Vajra Prajinaparamita Sutra

3 Jan 2015  Posted in Mind and Body 

This article is related the previous post, Design Your Spiritual Journey.

 

It is divided into 2 parts.

1)     Suggested steps for reciting Vajra Prajnaparamita Sutra

2)     Vajra Prajnaparamita Sutra (The Diamond Sutra) in English

 

Please read Part One if readers are interested in practicing and reciting Vajra Prajnaparamita Sutra every day.

Please read Part Two if readers are interested in understanding more about Vajra Prajnaparamita Sutra.

 

 

 

Part ONE

 

Suggested steps for reciting Vajra Prajnaparamita Sutra

 

The following 5 points are the suggested steps for reciting Vajra Prajnaparamita Sutra based on my personal experience.

The more you stick to the following 5 points, the higher the effectiveness of appeasing karmic debtors.

Once karmic debtors are appeased, any aspects (e.g. relationships, finance, career, family, etc.) of your life will be improved.

 

l  Sit in a place where is quite and clean. 

l  Fill your mind with respect towards this sutra and regret for all mistakes you have made in past and in past lives.

l  Chanting Namo Buddha Sakyamui 108 times.

l  Saying the confession “Now I regret that I have made mistakes in past & in past lives and I transfer all merits to my karmic debtors.” 3 times.

l  Reciting Vajra Prajnaparamita Sutra.

l  Be persistent. Keep reciting Vajra Prajnaparamita Sutra every day.  (I was told changes of one’s life can been seen if reciting a scripture for three years.)

 

 

 

Part TWO

Vajra Prajnaparamita Sutra (The Diamond Sutra)

[Date Updated: 29 July 2015]

 

 

1.

Thus have I heard: at one time the Buddha sojourned at Jetvana Park in Shravasti State together with an Order of twelve hundred and fifty Grand Bhiksus.  At that time the World-Venerated One, before meal time, putting on His Cassock and holding an Alms Bowl, entered into the city of Shravasti to seek Alms of food.  After having begged in accordance with the Sequential Begging Rule in the town, He returned to His domicile.  Having taken the meal, put away the Cassock and Bowl and laved His own feet, the Buddha then arranged the meditation mat, and sat in meditation.

 

 

2.

At this time Elder Venerable Subhuti arose amongst the Assembly, bared his right shoulder, knelt with the right knee on the floor, joined his palms reverently and said to the Buddha: “Your World-Veneratedship, it is such a precious rarity that the Thus-Adventist has been so very well mindfully protecting the Pusas, and have been very well entrusting and instructing the Pusas.  Your World-Veneratedship, for the virtuous men and virtuous women who have already generated the Anuttara-samyak-sambodhi Heart, how should they reside? And how should they subjugate their Minds?

 

The Buddha said, “Very well said, very well said, Subhuti, just as you have said that the Thus-Adventist has been very well mindfully protecting the Pusas and very well entrusting and instructing the Pusas.  Now listen attentively, and I will expound it for you.  The virtuous men and virtuous women who have already generated the Anuttara-samyak-sambodhi Heart should reside in this wise and should subjugate their minds in this wise:

 

“Yes, Your World-Veneratedship, we would like very much to hear Your Holiness’s instructions.”

 

 

3.

The Buddha told Subhuti, “The Pusa Mahasattvas should thus subjugate their own minds: all the genuses of Multibeings, such as the Egg-begotten, the Womb-begotten, the Moisture-begotten, or the Transformation-begotten, the Materials or Immaterial Beings, the Conceiving or Nonconceiving Beings, the Unconceiving or Non-unconceiving Beings – all and sundry of these Beings, I will salvage by delivering them into the Unremnant Nirvana.  After having thus salvaged infinite, myriad, innumerable Multibeings, in reality there are no Multibeings that have ever been salvaged.  Why is it so?  Subhuti, for if the Pusa fosters the Ego-appearance, or the Alter-appearance, or the Multibeing-appearance, or the Lifespan-appearance, he would not be entitled to a Pusa in truth.”

 

4.

“Furthermore,” quoth the Buddha, “Subhuti, as concerns Dharma, a Pusa should not dwell in any way while practicing Bestowal. This would mean that he should not reside in Matter while bestowing, nor should he reside in Sound, Smell, Taste, Tactile or Dharma while bestowing.  Subhuti, a Pusa should thus bestow without dwelling on any Appearances. Wherefore is it so?  If a Pusa bestows without dwelling on Appearances, his Blissful Virtues would be inconceivable and immeasurable.”

 

“Subhuti,” quoth the Buddha, “what do you make of the Ethereal Space in the East?  Is it conceivable and measurable?”

 

Subhuti replied, “No. Your World-Veneratedship.”

 

“Subhuti,” asked the Buddha, “the Ethereal Spaces in the South, West, and North, as well as in the Four Diagonal Directions, and in the Zenith and Nadir – would they be conceivable and measurable?”

 

Subhuti replied, “No, You World-Veneratedship, they are not.”

 

“Subhuti,” quoth the Buddha, “if a Pusa could perform Bestowal without residing in Appearances, the Blissful Virtues that he has acquired would be inconceivable and immeasurable in the like way.  Subhuti, what a Pusa needs to do is nothing but to reside according to how he is instructed.”

 

5.

“Subhuti, what would you say to this: could one perceive the Thus-Adventist by means of His Physical Appearances?”

 

Subhuti replied, “No, Your World-Veneratedship, one could not perceive the Thus-Adventist by His Physical Appearances, Why is it so?  For the Physical Appearances that the Thus-Adventist has talked about are no Physical Appearances at all.”

 

The Buddha told Subhuti, “In fact, all the Appearances are vain and delusive; if one could perceive that all Appearances are actually Non-appearances, one would be perceiving the Thus-Adventist.”

 

6. 

Subhuti asked the Buddha, “Your World-Veneratedship, are there any Multibeings who after hearing such Edicts of Sutra are able to engender true Belief?”

 

The Buddha told Subhuti, “Do not ever say such words; for after the Thus-Adventist has gone into Surcease, even in the Last Cycle of five hundred years, there will still be people who observe Precepts and cultivate Weals are able to engender Belief in these Words, even to the extent of recognizing them as them as truthful.

 

“In this case, you should know that such people have already cultivated their own Virtuous Roots under the Teachings of not just one Buddha, two Buddhas, or three, four, five Buddhas; but in fact, they have already cultivated their own Virtuous Roots at the places of myriads of thousands of Buddhas, so that on hearing these Words again in this lifetime, they would be able to engender Purified Belief even within a twinkling of time.  Subhuti, the Thus-Adventist knows and perceives all albout these Multibeings that all of them are to acquire such boundless Weals and Virtues.  Why is it so?  For all of these Multibeings have already been freed from Ego-appearance, Alter-appearance, Multibeing-appearance and Lifespan-appearance; they are also freed from Dharmic Appearances as well as Mis-dharmic Appearances.  Why is it so?  For if these Multi-beings seize Appearances in the mind, they would assuredly grow attached to the Ego, Alter, Multibeing and Lifespan.  Likewise, if they seize the Dharmic Appearances, they would also be attached to Ego, Alter, Multibeing and Lifespan.  Why is it so?

 

“For, on the other hand, if they seize the Mis-dharmic Appearnces, they are to be attached to Ego, Alter, Multibeing, and Lifespan.  Therefore, one should not seize the Dharmas, nor should one seize the Mis-dharmas.  By this token, the Thus-Adventist is wont to divulge thus: you Bhiksus should comprehend that the Dharmas that I have divulged are to be likened to the Analogue of a Raft, and it should be noted that even the Dharmas are to be abnegated, let alone the Mis-dharmas.”

 

7.

“Subhuti,” quoth the Buddha, “what do you make of this: does the Thus-Adventist obtain Anuttara-samyak-sambodhi?  Also, does the Thus-Adventist have Dharmas to divulge?”

 

Subhuti replied, “If I understand correctly the imports that the Buddha has imparted, it could be put in this way: there is no definitive Dharma, and such is the state named Anuttara-samyak-sambodhi; and there is neither definitive Dharma that the Thus-Adventist divulges.  Why is it so?  All the Dharmas that the Thus-Adventist has divulged are equally unseizable, ineffable, non-dharmic, un-nondharmic.  Why is it so? All the sages and saints can be hierarchized on the basis of the Dharmas of Non-implementation.”

 

8.

“Subhuti,” quoth the Buddha, “what do you make of this: if someone possesses seven kinds of jewels which are as plenteous as to be able to abound all over the Three Thousand Mega-thousand Worlds, and if he employs these riches to bestow on others, would the Blissful Virtues thus acquired by this man be plenteous?”

 

Subhuti replied, “Very much so, Your World-Veneratedship.  Why is it so?  For this Blissful Virtue is not the Essence of Blissful Virtue; therefore, the Thus-Adventist divulges that those Blissful Virtues are plenteous.”

 

“However,” quoth the Buddha, “if there is yet another person who assimilates and upholds the Words in this Sutra even as meager as a mere quatrain of Gatha, which he relates to other people; the Blissful Virtues that this person acquires will be superior to that of the former person. Why is it so? Subhuti, it is due to the fact that all the Buddhas themselves as well as all the Buddhaic Dharmas for Anuttara-samyak-sambodhi emerge from this Sutra.  Subhuti, the so-called Buddhaic Dharmas are Non-buddhaic Dharmas; thus it is denominated as Buddhaic Dharmas.”

 

9.

“Subhuti,” quoth the Buddha, “what do you make of this: could a Srota-apanna make such as Ideation as ‘I have obtained the Consummation of Srota-apannahood’?”

 

Subhuti replied, “No, Your World-Veneratedship.  Why is it so? For a Srota-apanna signifies ‘Stream Entrance’: yet in reality he never enters anywhere; for he never enters into either Color, Sound, Smell, Taste, Tactile, or Dharma; in consequence, he is entitled to the appellation of Srota-apanna.”

 

“Subhuti,” quoth the Buddha, “what do you make of this: could a Sakradagamin make such an Ideation as ‘I have obtained the Consummation of Sakradagamihood’?”

 

Subhuti replied, “No, Your World-Veneratedship.  Why is it so?  For a Sakradagamin signifies ‘One Coming-and-Going.’  Yet in reality, he never comes or goes; therefore, he is entitled to the appellation of Sakradagamin.”

 

“Subhuti,” quoth the Buddha, “what do you make of this: could an Anagamin make such an Ideation as ‘I have obtained the Consummation of Anagamihood’?”

 

Subhuti replied, “No, Your World-Veneratedship.  Why is it so?  For an Anagamin signifies ‘No Returning’; yet in reality, there is no Unreturning; consequently, he is entitled to the appellation of Anagamin.”

 

“Subhuti,” quoth the Buddha, “what do you make of this; could an Arhat make such an Ideation as ‘I have obtained the Consummation of Arhat Way’?”

 

Subhuti replied, “No, Your World-Veneratedship.  Why is it so? For in reality there is no such Dharma as Arhathood.  Your World-Veneratedship, if ever an Arhat should make such an Ideation as ‘I have obtained the Arhathood,’ he would still be attached to Ego, Alter, Multibeing and Lifespan.  Your World-Veneratedship, the Buddha has pronounced that I have attained the Noncontention Samadhi, which is the first and foremost status ever acquired by any person.  Hence I have become the supreme abstemious Arhat.  Nevertheless, I would never make such an Ideation as ‘I am an Abstemious Arhat.’  Your World-Veneratedship, if ever I should make such an Ideation as ‘I have obtained Arhathood,’ Your World-Veneratedship would not have proclaimed that Subhuti is a practitioner who delectates in Aranyaic cultivation; for in reality Subhuti does not cultivate anything; therefore Subhuti is dubbed as one who enjoys the practice of Aranyaic cultivation.”

 

10.

The Buddha told Subhuti, “What do you make of this: did the Thus-Adventist make any Obtainment in the Dharma when he was at the place of Lamp-Lighting Buddha?”

 

Subhuti replied, “No, Your World-Veneratedship, in reality, the Thus-Adventist did not make any Obtainment in the Dharma at the place of Lamp-Lighting Buddha.”

 

“Subhuti,” quoth the Buddha, “what do you make of this: do Pusas majestify Buddha’s Worlds?”

 

Subhuti replied, “No, Your World-Veneratedship.  Why is it so?  For the so-called ‘majestifying the Buddha’s Worlds’ is Non-majestification; therefore, it is named as Majestification.”

 

“As a consequence,” quoth the Buddha, “Subhuti, all Pusa Mahasattvas should generate the Purified Heart in such wise: they should not be attached to Matter while generating the Heart; nor should they be attached to Sound, Smell, Taste, Tactile, or Dharma while generating the Heart: they should not reside in any way while generating the Heart.”

 

“Subhuti, metaphorically speaking, if there is someone with a stature in the size of the Sumeru Mount, would you consider his Stature as enormous?”

 

Subhuti replied, “Very much so, Your World-Veneratedship.  Why is it so?  For the Buddha says that it is Non-stature; therefore, it is termed as an enormous Stature.”

 

11.

“Subhuti,” quoth the Buddha, “for instance, if there are the Ganges Rivers as many as the sands in the Ganges, would you deem the sands in all these Ganges as numerous?”

 

Subhuti replied, “Very much as, Your World-Veneratedship: for merely the numbers of the rivers themselves are so numerous as to be uncountable, let alone the sands therein.”

 

“Subhuti,” quoth the Buddha, “right now I would like to impart this truth to you: if there be some virtuous men or virtuous women who would bestow on others seven kinds of jewelries as copious as would be sufficient to abound all over the aforesaid Gangesful-sand number of Three Thousand Mega-thousand Worlds, would these men or women acquire bountiful Blissful Virtues?”

 

Subhuti replied, “It would be quite bountiful indeed, Your World-Veneratedship.”

 

The Buddha told Subhuti, “On the other hand, if certain virtuous men or virtuous women assimilate and uphold the Words in this Sutra, even as meager as a mere quatrain of Gatha, which they then relate to other people, the Blissful Virtues that the latter acquire is far superior to that which is acquired by the former.”

 

12.

“Furthermore,” quoth the Buddha, “Subhuti, if someone converses about this Sutra, even as meager as a mere quatrain of Gatha, you should understand that this location of conversation ought to be made offerings to reverently by all Worldy Beings, Celestial Beings, and Asuras, just as it is a Buddha’s Temple or Stupa.  It goes without saying that if someone can assimilate, uphold, recite, and incant this Sutra, Subhuti, you should know that this person will be fulfilling the first and foremost supreme rarest Dharma.  Wherever this Sutra is situated, there will be the Buddha, as well as the Venerated Disciples of the Buddha.”

 

13.

At that time Subhuti said to the Buddha, “Your World-Veneratedship, how would this Sutra be entitled so that we can look up to an uphold it?”

 

The Buddha told Subhuti, “This Sutra will be called Diamond Prajna-Paramita.  You should uphold it by this title.  Why is it so? Subhuti, the Prajna-paramita that the Buddha enunciates is Non-prajna-paramita; thus it is denominated a Prajna-paramita.”

 

“Subhuti, what do you make of this: has the Thus-Adventist enunciated any Dharam?”

 

Subhuti replied, “Your World-Veneratedship, the Thus-Adventist has not enunciated any.”

 

The Buddha said, “Subhuti, what do you make of this:   would the Molecules which constitute the Three Thousand Mega-thousand Worlds be considered as numerous?”

 

Subhuti said, “Very much so, Your World-Veneratedship.”

 

“Yet Subhuti,” quoth the Buddha, “the Molecules that the Buddha enunciates are Non-molecules: consequently, they are denominated as Molecules.  Likewise, the World that the Buddha enunciates is Non-world; consequently, it is denominated as World.”

 

“Subhuti, what do you make of this: could anyone perceive the Thus-Adventist by viewing His Thirty-two Auspicious Physical Features?”

 

Subhuti replied, “No, Your World-Veneratedship once could not perceive the Thus-Adventist by viewing His Thirty-two Auspicious Physical Features.  Why is it so?  For the Thirty-two Features that the Thus-Adventist enunciates are Non-appearances; consequently, they are denominated as Thirty-two Features.”

 

“Subhuti,” quoth the Buddha, “supposing that some virtuous men or virtuous women bestow their own physical bodies together with their lives to others for as numerous times as the sands in the Ganges; on the other hand, if someone assimilates and upholds this Sutra, even as meager as a mere quatrain of Gatha, which he then relates to other people, the Blissful Virtues that the latter acquires is far more plenteous.”

 

14.

At that juncture, Subhuti, after hearing this Sutra, has deeply apprehended its significance and purport; and weeping bitter tears of sadness, he said to the Buddha, “It is extraordinary, Your World-Veneratedship.  The Sutra that the Buddha has just divulged is of such profundity that even though I had long acquired the Sagacious Eye in the past, I have never been able to be exposed to such a Sutra.  Your World-Veneratedship, if someone, after hearing this Sutra, can engender Purified Belief, he will be able to realize the Appearance of Reality; if that be so, we would know that this man would be fulfilling the first and foremost extraordinary Meritorious Virtues.  Your World-Veneratedship, the aforesaid Reality is of Non-reality; hence, the Thus-Adventist divulges that it is denominated as Reality.”

 

“Your World-Veneratedship, at present I am still able to hear such as Sutra, and can believe, comprehend, assimilate and uphold without much difficulty.  However, in the future, during the Last Cycle of five hundred years, suppose there is some Multibeing, who is still able to hear this Sutra with true Belief, Comprehension, Assimilation and Sustenance, this individual would surely be the most singularly unique person.  Why is it so?  For this person would not be fostering Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance.  How could it be so?  For the Ego-appearance is actually Non-appearance.  Likewise, the Alter-appearance, Multibeing-appearance, and Lifespan-appearance are all Non-appearances.  Wherefore is it so?  For those who are freed from all Appearances are to be entitled as Buddhas.”

 

The Buddha told Subhuti, “Quite so, quite so.  Meanwhile, if someone has heard this Sutra without being appalled, terrified or dismayed, you should be aware that such as a person is utmostly rare.  Why is it so? Subhuti, the Supreme Paramita that the Thus-Adventist has divulged is Non-supreme-paramita; therefore, it is denominated as the Supreme Paramita.  Subhuti, the Forbearance Paramita that the Buddha has divulged is Non-forbearance-paramita; thus it is denominated as Forbearance-paramita.  Why is it so?  Subhuti, for instance, as in my past life, while I was being incised and mangled in the body by King Kali, at that moment, I was cherishing no Ego-appearance, Alter-appearance, Multi-being-appearance and Lifespan-appearance.  How would we know? For at that time while I was being mutilated join by joint, had I still been cherishing Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance, I should have turned hateful.”

 

“Subhuti, again as I reminisce, in the past I had been a Forbearant Sage for five hundred lifetimes, and during all that period I had been free form Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance.  Therefore, Subhuti, a Pusa must be freed from all Appearances while generating the Anuttara-samyak-sambodhi Heart:  he must not reside in Matter while generating the Heart; nor could he reside in Sound, Smell, Taste, Tactile or Dharma while generating the Heart.  He should generate the Un-residing Heart.  Should the Heart reside in any wise, it would be Mal-residing.  Consequently, the Buddha says that the mind of a Pusa should not reside in Matter in his act of bestowing.”

 

“Subhuti, for the sake of benefiting all Multibeings, a Pusa should do the Bestowal in such wise.  The Thus-Adventist imparts that all and sundry Appearances and Non-appearances.  Furthermore, he imparts that all and sundry Multibeings and Non-multibeings.  Subhuti, the Thus-Adventist is a Truth Sayer, a Veractiy Sayer, a Thusness Sayer, an Undeceptive Sayer, and an Uncontradictory Sayer.   Subhuti, the Dharama that the Thus-Adventist has fulfilled is neither Substantial nor Void.”

 

“Subhuti, if a Pusa’s mind should reside in any dharma while doing Bestowals, he would be likened to someone who enters into some pitch-dark chamber, as a result he would be unable to see anything.  Contrarily, if a Pusa’s mind would not reside in any dharma while doing Bestowals, he would be like someone endowed with Eyes, and in the meantime by the sunlight streaming brightly in, he would be able to perceive all the multifarious objects in the room.

 

“Subhuti, in the age that is to come, if some virtuous men or virtuous women are able to accept, uphold, read and incant this Sutra, the Thus-Adventist will by his Buddhaic Noesis know all about these persons, and perceive all about these persons in that they will all be fulfilling infinite boundless Meritorious Virtues.”

 

15.

“Subhuti,” quoth the Buddha, “suppose some virtuous men or virtuous women would bestow their own physical bodies as numerous as the sands in the Ganges to others during the antemeridiem; while in the noontime they would also bestow their own physical bodies as numerous as the sands in the Ganges; and during the post meridiem they would still bestow their own physical bodies as numerous as the sands in the Ganges.  In this wise, throughout myriads of millions and billions of Kalpas’ time, they would have made innumerable bestowals with their physical bodies.  Whereas, on the other hand, suppose someone on hearing this Sutra, would nurture Belief in it without any defiance, his Well-beings are much superior to the previous ones on this account; let alone copying and writing, assimilating and upholding, reciting and incanting, as well as relating and expounding it to others.”

 

“In fine, Subhuti, this Sutra is embodied with inconceivable, ineffable, unweighable, immeasurable, boundless Meritorious Virtues.  It is a Sutra that the Thus-Adventist imparts not only for those who have generated the Major-vehicle Heart, but especially for those who have generated the Supreme-vehicle Heart.  If someone who can assimilate, uphold, recite and incant, and also extensively relate this to others, the Thus-Adventist will assuredly know all about this person, and perceive all about this person in the fact that he is bound to fulfill immeasurable, unweighable, confineless, inconceivable Meritorious Virtues.  Such a person as this is one that will be shouldering the Loads of the Thus-Adventist’s Anuttara-samyak-sambodhi.  Wherefore would it be so?  Subhuti, if a person takes delight in Minor Dharmas, he would be attached to Ego Views, Alter Views, Multibeing Views, and Lifespan Views, to the effect that he would not be able to hear, assimilate, recite, incant, or expound this Sutra to others.”

 

Subhuti, wheresoever this Sutra is located, all the Terrestrial Beings, Celestial Deities, and Asuras ought to make offerings over there, and you should be aware that that same locale is a Stupa, to which all Multibeings should reverently pay homage, make Perambulations around it, and disperse flowers and incense to it as well.”

 

16.

“Furthermore, Subhuti,” quoth the Buddha, “when some virtuous men or virtuous women are assimilating, upholding, reciting and incanting this Sutra, and while doing so, if they should still be disparaged or spurned by others, these good people’s sinful Karmas derived from their past lives, which should be causing them to degenerate into the Vile Realms in the immediate next life, will all be obliterated, simply due to the Retributions of their being disparaged and spurned by people in this life.  Furthermore, these people are of a surety to attain the Anuttara-samyak-sambodhi.”

 

“Subhuti, as I reminisce that in the past myriads of Asamkhyas of Kalpas, prior to Lamp-Lighting Buddha, I was able to meet with eight hundred four thousand billion nayuta Buddhas, and that to all of them I was able to make offerings and attend upon them, without frittering any time away in vain.  Nevertheless, suppose someone in the future fin de siècle can assimilate, uphold, recite, and incant this Sutra, the Meritorious Virtues that he will be acquiring, as compared with what I had gained in making offerings to the Buddhas, would be on hundred times more or one thousand million billion times more, or even to the point of being undepictable by any numerals or similes.

 

“Subhuti, in the future fin de siècle, if some virtuous men or virtuous women could assimilate, uphold, recite, and incant this Sutra, the Meritorious Virtues to be acquired, which if I divulge in full, and if ever some people should happen to hear of it, they will of a surety go berserk, and become so vulpinely skeptical that they would never believe it for a minute.  You should be aware that the imports of this Sutra are inconceivable and ineffable, and as a consequence the Retributional Deserts are also thus inconceivable and inexpressible.”

 

17.

At that juncture Subhuti said to the Buddha, “Your World-Veneratedship, when virtuous men or virtuous women have generated the Anuttara-samyak-sambodhi Heart, how should they reside?  And how should they subjugate their own minds?”

 

The Buddha told Subhuti, “When virtuous men or virtuous women have generated the Anuttara-samyak-sambodhi Heart, they should engender such Mind:   ‘I should salvage all the Multibeings into Nirvana, and after having salvaged all the Multibeings, I should be aware that there was actually not even one single individual that I have ever salvaged.’  Why is it so?  For if a Pusa fosters Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance, he would not be a Pusa.  What is the reason for this?  Subhuti, for in Reality there is no such Dharma as called the Generation of Anuttara-samyak-sambodhi Heart.”

 

“Subhuti, what do you make of this:  at the place of Lamp-Lighting Buddha did the Thus-Adventist obtain any Dharma therewith to acquire Anuttara-samyak-sambodhi?”

 

Subhuti replied, “No, Your World-Veneratedship.  If I comprehend correctly the import of what the Buddha has just imparted:  at the place of Lamp-Lighting Buddha, the Buddha did not obtain any Dharma therewith to acquire Anuttara-samyak-sambodhi.”

 

The Buddha said, “Quite so, quite so.  In Reality there is no Dharma call ‘the Thus-Adventist attaining Anuttara-samyak-sambodhi.’  Subhuti, if ever there were a Dharma called ‘the Thus-Adventist obtaining Anuttara-samyak-sambodhi,’ the Lamp-Lighting Buddha would not have conferred on me the Prognosticative Ordination by saying: ‘In the future age, thou shalt become a Buddha, with the appellation of Shakyamuni.’  Simply because in reality there was no Dharma called ‘the obtainment of Anuttara-samyak-sambodhi’, in consequence of that, the Lamp-Lighting Buddha conferred on me the Prognosticative Ordination by pronouncing thus: ‘In the future age thou shalt become a Buddha, with the appellation of Shakyamuni.’ Wherefore is it so? The term ‘Thus-Adventist’ denotes the import that all dharmas in reality are in the state of Thusness.”

 

“If someone should say that the Thus-Adventist has obtained Anuttara-samyak-sambodhi, Subhuti, it should be known that in Reality there is no Dharma called ‘the Buddha obtaining Anuttara-samyak-sambodhi.’  Subhuti, in the Anuttara-samyak-sambodhi that the Thus-Adventist has fulfilled, it is neither substantial nor void.  In consequence, the Thus-Adventist imparts that all dharmas are Buddhaic Dharmas.  Subhuti, the so-called ‘all dharmas’ are not all dharmas; therefore they come to be denominated as ‘all dharmas.’ “

 

“Subhuti, for instance, if there is someone who is tall and huge in stature…”

 

Subhuti remarked, “Your World-Veneratedship, the tall and huge stature that the Thus-Adventist refers to is no huge stature; therefore, it is named as ‘huge stature.’“

 

“Subhuti,” quoth the Buddha, “it is exactly the same with the Pusa:  if he should make such as pronouncement as ‘I will nirvanize myriads of Multibeings.’ He would not have been entitled to a Pusa.  Wherefore is it so?  Subhuti, for there is no Dharma named Pusa.  Accordingly, the Buddha imparts that all dharmas are devoid of Ego, devoid of Alter, devoid of Multibeing, and devoid of Lifespan.”

 

“Subhuit, if a Pusa should make such proclamations as ‘I will majestify the Buddha World,’ he would not have been entitled to a Pusa.  Why is it so?  The majestification of the Buddha World that the Thus-Adventist enunciates is no Majestification; therefore, it is denominated as Majestification.  Subhuti, if a Pusa has thoroughly apprehended the Dharma of Egolessness, the Thus-Adventist will then pronounce that he is entitled to a genuine Pursa.”

 

18.

“Subhuti,” quoth the Buddha, “what do you make of this:  does the Thus-Adventist have Naked Eyes?”

“Just so,” replied Subhuti, “Your World-Veneratedship, the Thus-Adventist does have Naked Eyes.”

 

“Subhuti,” quoth the Buddha, “what do you make of this:  does the Thus-Adventist have Celestial Eyes?”

“Just so,” replied Subhuti, “Your World-Veneratedship, the Thus-Adventist does have Celestial Eyes.”

“Subhuti,” quoth the Buddha, “what do you make of this: does the Thus-Adventist have Sagacious Eyes?”

“Just so,” replied Subhuti, “Your World-Veneratedship, the Thus-Adventist does have Sagacious Eyes.”

“Subhuti,” quoth the Buddha, “what do you make of this: does the Thus-Adventist have Dharmic Eyes?”

“Just so,” replied Subhuti, “Your World-Veneratedship, the Thus-Adventist does have Dharmic Eyes.”

“Subhuti,” quoth the Buddha, “what do you make of this:  does the Thus-Adventist have Buddhaic Eyes?”

“Just so,” replied Subhuti, “Your World-Veneratedship, the Thus-Adventist does have Buddhaic Eyes.”

 

“Subhuti,” quoth the Buddha, “what do you make of this:  does the Buddha say that all the sands in the Ganges are sands?”

“Just so,” replied Subhuti, “Your World-Veneratedshop, the Thus-Adventist does say that they are sands.”

 

“Subhuit,” quoth the Buddha, “what do you make of this: suppose that there are the Ganges Rivers whose numbers are as many as the sands in the Ganges, and in turn, when the Buddha-Worlds are as many as the sands in those Ganges Rivers, would these Worlds be deems as numerous?”

 

“Very much so, Your Wolrd-Veneratedship,” replied Subhuti.

 

The Buddha told Subhuti, “The all and sundry Minds of all the Multibeings in those Gangesful-sand number of Buddha-Worlds-the Thus-Adventist perceives them all perspicuously.  Why is it so? For the Minds that the Thus-Adventist enunciates are no Minds; therefore, they are denominated as Minds.  What is the reason for this?  Subhuti, for the Past Minds are unobtainable; the Present Minds are unobtainable; the Future Minds are unobtainable.”

 

19.

“Subhuti,” quoth the Buddha, “what do you make of this:  suppose someone is to make Bestowals with seven kinds of jewelries, which are so copious as to be able to abound the Three Thousand Mega-thousand Worlds, would the Blisses that this person is to acquire through this act be plenteous?

“Just so,” replied Subhuti, “Your World-Veneratedship, the Bliss that this person is to acquire from this cause will be quite plenteous.”

 

“Subhuti,” quoth the Buddha, “if Blissful Virtues be substantial in Reality, the Thus-Adventist would not say that the Blissful Virtues acquired are plenteous.  Due to the fact that the Blissful Virtues are unsubstantial, hence the Thus-Adventist imparts that the Blissful Virtues acquired are plenteous.”

 

20.

“Subhuti,” quoth the Buddha, “what do you make of this:  could the Buddha be perceived by means of His Consummate Physical Body?”

Subhuti replied, “No, Your World-Veneratedship.  The Thus-Adventist should not be perceived by means of His physical body.  Why is it so?  The Consummate Physical Body that the Thus-Adventist enunciates is no Consummate Physical Body; therefore, it is named as the Consummate Physical Body.”

“Subhuti,” quoth the Buddha, “what do you make of this:  could the Thus-Adventist be perceived by means of His Consummate Appearances?”

Subhuti replied, “No, Your World-Veneratedship.  The Thus-Adventist should not be perceived by means of Consummate Appearances.  Why is it so?  The Consummate Appearance that the Thus-Adventist enunciates are not consummate; hence they are denominated as Consummate Appearances.”

 

21.

“Subhuti,” quoth the Buddha, “never will you say that the Thus-Adventist makes such an Ideation as ‘I will impart some Dharmas.’  Do not ever make such an Ideation.  Why is it so?  If someone says that the Thus-Adventist has imparted some Dharmas, he is calumniating the Buddha, for this person cannot apprehend what I have divulged.  Subhuti, the so-called ‘Dharma-imparting’ would only signify that there are no Dharmas to be imparted, and as such it could be denominated as the Impartation of the Dharma.”

 

At that juncture Subhuti the Sagacious Life, asked the Buddha, “Your World-Veneratedship, are there going to be Multibeings in future ages who after hearing this Dharma could generate Faith?”

The Buddha said, “Subhuti, they are not Multi-beings, nor Non-multibeings.  Why is it so?  Subhuti, for the so-called Multibeings-Multibeings that the Thus-Adventist enunciates are Non-multibeings; thus they are denominated as Multi-beings.”

 

22.

Subhuti said to the Buddha, “Your World-Veneratedship, in the Anuttara-samyak-sambodhi that the Buddha has fulfilled, is there nothing obtained?

“Quite so, quite so,” quoth the Buddha, “Subhuti, in the Anuttara-samyak-sambodhi that I have fulfilled, there is not even an iota of Dharma to be obtainable; such state is denominated as Anuttara-samyak-sambodhi.”

 

23.

“Furthermore, Subhuti,” quoth the Buddha, “this Dharma is entirely equitable, without any differentiation in terms of the status of either high or low; such state is denominated as Anuttara-samyak-sambodhi.  Moreover, when someone applies Egolessness, Alterlessness, Multibeinglessness, and Lifespanlessness as a means to the cultivation of all other Good Dharmas, he is sure to fulfil Anuttara-samyak-sambodhi.  Subhuti, the so-called Good Dharmas that the Thus-Adventist enunciates are Non-good-dharmas; hence they are denominated as Good Dharmas.”

 

24.

“Subhuti,” quoth the Buddha, “suppose someone makes Bestowals to others with a vast hoard of seven kinds of jewelries, which could be piled up as high as all the Sumeru Mounts in the Three Thousand Mega-thousand Worlds.  On the other hand, supposing someone else assimilates, upholds and relates just a little portion of this Prajna-Paramita Sutra to others, even though as meager as a mere quatrain of Gatha, the Felicific Virtues that the former person gains, as compared with that which acquired by the latter on, would not be even close to one hundredth of it, nor one thousand-million-billionth of it, nor even to the point of being depictable by any numerals or metaphors.”

 

25.

“Subhuti,” quoth the Buddha, “what do you make of this: your good people here should never say that the Thus-Adventist makes such an Ideation as ‘I should salvage the Multibeings’?

“Subhuti, do not ever conceive such a Notion.  Wherefore would it be so?  For in Reality there are no Multibeings that are salvaged by the Thus-Adventist.  Should there be any Multibeings salvaged by the Thus-Adventist, the Thus-Adventist must have fostered Ego, Alter, Multibeings, and Lifespan.  Subhuti, the Ego that the Thus-Adventist enunciates is Non-ego; and yet the Common Plebeians do take Egos to be actually in existence.  Subhuti, the so-called ‘Common Plebeins’ that the Thus-Adventist enunciates are Non-common-plebeians; thus they are denominated as Common Plebeians.”

 

26.

“Subhuti,” quoth the Buddha, “What do you make of this: could one contemplate on the Thus-Adventist by means of His Thirty-two Auspicious Features?”

Subhuti said, “Just so, just so; one could contemplate on the Thus-Adventist by means of His Thirty-two Auspicious Features.”

The Buddha said, “Subhuti, if the Thus-Adventist could be contemplated on by means of the Thirty-two Auspicious Features, a Wheel-revolving Anointed King might as well be deemed as a Thus-Adventist.”

 

Subhuti then said to the Buddha, “Your World-Veneratedship, if I comprehend correctly the import that the Buddha has just imparted, I would say that one must not contemplate on the Thus-Adventist by means of the Thirty-two Auspicious Features.”

 

At this juncture the World-Venerated One divulged this Gatha:

 

“If a person views me through Matter,

Or seeks after me by means of Voices,

What this person practices is merely the Devious Way,

And so he shall not be able to perceive the Ju-Lai.”

 

27.

“Subhuti,” quoth the Buddha, “if you should conceive such a Notion as ‘The Thus-Adventist has realized Anuttara-samyak-sambodhi without needing the attributes of the Consummate Features.’  Subhuti, never conceive such as Notion as ‘The Thus-Adventist does not need the Consummate Features to realize Anuttara-samyak-sambodhi.’  Subhuti, should you conceive such as a Notion while generating the Anuttara-samyak-sambodhi Heart, you would be as good as pronouncing that all dharmas are to undergo Nihilistic Extinction.  Never will you conceive such a Notion.  Wherefore is it so?  For anyone that has generated the Anuttara-samyak-sambodhi Heart should never construe that the dharmas are to be of Nihilistically Extinctive Appearances.”

 

28.

“Subhuti,” quoth the Buddha, “supposing that a Pusa is to bestow on others seven kinds of jewelries, which are as bountiful as to a bound the Gangesful-sand Worlds.  On the other hand, if someone else could comprehend that all dharmas are devoid of Ego, whereby he succeeds in the attainment of Forbearance.  Thus the Meritorious Virtues that the latter Pusa has acquired are far superior to that which gained by the former one.  Wherefore would it be so?  Subhuti, this is simply due to the fact that Pusas would not hold Blissful Virtures.”

 

Subhuti asked the Buddha, “Your World-Veneratedship, why is it that Pursas would not hold Blissful Virtues?”

 

“Subhuti,” quoth the Buddha, “a Pusa is not supposed to become avid and attached to the Blissful Virtues that he has cultivated.  Hence, it is said that he would not hold Blissful Virtues.

 

29.

“Subhuti,” quoth the Buddha, “if someone professes that the Thus-Adventist manifests Himself either in coming or going, either in sitting or reclining; it would only show that this person could not comprehend the Purports that I have tried to impart.  Why is it so?  For the so-called ‘Thus-Adventist’ signifies ‘neither coming from somewhere, nor leaving for anywhere’; such as state is denominated as ‘the Thus-Adventist.’”

 

30.

“Subhuti,” quoth the Buddha, “suppose some virtuous men or virtuous women would granulate the Three Thousand Meg-thousand Worlds into molecules; what do you make of this: would those molecules be numerous?”

Subhuti replied, ” Very much so, Your World-Veneratedship.  Wherefore is it so?  For if those molecules were of Real Substantiality, the Buddha would not have called them Molecules.  Wherefore is it so? For the Molecules that the Buddha enunciates are Non-molecules; hence they are denominated as Molecules.  Your World-Veneratedship, the Three thousand Mega-thousand Worlds that the Thus-Adventist enunciates are Non-worlds; hence they are denominated as Worlds. Why is it so? For if the World be of Real Substantiality, it would be of Uni-amalgamated Holism.  The Uni-amalgamated Holism that the Thus-Adventist enunciates is Non-uniamalgamated Holism; hence it is denominated as Uni-amalgamated Holism.”

 

“Subhuti,” quoth the Buddha, “actually the so-called Uni-amalgamated Holism is unutterable; yet the Common Plebeians are avaricious and strongly attached to that matter.”

 

31.

“Subhuti,” quoth the Buddha, “if someone professes that the Buddha has expounded the Ego Views, the Alter View, the Multibeing View, and the Lifespan View.  Subhuti, what do make of this:  does this person apprehend the purport that I have tried to impart?”

 

“No,” replied Subhuti, “Your World-Veneratedship, this person could not apprehend the purport that the Thus-Adventist has tried to impart.  Why is it so? For the Ego View, Alter View, Multibeing View and Lifespan View that the World-Venerated One divulges are Non-ego-view, Non-alter-view, Non-multibeing-view, and Non-lifespan-view; thus they are denominated as Ego View, Alter View, Multibeing View and Lifespan View.”

 

“Subhuti,” quoth the Buddha, “anyone who has generated the Anuttara-samyak-sambodhi Heart should comprehend all the dharmas in this way, should perceive them in this way, should believe and explicate them in this way, to the effect that he would not engender any Dharmic Appearances in those Cultivations.  Subhuti, with respect to the so-called ‘Dharmic Apearances,’ the Thus-Adventist has pronounced them to be Non-dharmic-appearances; hence they are denominated as Dharmic Appearances.”

 

32.

“Subhuti” quoth the Buddha, “suppose someone is to make Bestowals to others with seven kinds of jewelries, which are so copious as to be able to abound uncountable Asamkhya Worlds.  Whereas, if some virtuous men or virtuous women who have generated the Bodhi-Heart could take the Words of this Sutra, even as meager as a mere quatrain of Gatha, which they would assimilate, uphold, recite, incant, and then expound for others, the Well-beings that they could acquire would be far superior to that which the former could gain.  Furthermore, how should one expound the Dharma to others?  In expounding the Dharma, one should not seize upon any Appearances, so that one could maintain the Immotivitiy of Thus-thusness.  Whereforece could it be so?

 

“All the Dharmas of Implementations

Are just like a Dream, A Phantasm, a Bubble, or a Shadow,

They also bear likeness to Dew-drops or Electricity;

One should contemplate upon all things in this wise.”

 

When the Buddha has finished divulging this Sutra, Elder Subhuti and the other Bhiksus, Bhiksunis, Upasakas, and Upasikas, as well as all the Terrestrial and Celestial Beings and Asuras, having heard what the Buddha has just divulged, all exalted jubilantly; and they all believed, assimilated, and would practice it deferentially.

 

  

 

*******The Vajra Prajnaparamita Sutra*******




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