Diamond Sutra

Vajracchedikā Prajñāpāramitā Sūtra

1. Thus I have heard, at one time the Buddha was staying at Anathapindika's garden in Jeta Grove in the city of Shravasti. With him was a large gathering of 1,250 monks and bodhisattva-mahasattvas. When mealtime came, the Buddha put on his robe and, holding his bowl, entered the great city of Shravasti, where he begged for food. He came back to his own seat in the garden and took his meal. When this was done, he put away his robe and bowl, washed his feet, spread his seat, and sat down, mindfully fixing his attention in front of him.

2. Then the Venerable Subhuti, who was among the assembly, rose from his seat, bared his right shoulder, set his right knee on the ground, and, respectfully folding his hands, addressed the Buddha thus: "It is wonderful, World-Honored One, that the Tathagata thinks so much of all the bodhisattvas and instructs them so well. World-Honored One, in the case of a son or daughter of a good family, who arouses the thought for the supreme awakening, how should they abide in it and how should they keep their thoughts under control?"

The Buddha replied, "Well said, indeed, O Subhuti! As you say, the Tathagata thinks very much of all the bodhisattvas and instructs them well. But now listen attentively and I will tell you how those who have set out on the bodhisattva path should abide in it, and how they should keep their thoughts under control."

Yes, certainly, World Honored One. I want to hear. I am delighted to listen.

3. The Buddha said to Subhuti, "All the bodhisattva-mahasattvas, who undertake the practice of meditation, should cherish one thought only: 'When I attain perfect wisdom, I will liberate all sentient beings in every realm of the universe, whether they be egg-born, womb-born, moisture-born, or miraculously born; those with form, those without form, those with perception, those without perception, and those with neither perception nor non-perception." So long as any form of being is conceived, I must allow it to pass into the eternal peace of nirvana, into that realm of nirvana that leaves nothing behind, and to attain final awakening.'

And yet although immeasurable, innumerable, and unlimited beings have been liberated, truly no being has been liberated. Why? Because no bodhisattva who is a true bodhisattva entertains such concepts as a self, a person, a being, or a living soul. Thus there are no sentient beings to be liberated and no self to attain perfect wisdom.

4. Furthermore, Subhuti, in the practice of generosity, a bodhisattva should practice giving without attachment to the Dharma. One should practice generosity without regard to sight, sound, touch, flavor, smell, or any thought that arises in it. Subhuti, thus, should be a bodhisattva practice of generosity without being supported by any notion of recognition.

Why? When a bodhisattva practices generosity without being supported by any notion of recognition, his or her merit will be beyond conception.

Subhuti, what do you think? Can you measure the space extending eastward?"

"No, World-Honored One, I cannot."

Subhuti, can you measure the space extending toward the south, or west, or north, or above, or below?

No, World-Honored One, I cannot.

Subhuti, so it is with the merit of a bodhisattva who practices generosity without cherishing any notion of a recognition; it is beyond measure like space.

Subhuti, a bodhisattva should persevere one-pointedly in this instruction.

5. Subhuti, what do you think? Is it possible to recognize the Tathagata by means of bodily marks? No, World-Honored One. And why? When the Tathagata speaks of the bodily marks, he speaks of the no-possession of no marks. 

The Buddha said to Subhuti, "All that has a form is an illusory existence. When the illusory nature of form is perceived, the Tathagata is recognized."

6. Subhuti said to the Buddha, "World-Honored One, in times to come, will there be beings who, when they hear these teachings, have real faith and confidence in them?"

The Buddha said, "Subhuti, do not utter such words."

Even fifteen thousand (15,000) years after the Tathagata's death, there will still be beings who, because they have upheld moral principles and are thereby endowed with merit, will come across these claims and recognize their veracity.

Such beings, you should know, have planted their root of merit not only under one, two, three, four, or five Buddhas but also under countless Buddhas. When such beings, upon hearing these statements, arouse even one moment of pure and clear confidence, the Tathagata will see them and recognize their immeasurable amount of merit. 

Why? Because all these beings are free from the idea of a self, a person, a being, or a living soul; they are free from the idea of a dharma as well as a no-dharma. 

Why? Because if they cherish the idea of a dharma, they are still attached to a self, a person, a being, or a living soul.

If they cherish the idea of a no-dharma, they are attached to a self, a person, a being, or a living soul. 

Therefore, do not cherish the idea of a dharma nor that of a no-dharma.

For this reason, the Tathagata always preaches thus: 'O you bhikkhus, know that my teaching is to be likened unto a raft. Even a dharma is cast aside, much more a no-dharma.'

7. Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi? Has the Tathàgata spoken any Dharma?

Subhuti said, “As I understand what the Buddha has said, there is no concrete dharma called Anuttara-samyak-sambodhi, and there is no concrete dharma which the Tathàgata has spoken.

And why? The dharmas spoken by the Tathàgata cannot be grasped and cannot be spoken. They are neither dharmas nor no dharmas.

How is it so? Unconditioned dharmas distinguish worthy sages. To say it is attained is just a figure of speech. There is absolutely nothing attained because nothing was ever lost. 

8. Subhuti, what do you think? If a son or daughter of a good family should fill the three thousand chiliocosms with the seven precious treasures and give them all as a gift to the Tathagatas, would not the merit thus obtained be great?

Subhuti said, "Very great, indeed, World-Honored One. Why? Because their merit is characterized with the quality of not being merit. Therefore, the Tathagata speaks of the merit as being great."

The Buddha: "If there is a person who, memorizing even four lines from this Sutra, preaches it to others, his merit will be superior to the one just mentioned.

And why? Subhuti, all Buddhas and all Buddhas’ Dharma of Anuttara-samyak-sambodhi come forth from this Sutra.

Subhuti, what is known as the teaching of the Buddha is not the teaching of the Buddha.

9. Subhuti, what do you think? Does a srotapanna think, 'I have obtained the fruit of srotapatti'?

Subhuti said, "No, World-Honored One, he does not. Why? Because while srotapanna means 'entering the stream,' there is no entering here. A true srotapanna is one who does not enter sound, odor, flavor, touch, or any thought that arises."

"Subhuti, what do you think? Does a sakridagamin think, 'I have obtained the fruit of a sakridagamin'?"

Subhuti said, "No, World-Honored One, he does not. Why? Because while sakridagamin means 'going and coming for once,' one who understands that there is really no going-and-coming, he or she is a true sakridagamin."

"Subhuti, what do you think? Does an anagamin think, 'I have obtained the fruit of an anagamin'?"

Subhuti said, "No, World-Honored One, he does not."

Why? Because while anagamin means 'not coming,' there is really no not-coming; therefore the one who realizes this is called an anagamin."

"Subhuti, what do you think? Does an arhat think, 'I have obtained arhatship'?"

Subhuti said, "No, World-Honored One, he does not. Why? Because there is no dharma to be called arhat. If, World-Honored One, an arhat thinks, 'I have obtained arhatship,' this means that he has the idea of an self, a person, a living being, or a soul.

Although the Buddha has said that I am the foremost of those who have obtained aranasamadhi, that I am the foremost of those arhats who are liberated from unwholesome desires, World-Honored One, I cherish no thought that I have attained arhatship. 

World-Honored One, [if I did] you would not have declared of me, 'Subhuti, who is the foremost of those who dwell in peaceful abiding, does not dwell anywhere; that is why he is called a "dweller in peace.'''

10. The Buddha asked Subhuti, "What do you think? When the Tathagata practiced in ancient times under Dipankara Buddha, did he attain any dharma?"

"No, World-Honored One, he did not attain any dharma while practicing with the Dipankara Buddha."

"Subhuti, what do you think? Does a bodhisattva create any great buddha land?"

"No, World-Honored One, he does not. Why? Because to create a great buddha land is not to create a great buddha land and therefore it is known as creating a great buddha land."

"So, Subhuti, all bodhisattvas should develop a pure, lucid mind that doesn't depend upon sight, sound, touch, flavor, smell, or any thought that arises in it. A bodhisattva should develop a mind that functions freely, without latching onto anything whatsoever."

The Buddha continued, "Subhuti, what do you think? If someone were to have a body as large as Mount Sumeru, would not this body be very large?"

Subhuti said, "Very large indeed, World-Honored One. Why? Because the Buddha teaches that that which is no-body is known as a large body."

11. "Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges, would the number of grains of sand in all those rivers would be many?"

Subhuti said, "Very many, indeed, World-Honored One. Those Ganges Rivers would indeed be many, much more so the grains of sand in them."

Subhuti, what do you think? If there were a good man or woman who filled the three thousand chiliocosms containing as many world systems as there are grains of sand in those Ganges Rivers with the seven precious treasures and then gave them all away out of generosity, would not this merit be very great?

Subhuti said, "Very great, indeed, World-Honored One."

The Buddha said, "I tell you, Subhuti, if a good man or woman were to accept, practice, and explain even four lines of this sutra to others, such merit would be far greater than the preceding one.

12. Moreover, Subhuti, wherever this sutra or even four lines of it are recited, that place will be respected by all beings including devas, ashuras, etc., as if it were the Buddha's own shrine or chaitya.

How much more [worthy of respect] the person who can memorize and recite this sutra [for the benefit of others] Subhuti, you should know that such a person achieves the highest, foremost, and most wonderful blessing.

Wherever this sutra is kept, the place is to be regarded as if the Buddha or a venerable disciple of his were present.

13. At that time Subhuti asked the Buddha, "World-Honored One, what will this sutra be called? How should we keep its teachings in mind?"

The Buddha said to Subhuti, "This sutra will be called the Vajrachedika Prajnaparamita, The Diamond-Cutter Wisdom That Has Gone Beyond, because it has the capacity to cut through illusions and afflictions and bring us to the shore of awakening, and by this title you will know it.

''And why? The reason is, Subhuti, that what the Tathagata has called the Prajnaparamita, the highest, transcendental wisdom, is not, in fact, the Prajnaparamita and therefore it is called Prajnaparamita.

"Subhuti, what do you think? Is there any dharma that the Tathagata has taught?"

"No, indeed, World-Honored One, there is none."

"What do you think, Subhuti? Are there many dust particles in the three thousand chiliocosms?"

"Yes, very many, indeed, World-Honored One."

"Subhuti, the Tathagata teaches that what are called dust particles are not dust particles. That is why they are merely dust particles. And what the Tathagata calls chiliocosms are not chiliocosms. That is why they are merely chiliocosms.

What do you think, Subhuti? Can the Tathagata be recognized through the thirty-two marks [of a great man]?

No, World-Honored One, he cannot be recognized through the thirty-two marks.

And why? Because the Tathagata has taught that what are called the thirty-two marks are really no-marks. Therefore they are called the thirty-two marks.

Subhuti, suppose a man or a woman were to renounce all his or her belongings as many times as there are grains of sands in the river Ganges,

the merit thus gained would not exceed that of one who, memorizing even one gatha of four lines of this Sutra, preaches them to others.

14. Venerable Subhuti, listening to this discourse, through the shock of the Doctrine, had a deep understanding of the meaning of the sutra and was moved to tears. He said to the Buddha, "It is wonderful, indeed, World-Honored One, how well the Tathagata has taught this discourse on Dharma. 

Through it [a new level of] cognition has been produced in me. Never before have I heard such a discourse on Dharma.

World-Honored One, if someone hears this sutra and has pure and clear confidence in it, that person will gain true perception.

And what is called true perception is indeed no-perception. This is what the Tathagata teaches as true perception.

"World-Honored One, it is not difficult for me to have faith in, to understand, and to memorize this sutra, which I have just heard. 

But in the ages to come, even after the next five hundred life-times, if there are beings who, listening to this sutra, are able to believe, understand, and memorize it, they will indeed be most wonderful beings. 

In them no perception of a self, a person, a being, or a living soul will take place. And why? Because that which is perception of self is no-perception. That which is perception of a being, a person, or a living soul is no-perception. 

And why? Because the Buddhas have left all perceptions behind."

The Buddha said to Subhuti, "That is correct. That is correct."

If there is a person who, listening to this sutra, is not frightened, alarmed, or disturbed, you should know him as a person who has accomplished the foremost and most rare merit and virtue.

Why? Because what the Tathagata has taught as prajnaparamita, the highest perfection, is not the highest perfection and is therefore called the highest perfection.

"Moreover, Subhuti, the teaching of the Tathagata on the perfection of patience is really no perfection and therefore it is the perfection of patience.

Why? Subhuti, when, in ancient times, my body was cut to pieces by the king of Kalinga, I did not have the idea of a self, a person, a being, or a living soul.

Why? When at that time my body was dismembered limb after limb, joint after joint, feelings of anger and ill will would have arisen in me had I had the idea of a self, a person, a being, or a living soul.

"With my super-knowledge I recall that in my past five hundred life-times I have led the life of a sage devoted to patience and during those times I did not have the idea of a self, a person, a being, or a soul.

"Therefore, Subhuti, a bodhisattva, detaching him- or herself from all ideas, should rouse the desire for utmost, supreme, and perfect awakening.

He or she should "produce thoughts that are not latched by forms, sounds, smells, tastes, touches, or subjugated mind (ego), unlatched by Dharma, unlatched by no-Dharma, and latched by nothing."

And why? Because all attachments are no attachments. This is the reason why the Buddha teaches that a bodhisattva should practice generosity without dwelling on attachment (ego). 

Subhuti, the reason he practices generosity is to benefit all beings.

"The Tathagata teaches that all ideas are no-ideas and that all beings are no-beings. 

Subhuti, the Tathagata is one who speaks of things as they are, speaks what is true, and speaks in accordance with reality. He does neither speak deceptively nor to please people. 

Subhuti, in the Dharma attained by the Tathagata has neither body nor no-body.

"Subhuti, if a bodhisattva should practice generosity while still latching on self, he or she is like someone walking in the dark. He or she will not see anything. 

But when a bodhisattva practices generosity without latching on self, he or she is like someone with good eyesight walking in the bright sunshine—he or she can see all shapes and colors.

Subhuti, if in time to come the sons and daughters of good families memorize and recite this sutra, they will be seen and recognized by the Tathagata with his Buddha knowledge, and they will all acquire immeasurable and infinite merit.

15. Subhuti, a good man, or good woman, might in the morning give up as many bodies as there are grains of sand in the Ganges River, and again at noon might give up as many bodies as there are grains of sand in the Ganges River, and again in the evening might give up as many bodies as there are grains of sand in the Ganges River, giving up bodies in that way throughout measureless millions of kalpas. 

But if someone else were to hear, this Sutra and believe it with no reservations, his blessings would surpass the former ones. How much more so if people can write out, receive, hold, read, recite, and explain it for others.

Subhuti, the merit and virtue of this Sutra are inexpressible, inconceivable, boundless, and beyond all praise.

It is spoken by the Tathàgata for those who have set out on the Great Vehicle, those who have set out on the Supreme Vehicle. If people can receive, hold, read, recite, and speak it for others, they are completely known by the Tathàgata; they are completely seen by the Tathàgata. 

Such people accomplish immeasurable, inexpressible, boundless, inconceivable merit and virtue and thus sustain the Tathàgata’s Anuttara-samyak-sambodhi.

And why? Subhuti, one who delights in lesser Dharmas is attached to a view of self, a view of others, a view of living beings, and a view of a life. He cannot hear, receive, hold, read, or recite the Sutra or explain it for others. 

Subhuti. The gods, the men, and the asuras of the world make offerings at any place where this Sutra is found. 

You should know such a place is a stupa where everyone should respectfully bow, circumambulate, and scatter incense and flowers.

16. Moreover, Subhuti, if a good man, or good woman, receives, holds, reads, and recites this Sutra and if people ridicule him, that man has karmic offenses from previous lives which destine him for the evil paths.

But because in his present life he is ridiculed by others, his previous karmic offenses are destroyed and he will attain Anuttara-samyak-sambodhi.

Subhuti, I recall that in the past, for limitless asamkhyeya kalpas prior to Burning Lamp Buddha, I encountered eighty-four thousands of millions of billions of nayutas of Buddhas, and made offerings to them all, and served them all without exception but if there is a person in the final period who can receive, hold, read, and recite this Sutra, the merit and virtue he obtains is a hundred times more, a thousand times more, a million, billion times more, to the point of being so great it exceeds all calculation and comparison, than the merit and virtue I gained from making offerings to all those Buddhas.

Subhuti, if I were to express thoroughly the merit and virtue of a good man, or good woman, who in the final period receives, holds, reads, and recites the Sutra, those who heard might go insane, and disbelieve. 

​Subhuti, you should know that this Sutra’s meaning is inconceivable, and that its resulting return also is inconceivable.

17. Then Subhuti said to the Buddha, “World Honored One, if a good man, or good woman, resolves his heart on Anuttara-samyak-sambodhi, how should he dwell, how should he subdue his heart.

The Buddha said to Subhuti, “a good man, or good woman, who has resolved his heart on Anuttara-samyak-sambodhi should think thus: ‘I should take all living beings across to the river, yet when all living beings have been taken across to the river, there actually is not a single living being who has been taken across to the river."

And why? Subhuti, if a Bodhisattva has a discriminating ego of self, a discriminating ego of others, a discriminating ego of living beings, or a discriminating ego of a life, then he is not a Bodhisattva. 

For what reason? Subhuti, actually there is no dharma of resolving the heart on Anuttara-samyak-sambodhi.

Subhuti, what do you think? While the Tathàgata was with Burning Lamp Buddha, was there any Dharma of Anuttara-samyak-sambodhi attained?

No, World Honored One as I understand what the Buddha has said, while the Buddha was with Burning Lamp Buddha there was no Anuttara-samyak-sambodhi attained.

The Buddha said, So it is, so it is, Subhuti. 

There actually was no dharma of Anuttara-samyak-sambodhi which the Tathàgata attained. Subhuti, if there had been a dharma of Anuttara-samyak-sambodhi which the Tathàgata attained, then Burning Lamp Buddha would not have given me the prediction, you will in the future attain Buddhahood and be named Sàkyamuni. Since there actually was no dharma of Anuttara-samyak-sambodhi attained,

Burning Lamp Buddha gave me the prediction saying these words, ‘You will in the future attain Buddhahood and be named Sàkyamuni.’

And why? ‘Tathàgata’ means thusness(Tathata) of all dharmas.

If someone were to say the Tathàgata attains Anuttara-samyak-sambodhi, Subhåti, actually there is no dharma of Anuttara-samyak-sambodhi which the Buddha attains,

Subhuti, the Anuttara-samyak-sambodhi which the Tathàgata attains, in that, there is neither true nor false.

For that reason the Tathàgata speaks of all dharmas as Buddhadharmas.

Subhuti, all dharmas are spoken of as no dharmas. Therefore they are called dharmas.

Subhuti, it is like a person's big body. Subhuti said, “World Honored One, the person's big body is spoken of by the Tathàgata as no big body, therefore it is called a big body.

Subhuti, a Bodhisattva is also thus. If he were to say, ‘I should take measureless living beings across to the river, then he would not be called a Bodhisattva.

And why? Subhuti, there actually is no dharma called a Bodhisattva. For that reason the Buddha spoke of all dharmas as devoid of self, devoid of others, devoid of living beings, and devoid of a life.

Subhuti, if a Bodhisattva were to say, ‘I shall adorn Buddhalands,’ he would not be called a Bodhisattva. 

And why? The adornment of Buddhalands is spoken of by the Tathàgata as no adornment. Therefore it is called adornment.

Subhuti, if a Bodhisattva comprehends that all dharmas are devoid of self, the Tathàgata calls him a true Bodhisattva.

18. "Subhuti, what do you think? Does the Tathàgata have the flesh eye?" "So it is, World Honored One. The Tathàgata has the flesh eye."

Subhuti, what do you think? Does the Tathàgata have the heavenly eye? “So it is, World Honored One. The Tathàgata has the heavenly eye.

Subhuti, what do you think?’ Does the Tathàgata have the wisdom eye? “So it is, World Honored One. The Tathàgata has the wisdom eye.

"Subhuti, what do you think? Does the Tathàgata have the dharma eye?" “So it is, World Honored One. The Tathàgata has the dharma eye.

Subhuti, what do you think? Does the Tathàgata have the Buddha eye? “So it is, World Honored One. The Tathàgata has the Buddha eye.

Subhuti, what do you think? Has the Tathàgata spoken of the sand grains in the Ganges River? “So it is, World Honored one. The Tathàgata has spoken of that sand.

Subhuti, what do you think? If all the grains of sand in one Ganges River became an equal number of Ganges Rivers, and all the grains of sand in all those Ganges Rivers became that many Buddhalands. Would they be many? “Very many, World Honored One.

The Buddha said to Subhuti, all the various thoughts which occur to all the living beings in all those Buddhalands are completely known by the Tathàgata. 

And why? All thoughts are spoken of by the Tathàgata as no thoughts, therefore they are called thoughts.

For what reason? Subhuti, past thought cannot be got at, present thought cannot be got at, and future thought cannot be got at.

19. Subhuti, what do you think? If someone filled the three thousand great thousand worlds with the seven precious gems and gave them as a gift, would that person for that reason obtain many blessings?

So it is, World Honored One. That person would for that reason obtain very many blessings.

Subhuti, if blessings and virtue were real, the Tathàgata would not have spoken of obtaining many blessings. It is because blessings and virtue do not exist that the Tathàgata has spoken of obtaining many blessings.

20. Subhuti, what do you think? Can the Tathàgata be seen in the perfection of his physical form?

No, World Honored One. The Tathàgata cannot be seen in the perfection of his physical form. 

And why? The perfection of physical form is spoken of by the Tathàgata as no perfection of physical form, therefore it is called the perfection of physical form.

Subhuti, what do you think? Can the Tathàgata be seen in the perfection of marks?

No, World Honored One. The Tathàgata cannot be seen in the perfection of marks.

And why? The perfection of marks is spoken of by the Tathàgata as no perfection of marks, therefore it is called the perfection of marks.

21. Subhuti, do not say the Tathàgata has the thought, ‘I have spoken Dharma.’ Do not think that way. 

And why? If someone says the Tathàgata has spoken Dharma he slanders the Buddha due to his inability to understand what I say.

Subhuti, in the Dharma spoken there is no Dharma which can be spoken, therefore it is called the Dharma spoken.

Then the sagacious Subhuti asked the Buddha, “World Honored One, will there be living beings in the future who will believe this Sutra when they hear it spoken?

The Buddha said, Subhuti, they are neither living beings nor no living beings. And why? Subhuti, living beings, living beings, are spoken of by the Tathàgata as no living beings, therefore they are called living beings.

22. Subhuti asks the Buddha, World Honored One, is it that the Tathàgata in attaining Anuttara-samyak-sambodhi did not attain anything?

The Buddha said, So it is, so it is, Subhuti. As to Anuttara-samyak-sambodhi, there is not even the slightest dharma which I could attain, therefore it is called Anuttara-samyak-sambodhi.

23. Moreover, Subhuti, this dharma is level and equal, with no high or low. Therefore it is called Anuttara-samyak-sambodhi. 

To cultivate all good dharmas with no self, no others, no living beings, and no life is to attain Anuttarasamyaksambodhi. 

Subhuti, good dharmas are spoken of by the Tathàgata as no good dharmas. Therefore they are called good dharmas.

24. Subhuti, if there were heaps of the seven precious gems equal in amount to all the Sumerus, Kings of Mountains, in three thousand great thousand world systems, and someone gave them as a gift, and if someone else were to take from this Prajà Pàramità Sutra as few as four lines of verse, and receive, hold, read, recite, and speak them for others, his blessings and virtue would surpass the previous ones by more hundreds of thousands of millions of billions of times than either calculation or analogy could express.

25. Subhuti, what do you think? You should not maintain that the Tathàgata has this thought: ‘I shall take living beings across. I Subhuti, do not have that thought.

And why? There actually are no living beings taken across by the Tathàgata. 

If there were living beings taken across by the Tathàgata, then the Tathàgata would have the existence of a self, of others, of living beings, and of a life.

Subhuti, the existence of a self spoken of by the Tathàgata is no existence of a self, but common people take it as the existence of a self. Subhuti, common people are spoken of by the Tathàgata as no common people, therefore they are called common people.

26. Subhuti, what do you think? Can one contemplate the Tathàgata by means of the thirty-two marks? 

Subhuti said, So it is, so it is, World Honored One. One can contemplate the Tathàgata by means of the thirty-two marks.

The Buddha said, Subhuti, if one could contemplate the Tathàgata by means of the thirty-two marks, then a Sagely Wheel-turning King would be a Tathàgata.

Subhuti said to the Buddha, “World Honored One, as I understand what the Buddha has said, one should not contemplate the Tathàgata by means of the thirty-two marks. At that time the World Honored One spoke a gàthà, which says,

If one seeks me in forms,

If one seeks me in sounds,

He practices a deviant way,

And cannot see the Tathàgata.

27. Subhuti, you may have the thought that the Tathàgata did not attain Anuttara-samyak-sambodhi by means of the perfection of marks.

Subhuti, do not think that the Tathàgata did not attain Anuttarasaüyaksaübodhi by means of the perfection of marks. 

Subhuti, you should not think that those who have resolved their hearts on Anuttara-samyak-sambodhi affirm the annihilation of all dharmas. Do not have that thought.

And why? Those who have resolved their hearts on Anuttara-samyak-sambodhi do not affirm the annihilation of marks.

28. Subhuti, a Bodhisattva might fill world systems equal to Ganges River’s sands with the seven precious gems and give them as a gift.

But if another person were to know that all dharmas are devoid of self and accomplish patience, that Bodhisattva’s merit and virtue would surpass that of the previous Bodhisattva.

And why?  Subhuti, it is because Bodhisattvas do not receive blessings and virtue.

Subhuti said to the Buddha, “World Honored One, how is it that Bodhisattvas do not receive blessings and virtue?

Subhuti, since Bodhisattvas cannot be greedily attached to the blessings and virtue which they foster, they are said not to receive blessings and virtue.

29. Subhuti, if someone were to say the Tathàgata either comes or goes, either sits or lies down, that person would not understand the meaning of my teaching. 

And why? The Tathàgata does not come from anywhere, nor does he go anywhere. Therefore he is called the Tathàgata.

30. Subhuti, if a good man or good woman were to pulverize three thousand great thousand world systems into motes of fine dust, what do you think, would that mass of fine dust be large?

Subhuti said, “Large, World Honored One.

And why?  If that mass of fine dust motes actually existed, the Buddha would not speak of it as a mass of fine dust motes. And why? The mass of fine dust motes is spoken of by the Buddha as no mass of fine dust motes. Therefore it is called a mass of fine dust motes.

World Honored One, the three thousand great thousand world systems are spoken of by the Tathàgata as no world systems, therefore they are called world systems.

And why? If world systems actually existed, then there would be a totality of marks. The totality of marks is spoken of by the Tathàgata as no totality of marks. Therefore it is called a totality of marks.

“Subhuti, the totality of marks cannot be spoken of, but people of the common sort greedily attach to such things.

31."Subhuti, what do you think? If someone were to say that the Tathagata has taught the view of self, person, being, or living soul, would that person have understood my meaning?"

No, World Honored One, that person does not understand the meaning of the Tathàgata’s teaching.

And why? The view of a self, the view of others, the view of living beings, and the view of a life are spoken of by the World Honored One as no view of self, no view of others, no view of living beings, and no view of a life. Therefore they are called the view of self, the view of others, the view of living beings, and the view of a life.

Subhuti, those who have resolved their hearts on Anuttarasaüyaksaübodhi should thus know, thus view, thus believe and understand all dharmas, and not produce the marks of dharmas.

Subhuti, the marks of dharmas are spoken of by the Tathàgata as no marks of dharmas, therefore they are called the marks of dharmas. 

32. Subhuti, someone might fill measureless asamkhyeyas of world systems with the seven precious gems and give them as a gift.

But if a good man or good woman who has resolved his heart on Bodhi were to take from this Sutra even as few as four lines of verse and receive, hold, read, recite, and extensively explain them for others, his blessings would surpass the other’s.

How should it be explained to others? With no grasping at marks: thus, thus, unmoving.

All conditioned phenomena (dharmas)

Are like dreams, illusions, bubbles, shadows,

Like dew drops and a lightning flash:

Thus, this is how they should be viewed.

After the Buddha spoke this Sutra the elder Subhuti, all the bhikùus, bhikùuõãs, upàsakas, upàsikàs, and the world with its gods, men, and asuras, heard what the Buddha had said, rejoiced, believed, received, revered, and practiced.