The Diamond Sutra: 1 of 12

Thus have I heard. Once upon a time, the Buddha sojourned in the Jetavana park near Sravasti with an assembly of twelve hundred and fifty bhiksus.

One day, at mealtime, the World Honored One put on His robe, took His bowl, and entered the great town of Sravasti to beg for His food. After He had begged from door to door, He returned to His place. When He had taken His meal, He put away His robe and bowl, washed His feet, arranged His seat and sat down.

At the time, the elder Subhuti who was in the assembly, rose from his seat, uncovered his right shoulder, knelt upon his right knee, respectfully joined the palms of his hands and said to the Buddha: ‘It is very rare, O World Honored One! How well the Tathagata protects and thinks of all Bodhisattvas; How well He instructs all the Bodhisattvas.

“O World Honored One, when virtuous men or women develop the supreme-enlightenment mind, how should their minds abide and how should they be subdued?’

The Buddha said: “Execellent, excellent, Subhuti! As you say, the Tathagata protects, cherishes and instructs Bodhisattvas so well.

Now list attentively and I will tell you how the minds of virtuous men and women, who develop the supreme enlightenment mind, should thus abide and be subdued.”

(Subhuti replied:) ‘Oh yes World Honored One, I shall be glad to hear (your instruction).’

The Buddha said: ‘Subhuti, all Bodhisattvas and Mahasattvas should subdue their minds as follows: All living beings born from eggs, wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless, and neither thoughtful nor thoughtless are all led by me to the final Nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final Nirvana for) the extinction of reincarnation, it is true that not a living being is led there. Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not (a true) Bodhisattva.’

‘Furthermore, Subhuti, a Bodhisattva’s mind should not abide anywhere when giving alms, that is to say, he should give without a mind abiding in form, or he should give without a mind abiding in sound, or in smell, or in taste, or in touch or in things. Subhuti, thus a Bodhisattva should give alms without a mind abiding in false nations of form laksana.’

“Why? (Because) if a Bodhisattva’s mind does not abide in forms (laksanas) when practicing charity (dana), his merit will be inconceivable and immeasurable. Subhuti, what do you think? Can you think of and measure the extent of space in the East?

‘I cannot, World Honored One!’
‘Subhuti, can you think of measure (all) the extent of space in the South, West and North, as well as in the intermediate directions, including Zenith and Nadir?’

‘I cannot, World Honored One!’

‘Subhuti, (when) a Bodhisattva practices charity without a mind abiding in forms, his merit is equally inconceivable and immeasurable.’

‘Subhuti, a Bodhisattva’s mind should THUS abide as taught.’

‘Subhuti, what do you think? Can the Tathagata be seen by means of His bodily form?’

‘No, World Honored One, the Tathagata cannot be seen by means of His bodily form. Why? Because when the Tathagata speaks of bodily form, it is not (real) form.’

The Buddha said to Subhuti: ‘ Everything with form is unreal; if all forms are seen as unreal, the Tathagata will be perceived.’

The Diamond Sutra: 2 of 12

Subhuti said to the Buddha: ‘ World Honored One, will there be living beings who can develop a true belief in these words, sentences and chapters when they are expounded to them?’

The Buddha said: ‘ Subhuti, do not speak like that. In the last 500 years, before the final passing of the Tathagata, there will be those who will observe the rules of morality and perform good actions which will result in blessing. These people will be able to develop a faith in these sentences (which they will consider as) embodying the Truth. You should know that they will not have planted good roots in just one, two, three, for, or five Buddha lands. They will have planted them in countless thousands and tens of thousands of Buddha lands. Upon hearing these sentences, there will arise in them a single thought of pure faith. Subhuti, the Tathagata knows and sees all; these living beings will thus acquire immeasurable merits. Why? (Because) they will have wiped out false notions of an ego, a personality, a being and a life, of Dharma and Not-Dharma. Why? (Because) if their minds grasp form (laksana), they will (still) cling to the notion of an ego, a personality, a being and a life. If their minds grasp the Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Why? (Because) if their minds grasp the Not-Dharma, they will (still) cling to the notion of an ego, a personality, a being and a life. Therefore, one should not grasp and hold on to the notion of Dharma as well as that of Not-Dharma. This is why, the Tathagata always said: “Ye Bhiksus, should know that the Dharma I expound is likened to a raft.” Even the Dharma should be cast aside; how much more so that Not-Dharma?

‘Subhuti, what do you think? Has the Tathagata (in fact) obtained Supreme Enlightenment (Anubodhi)? Does the Tathagata (in fact expound the Dharma?’

Subhuti replied: ‘As I understand the meaning of the Buddha’s teaching, there is not fixed Dharma called Supreme Enlightenment and there is also no fixed Dharma the Tathagata can expound. Why? (Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neither Dharma nor Not-Dharma. Why is this? All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.’

The Diamond Sutra: 3 of 12

‘Subhuti, what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?’

Subhuti replied: ‘Very great, World Honored One. Why? Because this merit is not the nature of merit, the Tathagata says it is great.’

‘Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures). Why? (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra. Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.

‘Subhuti, what do you think? Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of entering the stream?’

Subhuti replied: ‘No, World Honored One. Why? Because srota-apanna means ‘entering the stream’, but actually there is no entry into either form, sound, smell, taste, touch or dharma. Therefore, he is called srota-spanna.’

‘Subhuti, what do you think? Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?’

Subhuti replied: ‘No, World Honored One. Why? Because Sakrdagamin means “once more to come”, but actually there is neither coming nor going. Therefore, he is called a Sakrdagamin.”

‘Subhuti, what do you think? Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?’

Subhuti replied: ‘No, World Honored One. Why? Because Anagamin means “no-coming” but actually there is no such a thing as no-coming. Therefore, he is called an Anagamin.’

‘Subhuti, what do you think? Can a Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?’

Subhuti replied: ‘No, World Honored One. Why?’ Because there is no Dharma which is called Arhatship. World Honored One, if an Arhat thinks “I have obtained the enlightenment of an Arhat”, he will still grasp and hold on to the notion of an ego, a personality, a being and a life. World Honored One, the Buddha has declared that I have obtained the Passionless Samadhi and that I surpass all men. I am, therefore, the highest passionless Arhat. World Honored One, I do not think “I am a passionless Arhat” for, World Honored One, if I had thought “I have attained Arhatship”, the World Honored One would not have said: “Subhuti takes delight in the calm and quiet, free from temptation and distress.” The fact that Subhuti does not act (mentally) is called the calm and quiet in which Subhuti takes delight.’

The Buddha said to Subhuti: ‘What do you think? Did the Tathagata obtain anything from the Dharma, when in the past He was with Dipamkara Buddha?’

‘No, World Honored One. When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.’

‘Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands (by their moral actions)?”

‘No, World Honored One. Why Because this is not real adornment; it is (merely) called the adornment of Buddha lands.’

The Diamond Sutra: 4 of 12

‘Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma. They should develop a mind which does not abide in anything.’

‘Subhuti, supposing a man has a body as great as mount Sumeru, what do you think? Would such a body be great?”

Subhuti replied: ‘Very great, World Honored One. Why? Because the Buddha says it is not the real body but is (merely) called a great body.’

‘Subhuti, if there were as many rivers like the Ganges as there are grains of sand in the Ganges, would the total of grains of sand in all these rivers be very great?’

Subhuti replied: ‘Very great, World Honored One! These rivers would be innumerable; how much more so would be their sand-gains.’

‘Subhuti, I now tell you truly. IF a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms (dana), would his or her merit be great?’

Subhuti replied: ‘Very great, World Honored One!’

The Buddha said to Subhuti: ‘If a virtuous man or woman receives and holds (in mind) even a four-line stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver. Furthermore, Subhuti, wheresoever this sutra or even one of its four-line stanzas, is expounded, you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple. How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra! Subhuti, you should know that such a person will achieve the highest and rarest Dharma. Wheresoever this sutra may be found, the Buddha and His respected disciples will be there also.’

The Diamond Sutra: 5 of 12

Subhuti then asked the Buddha: ‘World Honored One, what name should be given to this sutra and how should we receive and hold it (in mind)?’

The Buddha said: ‘This sutra should be called “The Diamond prajna-paramita” under which name you should receive and hold it. Why? Because, Subhuti, the Prajna-paramita as expounded by the Buddha, is not Prajna-paramita but is (merely) so called.’

‘Subhuti, what do you think? Does the Tathagata expound the Dharma?’

Subhuti said: ‘World Honored One, the Tathagata does not expound anything.’

‘Subhuti, what do you think? Are there many particles of dust in the universe?

Subhuti replied: ‘Many, World Honored One!’

‘Subhuti, the Tathagata says these particles of dust are not (real),(but) are (merely) called particles of dust. The Tathagata says the universe is not (real), but it is (merely) called the universe.’

‘Subhuti, what do you think? Can the Tathagata be perceived by means of His thirty-two physical characteristics (laksanas)?”

‘No, World Honored One. The Tathagata cannot be perceived by them. Why? Because the Tathagata says they are not real but are (merely) called the thirty-two physical characteristics.’

‘Subhuti, if on the one hand, a virtuous man or woman, in giving alms (dana), sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand, someone receives and holds (in mind) even a four-line stanza of this sutra, and expounds it to others, the merit resulting from the latter will be greater.’

The Diamond Sutra: 6 of 12

At that time, after listening to this sutra, Subhuti had understood its profound meaning and was moved to tears. He said to the Buddha: ‘How rare, O World Honored One! The Buddha has expounded such a very profound sutra. Since I have acquired the wisdom eye, I have not heard of such a sutra. World Honored One, if someone after listening to this sutra believes that his mind is clean and pure, he will realize reality. We should know that such a person will achieve the highest and rarest merit. World Honored One, this Reality is not Reality but the Tathagata calls it Reality. World Honored One, as I now listen to this sutra I have no difficulty in believing, understanding, receiving and holding it, but in the last epoch, the last five hundred year period if there be a man who (happens to) listen to this sutra, believes, understands, receives and holds it, he will be most rare. Why? Because he will no longer (think in terms of) an ego, a personality, a being and a life. Why? Because the forms of an ego, a personality, a being and a life are not forms. Why? Because when he has rejected all forms he is called a Buddha.’

The Buddha said: ‘Just so! Subhuti, just so! If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare. Why? Because, Subhuti, as the Tathagata says, the first perfection (paramita) is not so (but) is (merely) called the first perfection (paramita).

‘Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti-paramita) which is not but is called the Perfection of Patience. Why? Because, Subhuti, in (a) past (life) when my body was mutilated by Kaliraja, I had at that time no notion of an ego, a personality, a being and a life. Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life, I would have been stirred by feelings of anger and hatred. Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life. Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi). Their minds should not abide in form, sound, smell taste, touch, and dharma. Their minds should abide nowhere. If minds abide nowhere, it will be in falsehood. This is why the Buddha says that Bodhisattvas’ mindsd should not abide in form when practicing charity (dana). Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings. The Tathagata speaks of forms which are not forms and of living beings who are not living beings.

The Diamond Sutra: 7 of 12

Subhuti, the Tathagata’ words are true and correspond to reality. They are ultimate words, neither deceitful nor heterdox. Subhuti, the Dharama the Tathagata has obtained is neither real nor unreal.

‘Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits. Subhuti, if (on the one hand) a virtuous man or woman sacrifices in the pratice of charity (dana), as many lives as the sand-grains of the Ganges in the morning, at midday and again in the evening, and continues so doing throughout numberless aeons; and if, (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter’s merit will surpass that of the former. How much more so if this sutra is written, received, held, read, recited and expounded to others!

‘Subhuti, to sum up, the merits resulting from this sutra are inconceivable, inestimable and without limit. The Tathagata expounds it to those initiated into the Mahayana and the Supreme Yana. If they are able to receive, hold (in mind), read and recite it and expound it widely to others, the Tathagata will know and will see that they will achieve inexpressible and inconceivable merits that are without measure or limit. They will bear (responsibility for) the Tathagata’s Supreme Enlightenment (Anuttara-samyak-sambodhi). Why? Because, Subhuti, those who take delight in the Hinayana and hold the view of an ego, a personality, a being and a life, cannot listen to, receive, hold (in mind), read and recite this sutra and explain it to others.

‘Subhuti, wheresoever this sutra may be found, all worlds of devas, men and asuras should make offerings, for you should know that such a place is just a stupa which should be revered, worshipped and circumambulated, with offerings of flowers and incense.

‘Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic sins are now eradicated by others’ contempt, will attain Supreme Enlightenment (Anuttara-samyak-sambodhi).

‘Subhuti, I remember that is the past countless aeons before the advent of Dipamkara Buddha, I met 84,000 milliards of Buddhas to whom I made offerings and who I served faultlessly. Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my full statement of this person’s merits will create derangement, doubt and disbelief in the minds of all listeners. Subhuti, you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.’