Vajracchedikā Prajñāpāramitā Sūtra
The Diamond Sutra
Evam ukta ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan kecit sattva bhavisyanty anagate 'dhvani pascime kale pascime samaye pascimayam panca-satyam saddharma-vipralope vartamane ya iman evamrupan dharman srutvaabhisraddadhasyanti? Bhagavan aha: Na te Subhute sattva na-a-sattvah. Tat kasya hetoh? Sattvah sattva iti Subhute sarve te Subhute a-sattvas Tathagatena bhasitah tenocyante sattva iti.
----Subhuti asked: Are there, O Lord, any beings in the future, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, on hearing such dharmas, will truly believe?
The Lord replied: They, Subhuti, are neither beings nor no-beings. And why? 'Beings, beings', Subhuti, the Tathagata has taught that they are all no-beings. Therefore has he spoken of 'all beings'. 
Tat kim manyase Subhute, api nv asti sa kascid dharmo yas Tathagatena-anuttaram samyaksambodhim abhisambuddhah? Ayusman Subhutir aha: No hidam Bhagavan naasti 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
Ye mam ghosena ca-anvayuh
Na mam draksyanti te janah
----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.
Dharmato Buddha drastavya
Dharmakaya hi nayakah
Dharmata ca na vijneya
Na sa sakya vijanitum.
----From the Dharma should one see the Buddhas,
From the Dharma bodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object. 
Tat kim manyase Subhute laksana-sampada Tathagatena-anuttara samyaksambodhir abhisambuddha? Na khalu punas te Subhute evam drastavyam. Tat kasya hetoh? Na hi Subhute laksana-sampada Tathagatena-anuttara samyaksambodhir abhisambuddha syat.
----What do you think, Subhuti, has the Tathagata fully known the utmost, right and perfect enlightenment through his possession of marks?
Not so should you see it, Subhuti. And why? Because the Tathagata could surely not have fully known the utmost, right and perfect enlightenment through his possession of marks.
Na khalu punas te Subhute kascid evam vaded: Bodhisattva-yana-samprasthitaih kasyacid dharmasya vinasah prajnapta ucchedo veti. Na khalu punas te Subhute evam drastavyam. Tat kasya hetoh? Na bodhisattva-yana-samprasthitaih kasyacid dharmasya vinasah prajnapto nocchedah.
----Nor should anyone, Subhuti, say to you, 'those who have set out in the Bodhisattva-vehicle have conceived the destruction of a dharma, or its annihilation'.
Not so should you see it, Subhuti! For those who have set out in the Bodhisattva-vehicle have not conceived the destruction of a dharma, or its annihilation. 
Yas ca khalu punah Subhute kulaputro va kuladuhita va ganganadi-valuka-samaml lokadhatun saptaratna-paripurnan krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, yas ca bodhisattvo niratmakesv anutpatti-kesu dharmesu ksantim pratilabhate, ayam eva tato nidanam bahutaram punya-skandham prasaved aprameyam asamkhyeyam.
----And again, Subhuti, if a son or daughter of good family had filled with the seven precious things as many world systems as there are grains of sand in the river Ganges, and gave them as a gift to the Tathagatas, Arhats, fully Enlightened Ones, and if on the other hand a Bodhisattva would gain the patient acquiescence in dharmas which are nothing of themselves and which fail to be produced, then this latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable.
Na khalu punah Subhute bodhisattvena mahasattvena punya-skandhah parigrahitavyah. Ayusman Subhutir aha: Nanu Bhagavan bodhisattvena punyaskandhah parigrahitavyah? Bhagavan aha: Parigrahitavyah Subhute nodgrahitavyah. Tenocyate parigrahitavya iti.
----Moreover, Subhuti, the Bodhisattva should not acquire a heap of merit.
Subhuti said: Surely, O Lord, the Bodhisattva should acquire a heap of merit?
The Lord said: 'Should acquire', Subhuti, not 'should seize upon.' Therefore is it said, 'should acquire'. 
Api tu khalu punah Subhute yah kascid evam vadet: Tathagato gacchati vagacchati va, tisthati va nisidati va sayyam va kalpayati, na me Subhute sa bhasitasya-artham ajanati. Tat kasya hetoh? Tathagata iti Subhute ucyate na kvacid-gato na kutascid agatah. Tenocyate Tathagato 'rhan samyaksambuddha iti.
----Whosoever says that the Tathagata goes or comes, stands, sits or lies down, he does not understand the meaning of my teaching.
And why? 'Tathagata' is called one who has not gone anywhere, nor come from anywhere. Therefore is he called 'the Tathagata, the Arhat, the fully Enlightened One'. 
Yas ca khalu punah Subhute kulaputro va kuladuhita va yavantas trisahasra-mahasahasre lokadhatau prthivi-rajamsi tavatam lokadhatunam evamrupam masim kuryat yavad evam asamkhyeyena viryena tad yathapi nama paramanu-samcayah, tat kim manyase Subhute api nu bahuh sa paramanu-samcayo bhavet? Subhutir aha: Evam etat Bhagavann, evam etat Sugata, bahuh sa paramanu-samcayo bhavet. Tat kasya hetoh? Saced Bhagavan bahuh paramanu-samcayo 'bhavisyat, na Bhagavan avaksyat paramanu-samcaya iti. Tat kasya hetoh? Yo 'sau Bhagavan paramanu-samcayas Tathagatena bhasitah, a-samcayah sa Tathagatena bhasitah. Tenocyate paramanu-samcaya iti.
----And again, Subhuti, if a son or daughter of good family were to grind as many world systems as there are particles of dust in this great world system of 1,000 million worlds, as finely as they can be ground with incalculable vigour, and in fact reduce them to something like a collection of atomic quantities, what do you think, Subhuti, would that be an enormous collection of atomic quantities?
Subhuti replied: So it is, O Lord, so it is, O Well-Gone, enormous would that collection of atomic quantities be!
And why? If, O Lord, there had been an enormous collection of atomic quantities, the Lord would not have called it an 'enormous collection of atomic quantities'.
And why? What was taught by the Tathagata as a 'collection of atomic quantities', as a no-collection that was taught by the Tathagata. Therefore is it called a 'collection of atomic quantities'.
Yas ca Tathagatena bhasitas trisahasramahasahasro lokadhatur iti, a-dhatuh sa Tathagatena bhasitah. Tenocyate trisahasramahasahasro lokadhatur iti. Tat kasya hetoh? Saced Bhagavan loka-dhatur abhavisyat, sa eva pinda-graho 'bhavisyat, yas caiva pindagrahas Tathagatena bhasitah, a-grahah sa Tathagatena bhasitah. Tenocyate pinda-graha iti. Bhagavan aha: Pinda-grahas caiva Subhute 'vyavaharo 'nabhilapyah. Na sa dharmo na-adharmah, sa ca balaprthagjanair udgrhitah.
----And what the Tathagata taught as 'the world system of 1,000 million worlds', that he has taught as a no-system. Therefore is it called 'the world system of 1,000 million worlds'.
And why? If, O Lord, there had been a world system, that would have been a case of seizing on a material object, and what was taught as 'seizing on a material object' by the Tathagata, just as a no-seizing was that taught by the Tathagata. Therefore is it called 'seizing on a material object'.
The Lord added: And also, Subhuti, that 'seizing on a material object' is a matter of linguistic convention, a verbal expression without factual content. It is not a dharma nor a no-dharma. And yet the foolish common people have seized upon it. 
Tat kasya hetoh? Yo hi kascit Subhuta evam vaded: Atma-drstis Tathagatena bhasita sattva-drstir jiva-drstih pudgala-drstis Tathagatena bhasita, api nu sa Subhute samyagvadamano vadet? Subhuti aha: No hidam Bhagavan no hidam Sugata, na samyagvadamano vadet. Tat kasya hetoh? Ya sa Bhagavann atma-drstis Tathagatena bhasita, adrstih sa Tathagatena bhasita. Tenocyata atma-drstir iti. Bhagavan aha: Evam hi Subhute bodhisattva-yana-samprasthitena sarva-dharma jnatavya drastavya adhimoktavyah. Tatha ca jnatavya drastavya adhimoktavyah yatha na dharma-samjna pratyupasthahe. Tat kasya hetoh? Dharma-samjna dharma-samjneti Subhute a-samjnaisa Tathagatena bhasita. Tenocyate dharma-samjneti.
----And why? Because whosoever would say that the view of a self has been taught by the Tathagata, the view of a being, the view of a living soul, the view of a person, would he, Subhuti, be speaking right?
Subhuti replied: No indeed, O Lord, no indeed, O Well-Gone, he would not be speaking right.
And why? That which has been taught by the Tathagata as 'view of self', as a no-view has that been taught by the Tathagata. Therefore is it called 'view of self'.
The Lord said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle should know all dharmas, view them, be intent on them. And he should know, view and be intent on them in such a way that he does not set up the perception of a dharma.
And why? 'Perception of dharma, perception of dharma, 'Subhuti, as no-perception has this been taught by the Tathagata. Therefore is it called 'perception of dharma'. 
Yas ca khalu punah Subhute bodhisattva mahasattvo 'prameyan asamkhyeyaml lokadhatun saptaratna-paripurnam krtva Tathagatebhyo 'rhadbhyah samyaksambuddhebhyo danam dadyat, yas ca kulaputro va kuladuhita vetah prajnaparamitaya dharmaparyayad antasas catuspadikam api gatham udgrhya dharayed desayed vacayet paryavapnuyat parebhyas ca vistarena samprakasayed, ayam eva tato nidanam bahutaram punyaskandham prasunuyad aprameyam asamkhyeyam. Katham ca samprakasayet? Yatha na prakasayet. Tenocyate samprakasayed iti.
----And finally, Subhuti, if a Bodhisattva, a great being had filled world-systems immeasurable and incalculable with the seven precious things, and gave them as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, and if, on the other hand, a son or daughter of good family had taken from this Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and were to bear it in mind, demonstrate, recite and study it, and illuminate it in full detail for others, on the strength of that this latter would beget a greater heap of merit, immeasurable and incalculable.
And how would he illuminate it? So as not to reveal. Therefore is it said, 'he would illuminate'.
Taraka timiram dipo
Supinam vidyud abhram ca
Evam drastavyam samskrtam.
----As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.
Idam avocad Bhagavan. Attamanah sthavira Subhutis, te ca bhiksu-bhiksunyupasakopasikas te ca bodhisattvah sa-deva-manusa-asura-gandharvas ca loko Bhagavato bhasitam abhyanandann iti. Arya-Vajracchedika Bhagavati Prajnaparamita samapta.
----Thus spoke the Lord. Enraptured, the Elder Subhuti, the monks and nuns, the pious laymen and laywomen, and the Bodhisattvas, and the whole world with its Gods, men, Asuras and Gandharvas rejoiced in the Lord's teaching.