DIAMOND SUTRA - Chapter 2. Lead All Beings to Nirvana
Tena khalu punah samayena-ayusman Subhutis tasyam eva parsadi samnipatito'bhut samnisannah. Atha khalv ayusman Subhutir utthaya-asanad, ekamsam uttarasangham krtva, daksinam janu-mandalam prthivyam pratisthapya, yena Bhagavams tena-anjalim pranamya Bhagavantam etad avocat: Ascaryam Bhagavan parama-ascaryam Sugata, yavad eva Tathagatena-arhata samyaksambuddhena bodhisattva mahasattva anuparigrhitah paramena-anugrahena. Ascaryam Bhagavan yavad eva Tathagatena-arhata samyaksambuddhena bodhisattva mahasattvah parinditah paramaya parindanaya. Tat katham Bhagavan bodhisattva-yana-samprasthitena kulaputrena va kuladuhitra va sthatavyam katham pratipattavyam katham cittam pragrahitavyam?
At that time the Venerable Subhuti came to that assembly, and sat down. Then he rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hands towards the Lord, and said to the Lord: 'It is wonderful O Lord, it is exceedingly wonderful, O Well-Gone, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata, the Arhat, the Fully Enlightened One. It is wonderful, O Lord, how much the Bodhisattvas, the great beings, have been favoured with the highest favour by the Tathagata, the Arhat, the Fully Enlightened One. How then, O Lord, should a son or daughter of good family, who have set out in the Bodhisattva-vehicle, stand, how progress, how control their thoughts?'
Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Sadhu sadhu Subhute, evam etad yatha vadasi. Anuparigrhitas Tathagatena bodhisattva mahasattvah paramena-anugrahena, parinditas Tathagatena bodhisattva mahasattvah paramaya parindanaya. Tena hi Subhute srnu sadhu ca susthu ca manasikuru, bhasisye 'ham te yatha bodhisattva-yana-samprasthitena sthatavyam yatha pratipattavyam yatha cittam pragrahitavyam. Evam Bhagavann ity ayusman Subhutir Bhagavatah pratyasrausit.
After these words the Lord said to the Venerable Subhuti: 'Well said, well said, Subhuti! So it is, Subhuti, so it is, as you say! The Tathagata, Subhuti, has helped the Bodhisattvas, the great beings with the greatest help, and he has favoured them with the highest favour. Therefore, 'Subhuti, listen well, and attentively! I will teach you how those who have set out in the Bodhisattva vehicle should stand, how progress, how control their thoughts.' 'So be it, O Lord', replied the Venerable Subhuti and listened.
Bhagavan etad avocat: Iha Subhute bodhisattva-yana-samprasthitena evam cittam utpadayitavyam: Yavantah Subhute sattvah sattvadhatau sattva-samgrahena samgrhita anda-ja va jarayu-ja va samsveda-ja vaupapaduka va, rupino va-arupino va, samjnino va-asamjnino va naiva samjnino na-asamjnino va, yavan kascit sattvadhatu-prajnapyamanah prajnapyate, te ca maya sarve nupadhisese nirvana-dhatau parinirvapayitavyah. Evam aparimanam api sattvan parinirvapya na kascit sattvah parinirvapito bhavati. Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravarteta, na sa bodhisattva iti vaktavyah. Tat kasya hetoh? Na sa Subhute bodhisattvo vaktavyo yasya-atma-samjna pravarteta, sattva-samjna va jiva-samjna va pudgala-samjna va pravarteta. End of DIAMOND SUTRA - Chapter 2. Lead All Beings to Nirvana
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The Lord said: Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva should produce a thought in this manner: 'As many beings as there are in the universe of beings, comprehended under the term "beings" egg-born, born from a womb, moisture-born, or miraculously born; with or without form; with perception, without perception, and with neither perception nor non-perception, as far as any conceivable form of beings is conceived: all these I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable 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 why? He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person.'
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