DIAMOND SUTRA - Chapter 19. Summary of Dharma
Tat kim manyase Subhute, api nv asti sa kascid dharmo yas Tathagatena-anuttaram samyaksambodhim abhisambuddhah? Ayusman Subhutir aha: No hidam Bhagavan na-asti sa Bhagavan kascid dharmo yas Tathagatena-anuttaram samyaksambodhim abhisambuddhah. Bhagavan aha: Evam etat Subhute evam etat, anur api tatra dharmo na samvidyate nopalabhyate. Tenocyate 'nuttara samyaksambodhir iti. Api tu khalu punah Subhute samah sa dharmo na tatra kimcid visamam. Tenocyate 'nuttara samyaksambodhir iti. Niratmatvena nihsattvatvena nirjivatvena nispudgalatvena sama sanuttara samyaksambodhih sarvaih kusalair dharmair abhisambudhyate. Tat kasya hetoh? Kusala dharmah kusala dharma iti Subhute a-dharmas caiva te Tathagatena bhasitah. Tenocyante kusala dharma iti.
What do you think, Subhuti, is there any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment? Subhuti replied: No indeed, O Lord, there is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment. The Lord said: So it is, Subhuti, so it is. Not even the least (anu) dharma is there found or got at. Therefore is it called 'utmost (anuttara), right and perfect enlightenment'. Furthermore, Subhuti, self-identical (sama) is that dharma, and nothing is therein at variance (vishama). Therefore is it called 'utmost, right (samyak) and perfect (sam-) enlightenment'. Self-identical through the absence of a self, a being, a soul, or a person, the utmost, right and perfect enlightenment is fully known as the totality of all the wholesome dharmas. 'Wholesome dharmas, wholesome dharmas', Subhuti yet as no-dharmas have they been taught by the Tathagata. Therefore are they called 'wholesome dharmas'.
Yas ca khalu punah Subhute stri va puruso va yavantas trisahasramahasahasre lokadhatau Sumeravah parvata-rajanas tavato rasin saptanam ratnanam abhisamhrtya Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, yas ca kulaputro va kuladuhita vetah prajnaparamitaya dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo desayed, asya Subhute punyaskandhasya-asau paurvakah punyaskandhah satatamim api kalam nopaiti yavad upanisadam api na ksamate.
And again, Subhuti, if a woman or man had piled up the seven precious things until their bulk equaled that of all the Sumerus, kings of mountains, in the world system of 1,000 million worlds, and would give them as a gift; and if, on the other hand, a son or daughter of good family would take up from this Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and demonstrate it to others, compared with his heap of merit the former heap of merit does not approach one hundredth part, etc., until we come to, it will not bear any comparison.
Tat kim manyase Subhute api nu Tathagatasyaivam bhavati: Maya sattvah parimocita iti? Na khalu punah Subhute evam drastavyam. Tata kasya hetoh? Na-asti Subhute kascit sattvo yas Tathagatena parimocitah. Yadi punah Subhute kascit sattvo' bhavisyat yas Tathagatena parimocitah syat, sa eva Tathagatasya-atma-graho'bhavisyat, sattva-graho jiva-grahah pudgala-graho 'bhavisyat. Atma-graha iti Subhute agraha esa Tathagatena bhasitah. Sa ca balaprthag-janair udgrhitah. Balaprthag-jana iti Subhute a-jana eva te Tathagatena bhasitah. Tenocyante balaprthagjana iti.
What do you think, Subhuti, does it occur to a Tathagata, 'by me have beings been set free'? Not thus should you see it, Subhuti! And why? There is not any being whom the Tathagata has set free. Again, if there had been any being whom the Tathagata had set free, then surely there would have been on the part of the Tathagata a seizing of a self, of a being, of a soul, of a person. 'Seizing of a self', as a no-seizing, Subhuti, has that been taught by the Tathagata. And yet the foolish common people have seized upon it. 'Foolish common people', Subhuti, as really no people have they been taught by the Tathagata. Therefore are they called 'foolish common people'.
Tat kim manyase Subhute, laksana-sampada Tathagato drastavyah? Subhutir aha: No hidam Bhagavan, yatha-aham Bhagavato bhasitasya-artham ajanami na laksana-sampada Tathagato drastavyah. Bhagavan aha: Sadhu sadhu Subhute, evam etat Subhute evam etad, yatha vadasi: Na laksana-sampada Tathagato drastavyah. Tat kasya hetoh? Sacet punah Subhute laksana-sampada Tathagato drastavyo 'bhavisyad, raja-api cakravarti Tathagato'bhavisyat. Tasman na laksana-sampada Tathagato drastavyah. Ayusman Subhutir Bhagavantam etad avocat: Yatha-aham Bhagavato bhasitasya-artham ajanami, na laksana-sampada Tathagato drastavyah. Atha khalu Bhagavams tasyam velayam ime gathe abhasata:
What do you think, Subhuti, is the Tathagata to be seen by means of his possession of marks? Subhuti replied: No indeed, O Lord. The Lord said: If, Subhuti, the Tathagata could be recognized by his possession of marks, then also the universal monarch would be a Tathagata. Therefore the Tathagata is not to be seen by means of his possession of marks. Subhuti then said: As I, O Lord, understand the Lord's teaching, the Tathagata is not to be seen through his possession of marks. Further the Lord taught on that occasion the following stanzas:
Ye mam rupena ca-adraksur End of DIAMOND SUTRA - Chapter 19. Summary of Dharma
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Ye mam ghosena ca-anvayuh
Na mam draksyanti te janah
Dharmato Buddha drastavya
Dharmakaya hi nayakah
Dharmata ca na vijneya
Na sa sakya vijanitum.
Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.
From the Dharma should one see the Buddhas,
From the Dharmabodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object.
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