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