DIAMOND SUTRA - Chapter 10. Interlude

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PRINCIPLES

DIAMOND SUTRA - Chapter 10. Interlude

Atha khalv ayusman Subhutir dharma-vegena-asru-ni pramuncat, so' sruni pramrjya Bhagavantam etad avocat: Ascaryam Bhagavan parama-ascaryam Sugata, yavad ayam dharma-paryayas Tathagatena bhasito, 'gra-yana-samprasthitanam sattvanam arthaya srestha-yana-samprasthitanam arthaya, yato me Bhagavan jnanam utpannam. Na maya Bhagavan jatv evamrupo dharmaparyayah sruta-purvah. Paramena te Bhagavann ascaryena samanvagata bodhisattva bhavisyanti ya iha sutre bhasyamane srutva bhuta-samjnam utpadayisyanti. Tat kasya hetoh? Ya caisa Bhagavan bhuta-samjna saiva-abhuta-samjna. Tasmat Tathagato bhasate bhuta-samjna bhuta-samjneti. Na mama Bhagavan duskaram yad aham imam dharma-paryayam bhasyamanam avakalpayamy adhimucye. Ye 'pi te Bhagavan sattva bhavisyanty anagate 'dhvani pascime kale pascime samaye pascimayam panca-satyam saddharma-vipralope vartamane, ya imam Bhagavan dharma-paryayam udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, te parama-ascaryena samanvagata bhavisyanti. Api tu khalu punar Bhagavan na tesam atma-samjna pravartisyate, na sattva-samjna na jiva-samjna na pudgala-samjna pravartisyate, na-api tesam kacit samjna na-a-samjna pravartate. Tat kasya hetoh? Ya sa Bhagavann atma-samjna saiva-a-samjna, ya sattva-samjna jiva-samjna pudgala-samjna saiva-a-samjna. Tat kasya hetoh? Sarva-samjna-apagata hi Buddha Bhagavantah.
Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having wiped away his tears, he thus spoke to the Lord: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through it cognition has been produced in me. Not have I ever before heard such a discourse on Dharma. Most wonderfully blest will be those who, when this Sutra is being taught, will produce a true perception. And that which is true perception, that is indeed no perception. Therefore the Tathagata teaches, 'true perception, true perceptions'. It is not difficult for me to accept and believe this discourse on Dharma when it is being taught. But those beings who will be in a future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blest. In them, however, no perception of a self will take place, or of a being, a soul, or a person. And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception. And why? Because the Buddhas, the Lords have left all perceptions behind.

Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhute evam etat. Parama-ascarya-samanvagatas te sattva bhavisyanti ya iha Subhute sutre bhasyamane nottrasisyanti na samtrasisyanti na samtrasam apatsyante. Tat kasya hetoh? Paramaparamiteyam Subhute Tathagatena bhasita yaduta-a-paramita. Yam ca Subhute Tathagatah parama-paramitam bhasate, tam aparimana-api Buddha Bhagavanto bhasante, tenocyate parama-paramiteti.
The Lord said: So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified. And why? The Tathagata has taught this as the highest (parama-) perfection (paramita). And what the Tathagata teaches as the highest perfection, that also the innumerable (aparimana) Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.

Api tu khalu punah Subhute ya Tathagatasya ksanti-paramita saiva-a-paramita. Tat kasya hetoh? Yada me Subhute Kalinga raja-anga-pratyanga-mamsany acchaitsit, tasmin samaya atma-samjna va sattva-samjna va jiva-samjna va pudgala-samjna va na-api me kacit samjna va-a-samjna va babhuva. Tat kasya hetoh? Sacen me Subhute tasmin samaya atma-samjna-abhavisyad vyapada-samjna-api me tasmin samaye'bhavisyat. Sacet sattva-samjna jiva-samjna pudgala-samjna-abhavisyad, vyapada-samjna-api me tasmin samaye'bhavisyat. Tat kasya hetoh? Abhijanamy aham Subhute'tite'dhvani panca-jati-satani yad aham Ksantivadi rsir abhuvam. Tatra-api me na-atma-samjna babhuva, na-sattva-samjna na jiva-samjna na pudgala-samjna babhuva.
Moreover, Subhuti, the Tathagata's perfection of patience is really no perfection. And why? Because, Subhuti, when the king of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person. And why? If, Subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person. With my superknowledge I recall that in the past I have for five hundred births led the life of a sage devoted to patience. Then also have I had no perception of a self, a being, a soul, or a person.

End of DIAMOND SUTRA - Chapter 10. Interlude horizotal line

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