Vajra Prajna Paramita Sutra (en)
The Diamond Sutra
About the Sutra
« The Sanskrit title for the sūtra is the Vajracchedikā Prajñāpāramitā Sūtra, which may be translated roughly as the “Vajra Cutter Perfection of Wisdom Sūtra” or “The Perfection of Wisdom Text that Cuts Like a Thunderbolt”. In English, shortened forms such as Diamond Sutra and Vajra Sutra are common. The title relies on the power of the vajra (diamond or thunderbolt, but also an abstract term for a powerful weapon) to cut things as a metaphor for the type of wisdom that cuts and shatters illusions to get to ultimate reality. »
We have used the Sutra text according to M. Muller as the basis for this version of the Diamond Sutra.
When was this Sutra spoken?
Red Pine sheds some light on this question:
« If Chih-yi’s classification of the Buddha’s sutras is correct, it would have been within ten years of 400 B.C., or within a decade either way of when the Buddha was sixty-five. It was during this period that the Buddha began teaching a teaching that cut through all other teachings, including his own, a teaching that refused to define itself as a teaching. »
Themes expressed in the Sutra
This Sutra, has a number of themes. The theme that is announced at the beginning of the Sutra:
« …please bestow your instructions on those in the assembly that are wishing to enter on the path of the Bodhisattva. How should these disciples act and how should they discipline their minds? »
As such the instructions spoken by the Buddha are a handbook for any serious student of the Dharma aspiring to Buddhahood.
The Buddha also includes the “Transcendental Virtues, also known as the Paramitas or Perfections, as a sub theme. The Transcendental Virtues are practiced by Bodhisattvas in advanced stages of their path toward enlightenment. In the Pāli Canon, the Buddhavamsa of the Khuddaka Nikāya lists the ten perfections (dasa pāramiyo) as:
Dāna pāramī: generosity, giving of oneself;
Sīla pāramī: virtue, morality, proper conduct;
Nekkhamma pāramī: renunciation;
Paññā pāramī: wisdom, discernment;
Viriya pāramī: energy, diligence, vigour, effort;
Khanti pāramī: patience, tolerance, forbearance, acceptance, endurance;
Sacca pāramī: truthfulness, honesty;
Adhiṭṭhāna pāramī: determination, resolution;
Mettā pāramī: goodwill, friendliness, loving-kindness;
Upekkhā pāramī: equanimity, serenity.
However, there is an underlying theme and that is: non-conditioned reality vis-à-vis conditioned reality. Where conditioned reality is the world of our day to day existence. The Sutra is a wonderful example of the Buddha’s verbal and mental precision employing « words » to expose the fallacy of « words. » And, by extension, the Fata Morgana of our day to day conditioned reality.
The world of words is also, coincidentally, a sad commentary on the exceedingly primitive means of communication that humanity has at its disposal. In a number of Sutras (e.g. Shurangama Sutra) the Buddha expresses his frustration with the Saha world and its primitive techniques of communication.
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Of course, one could easily come to that same observation by looking around at today’s world where fake news, propaganda, braindead commercialism, robotised i-phoners, snake-oil salesmen and other experts flourish like flies on a freshly deposited bovine manure pile.
Words have always been a poor substitute for communication, and they are becoming even more bastardised by the products of education systems that can no longer cope with the students who have embedded their collective consciousness into the 5G chip reality constructed by the geniuses of AI.
For those of you that would like to dig deeper into the topic of this Sutra please scroll down to the Appendix.
Is this Sutra forever?
In the Diamond Sutra the Buddha and Subhûti raise the issue of the « time of the decay of the Dharma ». There are, as one might imagine, a number of interpretations of these words. Some commentators set this time of decay as the time when Buddhism fell out of favor in India itself. Others suggest that we have thousands of years of time yet to waste before that end comes to pass. Others have set the date as close as the 24th century.
The good news is that as one Dharma age ends, that there will appear a Buddha to usher in a new Dharma age. The bad news is most of us won’t have a clue that it is happening.
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Participants
Siddhartha Gautama: Is the historical Buddha’s name before his enlightenment. After his enlightenment he no longer used that name. Instead, he was known as the: Buddha: « World Honored One », »Awakened One” or “Enlightened One”, “one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge”. It is not a personal name, but a title for those who have attained bodhi (awakening, enlightenment).
Tathagata: The exact meaning of the term is unknown, but it is often thought to mean either “one who has thus gone”, “one who has thus come”, or sometimes “one who has thus not gone”. This is interpreted as signifying that the Tathagata is beyond all coming and going – beyond all transitory phenomena. A tathagata is “immeasurable”, “inscrutable”, “hard to fathom”, and “not apprehended ».
(Note: There are at 24 other names for the Buddha Shakyamuni to be found in Buddhist canonical texts.)
Subhuti: One of the ten principal disciples of the Buddha. In Mahayana Buddhism, he is considered foremost in understanding emptiness (Sanskrit: Sunyata). Subhuti was born into a wealthy family and was a relative of Anathapiṇḍika, the Buddha’s chief patron. He became a monk after hearing the Buddha teach at the dedication ceremony of Jetavana Monastery.
Bodhisattva: is a person who is on the path towards bodhi (‘awakening’) or Buddhahood.
Monks: 1250 attendees.
Dipankara Buddha: Lamp-bearer, is one of the Buddhas of the past. Dipankara was an earlier Buddha who attained enlightenment eons before Gautama Buddha, the historical Buddha.
Location
The Sutra was spoken in Shravasti, at the Jeta grove, in the garden of Anathapindada. The Buddha and his monks retired to this location during the time of the monsoon rains.
Here is a story about how the grove was given to the Buddha by a merchant named Sudatta.
« Sudatta simply said, « Buddha, you are too good. I have never seen a Buddha before, and now I don’t want to leave you. Will you come and live near my home? »
The Buddha agreed saying, « All right, but do you have a place? The twelve hundred and fifty disciples who constantly accompany me will need to be fed and housed. Do you have accommodations large enough for all of us? »
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« I’ll find a place, » promised the Elder, and he returned home to begin an extensive search of the area which ended when he saw Prince Jeta’s flower garden. It was perfect in every respect, affording a good view, yet convenient to the city proper. The grounds themselves were charged with efficacious energy. Everything about it was first rate, except that it belonged to the Prince. Wondering how he would ever be able to buy it, Sudatta sent a messenger to make an offer. « He has so much money he thinks he can buy my flower garden! » laughed the prince in amazement. « Very well, » he said in jest, « if he covers it completely with gold coins I will sell it to him! That’s my price. »
Prince Jeta was assuming the Elder Sudatta could not possibly afford grounds which cost their area in gold. Never did he guess that Sudatta’s money and his desire to hear the Dharma both were adequate. The Elder took gold coins from his family storehouses and covered Prince Jeta’s garden. Prince Jeta was outraged. « Take back your coins! I have no intention of selling. It was just a joke. It never occurred to me you would actually be willing to pay such a price. My garden can’t be bought for any amount. »
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The Elder quietly replied, « Now you say you won’t sell? You are heir to the throne, and an Emperor’s word should be reliable. A king doesn’t lie or speak recklessly. You had better sell, because if people can’t trust your word now, why should they believe you after you assume the throne? »
The Prince recognized his predicament. « Very well, » he said. « Since you used gold coins to cover it, you have purchased the ground. But you did not cover the trees. So the garden is your offering to the Buddha, and the trees are my offering. Do you have anything further to say? »
The Elder considered this and realized that it had principle. It was true that the tops of the trees had not been covered with gold, and if he refused to consent, the Prince might chop them down and then the garden would be far less beautiful. « All right, we’ll divide it. »
Therefore it is called « The Jeta Grove in the Garden of the Benefactor of Orphans and the Solitary. » The Prince’s name is mentioned first since he was royalty, and the Elder Sudatta, known as Anathapindada, « The Benefactor of Orphans and the Solitary, » who held a ministerial position in the court, is mentioned second.
Your place in this Sutra
You have been invited to sit with a large group of the Buddha Shakyamuni’s monks in Jeta Grove to listen to a talk to be given by the Buddha himself. This is your lucky day – recognize at as such.
Appendix
About the literary style of the Sutra
All of the Buddha’s Sutras begin with the phrase « Thus I have heard: » This phrase was given to his disciples by the Buddha when he was in the final moments of his time on this earth. It is « the seal of authenticity » that the words of the text that follow were actually spoken by the Buddha Shakyamuni.
It is said it was first used by the disciple Ananda at the first Buddhist council. The council is traditionally said to have been held just after Buddha’s final nirvana, and presided over by Mahākāśyapa, one of his most senior disciples, at a cave near Rājagṛha (today’s Rajgir) with the support of king Ajatashatru. Its objective was to preserve the Buddha’s sayings (Sutras) and the monastic discipline or rules (Vinaya). The Sutras were recited by Ananda, and the Vinaya was recited by Upali. It should be noted that Ananda and Upali recited the Sutras and the Vinaya from memory. Prior to the first Buddhist council all of the Buddha’s teachings were transmitted orally from monk to monk.
The fact that the Buddha’s teachings were oral means that the style of teaching, at times, involved repetition of various concepts in various ways to illustrate and drive home the important points. You will experience this as you study the Diamond Sutra.
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In this Sutra which has as one of its central themes an exposition of non-conditional reality vis-à-vis conditional reality one is faced with seemingly convoluted or paradoxical text. To jump over these apparent paradoxes one need to change one’s point of view and then reread the text. It also helps if one remembers that there were 1250 monks and others that listened to this Sutra and had come to an understanding of it or so it is attested to in the final words of the Sutra itself.
« The elder Subhûti, and the friars, nuns, the faithful laymen and women, and the Bodhisattvas also, and the whole world of gods, men, spirits and fairies, praised the preaching of the Buddha. »
Quiet your mind. Set no goals. Be here now. Good luck.
I
Thus I have heard:
At one time the Buddha dwelt in Sravasti, in the grove of Jeta, in the garden of Anâthapindada, together with a company of 1250 monks, and with many Bodhisattvas.
The Buddha having in the forenoon put on his undergarment and cloak, and having taken his bowl, had entered the great city of Sravasti to collect alms. This done he returned to Jeta and took his meal, put away his bowl and cloak, washed his feet, and sat down on the seat intended for him, crossing his legs, holding his body upright, and turning his reflection upon himself – the Buddha sat in meditation. Then many monks approached to where the World Honored One was, saluted his feet with their heads, turned three times round him to the right, and sat down on one side.
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II
At that time, Subhuti was in the midst of the assembly. Arising from his seat and putting his robe over one shoulder, kneeling on the earth with his right knee, he stretched out his folded hands towards the Buddha and said to him: « It is wonderful, how much the Bodhisattvas have benefited from the instruction by the Tathagata! We who are called Bodhisattvas wish to thank you for the deep insights your instructions have raised within us. Would you please bestow your instructions on those in the assembly that are wishing to enter on the path of the Bodhisattva. How should these disciples act and how should they discipline their minds? »
The Buddha said to him: « Well said! It is as you say. The Bodhisattvas have benefited greatly from the instruction by the Tathagata.
In the matter of the disciples that wish to embark on the Bodhisattva path, they should listen and take my words to heart. I shall tell you, how anyone who enters on the path of Bodhisattvas should behave, how they should advance, and how they should discipline their thoughts. »
Subhuti answered saying: « Thank you, O World Honored One. »
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III
The Buddha then said: « All Bodhisattvas should discipline their thoughts as follows:
‹ As a Bodhisattva, I vow that all living creatures of whatever class are caused by me to attain enlightenment. And yet when vast, uncountable, immeasurable, numbers of beings have thus been enlightened verily no being will have been liberated. ›
Why is this? It is because no Bodhisattva who is a real Bodhisattva holds the idea of an ego-entity, a personality, a being, or a separated individuality. »
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IV
« Furthermore all Bodhisattvas should excel in generosity. They should practice generosity without attachment or non-attachment. That is to say, they should practice generosity without regard to appearances; without regard to sound, touch, flavor or odor or any quality. It is only in this way that they will hold the transcendental virtue of generosity in their hearts. When Bodhisattvas practices in this manner they will advance quickly along the Bodhisattva path. »
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V
« Now, what do you think, Subhuti, can a Tathagata be recognized by material characteristics? »
« No, a Tathagata is not to be recognized by material characteristics. And why? Because the Buddha has said that material characteristics are not, in fact, material characteristics. The Buddha has said that material characteristics are merely words. From the standpoint of non-conditioned reality words have no meaning. It is only in conditioned reality, the reality of beings, that words exist. In truth a Tathagata has no material characteristics because a Tathagata is not material. »
After this, the Buddha spoke thus: « Wherever there is, the possession of material characteristics, there is delusion; wherever there is no possession of material characteristics, there is no delusion. Whosoever perceives that all characteristics are in fact no-characteristics perceives the Tathagata.
The same is true of words such as ‹ generosity ›, ‹ attachment ›, ‹ path › and other words. If one perceives all of these words as no more than words that person will perceive the Tathagata. »
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VI
Subhuti then asked: « Will there be any beings during the time of the decay of the Dharma, who when hearing the words of this discourse being spoken understand them properly? »
« Do not speak thus, Subhuti! Yes, there will be those, during the decay of the Dharma, who will be inspired when they hear these words being spoken.
You should know that such people will have planted good roots with not just one Buddha, on the contrary, they will have served an uncountable number of Buddhas. And they will recognize these words and they will be inspired to continue on the Bodhisattva path. These good people while practicing the transcendental virtue of perseverance will persevere.
Such people are known and understood by the Tathagatas. And the Tathagatas will guide them along their way because there does not exist in those Bodhisattvas the idea of an ego-entity, a personality, a being, or a separated individuality. Nor does there exist, for these Bodhisattvas the idea of things as having intrinsic qualities, nor of things as devoid of intrinsic qualities. And with these ideas being absent these Bodhisattvas will be actively aware of the Tathagata.
If there existed for these living beings the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held onto the notion of things as having intrinsic qualities or the notion of things as devoid of intrinsic qualities they would be holding the idea of an ego-entity, a personality, a being, or a separated individuality. They would not fare well on the Bodhisattva’s path.
The Tathagata’s teaching of the Dharma, like the raft, must be relinquished when it is no longer needed. These beings have relinquished the words used to teach the Dharma. They have relinquished the raft. »
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VII
« Subhuti, is there anything that was known by the Tathagata under the name of the Perfection of Wisdom, the emptiness of emptiness, or anything that was taught by the Tathagata? »
« As I understand the meaning of the words of the Tathagata, there is nothing that was known by the Tathagata under the name of the Perfection of Wisdom, the emptiness of emptiness, nor is there anything that is taught by the Tathagata. And why? Because that which is known or taught by the Tathagata is incomprehensible and inexpressible. It neither is nor is it not. It is this incomprehensible and inexpressible principle, the emptiness of emptiness, that is the source of the different systems of all the sages. All the different systems go back to this source, to the Perfection of Wisdom, to the inexpressible principle – the emptiness of emptiness.
Whereas Perfection of Wisdom, the emptiness of emptiness, is just a name as the Buddha has said. Words cannot express the inexpressible. Words cannot comprehend the incomprehensible. The Bodhisattva should not fall into the trap created by words. Words that are a product of thought. Thought clouds the mind and hides the unconditioned reality. »
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VIII
« What do you think, Subhuti, if someone filled this sphere of millions of worlds with the seven gems, and gave it as a gift to the Tathagatas, would they produce a large amount of merit? »
« Yes, in the eyes of persons in conditioned reality the merit would be great. But it would be meaningless in the unconditioned reality of the Tathagatas. « Merit » is only a word.
« Subhuti, if anyone received and retained even only four lines of this discourse and taught and explained them to others the Tathagatas would know these people.
And why? Because this discourse of the Dharma is the very substance of the Buddhas.
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IX
« What do you think, Subhuti, does a disciple that has entered the stream of the Way think in this way: The fruit of a ‹ stream-entrant › has been obtained by me? »
No indeed. Any disciple that is still involved with a word like « me » or words like « stream-entrant » is nowhere near the entrance of the stream. The disciple still holds the idea of an ego-entity, a personality, a being, or a separated individuality.
« What do you think, Subhuti, does an adept that is subject to only one more rebirth think in this way: The fruit of ‹ once-to-be-reborn › has been obtained by me? »
« No indeed. An adept with that train of thought is in the same predicament as the disciple.
« What do you think, Subhuti, does a venerable one that will never be reborn as a mortal think in this way: The fruit of ‹ non-returner › has been obtained by me? »
« No indeed. A venerable one with that train of thought is in the same predicament as the adept.
« What do you think, Subhuti, does an arhat of complete enlightenment say to himself: The fruit of ‹ complete enlightenment › has been obtained by me? »
« No indeed. An arhat with that train of thought is in the same predicament as the venerable one.
O World Honored One, I am called an Arhat, freed from passion. And yet, I do not think in this way. If I should think in this way, that the state of an Arhat has been obtained by me, then the Tathagata would not have truly prophesied of me, saying: ‹ Subhuti, the son of a good family, the foremost of those dwelling in virtue, does not dwell anywhere, and therefore he is called a dweller in virtue. › »
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X
« What do you think, Subhuti, is there anything which the Tathagata has adopted from the Dipankara Buddha? »
« No indeed, there is not anything which the Tathagata has adopted from the Dipankara Buddha because there is nothing to be adopted. »
« If, Subhuti, a Bodhisattva should say: ‹ I shall create numbers of worlds, › he would say what is untrue. And why? Because, when the Tathagata spoke: ‹ numbers of worlds ›, they were spoken by him merely as words, merely as a name. A Bodhisattva that would say something untrue would endanger the transcendental virtue of morality with this behavior.
A Bodhisattva should frame an independent mind in this manner: the mind is to be framed as not depending on anything, not believing in form, not believing in sound, smell, taste, and anything that can be touched. »
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XI
The Buddha tested Subhuti: « What do you think, Subhuti, if someone filled this sphere of millions of worlds with the seven gems, and gave it as a gift to the Tathagatas, would they produce a large amount of merit? »
« Yes, in the eyes of persons in conditioned reality it would be great. But it would be meaningless in the unconditioned reality of the Tathagatas.
The Buddha continued; « Subhuti, if anyone received and retained even only four lines of this discourse and taught and explained them to others the Tathagatas would know these people.
We have had this same discourse earlier. But it must be repeated because listeners need to give up meaningless pursuits and focus on the true, wordless meaning of this discourse. »
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XII
« Then again, Subhuti, in any part of the world which, after taking from this discourse of the Dharma only four lines, it should be spoken or explained, that part of the world would be like a shrine for the whole world of gods, men, and spirits. And we would say that part of the world, Subhuti, there dwells the Buddha or a reverent disciple.
What should we say then of those who learn the whole of this discourse of the Dharma to the end, who repeat it, understand it, and fully explain it to others? Subhuti, we should say that these Bodhisattvas have demonstrated an extraordinary strength of mind in this endeavor. They have understood the transcendental virtue of vigor. »
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XIII
« O World Honored One, how is this discourse of the Dharma called, and how can I learn it? »
« This discourse of the Dharma is called the Vajra Prajna Paramita, and you should learn it by that name. But remember a name is only words. You must go beyond words to truly know this discourse of the Dharma.
What do you think, Subhuti, is there anything that has been said by the Tathagata? »
« No indeed, there is not anything that has been said by the Tathagata. The Tathagata has only used words. »
« What do you think, Subhuti, the dust which is found in this sphere of millions of worlds, is that a lot of dust? »
« Yes, that dust would be a lot of dust. And why? Because what was spoken by the Tathagata as the dust of the worlds is, in fact, only words. Therefore it is called the dust of the worlds in this conditioned reality. And what was spoken by the Tathagata as the sphere of worlds is, in fact, only words. Therefore it is called the sphere of worlds in this conditioned reality. »
« What do you think, Subhuti, is a Tathagata to be known by the thirty-two material characteristics? »
« No indeed, a Tathagata is not to be known by the thirty-two material characteristics. And why? Because what was spoken by the Tathagata as the thirty-two material characteristics, are no-material characteristics. They are only words. Therefore they are called the thirty-two material characteristics. »
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XIV
Then Subhuti, upon hearing the Dharma spoken, and deeply understanding its meaning, wept and said to the Buddha,
« O World Honored One, we thank you for this Dharma discourse. »
« So it is. If someone hears this discourse and is not frightened, or alarmed, or terrified, you should know that person is most rare. Subhuti, the Dharma spoken by the Tathagata is spoken as no Dharma, and the one that hears this non spoken Dharma is most rare.
The transcendental virtue of patience is spoken of by the Tathagata as no transcendental virtue of patience. Therefore is it called the transcendental virtue of patience. The Bodhisattvas should know that the words transcendental virtue of patience are mere words. They should not cling to these words. The words are to be used as a raft.
Subhuti, it is as in the past when the King of Kalinga dismembered my body. At that time I had no idea of ego-entity, or of a personality, or of a being, or of a separated individuality. When I was cut limb from limb, if I had had an idea of ego-entity, or a personality, or a being, or a separated individuality, I would have been outraged and the transcendental virtue of concentration would have been compromised.
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Further I recall that in the past, for five hundred lives, I was the patient immortal. During all those lives I had no idea of ego-entity, or of a personality, or of a being, or of a separated individuality.
For that reason, a Bodhisattva should, relinquishing all ideas, produce the heart that treasures the transcendental virtue of patience.
He should produce that heart, that stream of consciousness, without dwelling in forms, or in sounds, or smells, or tastes, or tangible objects, or in phenomenon.
He should produce that heart, that stream of consciousness, which does not dwell anywhere. Therefore the Buddha says, ‹ the heart of a Bodhisattva should not dwell in attachment or non-attachment when he practices generosity. › A Bodhisattva, to benefit all beings, should practice generosity in this manner. It is only in this way that a Bodhisattva will hold the transcendental virtue of generosity in his heart. When Bodhisattvas practice in this manner they will advance quickly along the Bodhisattva path.
All ideas are spoken of by the Tathagata as no ideas, and all living beings are spoken of as no living beings. Subhuti these are only words.
The Tathagata is one who speaks the truth, who speaks the actual, who speaks what is so, who does not speak what is false, who does not speak what is not so. »
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XV
« And if, Subhuti, someone performed in the morning as many acts of self-denial as there are grains of sand in the river Ganges and did the same at noon and the same in the evening, and if in this way they performed their acts of self-denial for thousands of ages, and if another someone, after hearing this discourse of the Dharma, should take it completely into their heart, then the latter would excel in immeasurable wisdom while the former would still be stuck in self-denial. What should we say then of someone who after having written it, learns it, remembers it, understands it, and fully explains it to others?
This discourse of the Dharma is incomprehensible and incomparable. And this discourse of the Dharma has been spoken by the Tathagata for the benefit of those beings who entered on the path that leads to enlightenment, the path of the Bodhisattva. And those who will learn this discourse of the Dharma, who will remember it, recite it, understand it, and fully explain it to others, they are known, Subhuti, by the Tathagata as Bodhisattvas.
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All these beings will remember the highest Buddha-knowledge, will recite it, and understand it. And why? Because it is not possible that this discourse of the Dharma should be heard by beings of little faith, by those who believe in ego-entity, a personality, a being, or a separated individuality. It is impossible that this discourse of the Dharma should be heard by beings who have not acquired the transcendental virtue of wisdom in their heart. It is impossible.
And again that part of the world in which this Dharma discourse will be set forth, will be honoured by the whole world of gods, men, and spirits, and will have to be worshiped, and will become like a shrine. »
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XVI
« And, Subhuti, many men and women who will learn this Dharma discourse, who will remember it, recite it, understand it, thoroughly take it to heart, and fully explain it to others, they will be severely burdened with the past experiences of whatever evil deeds they have done in a former birth. These deeds must lead to suffering. However, these deeds will be washed away after they have seen the Dharma, and they will obtain freedom from ignorance.
I remember, Subhuti, in the far distant past, there were innumerable thousands of Buddhas following after Tathagata Dipankara, who were served by me. I served them well. And if people during the time of the decay of the Dharma, will learn these Dharma discourses, remember them, recite them, understand them, and fully explain them to others, their achievement will far exceed the achievement of my service to the Tathagata Dipankara.
And again, as this discourse of the Dharma spoken by the Tathagata is incomprehensible and incomparable, any words that are used are without meaning. Bodhisattvas must not be caught in the net of words. Words stem from thoughts. Thoughts are the monsoon clouds that darken a clear and open heart. »
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XVII
At that time Subhuti asked the Buddha: « If someone seeks enlightenment, by what criteria should they abide and how should they control their thoughts? »
« Someone that is seeking enlightenment must create this attitude of mind: ‹ As a Bodhisattva, I vow that all living creatures of whatever class are caused by me to attain enlightenment. And yet when vast, uncountable, immeasurable, numbers of beings have thus been enlightened verily no being will have been liberated. ›
Why is this? It is because no Bodhisattva who is a real Bodhisattva holds the idea of an ego-entity, a personality, a being, or a separated individuality. What is there to liberate?
However, if someone holds the idea of an ego entity, a personality, a being, or a separated individuality they are not a Bodhisattva.
Be aware Subhuti that the Tathagata is using words to answer your question. In unconditioned reality there is no formula which gives rise to enlightenment. Use these words as a raft. »
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Subhuti what do you think; « When the Tathagata was with Dipankara buddha was there any formula for the attainment of enlightenment? »
« No, as I understand Buddha’s meaning there was no formula by which the Tathagata attained enlightenment. »
« You are right Subhuti verily there was no formula by which the Tathagata attained enlightenment.
Had there been any such formula, Dipankara Buddha would not have predicted concerning me in the ages of the future ‹ You will come to be a Buddha called Shakyamuni › because Buddhas are not the product of formulas, of words.
I tell you truly Subhuti that there is no formula by which the Buddha attained enlightenment. The basis of Tathagata’s attainment of enlightenment is wholly beyond words. It is neither real nor unreal. Hence I say that the whole realm of formulations is the realm of words and therefore it is called realm of formulations.
It is the same concerning Bodhisattvas. If a Bodhisattva announces ‹ I will liberate all living beings. › He is not rightly called a Bodhisattva because there is really no such condition as that called the Bodhisattva-ship. The Buddha teaches that all things are devoid of a ego-entity, devoid of ‹ I › devoid of separate individuality. The word ‹ Bodhisattva › is only a name.
If a Bodhisattva announces ‹ I will set forth majestic Buddha lands. ›
one does not call him a Bodhisattva because the Tathagata has declared that the setting forth of majestic buddha lands is not really a setting forth. It is just the name given to it. Those who are wholly devoid of any conception of a ego-entity are truthfully called the Bodhisattvas. Knowing full well that Bodhisattva is only a name. »
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XVIII
The Buddha questions Subhuti’s understanding of the Dharma:
« What do you think, Subhuti, has the Tathagata the bodily eye? »
« Yes, he does. It is the eye we all have to see with.»
« What do you think, Subhuti, has the Tathagata the heavenly eye? »
« Yes, he does. It is the eye that can see anything anywhere.»
« What do you think, Subhuti, has the Tathagata the eye of knowledge? »
« Yes, he does. It is the eye that can see the emptiness of all phenomenon. »
« What do you think, Subhuti, has the Tathagata the eye of the Dharma? »
« Yes, he does. It is the eye that can discriminate all phenomenon.»
« What do you think, Subhuti, has the Tathagata the eye of Buddha? »
« Yes, he does. It is the eye of the knowledge of all things in their nature and in all their multiplicity.»
°°°
Then the Buddha said: « What do you think, Subhuti, as many grains of sand as there are in the great river Ganges were they spoken by the Tathagata as grains of sand? »
« Yes, they were spoken of as words.»
« 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 worlds as there are grains of sand in these, would these worlds be many? »
« Yes, these worlds would be many, they were spoken of as words. »
The World Honored One said: « As many beings as there are in all those worlds, I know the manifold trains of thought of them all.
And why? Because what was spoken as the train of thoughts, are, in fact, no-train of thoughts, they are only words and therefore they are called the train of thoughts.
And why? Because in unconditioned reality a past thought is not perceived, a future thought is not perceived, and the present thought is not perceived. Thoughts are a product of conditioned reality.»
°°°
XIX
The Buddha tests Subhuti : « What do you think, Subhuti, if someone filled this sphere of millions of worlds with the seven gems, and gave it as a gift to the Tathagatas, would they produce a large amount of merit? »
« Yes, in the eyes of persons in conditioned reality the merit would be great. But it would be meaningless in the unconditioned reality of the Tathagatas because ‹ merit › is only a word. »
« Subhuti, if anyone received and retained even only four lines of this discourse and taught and explained them to others the Tathagatas would know these people.
And why? Because this discourse of the Dharma is the very substance of the Buddhas. »
°°°
XX
« What do you think then, Subhuti, is a Tathagata to be known by the shape of his visible body? »
« No indeed, because what was spoken of as the shape of the visible body was spoken by the Tathagata as no-shape of the visible body, and therefore it is called the shape of the visible body. ‹ shape of his visible body › are only words »
« What do you think, Subhuti, should a Tathagata be known by the possession of material characteristics? »
« No, a Tathagata is not to be known by the possession of material characteristics. And why? Because, what was spoken by the Tathagata as the possession of material characteristics, was spoken as no-possession of material characteristics by the Tathagata. They are merely called the possession of material characteristics. They are merely words. »
°°°
XXI
« What do you think, Subhuti, does the Tathagata think in this way: ‹ The Dharma has been taught by me? › »
« No indeed. As I understand the Buddha there is no Dharma to be taught. And there is no « me » that teaches it.»
« If someone should say that the Dharma has been taught by the Tathagata, he would say what is not true; he would slander me with untruth and he would not able to explain what I teach. And why? Because there is nothing that can be perceived by the words ‹ teaching of the Dharma ›. »
« O World Honored One, will there be any beings in the future, during the time of the decay of the Dharma, who, when they have heard this Dharma, will believe? »
« These are neither beings nor no-beings. And why? Because, Subhuti, those who were spoken of as beings were spoken of as no-beings by the Tathagata, and therefore they are called beings. They are just called by that name. »
°°°
XXII
« What do you think then, Subhuti, is there anything which has been known by the Tathagata in the form of the Perfection of Wisdom, the emptiness of emptiness? »
« No, there is nothing, that has been known by the Tathagata in the form of the Perfection of Wisdom, the emptiness of emptiness. »
« So it is, Subhuti. Even the smallest thing is not known or perceived there, therefore it is called the Perfection of Wisdom, the emptiness of emptiness. It is only in this conditioned reality that we perceive things. Things are a product of thought »
°°°
XXIII
« Also, Subhuti, all is the same there, there is no difference there, and therefore it is called the Perfection of Wisdom, the emptiness of emptiness. To cultivate the transcendental virtues free from the idea of an ego-entity, a personality, a being, or a separated individuality is to cultivate Perfection of Wisdom. Subhuti, even though I speak of ‹ transcendental virtues › there is no such thing as ‹ transcendental virtues ›. They are merely words. Perfection of Wisdom, the emptiness of emptiness, is merely a name, merely words.»
°°°
XXIV
« And if, Subhuti, someone filled this sphere of millions of worlds with the seven gems, and gave it as a gift to the Tathagatas, would they produce a large amount of merit? »
« Yes, in the eyes of persons in conditioned reality the merit would be great. But it would be meaningless in the unconditioned reality of the Tathagatas. ‹ Merit › is but a word. »
« If anyone received and retained even only four lines of this discourse and taught and explained them to others the Tathagatas would know these people.
And why? Because this discourse of the Dharma is the very substance of the Buddhas. »
°°°
XXV
« What do you think then, Subhuti, does a Tathagata think in this way: Beings have been delivered by me? You should not think so, because there is no being, that has been delivered by the Tathagata. And, if there were a being that has been delivered by the Tathagata, then the Tathagata would believe in the idea of an ego-entity, a personality, a being, or a separated individuality.
The existence of a ego-entity spoken of by the Tathagata is no existence of a ego-entity, it is only words. However, common people take it as the existence of a ego-entity. Subhuti, common people are spoken of by the Tathagata as no common people, therefore they are called common people. « Common people » are only words. »
°°°
XXVI
« What do you think then, Subhuti, is the Tathagata to be known by the possession of material characteristics? »
« No indeed. So far as I understand, the Tathagata is not to be known by the possession of material characteristics. »
« Good, Subhuti, it is, as you say; a Tathagata is not to be known by the possession of material characteristics. And why? Because if the Tathagata were to be known by the possession of material characteristics, there would be numerous beings with the same characteristics that also would be called Tathagata. »
Then the World Honored One spoken these two Gathas:
« They who saw me by form, and they who heard me by sound,
They engaged in false endeavors. Therefore they will not see me. »
°°°
XXVII
« What do you think then, Subhuti, has the Perfection of Wisdom, the emptiness of emptiness, been known by the Tathagata through the possession of material characteristics? You should not think so. And why? Because, the Perfection of Wisdom, the emptiness of emptiness, would not be known by the Tathagata through the possession of material characteristics. The possession of material characteristics does not make a Tathagata.
Nor should anybody say to you that the destruction or annihilation of any idea is proclaimed by those who have entered on the path of the Bodhisattvas. To know if an idea is destroyed that idea must always be kept in mind in order to decide if it has been destroyed. Do not fall into this trap of words, Subhuti»
°°°
XXVIII
« And if, Subhuti, a Bodhisattva were to fill worlds equal to the number of grains of sand of the river Ganges with the seven treasures, and give them as a gift to the Tathagatas; he would be no Bodhisattva of any value. And if a Bodhisattva were to understand that all phenomenon are impermanent and accomplish patience, then the latter will be Bodhisattva of value »
Subhuti asked: « How is it that Bodhisattvas have value? »
« Subhuti, since Bodhisattvas cannot be greedily attached to value, they are said to have no value. ‹ Value › is only a word. »
°°°
XXIX
« And again, Subhuti, if anybody were to say that the Tathagata goes, or comes, or stands, or sits, or lies down, he does not understand the Tathagata.
And why? Because the word Tathagata means one who does not go to anywhere, and does not come from anywhere; and therefore he is called the Tathagata. ‹ Coming › and ‹ going › are only words they are an expression of thought.»
°°°
XXX
« And again, Subhuti, if someone were to take as many worlds as there are grains of earth-dust in this sphere of millions of worlds, and reduce them to such fine dust as can be made with immeasurable strength, like what is called a mass of the smallest atoms, do you think that would be a mass of many atoms? »
« Yes, that would be an unbelievable mass of many atoms. And why? Because if it were a mass of many atoms, the Buddha would not call it a mass of many atoms. And why? Because, what was spoken as a mass of many atoms by the Tathagata are only words. And the sphere of millions of worlds are only words. These words foster a belief in matter.
« And a belief in matter itself, Subhuti, is unmentionable and inexpressible; it is neither a thing nor no-thing. »
°°°
XXXI
« Subhuti, if a man were to say that belief in an ego-entity, a personality, a being, or a separated individuality had been spoken by the Tathagata, would he be speaking truly? »
« No indeed, he would not be speaking truly. What was spoken by the Tathagata as a belief in an ego-entity, a personality, a being, or a separated individuality, is called belief in ego-entity because it is only an idea. Ideas are to be known as thoughts that are expressed in words. »
A Bodhisattva should not believe in any ideas about the Dharma. The Bodhisattva should understand the Dharma. »
°°°
XXXII
« Subhuti, if someone, after taking from this discourse of the Dharma, only four lines, should learn it, repeat it, understand it, and fully explain it to others. How should someone fully explain it to others? »
« So i tell you thus shall you think of all this fleeting world;
as a star at dawn,
or a bubble in a stream,
a flash of lightning in a summer cloud,
or a flickering lamp,
a phantom,
or a dream. »
Thus spoke the World Honored One – enraptured.
The elder Subhuti, and the friars, nuns, the faithful laymen and women, and the Bodhisattvas also, and the whole world of gods, men, spirits and fairies, praised the preaching of the World Honored One.
Thus is finished the Diamond Sutra, the blessed Vajra Prajna Paramita.
