] ([[sakrdagama]]) is able to compose this [[thought]] -- 'I have [[attained]] the Once More to be [[Reborn]]'s [[fruit]]' -- no?" |
| − | " | + | [[Subhuti]] replied: "No, [[World Honored One]]. What is the [[reason]]? 'Once More to be [[Reborn]]' is the [[name]] for one more arrival [in this {{Wiki|mortal}} [[world]]], and really is without {{Wiki|future}} arrival. This is called 'Once More to be [[Reborn]]'." |
| − | Subhuti | + | "[[Subhuti]], what do you think? The [[Non-Returner]] ([[anagamin]]) is able to compose this [[thought]] -- 'I have [[attained]] the [[Non-Returner]]'s [[fruit]]' -- no?" |
| − | " | + | [[Subhuti]] replied: "No, [[World Honored One]]. What is the [[reason]]? '[[Non-Returner]]' is the [[name]] for no more [[rebirth]], and really has no non-rebirth. This is why it is called '[[Non-Returner]]'." |
| − | Subhuti replied: "No, World Honored One. What is the reason? Really, there is no existent dharma called 'Arhat'. World Honored One, if an arhat were to compose this thought -- 'I have attained the Arhat's reward' -- then it would be because of clinging to a self, a person, sentient beings, and a soul. The Buddha has said that I have attained, without debate, a samadhi which among others is the best. It is the best because of the departure from the desire for Arhatship. I do not compose this thought -- 'I have departed from the desire for Arhatship'. World Honored One, of myself, if I composed this thought -- 'I have attain the arhat's path' --the World Honored One would then not have said that Subhuti is this happy woodland practitioner (ie, ascetic), because Subhuti really practices nowhere. And so he is called 'Subhuti, the happy woodland practitioner." | + | "[[Subhuti]], what do you think? The [[Arhat]] can compose this [[thought]] -- 'I have [[attained]] the [[Arhat's]] [[path]]' -- no?" |
| + | [[File:Backyard-chess.jpg|thumb|250px|]] | ||
| + | [[Subhuti]] replied: "No, [[World Honored One]]. What is the [[reason]]? Really, there is no [[existent]] [[dharma]] called '[[Arhat]]'. [[World Honored One]], if an [[arhat]] were to compose this [[thought]] -- 'I have [[attained]] the [[Arhat's]] reward' -- then it would be because of [[clinging]] to a [[self]], a [[person]], [[sentient beings]], and a [[soul]]. The [[Buddha]] has said that I have [[attained]], without [[debate]], a [[samadhi]] which among others is the best. It is the best because of the departure from the [[desire]] for [[Arhatship]]. I do not compose this [[thought]] -- 'I have departed from the [[desire]] for [[Arhatship]]'. [[World Honored One]], of myself, if I composed this [[thought]] -- 'I have attain the [[arhat's]] [[path]]' --the [[World Honored One]] would then not have said that [[Subhuti]] is this [[happy]] woodland [[practitioner]] (ie, [[ascetic]]), because [[Subhuti]] really practices nowhere. And so he is called '[[Subhuti]], the [[happy]] woodland [[practitioner]]." | ||
10. | 10. | ||
| + | The [[Buddha]] addressed [[Subhuti]]: "What do you think? When the [[Tathagata]] was formerly staying with the [[Buddha]] [[Dipamkara]], in the [[Dharma]] he had [[attainment]], no?" | ||
| − | + | "No, [[World Honored One]]. When the [[tathagata]] was staying with the [[Buddha]] [[Dipamkara]], in the [[Dharma]] he really had no [[attainment]]." | |
| − | |||
| − | "No, World Honored One. When the tathagata was staying with the Buddha Dipamkara, in the Dharma he really had no attainment. | ||
| − | |||
| − | |||
| − | " | + | "[[Subhuti]], what do you think? The [[bodhisattva]] adorns the [[buddhaland]], no?" |
| − | " | + | "No, [[World Honored One]]. What is the [[reason]]? The adornment of the [[buddhalands]] is not adornment. This is called 'adornment'." |
| − | Subhuti, supppose there is a person whose body is like Mount Sumeru. What do you think? This body would be made great, no?" | + | "This is why, [[Subhuti]], that [[bodhisattva]]-[[mahasattvas]] should thusly give rise to the [[purified]] [[mind]]. They should not dwell in [[forms]] when giving rise to that [[mind]]; they should not dwell in {{Wiki|sounds}}, {{Wiki|odors}}, {{Wiki|tastes}}, [[sensations]], or [[dharmas]] when giving rise to that [[mind]]. They should dwell nowhere while giving rise to their [[thoughts]]. |
| + | [[File:00,0.jpg|thumb|250px|]] | ||
| + | [[Subhuti]], supppose there is a [[person]] whose [[body]] is like [[Mount Sumeru]]. What do you think? This [[body]] would be made great, no?" | ||
| − | Subhuti replied: "Incredibly great, World Honored One. What is the reason? The Buddha has said that a non-body is called a great body." | + | [[Subhuti]] replied: "Incredibly great, [[World Honored One]]. What is the [[reason]]? The [[Buddha]] has said that a non-body is called a great [[body]]." |
11. | 11. | ||
| + | "[[Subhuti]], suppose there were [[Ganges]] [[Rivers]] {{Wiki|equal}} in numbers to that of all the sand grains in the [[Ganges]] [[River]]. What do you think? The sand grains of all those [[Ganges]] [[Rivers]] would be many, no?" | ||
| − | + | "Incredibly many, [[World Honored One]]. Merely all of those [[Ganges]] [[Rivers]] would be so many as to be countless. How much more so would be their sand grains?" | |
| − | |||
| − | "Incredibly many, World Honored One. Merely all of those Ganges Rivers would be so many as to be countless. How much more so would be their sand grains?" | ||
| − | "Subhuti, I now will truthfully tell you: if there are good sons and good daughters who fill the billion worlds with the seven treasures with the purpose of charity, themselves numbering like the sands of those Ganges Rivers, they would attain many blessings, no?" | + | "[[Subhuti]], I now will truthfully tell you: if there are good sons and good daughters who fill the billion [[worlds]] with the [[seven treasures]] with the {{Wiki|purpose}} of [[charity]], themselves numbering like the sands of those [[Ganges]] [[Rivers]], they would attain many [[blessings]], no?" |
| − | Subhuti replied: "Incredibly many, World Honored One." | + | [[Subhuti]] replied: "Incredibly many, [[World]] [[Honored One]]." |
| − | |||
| − | |||
| + | The [[Buddha]] addressed [[Subhuti]]: "If a good son or good daughter from within this {{Wiki|sermon}} should receive and uphold just four lines of verse, and for another [[person]] explain it, the blessed [[virtue]] of this [[person]] would surpass the former's blessed [[virtue]]. | ||
| + | [[File:Phussa Buddha.jpg|thumb|250px|]] | ||
12. | 12. | ||
| − | + | "Furthermore, [[Subhuti]], where what is said in this {{Wiki|sermon}} is followed, even if just four lines of verse, it should be known that this place in every single [[world]] -- be it they of [[gods]], men, or [[asuras]] -- all within should give [[offerings]] of support as though it were a [[Buddhist]] [[pagoda]] or [[temple]]. How much more so if there is someone who is able to receive, keep, read, and recite it in its entirety? [[Subhuti]], it should be known that this [[person]] will completely accomplish the supreme, best, most [[extraordinary]] [[Dharma]]. If this {{Wiki|canonical}} {{Wiki|sermon}} resides in his [[abode]], then it would be like the place of a [[buddha]], if it is honored by the [[disciples]]." | |
| − | "Furthermore, Subhuti, where what is said in this sermon is followed, even if just four lines of verse, it should be known that this place in every single world -- be it they of gods, men, or asuras -- all within should give offerings of support as though it were a Buddhist pagoda or temple. How much more so if there is someone who is able to receive, keep, read, and recite it in its entirety? Subhuti, it should be known that this person will completely accomplish the supreme, best, most extraordinary Dharma. If this canonical sermon resides in his abode, then it would be like the place of a buddha, if it is honored by the disciples." | ||
13. | 13. | ||
| + | At that [[time]], [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], what shall be the [[name]] of this {{Wiki|sermon}}? How are we to receive and uphold it?" | ||
| − | + | The [[Buddha]] addressed [[Subhuti]]: "This sermon's [[name]] is the [[Diamond]] [[Perfection of Wisdom]] ([[Vajra]] [[Prajna-paramita]]). By way of the words of this title, you should receive and uphold it. For what [[reason]]? [[Subhuti]], the [[Buddha]] says that it is the [[perfection of wisdom]], so it is not the [[perfection]] of [[wisdom]]. | |
| − | |||
| − | The Buddha addressed Subhuti: "This sermon's name is the Diamond Perfection of Wisdom (Vajra Prajna-paramita). By way of the words of this title, you should receive and uphold it. For what reason? Subhuti, the Buddha says that it is the perfection of wisdom, so it is not the perfection of wisdom. | ||
| − | "Subhuti, what do you think? The Tathagata has a teaching of the Dharma, no?" | + | "[[Subhuti]], what do you think? The [[Tathagata]] has a [[teaching]] of the [[Dharma]], no?" |
| − | Subhuti said to the Buddha: "World Honored One, the Tathagata has no teaching." | + | [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], the [[Tathagata]] has no [[teaching]]." |
| − | "Subhuti, what do you think? The atoms of the billion worlds are many, no?" | + | "[[Subhuti]], what do you think? The [[atoms]] of the billion [[worlds]] are many, no?" |
| + | [[File:Bali-Danse04a.jpg|thumb|250px|]] | ||
| + | [[Subhuti]] replied: "Incredibly many, [[World]] [[Honored One]]." | ||
| − | Subhuti | + | "[[Subhuti]], [[atoms]], the [[Tathagata]] has said, are not [[atoms]]: these are called '[[atoms]]'. The [[Tathagata]] has explained that the [[worlds]] are not [[worlds]]: these are called '[[worlds]]'. [[Subhuti]], what do you think? One can by way of the [[thirty-two signs]] see the [[Tathagata]], no?" |
| − | " | + | "No, [[World Honored One]]. One cannot by way of the [[thirty-two signs]] attain [[sight]] of the [[Tathagata]]. What is the [[reason]]? The [[Tathagata]] has explained that the [[thirty-two signs]] then are not [[signs]]: these are called the '[[thirty-two signs]]'." |
| − | " | + | "[[Subhuti]], suppose there are good sons and good daughters who with their [[lives]] {{Wiki|equal}} to the sands of the [[Ganges]] [[River]] give in [[charity]]; and suppose again there is a [[person]] who from within this {{Wiki|sermon}}, even if only receiving and keeping four lines of verse and for another [[person]] expounds it: his [[merit]] would be incredibly more." |
| − | |||
| − | |||
14. | 14. | ||
| − | + | At that [[time]] [[Subhuti]], [[hearing]] the pronouncement of this {{Wiki|sermon}}, deeply understood its meaning suddenly. He wept and lamented, and then addressed the [[Buddha]], saying: "It is [[extraordinary]], [[World Honored One]], that the [[Buddha]] expounds thusly such an incredibly profound {{Wiki|canonical}} {{Wiki|sermon}}. Since formerly coming to obtaining the [[wisdom-eye]], I have never before [[heard]] such a {{Wiki|sermon}}. [[World Honored One]], if again there is a [[person]] who hears this {{Wiki|sermon}} with a believing [[mind]] that is [[pure]], then they will give rise to the sign of [[reality]]. It should be known that this [[person]] will have entirely accomplished the best, most [[extraordinary]] [[merit]]. [[World Honored One]], this sign of [[reality]] then is a non-sign. This is why the [[Tathagata]] has said that it is called the '{{Wiki|real}} sign'. [[World Honored One]], having [[heard]] thusly this {{Wiki|canonical}} {{Wiki|sermon}}, and sincerely understood it, receiving and upholding it is no longer difficult. If there shall come into the [[world]] after five hundred years, [[beings]] who hear this {{Wiki|sermon}} with {{Wiki|sincere}} [[understanding]], receiving and upholding it, then they would be made most [[extraordinary]]. What is the [[reason]]? These [[people]] would be without the [[views]] of a [[self]], a [[person]], [[beings]], or a [[soul]]. Why is that? The [[view]] of [[self]] then is this non-sign. The [[views]] of a [[person]], [[beings]], and a [[soul]] then are this non-sign. What is the [[reason]]? Departing, from all [[signs]], they then are called [[Buddhas]]." | |
| − | At that time Subhuti, hearing the pronouncement of this sermon, deeply understood its meaning suddenly. He wept and lamented, and then addressed the Buddha, saying: "It is extraordinary, World Honored One, that the Buddha expounds thusly such an incredibly profound canonical sermon. Since formerly coming to obtaining the wisdom-eye, I have never before heard such a sermon. World Honored One, if again there is a person who hears this sermon with a believing mind that is pure, then they will give rise to the sign of reality. It should be known that this person will have entirely accomplished the best, most extraordinary merit. World Honored One, this sign of reality then is a non-sign. This is why the Tathagata has said that it is called the 'real sign'. World Honored One, having heard thusly this canonical sermon, and sincerely understood it, receiving and upholding it is no longer difficult. If there shall come into the world after five hundred years, beings who hear this sermon with sincere understanding, receiving and upholding it, then they would be made most extraordinary. What is the reason? These people would be without the views of a self, a person, beings, or a soul. Why is that? The view of self then is this non-sign. The views of a person, beings, and a soul then are this non-sign. What is the reason? Departing, from all signs, they then are called Buddhas." | + | [[File:Phật A-di-đà.jpg|thumb|250px|]] |
| − | + | The [[Buddha]] told [[Subhuti]], "Yes, yes. If again there is a [[person]] who hears this {{Wiki|sermon}}, and is not astonished, alarmed, or {{Wiki|fearful}}; it should be known that this [[person]] would be made most [[extraordinary]]. What is the [[reason]]? [[Subhuti]], the [[Tathagata]] has explained that the first [[perfection]] is then not the first [[perfection]]: This is called the first [[perfection]]. [[Subhuti]], the [[perfection]] of perseverance ([[kshanti]]), the [[Tathagata]] has said, is not the [[perfection]] of perseverance. What is the [[reason]]? [[Subhuti]], as I had formerly had my [[body]] sliced to pieces by [[King]] [[Kalinga]], I in that [[time]] was without the [[views]] of a [[self]], a [[person]], [[beings]], or a [[soul]]. What is the [[reason]]? When I in that former [[time]] had been limb from limb cut apart, if there had been the [[views]] of a [[self]], a [[person]], [[beings]], or a [[soul]]; there would have arisen in me [[anger]] and [[indignation]]. [[Subhuti]], further, I recall that in the {{Wiki|past}} five hundred [[incarnations]] I had been an [[ascetic]] practicing perseverance. In that [[incarnation]], I was without the [[view]] of a [[self]], without the [[view]] of a [[person]], without the [[view]] of [[beings]], and without the [[view]] of a [[soul]]. [[Subhuti]], [[bodhisattvas]] should depart from all [[signs]] while {{Wiki|initiating}} the [[annutara-samyak-sambodhicitta]]. They should not dwell in [[forms]] when giving rise to that [[thought]]. They should not dwell in {{Wiki|sounds}}, {{Wiki|odors}}, {{Wiki|tastes}}, [[sensations]], or [[dharmas]] when giving rise to that [[thought]]. They should dwell nowhere when giving rise to that [[thought]]. If in [[thought]] they were to have a dwelling, then it would be to become non-dwelling. For this [[reason]], the [[Buddha]] has said that the [[bodhisattva's]] [[thought]] should not dwell in [[forms]] regarding [[charity]]. [[Subhuti]], the [[bodhisattvas]] creating [[blessings]] for every [[sentient being]] should thus be charitable. The [[Tathagata]] has said that all [[signs]] then is the non-sign. Further, he has said that all [[sentient beings]], then are not [[sentient beings]]. [[Subhuti]], the [[Tathagata's]] [[discourses]] are true, {{Wiki|real}}, thus, not false, and not [[contradictory]]. [[Subhuti]], the [[Dharma]] that the [[Tathagata]] has [[attained]] is neither true nor false. [[Subhuti]], if a [[bodhisattva's]] [[thought]] dwells in [[dharmas]] while practicing [[charity]], it would be like a [[person]] entering {{Wiki|darkness}}, and therefore [[being]] unable to see anything. If a [[bodhisattva's]] [[thought]] does not dwell in [[dharmas]] while practicing [[charity]], it would be like a [[person]] who, [[seeing]] by the sunlight that illumines, sees all the various [[forms]]. [[Subhuti]], if it should come into the [[world]] that there are good sons and good daughters who are able to receive, keep, read, and recite what is in this {{Wiki|sermon}}, then they will become [[Tathagatas]]. Via the [[Buddha's]] sagely [[wisdom]] which fully [[knows]] and fully sees these [[people]], I can say that that all shall attain the complete [[accomplishment]] of the immeasurably [[boundless]] [[merit]]. | |
| − | The Buddha told Subhuti, "Yes, yes. If again there is a person who hears this sermon, and is not astonished, alarmed, or fearful; it should be known that this person would be made most extraordinary. What is the reason? Subhuti, the Tathagata has explained that the first perfection is then not the first perfection: This is called the first perfection. Subhuti, the perfection of perseverance (kshanti), the Tathagata has said, is not the perfection of perseverance. What is the reason? Subhuti, as I had formerly had my body sliced to pieces by King Kalinga, I in that time was without the views of a self, a person, beings, or a soul. What is the reason? When I in that former time had been limb from limb cut apart, if there had been the views of a self, a person, beings, or a soul; there would have arisen in me anger and indignation. Subhuti, further, I recall that in the past five hundred incarnations I had been an ascetic practicing perseverance. In that incarnation, I was without the view of a self, without the view of a person, without the view of beings, and without the view of a soul. Subhuti, bodhisattvas should depart from all signs while initiating the annutara-samyak-sambodhicitta. They should not dwell in forms when giving rise to that thought. They should not dwell in sounds, odors, tastes, sensations, or dharmas when giving rise to that thought. They should dwell nowhere when giving rise to that thought. If in thought they were to have a dwelling, then it would be to become non-dwelling. For this reason, the Buddha has said that the bodhisattva's thought should not dwell in forms regarding charity. Subhuti, the bodhisattvas creating blessings for every sentient being should thus be charitable. The Tathagata has said that all signs then is the non-sign. Further, he has said that all sentient beings, then are not sentient beings. Subhuti, the Tathagata's discourses are true, real, thus, not false, and not contradictory. Subhuti, the Dharma that the Tathagata has attained is neither true nor false. Subhuti, if a bodhisattva's thought dwells in dharmas while practicing charity, it would be like a person entering darkness, and therefore being unable to see anything. If a bodhisattva's thought does not dwell in dharmas while practicing charity, it would be like a person who, seeing by the sunlight that illumines, sees all the various forms. Subhuti, if it should come into the world that there are good sons and good daughters who are able to receive, keep, read, and recite what is in this sermon, then they will become Tathagatas. Via the Buddha's sagely wisdom which fully knows and fully sees these people, I can say that that all shall attain the complete accomplishment of the immeasurably boundless merit. | + | [[File:001 5782c.jpg|thumb|250px|]] |
| − | |||
15. | 15. | ||
| − | + | "[[Subhuti]], suppose there are good sons and good daughters who, in the morning, in numbers equaling that of the sand grains of the [[Ganges]], give themselves in [[charity]]; who, in the afternoon, in numbers equaling that of the sand grains of the [[Ganges]], give themselves in [[charity]]; who, in the evening, in numbers equaling that of the sand grains of the [[Ganges]], give themselves in [[charity]]; thusly for [[immeasurable]] billions of [[kalpas]] gave themselves in [[charity]]. Suppose, again, that there is a [[person]] who hears this {{Wiki|canonical}} {{Wiki|sermon}} with a believing [[mind]] that is not contrary: his blessedness would overcome that of the others. How much more so copying, receiving, upholding, reading, and recited it in its entirety, and then giving comprehensive explanations of it to other [[people]]? [[Subhuti]], [[essentially]] {{Wiki|speaking}}, this {{Wiki|sermon}} has a meaning which cannot be comprehended, and the [[boundless]] [[merit]] [of receiving, upholding, et al] cannot be measured. The [[Tathagata]] for the [[sake]] of setting forth the [[great vehicle]] speaks it; for the [[sake]] of setting forth the supreme [[vehicle]] speaks it. If there is a [[person]] who is able to receive, uphold, read, and recite this {{Wiki|sermon}} and widely explain it to others, The [[Tathagata]] fully [[knows]] and fully sees that such [[people]] will all attain entirely the [[accomplishment]] of the [[merit]] which cannot be measured, cannot be express, has no bounds, and is inconcievable. Thusly such [[people]] therefore carry on the [[Tathagata's]] [[annuttara-samyak-sambodhi]]. What is the [[reason]]? [[Subhuti]], if there is [[satisfaction]] found in lesser [[dharmas]], that is [[attachment]] to the [[view]] of a [[self]], the [[view]] of a [[person]], the [[view]] of [[sentient beings]], and the [[view]] of a [[soul]]. Therefore, there could not be compliance with, receiving, upholding, reciting, or explaining for another what is in this {{Wiki|sermon}}. [[Subhuti]], wherever it resides in whatever place, if therein is this {{Wiki|sermon}}, every one of the [[worlds]], be they of [[gods]], [[humans]], or [[asuras]], should give [[offerings]] for its support. It should be known that this place then is a [[pagoda]]. All should venerate it by circling it {{Wiki|clockwise}}, scattering [[flowers]] and [[incense]] about its premises. | |
| − | "Subhuti, suppose there are good sons and good daughters who, in the morning, in numbers equaling that of the sand grains of the Ganges, give themselves in charity; who, in the afternoon, in numbers equaling that of the sand grains of the Ganges, give themselves in charity; who, in the evening, in numbers equaling that of the sand grains of the Ganges, give themselves in charity; thusly for immeasurable billions of kalpas gave themselves in charity. Suppose, again, that there is a person who hears this canonical sermon with a believing mind that is not contrary: his blessedness would overcome that of the others. How much more so copying, receiving, upholding, reading, and recited it in its entirety, and then giving comprehensive explanations of it to other people? Subhuti, essentially speaking, this sermon has a meaning which cannot be comprehended, and the boundless merit [of receiving, upholding, et al] cannot be measured. The Tathagata for the sake of setting forth the great vehicle speaks it; for the sake of setting forth the supreme vehicle speaks it. If there is a person who is able to receive, uphold, read, and recite this sermon and widely explain it to others, The Tathagata fully knows and fully sees that such people will all attain entirely the accomplishment of the merit which cannot be measured, cannot be express, has no bounds, and is inconcievable. Thusly such people therefore carry on the Tathagata's annuttara-samyak-sambodhi. What is the reason? Subhuti, if there is satisfaction found in lesser dharmas, that is attachment to the view of a self, the view of a person, the view of sentient beings, and the view of a soul. Therefore, there could not be compliance with, receiving, upholding, reciting, or explaining for another what is in this sermon. Subhuti, wherever it resides in whatever place, if therein is this sermon, every one of the worlds, be they of gods, humans, or asuras, should give offerings for its support. It should be known that this place then is a pagoda. All should venerate it by circling it clockwise, scattering flowers and incense about its premises. | ||
16. | 16. | ||
| − | + | "Furthermore, [[Subhuti]], good sons and good daughters receiving, upholding, reading, and reciting this {{Wiki|sermon}}; if they should be insulted or despised, they would have in prior [[lives]] committed [[evil]] acts and accordingly fallen into the [[path]] of [[suffering]]. Because of that, they in the {{Wiki|present}} [[life]] are insulted or despised by others. When the prior life's [[evil]] acts then have been dissolved and [[extinguished]], they shall attain the [[annuttara-samyak-sambodhi]]. [[Subhuti]], I recall in the {{Wiki|past}} measureless [[asankya]] [[kalpa]], before having been with the [[Buddha]] [[Dipamkara]], I had met eighty-four trillion [[nayutas]] of [[Buddhas]], had to their entirety given [[offerings]] of support, and had carried on their work without needless error. Suppose, again, there is someone who, in the later [[superficial]] age, is capable of receiving, upholding, reading, and reciting this {{Wiki|sermon}}, [[attaining]] that [[merit]]. The [[merit]] of my giving [[offerings]] of support to all of those [[buddhas]] would not compare to a hundredth of the latter's [[merit]]. Even a billionth of the latter's [[merit]] would be an insufficient estimation. [[Subhuti]], if good sons and good daughters, in the later [[superficial]] age, who have received, upheld, read, and recited this {{Wiki|sermon}}; if I were to fully enunciate the extent of their [[attainment]] of [[merit]], some of the people's [[minds]] in the audience would be confounded, becoming [[doubtful]] and disbelieving. [[Subhuti]], it should be known that this sermon's meaning is [[inconceivable]]. The [[fruit]] of its reward is also [[inconceivable]]. | |
| − | "Furthermore, Subhuti, good sons and good daughters receiving, upholding, reading, and reciting this sermon; if they should be insulted or despised, they would have in prior lives committed evil acts and accordingly fallen into the path of suffering. Because of that, they in the present life are insulted or despised by others. When the prior life's evil acts then have been dissolved and extinguished, they shall attain the annuttara-samyak-sambodhi. Subhuti, I recall in the past measureless asankya kalpa, before having been with the Buddha Dipamkara, I had met eighty-four trillion nayutas of Buddhas, had to their entirety given offerings of support, and had carried on their work without needless error. Suppose, again, there is someone who, in the later superficial age, is capable of receiving, upholding, reading, and reciting this sermon, attaining that merit. The merit of my giving offerings of support to all of those buddhas would not compare to a hundredth of the latter's merit. Even a billionth of the latter's merit would be an insufficient estimation. Subhuti, if good sons and good daughters, in the later superficial age, who have received, upheld, read, and recited this sermon; if I were to fully enunciate the extent of their attainment of merit, some of the people's minds in the audience would be confounded, becoming doubtful and disbelieving. Subhuti, it should be known that this sermon's meaning is inconceivable. The fruit of its reward is also inconceivable. | ||
17. | 17. | ||
| + | At that [[time]], [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], in what should good sons and good daughters {{Wiki|initiating}} the [[annuttara-samyak-sambodhicitta]] dwell, how should they regulate their [[thoughts]]?" | ||
| − | + | The [[Buddha]] told [[Subhuti]]: "Goods sons and good daughters {{Wiki|initiating}} the [[annuttara-samyak-sambodhicitta]] will give rise to the [[thought]]: 'I shall {{Wiki|liberate}} all [[sentient beings]]. Having {{Wiki|liberated}} all of the sentients [[beings]], there are really no [[existent]] [[beings]] who are {{Wiki|liberated}}.' What is the [[reason]]? [[Subhuti]], if a [[bodhisattva]] has the [[view]] of a [[self]], the [[view]] of a [[person]], the [[view]] of [[sentient beings]], or [[view]] of a [[soul]]; then that is not a [[bodhisattva]]. Why is that? [[Subhuti]], really there is no [[existent]] [[annuttara-samyak-sambodhicitta]]. [[Subhuti]], what do you think? When the [[Tathagata]] was with [[Dipamkara]] [[Buddha]], he had [[attained]] the [[annuttara-samyak-sambodhi]], no?" | |
| − | + | "No, [[World Honored One]]. As I have understood the [[Buddha's]] express meaning, the [[Buddha]], when with [[Dipamkara]] [[Buddha]], did not have any [[attainment]] of the [[annuttara-samyak-sambodhi]]." | |
| − | " | + | The [[Buddha]] replied: "Yes, yes. [[Subhuti]], really there is no [[existent]] [[dharma]] that the [[Tathagata]] has [[attained]] in the [[annuttara-samyak-sambodhi]]. [[Subhuti]], suppose there is a [[dharma]] that the [[Tathagata]] has [[attained]] in the [[annuttara-samyak-sambodhi]]. [[Dipamkara]] [[Buddha]], then, would not have given me the {{Wiki|prediction}} 'You, in a [[life]] to come, shall appear as a [[Buddha]] named [[Shakyamuni]]'. That is because in [[reality]] there is no [[existent]] [[dharma]] in the [[attainment]] of [[annuttara-samyak-sambodhi]]. For this [[reason]] [[Dipamkara]] [[Buddha]] bestowed onto me {{Wiki|prediction}}, composing the words: 'You in a [[life]] to come shall appear as a [[buddha]] named [[Shakyamuni]].' What is the [[reason]]? For one who is a [[Tathagata]], then, the [[dharmas]] are of like meaning. Suppose there is a [[person]] who says the [[Tathagata]] has [[attained]] the [[annuttara-samyak-sambodhi]]. [[Subhuti]], really there is no [[existent]] [[dharma]] in the [[Buddha's]] [[attaining]] the [[annuttara-samyak-sambodhi]]. [[Subhuti]], the [[Tathagata's]] [[attainment]] of the [[annuttara-samyak-sambodhi]] is the middle, [[being]] without [[truth]] or falsehood. For this [[reason]], the [[Tathagata]] says that all of the [[dharmas]] are all the [[buddhadharma]]. [[Subhuti]], that which is called 'all of the [[dharmas]],' then, is not all of the [[dharmas]]. This is the [[reason]] it is called 'all of the [[dharmas]].' [[Subhuti]], for example take the [[person]] whose [[body]] is [[ancient]] and great." |
| − | + | [[Subhuti]] replied: "[[World Honored One]], the [[Tathagata]] has said that the [[person]] who has a [[body]] which is [[ancient]] and great, then, does not have a great [[body]]. It is called a great [[body]]." | |
| − | + | "[[Subhuti]], a [[bodhisattva]] is also thus. If one should compose the words 'I shall {{Wiki|liberate}} the [[immeasurable]] [[beings]]' then this is not to be called a [[bodhisattva]]. What is the [[reason]]? [[Subhuti]], really there is no [[existent]] [[dharma]] whose [[name]] is '[[bodhisattva]]'. For this [[reason]], the [[Buddha]] has said that every one of the [[dharmas]] lack a [[self]], lack a [[person]], lack [[sentient beings]], and lack a [[soul]]. [[Subhuti]], if a [[bodhisattva]] were to compose these words: 'I shall adorn the [[buddhaland]]'; this is not to be called a [[bodhisattva]]. What is the [[reason]]? The [[Tathagata]] has said that the adornment of the [[buddhaland]], then, are not adornment: it is called 'adornment'. [[Subhuti]], if a [[bodhisattva]] penetrates and traverses selflessly the [[Dharma]], the [[Tathagata]] has said that he is truthfully called a [[bodhisattva]]." | |
| − | |||
| − | "Subhuti, a bodhisattva is also thus. If one should compose the words 'I shall liberate the immeasurable beings' then this is not to be called a bodhisattva. What is the reason? Subhuti, really there is no existent dharma whose name is 'bodhisattva'. For this reason, the Buddha has said that every one of the dharmas lack a self, lack a person, lack sentient beings, and lack a soul. Subhuti, if a bodhisattva were to compose these words: 'I shall adorn the buddhaland'; this is not to be called a bodhisattva. What is the reason? The Tathagata has said that the adornment of the buddhaland, then, are not adornment: it is called 'adornment'. Subhuti, if a bodhisattva penetrates and traverses selflessly the Dharma, the Tathagata has said that he is truthfully called a bodhisattva." | ||
18. | 18. | ||
| + | "[[Subhuti]], what do you think? The [[Tathagata]] possesses the flesh-eye, no?" | ||
| − | + | "Yes, [[World Honored One]]. The [[Tathagata]] possesses the flesh-eye." | |
| − | |||
| − | "Yes, World Honored One. The Tathagata possesses the flesh-eye." | ||
| − | "Subhuti, what do you think? The Tathagata possesses the heavenly-eye, no?" | + | "[[Subhuti]], what do you think? The [[Tathagata]] possesses the [[heavenly]]-[[eye]], no?" |
| − | "Yes, World Honored One. The Tathagata possesses the heavenly-eye." | + | "Yes, [[World Honored One]]. The [[Tathagata]] possesses the [[heavenly]]-[[eye]]." |
| − | "Subhuti, what do you think? The Tathagata possesses the wisdom-eye, no?" | + | "[[Subhuti]], what do you think? The [[Tathagata]] possesses the [[wisdom]]-[[eye]], no?" |
| − | "Yes, World Honored One. The Tathagata possesses the wisdom-eye." | + | "Yes, [[World Honored One]]. The [[Tathagata]] possesses the [[wisdom-eye]]." |
| − | "Subhuti, what do you think? The Tathagata possesses the Dharma-eye, no?" | + | "[[Subhuti]], what do you think? The [[Tathagata]] possesses the [[Dharma-eye]], no?" |
| − | "Yes, World Honored One. The Tathagata possesses the Dharma-eye." | + | "Yes, [[World Honored One]]. The [[Tathagata]] possesses the [[Dharma-eye]]." |
| − | "Subhuti, what do you think? The Tathagata possesses the Buddha-eye, no?" | + | "[[Subhuti]], what do you think? The [[Tathagata]] possesses the [[Buddha-eye]], no?" |
| − | "Yes, World Honored One. The Tathagata possesses the Buddha-eye." | + | "Yes, [[World Honored One]]. The [[Tathagata]] possesses the [[Buddha-eye]]." |
| − | "Subhuti, what do you think? The sand grains in the Ganges River -- the Buddha has spoken of these sands, no?" | + | "[[Subhuti]], what do you think? The sand grains in the [[Ganges]] [[River]] -- the [[Buddha]] has spoken of these sands, no?" |
| − | "Yes, World Honored One. The Tathagata has spoken of these sands." | + | "Yes, [[World Honored One]]. The [[Tathagata]] has spoken of these sands." |
| − | "Subhuti, what do you think? As there are sand grains in a single Ganges River, suppose there are Ganges Rivers equal in number to those sands, possessing Buddha realms numbering [in each] like those sand grains. These realms would be made rather many, no?" | + | "[[Subhuti]], what do you think? As there are sand grains in a single [[Ganges]] [[River]], suppose there are [[Ganges]] [[Rivers]] {{Wiki|equal}} in number to those sands, possessing [[Buddha]] [[realms]] numbering [in each] like those sand grains. These [[realms]] would be made rather many, no?" |
| − | "Incredibly many, World Honored One." | + | "Incredibly many, [[World Honored One]]." |
| − | The Buddha said to Subhuti, "In those lands there are sentient beings with various kinds of minds, which the Tathagata fully knows. What is the reason? The Tathagata has said that minds all are not minds, and so are called minds. What is the reason for that? Subhuti, past thoughts are unobtainable, present thoughts are unobtainable, and future thoughts are unobtainable." | + | The [[Buddha]] said to [[Subhuti]], "In those lands there are [[sentient beings]] with various kinds of [[minds]], which the [[Tathagata]] fully [[knows]]. What is the [[reason]]? The [[Tathagata]] has said that [[minds]] all are not [[minds]], and so are called [[minds]]. What is the [[reason]] for that? [[Subhuti]], {{Wiki|past}} [[thoughts]] are unobtainable, {{Wiki|present}} [[thoughts]] are unobtainable, and {{Wiki|future}} [[thoughts]] are unobtainable." |
19. | 19. | ||
| − | "Subhuti, what do you think? Suppose there is a person who filled the billion worlds with the seven treasures for the purpose of charity. This person, because of these causes and conditions, would obtain many blessings, no?" | + | "[[Subhuti]], what do you think? Suppose there is a [[person]] who filled the billion [[worlds]] with the [[seven treasures]] for the {{Wiki|purpose}} of [[charity]]. This [[person]], because of these [[causes]] and [[conditions]], would obtain many [[blessings]], no?" |
| − | "Yes, World Honored One. This person, via these causes and conditions, would obtain incredibly many blessings." | + | "Yes, [[World Honored One]]. This [[person]], via these [[causes]] and [[conditions]], would obtain incredibly many [[blessings]]." |
| − | "Subhuti, if that blessed deed were real, the Tathagata would not have said that this person would obtain many blessings. Since the blessed deed is not, the Tathagata says that the person would obtain many blessings." | + | "[[Subhuti]], if that blessed [[deed]] were {{Wiki|real}}, the [[Tathagata]] would not have said that this [[person]] would obtain many [[blessings]]. Since the blessed [[deed]] is not, the [[Tathagata]] says that the [[person]] would obtain many [[blessings]]." |
20. | 20. | ||
| − | "Subhuti, what do you think? The Buddha can by means of the perfect form of his body be recognized, no?" | + | "[[Subhuti]], what do you think? The [[Buddha]] can by means of the {{Wiki|perfect}} [[form]] of his [[body]] be [[recognized]], no?" |
| − | "No, World Honored One. The Tathagata should not by means of the perfect form of his body be recognized. What is the reason? The Tathagata has said that the perfect form of his body is not a perfect form of body. It is called a perfect form of body." | + | "No, [[World Honored One]]. The [[Tathagata]] should not by means of the {{Wiki|perfect}} [[form]] of his [[body]] be [[recognized]]. What is the [[reason]]? The [[Tathagata]] has said that the {{Wiki|perfect}} [[form]] of his [[body]] is not a {{Wiki|perfect}} [[form]] of [[body]]. It is called a {{Wiki|perfect}} [[form]] of [[body]]." |
| − | "Subhuti, what do you think? The Tathagata can by means of the perfect signs be recognized, no?" | + | "[[Subhuti]], what do you think? The [[Tathagata]] can by means of the {{Wiki|perfect}} [[signs]] be [[recognized]], no?" |
| − | "No, World Honored One. The Tathagata should not by means of the perfect signs be recognized. What is the reason? The Tathagata has said that the signs which are perfect are not signs which are perfect. They are called signs which are perfect." | + | "No, [[World Honored One]]. The [[Tathagata]] should not by means of the {{Wiki|perfect}} [[signs]] be [[recognized]]. What is the [[reason]]? The [[Tathagata]] has said that the [[signs]] which are {{Wiki|perfect}} are not [[signs]] which are {{Wiki|perfect}}. They are called [[signs]] which are {{Wiki|perfect}}." |
21. | 21. | ||
| − | "Subhuti, do not say that the Tathagata composes this thought: 'I shall have an explanation of the Dharma.' Do not compose that thought. What is the reason? If a person says that the Tathagata has an explanation of the Dharma, then they have slandered the Buddha, because they are unable to understand the reason for my speaking. Subhuti, the spoken Dharma lacks a Dharma which can be spoken. It is called a spoken Dharma." | + | "[[Subhuti]], do not say that the [[Tathagata]] composes this [[thought]]: 'I shall have an explanation of the [[Dharma]].' Do not compose that [[thought]]. What is the [[reason]]? If a [[person]] says that the [[Tathagata]] has an explanation of the [[Dharma]], then they have slandered the [[Buddha]], because they are unable to understand the [[reason]] for my {{Wiki|speaking}}. [[Subhuti]], the spoken [[Dharma]] lacks a [[Dharma]] which can be spoken. It is called a spoken [[Dharma]]." |
| − | At that time, the Venerable Subhuti said to the Buddha: "World Honored One, it is doubtful that there will be sentient beings in generations yet to come who, hearing of this Dharma, will give birth to the believing mind, no?" | + | At that [[time]], the [[Venerable]] [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], it is [[doubtful]] that there will be [[sentient beings]] in generations yet to come who, [[hearing]] of this [[Dharma]], will give [[birth]] to the believing [[mind]], no?" |
| − | The Buddha replied: "Subhuti, those are not sentient beings, nor are they not sentient beings. What is the reason? Subhuti, the sentient beings who are sentient beings, the Tathagata has said, are not sentient beings. They are called sentient beings." | + | The [[Buddha]] replied: "[[Subhuti]], those are not [[sentient beings]], nor are they not [[sentient beings]]. What is the [[reason]]? [[Subhuti]], the [[sentient beings]] who are [[sentient beings]], the [[Tathagata]] has said, are not [[sentient beings]]. They are called [[sentient beings]]." |
22. | 22. | ||
| + | [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], the [[Buddha's]] [[attainment]] of the [[annuttara-samyak-sambodhi]] is because of nowhere [[attaining]] anything?" | ||
| − | + | The [[Buddha]] replied: "Yes, yes. [[Subhuti]], in my [[annuttara-samyak-sambodhi]], verily, there is not the slightest [[dharma]] that can be [[attained]]. This is called the [[annuttara-samyak-sambodhi]]." | |
| − | |||
| − | The Buddha replied: "Yes, yes. Subhuti, in my annuttara-samyak-sambodhi, verily, there is not the slightest dharma that can be attained. This is called the annuttara-samyak-sambodhi." | ||
23. | 23. | ||
| − | + | "Furthermore, [[Subhuti]], the [[Dharma]] is level, lacking high or low. This is called the [[annuttara-samyak-sambodhi]]. By means of [[being]] without [[self]], without [[person]], without [[sentient beings]], and without a [[soul]], [[cultivation]] of all the good [[Dharmas]], then, is [[attaining]] the [[annuttara-samyak-sambodhi]]. [[Subhuti]], what is said to be the good [[Dharmas]], the [[Tathagata]] has explained to be non-[[Dharmas]]. They are called good [[Dharmas]]. | |
| − | "Furthermore, Subhuti, the Dharma is level, lacking high or low. This is called the annuttara-samyak-sambodhi. By means of being without self, without person, without sentient beings, and without a soul, cultivation of all the good Dharmas, then, is attaining the annuttara-samyak-sambodhi. Subhuti, what is said to be the good Dharmas, the Tathagata has explained to be non-Dharmas. They are called good Dharmas. | ||
24. | 24. | ||
| − | + | "[[Subhuti]], suppose that, like the [[Mount Sumeru]] of the billion [[realms]], a [[person]] has [[accumulated]] mounds of the [[seven treasures]] of such size and numbers as those Mount [[Sumerus]] for the {{Wiki|purpose}} of [[charity]]. If a [[person]], via this [[perfection of wisdom sutra]], even just four lines of verse, receives, upholds, reads, and recites, and for another explains it: the former's blessed [[deed]] would not reach a hundredth of the latter's. A billionth part of the latter's, even, would be an insufficient estimation of it. | |
| − | "Subhuti, suppose that, like the Mount | ||
25. | 25. | ||
| − | + | "[[Subhuti]], what do you think? Do you say that the [[tathagata]] composes this [[thought]]: 'I shall save the [[sentient beings]]'? [[Subhuti]], do not compose that [[thought]]. What is the [[reason]]? Really, there are no [[sentient beings]] the [[Tathagata]] saves. If there were [[beings]] the [[Tathagata]] saved, the [[Tathagata]] then would have a [[self]], a personage, [[beings]], and a [[soul]]. [[Subhuti]], the [[Tathagata]] has explained that an [[existent]] [[self]] is then not a [[self]]. {{Wiki|Mortal}} men regard their persons as [[being]] a [[self]]. [[Subhuti]], {{Wiki|mortal}} men, the [[Tathagata]] has explained, then, are not {{Wiki|mortal}} men. They are called '{{Wiki|mortal}} men'." | |
| − | "Subhuti, what do you think? Do you say that the tathagata composes this thought: 'I shall save the sentient beings'? Subhuti, do not compose that thought. What is the reason? Really, there are no sentient beings the Tathagata saves. If there were beings the Tathagata saved, the Tathagata then would have a self, a personage, beings, and a soul. Subhuti, the Tathagata has explained that an existent self is then not a self. Mortal men regard their persons as being a self. Subhuti, mortal men, the Tathagata has explained, then, are not mortal men. They are called 'mortal men'." | ||
26. | 26. | ||
| + | "[[Subhuti]], what do you think? One can by means of the [[thirty-two signs]] examine the [[Tathagata]], no?" | ||
| − | + | [[Subhuti]] replied: "Yes, yes. By means of the the [[thirty-two signs]], one examines the [[Tathagata]]." | |
| − | |||
| − | Subhuti replied: "Yes, yes. By means of the the thirty-two signs, one examines the Tathagata | ||
| − | |||
| − | |||
| − | |||
| − | |||
| − | + | The [[Buddha]] said: "[[Subhuti]], if by means of the [[thirty-two signs]] one examines the [[Tathagata]], a [[[Dharma]]]-[[wheel]] turning {{Wiki|holy}} [[king]], then, is this [[Tathagata]]." | |
| − | + | [[Subhuti]] said to the [[Buddha]]: "[[World Honored One]], the [[Tathagata]], as I understand the [[Buddha's]] express meaning, should not be examined by means of the [[thirty-two signs]]." | |
| − | |||
| − | |||
| − | |||
| + | At that [[time]], the [[World Honored One]] proclaimed this [[gatha]], saying: | ||
| + | If via [[form]] (one) looks for the [[Tathagata]] | ||
| + | Or via the [[sound]] of the {{Wiki|voice}} beseeches me, | ||
| + | This [[person]] walks a corrupt [[path]] | ||
| + | And is unable to [[recognize]] the [[Tathagata]]. | ||
27. | 27. | ||
| − | + | "[[Subhuti]], suppose you were to compose this [[thought]]: 'Because it is not by means of the {{Wiki|perfect}} [[signs]] that the [[Tathagata]] has [[attained]] the [[annuttara-samyak-sambodhi]]'. [[Subhuti]], do not compose that [[thought]]: 'Because it is not by means of the {{Wiki|perfect}} [[signs]] that the [[Tathagata]] has [[attained]] the [[annuttara-samyak-sambodhi]]'. [[Subhuti]], if you compose this [[thought]]: '{{Wiki|Initiating}} the [[annuttara-samyak-sambodhi]] is the spoken [[Dharma]] of [[nihilism]]'. Do not [[form]] that [[thought]]. What is the [[reason]]? {{Wiki|Initiating}} the [[annuttara-samyak-sambodhi]] cannot be said to be the [[dharma]] of a [[Wikipedia:Nihilism|nihilistic]] view. | |
| − | "Subhuti, suppose you were to compose this thought: 'Because it is not by means of the perfect signs that the Tathagata has attained the annuttara-samyak-sambodhi'. Subhuti, do not compose that thought: 'Because it is not by means of the perfect signs that the Tathagata has attained the annuttara-samyak-sambodhi'. Subhuti, if you compose this thought: 'Initiating the annuttara-samyak-sambodhi is the spoken Dharma of nihilism'. Do not form that thought. What is the reason? Initiating the annuttara-samyak-sambodhi cannot be said to be the dharma of a nihilistic view. | ||
28. | 28. | ||
| + | "[[Subhuti]], suppose a [[bodhisattva]] filled [[worlds]] numbering like the sands of the [[Ganges]] [[River]] with the [[seven treasures]], and [[accumulated]] it for the {{Wiki|purpose}} of [[charity]]. Suppose, again, there is a [[person]] who [[knows]] every [[dharma]] is [[selfless]] and attains the complete perseverance of them. This [[bodhisattva]] would overcome the former [[bodhisattva's]] [[attainment]] of [[merit]]. [[Subhuti]], the [[reason]] is because [[bodhisattvas]] do not receive blessed [[virtue]]." | ||
| − | + | [[Subhuti]] addressed the [[Buddha]], saying: "[[World Honored One]], how is it [[bodhisattvas]] do not receive blessed [[virtue]]?" | |
| − | |||
| − | Subhuti addressed the Buddha, saying: "World Honored One, how is it bodhisattvas do not receive blessed virtue?" | ||
| − | "Subhuti, the bodhisattva's composition of blessed deeds should not be greedily clung to. This is why is it is said 'not receiving blessed virtue'. | + | "[[Subhuti]], the [[bodhisattva's]] composition of blessed [[deeds]] should not be greedily clung to. This is why is it is said 'not receiving blessed [[virtue]]'. |
29. | 29. | ||
| − | + | "[[Subhuti]], if there is a [[person]] who says the [[Tathagata]] comes, goes, sits, or lies down; this [[person]] would not understand my express meaning. What is the [[reason]]? The [[Tathagata]] is without a place from whence to come, and also is without a place to which to go. That is the [[reason]] he is called a [[tathagata]]." | |
| − | "Subhuti, if there is a person who says the Tathagata comes, goes, sits, or lies down; this person would not understand my express meaning. What is the reason? The Tathagata is without a place from whence to come, and also is without a place to which to go. That is the reason he is called a tathagata." | ||
30. | 30. | ||
| + | "[[Subhuti]], suppose good sons and good daughters were to grind the billion [[realms]] to dust grains. What do you think? These grains would become many, no?" | ||
| − | " | + | "Incredibly many, [[World Honored One]]. What is the [[reason]]? If these {{Wiki|myriad}} grains were really [[existent]], the [[Buddha]] would not then speak of these {{Wiki|myriad}} grains of dust. What is the [[reason]] for that? The [[Buddha]] has said the grains are then not grains of dust. These are called grains of dust. [[World Honored One]], the [[Tathagata]] has said that the billion [[realms]] are then not [[realms]]: these are called [[realms]]. What is the [[reason]]? If the [[worlds]] were really [[existent]], then these would appear as a single conglomeration. The [[Tathagata]] has said that the [[appearance]] of a single conglomeration is not the [[appearance]] of a single conglomeration. This is called a single conglomeration." |
| − | " | + | "[[Subhuti]], the [[appearance]] of a single conglomeration, then, is inexpressible. Only {{Wiki|mortal}} men greedily [[cling]] to the doings of their [[own]] persons. |
| − | |||
| − | |||
31. | 31. | ||
| + | "[[Subhuti]], suppose someone says the [[Buddha]] has spoken of a [[view]] of [[self]], a [[view]] of a [[person]], the [[view]] of [[sentient beings]], or the [[view]] of a [[soul]]. [[Subhuti]], what do you think? This [[person]] [[understands]] my express meaning, no?" | ||
| − | + | "No, [[World Honored One]]. This [[person]] would not understand the [[Tathagata's]] express meaning. What is the [[reason]]? The [[World Honored One]] has said the [[view]] of a [[self]], the [[view]] of a [[person]], the [[view]] of [[beings]], and the [[view]] of a [[soul]]; then, are not the [[views]] of a [[self]], a [[person]], [[beings]], or of a [[soul]]." | |
| − | |||
| − | "No, World Honored One. This person would not understand the Tathagata's express meaning. What is the reason? The World Honored One has said the view of a self, the view of a person, the view of beings, and the view of a soul; then, are not the views of a self, a person, beings, or of a soul." | ||
| − | "Subhuti, in the annuttara-samyak-sambodhi, all dharmas thusly should be known, thus be viewed, and thus be sincerely understood as the unborn appearances of dharmas. Subhuti, the words 'dharma appearances,' the Tathagata has said, then, are not dharma appearances. This is called dharma appearances. | + | "[[Subhuti]], in the [[annuttara-samyak-sambodhi]], all [[dharmas]] thusly should be known, thus be viewed, and thus be sincerely understood as the {{Wiki|unborn}} [[appearances]] of [[dharmas]]. [[Subhuti]], the words '[[dharma]] [[appearances]],' the [[Tathagata]] has said, then, are not [[dharma]] [[appearances]]. This is called [[dharma]] [[appearances]]. |
32. | 32. | ||
| + | "[[Subhuti]], suppose there is a [[person]] who fills [[immeasurable]] asankyas of [[worlds]] with the [[seven treasures]] and accumulates it for the {{Wiki|purpose}} of [[charity]]. And suppose there are good sons and good daughters who [[initiate]] the [[bodhicitta]], keeping from within this [[sutra]] even just four lines of verse; receiving, upholding, reading, reciting, and for others giving extensive explanations of it. Their blessed [[virtue]] would overcome the other's. How would they make for other [[people]] extensive explanations? Without [[grasping]] the [[appearances]] of the [[absolute]], without [[agitation]]. What is the [[reason]]? | ||
| − | + | All of the [[existent]], [[conditioned]] [[dharmas]] | |
| − | + | Are like [[dreams]], [[illusions]], bubbles, shadows; | |
| − | All of the existent, conditioned dharmas | + | Like dew and also like {{Wiki|lightning}}: |
| − | Are like dreams, illusions, bubbles, shadows; | ||
| − | Like dew and also like lightning: | ||
Thus should they be contemplated." | Thus should they be contemplated." | ||
| − | The Buddha having finnished propounding this sutra, the Venerable Subhuti, the bhiksus, bhiksunis, upasakas, and upasikas, and everyone in the worlds of gods, humans, and asuras having heard the Buddha's exposition were all greatly elated. Sincerely, they received and handed down the practice of the Diamond Perfection of Wisdom Sutra. | + | The [[Buddha]] having finnished propounding this [[sutra]], the [[Venerable]] [[Subhuti]], the [[bhiksus]], [[bhiksunis]], [[upasakas]], and [[upasikas]], and everyone in the [[worlds]] of [[gods]], [[humans]], and [[asuras]] having [[heard]] the [[Buddha's]] [[exposition]] were all greatly [[elated]]. Sincerely, they received and handed down the practice of the [[Diamond]] [[Perfection of Wisdom]] [[Sutra]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.buddhismtoday.com/english/texts/mahayana/002-The%20Diamond%20Sutra.htm www.buddhismtoday.com] | [http://www.buddhismtoday.com/english/texts/mahayana/002-The%20Diamond%20Sutra.htm www.buddhismtoday.com] | ||
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| − | [[Category: | + | |
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| + | [[Category:Prajna Paramita]] | ||
Latest revision as of 18:52, 30 January 2024
Translated from Kumarajiva's Chinese [T235] by Charles Patton
This original translation has been composed for the express purpose that this text may be made freely available to any and all who should desire to obtain it. With this in mind, the author of this document has granted permission for this translation to be distributed freely, the only conditions being: a) that the content of this document not be altered and b) that all such distributions are gifts requiring nothing in recompense. So long as these conditions are followed, the author wholeheartedly encourages this document to be spread far and wide, in whatever form is convenient, so that myriad beings might come to read it, and grow wiser.
1.
Thus have I heard: One time the Buddha was staying at the garden retreat of Anathapindada, in the Jeta Grove near Sravasti, with a great bhiksu congregation of 1,250 people. At that time, the World Honored One at mealtime donned robes and took his almsbowl into the great city of Sravasti to beg for alms. In the midst of that city, he begged successively and then returned to his personal dwelling to eat his meal. Having put away his robes and bowl, and washed his feet, he prepared his seat and sat.
2.
At that time, the venerable Subhuti was amidst the great congregation. He then rose from his seat, adjusted his robes to one shoulder, and with his right knee touched the ground. With palms joined in reverence, he addressed the Buddha: "Extraordinary, World Honored One, is the tathagata's skillful mindfulness of the bodhisattvas, and his skillful entrustment to the bodhisattvas. World Honored One, in what should good sons and good daughters initiating the annutara-samyak-sambodhicitta dwell? How should they regulate their thoughts?"
The Buddha replied: "Excellent, excellent! Subhuti, as you have said, the tathagata is skillfully mindful of the bodhisattvas, and skillful in entrusting to the bodhisattvas. If you now listen closely, I shall explain for you in what good sons and good daughters launching the anuttara-samyak-sambodhi mind should thus abide, and how thus they should regulate their thoughts."
"Yes, World Honored One. Gladly, I shall listen."
3.
The Buddha told Subhuti: "Bodhisattva-mahasattvas should thus regulate their thoughts: 'Where there is every single sort of being -- whether womb-born, whether egg-born, whether water-born, or born of transformation; whether possessing form or whether without form; whether possessing thought or whether without thought; whether neither possessing thought nor without thought -- I will cause all to enter the non-residual nirvana, liberating them. Thus liberating the immeasurably boundless beings, in reality there are no beings attaining that liberation.' What is the reason? Subhuti, if a bodhisattva has the view of a self, the view of a person, the view of beings, or the view of a soul; then he is not a bodhisattva.
4.
"Furthermore, Subhuti, a bodhisattva in the Dharma should in no place dwell while acting in charity. That is to say, not dwelling in the forms of charity: not dwelling in the sounds, odors, tastes, sensations, or dharmas of charity. Subhuti, a bodhisattva should thus be charitable, not dwelling in appearances. What is the reason? If a bodhisattva does not dwell in the appearances of charity, his blessed virtue cannot be calculated.
"Subhuti, what do you think? To the East, the empty space can be calculated, no?"
"No, World Honored One."
"Subhuti, to the South, West, North, the four directions between, above and below, the empty space can be calculated, no?"
"No, World Honored One."
"Subhuti, the blessed virtue of a bodhisattva not dwelling in the appearances of charity is also, again, thus: it cannot be calculated. Subhuti, bodhisattvas should only thus in this teaching dwell."
5.
"Subhuti, what do you think? One can by means of the bodily signs see the tathagata, no?"
"No, World Honored One. One cannot by means of the bodily signs attain sight of the tathagata. What is the reason? The tathagata has explained that the bodily signs are not bodily signs [of the tathagata]."
The Buddha told Subhuti: "The mortal possession of signs is in every case vacant and delusive. If one sees that the signs are not signs, then one sees the tathagata."
6.
Subhuti said to the Buddha: "World Honored One, it is doubtful that there are beings who, hearing thus the spoken words in this composition, will give birth to genuine belief, no?"
The Buddha told Subhuti: "Do not compose such a statement. In the last five hundred years after the tathagata's extinction, there will be the taking up of precepts and cultivation of the blessed. From these paragraphs and phrases, it is possible to give birth to the believing mind because they are true. It should be known that these people [of that age] would not be with one buddha, two buddhas, three, four, or five buddhas when sowing their good roots. They will have completed, with immeasurable tens of millions of buddhas, the sowing of good roots. Hearing these paragraphs and phrases, even for a single recitation, shall give birth to pure belief. Subhuti, the tathagata fully knows and fully sees this of every being attaining thusly the immeasurably blessed virtue. What is the reason? These beings will not return to the views of a self, a person, beings, or a soul. They would be without the views of dharmas and also without the views of non-dharmas. What is the reason? If these beings' minds were to apprehend appearances, it would then create the clinging to a self, a person, beings, and a soul. If they were to take up the appearances of dharmas, it would then create the clinging to a self, a person, beings, and a soul. What is the reason? If they were to take up the appearances of non-dharmas, it would then create the clinging to a self, a person, beings, and a soul. For this reason, one should not apprehend dharmas, nor should one apprehend non-dharmas. This meaning is the reason the Tathagata always says, 'You monks! Know that my expounded Dharma is like the bamboo raft. The honored Dharma must be relinquished, how much more so what is not the Dharma?'
7.
"Subhuti, what do you think? Has the tathagata attained the annuttara-samyak-sambodhi? Has the Tathagata a teaching of the Dharma?"
Subhuti replied: "As I have comprehended the Buddha's express meaning, there is no established dharma called 'annuttara-samyak-sambodhi'. Also, there is no established dharma which the tathagata can expound. What is the reason? Of the dharmas expounded by the tathagata, none can be grasped or explained, being neither dharmas nor non-dharmas. What is the reason for that? Of every one of the Sages, all via the unconditioned dharma make discriminations."
8.
"Subhuti, what do you think? If a person filled the billion worlds with the seven treasures for the purpose of charity, this person's attainment of blessed deeds would become plentiful, no?"
Subhuti replied: "Incredibly plentiful, World Honored One. What is the reason? This blessed deed then would not, again, be of a blessed nature. This is the reason the Tathagata has said that the blessed deeds would become plentiful."
"If again, there is a person who receives and keeps what is in this sermon, even just four lines of verse, and to another person expounds it, that person's blessedness would overcome the other's. What is the reason? Subhuti, every one of the buddhas who reach the buddhas' annuttara-samyak-sambodhi Dharma are all from this sermon produced. Subhuti, what is called the 'Buddha's Dharma,' then, is not the Buddha's Dharma.
9.
"Subhuti, what do you think? The stream entrant (srota-apanna) is able to compose this thought -- 'I have attained the stream entrant's fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Stream entrant' is the name for entering the stream [of the holy life], for entering nowhere; not entering forms, sounds, odors, tastes, sensations, or dharmas. This is called 'stream entrant'."
"Subhuti, what do you think? The Once More to be Reborn (sakrdagama) is able to compose this thought -- 'I have attained the Once More to be Reborn's fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Once More to be Reborn' is the name for one more arrival [in this mortal world], and really is without future arrival. This is called 'Once More to be Reborn'."
"Subhuti, what do you think? The Non-Returner (anagamin) is able to compose this thought -- 'I have attained the Non-Returner's fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Non-Returner' is the name for no more rebirth, and really has no non-rebirth. This is why it is called 'Non-Returner'."
"Subhuti, what do you think? The Arhat can compose this thought -- 'I have attained the Arhat's path' -- no?"
Subhuti replied: "No, World Honored One. What is the reason? Really, there is no existent dharma called 'Arhat'. World Honored One, if an arhat were to compose this thought -- 'I have attained the Arhat's reward' -- then it would be because of clinging to a self, a person, sentient beings, and a soul. The Buddha has said that I have attained, without debate, a samadhi which among others is the best. It is the best because of the departure from the desire for Arhatship. I do not compose this thought -- 'I have departed from the desire for Arhatship'. World Honored One, of myself, if I composed this thought -- 'I have attain the arhat's path' --the World Honored One would then not have said that Subhuti is this happy woodland practitioner (ie, ascetic), because Subhuti really practices nowhere. And so he is called 'Subhuti, the happy woodland practitioner."
10.
The Buddha addressed Subhuti: "What do you think? When the Tathagata was formerly staying with the Buddha Dipamkara, in the Dharma he had attainment, no?"
"No, World Honored One. When the tathagata was staying with the Buddha Dipamkara, in the Dharma he really had no attainment."
"Subhuti, what do you think? The bodhisattva adorns the buddhaland, no?"
"No, World Honored One. What is the reason? The adornment of the buddhalands is not adornment. This is called 'adornment'."
"This is why, Subhuti, that bodhisattva-mahasattvas should thusly give rise to the purified mind. They should not dwell in forms when giving rise to that mind; they should not dwell in sounds, odors, tastes, sensations, or dharmas when giving rise to that mind. They should dwell nowhere while giving rise to their thoughts.
Subhuti, supppose there is a person whose body is like Mount Sumeru. What do you think? This body would be made great, no?"
Subhuti replied: "Incredibly great, World Honored One. What is the reason? The Buddha has said that a non-body is called a great body."
11.
"Subhuti, suppose there were Ganges Rivers equal in numbers to that of all the sand grains in the Ganges River. What do you think? The sand grains of all those Ganges Rivers would be many, no?"
"Incredibly many, World Honored One. Merely all of those Ganges Rivers would be so many as to be countless. How much more so would be their sand grains?"
"Subhuti, I now will truthfully tell you: if there are good sons and good daughters who fill the billion worlds with the seven treasures with the purpose of charity, themselves numbering like the sands of those Ganges Rivers, they would attain many blessings, no?"
Subhuti replied: "Incredibly many, World Honored One."
The Buddha addressed Subhuti: "If a good son or good daughter from within this sermon should receive and uphold just four lines of verse, and for another person explain it, the blessed virtue of this person would surpass the former's blessed virtue.
12.
"Furthermore, Subhuti, where what is said in this sermon is followed, even if just four lines of verse, it should be known that this place in every single world -- be it they of gods, men, or asuras -- all within should give offerings of support as though it were a Buddhist pagoda or temple. How much more so if there is someone who is able to receive, keep, read, and recite it in its entirety? Subhuti, it should be known that this person will completely accomplish the supreme, best, most extraordinary Dharma. If this canonical sermon resides in his abode, then it would be like the place of a buddha, if it is honored by the disciples."
13.
At that time, Subhuti said to the Buddha: "World Honored One, what shall be the name of this sermon? How are we to receive and uphold it?"
The Buddha addressed Subhuti: "This sermon's name is the Diamond Perfection of Wisdom (Vajra Prajna-paramita). By way of the words of this title, you should receive and uphold it. For what reason? Subhuti, the Buddha says that it is the perfection of wisdom, so it is not the perfection of wisdom.
"Subhuti, what do you think? The Tathagata has a teaching of the Dharma, no?"
Subhuti said to the Buddha: "World Honored One, the Tathagata has no teaching."
"Subhuti, what do you think? The atoms of the billion worlds are many, no?"
Subhuti replied: "Incredibly many, World Honored One."
"Subhuti, atoms, the Tathagata has said, are not atoms: these are called 'atoms'. The Tathagata has explained that the worlds are not worlds: these are called 'worlds'. Subhuti, what do you think? One can by way of the thirty-two signs see the Tathagata, no?"
"No, World Honored One. One cannot by way of the thirty-two signs attain sight of the Tathagata. What is the reason? The Tathagata has explained that the thirty-two signs then are not signs: these are called the 'thirty-two signs'."
"Subhuti, suppose there are good sons and good daughters who with their lives equal to the sands of the Ganges River give in charity; and suppose again there is a person who from within this sermon, even if only receiving and keeping four lines of verse and for another person expounds it: his merit would be incredibly more."
14.
At that time Subhuti, hearing the pronouncement of this sermon, deeply understood its meaning suddenly. He wept and lamented, and then addressed the Buddha, saying: "It is extraordinary, World Honored One, that the Buddha expounds thusly such an incredibly profound canonical sermon. Since formerly coming to obtaining the wisdom-eye, I have never before heard such a sermon. World Honored One, if again there is a person who hears this sermon with a believing mind that is pure, then they will give rise to the sign of reality. It should be known that this person will have entirely accomplished the best, most extraordinary merit. World Honored One, this sign of reality then is a non-sign. This is why the Tathagata has said that it is called the 'real sign'. World Honored One, having heard thusly this canonical sermon, and sincerely understood it, receiving and upholding it is no longer difficult. If there shall come into the world after five hundred years, beings who hear this sermon with sincere understanding, receiving and upholding it, then they would be made most extraordinary. What is the reason? These people would be without the views of a self, a person, beings, or a soul. Why is that? The view of self then is this non-sign. The views of a person, beings, and a soul then are this non-sign. What is the reason? Departing, from all signs, they then are called Buddhas."
The Buddha told Subhuti, "Yes, yes. If again there is a person who hears this sermon, and is not astonished, alarmed, or fearful; it should be known that this person would be made most extraordinary. What is the reason? Subhuti, the Tathagata has explained that the first perfection is then not the first perfection: This is called the first perfection. Subhuti, the perfection of perseverance (kshanti), the Tathagata has said, is not the perfection of perseverance. What is the reason? Subhuti, as I had formerly had my body sliced to pieces by King Kalinga, I in that time was without the views of a self, a person, beings, or a soul. What is the reason? When I in that former time had been limb from limb cut apart, if there had been the views of a self, a person, beings, or a soul; there would have arisen in me anger and indignation. Subhuti, further, I recall that in the past five hundred incarnations I had been an ascetic practicing perseverance. In that incarnation, I was without the view of a self, without the view of a person, without the view of beings, and without the view of a soul. Subhuti, bodhisattvas should depart from all signs while initiating the annutara-samyak-sambodhicitta. They should not dwell in forms when giving rise to that thought. They should not dwell in sounds, odors, tastes, sensations, or dharmas when giving rise to that thought. They should dwell nowhere when giving rise to that thought. If in thought they were to have a dwelling, then it would be to become non-dwelling. For this reason, the Buddha has said that the bodhisattva's thought should not dwell in forms regarding charity. Subhuti, the bodhisattvas creating blessings for every sentient being should thus be charitable. The Tathagata has said that all signs then is the non-sign. Further, he has said that all sentient beings, then are not sentient beings. Subhuti, the Tathagata's discourses are true, real, thus, not false, and not contradictory. Subhuti, the Dharma that the Tathagata has attained is neither true nor false. Subhuti, if a bodhisattva's thought dwells in dharmas while practicing charity, it would be like a person entering darkness, and therefore being unable to see anything. If a bodhisattva's thought does not dwell in dharmas while practicing charity, it would be like a person who, seeing by the sunlight that illumines, sees all the various forms. Subhuti, if it should come into the world that there are good sons and good daughters who are able to receive, keep, read, and recite what is in this sermon, then they will become Tathagatas. Via the Buddha's sagely wisdom which fully knows and fully sees these people, I can say that that all shall attain the complete accomplishment of the immeasurably boundless merit.
15.
"Subhuti, suppose there are good sons and good daughters who, in the morning, in numbers equaling that of the sand grains of the Ganges, give themselves in charity; who, in the afternoon, in numbers equaling that of the sand grains of the Ganges, give themselves in charity; who, in the evening, in numbers equaling that of the sand grains of the Ganges, give themselves in charity; thusly for immeasurable billions of kalpas gave themselves in charity. Suppose, again, that there is a person who hears this canonical sermon with a believing mind that is not contrary: his blessedness would overcome that of the others. How much more so copying, receiving, upholding, reading, and recited it in its entirety, and then giving comprehensive explanations of it to other people? Subhuti, essentially speaking, this sermon has a meaning which cannot be comprehended, and the boundless merit [of receiving, upholding, et al] cannot be measured. The Tathagata for the sake of setting forth the great vehicle speaks it; for the sake of setting forth the supreme vehicle speaks it. If there is a person who is able to receive, uphold, read, and recite this sermon and widely explain it to others, The Tathagata fully knows and fully sees that such people will all attain entirely the accomplishment of the merit which cannot be measured, cannot be express, has no bounds, and is inconcievable. Thusly such people therefore carry on the Tathagata's annuttara-samyak-sambodhi. What is the reason? Subhuti, if there is satisfaction found in lesser dharmas, that is attachment to the view of a self, the view of a person, the view of sentient beings, and the view of a soul. Therefore, there could not be compliance with, receiving, upholding, reciting, or explaining for another what is in this sermon. Subhuti, wherever it resides in whatever place, if therein is this sermon, every one of the worlds, be they of gods, humans, or asuras, should give offerings for its support. It should be known that this place then is a pagoda. All should venerate it by circling it clockwise, scattering flowers and incense about its premises.
16.
"Furthermore, Subhuti, good sons and good daughters receiving, upholding, reading, and reciting this sermon; if they should be insulted or despised, they would have in prior lives committed evil acts and accordingly fallen into the path of suffering. Because of that, they in the present life are insulted or despised by others. When the prior life's evil acts then have been dissolved and extinguished, they shall attain the annuttara-samyak-sambodhi. Subhuti, I recall in the past measureless asankya kalpa, before having been with the Buddha Dipamkara, I had met eighty-four trillion nayutas of Buddhas, had to their entirety given offerings of support, and had carried on their work without needless error. Suppose, again, there is someone who, in the later superficial age, is capable of receiving, upholding, reading, and reciting this sermon, attaining that merit. The merit of my giving offerings of support to all of those buddhas would not compare to a hundredth of the latter's merit. Even a billionth of the latter's merit would be an insufficient estimation. Subhuti, if good sons and good daughters, in the later superficial age, who have received, upheld, read, and recited this sermon; if I were to fully enunciate the extent of their attainment of merit, some of the people's minds in the audience would be confounded, becoming doubtful and disbelieving. Subhuti, it should be known that this sermon's meaning is inconceivable. The fruit of its reward is also inconceivable.
17.
At that time, Subhuti said to the Buddha: "World Honored One, in what should good sons and good daughters initiating the annuttara-samyak-sambodhicitta dwell, how should they regulate their thoughts?"
The Buddha told Subhuti: "Goods sons and good daughters initiating the annuttara-samyak-sambodhicitta will give rise to the thought: 'I shall liberate all sentient beings. Having liberated all of the sentients beings, there are really no existent beings who are liberated.' What is the reason? Subhuti, if a bodhisattva has the view of a self, the view of a person, the view of sentient beings, or view of a soul; then that is not a bodhisattva. Why is that? Subhuti, really there is no existent annuttara-samyak-sambodhicitta. Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, he had attained the annuttara-samyak-sambodhi, no?"
"No, World Honored One. As I have understood the Buddha's express meaning, the Buddha, when with Dipamkara Buddha, did not have any attainment of the annuttara-samyak-sambodhi."
The Buddha replied: "Yes, yes. Subhuti, really there is no existent dharma that the Tathagata has attained in the annuttara-samyak-sambodhi. Subhuti, suppose there is a dharma that the Tathagata has attained in the annuttara-samyak-sambodhi. Dipamkara Buddha, then, would not have given me the prediction 'You, in a life to come, shall appear as a Buddha named Shakyamuni'. That is because in reality there is no existent dharma in the attainment of annuttara-samyak-sambodhi. For this reason Dipamkara Buddha bestowed onto me prediction, composing the words: 'You in a life to come shall appear as a buddha named Shakyamuni.' What is the reason? For one who is a Tathagata, then, the dharmas are of like meaning. Suppose there is a person who says the Tathagata has attained the annuttara-samyak-sambodhi. Subhuti, really there is no existent dharma in the Buddha's attaining the annuttara-samyak-sambodhi. Subhuti, the Tathagata's attainment of the annuttara-samyak-sambodhi is the middle, being without truth or falsehood. For this reason, the Tathagata says that all of the dharmas are all the buddhadharma. Subhuti, that which is called 'all of the dharmas,' then, is not all of the dharmas. This is the reason it is called 'all of the dharmas.' Subhuti, for example take the person whose body is ancient and great."
Subhuti replied: "World Honored One, the Tathagata has said that the person who has a body which is ancient and great, then, does not have a great body. It is called a great body."
"Subhuti, a bodhisattva is also thus. If one should compose the words 'I shall liberate the immeasurable beings' then this is not to be called a bodhisattva. What is the reason? Subhuti, really there is no existent dharma whose name is 'bodhisattva'. For this reason, the Buddha has said that every one of the dharmas lack a self, lack a person, lack sentient beings, and lack a soul. Subhuti, if a bodhisattva were to compose these words: 'I shall adorn the buddhaland'; this is not to be called a bodhisattva. What is the reason? The Tathagata has said that the adornment of the buddhaland, then, are not adornment: it is called 'adornment'. Subhuti, if a bodhisattva penetrates and traverses selflessly the Dharma, the Tathagata has said that he is truthfully called a bodhisattva."
18.
"Subhuti, what do you think? The Tathagata possesses the flesh-eye, no?"
"Yes, World Honored One. The Tathagata possesses the flesh-eye."
"Subhuti, what do you think? The Tathagata possesses the heavenly-eye, no?"
"Yes, World Honored One. The Tathagata possesses the heavenly-eye."
"Subhuti, what do you think? The Tathagata possesses the wisdom-eye, no?"
"Yes, World Honored One. The Tathagata possesses the wisdom-eye."
"Subhuti, what do you think? The Tathagata possesses the Dharma-eye, no?"
"Yes, World Honored One. The Tathagata possesses the Dharma-eye."
"Subhuti, what do you think? The Tathagata possesses the Buddha-eye, no?"
"Yes, World Honored One. The Tathagata possesses the Buddha-eye."
"Subhuti, what do you think? The sand grains in the Ganges River -- the Buddha has spoken of these sands, no?"
"Yes, World Honored One. The Tathagata has spoken of these sands."
"Subhuti, what do you think? As there are sand grains in a single Ganges River, suppose there are Ganges Rivers equal in number to those sands, possessing Buddha realms numbering [in each] like those sand grains. These realms would be made rather many, no?"
"Incredibly many, World Honored One."
The Buddha said to Subhuti, "In those lands there are sentient beings with various kinds of minds, which the Tathagata fully knows. What is the reason? The Tathagata has said that minds all are not minds, and so are called minds. What is the reason for that? Subhuti, past thoughts are unobtainable, present thoughts are unobtainable, and future thoughts are unobtainable."
19.
"Subhuti, what do you think? Suppose there is a person who filled the billion worlds with the seven treasures for the purpose of charity. This person, because of these causes and conditions, would obtain many blessings, no?"
"Yes, World Honored One. This person, via these causes and conditions, would obtain incredibly many blessings."
"Subhuti, if that blessed deed were real, the Tathagata would not have said that this person would obtain many blessings. Since the blessed deed is not, the Tathagata says that the person would obtain many blessings."
20.
"Subhuti, what do you think? The Buddha can by means of the perfect form of his body be recognized, no?"
"No, World Honored One. The Tathagata should not by means of the perfect form of his body be recognized. What is the reason? The Tathagata has said that the perfect form of his body is not a perfect form of body. It is called a perfect form of body."
"Subhuti, what do you think? The Tathagata can by means of the perfect signs be recognized, no?"
"No, World Honored One. The Tathagata should not by means of the perfect signs be recognized. What is the reason? The Tathagata has said that the signs which are perfect are not signs which are perfect. They are called signs which are perfect."
21.
"Subhuti, do not say that the Tathagata composes this thought: 'I shall have an explanation of the Dharma.' Do not compose that thought. What is the reason? If a person says that the Tathagata has an explanation of the Dharma, then they have slandered the Buddha, because they are unable to understand the reason for my speaking. Subhuti, the spoken Dharma lacks a Dharma which can be spoken. It is called a spoken Dharma."
At that time, the Venerable Subhuti said to the Buddha: "World Honored One, it is doubtful that there will be sentient beings in generations yet to come who, hearing of this Dharma, will give birth to the believing mind, no?"
The Buddha replied: "Subhuti, those are not sentient beings, nor are they not sentient beings. What is the reason? Subhuti, the sentient beings who are sentient beings, the Tathagata has said, are not sentient beings. They are called sentient beings."
22.
Subhuti said to the Buddha: "World Honored One, the Buddha's attainment of the annuttara-samyak-sambodhi is because of nowhere attaining anything?"
The Buddha replied: "Yes, yes. Subhuti, in my annuttara-samyak-sambodhi, verily, there is not the slightest dharma that can be attained. This is called the annuttara-samyak-sambodhi."
23.
"Furthermore, Subhuti, the Dharma is level, lacking high or low. This is called the annuttara-samyak-sambodhi. By means of being without self, without person, without sentient beings, and without a soul, cultivation of all the good Dharmas, then, is attaining the annuttara-samyak-sambodhi. Subhuti, what is said to be the good Dharmas, the Tathagata has explained to be non-Dharmas. They are called good Dharmas.
24.
"Subhuti, suppose that, like the Mount Sumeru of the billion realms, a person has accumulated mounds of the seven treasures of such size and numbers as those Mount Sumerus for the purpose of charity. If a person, via this perfection of wisdom sutra, even just four lines of verse, receives, upholds, reads, and recites, and for another explains it: the former's blessed deed would not reach a hundredth of the latter's. A billionth part of the latter's, even, would be an insufficient estimation of it.
25.
"Subhuti, what do you think? Do you say that the tathagata composes this thought: 'I shall save the sentient beings'? Subhuti, do not compose that thought. What is the reason? Really, there are no sentient beings the Tathagata saves. If there were beings the Tathagata saved, the Tathagata then would have a self, a personage, beings, and a soul. Subhuti, the Tathagata has explained that an existent self is then not a self. Mortal men regard their persons as being a self. Subhuti, mortal men, the Tathagata has explained, then, are not mortal men. They are called 'mortal men'."
26.
"Subhuti, what do you think? One can by means of the thirty-two signs examine the Tathagata, no?"
Subhuti replied: "Yes, yes. By means of the the thirty-two signs, one examines the Tathagata."
The Buddha said: "Subhuti, if by means of the thirty-two signs one examines the Tathagata, a [[[Dharma]]]-wheel turning holy king, then, is this Tathagata."
Subhuti said to the Buddha: "World Honored One, the Tathagata, as I understand the Buddha's express meaning, should not be examined by means of the thirty-two signs."
At that time, the World Honored One proclaimed this gatha, saying:
If via form (one) looks for the Tathagata
Or via the sound of the voice beseeches me,
This person walks a corrupt path
And is unable to recognize the Tathagata.
27.
"Subhuti, suppose you were to compose this thought: 'Because it is not by means of the perfect signs that the Tathagata has attained the annuttara-samyak-sambodhi'. Subhuti, do not compose that thought: 'Because it is not by means of the perfect signs that the Tathagata has attained the annuttara-samyak-sambodhi'. Subhuti, if you compose this thought: 'Initiating the annuttara-samyak-sambodhi is the spoken Dharma of nihilism'. Do not form that thought. What is the reason? Initiating the annuttara-samyak-sambodhi cannot be said to be the dharma of a nihilistic view.
28.
"Subhuti, suppose a bodhisattva filled worlds numbering like the sands of the Ganges River with the seven treasures, and accumulated it for the purpose of charity. Suppose, again, there is a person who knows every dharma is selfless and attains the complete perseverance of them. This bodhisattva would overcome the former bodhisattva's attainment of merit. Subhuti, the reason is because bodhisattvas do not receive blessed virtue."
Subhuti addressed the Buddha, saying: "World Honored One, how is it bodhisattvas do not receive blessed virtue?"
"Subhuti, the bodhisattva's composition of blessed deeds should not be greedily clung to. This is why is it is said 'not receiving blessed virtue'.
29.
"Subhuti, if there is a person who says the Tathagata comes, goes, sits, or lies down; this person would not understand my express meaning. What is the reason? The Tathagata is without a place from whence to come, and also is without a place to which to go. That is the reason he is called a tathagata."
30.
"Subhuti, suppose good sons and good daughters were to grind the billion realms to dust grains. What do you think? These grains would become many, no?"
"Incredibly many, World Honored One. What is the reason? If these myriad grains were really existent, the Buddha would not then speak of these myriad grains of dust. What is the reason for that? The Buddha has said the grains are then not grains of dust. These are called grains of dust. World Honored One, the Tathagata has said that the billion realms are then not realms: these are called realms. What is the reason? If the worlds were really existent, then these would appear as a single conglomeration. The Tathagata has said that the appearance of a single conglomeration is not the appearance of a single conglomeration. This is called a single conglomeration."
"Subhuti, the appearance of a single conglomeration, then, is inexpressible. Only mortal men greedily cling to the doings of their own persons.
31.
"Subhuti, suppose someone says the Buddha has spoken of a view of self, a view of a person, the view of sentient beings, or the view of a soul. Subhuti, what do you think? This person understands my express meaning, no?"
"No, World Honored One. This person would not understand the Tathagata's express meaning. What is the reason? The World Honored One has said the view of a self, the view of a person, the view of beings, and the view of a soul; then, are not the views of a self, a person, beings, or of a soul."
"Subhuti, in the annuttara-samyak-sambodhi, all dharmas thusly should be known, thus be viewed, and thus be sincerely understood as the unborn appearances of dharmas. Subhuti, the words 'dharma appearances,' the Tathagata has said, then, are not dharma appearances. This is called dharma appearances.
32.
"Subhuti, suppose there is a person who fills immeasurable asankyas of worlds with the seven treasures and accumulates it for the purpose of charity. And suppose there are good sons and good daughters who initiate the bodhicitta, keeping from within this sutra even just four lines of verse; receiving, upholding, reading, reciting, and for others giving extensive explanations of it. Their blessed virtue would overcome the other's. How would they make for other people extensive explanations? Without grasping the appearances of the absolute, without agitation. What is the reason?
All of the existent, conditioned dharmas
Are like dreams, illusions, bubbles, shadows;
Like dew and also like lightning:
Thus should they be contemplated."
The Buddha having finnished propounding this sutra, the Venerable Subhuti, the bhiksus, bhiksunis, upasakas, and upasikas, and everyone in the worlds of gods, humans, and asuras having heard the Buddha's exposition were all greatly elated. Sincerely, they received and handed down the practice of the Diamond Perfection of Wisdom Sutra.
