DIAMOND SUTRA - Chapter 14. Lead All Beings to Nirvana
Atha khalv ayusman Subhutir Bhagavantam etad avocat: Katham Bhagavan bodhisattva-yana-samprasthitena sthatavyam, katham pratipattavyam, katham cittam pragrahitavyam? Bhagavan aha: Iha Subhute bodhisattva-yana-samprasthitenaivam cittam utpadayitavyam: Sarve sattva maya-anupadhisese nirvanadhatau parinirvapayitavyah. Evam ca sattvan parinirvapya, na kascit sattvah parinirvapito bhavati. Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravarteta, na sa bodhisattva iti vaktavyah. Jiva-samjna va, yavat pudgalasamjna va pravarteta, na sa bodhisattva iti vaktavyah. Tat kasya hetoh? Na-asti Subhute sa kascid dharmo yo bodhisattva-yana-samprasthito nama.
[(Subhuti asked: How, O Lord, should one set out in the Bodhisattva-vehicle stand, how progress, how control his thoughts? The Lord replied: Here, Subhuti, someone who has set out in the Bodhisattva-vehicle should produce a thought in this manner: 'all beings I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind; and yet, after beings have thus been led to Nirvana, no being at all has been led to Nirvana'. And why? If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhi-being'. And likewise if the notion of a soul, or a person should take place in him.)] And why? He who has set out in the Bodhisattva-vehicle he is not one of the dharmas.
Tat kim manyase Subhute asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-antikad anuttaram samyaksambodhim abhisambuddhah? Evam ukta ayusman Subhutir Bhagavantam etad avocat: Yatha-aham Bhagavan Bhagavato bhasitasya-artham ajanami, na-asti sa Bhagavan kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad anuttaram samyaksambodhim abhisambuddhah. Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhute evam etat, na-asti Subhute sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad anuttaram samyaksambodhim abhisambuddhah. Sacet punah Subhute kascid dharmas Tathagatena-abhisambuddho'bhavisyat, na mam Dipankaras Tathagato vyakarisyad: Bhavisyasi tvam manava-anagate 'dhvani Sakyamunir nama Tathagato 'rhan samyaksambuddha iti. Yasmat tarhi Subhute Tathagatena-arhata samyaksambuddhena na-asti sa kascid dharmo yo 'nuttaram samyaksambodhim abhisambuddhas, tasmad aham Dipankarena Tathagatena vyakrto: Bhavisyasi tvam manava-anagate 'dhvani Sakyamunir nama Tathagato 'rhan samyaksambuddhah.
What do you think Subhuti, is there any dharma by which the Tathagata, when he was with Dipankara the Tathagata, has fully known the utmost, right and perfect enlightenment? Subhuti replied: There is not any dharma by which the Tathagata, when he was with the Tathagata Dipankara, has fully known the utmost, right and perfect enlightenment. The Lord said: It is for this reason that the Tathagata Dipankara then predicted of me: 'You, young Brahmin, will be in a future period a Tathagata, Arhat, fully Enlightened, by the name of Shakyamuni!'
Tat kasya hetos? Tathagata iti Subhute bhuta-tathataya etad adhivacanam. Yah kascit Subhuta evam vadet: Tathagatena-arhatah samyaksambuddhena-anuttara samyaksambodhir abhisambuddheti, sa vitatham vadet, abhyacaksita mam sa Subhute asatodgrhitena. Tat kasya hetoh? Na-asti Subhute sa kascid dharmo yas Tathagatena-anuttaram samyaksambodhim abhisambuddhah. Yas ca Subhute Tathagatena dharmo 'bhisambuddho desito va, tatra na satyam na mrsa. Tasmat Tathagato bhasate sarva-dharma Buddha-dharma iti. Tat kasya hetoh? Sarva-dharma iti a-dharmas Tathagatena bhasita. Tasmat ucyante sarva-dharma Buddha-dharma iti. Tad yatha-api nama Subhute puruso bhaved upetakayo mahakayah. Ayusman Subhutir aha: Yo 'sau Bhagavams Tathagatena puruso bhasita upetakayo mahakaya iti, a-kayah sa Bhagavams Tathagatena bhasitah. Tenocyata upetakayo mahakaya iti.
And why? 'Tathagata', Subhuti, is synonymous with true Suchness (tathata). And whosoever, Subhuti, were to say, 'The Tathagata has fully known the utmost, right and perfect enlightenment', he would speak falsely. And why? [(There is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment. And that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.)] Therefore the Tathagata teaches, all dharmas are the Buddha's own and special dharmas'. And why? 'All-dharmas', Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas are called the Buddha's own and special dharmas. [(Just as a man, Subhuti, might be endowed with a body, a huge body.)] Subhuti said: That man of whom the Tathagata spoke as 'endowed with a body, a huge body', as a no-body he has been taught by the Tathagata. Therefore is he called, 'endowed with a body, a huge body'.
Bhagavan aha: Evam etat Subhute. Yo bodhisattvo evam vaded: Aham sattvan parinirvapayisyanti-iti, na sa bodhisattva iti vaktavyah. Tat kasya hetoh, asti Subhute sa kascid dharmo yo bodhisattvo nama? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo yo bodhisattvo nama. Bhagavan aha: Sattvah sattva iti Subhute a-sattvas te Tathagatena bhasitas, tenocyante sattva iti. Tasmat Tathagato bhasate: Niratmanah sarva-dharma nihsattvah nirjiva nispudgalah sarva-dharma iti. Yah Subhute bodhisattva evam vaded: Aham ksetra-vyuhan nispadayisyanti iti, so 'pi tathaiva vaktavyah. Tat kasya hetoh? Ksetra-vyuha ksetra-vyuha iti Subhute 'vyuhas te Tathagatena bhasitah, tenocyante ksetra-vyuha iti. Yah Subhute bodhisattvo niratmano dharma niratmano dharma ity adhimucyate, sa Tathagatena-arhata samyaksambuddhena bodhisattvo mahasattva ity akhyatah.
End of DIAMOND SUTRA - Chapter 14. Lead All Beings to Nirvana
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The Lord said: So it is, Subhuti. The Bodhisattva who would say, I will lead beings to Nirvana', he should not be called a 'Bodhi-being'. And why? Is there, Subhuti, any dharma named 'Bodhi-being'? Subhuti replied: No indeed, O Lord. The Lord said: Because of that the Tathagata teaches, 'selfless are all dharmas, they have not the character of living beings, they are without a living soul, without personality'. [(If any Bodhisattva should say, 'I will create harmonious Buddhafields')], he likewise should not be called a Bodhi-being. [(And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'.)] The Bodhisattva, however, Subhuti, who is intent on 'without self are the dharmas, without self are the dharmas', him the Tathagata, the Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great being.
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