English translation of Diamond Sutra by the Buddhist Text
Translation Society, 1997
http://www.drba.org/dharma/vajrasutra.asp
A general explanation by Master Hsuan Hua:
http://online.sfsu.edu/~rone/Buddhism/BTTStexts/ps.vajra.02.020503.screen.pdf
Incense Praise
Incense in the censer now is burning,
All the Dharma Realm receives the fragrance.
From afar the sea-vast host of Buddhas,
All inhale its sweetness.
In every place auspicious clouds appearing
Our sincere intentions thus fulfilling
As all Buddhas show their perfect bodies
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Invoking Spiritual Presence Before Reciting the Vajra
Sutra
(A person who wants to recite the Vajra Sutra, must first sincerely
recite the Mantra (True Words) for Purifying the Karma of the
Mouth, and then invite the Eight Vajra-Spirits and next invoke the
Four Bodhisattvas' names. Then they will protect the cultivator at
all times and places.)
Mantra for Purifying the Karma of the Mouth
Syou Li Syou Li
Mwo He Syou Li
Syou Syou Li Sa Wa He.
Mantra for Purifying the Three Modes of Karma
Nan.
Sa Wa Pwo Wa Shu Two.
Sa Wa Da Mwo Sa Wa.
Pwo Wa Shu Duo Han.
Mantra for Calming the Earth
Na Mwo San Man Dwo.
Mu Two Nan
Nan
Du Lu Du Lu Di Wei
Sa Pwo He.
Mantra for Making Universal Offerings
Nan.
Ye Ye Nang
San Pwo Wa
Wa Dz La Hung
Inviting the Eight Vajra Spirits
We respectfully invite the Green Vajra Who Banishes
Disasters.
We respectfully invite the Vajra Who Banishes Toxins
We respectfully invite the Yellow Vajra Who Grant Wishes
We respectfully invite the White Vajra Who Purifies Water
We respectfully invite the Red Vajra Whose Sound Brings Fire
We respectfully invite the Vajra Who Pacifies Disasters
We respectfully invite the Vajra Purple Worthy
We respectfully invite the Vajra Great Spirit.
Inviting the Four Bodhisattvas
We respectfully invite The Bodhisattva Vajra Company
We respectfully invite The Bodhisattva Vajra Rope
We respectfully invite The Bodhisattva Vajra Affection
We respectfully invite The Bodhisattva Vajra Speech.
On Making Vows
I bow my head to the one honored in all three realms
I take refuge with the Buddhas of all Ten Directions
I now make this solemn vow
To always uphold this Vajra Sutra
Above may my rewards go to Repaying the Four Kinds of Kindness
above,
And aiding those below in the three paths of suffering.
May those who see and hear of this, All bring forth the resolve for
Bodhi,
So that when this retribution body is done,
We will be reborn together In the Land of Utmost Happiness.
The Questions Chant
How can I attain a vajra-indestructible body that will live
long?
Tell me the reasons why one gets great enduring strength
How can I reach the other shore by reciting this sutra
I hope the Buddha will explain these subtle secrets
And show them extensively to all beings.
Invoking the Buddha's Holy Name
Namo Fundamental Teacher Shakyamuni Buddha (3x)
Verse for Opening a Sutra
The unsurpassed, deep, profound, subtle, wonderful Dharma,
In a hundred thousand million eons, is difficult to
encounter;
Now that I've come to receive and hold it, within my sight and
hearing,
I vow to fathom the Thus Come One's true and actual meaning.
The Vajra Prajna Paramita Sutra
THE REASONS FOR THE DHARMA ASSEMBLY, ONE
Thus I have heard, at one time the Buddha dwelt at Shravasti in the
Jeta Grove in the Garden of the Benefactor of Orphans and the
Forlorn, together with a gathering of great Bhikshus, twelve
hundred fifty in all. At meal time the World Honored One put on his
robe, took up his bowl and entered the great city of Shravasti to
collect alms. After he had finished his sequential alms-round, he
returned to his dwelling. When his meal was completed, he put his
robe and bowl away. After he washed his feet, he arranged his seat
and sat down.
SUBHUTI'S REQUEST, TWO
At that time the Elder Subhuti arose from his seat in the great
assembly, uncovered his right shoulder, placed his right knee on
the ground, joined his palms together respectfully and addressed
the Buddha, "How rare, World Honored One, is the Thus Come One who
protects and cares well for all Bodhisattvas and well favors all
Bodhisattvas. World Honored One, if a good man or good woman
resolves his mind on Anuttarasamyaksambodhi, on what should he
rely? How should he subdue his mind?" The Buddha said, "Very good,
very good Subhuti. It is as you say. The Thus Come One protects and
cares well for all Bodhisattvas and well favors all Bodhisattvas.
Now listen attentively; I shall tell you. A good man or good woman
who resolves his mind on Anuttarasamyaksambodhi should thus rely
and thus subdue his mind." "Yes indeed, World Honored One. I am
delighted and wish to listen."
THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE
The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas, should
subdue their minds thus: 'I must cause all living beings--those
born from eggs, wombs, moisture, by transformation; those with
form, those without form, those with thought, those without
thought, those not totally endowed with thought, and those not
totally without thought--to enter Nirvana without residue and be
taken across to Cessation. Yet of the immeasurable, numberless,
boundless numbers of living beings thus taken across to Cessation,
there is actually no living being taken across to Cessation.' Why?
Subhuti, if a Bodhisattva has an appearance of self, others, living
beings, or a life, he is not a Bodhisattva."
WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR
" Moreover, Subhuti, as to dharmas, a Bodhisattva should not rely
on anything when giving. That is to say, when giving, he should
neither rely on forms, nor sounds, smells, tastes, tangible objects
or dharmas. Subhuti, a Bodhisattva should give thus: he should not
rely on appearances. Why? If a Bodhisattva does not rely on
appearances when giving, his blessings and virtues are
inconceivable and immeasurable. "Subhuti, what do you think, is
space in the east conceivable or measurable?" "No World Honored
One." "Subhuti, is space in the south, west, north, or in the
intermediate directions, above or below conceivable or measurable?"
"No, World Honored One." "Subhuti, the blessings and virtues of a
Bodhisattva who does not rely on appearances when giving, are just
as inconceivable and immeasurable. Subhuti, a Bodhisattva should
rely only on the teachings."
GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE
" Subhuti, what do you think, is it possible to see the Thus Come
One in his physical appearances?" "No World Honored One, it is not
possible to see Thus Come One in his physical appearances. Why?
Because the physical appearances mentioned by the Thus Come One are
not physical appearances." The Buddha said to Subhuti, "All
appearances are empty and false. If one sees all appearances as no
appearances, then one sees the Thus Come One."
PROPER FAITH IS RARE, SIX
Subhuti addressed the Buddha, "World Honored One, in the future
will there be living beings who truly believe upon hearing such
phrases?" The Buddha told Subhuti, "Do not say that! In the last
five hundred years after the Thus Come One's Cessation, there will
be those who, holding the moral precepts and cultivating blessings,
will believe such phrases and accept them as true. You should know
that such people have not planted good roots with just one Buddha,
two Buddhas, three Buddhas, four, or five Buddhas, but they have
planted good roots at the places of immeasurable tens of millions
of Buddhas. The Thus Come One knows and sees all people who hear
these phrases, Subhuti, and have even a single thought of pure
faith. Such living beings will thus obtain immeasurable blessings
and virtues. Why? Because those living beings no longer cling to
the appearances of self, others, living beings, or a life, nor to
the appearances of dharmas or non-dharmas. Why? If those living
beings' minds cling to appearances, that would be attachment to a
self, others, living beings and a life. If they cling to
appearances of dharmas, that would be attachment to a self, others,
living beings and a life. Why? If they cling to the appearances of
non-dharmas, that would be attachment to a self, others, living
beings and a life. Therefore, you should not cling to dharmas; you
should not cling to non-dharmas. Because of this principle the Thus
Come One always says, 'Bhikshus, you should all know that the
Dharma I speak is like a raft. You must let go of dharmas. Even
more so let go of non-dharmas.'"
NOTHING ATTAINED, NOTHING SPOKEN, SEVEN
" Subhuti, what do you think, did the Thus Come One attain
Anuttarasamyaksambodhi? Did the Thus Come One speak any Dharma?"
Subhuti answered, "As I understand what the Buddha has said, there
is no predetermined Dharma called Anuttarasamyaksambodhi, and there
are not any predetermined Dharmas which the Thus Come One could
speak. Why? All the Dharma which the Thus Come One has spoken can
neither be clung to nor spoken of. It is neither Dharma nor
non-dharma. Why is that so? All Worthy Ones and Sages are different
because of Unconditioned Dharmas."
THEY ARISE FROM DHARMA, EIGHT
" Subhuti, what do you think, if a person gave as a gift the seven
kinds of precious gems in quantity enough to fill up a Threefold
Great Thousand World System, would such a person obtain many
blessings and virtues?" Subhuti said, "Very many World Honored One.
Why? These blessings and virtues do not refer to the essential
nature of blessings and virtues. Therefore, the Thus Come One says
they are many blessings and virtues." "If on the other hand, a
person were to accept and uphold even so few as four lines of verse
from this Sutra and speak them for others, this person's blessings
would surpass the blessings of the individual mentioned above. Why?
Subhuti, all Buddhas and their Dharma of Anuttarasamyaksambodhi
come from this Sutra. Subhuti, by this I mean the Buddha and the
Dharma are not the Buddha and the Dharma."
THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE
" Subhuti, what do you think, can a Shrotaapana have the thought,
'Have I attained the Fruition of Shrotaapana'?" Subhuti said, "No
World Honored One. Why? Shrotaapana means 'one who has entered the
flow.' And yet, he has not entered anything. He has not entered
forms, sounds, smells, tastes, tangible objects or dharmas.
Therefore he is called a Shrotaapana." "Subhuti, what do you think,
can a Sakrdagamin have the thought, 'Have I attained the Fruition
of Sakrdagamin'?" Subhuti said, "No World Honored One. Why?
Sakrdagamin means 'one who returns once more,' but actually he does
not return. Therefore he is called a Sakrdagamin." "Subhuti, what
do you think, can an Anagamin have the thought, 'Have I attained
the Fruition of Anagamin?'" Subhuti said, "No World Honored One.
Why? Anagamin means 'one who does not return,' but actually he is
without not returning. Therefore he is called an Anagamin."
"Subhuti, what do you think, can an Arhat have the thought, 'Have I
attained the Way of the Arhat?'" Subhuti said, "No World Honored
One. Why? Actually there is no dharma called 'Arhat.' World Honored
One, if an Arhat had the thought, 'I have attained the Way of the
Arhat,' that would be an attachment to self, others, living beings
and to a life. World Honored One, the Buddha has said that I am
foremost in the attainment of the No Strife Samadhi, and I am the
foremost Arhat free from desire. Yet, World Honored One, I do not
have the thought, 'I am an Arhat free from desire.' If I had the
thought, 'I have attained the Way of the Arhat,' then the World
Honored One would not say, 'Subhuti is foremost of those who
delight in practicing Aranya.' Since Subhuti actually does not
practice anything, he is called, 'Subhuti who delights in
practicing Aranya.'"
ADORNING PURE LANDS, TEN
The Buddha said to Subhuti, "What do you think? Did the Thus Come
One obtain any Dharma when he was with Burning Lamp Buddha in the
past?" "No World Honored One, the Thus Come One did not actually
obtain any Dharma when he was with Burning Lamp Buddha." "Subhuti
what do you think? Does a Bodhisattva adorn Buddhalands?" "No World
Honored One. Why? One who adorns Buddhalands does not adorn
anything. Therefore it is called adorning." "Therefore Subhuti, all
Bodhisattvas Mahasattvas should thus produce a pure mind which does
not rely on forms, sounds, smells, tastes, tangible objects or
dharmas. He should produce a mind which does not rely on anything.
Subhuti, suppose a person had a body like Sumeru, king of
mountains. What do you think? Would that body be big?" Subhuti
addressed the Buddha, "Very big World Honored One. Why? The Buddha
says it is not a body. Therefore it is called a big body."
THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN
" Subhuti, suppose there were as many Ganges Rivers as there are
grains of sand in the Ganges River. What do you think, would the
grains of sand in all those Ganges Rivers be many?" Subhuti said,
"Very many World Honored One. That many Ganges rivers alone would
be uncountable, how much the more so the grains of sands contained
in them. "Subhuti, I am speaking truthfully. Suppose a good man or
good woman had filled with the Seven Kinds of Precious Gems as many
Threefold Great Thousand World Systems as there are grains of sand
in all those Ganges Rivers and gave them as an offering. Would that
person obtain many blessings?" Subhuti said, "Very many World
Honored One." The Buddha told Subhuti, "If a good man or good woman
were to accept and uphold even so few as four lines of verse from
this Sutra and speak them for others, those blessings and virtues
would surpass the previous blessings and virtues."
REVERING THE PROPER TEACHING, TWELVE
" Moreover, Subhuti, know that all the gods, humans and asuras of
the world should make offerings to any place where even as few as
four lines of verse from this Sutra have been spoken, just as they
would make offerings to a Buddha, a stupa or a temple. How much the
more should they make offerings to any place where there are people
who can completely accept, uphold, read and recite this Sutra.
Subhuti you should know that such people accomplish the supreme,
foremost and most rare of dharmas. Wherever this Sutra is found,
there is a Buddha or reverent disciple."
ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN
Then Subhuti addressed the Buddha, "World Honored One, what name
should we give this Sutra, and how should we uphold it?" The Buddha
told Subhuti, "The name of this Sutra is Vajra Prajna Paramita. You
should uphold it by that name. Why? The Buddha said that Prajna
Paramita is not Prajna Paramita. Therefore it is called Prajna
Paramita. "Subhuti, what do you think, has the Thus Come One spoken
any Dharma?" Subhuti addressed the Buddha, "The Thus Come One has
not spoken any Dharma." "Subhuti, what do you think, are there many
particles of dust in a Threefold Great Thousand World System?"
Subhuti said, "Very many World Honored One." "Subhuti, the Thus
Come One says that particles of dust are not particles of dust.
Therefore they are called particles of dust. The Thus Come One says
that world systems are not world systems. Therefore they are called
world systems. "Subhuti, what do you think, is it possible to see
the Thus Come One in his Thirty-two Physical Appearances?" "No
World Honored One, it is not possible see the Thus Come One in his
Thirty-two Physical Appearances. Why? The Thus Come One says that
the Thirty-two Physical Appearances are not physical appearances.
Therefore they are called the Thirty-two Physical Appearances."
"Subhuti, a good man or good woman might give away his body as many
times as there are grains of sand in the Ganges River, but if
another person were to accept and uphold even as few as four lines
of verse of this Sutra and explain them for others, that person's
blessings would be greater."
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
At that time, upon hearing this sutra and deeply understanding its
purport, Subhuti wept and felt remorse, and addressed the Buddha,
"How rare, World Honored One, is this Sutra so profoundly explained
by the Buddha. From the time I attained the eye of wisdom until the
present, I have never heard such a Sutra. World Honored One, if
someone listens to this Sutra with a mind of pure faith and can
bring forth the Appearance of Reality, know that such a person has
accomplished foremost and rare merit and virtue. "World Honored
One, the Appearance of Reality is without appearance. Therefore the
Thus Come One calls it the Appearance of Reality. "World Honored
One, now as I listen to this Sutra, I believe, understand, accept
and uphold it without difficulty. In the future, in the last five
hundred years, if there are living beings who when they hear this
Sutra, believe, understand, accept and uphold it, they will be
outstanding and most rare. Why? Such people will be without the
appearance of a self, the appearance of others, the appearance of
living beings, and the appearance of a life. Why? The appearance of
self is actually no appearance. The appearance of others, the
appearance of living beings and the appearance of a life are
actually not appearances. Why? All those who are called Buddhas
have relinquished all appearances." The Buddha told Subhuti, "So it
is, so it is. If someone hears this Sutra and is not frightened,
alarmed, or terrified, you should know such a person is most rare.
Why? Subhuti, the foremost Paramita spoken of by the Thus Come One
is not the foremost Paramita. Therefore it is called the foremost
Paramita. "Subhuti, the Paramita of patience spoken of by the Thus
Come One is not the Paramita of patience. Therefore it is called
the Paramita of patience. Why? Subhuti, in the past when the King
of Kalinga dismembered my body, I had no appearance of a self, of
others, of living beings or of a life. Why? When I was cut limb
from limb, if I had an appearance of a self, an appearance of
others, an appearance of living beings or an appearance of a life,
I would have been outraged. "Moreover Subhuti, I recall that in the
past, for five hundred lives, I was the Patient Immortal. During
all those lives I was without the appearance of a self, others,
living beings or a life. For that reason, Subhuti, a Bodhisattva
should relinquish all appearances and bring forth the mind of
Anuttarasamyaksambodhi. He should bring forth thoughts which do not
rely on forms or which do not rely on sounds, smells, tastes,
tangible objects, or dharmas. He should bring forth thoughts which
do not rely on anything. Any relying of the mind is not relying.
Therefore the Buddha says, 'The Bodhisattva's mind should not rely
on forms when he gives.' Subhuti, because the Bodhisattva wishes to
benefit all living beings, he should give in this way. "The Thus
Come One says that all appearances are actually not appearances,
and that all living beings are actually not living beings. Subhuti,
the Thus Come One speaks the truth. He speaks factually. He speaks
of things as they really are. He never deceives nor are his words
peculiar. Subhuti, the Dharma the Thus Come One obtained is neither
true nor false. "Subhuti, a Bodhisattva who gives with a mind
relying on dharmas is like a person in the dark who sees nothing at
all. A Bodhisattva who gives with a mind that does not rely on
dharmas is like a person with eyes who can see all kinds of things
in the bright sunlight. "Subhuti, if in the future there is a good
man or good woman who can accept, uphold, read or recite this
Sutra, then the Thus Come One using his Buddha-wisdom will
thoroughly know and thoroughly see such a person. That person will
obtain immeasurable and boundless merit and virtue."
THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA,
FIFTEEN
" Subhuti, a good man or good woman might in the morning give away
as many bodies as there are grains of sand in the Ganges River, and
again at noon give away as many bodies as there are grains of sand
in the Ganges River, and again in the evening give away as many
bodies as there are grains of sand in the Ganges River, giving away
bodies like that throughout immeasurable hundreds of thousands of
billions of kalpas. But if someone else were to hear this Sutra and
believe it without reservation, his blessings would surpass the
blessings of the former person. How much greater the blessings
would be if one could write out, accept, uphold, read, recite and
explain this Sutra for others. "Subhuti, to sum it up, the merit
and virtue of this Sutra is inconceivable, incalculable and
boundless. The Thus Come One spoke it for those intent on the Great
Vehicle, for those intent on the foremost vehicle. The Thus Come
One knows and sees all people who can accept, uphold, read, recite
and extensively explain this Sutra for others. Such people perfect
immeasurable, incalculable, boundless and inconceivable merit and
virtue and sustain the Thus Come One's Anuttarasamyaksambodhi. Why?
Subhuti, one who delights in lesser dharmas is attached to a view
of a self, a view of others, a view of living beings and a view of
a life. This person cannot hear, accept, uphold, read or recite
this Sutra or explain it for others. "Subhuti, the gods, humans,
and asuras of the world should make offerings wherever this Sutra
is found. Know that this place is a Stupa. All beings should pay
respect, worship, circumambulate and decorate it with incense and
flowers."
KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN
" Moreover Subhuti, if a good man or good woman who accepts,
upholds, reads or recites this Sutra, is ridiculed, that is because
that person has karmic offenses from past lives which destine him
for the evil paths. But as a result of the ridicule he receives
from others in his present life, his previous karmic offenses are
destroyed and he will attain Anuttarasamyaksambodhi. "Subhuti, I
recall that in the past, for immeasurable asamkhyeya kalpas, prior
to Dipankara Buddha, I encountered eighty-four trillion nayutas of
Buddhas. I made offerings to and served them all without exception.
If there are others in the Final Period who can accept, uphold,
read or recite this Sutra, the merit and virtue they obtain is a
hundred times more, a thousand times more, ten thousand times more,
or a million times more than the merit and virtue I gained from
making offerings to all those Buddhas. It is so great that it
exceeds all calculations and comparisons. "Subhuti, if I were to
explain in detail the merit and virtue of a good man or good woman,
who in the Final Period, accepts, upholds, reads or recites this
Sutra, then those who hear might go insane or disbelieve. Subhuti,
you should know that the principles in this Sutra are
inconceivable. So too are the rewards it generates."
ULTIMATELY THERE IS NO SELF, SEVENTEEN
Then Subhuti addressed the Buddha, "World Honored One, if a good
man or good woman resolves his mind on Anuttarasamyaksambodhi, on
what should he rely? How should he subdue his mind?" The Buddha
told Subhuti, "A good man or good woman who resolves his mind on
Anuttarasamyaksambodhi should think thus: 'I should take all living
beings across to Cessation. Yet when all living beings have been
taken across to Cessation, actually not one living being has been
taken across to Cessation.' Why? Subhuti, if a Bodhisattva has an
appearance of self, others, living beings or a life, he is not a
Bodhisattva. For what reason? Subhuti, actually there is no such
dharma as resolving one's mind on Anuttarasamyaksambodhi. "Subhuti,
what do you think, when the Thus Come One was with Burning Lamp
Buddha, did he attain the dharma of Anuttarasamyaksambodhi?" "No
World Honored One. As I understand what the Buddha has said, when
the Buddha was with Burning Lamp Buddha, he did not attain the
dharma of Anuttarasamyaksambodhi." The Buddha said, "So it is, so
it is Subhuti. The Thus Come One did not actually attain the dharma
of Anuttarasamyaksambodhi. Subhuti, if the Thus Come One had
actually attained the dharma of Anuttarasamyaksambodhi, then
Burning Lamp Buddha would not have given me the prediction: 'You
will in the future become a Buddha with the name Shakyamuni.' Since
I did not actually attain the dharma of Anuttarasamyaksambodhi,
Burning Lamp Buddha gave me the prediction saying these words, 'You
will in the future become a Buddha with the name Shakyamuni.' Why?
'Thus Come One' means 'all dharmas are "thus".' Someone might say
the Thus Come One attained Anuttarasamyaksambodhi, Subhuti, but
actually the Buddha did not attain the dharma of
Anuttarasamyaksambodhi. Subhuti, there is nothing true nor false in
the Anuttarasamyaksambodhi the Thus Come One attains. Therefore,
the Thus Come One says that all dharmas are Buddhadharma. Subhuti,
what are spoken of as 'all dharmas', are not all dharmas. Therefore
they are called 'all dharmas.' "Subhuti, suppose there is a person
with a big body." Subhuti said, "World Honored One, the Thus Come
One speaks of a big body as not being a big body. Therefore it is
called a big body." "Subhuti, a Bodhisattva is also like this. If
he said, 'I should take across immeasurable living beings to
Cessation,' then he could not be called a Bodhisattva. Why?
Subhuti, there is really no dharma called a Bodhisattva. Therefore
the Buddha says that all dharmas are without self, others, living
beings or a life. "Subhuti, if a Bodhisattva said, 'I should adorn
Buddhalands,' he could not be called a Bodhisattva. Why? What the
Thus Come One speaks of as adorning Buddhalands is not adorning
Buddhalands. Therefore it is called adorning Buddhalands. Subhuti,
if a Bodhisattva comprehends the dharma of no self, the Thus Come
One calls him a true Bodhisattva."
CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN
" Subhuti, what do you think, does the Thus Come One have the Flesh
Eye?" "So it is World Honored One. The Thus Come One has the Flesh
Eye." "Subhuti, what do you think, does the Thus Come One have the
Heavenly Eye?" "So it is World Honored One. The Thus Come One has
the Heavenly Eye." "Subhuti, what do you think, does the Thus Come
One have the Wisdom Eye?" "So it is World Honored One. The Thus
Come One has the Wisdom Eye." "Subhuti, what do you think, does the
Thus Come One have the Dharma Eye?" "So it is World Honored One.
The Thus Come One has the Dharma Eye." "Subhuti, what do you think,
does the Thus Come One have the Buddha Eye?" "So it is World
Honored One. The Thus Come One has the Buddha Eye." "Subhuti, what
do you think, has the Thus Come One said that all the sand of the
Ganges River is sand?" "So it is World Honored One. The Thus Come
One has said that all that sand is sand." "Subhuti, what do you
think, if there were as many Ganges rivers as there are grains of
sand in one Ganges River, and there were as many Buddhalands as
there were grains of sand in all those Ganges rivers, would that be
many Buddhalands?" "Very many, World Honored One." The Buddha told
Subhuti, "The Thus Come One thoroughly knows all the various
thoughts that occur to every living being in each of those
Buddhalands. Why? The Thus Come One says that all thoughts are not
thoughts. Therefore they are called thoughts. For what reason?
Subhuti, you cannot recover past thoughts, you cannot hold on to
present thoughts, and you cannot obtain future thoughts."
UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN
" Subhuti, what do you think, would a person because of the causes
and conditions of filling a threefold great thousand world system
with the seven kinds of precious gems and giving them as an
offering, obtain many blessings?" "So it is World Honored One. That
person on account of his giving would obtain very many blessings."
"Subhuti, if these blessings and virtues are real, the Thus Come
One would not speak about obtaining many blessings. But because
these blessings and virtues do not exist, the Thus Come One speaks
of obtaining many blessings."
LEAVING BOTH FORM AND APPEARANCES, TWENTY
" Subhuti, what do you think, should one look for Buddha in his
perfect physical body?" "No, World Honored One, one should not look
for Thus Come One in his perfect physical body. Why? The Thus Come
One has said that the perfect physical body is not the perfect
physical body. Therefore it is called the perfect physical body."
"Subhuti, what do you think, should one look for Thus Come One in
all his perfect appearances?" "No World Honored One, one should not
look for Thus Come One in all his perfect appearances. Why? The
Thus Come One has said perfect appearances are not perfect
appearances. Therefore they are called perfect appearances."
WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE
" Subhuti, do not maintain that the Thus Come One has this thought:
'I have spoken Dharma.' Do not think that way. Why? If someone says
the Thus Come One has spoken Dharma, he slanders the Buddha due to
his inability to understand what I teach. Subhuti, as to speaking
Dharma, no Dharma can be spoken. Therefore it is called 'speaking
Dharma'." At that time Subhuti, the wise elder, addressed the
Buddha, "World Honored One, will there be living beings in the
future who believe in this Sutra when they hear it?" The Buddha
said, "The living beings to whom you refer are neither living
beings nor not living beings. Why? Subhuti, all the different kinds
of living beings the Thus Come One speaks of are not living beings.
Therefore they are called living beings."
NO DHARMA CAN BE OBTAINED, TWENTY-TWO
Subhuti addressed the Buddha, "World Honored One, is it true that
the Thus Come One, in attaining Anuttarasamyaksambodhi, did not
attain anything?" The Buddha said, "So it is, so it is, Subhuti. As
to Anuttarasamyaksambodhi, there is not the slightest dharma which
I could attain. Therefore it is called Anuttarasamyaksambodhi."
A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE
" Moreover, Subhuti, this Dharma is the common denominator; nothing
is higher or lower. Therefore it is called Anuttarasamyaksambodhi.
A person free of self, others, living beings and a life, who
cultivates all wholesome dharmas, attains Anuttarasamyaksambodhi.
Subhuti, what are called wholesome dharmas, the Thus Come One says
are not wholesome dharmas. Therefore they are called wholesome
dharmas."
BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR
" Subhuti, suppose someone were to take mounds of the seven
precious gems piled as high as all the Sumerus, kings of mountains,
in a threefold great thousand world system and give them as an
offering. And further suppose someone else were to accept, uphold,
read or recite and speak for others as few as four lines of verse
from this Prajna Paramita Sutra . The former person's blessings and
virtues would not equal one percent of the other person's blessings
and virtues, neither one tenth of a percent, nor one hundredth of a
percent, nor one thousandth of a percent, nor any fraction that
could be calculated or expressed by analogy."
TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED,
TWENTY-FIVE
" Subhuti, what do you think? None of you should maintain that the
Thus Come One has this thought: 'I shall save living beings.'
Subhuti, do not think that way. Why? In fact the Thus Come One does
not save any living beings. If the Thus Come One saved living
beings, then the Thus Come One would have a sense of a self,
others, living beings, and a life. "Subhuti, although the Thus Come
One speaks of the existence of a self, there is really no self that
exists. However, common people think they have a self. Subhuti, the
common people that the Thus Come One speaks of are not common
people. Therefore they are called common people."
THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX
" Subhuti, what do you think, is it possible to contemplate the
Thus Come One in his Thirty-two Physical Appearances?" Subhuti
said, "So it is, so it is. It is possible to contemplate the Thus
Come One in his Thirty-two Physical Appearances." The Buddha said,
"Subhuti, if one could contemplate the Thus Come One in his
Thirty-two Physical Appearances, then a Wheel Turning Sage King
would be the Thus Come One." Subhuti addressed the Buddha, "World
Honored One, as I understand what the Buddha has said, one should
not contemplate the Thus Come One in his Thirty-two Physical
Appearances." At that time the World Honored One spoke a verse
saying, One who looks for me in forms, Or seeks me in sounds,
Practices a deviant path And will never see the Thus Come One.
NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN
" Subhuti, you might have the thought, 'It was not because he
perfected his Physical Appearances that the Thus Come One attained
Anuttarasamyaksambodhi.' Subhuti, do not think, 'It was not because
he perfected his Physical Appearances that the Thus Come One
attained Anuttarasamyaksambodhi.' Subhuti, if you think in that
way, then those who have resolved their minds on
Anuttarasamyaksambodhi would affirm the destruction of all dharmas.
Do not think like that. Why? Those who have resolved their minds on
Anuttarasamyaksambodhi do not affirm the destruction of the
appearances of all dharmas."
NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT
" Subhuti, a Bodhisattva might fill up world systems equal in
number to the grains of sand in the Ganges River with the seven
kinds of precious gems and give them as gift. But if another person
were to realize that all dharmas are devoid of self and attain
patience, that Bodhisattva's merit and virtues would surpass the
merit and virtues of the previous Bodhisattva. Why, Subhuti?
Because Bodhisattvas do not acquire blessings and virtues." Subhuti
addressed the Buddha, "World Honored One, how is it that
Bodhisattvas do not acquire blessings and virtues?" "Subhuti,
Bodhisattvas should neither be greedy for, nor be attached to the
blessings and virtues which they foster. Therefore I say they do
not acquire blessings and virtues."
THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE
" Subhuti, if someone says that it seems as if the Thus Come One
comes and goes, sits or lies down, such a person does not
understand the meaning of my teaching. Why? The Thus Come One does
not come from anywhere nor does he go anywhere. Therefore he is
called the Thus Come One."
THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY
" Subhuti, suppose a good man or good woman were to pulverize a
threefold great thousand world system into fine particles of dust.
What do you think, would those fine particles of dust be many?"
Subhuti said, "Very many World Honored One. Why? If those fine
particles of dust did exist, the Buddha would not have called them
fine particles of dust. Why is this? What the Buddha speaks of as
fine particles of dust are not fine particles of dust. Therefore
they are called fine particles of dust. "World Honored One, what
the Buddha spoke of as a threefold great thousand world system is
not a world system. Therefore it is called a world system. Why? If
world systems actually existed, that would constitute a unity of
appearances. What the Thus Come One speaks of as a unity of
appearances is not a unity of appearances. Therefore it is called a
unity of appearances." "Subhuti, a unity of appearances cannot
really be expressed, but common people become greedily attached to
such things."
KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE
" Subhuti, suppose someone were to say that the Buddha spoke of the
view of self, the view of others, the view of living beings and the
view of a life. Subhuti, what do you think, does that person
understand the meaning of my teachings?" "No, World Honored One,
that person does not understand the meaning of the Thus Come One's
teachings. Why? What the World Honored One spoke of as the view of
self, view of others, view of living beings and view of a life is
not the view of self, view of others, view of living beings and
view of a life. Therefore they are called the view of self, view of
others, view of living beings and the view of a life." "Subhuti,
those who have resolved their minds on Anuttarasamyaksambodhi
should, in regards to all dharmas, thus know, thus perceive, and
thus believe and understand and not set up appearances of dharmas.
Subhuti, what the Thus Come One speaks of as appearances of dharmas
are not appearances of dharmas. Therefore they are called
appearances of dharmas."
RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO
" Subhuti, suppose someone were to fill measureless asamkhyeyas of
world systems with the seven precious jewels and give them as an
offering. Further, if a good man or good woman who has resolved his
mind on Bodhi were to receive, uphold, read or recite and
extensively explain for others as little as four lines of verse
from this Sutra, the latter person's blessings would surpass those
of the former person. "How should this Sutra be explained for
others? By not grasping at appearances and being in unmoving
thusness. Why? All conditioned dharmas Are like a dream, an
illusion, a bubble or a shadow, Like dew or like a lightning flash.
Contemplate them thus." After the Buddha spoke this Sutra, the
Elder Subhuti, all the Bhikshus, Bhikshunis, upasakas and upasikas,
and all the gods, humans, and asuras, and others from all the
worlds, having heard what the Buddha had said, were extremely
happy, faithfully accepted it, and put it into practice.
End of the Vajra Prajna Paramita Sutra
Mantra For Patching Flaws In the Recitation
Na Mwo He La Da Nwo
Dwo La Ye Ye
Jyu Lwo Jyu Lwo
Jyu Ju Jyu Ju
Mwo La Mwo La
Hu Lu Hung
He He
Su Dan Nwo
Hung
Pwo Mwo Nu
Swo Pwo He
(Recite 3x)
Vajra Sutra Praise
It severs doubts and inspires faith
It ends all marks and o'er leaps all schools
So that we instantly forget both people and dharmas
And realize true emptiness.
Prajna's flavor is multi-layered
With no more than a four-sentence verse
Our understanding penetrates right through.
Its blessings and virtue we praise without end!
Homage to the Jeta-grove's Assembly
Of Buddhas and Bodhisattvas (3x)
Transference
May the merit and virtue of this recitation
Be shared everywhere with everyone
So that I and all living beings
Can accomplish Buddhahood together.