diamond sutra - buddhism

7/30/2019 Diamond Sutra - Buddhism

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Diamond Sutra


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Buddhist Scripture

orrowed from http://www.diamond-sutra.com/ )

Chapter 1.

is is what I heard.

one time the Buddha was staying in the Jeta Grove, near the c

Sravasti.

th him there was a community of 1,250 venerable monks a

voted disciples.

ne day before dawn, the Buddha clothed himself, and along with h

sciples took up his alms bowl and entered the city to beg for fo

or to door, as was his custom.

ter he had returned and eaten, he put away his bowl and cloa

thed his feet, and then sat with his legs crossed and body uprig

on the seat arranged for him.

e began mindfully fixing his attention in front of himself, while ma

onks approached the Buddha, and showing great reverencated themselves around him.


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Chapter 2.

ter a time a most venerable monk named Subhuti, who was sitti

the congregation, rose from his seat.

e uncovered his right shoulder, placed his right knee on the ground as he joined his palms together he respectfully bowed and th

dressed the Buddha:

ost Honored One, It is truly majestic how much knowledge a

sdom your monks and disciples have been given through yo

ost inspired teachings! It is remarkable that you look after oelfare so selflessly and so completely."

ost Honored One, I have a question to ask you. If sons a

ughters of good families want to develop the highest, most fulfill

d awakened mind, if they wish to attain the Highest Perfe

sdom, what should they do to help quiet their drifting minds a

lp subdue their craving thoughts?"

e Buddha then replied:

o it is as you say, Subhuti. Monks and disciples have been favor

th the highest favor by the Buddha, the monks and disciples ha

en instructed with the highest instruction by the Buddha. Tuddha is constantly mindful of the welfare of his followers. List

refully with your full attention, and I will speak to your question."

sons and daughters of good families want to develop the highe

ost fulfilled and awakened mind, if they wish to attain the Highe

erfect Wisdom and quiet their drifting minds while subduing th

aving thoughts, then they should follow what I am about to say u. Those who follow what I am about to say here will be able


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bdue their discriminative thoughts and craving desires. It

ssible to attain perfect tranquility and clarity of mind by absorbi

d dwelling on the teachings I am about to give."

en the Buddha addressed the assembly.

Chapter 3.

ll living beings, whether born from eggs, from the womb, fro

oisture, or spontaneously; whether they have form or do not ha

rm; whether they are aware or unaware, whether they are not awa

not unaware, all living beings will eventually be led by me to t

al Nirvana, the final ending of the cycle of birth and death. An

hen this unfathomable, infinite number of living beings have all be

erated, in truth not even a single being has actually been liberated

Why Subhuti? Because if a disciple still clings to the arbitra

usions of form or phenomena such as an ego, a personality, a se

separate person, or a universal self existing eternally, then th

rson is not an authentic disciple."

Chapter 4.


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urthermore, Subhuti, in the practice of compassion and charity

sciple should be detached. That is to say, he should practi

mpassion and charity without regard to appearances, witho

gard to form, without regard to sound, smell, taste, touch, or a

ality of any kind. Subhuti, this is how the disciple should practi

mpassion and charity. Why? Because practicing compassion aarity without attachment is the way to reaching the Highest Perfe

sdom, it is the way to becoming a living Buddha."

ubhuti, do you think that you can measure all of the space in t

astern Heavens?"

o, Most Honored One. One cannot possibly measure all of t

ace in the Eastern Heavens."

ubhuti, can space in all the Western, Southern, and Northe

eavens, both above and below, be measured?"

o, Most Honored One. One cannot possibly measure all the spathe Western, Southern, and Northern Heavens."

Well, Subhuti, the same is true of the merit of the disciple w

actices compassion and charity without any attachment

pearances, without cherishing any idea of form. It is impossible

easure the merit they will accrue. Subhuti, my disciples should eir minds absorb and dwell in the teachings I have just given."

Chapter 5.


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ubhuti, what do you think? Can the Buddha be recognized

eans of his bodily form?"

o, Most Honored One, the Buddha cannot be recognized

eans of his bodily form. Why? Because when the Buddha spea

bodily form, it is not a real form, but only an illusion."

e Buddha then spoke to Subhuti: "All that has a form is illusive areal. When you see that all forms are illusive and unreal, then y

l begin to perceive your true Buddha nature."

Chapter 6.

ubhuti respectfully asked the lord Buddha, "Most Honored One!e future, if a person hears this teaching, even if it is a only a phra

sentence, is it possible for that person to have a true faith a

owledge of Enlightenment awaken in their mind?"

Without a doubt, Subhuti. Even 500 years after the Enlightenment

s Buddha there will be some who are virtuous and wise, and wh

acticing compassion and charity, will believe in the words a

rases of this Sutra and will awaken their minds urel . After th


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me to hear these teachings, they will be inspired with belief. This

cause when some people hear these words, they will ha

derstood intuitively that these words are the truth."

ut you must also remember, Subhuti, that such persons have lo

o planted the seeds of goodness and merit that lead to th

alization. They have planted the seeds of good deeds and chart simply before one Buddhist temple, or two temples, or five, b

fore hundreds of thousands of Buddhas and temples. So when

rson who hears the words and phrases of this Sutra is ready fo

happen, a pure faith and clarity can awaken within their minds."

ubhuti, any person who awakens faith upon hearing the words rases of this Sutra will accumulate countless blessings and merit

ow do I know this? Because this person must have discarded

bitrary notions of the existence of a personal self, of other peop

of a universal self. Otherwise their minds would still grasp af

ch relative conceptions. Furthermore, these people must ha

eady discarded all arbitrary notions of the non-existence of

rsonal self, other people, or a universal self. Otherwise, their min

ould still be grasping at such notions. Therefore anyone who see

al Enlightenment should discard not only all conceptions of th

wn selfhood, of other selves, or of a universal self, but they shou

so discard all notions of the non-existence of such concepts."

When the Buddha explains these things using such concepts a

eas, people should remember the unreality of all such concepts a

eas. They should recall that in teaching spiritual truths the Budd

ways uses these concepts and ideas in the way that a raft is us

cross a river. Once the river has been crossed over, the raft is

more use, and should be discarded. These arbitrary concepts aeas about spiritual things need to be explained to us as we seek


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ain Enlightenment. However, ultimately these arbitrary conceptio

n be discarded. Think Subhuti, isn't it even more obvious that w

ould also give up our conceptions of non-existent things?"

Chapter 7.

en Buddha asked Subhuti, "What do you think, Subhuti, has t

uddha arrived at the highest, most fulfilled, most awakened a

lightened mind? Does the Buddha teach any teaching?"

ubhuti replied, "As far as I have understood the lord Buddha

achings, there is no independently existing object of mind called t

ghest, most fulfilled, awakened or enlightened mind. Nor is they independently existing teaching that the Buddha teaches. Wh

ecause the teachings that the Buddha has realized and spoken

nnot be conceived of as separate, independent things a

erefore cannot be described. The truth in them is uncontainable a

expressible. It neither is, nor is it not. What does this mean? Wh

s means is that Buddhas and disciples are not enlightened byt method of teachings, but by an internally intuitive process which

ontaneous and is part of their own inner nature."

Chapter 8.

et me ask you Subhuti? If a person filled over ten thousalaxies with the seven treasures for the purpose of compassio

arity, and giving alms, would this person not gain great merit a

read much happiness?"

es, Most Honored One. This person would gain great merit a

read much happiness, even though, in truth, this person does nve a separate existence to which merit could accrue. Wh


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ecause this person's merit is characterized with the quality of n

ing merit."

e Buddha continued, "Then suppose another person understo

ly four lines of this Sutra, but nevertheless took it upon themselv

explain these lines to someone else. This person's merit would

en greater than the other person's. Why? Because all Buddhas athe teachings and values of the highest, most fulfilled, mo

wakened minds arise from the teachings in this Sutra. And yet, ev

I speak, Subhuti, I must take back my words as soon as they a

ered, for there are no Buddhas and there are no teachings."

Chapter 9.

uddha then asked, "What do you think, Subhuti, does one who h

tered the stream which flows to Enlightenment, say 'I have enter

e stream'?"

o, Buddha", Subhuti replied. "A true disciple entering the strea

ould not think of themselves as a separate person that could

tering anything. Only that disciple who does not differentia

emselves from others, who has no regard for name, shape, soun

or, taste, touch or for any quality can truly be called a disciple w

s entered the stream."

uddha continued, "Does a disciple who is subject to only one mo


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birth say to himself, 'I am entitled to the honors and rewards of

nce-to-be-reborn.'?"

o, Lord. 'Once-to-be-reborn' is only a name. There is no passi

way, or coming into, existence. Only one who realizes this can rea

called a disciple."

ubhuti, does a venerable One who will never more be reborn as

ortal say to himself, 'I am entitled to the honor and rewards of

on-returner.'?"

o, Perfectly Enlightened One. A 'Non-returner' is merely a nam

ere is actually no one returning and no one not-returning."

ell me, Subhuti. Does a Buddha say to himself, 'I have obtaine

erfect Enlightenment.'?"

o, lord. There is no such thing as Perfect Enlightenment to obtain

Perfectly Enlightened Buddha were to say to himself, 'I a

lightened' he would be admitting there is an individual person,parate self and personality, and would therefore not be a Perfec

nlightened Buddha."

ubhuti then said, "Most Honored One! You have said that I, Subhu

cel amongst thy disciples in knowing the bliss of Enlightenment,

ing perfectly content in seclusion, and in being free from

ssions. Yet I do not say to myself that I am so, for if I ever thought

yself as such then it would not be true that I escaped ego delusion

ow that in truth there is no Subhuti and therefore Subhuti abid

where, that he neither knows nor does he not know bliss, and th

is neither free from nor enslaved by his passions."

Chapter 10.


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e Buddha then continued, "What do you think, Subhuti? Whe

as in a previous life, with Dipankara Buddha, did I receive a

finite teaching or attain any degree of self-control, whereby I la

came a Buddha?"

o, honorable one. When you were a disciple of Dipankara Buddh

truth, you received no definite teaching, nor did you attain afinite degree of self-control."

ubhuti, know also that if any Buddha would say, 'I will create

radise,' he would speak falsely. Why? Because a paradise cann

created nor can it not be uncreated."

disciple should develop a mind which is in no way depende

on sights, sounds, smells, tastes, sensory sensations or a

ental conceptions. A disciple should develop a mind which do

t rely on anything."

herefore, Subhuti, the minds of all disciples should be purified of

oughts that relate to seeing, hearing, tasting, smelling, touchind discriminating. They should use their minds spontaneously a

turally, without being constrained by preconceived notions arisi

m the senses."

uppose, Subhuti, a man had an enormous body. Would the sen

personal existence he had also be enormous?"

es, indeed, Buddha," Subhuti answered. "His sense of person

istence would be enormous. But the Buddha has taught th

rsonal existence is just a name, for it is in fact neither existence n

n-existence. So it only has the name 'personal existence'."

Chapter 11.


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ubhuti, if there were as many Ganges rivers as the number

ains of sand in the Ganges, would you say that the number

ains of sand in all those Ganges rivers would be very many?"

ubhuti answered, "Very many indeed, Most Honored One. If t

mber of Ganges rivers were that large, how much more so wou

the number of grains of sand in all those Ganges rivers."

ubhuti, I will declare a truth to you. If a good man or a good wom

ed over ten thousand galaxies of worlds with the seven treasur

r each grain of sand in all those Ganges rivers, and gave it all aw

r the purpose of compassion, charity and giving alms, would th

an or woman not gain great merit and spread much happiness?"

ubhuti replied, "Very much so, Most Honored One."

ubhuti, if after studying and observing even a single stanza of th


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utra, another person were to explain it to others, the happiness a

erit that would result from this virtuous act would be far greater."

Chapter 12.

urthermore, Subhuti, if any person in any place were to teach evur lines of this Sutra, the place where they taught it would becom

cred ground and would be revered by all kinds of beings. Ho

uch more sacred would the place become if that person th

udied and observed the whole Sutra! Subhuti, you should know th

y person who does that would surely attain something rare a

ofound. Wherever this Sutra is honored and revered there is

cred site enshrining the presence of the Buddha or one of t

uddha's most venerable disciples."

Chapter 13.

ubhuti said to the Buddha, "By what name shall we know this Sut

that it can be honored and studied?"

e lord Buddha replied, "This Sutra shall be known as 'T

amond that Cuts through Illusion'.

y this name it shall be revered and studied and observed. Wh

es this name mean? It means that when the Buddha named it, d not have in mind any definite or arbitrary conception, and

med it. This Sutra is hard and sharp, like a diamond that will c

way all arbitrary conceptions and bring one to the other shore

nlightenment."

What do you think, Subhuti? Has the Buddha taught any defin

aching in this Sutra?"


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o lord, the Buddha has not taught any definite teaching in th

utra."

What do you think, Subhuti? Are there many particles of dust in th

st universe?"

ubhuti replied: "Yes, many, Most Honored One!"

ubhuti, when the Buddha speaks of particles of dust, it does n

ean I am thinking of any definite or arbitrary thought, I am mere

ing these words as a figure of speech. They are not real, on

usion. It is just the same with the word universe; these words do n

sert any definite or arbitrary idea, I am only using the words

ords."

ubhuti, what do you think? Can the Buddha be perceived by mea

his thirty-two physical characteristics?"

o, Most Honored One. The Buddha cannot be perceived by h

rty-two physical characteristics. Why? Because the Buddaches that they are not real but are merely called the thirty-tw

ysical characteristics."

ubhuti, if a good and faithful person, whether male or female, ha

r the sake of compassion and charity, been sacrificing their life f

neration upon generation, for as many generations as the grains

nds in 3,000 universes; and another follower has been studyi

d observing even a single section of this Sutra and explains it

hers, that person's blessings and merit would be far greater."

Chapter 14.

that time, after listening to this Sutra, Subhuti had understood


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ofound meaning and was moved to tears.

e said, "What a rare and precious thing it is that you should deliv

ch a deeply profound teaching. Since the day I attained the eyes

derstanding, thanks to the guidance of the Buddha, I have nev

fore heard teachings so deep and wonderful as these. Mo

onored One, if someone hears this Sutra, and has pure and clenfidence in it they will have a profound insight into the truth. Havi

rceived that profound insight, that person will realize the rarest ki

virtue. Most Honored One, that insight into the truth is essentia

t insight into the truth, but is what the Buddha calls insight into t

th."

ost Honored One, having listened to this Sutra, I am able

ceive and retain it with faith and understanding. This is not diffic

r me, but in ages to come - in the last five hundred years, if there

person who hears this Sutra, who receives and retains it with fa

d understanding, then that person will be a rare one, a person

ost remarkable achievement. Such a person will be able to awak

re faith because they have ceased to cherish any arbitrary notio

their own selfhood, other selves, living beings, or a universal se

hy? Because if they continue to hold onto arbitrary conceptions

their own selfhood, they will be holding onto something that is no

istent. It is the same with all arbitrary conceptions of other selve

ng beings, or a universal self. These are all expressions of no

istent things. Buddhas are Buddhas because they have been abdiscard all arbitrary conceptions of form and phenomena, th

ve transcended all perceptions, and have penetrated the illusion

forms."

e Buddha replied:

o it is, Subhuti. Most wonderfully blest will be those beings who,

arin this Sutra, will not tremble, nor be fri htened, or terrified


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y way. And why? The Buddha has taught this Sutra as the highe

rfection. And what the Buddha teaches as the highest perfectio

at also the innumerable Blessed Buddhas do teach. Therefore is

lled the 'highest perfection'."

ubhuti, when I talk about the practice of transcendent patience, I

t hold onto any arbitrary conceptions about the phenomena tience, I merely refer to it as the practice of transcendent patienc

nd why is that? Because when, thousands of lifetimes ago, t

ince of Kalinga severed the flesh from my limbs and my body I h

perception of a self, a being, a soul, or a universal self. If I h

erished any of these arbitrary notions at the time my limbs we

ing torn away, I would have fallen into anger and hatred."

also remember Subhuti that during my five hundred previous live

d used life after life to practice patience and to look upon my l

mbly, as though I were a saint called upon to suffer humility. Ev

en my mind was free of arbitrary conceptions of the phenomena

y self, a being, a soul, or a universal self."

herefore, Subhuti, disciples should leave behind all distinctions

enomena and awaken the thought of the attainment of Suprem

nlightenment. A disciple should do this by not allowing their mind

pend upon ideas evoked by the world of the senses - by n

owing their mind to depend upon ideas stirred by sounds, odo

vors, sensory touch, or any other qualities. The disciple's miould be kept independent of any thoughts that might arise within

the disciple's mind depends upon anything in the sensory realm

l have no solid foundation in any reality. This is why Budd

aches that the mind of a disciple should not accept t

pearances of things as a basis when exercising charity. Subhu

disciples practice compassion and charity for the welfare of ng beings they should do it without relying on appearances, a


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thout attachment. Just as the Buddha declares that form is n

rm, so he also declares that all living beings are, in fact, not livi

ings."

Chapter 15.

ubhuti, if on the one hand, a son or daughter of a good family giv

his or her life in the morning as many times as there are grainsnd in the Ganges river as an act of generosity, and gives as ma

ain in the afternoon and as many again in the evening, a

ntinues doing so for countless ages; and if, on the other han

other person listens to this Sutra with complete confidence a

thout contention, that person's happiness will be far greater. But t

ppiness of one who writes this Sutra down, receives, recites, a

plains it to others cannot even be compared it is so great."


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ubhuti, we can summarize by saying that the merit and virtue of th

utra is inconceivable, incalculable and boundless. The Buddha h

clared this teaching for the benefit of initiates on the path

nlightenment; he has declared it for the benefit of initiates on t

th to Nirvana. If there is someone capable of receiving, practicin

citing, and sharing this Sutra with others, the Buddha will see a

ow that person, and he or she will receive immeasurabcalculable, and boundless merit and virtue. Such a person is know

be carrying the Supreme Enlightenment attained by the Buddh

hy? Subhuti, if a person is satisfied with lesser teachings th

ose I present here, if he or she is still caught up in the idea of a se

person, a living being, or a universal self, then that person would n

able to listen to, receive, recite, or explain this Sutra to others."

ubhuti, wherever this Sutra shall be observed, studied a

plained, that place will become sacred ground to which countle

iritually advanced beings will bring offerings. Such places, howev

mble they may be, will be revered as though they were famo

mples, and countless pilgrims will come there to worship. Such

ace is a shrine and should be venerated with formal ceremonie

d offerings of flowers and incense. That is the power of this Sutra

Chapter 16.

urthermore, Subhuti, if a good man or good woman who accepholds, reads or recites this Sutra is disdained or slandered, if th

e despised or insulted, it means that in prior lives they committ

il acts and as a result are now suffering the fruits of their action

hen their prior life's evil acts have finally been dissolved a

tinguished, he or she will attain the supreme clarity of the mo

filled, and awakened mind."

ubhuti, in ancient times before I met Dipankara Buddha, I h


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ade offerings to and had been attendant of all 84,000 milli

uddhas. If someone is able to receive, recite, study, and practi

s Sutra in a later, more distant age, then the happiness and me

ought about by this virtuous act would be hundreds of thousands

mes greater than that which I brought about by my service to t

uddhas in ancient times. In fact, such happiness and merit cann

conceived or compared with anything, even mathematically. ere to explain all this in detail now some people might becom

spicious and disbelieving, and their minds may even becom

soriented or confused. Subhuti, you should know that the meani

this Sutra is beyond conception and discussion. Likewise, the fr

sulting from receiving and practicing this Sutra is beyo

nception and discussion."

Chapter 17.

that time, the venerable Subhuti then asked the Buddha, "Wor

onored One, may I ask you a question again? If sons or daughtea good family want to develop the highest, most fulfilled a

wakened mind, if they wish to attain the Highest Perfect Wisdo

hat should they do to help quiet their drifting minds and master th

nking?"

e Buddha replied:

ubhuti, a good son or daughter who wants to give rise to t


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ghest, most fulfilled, and awakened mind must create this resolv

itude of mind: 'I must help to lead all beings to the shore

wakening, but, after these beings have become liberated, in trut

ow that not even a single being has been liberated.' Why is th

? If a disciple cherishes the idea of a self, a person, a living bei

a universal self, then that person is not an authentic disciple. Wh

ecause in fact there is no independently existing object of milled the highest, most fulfilled, and awakened mind."

What do you think, Subhuti? In ancient times, when the Buddha w

ng with Dipankara Buddha, did he attain anything called t

ghest, most fulfilled, and awakened mind?"

o, Most Honored One. According to what I understand from t

achings of the Buddha, there is no attaining of anything called t

ghest, most fulfilled, and awakened mind."

e Buddha said:

ou are correct, Subhuti. In fact, there does not exist any so-calleghest, most fulfilled, and awakened mind that the Buddha attain

ecause if there had been any such thing, Dipankara Buddha wou

t have predicted of me, 'In the future, you will come to be a Budd

own as The Most Honored One'. This prediction was ma

cause there is, in fact, nothing to be attained. Someone would

staken to say that the Buddha has attained the highest, mofilled, and awakened mind because there is no such thing as

ghest, most fulfilled, or awakened mind to be attained."

ubhuti, a comparison can be made with the idea of a large hum

dy. What would you understand me to mean if I spoke of a 'larg

man body'?"

would understand that the lord Buddha was speaking of a 'lar


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man body' not as an arbitrary conception of its being, but as

ries of words only. I would understand that the words carri

erely an imaginary meaning. When the Buddha speaks of a lar

man body, he uses the words only as words."

ubhuti, it is just the same when a disciple speaks of liberati

mberless sentient beings. If they have in mind any arbitranception of sentient beings or of definite numbers, then they a

worthy of being called a disciple. Subhuti, my teachings reveal th

en such a thing as is called a 'disciple' is non-existe

rthermore, there is really nothing for a disciple to liberate."

true disciple knows that there is no such thing as a self, a persoiving being, or a universal self. A true disciple knows that all thing

e devoid of selfhood, devoid of any separate individuality."

o make this teaching even more emphatic, the lord Buddh

ntinued,

a disciple were to speak as follows, 'I have to create a serene aautiful Buddha field', that person is not yet truly a disciple. Wh

hat the Buddha calls a 'serene and beautiful Buddha field' is not

ct a serene and beautiful Buddha field. And that is why it is called

rene and beautiful Buddha field. Subhuti, only a disciple who

holly devoid of any conception of separate selfhood is worthy

ing called a disciple."

Chapter 18.

e Buddha then asked Subhuti, "What do you think? Does t

uddha have human eyes?"

ubhuti replied, "Yes, he has human eyes."


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oes he have the eyes of Enlightenment?"

f course, the Buddha has the eyes of Enlightenment, otherwise

ould not be the Buddha."

oes the Buddha have the eyes of transcendent intelligence?"

es, the Buddha has the eyes of transcendent intelligence."

oes the Buddha have the eyes of spiritual intuition?"

es, lord, the Buddha has the eyes of spiritual intuition."

oes the Buddha have the eyes of love and compassion for ntient beings?"

ubhuti agreed and said, "Lord, you love all sentient life."

What do you think, Subhuti? When I referred to the grains of sand

e river Ganges, did I assert that they were truly grains of sand?"

o blessed lord, you only spoke of them as grains of sand."

ubhuti, if there were as many Ganges rivers as there are grains

nd in the river Ganges, and if there were as many buddhalands

ere are grains of sand in all those innumerable rivers, would the

ddhalands be considered numerous?"

ery numerous indeed, lord Buddha."

ubhuti, I know the mind of every sentient being in all the host

iverses, regardless of any modes of thought, conceptions

ndencies. For all modes, conceptions and tendencies of thoug

e not mind. And yet they are called 'mind'. Why? It is impossible

tain a past thought, to seize a future thought, and even to hold on


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present thought."

Chapter 19.

e Buddha continued:

What do you think Subhuti? If a follower were to give away enou

easures to fill 3,000 universes, would a great blessing and me

cur to him or her?"

ubhuti replied, "Honored one, such a follower would acqu

nsiderable blessings and merit."

e lord Buddha said:

ubhuti, if such a blessing had any substantiality, if it were anythi

her than a figure of speech, the Most Honored One would not ha

ed the words 'blessings and merit'."

Chapter 20.

ubhuti, what do you think, should one look for Buddha in his perfe

ysical body?"

o, Perfectly Enlightened One, one should not look for Buddha in h

rfect physical body. Why? The Buddha has said that the perfe

ysical body is not the perfect physical body. Therefore it is call

e perfect physical body."

ubhuti, what do you think, should one look for Buddha in all h

rfect appearances?"

o Most Honored One, one should not look for Buddha in all h


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rfect appearances. Why? The Buddha has said perfe

pearances are not perfect appearances. Therefore they are call

rfect appearances."

Chapter 21.

ubhuti, do not maintain that the Buddha has this thought: 'I ha

oken spiritual truths.' Do not think that way. Why? If someone sa

e Buddha has spoken spiritual truths, he slanders the Buddha d

his inability to understand what the Buddha teaches. Subhuti, as

eaking truth, no truth can be spoken. Therefore it is call

peaking truth'."

that time Subhuti, the wise elder, addressed the Buddha, "Mo

onored One, will there be living beings in the future who believe

s Sutra when they hear it?"

e Buddha said:

he living beings to whom you refer are neither living beings nor n

ng beings. Why? Subhuti, all the different kinds of living beings t

uddha speaks of are not living beings. But they are referred to

ng beings."

Chapter 22.ubhuti again asked, "Blessed lord, when you attained comple

nlightenment, did you feel in your mind that nothing had be

quired?"

e Buddha replied:

hat is it exactly, Subhuti. When I attained total Enlightenment, I d


27/32

t feel, as the mind feels, any arbitrary conception of spiritual tru

t even the slightest. Even the words 'total Enlightenment' a

erely words, they are used merely as a figure of speech."

Chapter 23.

urthermore Subhuti, what I have attained in total Enlightenment

e same as what all others have attained. It is undifferentiate

garded neither as a high state, nor a low state. It is who

dependent of any definite or arbitrary conceptions of an individu

lf, other selves, living beings, or a universal self."

ubhuti, when someone is selflessly charitable, they should alactice being ethical by remembering that there is no distincti

tween one's self and the selfhood of others. Thus one practic

arity by giving not only gifts, but through kindness and sympath

actice kindness and charity without attachment and you c

come fully enlightened."

ubhuti, what I just said about kindness does not mean that wh

meone is being charitable they should hold onto arbitra

nceptions about kindness, for kindness is, after all, only a word a

arity needs to be spontaneous and selfless, done without rega

r appearances."

Chapter 24.

e Buddha continued:

ubhuti, if a person collected treasures as high as 3,000 of t

ghest mountains, and gave them all to others, their merit would

ss than what would accrue to another person who simply observ

d studied this Sutra and, out of kindness, ex lained it to othe


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e latter person would accumulate hundreds of times the me

ndreds of thousands of millions of times the merit. There is

nceivable comparison."

Chapter 25.

ubhuti, do not say that the Buddha has the idea, 'I will lead

ntient beings to Nirvana.' Do not think that way, Subhuti. Why?

th there is not one single being for the Buddha to lead

nlightenment. If the Buddha were to think there was, he would

ught in the idea of a self, a person, a living being, or a univers

lf. Subhuti, what the Buddha calls a self essentially has no self

e way that ordinary persons think there is a self. Subhuti, t

uddha does not regard anyone as an ordinary person. That is w

can speak of them as ordinary persons."

Chapter 26.

en the Buddha inquired of Subhuti:

What do you think Subhuti? Is it possible to recognize the Buddha

e 32 physical marks?"

ubhuti replied, "Yes, Most Honored One, the Buddha may thus

cognized."

ubhuti, if that were true then Chakravartin, the mythological ki

ho also had the 32 marks, would be called a Buddha."

en Subhuti, realizing his error, said, "Most Honored One, now

alize that the Buddha cannot be recognized merely by his

ysical marks of excellence."


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e Buddha then said:

hould anyone, looking at an image or likeness of the Buddh

aim to know the Buddha and worship him, that person would

staken, not knowing the true Buddha."

Chapter 27.

owever, Subhuti, if you think that the Buddha realizes the highe

ost fulfilled, and awakened mind and does not need to have all t

arks, you are mistaken. Subhuti, do not think in that way. Do n

nk that when one gives rise to the highest, most fulfilled, a

wakened mind, one needs to see all objects of mind as nonexistet off from life. Please do not think in that way. One who gives rise

e highest, most fulfilled, and awakened mind does not contend th

objects of mind are nonexistent and cut off from life. That is n

hat I say."

Chapter 28.

e lord Buddha continued:

ubhuti, if someone gives treasures equal to the number of san

the shores of the Ganges river, and if another, having realized t

olessness of all things, thereby understands selflessness, the latould be more blessed than the one who practiced external chari

hy? Because great disciples do not see blessings and merit as

vate possession, as something to be gained."

ubhuti inquired of the lord Buddha, "What do you mean 'gre

sciples do not see blessings and merit as a private possession'?

e Buddha replied:


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ecause those blessings and merit have never been sought after

ose great disciples, they do not see them as private possession

t they see them as the common possession of all beings."

Chapter 29.

e Buddha said:

ubhuti, if any person were to say that the Buddha is now coming

ing, or sitting up or lying down, they would not have understood t

nciple I have been teaching. Why? Because while the expressi

uddha' means 'he who has thus come, thus gone,' the true Buddnever coming from anywhere or going anywhere. The nam

uddha' is merely an expression, a figure of speech."

Chapter 30.

e lord Buddha resumed:

ubhuti, if any good person, either man or woman, were to ta

000 galaxies and grind them into microscopic powder and blow

o space, what do you think, would this powder have any individu

istence?"

ubhuti replied, "Yes, lord, as a microscopic powder blown in

ace, it might be said to have a relative existence, but as you u

ords, it has no existence. The words are used only as a figure

eech. Otherwise the words would imply a belief in the existence

atter as an independent and self-existent thing, which it is not."

urthermore, when the Most Honored One refers to the '3,0laxies,' he could onl do so as a figure of speech. Wh ? Because


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e 3,000 galaxies really existed, their only reality would consist

eir cosmic unity. Whether as microscopic powder or as galaxie

hat does it matter? Only in the sense of the cosmic unity of ultima

ing can the Buddha rightfully refer to it."

e lord Buddha was very pleased with this reply and said:

ubhuti, although ordinary people have always grasped after

bitrary conception of matter and galaxies, the concept has no tr

sis; it is an illusion of the mortal mind. Even when it is referred

'cosmic unity' it is unthinkable and unknowable."

Chapter 31.

e lord Buddha continued:

any person were to say that the Buddha, in his teachings, h

nstantly referred to himself, to other selves, to living beings, or to

iversal self, what do you think, would that person have understoy meaning?"

ubhuti replied, "No, blessed lord. That person would not ha

derstood the meaning of your teachings. For when you refer

ose things, you are not referring to their actual existence, you o

e the words as figures of speech, as symbols. Only in that sen

n words be used, for conceptions, ideas, limited truths, airitual truths have no more reality than have matter or phenomena

en the lord Buddha made his meaning even more emphatic

ying:

ubhuti, when people begin their practice of seeking to attainial Enlightenment, they ought to see, to perceive, to know,


32/32

derstand, and to realize that all things and all spiritual truths are n

ngs, and, therefore, they ought not to conceive within their min

y arbitrary conceptions whatsoever."

Chapter 32.

uddha continued:

ubhuti, if anyone gave to the Buddha an immeasurable quantity

e seven treasures sufficient to fill the whole universe; and if anoth

rson, whether a man or woman, in seeking to attain comple

nlightenment were to earnestly and faithfully observe and study ev

single section of this Sutra and explain it to others, the accumulatessing and merit of that latter person would be far greater."

ubhuti, how can one explain this Sutra to others without holding

nd any arbitrary conception of forms or phenomena or spiritu

ths? It can only be done, Subhuti, by keeping the mind in perfe

nquility and free from any attachment to appearances."

o I say to you - This is how to contemplate our condition

istence in this fleeting world:"

ke a tiny drop of dew, or a bubble floating in a stream; Like a fla

lightning in a summer cloud, Or a flickering lamp, an illusion,

antom, or a dream."

o is all conditioned existence to be seen."

us spoke Buddha.

diamond sutra - buddhism

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