The Diamond Sutra

Professional audiobook English rendition of The Diamond Sutra. English translation by Red Pine and narration by Ken Damico. The Diamond Sutra (or, Diamond Cutter Sutra, Sanskrit: Vajracchedikā Prajñāpāramitā Sūtra) is one of the most profound works ever put into writing. Part of the Perfection of Wisdom (Sanskrit: Prajñāpāramitā) collection of sutras, this is a sermon by Shakyamuni Buddha on the bodhisattva's practice of the perfection of wisdom.

Transcript

The Diamond Sutra Translated by Red Pine Narrated by Ken D'Amico Thus have I heard.

Once the Bhagavan was dwelling near Srivasti at Anathapindata Garden in Jeddah Forest,

Together with a full assembly of 1250 bhikshus and a great many fearless bodhisattvas.

One day before noon,

The Bhagavan put on his patched robe and picked up his bowl and entered the capital of Srivasti for offerings.

After begging for food in the city and eating his meal of rice,

He returned from his daily round in the afternoon,

Put his robe and bowl away,

Washed his feet,

And sat down on the appointed seat.

After crossing his legs and adjusting his body,

He turned his awareness to what was before him.

A number of bhikshus then came up to where the Bhagavan was sitting.

After touching their heads to his feet,

They walked around him to the right three times and sat down to one side.

On this occasion,

The venerable Subhuti was also present in the assembly.

Rising from his seat,

He uncovered one shoulder and touched his right knee to the ground.

Pressing his palms together and bowing to the Buddha,

He said,

It is rare,

Bhagavan,

Most rare indeed,

Shigata,

How the Tathagata,

The Arhan,

The fully enlightened one,

Blesses fearless bodhisattvas with the best of blessings.

And it is rare,

Bhagavan,

How the Tathagata,

The Arhan,

The fully enlightened one,

Entrusts fearless bodhisattvas with the greatest of trusts.

Even so,

Bhagavan,

If a noble son or daughter should set forth on the bodhisattva path,

How should they stand,

How should they walk,

And how should they control their thoughts?

Well said,

Subhuti,

Well said.

So it is,

Subhuti,

It is as you say,

The Tathagata blesses fearless bodhisattvas with the best of blessings and entrusts fearless bodhisattvas with the greatest of trusts.

You should therefore truly listen,

Subhuti,

And consider this well.

I shall tell you how those who set forth on the bodhisattva path should stand,

How they should walk,

And how they should control their thoughts.

May it be so,

Bhagavan.

Subhuti,

Those who would now set forth on the bodhisattva path should give birth to this thought.

However many beings there are in whatever realms of being might exist,

Whether they are born from an egg,

Or born from the womb,

Born from water,

Or born from the air,

Whether they have form or no form,

Whether they have perception or no perception,

Or neither perception nor no perception.

In whatever conceivable realm of being one might conceive of beings,

In the realm of complete nirvana,

I shall liberate them all.

And though I thus liberate countless beings,

Not a single being is liberated.

And why not?

Subhuti,

A bodhisattva who creates the perception of a being cannot be called a bodhisattva.

And why not?

Subhuti,

No one can be called a bodhisattva who creates the perception of a self,

Or who creates the perception of a being,

A life,

Or a soul.

Moreover,

Subhuti,

When bodhisattvas give a gift,

They should not be attached to a thing.

When they give a gift,

They should not be attached to anything at all.

They should not be attached to a sight when they give a gift.

Nor should they be attached to a sound,

A smell,

A taste,

A touch,

Or a dharma when they give a gift.

Thus Subhuti fearless bodhisattvas should give a gift without being attached to the perception of an object.

And why?

Subhuti,

The body of merit of those bodhisattvas who give a gift without being attached is not easy to measure.

What do you think,

Subhuti?

Is the space to the east easy to measure?

No it is not,

Bhagavan.

Likewise is the space to the south,

To the west,

The north,

In between,

Above,

Below,

Or in any of the ten directions,

Easy to measure.

No it is not,

Bhagavan.

So it is,

Subhuti.

The body of merit of those bodhisattvas who give a gift without being attached is not easy to measure.

Thus Subhuti,

Those who set forth on the bodhisattva path should give a gift without being attached to the perception of an object.

What do you think,

Subhuti?

Can the Tathagata be seen by means of the possession of attributes?

No indeed,

Bhagavan.

The Tathagata cannot be seen by means of the possession of attributes.

And why not?

Bhagavan,

What the Tathagata says is the possessor of attributes is no possession of attributes.

Since the possession of attributes is an illusion,

Subhuti,

And no possession of attributes is no illusion,

By means of attributes that are no attributes,

The Tathagata can indeed be seen.

Bhagavan,

Will there be any beings in the future,

In the final epoch,

In the final period,

In the final five hundred years of the Dharma-ending age,

Who give birth to a perception of the truth of the words of a sutra such as that spoken here?

Subhuti,

Do not ask,

Will there be any beings in the future,

In the final epoch,

In the final period,

In the final five hundred years of the Dharma-ending age,

Who give birth to a perception of the truth of the words of a sutra such as that spoken here?

Surely,

Subhuti,

In the future,

In the final epoch,

In the final period,

In the final five hundred years of the Dharma-ending age,

There will be fearless bodhisattvas who are capable,

Virtuous,

And wise,

Who give birth to a perception of the truth of the words of a sutra such as that spoken here.

Indeed,

Subhuti,

Such fearless bodhisattvas will have honored not just one Buddha,

And they will have planted auspicious roots before not just one Buddha.

Surely,

Subhuti,

Such fearless bodhisattvas will have honored countless hundreds and thousands of Buddhas,

And they will have planted auspicious roots before countless hundreds and thousands of Buddhas.

In the words of a sutra such as that spoken here,

They are sure to gain perfect clarity of mind.

The Tathagata knows them,

Subhuti,

By means of his Buddha knowledge,

And the Tathagata sees them,

Subhuti,

By means of his Buddha vision.

The Tathagata is aware of them,

Subhuti,

For they all produce and receive a measureless,

Infinite body of merit.

And how so?

Because Subhuti,

These fearless bodhisattvas do not create a perception of a self,

Nor do they create the perception of a being,

A life,

Or a soul.

Nor Subhuti,

Do these fearless bodhisattvas create the perception of a dharma,

Much less the perception of no dharma.

Subhuti,

They do not create a perception,

Nor no perception.

And why not?

Because Subhuti,

If these fearless bodhisattvas created the perception of a dharma,

They would be attached to a self,

A being,

A life,

And a soul.

Likewise,

If they created the perception of no dharma,

They would be attached to a self,

A being,

A life,

And a soul.

And why not?

Because surely,

Subhuti,

Fearless bodhisattvas do not cling to a dharma,

Much less to no dharma.

This is the meaning behind the Tathagata saying,

A Dharma teaching is like a raft.

If you should let go of dharmas,

How much more so know dharmas?

What do you think,

Subhuti?

Did the Tathagata realize any such dharma as un-excelled perfect enlightenment?

And does the Tathagata teach any such dharma?

Bhagavan,

As I understand the meaning of what the Buddha says,

The Tathagata did not realize any such dharma as un-excelled perfect enlightenment.

Nor does the Tathagata teach such a dharma.

And why?

Because this dharma realized and taught by the Tathagata is incomprehensible and inexpressible,

And neither a dharma nor no dharma.

And why?

Because sages arise from what is uncreated.

Subhuti,

What do you think?

As some noble son or daughter filled the billion worlds of this universe with the seven jewels and gave them as a gift to the Tathagatas,

The Arhans,

The fully enlightened ones,

Would the body of merit produced as a result by this noble son or daughter be great?

Great,

Indeed,

Bhagavan.

The body of merit produced as a result by that noble son or daughter would be great shagata.

And how so?

Bhagavan,

Whatever is said by the Tathagata to be a body of merit is said by the Tathagata to be no body.

Thus does the Tathagata speak of a body of merit as a body of merit.

Subhuti,

If instead of filling the billion worlds of this universe with the seven jewels and giving them as a gift to the Tathagatas,

The Arhans,

The fully enlightened ones,

This noble son or daughter grasped but one four-line gatha of this Dharma teaching and made it known and explained in detail to others,

The body of merit produced as a result would be immeasurably,

Infinitely greater.

And how so?

Subhuti,

From this is born the unexcelled,

Perfect enlightenment of Tathagatas,

Arhans and fully enlightened ones.

From this are born Buddhas and Bhagavans.

And how so?

Buddha-Dharma,

Subhuti.

Buddha-Dharmas are spoken of by the Tathagata as no Buddha-Dharmas.

Thus they are called Buddha-Dharmas.

Tell me,

Subhuti,

Do those who find the river think,

I have attained the goal of finding the river?

No,

Indeed,

Bhagavan,

Those who find the river do not think,

I have attained the goal of finding the river.

And why not?

Bhagavan,

They do not find any such Dharma.

Thus they are said to find the river.

They do not find a sight,

Nor do they find a sound,

A smell,

A taste,

A touch,

Or a Dharma.

Thus they are said to find the river.

Bhagavan,

If those who found the river should think,

I have attained the goal of finding the river,

They would be attached to a self,

They would be attached to a being,

A life,

And a soul.

Tell me,

Subhuti,

Do those who return once more think,

I have attained the goal of returning once more?

No,

Indeed,

Bhagavan,

Those who return once more do not think,

I have attained the goal of returning once more.

And why not?

Bhagavan,

They do not find any such Dharma as,

Returning once more.

Thus they are said to,

Return once more.

Tell me,

Subhuti,

Do those who return once more think,

I have attained the goal of returning once more?

No,

Indeed,

Bhagavan,

Those who return once more do not think,

I have attained the goal of returning once more.

And why not?

Bhagavan,

They do not find any such Dharma as,

Returning once more.

Thus they are said to,

Return once more.

Tell me,

Subhuti,

Do those who are free from rebirth think,

I have attained freedom from rebirth?

No,

Indeed,

Bhagavan,

Those who are free from rebirth do not think,

I have attained freedom from rebirth.

And why not?

Bhagavan,

There is no such Dharma as,

Freedom from rebirth.

Thus they are said to be free from rebirth.

If Bhagavan,

Those who are free from rebirth should think,

I have attained freedom from rebirth,

They would be attached to a self,

They would be attached to a being,

A life and a soul.

And how so?

Bhagavan,

The Tathagata,

The Arhan,

The fully enlightened one has declared that I am foremost among those who dwell free of passion.

Bhagavan,

Although I am free from rebirth and without desires,

I do not think,

I am free from rebirth and without desires.

Bhagavan,

If I thought,

I have obtained freedom from rebirth,

The Tathagata would not have singled me out by saying,

Foremost among those who dwell free of passion is the noble son Subhuti,

For he dwells nowhere at all.

Thus is he called one who dwells free of passion,

Who dwells free of passion.

Subhuti,

What do you think?

Should the Tathagata obtain any such Dharma in the presence of Deepankara Tathagata,

The Arhan,

The fully enlightened one?

No,

Indeed,

Bhagavan,

The Tathagata did not obtain any such Dharma in the presence of Deepankara Tathagata,

The Arhan,

The fully enlightened one.

Subhuti,

If any bodhisattva should thus claim,

I shall bring about the transformation of a world,

Such a claim would be untrue.

And how so?

The transformation of a world,

Subhuti,

The transformation of a world,

Is said by the Tathagata to be no transformation.

Thus is it called the transformation of a world.

Therefore,

Subhuti,

Fearless bodhisattvas should thus give birth to a thought that is not attached and not give birth to a thought attached to anything.

They should not give birth to a thought attached to a sight,

Nor should they give birth to a thought attached to a sound,

A smell,

A taste,

A touch,

Or a Dharma.

Subhuti,

Imagine a person with an immense,

Perfect body whose self-existence is like that of Mount Sumeru.

What do you think,

Subhuti?

Would such self-existence be great?

Great indeed,

Bhagavan,

Such self-existence would be great,

Shigata.

And why?

Because self-existence,

Bhagavan,

Self-existence is said by the Tathagata to be no existence.

Thus is it called self-existence.

Because Bhagavan,

It is neither existence nor no existence.

Thus is it called self-existence.

Subhuti,

What do you think?

If there were as many rivers as there are grains of sand in the great river of the Ganges,

Would the number of grains of sand in all those rivers be great?

The number of rivers would be great,

Bhagavan.

How much more so their grains of sand?

I shall tell you,

Subhuti.

So you shall know.

If a man or woman filled as many worlds as there are grains of sand in all those rivers with the seven jewels,

And gave them as a gift to the Tathagatas,

The Arhans,

The fully enlightened ones,

What do you think,

Subhuti?

Would the body of merit produced as a result by that man or woman be great?

It would be great,

Bhagavan.

Great indeed,

Shagata.

The body of merit produced as a result by that man or woman would be immeasurable and infinite.

Subhuti,

If,

Then,

A man or woman filled as many worlds as that with the seven jewels,

And gave them as a gift to the Tathagatas,

The Arhans,

The fully enlightened ones,

And a noble son or daughter grasped but one four-line Gatha of this Dharma teaching and made it known and explained to others,

The body of merit produced as a result would be immeasurably infinitely greater.

Furthermore,

Subhuti,

Wherever but one four-line Gatha of this Dharma teaching is spoken or explained,

That place is like a stupa in the world of devas,

Humans,

And ajras.

How much more shall they be remarkably blessed,

Subhuti,

Who memorize,

Recite,

And master this entire teaching and explain it in detail to others?

For,

In that place,

Subhuti,

Dwells a teacher or one who represents the guru of wisdom.

Bhagavan,

What is the name of this Dharma teaching and how should we remember it?

The name of this Dharma teaching,

Subhuti,

Is the perfection of wisdom.

Thus should you remember it.

And how so?

Subhuti,

What the Tathagata says is the perfection of wisdom.

The Tathagata says is no perfection.

Thus is it called the perfection of wisdom.

Subhuti,

What do you think?

Is there any such Dharma spoken by the Tathagata?

No indeed,

Bhagavan.

There is no such Dharma spoken by the Tathagata.

Subhuti,

What do you think?

Are all the specks of dust in this billion-world system of a universe many?

Many Bhagavan,

The specks of dust are many shagata.

And how so?

Because Bhagavan,

What the Tathagata says is a speck of dust.

Bhagavan,

The Tathagata says is no speck.

Thus is it called a speck of dust.

And what the Tathagata says is a world system.

The Tathagata says is no system.

Thus is it called a world system.

Subhuti,

What do you think?

Can the Tathagata,

The Arhan,

The fully enlightened one,

Be seen by means of the 32 attributes of a perfect person?

No indeed,

Bhagavan.

The Tathagata,

The Arhan,

The fully enlightened one,

Cannot be seen by means of the 32 attributes of a perfect person.

And why not?

Because Bhagavan,

What the Tathagata says are the 32 attributes of a perfect person,

Bhagavan.

The Tathagata says are no attributes.

Thus are they called the 32 attributes of a perfect person.

Furthermore,

Subhuti,

If a man or woman renounced their self-existence every day,

As many times as there are grains of sand in the Ganges,

And renounced their self-existence in this manner for as many kalpas as there are grains of sand in the Ganges,

And someone grasped but one four-line gatha of this Dharma teaching and made it known and explained it to others,

The body of merit produced as a result would be immeasurably infinitely greater.

By the force of this Dharma,

The venerable Subhuti was moved to tears.

Wiping his eyes he said to the Buddha,

How remarkable Bhagavan,

How most remarkable Shagata is this Dharma teaching that the Bhagavan speaks for the benefit of those beings who seek the foremost of paths.

For the benefit of those who seek the best of paths,

And from which my own awareness is born.

Bhagavan,

I have never heard such a teaching as this.

They shall be the most remarkably blessed of bodhisattvas,

Bhagavan,

Who hear what is said in this sutra and give birth to a perception of its truth.

And how so?

Bhagavan,

A perception of its truth is no perception of its truth.

Just as the Tathagata speak of a perception of its truth as a perception of its truth.

Hearing such a Dharma teaching,

Bhagavan,

It is not remarkable that I should trust and believe it.

But in the future,

Bhagavan,

In the final epoch,

In the final period,

In the final five hundred years of the Dharma ending age,

Bhagavan,

Those beings who grasp this Dharma teaching and memorize it,

Recite it,

Master it,

And explain it in detail to others,

Shall be most remarkably blessed.

Moreover Bhagavan,

They shall not create the perception of a self,

Nor shall they create the perception of a being,

The perception of a life,

Or the perception of a soul.

They shall create neither a perception nor no perception.

And why not?

Bhagavan,

The perception of a self is no perception,

And the perception of a being,

A life,

Or a soul is also no perception.

And why not?

Because Buddhas and Bhagavans are free of all perceptions.

So it is,

Sabhuti,

So it is.

Those beings shall be most remarkably blessed,

Sabhuti,

Who are not alarmed,

Not frightened,

And not distressed by what is said in this Sutra.

And how so,

Sabhuti,

What the Tathagata proclaims as the best of perfections is,

In truth,

No perfection.

Moreover Sabhuti,

What the Tathagata proclaims as the best of perfections is also proclaimed by countless Buddhas and Bhagavans.

Thus is it called the best of perfections.

So too,

Sabhuti,

Is the Tathagata's perfection of forbearance no perfection.

And how so,

Sabhuti,

When King Kali cut off his head,

He said,

Off my limbs,

My ears and nose,

And my flesh,

At that moment I had no perception of a self,

A being,

A life,

Or a soul.

I had neither a perception nor no perception.

And why not?

At that moment,

Sabhuti,

If I had had the perception of a self,

At that moment I would have also had the perception of anger.

For if I had had the perception of being,

The perception of a life,

Or the perception of a soul,

At that moment I would have had the perception of anger.

And how so,

Sabhuti,

I recall the five hundred lifetimes I was the mendicant Chanti,

And during that time I had no perception of a self,

Nor did I have the perception of a being,

The perception of a life,

Or the perception of a soul.

For,

Sabhuti,

Fearless bodhisattvas should get rid of all perceptions in giving birth to the thought of unexcelled,

Perfect enlightenment.

They should not give birth to a thought attached to a sight,

Nor should they give birth to a thought attached to a sound,

A smell,

A taste,

A touch,

Or a dharma.

They should not give birth to a thought attached to a dharma,

Nor should they give birth to a thought attached to no dharma.

They should not give birth to a thought attached to anything.

And why not?

Every attachment is no attachment.

Thus the Tathagata says that bodhisattvas should give gifts without being attached.

They should give gifts without being attached to a sight,

A sound,

A smell,

A taste,

A touch,

Or a dharma.

Moreover,

Sabhuti,

Bodhisattvas should practice charity in this manner for the benefit of all beings,

And how so?

Sabhuti,

The perception of a being is no perception.

Likewise,

All the beings of whom the Tathagata speaks are thus no beings.

And how so?

Sabhuti,

What the Tathagata says is real.

What the Tathagata says is true,

And is as he says it is,

And is not other than he says it is.

What the Tathagata says is not false.

Moreover Sabhuti,

In the dharma realized,

Taught,

And reflected on by the Tathagata,

There is nothing true,

And nothing false.

Sabhuti,

Imagine a person who enters a dark place,

And who can't see a thing.

He is like a bodhisattva ruled by objects,

Like someone practicing charity ruled by objects.

Now Sabhuti,

Imagine a person with eyesight at the end of the night when the sun shines forth,

Who can see all manner of things.

He is like a bodhisattva not ruled by objects,

Like someone practicing charity not ruled by objects.

Furthermore,

Sabhuti,

If a noble son or daughter should grasp this dharma teaching and memorize it,

Recite it,

Master it,

And explain it in detail to others,

The Tathagata will know them,

Sabhuti,

By means of his Buddha knowledge,

And the Tathagata will see them,

Sabhuti,

By means of his Buddha vision.

The Tathagata will be aware of them,

Sabhuti,

For all such beings produce and obtain an immeasurable,

Infinite body of merit.

Furthermore Sabhuti,

If a man or woman renounced their self-existence during the morning,

As many times as there are grains of sand in the Ganges,

And likewise renounced their self-existence during midday,

As many times as there are grains of sand in the Ganges,

And renounced their self-existence during the afternoon,

As many times as there are grains of sand in the Ganges,

And renounced their self-existence in this manner for many hundreds and thousands of millions and trillions of kalpas.

And someone heard this Dharma teaching and did not reject it.

The body of merit produced as a result would be immeasurably infinitely greater.

How much more so if they not only wrote it down,

But grasped it,

Memorized it,

Recited it,

Mastered it,

And explained it in detail to others.

Furthermore,

Subbuti,

Inconceivable and incomparable is this Dharma teaching.

This Dharma teaching spoken by the Tathagata Subbuti for the benefit of those beings who set forth on the foremost of paths,

For the benefit of those beings who set forth on the best of paths.

For,

If someone grasps,

Memorizes,

Recites and masters this Dharma teaching and explains it in detail to others,

The Tathagata will know them,

Subbuti,

By means of his Buddha knowledge,

And the Tathagata will see them,

Subbuti,

By means of his Buddha vision.

The Tathagata will be aware of them,

Subbuti,

For all such beings produce a body of merit that has no limits,

A body of merit that is inconceivable,

Incomparable,

Immeasurable and boundless.

For all such beings as these,

Subbuti,

Likewise wear enlightenment upon their shoulders.

And how so?

Subbuti,

This Dharma teaching cannot be heard by beings of lesser aspiration,

Not by those who mistakenly perceive a self,

Nor by those who mistakenly perceive a being,

A life or a soul.

For beings who lack the Bodhisattva's aspiration cannot hear,

Grasp,

Memorize,

Recite or master this Dharma teaching.

Moreover,

Subbuti,

Wherever this Sutra is explained,

That place shall be honored,

Whether in the realm of Devas,

Humans or Asuras,

That place shall be honored with prostrations and circumambulations,

That place shall be like a Stupa.

Nevertheless,

Subbuti,

The noble son or daughter who grasps,

Memorizes,

Recites and masters such a Sutra as this,

And contemplates it thoroughly,

And explains it in detail to others,

Will suffer their contempt,

Their utter contempt.

And how could this be?

Subbuti,

The bad karma created by these beings in their past lives,

Should result in an unfortunate rebirth.

But now,

By suffering such contempt,

They put an end to the bad karma of their past lives,

And attain the enlightenment of Buddhas.

Subbuti,

I recall in the past,

During the countless infinite kalpas before Deepankara Tathagata,

The Arhan,

The fully enlightened one,

I served 8400,

000,

000,

000,

000,

000,

000,

000,

000,

000,

000,

000,

000,

000,

000 other Buddhas,

And served them without fail.

Nevertheless,

Subbuti,

Although I served those Buddhas and Bhagavans and served them without fail,

In the future,

In the final epoch,

In the final period,

In the final 500 years of the Dharma ending age,

The body of merit of the person who grasps,

Memorizes,

Recites and masters such a Sutra as this,

And explains it in detail to others,

Will exceed my former body of merit,

Not by a hundredfold,

Or a thousandfold,

Or a hundred thousandfold,

Or a millionfold,

Or a hundred millionfold,

Or a thousand millionfold,

Or a hundred thousand millionfold,

But by an amount that cannot be measured,

Calculated,

Illustrated,

Characterized,

Or even imagined.

Subbuti,

If I were to describe this noble son or daughter's body of merit,

The full extent of the body of merit this noble son or daughter would thereby produce and obtain,

It would bewilder or disturb people's minds.

Furthermore,

Subbuti,

Inconceivable and incomparable is this Dharma teaching spoken by the Tathagata,

And inconceivable is the result you should expect.

Bhagavan,

If someone sets forth on the Bodhisattva path,

How should they stand,

How should they walk,

And how should they control their thoughts?

Subbuti,

Someone who sets forth on the Bodhisattva path should give birth to the thought,

In the realm of complete nirvana,

I shall liberate all beings,

And while I thus liberate beings,

Not a single being is liberated.

And why not?

Subbuti,

A Bodhisattva who creates the perception of a being cannot be called a Bodhisattva.

Neither can someone who creates the perception of a life,

Or even the perception of a soul,

Be called a Bodhisattva.

And why not?

Subbuti,

There is no such Dharma as sitting forth on the Bodhisattva path.

What do you think,

Subbuti?

When the Tathagata was with Deepankara Tathagata,

Did he realize any such Dharma as un-excelled perfect enlightenment?

Bhagavan,

As I understand the meaning of what the Tathagata has taught,

When the Tathagata was with Deepankara Tathagata,

The Arhan,

The fully enlightened one,

He did not realize any such Dharma as un-excelled perfect enlightenment.

So it is,

Subbuti,

So it is.

When the Tathagata was with Deepankara Tathagata,

The Arhan,

The fully enlightened one,

He did not realize any such Dharma as un-excelled perfect enlightenment.

Subbuti,

If the Tathagata had realized any Dharma,

Deepankara Tathagata would not have prophesized.

Young man,

In the future you shall become the Tithagata,

The Arhan,

The fully enlightened one named Shakyamuni.

Subhuti,

It was because the Tithagata,

The Arhan,

The fully enlightened one did not realize any such dharma as un-excelled perfect enlightenment that Deepankara Tithagata prophesied.

Young man,

In the future you shall become the Tithagata,

The Arhan,

The fully enlightened one named Shakyamuni.

And how so?

Tithagata,

Subhuti,

Is another name for what is truly real.

Tithagata,

Subhuti,

Is another name for the dharma with no beginning.

Tithagata,

Subhuti,

Is another name for the end of dharmas.

Tithagata,

Subhuti,

Is another name for what never begins.

And how so?

No beginning,

Subhuti,

Is the highest truth.

Subhuti,

If anyone should claim,

The Tithagata,

The Arhan,

The fully enlightened one realized un-excelled perfect enlightenment,

Such a claim would be untrue.

Subhuti,

They would be making a false statement about me.

And how so?

Subhuti,

The Tithagata does not realize any such dharma as un-excelled perfect enlightenment.

Furthermore,

Subhuti,

In the dharma realized or taught by the Tithagata,

There is nothing true and nothing false.

Thus the Tithagata says,

All dharmas are buddha-dharmas.

And how so?

All dharmas,

Subhuti,

Are said by the Tithagata to be no dharmas.

Thus are all dharmas called buddha-dharmas.

Subhuti,

Imagine a perfect person with an immense perfect body.

Bhagavan,

This perfect person whom the Tithagata says has an immense perfect body.

Bhagavan,

The Tithagata says has no body.

Thus is it called an immense perfect body.

So it is,

Subhuti.

And if a Bodhisattva says,

I shall liberate other beings,

That person is not called a Bodhisattva.

And why not?

Subhuti,

Is there any such dharma as a Bodhisattva?

No indeed,

Bhagavan,

There is no such dharma as a Bodhisattva.

And beings,

Subhuti,

Beings are said by the Tithagata to be no beings.

Thus are they called beings.

And thus the Tithagata says,

All dharmas have no self,

All dharmas have no life,

No individuality,

And no soul.

Subhuti,

If a Bodhisattva should thus claim,

I shall bring about the transformation of a world,

Such a claim would be untrue.

And how so?

The transformation of a world,

Subhuti.

The transformation of a world is said by the Tithagata to be no transformation.

Thus it is called the transformation of a world.

Subhuti,

When a Bodhisattva resolves on selfless dharmas as selfless dharmas,

The Tithagata,

The Arhan,

The fully enlightened one,

Pronounces that person a fearless Bodhisattva.

Subhuti,

What do you think?

Does the Tithagata possess a physical eye?

So he does,

Bhagavan,

The Tithagata possesses a physical eye.

Subhuti,

What do you think?

Does the Tithagata possess a divine eye?

So he does,

Bhagavan,

The Tithagata possesses a divine eye.

Subhuti,

What do you think?

Does the Tithagata possess a Prajna eye?

Subhuti,

What do you think?

Does the Tithagata possess a Buddha eye?

So he does,

Bhagavan,

The Tathagata possesses a Buddha Eye.

Sabhuti,

What do you think?

As many grains of sand as there are in the great river of the Ganges,

Does the Tathagata not speak of them as grains of sand?

So he does,

Bhagavan,

So he does,

Shagata.

The Tathagata speaks of them as grains of sand.

What do you think,

Sabhuti,

If there were as many rivers as all the grains of sand in the great river of the Ganges,

And as many worlds as there are grains of sand in all these rivers,

Would there be many worlds?

So there would,

Bhagavan,

So there would,

Shagata,

There would be many worlds.

And as many beings as there might be in those worlds,

Sabhuti,

I would know their myriad streams of thought.

And how so?

Streams of thought,

Sabhuti,

What the Tathagata speaks of as streams of thought are no streams.

Thus are they called streams of thought.

And how so?

Sabhuti,

A past thought cannot be found,

A future thought cannot be found,

Nor can a present thought be found.

Sabhuti,

What do you think?

If some noble son or daughter filled the billion worlds of this universe with the seven jewels,

And gave them all as a gift to the Tathagatas,

The Arhans,

The fully enlightened ones,

Would the body of merit produced as a result by that noble son or daughter be great?

Great indeed,

Bhagavan.

So it would,

Sabhuti,

So it would.

The body of merit produced as a result by that noble son or daughter would be immeasurably infinitely great.

And how so?

A body of merit,

Sabhuti,

A body of merit is spoken of by the Tathagata as no body.

Thus it is called a body of merit.

Sabhuti,

If there were a body of merit,

The Tathagata would not have spoken of a body of merit as a body of merit.

Sabhuti,

What do you think?

Can the Tathagata be seen by means of the perfect development of a physical body?

No,

Indeed,

Bhagavan,

The Tathagata cannot be seen by means of the perfect development of the physical body.

And why not?

The perfect development of the physical body,

Bhagavan,

The perfect development of the physical body is spoken of by the Tathagata as no development.

Thus it is called a perfect development of the physical body.

Sabhuti,

What do you think?

Can the Tathagata be seen by means of the possession of attributes?

No,

Indeed,

Bhagavan,

The Tathagata cannot be seen by means of the possession of attributes.

And why not?

Bhagavan,

What the Tathagata speaks of as the possession of attributes is spoken of by the Tathagata as no possession of attributes.

Thus it is called the possession of attributes.

Sabhuti,

What do you think?

Does it occur to the Tathagata,

I teach the Dharma?

No,

Indeed,

Bhagavan,

It does not occur to the Tathagata,

I teach the Dharma.

Sabhuti,

If someone should claim the Tathagata teaches a Dharma,

Such a claim would be untrue.

Such a view of me,

Sabhuti,

Would be a misconception.

And how so?

In the teaching of a Dharma,

Sabhuti,

In the teaching of a Dharma.

There is no such Dharma to be found as the teaching of a Dharma.

Bhagavan,

Will there be any beings in the future,

In the final epoch,

In the final period,

In the final 500 years of the Dharma ending age,

Who hear a Dharma such as this and believe it?

Neither beings,

Sabhuti,

Nor no beings.

And how so?

Beings,

Sabhuti,

Beings are all spoken of by the Tathagata,

Sabhuti,

As no beings.

Thus they are called beings.

Sabhuti,

What do you think?

Did the Tathagata realize any such Dharmas as un-excelled perfect enlightenment?

No,

Indeed,

Bhagavan,

The Tathagata did not realize any such Dharma,

Bhagavan,

As un-excelled perfect enlightenment.

So it is,

Sabhuti,

So it is.

The slightest Dharma is neither obtained nor found therein.

Thus it is called un-excelled perfect enlightenment.

Furthermore,

Sabhuti,

Undifferentiated is this Dharma in which nothing is differentiated.

Thus it is called un-excelled perfect enlightenment.

Without a self,

Without a being,

Without a life,

Without a soul,

Undifferentiated is this un-excelled perfect enlightenment by means of which all auspicious Dharma all auspicious Dharmas are realized.

And how so?

Auspicious Dharmas,

Sabhuti,

Auspicious Dharmas are spoken of by the Tathagata as no Dharma.

Thus they are called auspicious Dharmas.

Moreover,

Sabhuti,

If a man or woman brought together as many piles of the seven jewels as all the Mount Sumerus in the billion worlds of this universe and gave them all as a gift to the Tathagatas,

The Arhans,

The fully enlightened ones,

And a noble son or daughter grasped but a single four-line gatha of this Dharma teaching of the perfection of wisdom and made it known to others,

Sabhuti,

Their body of merit would be greater by more than a hundred fold,

Indeed,

By an amount beyond comparison.

Sabhuti,

What do you think?

Does it occur to the Tathagata?

I rescue beings.

Surely,

Sabhuti,

You should not hold such a view.

And why not?

Sabhuti,

The being does not exist who is rescued by the Tathagata.

Sabhuti,

If any being were rescued by the Tathagata,

The Tathagata would be attached to a self.

He would be attached to a being,

Attached to a life,

And attached to a soul.

Attachment to a self,

Sabhuti,

Is said by the Tathagata to be no attachment.

Yet foolish people remain attached and foolish people,

Sabhuti,

Are said by the Tathagata to be no people.

Thus they are called foolish people.

Sabhuti,

What do you think?

Can the Tathagata be seen by means of the possession of attributes?

No,

Indeed,

Bhagavan,

As I understand the meaning of what the Buddha says,

The Tathagata cannot be seen by means of the possession of attributes.

Well done,

Sabhuti,

Well done.

So it is.

It is as you claim,

The Tathagata cannot be seen by means of the possession of attributes.

And why not?

Sabhuti,

If the Tathagata could be seen by means of the possession of attributes,

A universal king would be a Tathagata.

Hence,

The Tathagata cannot be seen by means of the possession of attributes.

As I understand the meaning of what the Buddha says,

The Tathagata cannot be seen by means of the possession of attributes.

On that occasion,

The Buddha then spoke this Gatha,

Who looks for me in form,

Who seeks me in a voice,

Indulges in wasted effort.

Such people see me not.

By the Dharma is the Buddha seen.

All teachers rely on the Dharma body,

But Dharma nature shall not be known,

Nor can it be known.

Sabhuti,

What do you think?

Was it due to the possession of attributes that the Tathagata realized un-excelled,

Perfect enlightenment?

Sabhuti,

You should hold no such view.

And why not?

Sabhuti,

It could not have been due to the possession of attributes that the Tathagata realized un-excelled,

Perfect enlightenment.

Furthermore,

Sabhuti,

Someone may claim,

Those who set forth on the Bodhisattva path announce the destruction or the end of some Dharma.

Sabhuti,

You should hold no such view.

And why not?

Those who set forth on the Bodhisattva path do not announce the destruction or the end of any Dharma.

Furthermore,

Sabhuti,

If a noble son or daughter took as many worlds as there are grains of sand in the Ganges and covered them with the seven jewels and gave them as a gift to the Tathagata,

The Arhans,

The fully enlightened ones,

And a Bodhisattva gained an acceptance of the selfless,

Birthless nature of dharmas,

The body of merit produced as a result would be immeasurably infinitely greater.

And yet,

Sabhuti,

This fearless Bodhisattva would not obtain a body of merit.

But surely,

Bhagavan,

This Bodhisattva would obtain a body of merit.

They would,

Sabhuti,

But without grasping it.

Thus,

Is it called obtaining.

Furthermore,

Sabhuti,

If anyone should claim that the Tathagata goes or comes or stands or sits or lies on a bed,

Sabhuti,

Sabhuti,

They do not understand the meaning of my words.

And why not?

Sabhuti,

Those who are called Tathagatas do not go anywhere,

Nor do they come from anywhere.

Thus,

They are called Tathagatas,

Arhans,

Fully enlightened ones.

Furthermore,

Sabhuti,

If a son or daughter took as many worlds as there are specks of dust in a billion-world universe,

And by an expenditure of limitless energy ground them into a multitude of atoms,

Sabhuti,

What do you think?

Would there be a great multitude of atoms?

So there would,

Bhagavan,

So there would,

Shagata,

There would be a great multitude of atoms.

And why?

If a great multitude of atoms existed,

Bhagavan,

The Tathagata would not have spoken of a multitude of atoms.

And why?

Bhagavan,

This multitude of atoms,

Of which the Tathagata speaks,

Is said by the Tathagata to be no multitude.

Thus is it called a multitude of atoms.

Also,

Bhagavan,

This billion-world universe,

Of which the Tathagata speaks,

Is said by the Tathagata to be no universe.

Thus is it called a billion-world universe.

And how so?

Bhagavan,

If a universe existed,

Attachment to an entity would exist.

But whenever the Tathagata speaks of attachment to an entity,

The Tathagata speaks of it as no attachment.

Thus is it called attachment to an entity.

Subhuti,

Attachment to an entity is unexplainable and inexpressible,

For it is neither a dharma nor no dharma.

Foolish people,

Though,

Are attached.

And how so?

Subhuti,

If someone should claim that the Tathagata speaks of a view of a self,

Or that the Tathagata speaks of a view of a being,

A view of a life,

A view of a soul,

Subhuti,

Would such a claim be true?

No,

Indeed,

Bhagavan,

No,

Indeed,

Shigata,

Such a claim would not be true.

And why not?

Bhagavan,

When the Tathagata speaks of a view of a self,

The Tathagata speaks of it as no view.

Thus it is called a view of a self.

Indeed,

Subhuti,

So it is.

Those who set forth on the Bodhisattva path know,

See,

And believe all dharmas,

But know,

See,

And believe them,

Without being attached to the perception of a dharma.

And why not?

And why not?

The perception of a dharma,

Subhuti,

The perception of a dharma,

Is said by the Tathagata to be no perception.

Thus is it called the perception of a dharma.

Furthermore,

Subhuti,

If a fearless Bodhisattva filled measureless infinite worlds with the seven jewels and gave them as an offering to the Tathagatas,

The Arhans,

The fully enlightened ones,

And a noble son or daughter grasped but a single four-line gatha of this teaching on the perfection of wisdom,

And memorized,

Discussed,

Recited,

Mastered,

And explain it in detail to others,

The body of merit produced by that noble son or daughter as a result would be immeasurably infinitely greater.

And how should they explain it?

By not explaining it.

Thus it is called explaining.

As a lamp,

A cataract,

A star in space,

An illusion,

A dewdrop,

A bubble,

A dream,

A cloud,

A flash of lightning view,

All created things like this.

All this was spoken by the Buddha to the joy of the elder Sabhuti,

The monks and nuns,

The laymen and laywomen,

The bodhisattvas,

The devas,

Humans,

Asuras,

And gantarvas of the world,

All of whom were greatly pleased with what the Buddha had said.

The End.

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