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THE WAY OF ZEN PRACTICE
IN THE DIAMOND SŪTRA
by the Ven. Zen Master
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The Diamond Sūtra describes the course of practice. In its first part (until chapter 12), it teaches the theory: Practitioners should get rid of attachment to marks by relinquishing everything. In the second part (from chapter 13), this is presented from the perspective of practice, and therefore always related to mind.
Chapter 13 ("Receiving and Retaining the Thusness-Dharma") describes the beginning of true practice. For what is Thusness? It is the purity of mind, free from any attachment, beyond all marks. Here, a practitioner sits down on his cushion, puts everything down, clears his mind and looks inside while holding the koan. These two steps, first relinquishing everything and then holding the koan are of paramount importance. To become free of all the marks means to realize thusness. Without continued practice with the koan, however, thusness cannot be maintained.
The perfect keeping of the koan, free from all marks, is called koan-samādhi (chapter 14: "Tranquil Extinction Apart from Marks"). However, this state is difficult to keep: It withers or vanishes as soon as a practitioner rises from the cushion, and even more so when giving up practice. Therefore, it is of so high significance to practise ceaselessly with patience, endurance and perseverance in order to attain unconditioned blessings (chapter 15: "The Meritorious Virtue of Retaining the Sūtra").
He who thus practices persistently, will gradually melt all the karma he has accumulated in the past, having caused him so many obstacles (chapter 16: "Karmic Hindrance Can Be Purified"). Once you have melted your karma, you perceive through practice that basically, there is no such thing as a self (chapter 17: "No Self in the Ultimate"). Thus, you become one with everything. But even "one" is only an expedient which you must relinquish. By doing so, you can realize a clear view of the whole without distinctions (chapter 18: "Identical View of the Whole").
Then, even when you are sitting on your cushion in the Dharma room, the whole world will be clearly and openly before your eyes. This is not a perception which involves a subject that perceives and an object that is perceived. It is the intuitive power of attaining perfect oneness with everything (chapter 19: "Penetration of the Dharma-Realms"). Your life is the complete universe and the universe is your complete life. This "all-penetration" is an ecstatic state.
But if the gods who enjoy celestial bliss and sentient beings who suffer in this world are perfectly one, what is it that the practitioner is seeking? You don’t know? Then you must have a doubt about it. The big question should be directed towards the very point that you do not know: What is this?
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The frontispiece of the Tun Huang Print of the Diamond Sūtra, A.D. 868 now in the British Museum.
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The Sixth Patriarch Hui-neng said,
“This one Sūtra originally consists in the nature
of living beings.
One who doesn’t see it for himself should,
only depending on the words and terms,
read and recite it.
But if one were to enlighten his true nature,
then he could realize for the first time that
this Sūtra would not consist of the words and terms.”
MANTRA
OM NAMO BHAGAVATYAI-ĀRYA-PRAJÑĀPĀRAMITĀYAI
INVOCATION
HOMAGE TO THE PERFECTION OF WISDOM
THE LOVELY, THE HOLY!
THE STANZA OPENING THE SŪTRA
The unsurpassed, profound and wonderful Dharma
is difficult to encounter for hundreds of thousands
of ten thousands of Kalpas.
I now hear and see it, receive and retain it,
and I vow to fathom the Tathāgata’s true meaning.
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No part of this translation may be reproduced in any manner without permission from International Zen-Temple gem. e.V. © 2010. All rights reserved.
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The Chinese text by Kumārajīva
Translated by Ven. Zen Master Young San Seong Do
The Essence of Buddhist Wisdom
THE DIAMOND SŪTRA
Vajra-Prajñāpāramitā Sūtra
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1. The Reason for the Dharma Assembly
Thus have I heard: At one time, the Buddha was staying at the monastery of Anāthapiṇḍika in the Jeta-grove near Shrāvastī with an assembly of 1,250 great Bhikshus.
When the mealtime came, the World-Honored One put on His robe, took His pātra-bowl, and entered the great city of Shrāvastī, where He begged for food-alms from house to house.
After He returned to the main monastery and took His meal, He put away His robe and pātra-bowl, washed His feet, arranged His seat and sat down.
2. Subhūti Makes a Request
At that time, the Venerable Subhūti who was in the midst of the assembly rose from his seat, bared his right shoulder, placed his right knee on the ground, and said to the Buddha respectfully joining the palms of his hands: So rare you are, World-Honored One! How well all Bodhisattvas have been watched over by the Tathāgata! How well all Bodhisattvas have been encouraged by the Tathāgata!
How then, World-Honored One, should good men or good women who are resolved to awaken the mind of Anuttara-samyak-saṃbodhi abide, and how should they subdue their minds?
The Buddha said: So it is, Subhūti, so it is! As you say, all Bodhisattvas have been well watched over by the Tathāgata and all Bodhisattvas have been well encouraged by the Tathāgata. Now listen well and attentively! I will expound it for you. Good men or good women who are resolved to awaken the mind of Anuttara-samyak-saṃbodhi should thus abide, and they should thus subdue their minds.
So be it, World-Honored One! Certainly with a great joy will I listen to you.
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3. The Orthodox Doctrine of the Mahāyāna
The Buddha said to Subhūti: All Bodhisattva-Mahāsattvas should thus subdue their minds. Sentient beings of every sort and kind that are in existence – born from eggs, born from wombs, born from moisture, or born by transformation; with form or without form, with perception or without perception, with neither perception nor non-perception, – all these I must lead into Nirvāṇa without remainder and emancipate them (from all sufferings). And now, though immeasurable, uncountable and unlimited sentient beings have thus been emancipated, yet no sentient being in fact has been emancipated.
And why? If, Subhūti, a Bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, he is not a (true) Bodhisattva.
4. Profound Practice without Abiding
Moreover, Subhūti, a Bodhisattva should practice charity without abiding in any objects (dharma); that is to say, he should practice charity without abiding in forms, and without abiding in sounds, smells, tastes, touches, or dharmas should he practice charity.
Subhūti, thus should a Bodhisattva practice charity and he should not abide in any marks. And why? Because if a Bodhisattva were to practice charity without abiding in marks, his blessed virtues would be inconceivable and immeasurable.
What do you think, Subhūti, can you measure all the empty space extending eastward?
No indeed, World-Honored One.
Subhūti, can you measure all the empty space extending southward, westward, northward, or in the four intermediate directions, or upwards and downwards?
No indeed, World-Honored One.
Subhūti, inconceivable and immeasurable is even so the blessed virtue of a Bodhisattva who practices charity without abiding in any marks.
Subhūti, thus should a Bodhisattva abide as taught.
5. The Real Seeing of ‘Thusness-Truth’
What do you think, Subhūti, can the Tathāgata be seen by means of His physical marks?
No, World-Honored One. The Tathāgata cannot be seen by means of His physical marks. And why? The physical marks taught by the Tathāgata are not physical marks.
The Buddha said to Subhūti:
All that has marks
Is unreal and false.
If you see all marks as non-marks,
Then you can see the Tathāgata.
6. Rare Is True Faith
Subhūti said to the Buddha: World-Honored One, when in the future period, some sentient beings come to hear of these words or sentences, will they truly have faith in them?
The Buddha said to Subhūti: Do not speak thus. Even in the days of the last five hundred years after the passing of the Tathāgata, there will still be those who cultivate their blessings while observing the precepts, so that they will be able to have a faith in these words or sentences and think of them as true.
You should know that such people would have not only planted their good roots under just one Buddha, two Buddhas, three, four or five Buddhas, but already under countless tens of millions of Buddhas would they have planted all their good roots.
Therefore, when they happen to hear of these words or sentences, they will awaken a single thought of pure faith.
Subhūti, the Tathāgata fully knows and fully sees that all these sentient beings will thus obtain immeasurable blessed virtues. And why? They will nevermore have the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span. They will neither have the notion of a dharma, nor will they have the notion of a non-dharma (Adharma).
And why? Because if all these sentient beings were to grasp at any marks in their minds, they would be attached to a self, a person, a sentient being, or a life span, and even if they were to grasp at the notion of a dharma, they would also be attached to a self, a person, a sentient being, or a life span. And why? Even if they were to grasp at the notion of a non-dharma, they would also be attached to a self, a person, a sentient being, or a life span. Therefore you should not grasp at a dharma, nor should you grasp at a non-dharma.
That is why the Tathāgata has always taught this saying: “All ye Bhikshus should know that the dharma taught by Me is to be likened to a raft; even the dharma should be forsaken, still more so a non-dharma.”
7. No Acquirement, nor Teaching
What do you think, Subhūti, has the Tathāgata attained the Anuttara-samyak-saṃbodhi, or has the Tathāgata ever taught the dharma?
Subhūti said: There is, as I understand the meaning of the Buddha’s teaching, no fixed dharma which can be called the Anuttara-samyak-saṃbodhi, nor is there a fixed dharma which can be taught by the Tathāgata.
And why? The dharma that the Tathāgata has taught – it cannot be grasped, nor can it be talked about; it is neither a dharma nor a non-dharma. Why is that? Because all sages and saints draw a distinction with unconditioned dharma (Asaṃskṛta).
8. Coming Forth from Dharma
What do you think, Subhūti, if someone had filled the Three-thousand Great-thousand World-systems with the seven precious things and were to give them all away as charity, would he obtain a great heap of blessed virtues?
Subhūti said: So great, World-Honored One. And why? All such blessed virtues are not the nature of blessed virtues. Therefore the Tathāgata speaks of blessed virtues as being great.
If someone else, receiving and retaining from this sūtra but one stanza of four lines, were to illuminate it for others, his blessing would be superior to the preceding one.
And why? Subhūti, all the Buddhas and the dharma of all Buddhas’ Anuttara-samyak-saṃbodhi issue forth from this sūtra. Subhūti, the so-called Buddhadharma is not Buddhadharma.
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9. A Single Mark Is No Mark
What do you think, Subhūti, can a Shrotāpanna have this thought, ‘by me has the fruit of a Shrotāpanna been attained’?
Subhūti said: No indeed, World-Honored One. And why? Because a Shrotāpanna is called one who has entered the stream (of a saint), but in fact he has nowhere entered, that is to say, he has neither entered forms, sounds, smells, tastes, touches nor dharmas. That is why he is called a Shrotāpanna.
What do you think, Subhūti, can a Sakṛdāgāmin have this thought, ‘by me has the fruit of a Sakṛdāgāmin been attained’?
Subhūti said: No indeed, World-Honored One. And why? Because a Sakṛdāgāmin is called one who goes and returns just for once, but in fact there is no going-and-returning. That is why he is called a Sakṛdāgāmin.
What do you think, Subhūti, can an Anāgamin have this thought, ‘by me has the fruit of an Anāgamin been attained’?
Subhūti said: No indeed, World-Honored One. And why? Because an Anāgamin is called one who does not return, but in fact there is no non-returning. That is why he is called an Anāgamin.
What do you think, Subhūti, can an Arhat have this thought, ‘by me has Arhatship been attained’?
Subhūti said: No indeed, World-Honored One. And why? Because in fact, there is no dharma which can be called an Arhat. World-Honored One, if an Arhat should have the thought, ‘by me has Arhatship been attained,’ then he would seize upon a self, a person, a sentient being, and a life span.
World-Honored One, the Buddha has declared that I am the foremost of those who have attained the samādhi without strife (Aranā-samādhi). This means the foremost of all Arhats who are free from desire. And yet I do not have such a thought, ‘I am an Arhat free from desire.’
World-Honored One, if I had the thought, ‘by me has Arhatship been attained,’ the World-Honored One would not declare: “Subhūti, you are one who delights in the practice without strife (Aranā-vihārin).” And yet since Subhūti actually has not practiced so, Subhūti is said to delight in the Aranā-vihārin.
10. The Adornment of Pure Lands
The Buddha said to Subhūti: What do you think? Was there any dharma which the Tathāgata had attained while, in the remote past, practicing under the Buddha Dīpaṅkara?
Subhūti said: No indeed, World-Honored One. There is actually no dharma which the Tathāgata attained while practicing under the Buddha Dīpaṅkara.
What do you think, Subhūti, does a Bodhisattva adorn Buddha-lands?
No indeed, World-Honored One. And why? Because the adornment of the Buddha-lands is not adornment; only its name is adornment.
Therefore, Subhūti, all Bodhisattva-Mahāsattvas should thus produce their pure minds. They should produce their minds not abiding in any forms, and without abiding in sounds, smells, tastes, touches and dharmas should they produce their minds.
Without abiding anywhere should they produce their minds.
Subhūti, supposing there were, figuratively speaking, a man with a body as huge as Sumeru, King of Mountains, what do you think, would that body be huge?
Subhūti said: Extremely huge, World-Honored One. And why? Because the Buddha has called a non-body a huge body.
11. The Superiority of Unconditioned Blessings
Subhūti, if there were as many rivers Ganges as the number of grains of sand in the river Ganges, what do you think, would the grains of sand in all those rivers Ganges be many?
Subhūti said: So many, World-Honored One. Even all those rivers Ganges would be innumerable, much more so all the grains of sand in them!
Subhūti, I now tell you truly. If a good man or good woman had filled with the seven precious things as many Three-thousand Great-thousand World-systems as the number of sand-grains in all those rivers Ganges and were to give them all away as charity, would he or she obtain great blessings?
Subhūti said: So great, World-Honored One.
The Buddha said to Subhūti: If a good man or good woman were to receive and retain from this sūtra but one stanza of four lines and illuminate it for others, this blessed virtue would be far greater than the preceding one.
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12. The Veneration of Orthodox Doctrine
Moreover, Subhūti, you should know that wherever this sūtra or even one of its stanzas of four lines is illuminated, that place should be made offerings as if to be a Buddha stupa or a Buddha shrine by the whole realms of heavens (devas), men and asuras; how much more so if someone could receive this sūtra and retain it, read and recite it throughout!
Subhūti, you should know that such a person will accomplish the highest and rarest dharma. Wherever this sūtra is kept, that spot of earth should be as if either the Buddha dwelt there or His venerable disciples.
13. Receiving and Retaining the Thusness-Dharma
At that time, Subhūti said to the Buddha: World-Honored One, what should this sūtra be named, and how should we bear it in mind?
The Buddha said to Subhūti: The name of this sūtra is Vajra Prajñāpāramitā, and by this name should you bear it in mind. Why is that? Subhūti, the Prajñāpāramitā which the Buddha has taught is not Prajñāpāramitā. Therefore it is called Prajñāpāramitā.
What do you think, Subhūti, is there any dharma taught by the Tathāgatha?
Subhūti said to the Buddha: World-Honored One, nothing has been taught by the Tathāgata.
What do you think, Subhūti, all the particles of dust in the Three-thousand Great-thousand World-systems, would they be many?
Subhūti said: Many indeed, World-Honored One.
Subhūti, all particles of dust taught by the Tathāgata are no particles of dust; they are nothing but a name, and the world-system taught by the Tathāgata is also no world-system; therefore it is called a world-system.
What do you think, Subhūti, can the Tathāgata be seen by means of the thirty-two marks?
No indeed, World-Honored One. The Tathāgata cannot be seen by means of the thirty-two marks. And why? The thirty-two marks taught by the Tathāgata are no marks; therefore they are called the thirty-two marks.
Subhūti, if a good man or good woman were to renounce in practicing charity as many lives as there are grains of sand in the river Ganges, – and if someone else were to receive and retain from this sūtra but one stanza of four lines and illuminate it for others, the blessings of the latter would be far greater.
14. Tranquil Extinction Apart from Marks
Then Subhūti, upon hearing this sūtra taught and realizing its profound meaning, was deeply moved to tears and said to the Buddha: How rare you are, World-Honored One! Even with an eye of wisdom acquired through my whole previous life have I never before heard of such a profound sūtra taught by the Buddha.
World-Honored One, if someone, after listening to this sūtra, were to have a pure mind of faith in it, he then should produce the mark of reality. We should know that such a person would accomplish the rarest kind of meritorious virtue. World-Honored One, the mark of reality is no mark. Therefore it is called the mark of reality by the Tathāgata.
World-Honored One, now it is not difficult for me to hear this sūtra and have faith in it, understand, receive and retain it, but if in the future period of the last five hundred years, there be sentient beings who hear this sūtra and have faith in it, understand, receive and retain it, such people should be most rare.
And why? Such people will have no notion of a self, nor notion of a person, nor notion of a sentient being, nor notion of a life span. Why is that? The notion of a self is no notion, and the notion of a person, a sentient being, or a life span is also no notion. And why? Because the one who is free of all marks is called a ‘Buddha’.
The Buddha said to Subhūti: So it is, so it is. If anyone else, upon hearing this sūtra, would not be astonished, nor be terrified nor frightened, you should know that such a person would be very rare.
And why? Subhūti, the foremost Pāramitā that the Tathāgata has taught is not the foremost Pāramitā; only the name is the foremost Pāramitā. Subhūti, the Pāramitā of Patience (Kṣānti Pāramitā) taught by Him is also not the Pāramitā of Patience; therefore it is called the Pāramitā of Patience. And why? Subhūti, in the remote past when my body was dismembered by King Kaliṅga (Kalirāja), at that time I had no notion of a self, nor notion of a person, nor notion of a sentient being, nor notion of a life span.
And why? When my limbs had been cut to pieces, if I had had the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, I should have raged and harbored a grudge against him at that time.
Subhūti, further I recall that in the past, for five hundred lifetimes I lived the life of a sage devoted to patience (Kṣāntivādi or Kṣāntivādin). Then also, I had no notion of a self, nor notion of a person, nor notion of a sentient being, nor notion of a life span.
Therefore, Subhūti, a Bodhisattva, after he has freed himself from all marks, should awaken the mind to the Anuttara-samyak-saṃbodhi. He should produce the mind without abiding in forms, and without abiding in sounds, smells, tastes, touches or dharmas should he produce the mind. He should produce the mind without abiding anywhere.
If the mind abides anywhere, it is no (right) abiding. That is why the Buddha teaches that a Bodhisattva’s mind should, without abiding in form, practice charity. Subhūti, all Bodhisattvas should thus practice charity for the welfare of all sentient beings.
All marks taught by the Tathāgata are no marks, and all sentient beings taught by Him are also no sentient beings. Subhūti, the Tathāgata is One who speaks the truth, who speaks the real, who speaks what is thus, who does not speak a falsehood, and who does not speak otherwise. Subhūti, the dharma obtained by the Tathāgata is neither real nor unreal.
Subhūti, if a Bodhisattva practices charity with a mind abiding in the dharma, he is like a person entering the darkness in which anything cannot be seen, but if a Bodhisattva practices charity with a mind not abiding in the dharma, he is like a person with open eyes, who can see all various forms in the bright sunlight.
Subhūti, if in the future ages, good men or good women were able to receive this sūtra and retain, read and recite it, the Tathāgata fully knows and fully sees them with His Buddha-wisdom; they all would achieve immeasurable and unbounded meritorious virtue.
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15. The Meritorious Virtue of Retaining the Sūtra
Subhūti, if there were a good man or good woman who, in the morning, would practice charity in so many bodies as the number of sand-grains in the river Ganges, and who, again at noon, would practice charity in so many bodies as the number of sand-grains in the river Ganges, and who, also in the evening, would practice charity in so many bodies as the number of sand-grains in the river Ganges, and who would thus practice charity in so many bodies for immeasurable hundreds of thousands of ten-thousands of hundred-millions of kalpas; and if there were someone else who, upon hearing this sūtra, would not reject it with a faithful mind, then his blessing would by far surpass that of the former; how much more so the person who would write this sūtra and receive, retain, read, recite and illuminate it in full detail for others!
Subhūti, summarily speaking, the meritorious virtue resulting from this sūtra is unthinkable, unutterable, immeasurable and unbounded. It is taught by the Tathāgata for those who have awakened the Mahāyāna, and for those who have awakened the Supreme Yāna (vehicle).
If some people would be able to receive this sūtra and retain, read, recite and illuminate it widely for others, they are fully known and fully seen by the Tathāgata; they all would be blest with a heap of meritorious virtues immeasurable, incalculable, unbounded, inconceivable and inexpressible. These people are equivalent in carrying the Tathāgata’s Anuttara-samyak-saṃbodhi on their backs.
And why? Subhūti, those who take delight in inferior dharmas (of Hīnayāna) are attached to the view of a self, the view of a person, the view of a sentient being, and the view of a life span, so that they are unable to hear of this sūtra and receive, read, recite and illuminate it for others.
Subhūti, wherever this sūtra is kept, the place will be made offerings by the whole realms of Heavens, men and Asuras. It should be known that such a place is equivalent to the Buddha’s Stūpa, where all should obeisantly bow and circumambulate while offering all kinds of flowers and scattering incense.
16. Karmic Hindrance Can Be Purified
Moreover, Subhūti, if good men or good women who would receive this sūtra and retain, read and recite it were to be disdained by others, these persons should fall into the evil paths as a matter of course due to the sinful karma of their previous lives, but through being disdained by others in the present life, the sinful karma of their previous lives would be expiated and they should attain the Anuttara-samyak-saṃbodhi.
Subhūti, I recall that in the past period of infinite kalpas before the advent of the Buddha Dīpaṅkara, I had met with 84,000 milliards of Nayutas of all Buddhas, and made offerings by devout service to them all without estranging myself even for a while from them.
Now, if at the end of the world, in the last five hundred years, there should be someone else who could receive this sūtra and retain, read and recite it, the meritorious virtue I gained from making offerings to all those Buddhas in the past period – compared with the meritorious virtue of this person – could neither come up to one hundredth part of his, nor one thousandth, nor one ten-thousandth, nor even one hundred-millionth part; nor could it be in the least compared with his meritorious virtue by any arithmetic.
Subhūti, if I were to explain in full detail the meritorious virtue of a good man or good woman who, at the end of the world, in the last five hundred years, would receive this sūtra and retain, read and recite it, some people, upon hearing it, would become very disordered in their minds and would be doubtful and unbelieving.
You should know, Subhūti, that the meaning of this sūtra is inconceivable and so is the fruit of its reward.
17. No Self in the Ultimate
Then Subhūti said to the Buddha: How, World-Honored One, should good men or good women who have awakened the mind to the Anuttara-samyak-saṃbodhi abide, and how should they subdue their minds?
The Buddha said to Subhūti: If the good men or good women be those who have awakened the mind to the Anuttara-samyak-saṃbodhi, thus should they produce their minds: All sentient beings will I lead into Nirvāṇa; and after all sentient beings have thus been led into Nirvāṇa, there is no sentient being who has really been led into Nirvāṇa.
And why? Subhūti, if a Bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, he is not a Bodhisattva. Why is that? Subhūti, it is because there is really no dharma by which the mind of Anuttara-samyak-saṃbodhi is awakened.
Subhūti, what do you think, was there any dharma by which the Tathāgata, when He was with the Buddha Dīpaṅkara, attained the Anuttara-samyak-saṃbodhi?
No indeed, World-Honored One. As I understand the meaning of what the Buddha has said, there was not any dharma by which the Tathāgata, when He was with the Buddha Dīpaṅkara, attained the Anuttara-samyak-saṃbodhi.
The Buddha said: So it is, so it is, Subhūti. There was really not any dharma by which the Tathāgata attained the Anuttara-samyak-saṃbodhi. Subhūti, if there had been any dharma by which the Tathāgata attained the Anuttara-samyak-saṃbodhi, the Buddha Dīpaṅkara would not have given me the prediction, saying, ‘You will be in a future period a Buddha, by the name of Shākyamuni’; but because there was really no dharma by which the Anuttara-samyak-saṃbodhi had been attained, the Buddha Dīpaṅkara gave me the prediction, saying, ‘You will be in a future period a Buddha, by the name of Shākyamuni.’ And why? Because ‘Tathāgata’ means ‘the thusness of all dharmas.’
Even if anyone would say that the Tathāgata attained the Anuttara-samyak-saṃbodhi, Subhūti, there would not be really any dharma by which the Buddha attained the Anuttara-samyak-saṃbodhi. Subhūti, the Anuttara-samyak-saṃbodhi that the Tathāgata has attained is in itself neither real nor unreal.
That is why the Tathāgata says: All dharmas are Buddha-dharmas. Subhūti, the so-called all dharmas are not all dharmas. Therefore they are called all dharmas.
Subhūti, figuratively speaking, it is just as the huge body of a man.
Subhūti said: World-Honored One, the huge body of a man spoken of by the Tathāgata is not a huge body. Therefore it is called a huge body.
Subhūti, the same is also true of a Bodhisattva. If a Bodhisattva should say, ‘I will emancipate innumerable sentient beings,’ then he could not be called a Bodhisattva. And why? Because, Subhūti, the one who has really no dharma is called a Bodhisattva. Therefore all dharmas taught by the Buddha have neither a self, nor a person, nor a sentient being, nor a life span.
Subhūti, if a Bodhisattva says, ‘I will adorn Buddha-lands,’ he cannot be called a Bodhisattva. And why? It is because the adornment of Buddha-lands taught by the Tathāgata is not adornment. Only its name is adornment.
Subhūti, if a Bodhisattva be one who has been thoroughly versed in the dharma of no-self (Anātman), the Tathāgata calls him a true Bodhisattva.
18. The Identical View of the Whole
What do you think, Subhūti, does the Tathāgata possess the fleshly eye?
So it is, World-Honored One. The Tathāgata possesses the fleshly eye.
What do you think, Subhūti, does the Tathāgata possess the heavenly eye?
So it is, World-Honored One. The Tathāgata possesses the heavenly eye.
What do you think, Subhūti, does the Tathāgata possess the wisdom-eye?
So it is, World-Honored One. The Tathāgata possesses the wisdom-eye.
What do you think, Subhūti, does the Tathāgata possess the dharma-eye?
So it is, World-Honored One. The Tathāgata possesses the dharma-eye.
What do you think, Subhūti, does the Tathāgata possess the Buddha-eye?
So it is, World-Honored One. The Tathāgata possesses the Buddha-eye.
What do you think, Subhūti, has the Tathāgata made mention of the sand in the river Ganges?
So it is, World-Honored One. The Tathāgata has made mention of the sand in the river Ganges.
Subhūti, what do you think? If there were the rivers Ganges as numberless as the grains of sand in one river Ganges, and if there were as many Buddha-realms as the grains of sand in all those rivers Ganges, would all those Buddha-realms be many?
So many indeed, World-Honored One.
The Buddha said to Subhūti: All the various minds which occur to all sentient beings in all those Buddha-realms are fully known by the Tathāgata. And why? All the minds taught by the Tathāgata are not minds; therefore they are called the minds.
Why is that? Because, Subhūti, the past mind cannot be grasped at, neither can the present mind be grasped at, nor can the future mind be grasped at.
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19. Penetration of the Dharma-Realms
What do you think, Subhūti, if anyone had filled the Three-thousand Great-thousand World-systems with the seven precious things, and then gave them all away as charity, would he on the strength of that obtain a heap of blessings?
So it is, World-Honored One. That person would on the strength of that obtain a great heap of blessings.
Subhūti, if there were actually blessed virtues, the Tathāgata would not speak of obtaining a heap of blessed virtues. But because blessed virtues do not exist, the Tathāgata speaks of obtaining a heap of blessed virtues.
20. Apart from either Form-Body or Marks
What do you think, Subhūti, can the Buddha be seen by means of the perfection of His form-body?
No, World-Honored One. The Tathāgata cannot be seen by means of the perfection of His form-body. And why? The perfection of form-body taught by the Tathāgata is not the perfection of form-body. Therefore it is called the perfection of form-body.
What do you think, Subhūti, can the Tathāgata be seen in the perfection of all marks?
No, World-Honored One, the Tathāgata cannot be seen in the perfection of all marks. And why? The perfection of all marks taught by the Tathāgata is not the perfection of all marks. Therefore it is called the perfection of all marks.
21. The Teaching of Not-Teaching
Subhūti, do not say that the Tathāgata conceives the thought, ‘There certainly is the dharma that I should teach.’ Do not have such a thought. And why? Because if someone should say that the Tathāgata has taught the dharma, he would be to slander the Buddha due to his inability to understand what I have said. Subhūti, the teaching of dharma means that there is no dharma which can be taught. Therefore it is called the teaching of dharma.
Then, the Wise Subhūti said to the Buddha: World-Honored One, will there be any sentient beings in the age of the future who, upon hearing this discourse on dharma, will have a faith to it?
The Buddha said: Subhūti, those are neither sentient beings nor non-sentient beings. And why? Subhūti, though they are called ‘sentient beings,’ ‘sentient beings,’ yet as non-sentient beings are they taught by the Tathāgata. Therefore they are called sentient beings.
22. No Dharma that Can Be Attained
Subhūti said to the Buddha: World-Honored One, are there not any attainments by which the Buddha has attained the Anuttara-samyak-saṃbodhi?
The Buddha said: So it is, so it is, Subhūti. So far as the Anuttara-samyak-saṃbodhi is concerned, I have not gained even the least dharma. Therefore it is called the Anuttara-samyak-saṃbodhi.
23. The Pure Mind Is Good Conduct
Furthermore, Subhūti, this dharma is impartial and equal, and it is neither high nor low. Therefore it is called the Anuttara-samyak-saṃbodhi.
By cultivating all good dharmas with no self, no person, no sentient being or no life span should the Anuttara-samyak-saṃbodhi be attained. Subhūti, as not good dharmas are the so-called good dharmas taught by the Tathāgata. Therefore they are called good dharmas.
24. Incomparability of Blessing and Wisdom
Subhūti, if someone should give away as an act of charity the piles of the seven precious things equivalent to the bulk of all the Mt. Sumerus, Kings of Mountains in the Three-thousand Great-thousand World-systems; and if someone else should take up from this Prajñāpāramitā-Sūtra but one stanza of four lines, and retain, read, recite and illuminate it for others, the former blessed virtue could neither come up to one hundredth part of the latter, nor could it come up to one thousandth, one ten-thousandth and one hundred-millionth part, nor could it be in the least compared with the latter by any arithmetic.
25. The Illumination without Illuminating
What do you think, Subhūti, you should not say that the Tathāgata has this thought: “I should save sentient beings.” Subhūti, you should have no such a thought. And why? Because there are really no sentient beings that should be saved by the Tathāgata. If there were any sentient beings who should be saved by the Tathāgata, then the Tathāgata would have a self, a person, a sentient being and a life span.
Subhūti, the existence of a self taught by the Tathāgata is no existence of a self, but the common people take it that there is a self. Subhūti, as no common people have the common people also been taught by the Tathāgata. Therefore they are called common people.
26. The Dharma-Body Is No Mark
What do you think, Subhūti, can the Tathāgata be perceived by means of the thirty-two marks?
Subhūti said: So it is, so it is. The Tathāgata can be perceived by means of the thirty-two marks.
The Buddha said to Subhūti: If the Tathāgata could be perceived by means of the thirty-two marks, would the Cakravartin (Cakravarti-rāja) also be the Tathāgata?
Subhūti said to the Buddha: World-Honored One, as I understand the meaning of what the Buddha has said, the Tathāgata cannot be perceived by the thirty-two marks.
Then the World-Honored One uttered the following gatha:
If anyone by form sees me,
And by sound seeks me,
This person practices a wrong path,
And cannot see the Tathāgata.
27. Neither Being Cut, nor Annihilated
Subhūti, you may have the thought that the Tathāgata, without relying on the perfection of marks, has attained the Anuttara-samyak-saṃbodhi. Subhūti, you should not have the thought that the Tathāgata, without relying on the perfection of marks, has attained the Anuttara-samyak-saṃbodhi.
Subhūti, if you have the thought that one who has attained the Anuttara-samyak-saṃbodhi advocates the annihilation of all dharmas, do not have such a thought. And why? Because one who has attained the Anuttara-samyak-saṃbodhi does not advocate the annihilation of marks of all dharmas.
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28. No Reception, nor Attachment
Subhūti, if a Bodhisattva had filled with the seven precious things the worlds as numberless as the grains of sand in the river Ganges and were to give them all away as charity, and if another person were fully aware that all dharmas were selfless, and thereby attained the perfection of patience, the meritorious virtues gained by this Bodhisattva would by far exceed that of the former Bodhisattva. And why? Subhūti, it is because all Bodhisattvas do not receive blessed virtues.
Subhūti said to the Buddha: World-Honored One, how is it that the Bodhisattvas do not receive blessed virtues?
Subhūti, the Bodhisattvas should not be fettered by avarice for the blessed virtues which they produced. Therefore it is taught not to receive blessed virtues.
29. Tranquil Calmness of Dignity
Subhūti, if anyone says that the Tathāgata comes or goes, sits, or lies down, he does not understand the meaning of my teaching.
And why? Because the Tathāgta has not come from anywhere, nor has He gone anywhere. Therefore He is called the Tathāgata.
30. The Mind and Mark Are Just One
Subhūti, if a good man or good woman were to grind the Three-thousand Great-thousand World-systems into particles of dust, what do you think, would all those particles of dust be many?
Subhūti said: So many, World-Honored One. And why? If all such particles of dust were a real existence, the Buddha would not call them particles of dust. Why is that? The particles of dust called by the Buddha are not particles of dust. Therefore they are called particles of dust.
World-Honored One, the Three-thousand Great-thousand World-systems called by the Tathāgata also are not world-systems. Therefore they are called world-systems.
And why? If these worlds really existed, they should be composed of ‘a single agglomeration of mark.’ A single agglomeration of mark called by the Tathāgata is not ‘a single agglomeration of mark.’ Therefore it is called ‘a single agglomeration of mark.’
Subhūti, ‘a single agglomeration of mark’ is beyond words, but only the common people have avaricious adherence to it.
31. Not-Appearing of Wisdom-Views
Subhūti, if someone would say that the Buddha spoke of the view of a self, the view of a person, the view of a sentient being, and the view of a life span, what do you think, would he understand the meaning of what I have said?
No indeed, World-Honored One. That person has not understood the meaning of what the Tathāgata has said. And why? What the World-Honored One speaks of the view of a self, the view of a person, the view of a sentient being, and the view of a life span is not actually the view of a self, the view of a person, the view of a sentient being, and the view of a life span; therefore they are called the view of a self, the view of a person, the view of a sentient being, and the view of a life span.
Subhūti, those who have awakened the mind to the Anuttara-samyak-saṃbodhi should thus know all dharmas, should thus view them, and should thus believe and understand them, so that they should not produce the notion of a dharma.
Subhūti, as no notion of a dharma is the so-called notion of a dharma also taught by the Tathāgata. Therefore it is called the notion of a dharma.
32. The Unreality of Transformations (Nirmāṇa)
Subhūti, if someone had filled with the seven precious things the immeasurable Asamkhya of worlds, and were to give them all away as charity, – and if, on the other hand, a good man or good woman who has awakened the Bodhisattva-mind, after taking up this sūtra, were to receive from it but one stanza of four lines and retain, read, recite and illuminate it for others, the latter’s blessing would by far exceed that of the former.
How then should it be illuminated for others?
Without being captivated by any marks, thus and only thus, remain unmoved!
Why is it? Because:
All conditioned dharmas are like
A dream, an illusion, a bubble and a shadow.
They are like dew and also like lightning.
Thus should they be meditated on.
When the Buddha had finished delivering this sūtra, the Venerable Subhūti, the Bhikshus and Bhikshunis, laymen and laywomen, and the whole realms of Heavens, men and Asuras – they all, upon hearing the Buddha’s teaching, had faith in it with great joy, bore it in mind, and practiced it in high reverence.
The Vajra Prajñāpāramitā Sūtra
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