DIAMOND SUTRA - Chapter 9. Dharma, Perfection, Existence, and Summary of Teaching
Bhagavan aha: Tat kim manyase Subhute, asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah.
The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened One? Subhuti replied: Not so, O Lord, there is not.
Bhagavan aha: Yah kascit Subhute bodhisattva evam vaded: Aham ksetra-vyuhan nispadayisyami-iti, sa vitatham vadet. Tat kasya hetoh? Ksetra-vyuhah ksetra-vyuha iti Subhute, 'vyuhas te Tathagatena bhasitah. Tenocyante ksetra-vyuha iti.
The Lord said: If any Bodhisattva would say, 'I will create harmonious Buddhafields', he would speak falsely. 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'.
Tasmat tarhi Subhute bodhisattvena mahasattvenaivam apratisthitam cittam utpadayitavyam yan na kvacit-pratisthitam cittam utpadayitavyam, na rupa-pratisthitam cittam utpadayitavyam na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.
Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects.
Tad yathapi nama Subhute puruso bhaved upeta-kayo maha-kayo vat tasyaivamrupa atma-bhavah syat tad yathapi nama Sumeruh parvata-raja, tat kim manyase Subhute api nu mahan sa atmabhavo bhavet? Subhutir aha: Mahan sa Bhagavan mahan Sugata sa atma-bhavo bhavet. Tat kasya hetoh? Atma-bhava atma-bhava iti Bhagavann a-bhavah sa Tathagatena bhasitah. Tenocyata atma-bhava iti. Na hi Bhagavan sa bhavo na-abhavah. Tenocyata atma-bhava iti.
Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence? Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? 'Personal existence, personal existence', as no-existence has that been taught by the Tathagata; for not, O Lord, is that existence or non-existence. Therefore is it called 'personal existence'.
Bhagavan aha: Tat kim manyase Subhute yavatyo Gangayam mahanadyam valukas tavatya eva Ganga-nadyo bhaveyuh, tasu ya valuka api nu ta bahavyo bhaveyuh? Subhutir aha: Ta eva tavad Bhagavan bahavyo Ganga-nadyo bhaveyuh, prag eva yas tasu Ganga-nadisu valukah. Bhagavan aha: Arocayami te Subhute prativedayami te yavatyas tasu Ganga-nadisu valuka bhaveyus, tavato loka-dhatun kascid eva stri va puruso va sapta-ratna-paripurnam krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, tat kim manyase Subhute, api nu sa stri va puruso va tato nidanam bahu punyaskandham prasunuyat? Subhutir aha: Bahu Bhagavan bahu Sugata stri va puruso va tato nidanam punya-skandham prasunuyad aprameyam asamkhyeyam. Bhagavan aha: Yas ca khalu punah Subhute stri va puruso va tavato loka-dhatun sapta-ratna-paripurnam krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, yas ca kulaputro va kuladuhita veto dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo desayet samprakasayed, ayam eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam. Api tu khalu punah Subhute yasmin prthivi-pradesa ito dharma-paryayad antasas catuspadikam api gatham udgrhya bhasyeta va samprakasyeta va, sa prthivi-pradesas caityabhuto bhavet sa-deva-manusa-asurasya lokasya; kah punar vado ya imam dharma-pryayam sakala-samaptam dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti, paramena te Subhute ascaryena samanvagata bhavisyanti. Tasmims ca Subhute prthivi-pradese sasta viharaty anyatara-anyataro va vijnaguru-sthaniyah.
The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the large river Ganges, would the grains of sand in them be many? Subhuti replied: Those Ganges rivers would indeed be many, much more so the grains of sand in them. The Lord said: This is what I announce to you, Subhuti, this is what I make known to you, if some woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers, and would give them as a gift to the Tathagatas, Arhats, fully Enlightened Ones what do you think, Subhuti, would that woman or man on the strength of that beget a great heap of merit? Subhuti replied: Great, O Lord, great O Well-Gone, would that heap of merit be, immeasurable and incalculable. The Lord said: But if a son or daughter of good family had taken from this discourse on dharma but one stanza of four lines, and were to demonstrate and illuminate it to others, then they would on the strength of that beget a still greater heap of merit, immeasurable and incalculable. Moreover, Subhuti, that spot of earth where one has taken from this discourse on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be a veritable shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wonderfully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him.
Evam ukta ayusman Subhutir Bhagavantam etad avocat: Ko nama-ayam Bhagavan dharma-paryayah, katham cainam dharayami? Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Prajnaparamita nama-ayam Subhute dharma-paryayah, evam cainam dharaya.
Subhuti asked: What then, O Lord, is this discourse on dharma, and how should I bear it in mind? The Lord replied: This discourse on dharma, Subhuti, is called 'Wisdom which has gone beyond', and as such should you bear it in mind!
Tat kasya hetoh? Subhute prajnapa ramita Tathagatena bhasita saiva-a-paramita Tathagatena bhasita. Tenocyate prajnaparamiteti. Tat kim manyase Subhute api nv asti sa kascid dharmo yas Tathagatena bhasitah? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena bhasitah. Bhagavan aha: Tat kim manyase Subhute, yavat trisahasramahasahasre loka-dhatuu prthivi-rajah kacit tad bahu bhavet? Subhutir aha: Bahu Bhagavan bahu Sugata prthivi-rajo bhavet. Tat kasya hetoh? Yat tad Bhagavan prthivi-rajas Tathagatena bhasitam a-rajas tad Bhagavams Tathagatena bhasitam. Tenocyate prthivi-raja iti. Yo'py asau loka-dhatus Tathagatena bhasito 'dhatuh sa Tathagatena bhasitah. Tenocyate lokadhatur iti. Bhagavan aha: Tat kim manyase Subhute dvatrimsan mahapurusa-laksanais Tathagato 'rhan samyaksambuddho drastavyah? Subhutir aha: No hidam Bhagavan, na dvatrimsan-mahapurusa-laksanais Tathagato'rhan samyaksambuddho drastavyah. Tat kasya hetoh? Yani hi tani Bhagavan dvatrimsan-mahapurusa-laksanani Tathagatena bhasitany, a-laksanani tani Bhagavams Tathagatena bhasitani. Tenocyante dvatrimsan-mahapurusa-laksanani-iti.
And why? Just that which the Tathagata has taught as the wisdom which has gone beyond, just that He has taught as not gone beyond. Therefore is it called 'Wisdom which has gone beyond'. What do you think, Subhuti, is there any dharma which the Tathagata has taught? Subhuti replied: No indeed, O Lord, there is not. The Lord said: When, Subhuti, you consider the number of particles of dust in this world system of 1,000 million worlds-would they be many? Subhuti replied: Yes, O Lord. Because what was taught as particles of dust by the Tathagata, as no-particles that was taught by the Tathagata. Therefore are they called 'particles of dust'. And this world-system the Tathagata has taught as no-system. Therefore is it called a 'world system'. The Lord asked: What do you think, Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman? Subhuti replied: No indeed, O Lord. And why? Because those thirty-two marks of the superman which were taught by the Tathagata, they are really no-marks. Therefore are they called 'the thirty-two marks of the superman'.
Bhagavan aha: Yas ca khalu punah Subhute stri va puruso va dine dine Ganga-nadi-valuka-saman atma-bhavan parityajet, evam parityajan Ganga-nadi-valuka-saman kalpams tan atmabhavan parityajet, yas ceto dharma-paryayad antasas catuspadikam api gatham udgrhya parebhyo desayet samprakasayed, ayam eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam.
End of DIAMOND SUTRA - Chapter 9. Dharma, Perfection, Existence, and Summary of Teaching
Previous Chapter «
» Next Chapter
The Lord said: And again, Subhuti, suppose a woman or a man were to renounce all their belongings as many times as there are grains of sand in the river Ganges; and suppose that someone else, after taking from this discourse on Dharma but one stanza of four lines, would demonstrate it to others. Then this latter on the strength of that would beget a greater heap of merit, immeasurable and incalculable.
Purchase posters, art prints, media (music CD & DVD)
TENZIN GYASTO, XIV DALAI LAMA
by Olivier Follmi
→Puchase this Item
→More Art Prints & Media
→Zen & Buddhism books