THE DIAMOND SUTRA

Homage to the Perfection of Wisdom,

the Lovely, the Holy!

1. Introduction
la. The Convocation of the Assembly
1. Thus have I heard at one time. The Lord dwelt at Sravasti, in
the Jeta Grove, in the garden of Anathapindada, together with a
large gathering of monks, consisting of 1,250 monks, and with many
Bodhisattvas, great beings. Early in the morning the Lord dressed,
put on his cloak, took his bowl, and entered the great city of
Sravasti to collect alms. When he had eaten and returned from his
round, the Lord put away his bowl and cloak, washed his feet, and
sat. down on the seat arranged for him, crossing his legs, holding his
body upright, and mindfully fixing his attention in front of him.
Then many monks approached to where the Lord was, saluted his
feet with their heads, thrice walked round him to the right, and sat
down on one side.

lb. Subhuti makes a request

2. At that time the Venerable Subhuti came to that assembly, and
sat down. Then he rose from his seat, put his upper robe over one
shoulder, placed his right knee on the ground, bent forth his folded
hands towards the Lord, and said to the Lord: “It is wonderful,
O Lord, it is exceedingly wonderful, O Well-Gone, how much the
Bodhisattvas, the great beings, have been helped with the greatest
help by the Tathagata, the Arhat, the Fully Enlightened One. It is
wonderful, O Lord, how much the Bodhisattvas, the great beings,
have been favoured with the highest favour by the Tathagata, the
Arhat, the Fully Enlightened One. How then, O Lord, should a son
or daughter of good family, who have set out in the Bodhisattva¬
vehicle, stand, how progress, how control their thoughts?”
After these words the Lord said to the Venerable Subhuti: “Well
said, well said, Subhuti ! So it is, Subhuti, so it is, as you say ! The
Tathagata, Subhuti, has helped the Bodhisattvas, the great beings
with the greatest help, and he has favoured them with the highest
favour. Therefore, Subhuti, listen well, and attentively ! I will teach
you how those who have set out in the Bodhisattva-vehicle should
stand, how progress, how control their thoughts?’ “So be it, O
Lord,” replied the Venerable Subhuti, and listened to the Lord.
122
 THE DIAMOND SUTRA 123
2. The Bodhisattva’s Career
2a. The Vow of a Bodhisattva
3. The Lord said: Here, Subhuti, someone who has set out in the
vehicle of a Bodhisattva should produce a thought in this manner:
“As many beings as there are in the universe of beings, compre¬
—
hended under the term ‘beings’ egg-bom, born from a womb,
moisture-born, or miraculously bom; with or without form; with
perception, without perception, and with neither perception nor
—
non-perception as far as any conceivable form of beings is con¬
ceived: all these I must lead to Nirvana, into that Realm of Nirvana
which leaves nothing behind. And yet, although innumerable beings
have thus been led to Nirvana, no being at all has been led to
Nirvana.” And why? If in a Bodhisattva the notion of a “being”
should take place, he could not be called a “Bodhi-being”. “And
why ? He is not to be called a Bodhi-being, in whom the notion of a
self or of a being should take place, or the notion of a living soul or
of a person.”

2b. The Practice of the Perfections £

4. Moreover, Subhuti, a Bodhisattva who gives a gift should not be
supported by a thing, nor should he be supported anywhere. When
he gives gifts he should not be supported by sight-objects, nor by
sounds, smells, tastes, touchables, or mind-objects. For, Subhuti, the
Bodhisattva, the great being should give gifts in such a way that he
is not supported by the notion of a sign. And why? Because the heap
of merit of that Bodhi-being, who unsupported gives a gift, is not
easy to measure. What do you think, Subhuti, is the extent of space
—
in the East easy to measure ? Subhuti replied: No indeed, O Lord.
The Lord asked: In like manner, is it easy to measure the extent of
—
space in the South, West or North, downwards, upwards, in the

— —
intermediate directions, in all the ten directions all round? Subhuti
replied: No indeed, O Lord. The Lord said: Even so the heap of
merit of that Bodhi-being who unsupported gives a gift is not easy to
measure. That is why, Subhuti, those who have set out in the
Bodhisattva-vehicle, should give gifts without being supported by
the notion of a sign.
4’
/

2c. Buddhahood and the thirty-two marks

5. The Lord continued: “What do you think, Subhuti, can the
Tathagata be seen by the possession of his marks 7” Subhuti —
replied: “No indeed, O Lord. And why? What has been taught by
124 THE SHORT PRATNAPARAMITA TEXTS
the Tathagata as the possession of marks, that is truly a no-possession
of no-marks.” The Lord said: “Wherever there is possession of
marks, there is fraud, wherever there is no-possession of no-marks
there is no fraud. Hence the Tathagata is to be seen from no-marks
as marks.”

2d. Buddahood and the Dharmabody

2da. The Dharmabody as the body of teachings
6. Subhuti asked: Will there be any beings in the future period, in
the last time, in the last epoch, in the last 500 years, at the time of the
collapse of the good doctrine who, when these words of the Sutra
—
are being taught, will understand their truth? The Lord replied:
Do not speak thus, Subhuti! Yes, even then there will be such
beings. For even at that time, Subhuti, there will be Bodhisattvas
who are gifted with good conduct, gifted with virtuous qualities,
gifted with wisdom, and who, when these words of the Sutra are
being taught, will understand their truth. And these Bodhisattvas,
Subhuti, will not be such as have honoured only one single Buddha,
nor such as have planted their roots of merit under one single
Buddha only. On the contrary, Subhuti, those Bodhisattvas who,
when these words of the Sutra are being taught, will find even one
single thought of serene faith, they will be such as have honoured
many hundreds of thousands of Buddhas, such as have planted their
roots of merit under many hundreds of thousands of Buddhas.
Known they are, Subhuti, to the Tathagata through his Buddha-
cognition, seen they are, Subhuti, by the Tathagata with his Buddha-
eye, fully known they are, Subhuti, to the Tathagata. And they all,
Subhuti, will beget and acquire an immeasurable and incalculable
heap of merit.
And why? Because, Subhuti, in these Bodhisattvas (1) no percep¬
tion of a self takes place, (2) no perception of a being, (3) no percep¬
tion of a soul, (4) no perception of a person. Nor do these Bodhisattvas
have (5) a perception of a dharma, or (6) a perception of a no-dharma.
(7) No perception or (8) non-perception takes place in them.
And why ? If, Subhuti, these Bodhisattvas should have a percep¬
tion of either a dharma, or a no-dharma, they would thereby seize
on a self, a being, a soul, or a person. And why ? Because a Bodhisattva
should not seize on either a dharma or a no-dharma. Therefore this
saying has been taught by the Tathagata with a hidden meaning:
“Those who know the discourse on dharma as like unto a raft
should forsake dharmas, still more so no-dharmas.”
/ /
 THE DIAMOND SUTRA 125
2db. The Dharmabody as the result of Gnosis
7. The Lord asked: What do you think, Subhuti, is there any
dharma which the Tathagata has fully known as “the utmost,
right and perfect enlightenment”, or is there any dharma which the
—
Tathagata has demonstrated? Subhuti replied: No, not as I
understand what the Lord has said. And why? This dharma which
—
the Tathagata has fully known or demonstrated it cannot be
grasped, it cannot be talked about, it is neither a dharma nor a
no-dharma. And why ? Because an Absolute exalts the Holy Persons.
- 'g
2dc. The Dharmabody as the result of Merit
& ft i
8. The Lord then asked: What do you think, Subhuti, if a son or
daughter of good family had filled this world system of 1,000
million worlds with the seven precious things, and then gave it as a
gift to the Tathagatas, Arhats, Fully Enlightened Ones, would they
—
on the strength of that beget a great heap of merit? Subhuti
replied: Great, O Lord, great, O Well-Gone, would that heap of
merit be! And why? Because the Tathagata spoke of the “heap of
merit” as a non-heap. That is how the Tathagata speaks of “heap
—
of merit”. The Lord said: But if someone else were to take from
this discourse on dharma but one stanza of four lines, and would
demonstrate and illuminate it in full detail to others, then he would
on the strength of that beget a still greater heap of merit, immeasur¬
able and incalculable. And why? Because from it has issued the
utmost, right and perfect enlightenment of the Tathagatas, Arhats,
Fully Enlightened Ones, and from it have issued the Buddhas, the
Lords. And why? For the Tathagata has taught tfiatjhe dharmas
special to the Buddhas are just not a Buddha’s special dharmas.
That is why they are called “the dharmas special to the Buddhas”.

3. The Range of the Spiritual Life

3a. The four Great Saints
9a. The Lord asked: What do you think, Subhuti, does it occur to
the Streamwinner, “by me has the fruit of a Streamwinner been
attained” ? Subhuti replied: No indeed, O Lord. And why? Because,
O Lord, he has not won any dharma. Therefore is he called a Stream¬
winner. No sight-object has been won, no sounds, smells, tastes,
touchables, or objects of mind. That is why he is called a “Stream¬
winner”. If, O Lord, it would occur to a Streamwinner, “by me has a
Streamwinner’s fruit been attained”, then that would be in him a
 126 THE SHORT PRAJNAPARAMITA TEXTS
seizing on a self, seizing on a being, seizing on a soul, seizing on a
—
person. 9b. The Lord asked: What do you think, Subhuti, does it
then occur to the Once- Returner, “by me has the fruit of a Once-
—
Returner been attained”? Subhuti replied: No indeed, O Lord.
And why? Because there is not any dharma that has won Once-
—
Returnership. That is why he is called a “Once-Returner”. 9c. The
Lord asked: What do you think, Subhuti, does it then occur to the
Never-Returner “by me has the fruit of a Never-Returner been
—
attained”? Subhuti replied: No indeed, O Lord. And why?
Because there is not any dharma that has won Never-Returnership.
—
Therefore is he called a “Never-Returner”. 9d. The Lord asked:
What do you think, Subhuti, does it then occur to the Arhat, “by me
—
has Arhatship been attained”? Subhuti replied: No indeed, O Lord.
And why ? Because no dharma is called “Arhat”. That is why he is
called an Arhat. If, O Lord, it would occur to an Arhat, “by me has
Arhatship been attained”, then that would be in him a seizing on a
self, seizing on a being, seizing on a soul, seizing on a person.
9e. And why? I am, O Lord, the one whom the Tathagata, the
—
Arhat, the Fully Enlightened One has pointed out as the foremost of
£ _ those who dwell in Peace. I am, O Lord, an Arhat free from greed.
And yet, O Lord, it does not occur to me, “an Arhat am I and free
from greed”. If, O Lord, it could occur to me that I have attained
Arhatship, then the Tathagata would not have declared of me that
“Subhuti, this son of good family, who is the foremost of those who
dwell in Peace, does not dwell anywhere; that is why he is called
‘a dweller in Peace, a dweller in Peace indeed’ ”.
3b. The Bodhisattva's thought of Enlightenment
10a. The Lord asked: What do you think, Subhuti, is there any
dharma which the Tathagata has learned from Dipankara, the
Tathagata, the Arhat, the Fully Enlightened One? Subhuti replied:
Not so, O Lord, there is not.
3c. The Bodhisattva and his Pure Land
106. The Lord said: If any Bodhisattva would say, “I will create
« : harmonious Buddhafields”. he would speak falsely. And why?
“The harmonies of Buddhafields, the harmonies of Buddhafields,”
Subhuti, as no-harmonies have they been taught by the Tathagata.
Therefore he spoke of “harmonious Buddhafields”.
3d. The Bodhisattva's Final Nirvana
10c. Therefore then, Subhuti, the Bodhisattva, the great being,
 f L
^^ THE DIAMOND SUTRA
should produce an unsupported thought, i.e. a thought which is
127

nowhere supported, a thought unsupported by sights, sounds,

smells, tastes, touchables or mind-objects.
Suppose, Subhuti, there were a man endowed with a body, a
huge body, so that he had a personal existence like Sumeru, king of
mountains. Would that, Subhuti, be a huge personal existence?
Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his
personal existence be. And why so ? “Personal existence, personal //
existence,” as no-existence has that been taught by the Tathagata;
for not, O Lord, is that existence or non-existence. Therefore is it
called “personal existence”.
3e. The merit derived from Perfect Wisdom
11. The Lord asked: What do you think, Subhuti, if there were as
many Ganges rivers as there are grains of sand in the large river
Ganges, would the grains of sand in them be many? Subhuti —
replied: Those Ganges rivers would indeed be many, much more so
—
the grains of sand in them. The Lord said : This is what I announce
—
to you, Subhuti, this is what I make known to you if some woman
or man had filled with the seven precious things as many world
systems as there are grains of sand in those Ganges rivers, and would
give them as a gift to the Tathagatas, Arhats, Fully Enlightened Ones
— what do you think, Subhuti, would that woman or man on the
—
strength of that beget a great heap of merit? Subhuti replied:
Great, O Lord, great O Well-Gone, would that heap of merit be,
—
immeasurable and incalculable. The Lord said: But if a son or
daughter of good family had taken from this discourse on dharma
but one stanza of four lines, and were to demonstrate and illuminate
it to others, then they would on the strength of that beget a still
greater heap of merit, immeasurable and incalculable.
12. Moreover, Subhuti, that spot of earth where one has taken
from this discourse on dharma but one stanza of four lines, taught
or illumined it, that spot of earth will be like a shrine for the whole
world with its gods, men and Asuras. What then should we say of
those who will bear in mind this discourse on dharma in its entirety,
who will recite, study, and illuminate it in full detail for others!
Most wonderfully blest, Subhuti, they will be ! And on that spot of
earth, Subhuti, either the Teacher dwells, or a sage representing him.

4. The First Ending

13a. Subhuti asked : What then, O Lord, is this discourse on dharma,
—
and how should I bear it in mind ? The Lord replied : This discourse
 128 THE SHORT PRAJNAPARAMITA TEXTS
on dharma, Subhuti, is called “Wisdom which has gone beyond”,
and as such should you bear it in mind !

5. Transcendentality
5a. The dialectical nature of reality
And why? Just that which the Tathagata has taught as the
wisdom which has gone beyond, just that He has taught as not gone
beyond. Therefore is it called “Wisdom which has gone beyond”.
136. What do you think, Subhuti, is there any dharma which the

— —
Tathagata has taught? Subhuti replied: No indeed, O Lord, there
is not. 13c. The Lord said: When, Subhuti, you consider the
number of particles of dust in this world system of 1,000 million
— —
worlds would they be many? Subhuti replied: Yes, O Lord.
Because what was taught as particles of dust by the Tathagata, as
no-particles that was taught by the Tathagata. Therefore are they
called “particles of dust”. And this world-system the Tathagata has
taught as no-system. Therefore is it called a “world system”.
13 The Lord asked: What do you think, Subhuti, can the Tathagata
—
be seen by means of the thirty-two marks of the superman?
Subhuti replied: No indeed, O Lord. And why? Because those
—
thirty-two marks of the superman which were taught by the Tathag-
gata, they are really no-marks. Therefore are they called “the
thirty-two marks of the superman”.
5b. The supreme excellence of this teaching
13e. The Lord said: And again, Subhuti, suppose a woman or a man
were to renounce all their belongings as many times as there are
grains of sand in the river Ganges; and suppose that someone else,
after taking from this discouse on Dharma but one stanza of four
lines, would demonstrate it to others. Then this latter on the strength
of that would beget a greater heap of merit, immeasurable and
incalculable.
14a. Thereupon the impact of Dharma moved the Venerable
Subhuti to tears. Having wiped away his tears, he thus spoke to the
Lord: It is wonderful, O Lord, it is exceedingly wonderful, O Well-
Gone, how well the Tathagata has taught this discourse on Dharma.
Through it cognition has been produced in me. Not have I ever
: 7 before heard such a discourse on Dharma. Most wonderfully blest
will be those who, when this Sutra is being taught, will produce a
' true perception. And that which is true perception, that is indeed no
perception. Therefore the Tathagata teaches, “true perception, true
—
perception”. 146. It is not difficult for me to accept and believe
 THE DIAMOND SUTRA 129
this discourse on Dharma when it is being taught. But those beings
who will be in a future period, in the last time ,in the last epoch, in
the last 500 years, at the time of the collapse of the good doctrine,
and who, O Lord, will take up this discourse on Dharma, bear it in
mind, recite it, study it, and illuminate it in full detail for others,
—
these will be most wonderfully blest. 14c. In them, however, no
perception of a self will take place, or of a being, a soul, or a person.
And why ? That, O Lord, which is perception of self, that is indeed
no perception. That which is perception of a being, a soul or a
the Lords have left all perceptions behind. —-
person, that is indeed no perception. And why ? Because the Buddhas,

14J. The Lord said : So it is, Subhuti. Most wonderfully blest will be
those beings who, on hearing this Sutra, will not tremble, nor be
frightened, or terrified. And why? The Tathagata has taught this as
the highest (parama) perfection (paramita). And what the Tathagata
teaches as the highest perfection, that also the innumerable
(aparimana) Blessed Buddhas do teach. Therefore is it called the
“highest perfection”.
5c. Selfless Patience and perfect inner freedom
14e. Moreover, Subhuti, the Tathagata’s perfection of patience is
really no perfection. And why ? Because, Subhuti, when the king of
Kalinga cut my flesh from every limb, at that time I had no percep¬
tion of a self, of a being, of a soul, or a person. And why ? If, Subhuti,
at that time I had had a perception of self, I would also have had a
perception of ill-will at that time. And so, if I had had a perception
of a being, of a soul, or of a person. With my superknowledge I
recall that in the past I have for five hundred births led the fife of a
sage devoted to patience. Then also have I had no perception of a
self, a being, a soul, or a person.
Therefore then, Subhuti, the Bodhi-being, the great being, after
he has got rid of all perceptions, should raise his thought to the
utmost, right and perfect enlightenment. He should produce a
thought which is unsupported by forms, sounds, smells, tastes,
touchables, or mind-objects, unsupported by dharma, unsupported , ,
by no-dharma, unsupported by anything. And why ? All supports
have actually no support. It is for this reason that the Tathagata ' A
teaches : By an unsupported Bodhisattva should a gift be given, not
by one who is supported by forms, sounds, smells, tastes, touchables,
or mind-objects.
5d. The existence and non-existence of beings
14/. And further, Subhuti, it is for the weal of all beings that a
 130 THE SHORT PRAJNAPARAMITA TEXTS

Bodhisattva should give gifts in this manner. And why? This

perception of a being, Subhuti, that is just a non-perception. Those
all-beings of whom the Tathagata has spoken, they are indeed no¬
beings. And why? Because the Tathagata speaks in accordance with
reality, speaks the truth, speaks of what is, not otherwise. A
Tathagata does not speak falsely.
5e. Truth and Falsehood
14g. But nevertheless, Subhuti, with regard to that dharma which
the Tathagata has fully known and demonstrated, on account of
that there is neither truth nor fraud-.
In darkness a man could not see anything. Just so should be
> f viewed a Bodhisattva who has fallen among things, and who, fallen
among things, renounces a gift. A man with eyes would, when the
night becomes light and the sun has arisen, see manifold forms. Just
so should be viewed a Bodhisattva who has not fallen among things,
and who, without having fallen among things, renounces a gift.

5/. The Merit acquired, its presuppositions and results

\4h. Furthermore, Subhuti, those sons and daughters of good
family who will take up this discourse on Dharma, will bear it in
mind, recite, study, and illuminate it in full detail for others, they
have been known, Subhuti, by the Tathagata with his Buddha-
cognition, they have been seen, Subhuti, by the Tathagata with his
Buddha-eye, they have been fully known by the Tathagata. All these
beings, Subhuti, will beget and acquire an immeasurable and
—
incalculable heap of merit. 15a. And if, Subhuti, a woman or man
should renounce in the morning all their belongings as many times
as there are grains of sand in the river Ganges, and if they should do
likewise at noon and in the evening, and if in this way they should
renounce all their belongings for many hundreds of thousands of
millions of milliards of aeons; and someone else, on hearing this
discourse on Dharma, would not reject it; then the latter would on
the strength of that beget a greater heap of merit, immeasurable and
incalculable. What then should we say of him who, after writing it,
would learn it, bear it in mind, recite, study and illuminate it in full
details for others ?
15b. Moreover, Subhuti, (1) unthinkable and (2) incomparable is
this discourse on Dharma. (3) The Tathagata has taught it for the
weal of beings who have set out in the best, in the most excellent
vehicle. Those who will take up this discourse on Dharma, bear it in
mind, recite, study and illuminate it in full detail for others, the
 THE DIAMOND SUTRA 131
Tathagata has known them with his Buddha-cognition, the Tatha-
gata has seen them with his Buddha-eye, the Tathagata has fully
known them. All these beings, Subhuti, will be blest with an
immeasurable heap of merit, they will be blest with a heap of merit
unthinkable, incomparable, measureless and illimitable. All these
beings, Subhuti, will carry along an equal share of enlightenment.
And why ? (4) Because it is not possible, Subhuti, that this discourse
on Dharma could be heard by beings of inferior resolve, nor by such
as have a self in view, a being, a soul, or a person. Nor can beings
who have not taken the pledge of Bodhi-beings either hear this
discourse on Dharma, or take it up, bear it in mind, recite or study
it. That cannot be.
15c. (1) Moreover, Subhuti, the spot of earth where this Sutra will
be revealed, that spot of earth will be worthy of worship by the
whole world with its Gods, men and Asuras, worthy of being saluted
respectfully, worthy of being honoured by circumambulation, like
— —
a shrine will be that spot of earth. 16a. And yet Subhuti, those sons
and daughters of good family, who will take up these very Sutras,
and will bear them in mind, recite and study them, they will be
—
humbled, well humbled they will be ! And why ? The impure deeds
which these beings have done in their former lives, and which are
—
liable to lead them into the states of woe, in this very life they will,
by means of that humiliation, (2) annul those impure deeds of their
former lives, and (3) they will reach the enlightenment of a Buddha.
166. With my superknowledge, Subhuti, I recall that in the past
—
period, long before Dipankara, the Tathagata, Arhat, fully
Enlightened One, during incalculable, quite incalculable aeons, I
gave satisfaction by loyal service to 84,000 million milliards of
Buddhas, without ever becoming again estranged from them. But the

—
heap of merit, Subhuti, from the satisfaction I gave to those Buddhas
and Lords without again becoming estranged from them compared
with the heap of merit of those who in the last time, the last epoch,
the last five hundred years, at the time of the collapse of the good
doctrine, will take up these very Sutras, bear them in mind, recite
and study them, and will illuminate them in full detail for others, it
does not approach one hundredth part, not one thousandth part,
nor a one hundred thousandth part, not a ten millionth part, nor a
one hundred millionth part, nor a 100,000 millionth part. It does not
bear number, nor fraction, nor counting, nor similarity, nor
—
comparison, nor resemblance. 16c. (4) If moreover, Subhuti, I
were to teach the heap of merit of those sons and daughters of good
family, and how great a heap of merit they will at that time beget and
io
132 THE SHORT PRAJNAPARAMITA TEXTS

acquire, beings would become frantic and confused. Since, however,

Subhuti, the Tathagata has taught this discourse on Dharma as
unthinkable, so just an unthinkable karma-result should be expected
from it.
6. The Bodhisattvas
6a. The Bodhisattva's Vow
Via. [(Subhuti asked: How, O Lord, should one set out in the
Bodhisattva-vehicle stand, how progress, how control his thoughts ?
— The Lord replied : Here, Subhuti, someone who has set out in the
Bodhisattva-vehicle should produce a thought in this manner: “all
beings I must lead to Nirvana, into that Realm of Nirvana which
leaves nothing behind; and yet, after beings have thus been led to
Nirvana, no being at all has been led to Nirvana”. And why? If in
a Bodhisattva the notion of a “being” should take place, he could
not be called a “Bodhi-being”. And likewise if the notion of a soul,

—
or a person should take place in him.)] And why? He who has set
out in the Bodhisattva-vehicle he is not one of the dharmas.
6b. The Bodhisattva's state of mind when he met Dipankara
17 b. What do you think Subhuti, is there any dharma by which the
Tathagata, when he was with Dipankara the Tathagata, has fully
—
known the utmost, right and perfect enlightenment? Subhuti
replied: There is not any dharma by which the Tathagata, when he
was with the Tathagata Dipankara, has fully known the utmost,
—
right and perfect enlightenment. The Lord said: It is for this
reason that the Tathagata Dipankara then predicted of me: “You,
young Brahmin, will in a future period be a Tathagata, Arhat, fully
Enlightened, by the name of Shakyamuni !”
6c. The Bodhisattva at the end of his career ! '' ? ' 1' ‘ >A
17c. And why? “Tathagata,” Subhuti, is synonymous with true
—
Suchness (tathata). 17tZ. And whosoever, Subhuti, were to say,
“The Tathagata has fully known the utmost, right and perfect
enlightenment”, he would speak falsely. And why? [(There is not
any dharma by which the Tathagata has fully known the utmost,
right and perfect enlightenment. And that dharma which the
Tathagata has fully known and demonstrated, on account of that
there is neither truth nor fraud.)] Therefore the Tathagata teaches,
“all dharmas are the Buddha’s own and special dharmas”. And why?
“All dharmas,” Subhuti, have as no-dharmas been taught by the
Tathagata. Therefore all dharmas are called the Buddha’s own and
 The diamond sutra 133
—
special dharmas. 17e. ([Just as a man, Subhuti, might be endowed
—
with a body, a huge body.)] Subhuti said : That man of whom the
Tathagata spoke as “endowed with a body, a huge body”, as a
no-body he has been taught by the Tathagata. Therefore is he called,
“endowed with a body, a huge body”.
6d. The Bodhisattva's attitude to his tasks
17/. The Lord said: So it is, Subhuti. The Bodhisattva who would
say, “I will lead beings to Nirvana”, he should not be called a
“Bodhi-being”. And why? Is there, Subhuti, any dharma named
— —
“Bodhi-being”? Subhuti replied: No indeed, O Lord. The Lord
said: Because of that the Tathagata teaches, “selfless are all dharmas,
they have not the character of living beings, they are without a living
—
soul, without personality”. 17g. [(If any Bodhisattva should say,
“I will create harmonious Buddhafields”)], he likewise should not
be called a Bodhi-being. [(And why? “The harmonies of Buddha¬
fields, the harmonies of Buddhafields,” Subhuti, as no-harmonies
have they been taught by the Tathagata. Therefore he spoke of
—
“harmonious Buddhafields”.)] 17A. The Bodhisattva, however,
Subhuti, who is intent on “without self are the dharmas, without self 4~ j ,
are the dharmas’^ him the Tathagata, the Arhat, the Fully Enlight- 7
ened One has declared to be a Bodhi-being, a great being.

7. The Buddhas
la. The Buddha's Five Eyes
18a. What do you think, Subhuti, does the fleshly eye of the Tatha¬
—
gata exist? Subhuti replied: So it is, O Lord, the fleshly eye of the
—
Tathagata does exist. The Lord asked: What do you think,
Subhuti, does the Tathagata’s heavenly eye exist, his wisdom eye,
—
his Dharma-eye, his Buddha-eye? Subhuti replied: So it is, O
Lord, the heavenly eye of the Tathagata does exist, and so does his
wisdom eye, his Dharma-eye and his Buddha-eye.
lb. The Buddha's superknowledge of others' thoughts
\%b. The Lord said: What do you think, Subhuti, has the Tathagata
used the phrase, “as many grains of sand as there are in the great
—
river Ganges”? Subhuti replied: So it is, O Lord, so it is, O Well-
—
Gone 1 The Tathagata has done so. The Lord asked: What do you
think, Subhuti, if there were as many Ganges rivers as there are
grains of sand in the great river Ganges, and if there were as many
world systems as there are grains of sand in them, would those
 134 THE SHORT PRAJNAPARAMITA TEXTS

—
world systems be many ? Subhuti replied : So it is, O Lord, so it is,
—
O Well-Gone, these world systems would be many. The Lord said :
As many beings as there are in these world systems, of them I know,
' '
in my wisdom, the manifold trends of thought. And why? “Trends
of thought, trends of thought,” Subhuti, as no-trends have they been
taught by the Tathagata. Therefore are they called “trends of
thought”. And why ? Past thought is not got at ; future thought is not
got at; present thought is not got at. 4- , S .
7c. The Buddha's Merit is no Merit
19. What do you think, Subhuti, if a son or daughter of good family
had filled this world system of 1,000 million worlds with the seven
precious things, and then gave it as a gift to the Tathagatas, the
Arhats, the fully Enlightened Ones, would they on the strength of
——
that beget a great heap of merit? Subhuti replied: They would,
O Lord, they would, O Well-Gone! The Lord said: So it is,
Subhuti, so it is. On the strength of that this son or daughter of good
family would beget a great heap of merit, immeasurable and
incalculable. But if, on the other hand, there were such a thing as a
heap of merit, the Tathagata would not have spoken of a “heap of
merit”.
Id. The Buddha's Physical Body
20a. What do you think, Subhuti, is the Tathagata to be seen by
—
means of the accomplishment of his form-body ? Subhuti replied :
No indeed, O Lord, the Tathagata is not to be seen by means of the
accomplishment of his form-body. And why ? “Accomplishment of
his form-body, accomplishment of his form-body,” this, O Lord,
has been taught by the Tathagata as no-accomplishment. Therefore
—
is it called “accomplishment of his form-body”. 20d. The Lord
asked: What do you think, Subhuti, is the Tathagata to be seen
—
through his possession of marks? Subhuti replied: No indeed,
O Lord. And why? This possession of marks, O Lord, which has
been taught by the Tathagata, as a no-possession of no-marks this
has been taught by the Tathagata. Therefore is it called “possession
of marks”.

Ie. The Buddha's teaching

21a. The Lord asked: What do you think, Subhuti, does it occur
to the Tathagata, “by me has Dharma been demonstrated”?
Whosoever, Subhuti, would say, “the Tathagata has demonstrated
Dharma”, he would speak falsely, he would misrepresent me by
! '
1 ' '
- f U
 THE DIAMOND SUTRA 135
seizing on what is not there. And why? “Demonstration of dharma,
demonstration of dharma,” Subhuti, there is not any dharma which
could be got at as a demonstration of dharma.
216. Subhuti asked: Are there, O Lord, any beings in the future,
in the last time, in the last epoch, in the last 500 years, at the time of
the collapse of the good doctrine who, on hearing such dharmas, will
—
truly believe ? The Lord replied : They, Subhuti, are neither beings
nor no-beings. And why? “Beings, beings,” Subhuti, the Tathagata
has taught that they are all no-beings. Therefore has he spoken of
“all beings”.
If. The Buddha's Dharma
22. What do you think, Subhuti, is there any dharma by which the
Tathagata has fully known the utmost, right and perfect enlighten¬
—
ment? Subhuti replied: No indeed, O Lord, there is not any
dharma by which the Tathagata has fully known the utmost, right
—
and perfect enlightenment. The Lord said: So it is, Subhuti, so it is.
Not even the least (anu) dharma is there found or got at. Therefore
is it called “utmost (anuttara), right and perfect enlightenment”.
23. Furthermore, Subhuti, self-identical (sama) is that dharma, and
—
j\
nothing is therein at variance (visham^). Therefore is it called
“utmost, right (samyak) and perfect (sam-) enlightenment”. Self-
identical through the absence of a self, a being, a soul, or a person,
the utmost, right and perfect enlightenment is fully known as the
totality of all the wholesome dharmas. “Wholesome dharmas,
wholesome dharmas,” Subhuti—yet aS no-dharmas have they been
taught by the Tathagata. Therefore are they called “wholesome
dharmas”.
7g. Once more about the Buddha's Merit
24. And again, Subhuti, if a woman or man had piled up the seven
precious things until their bulk equalled that of all the Sumerus,
kings of mountains, in the world system of 1,000 million worlds, and
would give them as a gift; and if, on the other hand, a son or
daughter of good family would take up from this Prajnaparamita,
this discourse on Dharma, but one stanza of four lines, and demon¬
strate it to others, compared with his heap of merit the former heap
of merit does not approach one hundredth part, etc., until we come
to: it will not bear any comparison.
Ih. The Buddha as a Saviour, and the nature of emancipation
25. What do you think, Subhuti, does it occur to a Tathagata, “by
136 THE SHORT PRAJNAPARAMITA TEXTS

me have beings been set free” ? Not thus should you see it, Subhuti !
And why? There is not any being whom the Tathagata has set free.
Again, if there had been any being whom the Tathagata had set free,
then surely there would have been on the part of the Tathagata a
seizing of a self, of a being, of a soul, of a person. “Seizing of a self,”
as a no-seizing, Subhuti, has that been taught by the Tathagata.
And yet the foolish common people have seized upon it. “Foolish
common people,” Subhuti, as really no people have they been taught
by the Tathagata. Therefore are they called “foolish common
people”.

7i, The true nature of a Buddha

26a. What do you think, Subhuti, is the Tathagata to be seen by

— —
means of his possession of marks? Subhuti replied: No indeed,
O Lord. The Lord said: If, Subhuti, the Tathagata could be
recognized by his possession of marks, then also the universal
monarch would be a Tathagata. Therefore the Tathagata is not to
—
be seen by means of his possession of marks. Subhuti then said :
As I, O Lord, understand the Lord’s teaching, the Tathagata is not
to be seen through his possession of marks.
Further the Lord taught on that occasion the following stanzas:
Those who by my form did see me,
And those who followed me by voice x v > >5
Wrong the efforts they engaged in,
Me those people will not see.
v_
A i' '■ * •
t '

26b. From the Dharma should one see the Buddhas,'A

From the Dharmabodies comes their guidance. r (

Yet Dharma’s true nature cannot be discerned,

And no one can be conscious of it as an object.

7k. The effectiveness of meritorious deeds

27. What do you think, Subhuti, has the Tathagata fully known the
utmost, right and perfect enlightenment through his possession of
marks? Not so should you see it, Subhuti. And why? Because the
Tathagata could surely not have fully known the utmost, right and
perfect enlightment through his possession of marks.
Nor should anyone, Subhuti, say to you, “those who have set out
in the Bodhisattva-vehicle have conceived the destruction of a
dharma, or its annihilation”. Not so should you see it, Subhuti I For
those who have set out in the Bodhisattva-vehicle have not conceived
the destruction of a dharma, or its annihilation.
14» . /
v h
 THE DIAMOND SUTRA 137
28. And again, Subhuti, if a son or daughter of good family had
filled with the seven precious things as many world systems as there
are grains of sand in the river Ganges, and gave them as a gift to the
—
Tathagatas, Arhats, fully Enlightened Ones and if on the other
hand a Bodhisattva would gain the patient acquiescence in dharmas
which are nothing of themselves and which fail to be produced, then
this latter would on the strength of that beget a greater heap of
merit, immeasurable and incalculable.
Moreover, Subhuti, the Bodhisattva should not acquire a heap of
—
merit. Subhuti said: Surely, O Lord, the Bodhisattva should
—
acquire a heap of merit? The Lord said: “Should acquire”,
Subhuti, not “should seize upon”. Therefore is it said, “should
acquire”.
29. Whosever says that the Tathagata goes or comes, stands, sits or
lies down, he does not understand the meaning of my teaching. And
why? “Tathagatal’ is called one who has not gone anywhere^nor
come from anywhere. Therefore is he called “the Tathagata, the
Arhat, the fully Enlightened One”. , i. .

8. Advice to The Imperfect

8a. The material world
30n. And again, Subhuti, if a son or daughter of good family were
to grind as many world systems as there are particles of dust in this
great world system of 1,000 million worlds, as finely as they can be
ground with incalculable vigour, and in fact reduce them to some¬
thing like a collection of atomic quantities, what do you think,
Subhuti, would that be an enormous collection of atomic quantities ?
— Subhuti replied : So it is, O Lord, so it is, O Well-Gone, enormous
would that collection of atomic quantities be ! And why ? If, O Lord,
there had been an enormous collection of atomic quantities, the
Lord would not have called it an “enormous collection of atomic
quantities”. And why? What was taught by the Tathagata as a
“collection of atomic quantities”, as a no-collection that was taught
by the Tathagata. Therefore is it called a “collection of atomic f
quantities”.
30d. And what the Tathagata taught as “the world system of 1,000
million worlds”, that he has taught as a no-system. Therefore is it
called “the world system of 1,000 million worlds”. And why? If,
O Lord, there had been a world system, that would have been a case
 138 THE SHORT PRAJNAPARAMITA TEXTS

of seizing on a material object, and what was taught as “seizing on

a material object” by the Tathagata, just as a no-seizing was that
taught by the Tathagata. Therefore is it called “seizing on a material
object”.—The Lord added: And also, Subhuti, that “seizing on a
material object” is a matter of linguistic convention, a verbal
expression without factual content. It is not a dharma nor a no¬
dharma. And yetthe foolish common people have seized upon it.

Sb. Views and attitudes

31a. And why? Because whosever would say that the view of a self
has been taught by the Tathagata, the view of a being, the view of a
living soul, the view of a person, would he, Subhuti, be speaking
—
right? Subhuti replied: No indeed, O Lord, no indeed, O Well-
Gone, he would not be speaking right. And why? That which has
been taught by the Tathagata as “view of self’, as a no-view has that

* " 'c31b. The Lord said: It is thus, Subhuti, that someone who has set
—
been taught by the Tathagata? Therefore is it called “view of self”.

out in the Bodhisattva-vehicle should know all dharmas, view them,

be intent on them. And he should know, view and be intent on them
in such a way that he does not set up the perception of a dharma.
And why? “Perception of dharma, perception of dharma”, Subhuti,
as no-perception has this been taught by the Tathagata. Therefore
is it called “perception of dharma”.

8c. The key to supreme knowledge

32a. And finally, Subhuti, if a Bodhisattva, a great being had filled
world-systems immeasurable and incalculable with the seven prec¬
ious things, and gave them as a gift to the Tathagatas, the Arhats, the
—
fully Enlightened Ones and if, on the other hand, a son or daughter
of good family had taken from this Prajnaparamita, this discourse on
Dharma, but one stanza of four lines, and were to bear it in mind,
demonstrate, recite and study it, and illuminate it in full detail for
others, on the strength of that this latter would beget a greater heap
of merit, immeasurable and incalculable. And how would he
illuminate it? So as not to reveal. Therefore is it said, “he would
illuminate”.
As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.
 THE DIAMOND SUTRA 139
9. The Second Conclusion
326. Thus spoke the Lord. Enraptured, the Elder Subhuti, the
monks and nuns, the pious laymen and laywomen, and the Bodhi¬
sattvas, and the whole world with its Gods, men, Asuras and Gand-
harvas rejoiced in the Lord’s teaching.

/7>w m

/ J f &)/?*&*** 7

z^7 74 fz---' "

142 THE SHORT PRAJNAPARAMITA TEXTS

THE “HEART OF PERFECT WISDOM”, SHORT FORM

^Homage to the Perfection of Wisdom,
the Lovely, the Holy!

2Avalokita, the Holy Lord3 and Bodhisattva, 4was moving

5in the deep course of the wisdom which has gone beyond.
I 6He looked down from on high, 7he beheld but five heaps,
8and he saw that in their own-being they were empty.
II 9Here, O Sariputra,
II, 1 10form is emptiness, and the very emptiness is form,
II, 2 “emptiness does not differ from form, 12nor does form differ
from emptiness;
II, 3 13whatever is form, that is emptiness, 14whatever is empti¬
ness, that is form.
II, 4 15The same is true of feelings, perceptions, impulses and
consciousness.
Ill 17Here, O Sariputra,
III, 1 18all dharmas are marked with emptiness,
III, 2a 1’they are neither produced nor stopped,
III, 2b 20neither defiled nor immaculate,
III, 2c “neither deficient nor complete.
IV 22Therefore, O Sariputra, 23where there is emptiness
IV, 1 “there is neither form, nor feeling, nor perception, nor
impulse, nor consciousness,
IV, 2 25no eye, or ear, or nose, or tongue, or body, or mind,
IV, 3 26no form, nor sound, nor smell, nor taste, nor touchable,
nor object of mind,
IV, 4 27no sight organ element, 28etc. until we come to, 29no
mind-consciousness element;
IV, 5 ’‘’there is no ignorance, 31no extinction of ignorance, 32etc.
until we come to, 33there is no decay and death, nor extinc¬
tion of decay and death;
 THE HEART OF PERFECT WISDOM 143
TV, 6 ^there is no suffering, nor origination, nor stopping, nor
path;
IV, 7 35there is no cognition,
IV, 8 36no attainment and no non-attainment.
V, la 3 therefore, O Sariputra, 38owing to a Bodhisattva’s
indifference to any kind of personal attainment,
V, lb 39and through his having relied on the perfection of wisdom,
V, 1c “he dwells without thought-coverings.
V, 2a 41In the absence of thought-coverings 42he has not been
made to tremble,
V, lb “he has overcome what can upset,
V, 2c “in the end sustained by Nirvana.
VI 46A11 those Buddhas 4Swho appear in the three periods of
time, 47through having relied on the perfection of wisdom
49they fully awake 48to the utmost, right and perfect en¬
lightenment.
VII, 1 “Therefore one should know 51the Prajnaparamita
VII, 2 52as the great spell, “the spell of great knowledge, 54the
utmost spell, 55the unequalled spell, 58allayer of all suffer¬
—
ing, 57in truth for what could go wrong? 58By the
Prajnaparamita has this spell been delivered.
VII, 3 59It runs like this: “GONE, GONE, GONE BEYOND,
GONE ALTOGETHER BEYOND, O WHAT AN
AWAKENING, ALL HAIL!