The Diamond Cutter
(1)
Thus have I heard at one time. The
Lord dwelt at Sravasti, in the Jeta Grove, in the garden of Anathapindika Sravasti
(2)
At that time the Venerable Subhuti
came to that assembly, and sat down. Then he rose from his seat, put his upper
robe over one shoulder, placed his right knee on the ground, bent forth his
folded hands towards the Lord, and said to the Lord: 'It is wonderful O Lord,
it is exceedingly wonderful, O Well-Gone, how much the Bodhisattvas, the great
beings, have been helped with the greatest help by the Tathagata, the Arhat,
the Fully Enlightened One. It is wonderful, O Lord, how much the Bodhisattvas,
the great beings, have been favoured with the highest favour by the Tathagata,
the Arhat, the Fully Enlightened One. How then, O Lord, should a son or
daughter of good family, who have set out in the Bodhisattva-vehicle, stand,
how progress, how control their thoughts?'
After these words the Lord said to
the Venerable Subhuti: 'Well said, well said, Subhuti! So it is, Subhuti, so it
is, as you say! The Tathagata, Subhuti, has helped the Bodhisattvas, the great
beings with the greatest help, and he has favoured them with the highest
favour. Therefore, 'Subhuti, listen well, and attentively! I will teach you how
those who have set out in the Bodhisattva vehicle should stand, how progress,
how control their thoughts.' 'So be it, O Lord', replied the Venerable Subhuti
and listened.
(3)
The Lord said: Here, Subhuti,
someone who has set out in the vehicle of a Bodhisattva should produce a
thought in this manner: 'As many beings as there are in the universe of beings,
comprehended under the term "beings" egg-born, born from a womb,
moisture-born, or miraculously born; with or without form; with perception,
without perception, and with neither perception nor non-perception, as far as
any conceivable form of beings is conceived: all these I must lead to Nirvana,
into that Realm of Nirvana which leaves nothing behind. And yet, although
innumerable beings have thus been led to Nirvana, no being at all has been led
to Nirvana.'
And why?If in a Bodhisattva the
notion of a 'being' should take place, he could not be called a 'Bodhi-being'.
'And why? He is not to be called a Bodhi-being, in whom the notion of a self or
of a being should take place, or the notion of a living soul or of a person.'
(4)
Moreover, Subhuti, a Bodhisattva
who gives a gift should not be supported by a thing, nor should he be supported
anywhere. When he gives gifts he should not be supported by sight-objects, nor
by sounds, smells, tastes, touchables, or mind-objects. For, Subhuti, the
Bodhisattva, the great being should give gifts in such a way that he is not
supported by the notion of a sign.
And why? Because the heap of merit
of that Bodhi-being, who unsupported gives a gift, is not easy to measure. What
do you think, Subhuti, is the extent of space in the East easy to measure?
Subhuti replied: No indeed, O
Lord. The Lord asked: In like manner, is it easy to measure the extent of space
in the South, West or North, downwards, upwards, in the intermediate
directions, in all the ten directions all round? Subhuti replied: No indeed, O
Lord.
The Lord said: Even so the heap of
merit of that Bodhibeing who unsupported gives a gift is not easy to measure.
That is why, Subhuti, those who have set out in the Bodhisattva-vehicle, should
give gifts without being supported by the notion of a sign.
(5)
The Lord continued: 'What do you
think, Subhuti, can the Tathagata be seen by the possession of his marks?'
Subhuti replied: 'No indeed, O
Lord. And why? What has been taught by the Tathagata as the possession of
marks, that is truly a no-possession of no-marks.'
The Lord said: 'Wherever there is
possession of marks, there is fraud, wherever there is no-possession of
no-marks there is no fraud. Hence the Tathagata is to be seen from no marks as
marks.'
(6)
Subhuti asked: Will there be any
beings in the future period, in the last time, in the last epoch, in the last
500 years, at the time of the collapse of the good doctrine who, when these
words of the Sutra are being taught, will understand their truth?
The Lord replied: Do not speak
thus, Subhuti! Yes, even then there will be such beings. For even at that time,
Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted,
with virtuous qualities, gifted with wisdom, and who, when these words of the
Sutra are being taught, will understand their truth. And these Bodhisattvas,
Subhuti, will not be such as have honoured only one single Buddha, nor such as
have planted their roots of merit under one single Buddha only. On the
contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are
being taught, will find even one single thought of serene faith, they will be
such as have honoured many hundreds of thousands of Buddhas, such as have
planted their roots of merit under many hundreds of thousands of Buddhas. Known
they are, Subhuti, to the Tathagata through his Buddha cognition, seen they
are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are,
Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an
immeasurable and incalculable heap of merit.
And why? Because, Subhuti, in
these Bodhisattvas (1) no perception of a self takes place, (2) no perception
of a being, (3) no perception of a soul, (4) no perception of a person. Nor do
these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a
no-dharma. (7) No perception or (8) non-perception takes place in them.
And why? If, Subhuti, these
Bodhisattvas should have a perception of either a dharma, or a no-dharma, they
would thereby seize on a self, a being, a soul, or a person.
And why? Because a Bodhisattva
should not seize on either a dharma or a no-dharma. Therefore this saying has
been taught by the Tathagata with a hidden meaning: 'Those who know the
discourse on dharma as like unto a raft, should forsake dharmas, still more so
no-dharmas.'
(7)
The Lord asked: What do you think,
Subhuti, is there any dharma which the Tathagata has fully known as 'the
utmost, right and perfect enlightenment, or is there any dharma which the
Tathagata has demonstrated?
Subhuti replied: No, not as I understand
what the Lord has said.And why? This dharma which the Tathagata has fully known
or demonstrated it cannot be grasped, it cannot be talked about, it is neither
a dharma nor a no-dharma. And why? Because an Absolute exalts the Holy Persons.
(8)
The Lord then asked: What do you
think, Subhuti, if a son or daughter of good family had filled this world
system of 1,000 million worlds with the seven precious things, and then gave it
as a gift to the Tathagatas, Arhats, Fully Enlightened Ones, would they on the
strength of that beget a great heap of merit?
Subbuti replied: Great, O Lord,
great, O Well-Gone, would that heap of merit be! And why? Because the Tathagata
spoke of the 'heap of merit' as a non-heap. That is how the Tathagata speaks of
'heap of merit'. The Lord said:
But if someone else were to take
from this discourse on dharma but one stanza of four lines, and would
demonstrate and illuminate it in full detail to others, then he would on the
strength of that beget a still greater heap of merit, immeasurable and
incalculable.
And why? Because from it has
issued the utmost, right and perfect enlightenment of the Tathagatas, Arhats,
Fully Enlightened Ones, and from it have issued the Buddhas, the Lords. And
why? For the Tathagata has taught that the dharmas special to the Buddhas are
just not a Buddha's special dharmas. That is why they are called 'the dharmas
special to the Buddhas'.
(9)
The Lord asked: What do you think,
Subhuti, does it occur to the Streamwinner, 'by me has the fruit of a
Streamwinner been attained'?
Subhuti replied: No indeed, O
Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he
called a Stream-winner. No sight-object has been won, no sounds, smells,
tastes, touchables, or objects of mind. That is why he is called a
'Streamwinner'. If, O Lord, it would occur to a Streamwinner, 'by me has a
Streamwinner's fruit been attained', then that would be in him a seizing on a
self, seizing on a being, seizing on a soul, seizing on a person.
The Lord asked: What do you think,
Subhuti, does it then occur to the Once-Returner, 'by me has the fruit of a
Once-Returner been attained'?
Subhuti replied: No indeed, O
Lord. And why? Because there is not any dharma that has won Once-Returnership.
That is why he is called a 'Once-Returner'.
The Lord asked: What do you think,
Subhuti, does it then occur to the Never-Returner 'by me has the fruit of a
Never-Returner been attained'?
Subhuti replied: No indeed, O
Lord. And why? Because there is not any dharma that has won Never Returnership.
Therefore is he called a 'Never-Returner'.
The Lord asked: What do you think,
Subhuti, does it then occur to the Arhat, 'by me has Arhatship been attained'?
Subhuti: No indeed, O Lord.
And why? Because no dharma is
called 'Arhat'. That is why he is called an Arhat. If, O Lord, it would occur
to an Arhat. 'by me has Arhatship been attained', then that would be in him a
seizing on a self, seizing on a being, seizing on a soul, seizing on a person.
And why? I am, O Lord, the one
whom the Tathagata, the Arhat, the Fully Enlightened One has pointed out as the
foremost of those who dwell in Peace. I am, O Lord, an Arhat free from greed.
And yet, O Lord, it does not occur to me, 'an Arhat am I and free from greed'.
If, O Lord, it could occur to me that I have attained Arhatship, then the
Tathagata would not have declared of me that 'Subhuti, this son of good family,
who is the foremost of those who dwell in Peace, does not dwell anywhere; that
is why he is called "a dweller in Peace, a dweller in Peace"'.
(10)
The Lord asked: What do you think,
Subhuti, is there any dharma which the Tathagata has learned from Dipankara,
the Tathagata, the Arhat, the Fully Enlightened One?
Subhuti replied: Not so, O Lord,
there is not.
The Lord said: If any Bodhisattva
would say, 'I will create harmonious Buddhafields', he would speak falsely. And
why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti,
as no-harmonies have they been taught by the Tathagata. Therefore he spoke of
'harmonious Buddhafields'.
Therefore then, Subhuti, the
Bodhisattva, the great being, should produce an unsupported thought, i.e. a
thought which is nowhere supported, a thought unsupported by sights, sounds,
smells, tastes, touchables or mind-objects.
Suppose, Subhuti, there were a man
endowed with a body, a huge body, so that he had a personal existence like
Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence?
Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal
existence be. And why so? 'Personal existence, personal existence', as
no-existence has that been taught by the Tathagata; for not, O Lord, is that
existence or non-existence. Therefore is it called 'personal existence'.
(11)
The Lord asked: What do you think,
Subhuti, if there were as many Ganges rivers as there are grains of sand in the
large river Ganges, would the grains of sand in them be many?
Subhuti replied: Those Ganges
rivers would indeed be many, much more so the grains of sand in them.
The Lord said: This is what I
announce to you, Subhuti, this is what I make known to you, if some woman or
man had filled with the seven precious things as many world systems as there
are grains of sand in those Ganges rivers, and would give them as a gift to the
Tathagatas, Arhats, fully Enlightened Ones what do you think, Subhuti, would
that woman or man on the strength of that beget a great heap of merit?
Subhuti replied: Great, O Lord,
great O Well-Gone, would that heap of merit be, immeasurable and incalculable.
The Lord said: But if a son or
daughter of good family had taken from this discourse on dharma but one stanza
of four lines, and were to demonstrate and illuminate it to others, then they
would on the strength of that beget a still greater heap of merit, immeasurable
and incalculable.
(12)
Moreover, Subhuti, that spot of
earth where one has taken from this discourse on dharma but one stanza of four
lines, taught or illumined it, that spot of earth will be a veritable shrine
for the whole world with its gods, men and Asuras. What then should we say of
those who will bear in mind this discourse on dharma in its entirety, who will
recite, study, and illuminate it in full detail for others! Most wonderfully
blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher
dwells, or a sage representing him.
(13)
Subhuti asked: What then, O Lord,
is this discourse on dharma, and how should I bear it in mind? The Lord
replied:
This discourse on dharma, Subhuti,
is called 'Wisdom which has gone beyond', and as such should you bear it in
mind! And why? Just that which the Tathagata has taught as the wisdom which has
gone beyond, just that He has taught as not gone beyond. Therefore is it called
'Wisdom which has gone beyond'. What do you think, Subhuti, is there any dharma
which the Tathagata has taught?
Subhuti replied: No indeed, O
Lord, there is not.
The Lord said: When, Subhuti, you
consider the number of particles of dust in this world system of 1,000 million
worlds-would they be many?
Subhuti replied: Yes, O Lord.
Because what was taught as
particles of dust by the Tathagata, as no-particles that was taught by the
Tathagata. Therefore are they called 'particles of dust'. And this world-system
the Tathagata has taught as no-system. Therefore is it called a 'world system'.
The Lord asked: What do you think,
Subhuti, can the Tathagata be seen by means of the thirty-two marks of the
superman? Subhuti replied: No indeed, O Lord.
And why? Because those thirty-two
marks of the superman which were taught by the Tathagata, they are really
no-marks. Therefore are they called 'the thirty-two marks of the superman'.
The Lord said: And again, Subhuti,
suppose a woman or a man were to renounce all their belongings as many times as
there are grains of sand in the river Ganges; and suppose that someone else,
after taking from this discourse on Dharma but one stanza of four lines, would
demonstrate it to others. Then this latter on the strength of that would beget
a greater heap of merit, immeasurable and incalculable.
(14)
Thereupon the impact of Dharma
moved the Venerable Subhuti to tears. Having wiped away his tears, he thus
spoke to the Lord: It is wonderful, O Lord, it is exceedingly wonderful, O
Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through
it cognition has been produced in me. Not have I ever before heard such a
discourse on Dharma. Most wonderfully blest will be those who, when this Sutra
is being taught, will produce a true perception. And that which is true
perception, that is indeed no perception.
Therefore the Tathagata teaches,
'true perception, true perceptions'. It is not difficult for me to accept and
believe this discourse on Dharma when it is being taught. But those beings who
will be in a future period, in the last time, in the last epoch, in the last
500 years, at the time of the collapse of the good doctrine, and who, O Lord,
will take up this discourse on Dharma, bear it in mind, recite it, study it,
and illuminate it in full detail for others, these will be most wonderfully
blest. In them, however, no perception of a self will take place, or of a
being, a soul, or a person.
And why? That, O Lord, which is
perception of self, that is indeed no perception. That which is perception of a
being, a soul or a person, that is indeed no perception. And why? Because the
Buddhas, the Lords have left all perceptions behind.
The Lord said: So it is, Subhuti.
Most wonderfully blest will be those beings who, on hearing this Sutra, will
not tremble, nor be frightened, or terrified.
And why? The Tathagata has taught
this as the highest (parama-) perfection (paramita). And what the Tathagata
teaches as the highest perfection, that also the innumerable (aparimana)
Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.
Moreover, Subhuti, the Tathagata's
perfection of patience is really no perfection.
And why? Because, Subhuti, when
the king of Kalinga cut my flesh from every limb, at that time I had no
perception of a self, of a being, of a soul, or a person.
And why? If, Subhuti, at that time
I had had a perception of self, I would also have had a perception of ill-will
at that time. And so, if I had had a perception of a being, of a soul, or of a
person. With my superknowledge I recall that in the past I have for five
hundred births led the life of a sage devoted to patience. Then also have I had
no perception of a self, a being, a soul, or a person.
Therefore then, Subhuti, the
Bodhi-being, the great being, after he has got rid of all perceptions, should
raise his thought to the utmost, right and perfect enlightenment. He should
produce a thought which is unsupported by forms, sounds, smells, tastes,
touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma,
unsupported by anything. And why?
All supports have actually no
support. It is for this reason that the Tathagata teaches: By an unsupported
Bodhisattva should a gift be given, not by one who is supported by forms,
sounds, smells, tastes, touchables, or mind-objects.
And further, Subhuti, it is for
the weal of all beings that a Bodhisattva should give gifts in this manner. And
why? This perception of a being, Subhuti, that is just a non-perception. Those
all-beings of whom the Tathagata has spoken, they are indeed no-beings.
And why? Because the Tathagata
speaks in accordance with reality, speaks the truth, speaks of what is, not
otherwise. A Tathagata does not speak falsely.
But nevertheless, Subhuti, with
regard to that dharma which the Tathagata has fully known and demonstrated, on
account of that there is neither truth nor fraud.
In darkness a man could not see
anything. Just so should be viewed a Bodhisattva who has fallen among things,
and who, fallen among things, renounces a gift.
A man with eyes would, when the
night becomes light and the sun has arisen, see manifold forms. Just so should
be viewed a Bodhisattva who has not fallen among things, and who, without
having fallen among things, renounces a gift.
Furthermore, Subhuti, those sons
and daughters of good family who will take up this discourse on Dharma, will
bear it in mind, recite, study, and illuminate it in full detail for others,
they have been known, Subhuti, by the Tathagata with his Buddha-cognition, they
have been seen, Subhuti, by the Tathagata with his Buddha-eye, they have been
fully known by the Tathagata. All these beings, Subhuti, will beget and acquire
an immeasurable and incalculable heap of merit.
(15)
And if, Subhuti, a woman or man
should renounce in the morning all their belongings as many times as there are
grains of sand in the river Ganges, and if they should do likewise at noon and
in the evening, and if in this way they should renounce all their belongings
for many hundreds of thousands of millions of milliards of aeons; and someone
else, on hearing this discourse on Dharma, would not reject it; then the latter
would on the strength of that beget a greater heap of merit, immeasurable and
incalculable. What then should we say of him who, after writing it, would learn
it, bear it in mind, recite, study and illuminate it in full detail for others?
Moreover, Subhuti, (1) unthinkable
and (2) incomparable is this discourse on Dharma. (3) The Tathagata has taught
it for the weal of beings who have set out in the best, in the most excellent
vehicle. Those who will take up this discourse on Dharma, bear it in mind,
recite, study and illuminate it in full detail for others, the Tathagata has
known them with his Buddha-cognition, the Tathagata has seen them with his
Buddha-eye, the Tathagata has fully known them. All these beings, Subhuti, will
be blest with an immeasurable heap of merit, they will be blest with a heap of
merit unthinkable, incomparable, measureless and illimitable. All these beings,
Subhuti, will carry along an equal share of enlightenment.
And why? (4) Because it is not
possible, Subhuti, that this discourse on Dharma could be heard by beings of
inferior resolve, nor by such as have a self in view, a being, a soul, or a
person. Nor can beings who have not taken the pledge of Bodhi-beings either
hear this discourse on Dharma, or take it up, bear it in mind, recite or study
it. That cannot be.
(1) Moreover, Subhuti, the spot of
earth where this Sutra will be revealed, that spot of earth will be worthy of
worship by the whole world with its Gods, men and Asuras, worthy of being saluted
respectfully, worthy of being honoured by circumambulation, like a shrine will
be that spot of earth.
(16)
And yet Subhuti, those sons and
daughters of good family, who will take up these very Sutras, and will bear
them in mind, recite and study them, they will be humbled, well humbled they
will be!
And why? The impure deeds which
these beings have done in their former lives, and which are liable to lead them
into the states of woe, in this very life they will, by means of that
humiliation, (2) annul those impure deeds of their former lives, and (3) they
will reach the enlightenment of a Buddha.
With my superknowledge, Subhuti, I
recall that in the past period, long before Dipankara, the Tathagata, Arhat,
fully Enlightened One, during incalculable, quite incalculable aeons, I gave
satisfaction by loyal service to 84,000 million milliards of Buddhas, without
ever becoming again estranged from them. But the heap of merit, Subhuti, from
the satisfaction I gave to those Buddhas and Lords without again becoming
estranged from them compared with the heap of merit of those who in the last
time, the last epoch, the last five hundred years, at the time of the collapse
of the good doctrine, will take up these very Sutras, bear them in mind, recite
and study them, and will illuminate them in full detail for others, it does not
approach one hundredth part, not one thousandth part, nor a one hundred
thousandth part, not a ten millionth part, nor a one hundred millionth part,
nor a 100,000 millionth part. It does not bear number, nor fraction, nor
counting, nor similarity, nor comparison, nor resemblance.
(4) If moreover, Subhuti, I were
to teach, the heap of merit of those sons and daughters of good family, and how
great a heap of merit they will at that time beget and acquire, beings would
become frantic and confused. Since, however, Subhuti, the Tathagata has taught
this discourse on Dharma as unthinkable, so just an unthinkable karma result
should be expected from it.
(17)
Subhuti asked: How, O Lord, should
one set out in the Bodhisattva-vehicle stand, how progress, how control his
thoughts?
The Lord replied: Here, Subhuti,
someone who has set out in the Bodhisattva-vehicle should produce a thought in
this manner: 'all beings I must lead to Nirvana, into that Realm of Nirvana
which leaves nothing behind; and yet, after beings have thus been led to
Nirvana, no being at all has been led to Nirvana'.
And why? If in a Bodhisattva the
notion of a 'being' should take place, he could not be called a 'Bodhi-being'.
And likewise if the notion of a soul, or a person should take place in him. And
why? He who has set out in the Bodhisattva-vehicle he is not one of the
dharmas.
What do you think Subhuti, is
there any dharma by which the Tathagata, when he was with Dipankara the Tathagata,
has fully known the utmost, right and perfect enlightenment?
Subhuti replied: There is not any
dharma by which the Tathagata, when he was with the Tathagata Dipankara, has
fully known the utmost, right and perfect enlightenment.
The Lord said: It is for this
reason that the Tathagata Dipankara then predicted of me: 'You, young Brahmin,
will be in a future period a Tathagata, Arhat, fully Enlightened, by the name
of Shakyamuni!'
And why? 'Tathagata', Subhuti, is
synonymous with true Suchness (tathata).
And whosoever, Subhuti, were to
say, 'The Tathagata has fully known the utmost, right and perfect
enlightenment', he would speak falsely. And why? There is not any dharma by
which the Tathagata has fully known the utmost, right and perfect enlightenment.
And that dharma which the Tathagata has fully known and demonstrated, on
account of that there is neither truth nor fraud.
Therefore the Tathagata teaches,
all dharmas are the Buddha's own and special dharmas'. And why? 'All-dharmas',
Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas
are called the Buddha's own and special dharmas.
Just as a man, Subhuti, might be
endowed with a body, a huge body. Subhuti said: That man of whom the Tathagata
spoke as 'endowed with a body, a huge body', as a no-body he has been taught by
the Tathagata. Therefore is he called, 'endowed with a body, a huge body'.
The Lord said: So it is, Subhuti.
The Bodhisattva who would say, I will lead beings to Nirvana', he should not be
called a 'Bodhi-being'.
And why? Is there, Subhuti, any
dharma named 'Bodhi-being'? Subhuti replied: No indeed, O Lord. The Lord said:
Because of that the Tathagata teaches, 'selfless are all dharmas, they have not
the character of living beings, they are without a living soul, without
personality'.
If any Bodhisattva should say, 'I
will create harmonious Buddhafields', he likewise should not be called a
Bodhi-being.
And why? 'The harmonies of
Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have
they been taught by the Tathagata. Therefore he spoke of 'harmonious
Buddhafields'. The Bodhisattva, however, Subhuti, who is intent on 'without
self are the dharmas, without self are the dharmas', him the Tathagata, the
Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great
being.
(18)
What do you think, Subhuti, does
the fleshly eye of the Tathagata exist? Subhuti replied: So it is, O Lord, the
fleshly eye of the Tathagata does exist. The Lord asked: What do you think,
Subhuti, does the Tathagata's heavenly eye exist, his wisdom eye, his
Dharma-eye, his Buddha-eye? Subhuti replied: So it is, O Lord, the heavenly eye
of the Tathagata does exist, and so does his wisdom eye, his Dharma-eye and his
Buddha-eye.
The Lord said: What do you think,
Subhuti, has the Tathagata used the phrase, 'as many grains of sand as there
are in the great river Ganges '?
Subhuti replied: So it is, O Lord,
so it is, O Well-Gone! The Tathagata has done so.
The Lord asked: What do you think,
Subhuti, if there were as many Ganges rivers as there are grains of sand in the
great river Ganges , and if there were as many
world systems as there are grains of sand in them, would those world systems be
many? Subhuti replied: So it is, O Lord, so it is, O Well-Gone, these world
systems would be many.
The Lord said: As many beings as
there are in these world systems, of them I know, in my wisdom, the manifold
trends of thought. And why? 'Trends of thought, trends of thought', Subhuti, as
no trends have they been taught by the Tathagata. Therefore are they called
'trends of thought'. And why? Past thought is not got at; future thought is not
got at; present thought is not got at.
(19)
What do you think, Subhuti, if a
son or daughter of good family had filled this world system of 1,000 million
worlds with the seven precious things, and then gave it as a gift to the
Tathagatas, the Arhats, the fully Enlightened Ones, would they on the strength
of that beget a great heap of merit?
Subhuti replied: they would, O
Lord, they would, O Well-Gone!
The Lord said: So it is, Subhuti,
so it is. On the strength of that this son or daughter of good family would
beget a great heap of merit, immeasurable and incalculable. But if, on the
other hand, there were such a thing as a heap of merit, the Tathagata would not
have spoken of a 'heap of merit'.
(20)
What do you think, Subhuti, is the
Tathagata to be seen by means of the accomplishment of his form-body?
Subhuti replied: No indeed, O
Lord, the Tathagata is not to be seen by means of the accomplishment of his
form-body. And why? 'Accomplishment of his form-body, accomplishment of his
form-body', this, O Lord, has been taught by the Tathagata as
no-accomplishment. Therefore is it called 'accomplishment of his form-body'.
The Lord asked: What do you think,
Subhuti, is the Tathagata to be seen through his possession of marks?
Subhuti replied: No indeed, O
Lord. And why? This possession of marks, O Lord, which has been taught by the
Tathagata, as a no-possession of no-marks this has been taught by the Tathagata.
Therefore is it called 'possession of marks'.
(21)
The Lord asked: What do you think,
Subhuti, does it occur to the Tathagata, 'by me has Dharma been demonstrated'?
Whosoever, Subhuti, would say, 'the Tathagata has demonstrated Dharma', he
would speak falsely, he would misrepresent me by seizing on what is not there.
And why? 'Demonstration of dharma, demonstration of dharma', Subhuti, there is
not any dharma which could be got at as a demonstration of dharma.
Subhuti asked: Are there, O Lord,
any beings in the future, in the last time, in the last epoch, in the last 500
years, at the time of the collapse of the good doctrine who, on hearing such
dharmas, will truly believe?
The Lord replied: They, Subhuti,
are neither beings nor no-beings. And why? 'Beings, beings', Subhuti, the
Tathagata has taught that they are all no-beings. Therefore has he spoken of
'all beings'.
(22)
What do you think, Subhuti, is
there any dharma by which the Tathagata has fully known the utmost, right and
perfect enlightenment?
Subhuti replied: No indeed, O
Lord, there is not any dharma by which the Tathagata has fully known the
utmost, right and perfect enlightenment.
The Lord said: So it is, Subhuti,
so it is. Not even the least (anu) dharma is there found or got at. Therefore
is it called 'utmost (anuttara), right and perfect enlightenment'.
(23)
Furthermore, Subhuti,
self-identical (sama) is that dharma, and nothing is therein at variance
(vishama). Therefore is it called 'utmost, right (samyak) and perfect (sam-)
enlightenment'. Self-identical through the absence of a self, a being, a soul,
or a person, the utmost, right and perfect enlightenment is fully known as the
totality of all the wholesome dharmas. 'Wholesome dharmas, wholesome dharmas',
Subhuti yet as no-dharmas have they been taught by the Tathagata. Therefore are
they called 'wholesome dharmas'.
(24)
And again, Subhuti, if a woman or
man had piled up the seven precious things until their bulk equaled that of all
the Sumerus, kings of mountains, in the world system of 1,000 million worlds,
and would give them as a gift; and if, on the other hand, a son or daughter of
good family would take up from this Prajnaparamita, this discourse on Dharma,
but one stanza of four lines, and demonstrate it to others, compared with his heap
of merit the former heap of merit does not approach one hundredth part, etc.,
until we come to, it will not bear any comparison.
(25)
What do you think, Subhuti, does
it occur to a Tathagata, 'by me have beings been set free'? Not thus should you
see it, Subhuti!
And why? There is not any being
whom the Tathagata has set free. Again, if there had been any being whom the
Tathagata had set free, then surely there would have been on the part of the
Tathagata a seizing of a self, of a being, of a soul, of a person. 'Seizing of
a self', as a no-seizing, Subhuti, has that been taught by the Tathagata. And
yet the foolish common people have seized upon it. 'Foolish common people',
Subhuti, as really no people have they been taught by the Tathagata. Therefore
are they called 'foolish common people'.
(26)
What do you think, Subhuti, is the
Tathagata to be seen by means of his possession of marks?
Subhuti replied: No indeed, O
Lord. The Lord said: If, Subhuti, the Tathagata could be recognized by his
possession of marks, then also the universal monarch would be a Tathagata.
Therefore the Tathagata is not to be seen by means of his possession of marks.
Subhuti then said: As I, O Lord,
understand the Lord's teaching, the Tathagata is not to be seen through his
possession of marks.
Further the Lord taught on that
occasion the following stanzas:
Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.
From the Dharma should one see the
Buddhas,
From the Dharmabodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object.
From the Dharmabodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object.
(27)
What do you think, Subhuti, has
the Tathagata fully known the utmost, right and perfect enlightenment through
his possession of marks? Not so should you see it, Subhuti. And why? Because
the Tathagata could surely not have fully known the utmost, right and perfect
enlightenment through his possession of marks.
Nor should anyone, Subhuti, say to
you, 'those who have set out in the Bodhisattva-vehicle have conceived the
destruction of a dharma, or its annihilation'. Not so should you see it,
Subhuti! For those who have set out in the Bodhisattva-vehicle have not
conceived the destruction of a dharma, or its annihilation.
(28)
And again, Subhuti, if a son or
daughter of good family had filled with the seven precious things as many world
systems as there are grains of sand in the river Ganges, and gave them as a
gift to the Tathagatas, Arhats, fully Enlightened Ones, and if on the other
hand a Bodhisattva would gain the patient acquiescence in dharmas which are
nothing of themselves and which fail to be produced, then this latter would on
the strength of that beget a greater heap of merit, immeasurable and
incalculable. Moreover, Subhuti, the Bodhisattva should not acquire a heap of
merit.
Subhuti said: Surely, O Lord, the
Bodhisattva should acquire a heap of merit?
The Lord said: 'Should acquire',
Subhuti, not 'should seize upon.' Therefore is it said, 'should acquire'.
(29)
Whosoever says that the Tathagata
goes or comes, stands, sits or lies down, he does not understand the meaning of
my teaching. And why? 'Tathagata' is called one who has not gone anywhere, nor
come from anywhere. Therefore is he called 'the Tathagata, the Arhat, the fully
Enlightened One'.
(30)
And again, Subhuti, if a son or
daughter of good family were to grind as many world systems as there are
particles of dust in this great world system of 1,000 million worlds, as finely
as they can be ground with incalculable vigour, and in fact reduce them to
something like a collection of atomic quantities, what do you think, Subhuti,
would that be an enormous collection of atomic quantities?
Subhuti replied: So it is, O Lord,
so it is, O Well-Gone, enormous would that collection of atomic quantities be!
And why? If, O Lord, there had
been an enormous collection of atomic quantities, the Lord would not have
called it an 'enormous collection of atomic quantities'. And why? What was
taught by the Tathagata as a 'collection of atomic quantities', as a
no-collection that was taught by the Tathagata. Therefore is it called a
'collection of atomic quantities'.
And what the Tathagata taught as
'the world system of 1,000 million worlds', that he has taught as a no-system. Therefore
is it called 'the world system of 1,000 million worlds'.
And why? If, O Lord, there had
been a world system, that would have been a case of seizing on a material
object, and what was taught as 'seizing on a material object' by the Tathagata,
just as a no-seizing was that taught by the Tathagata.
Therefore is it called 'seizing on
a material object'. The Lord added: And also, Subhuti, that 'seizing on a
material object' is a matter of linguistic convention, a verbal expression
without factual content. It is not a dharma nor a no-dharma. And yet the
foolish common people have seized upon it.
(31)
And why? Because whosoever would
say that the view of a self has been taught by the Tathagata, the view of a
being, the view of a living soul, the view of a person, would he, Subhuti, be
speaking right?
Subhuti replied: No indeed, O
Lord, no indeed, O Well-Gone, he would not be speaking right. And why? That
which has been taught by the Tathagata as 'view of self', as a no-view has that
been taught by the Tathagata. Therefore is it called 'view of self'.
The Lord said: It is thus,
Subhuti, that someone who has set out in the Bodhisattva-vehicle should know
all dharmas, view them, be intent on them. And he should know, view and be
intent on them in such a way that he does not set up the perception of a
dharma. And why? 'Perception of dharma, perception of dharma, 'Subhuti, as
no-perception has this been taught by the Tathagata. Therefore is it called
'perception of dharma'.
(32)
And finally, Subhuti, if a Bodhisattva,
a great being had filled world-systems immeasurable and incalculable with the
seven precious things, and gave them as a gift to the Tathagatas, the Arhats,
the fully Enlightened Ones, and if, on the other hand, a son or daughter of
good family had taken from this Prajnaparamita, this discourse on Dharma, but
one stanza of four lines, and were to bear it in mind, demonstrate, recite and
study it, and illuminate it in full detail for others, on the strength of that
this latter would beget a greater heap of merit, immeasurable and incalculable.
And how would he illuminate it? So as not to reveal. Therefore is it said, 'he
would illuminate'.
As stars, a fault of vision, as a
lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.
Thus
spoke the Lord. Enraptured, the Elder Subhuti, the monks and nuns, the pious
laymen and laywomen, and the Bodhisattvas, and the whole world with its Gods,
men, Asuras and Gandharvas rejoiced in the Lord's teaching. - This completes
the Diamond-Cutter of Perfect Wisdom
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.
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