梁朝傅大士頌金剛經 1
English (machine translation) 1
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1.1
Preface to the Verses on the Diamond Sūtra by Fu Dashi of the Liang Dynasty
1.2
The Songs of the Diamond Sūtra were composed by Fu Dashi during the Liang dynasty. At first, Emperor Wu invited Baozhi to lecture on the sūtra. Baozhi replied: "There is Fu Dashi, who understands well how to lecture on it." The Emperor asked: "Where is this man now?" Baozhi replied: "He is currently in the fish market." Thereupon [the Emperor] summoned the Mahāsattva into the palace. The Emperor asked: "Mahāsattva, I wish to invite you to lecture on the Diamond Sūtra. What high seat will you require?" The Mahāsattva replied: "I have no need for a high seat; I require only a pair of cypress clappers." Having received the clappers, the Mahāsattva immediately chanted forty-nine verses of sūtra songs to the end and then departed. Baozhi asked Emperor Wu: "Do you know this man?" The Emperor said: "I do not know him." Baozhi told the Emperor: "This is an emanation body of Maitreya Bodhisattva, who has descended to aid Your Majesty in propagating transformation." Upon suddenly hearing this, Emperor Wu was greatly astonished and treated him with profound veneration. In consequence, he inscribed these verses upon the four-story pavilion of the temple in Jingzhou, where they remain to this day. Now, as for the Diamond Sūtra, it is the mysterious gateway of the holy teaching, profound, abstruse, and difficult to fathom. There are no Buddhas who are not born from it. Although deep investigation of commentaries and treatises is vast and hard to exhaust, how could it compare with these compassionate verses, so distinct before one's eyes? Thus they cause practitioners to ascend the jewel mountain of the vajra without moving a foot, and cause those of resolute faith to quiet and extinguish consciousness, transcending to the other shore of nirvāṇa; hence this writing. Its text is boundless and infinite, arranged in forty-nine sections below. What is called: the sun of wisdom sweeps through the sky, illuminating the Pure Land of the Tathāgata; the sword of dhyāna comes into hand, breaking the demon armies of saṃsāra. With both person and phenomena dispelled and cleared away, how delightful! What could be added to this meaning? There was a wise person who did not reveal his name, who provided five poems to assist and promote it. Since that storied pavilion was burned down, fearing the text might be lost, I have ventured to ask worthy individuals who have seen the original in that pavilion to kindly establish it as the standard.
1.3
If anyone upholds and recites the Vajracchedikā Prajñāpāramitā Sūtra, they must first recite with sincere mind the Mantra for Purifying Vocal Karma, and then invoke the names of the Eight Vajras and Four Bodhisattvas. Wherever they are, they will always grant protection.
1.4
Mantra for Purifying Vocal Karma
1.6
Mantra of Bodhisattva Ākāśagarbha for Universal Offering
1.8
How, O Brahmā, is long life attained,
And a vajra-like indestructible body?
By what causes and conditions again
Is great, firm power obtained?
How, relying upon this sūtra,
Does one ultimately reach the other shore?
We pray that the Buddha may open the subtle and secret,
And explain it widely for sentient beings.
1.9
Text of the Aspiration
1.10
I bow my head to the Honoured One of the Three Realms
And the measureless Buddhas of the ten directions.
I now give rise to a vast vow
To uphold this Diamond Sūtra:
Above, to repay the four heavy debts of gratitude;
Below, to deliver the suffering of the three wretched realms.
If there are any who see or hear this,
May all give rise to the bodhicitta,
And when this single retributive body is exhausted,
May we be born together in the Land of Ultimate Bliss.
Respectfully invoking the Eight Vajras:
1.11
First, we respectfully invoke Qingchuzai Vajra. Second, we respectfully invoke Bidu Vajra. Third, we respectfully invoke Huangsuiqiu Vajra. Fourth, we respectfully invoke Baijingshui Vajra. Fifth, we respectfully invoke Chisheng Vajra. Sixth, we respectfully invoke Dingchuzai Vajra. Seventh, we respectfully invoke Zixian Vajra. Eighth, we respectfully invoke Dashen Vajra.
1.12
First, we respectfully invoke Vajrapāśa Bodhisattva. Second, we respectfully invoke Vajrasphota Bodhisattva. Third, we respectfully invoke Vajrarāga Bodhisattva. Fourth, we respectfully invoke Vajrabhāṣa Bodhisattva.
1.13
Chapter 1: The Reason for the Dharma Assembly
1.14
The day of the Tathāgata's nirvāṇa:
1.15
Between the twin Śāla trees,
Ānanda was submerged in an ocean of grief,
Weeping in sorrow, unable to advance.
Upāli first questioned [him]:
"What words should be placed at the head of the sūtras?"
"The Buddha taught to write 'Thus':
Transmitted for ten thousand generations, from ancient times to now."
1.16
Thus have I heard. At one time the Buddha was staying in Śrāvastī, in the Jetavana Anāthapiṇḍada-ārāma, together with a great assembly of bhikṣus, twelve hundred and fifty in all. At that time, when it was mealtime, the Bhagavat put on his robes, took his bowl, and entered the great city of Śrāvastī to beg for food. Having begged in order from house to house within that city, he returned to his original place. When his meal was finished, he put away his robes and bowl, washed his feet, prepared his seat, and sat down.
1.17
Chapter 2: Subhūti's Request
1.18
At that time, the Elder Subhūti, who was in the great assembly, arose from his seat, bared his right shoulder, knelt on his right knee, and respectfully placed his palms together, saying to the Buddha: "How rare, Bhagavat! The Tathāgata is well mindful of the bodhisattvas and well instructs the bodhisattvas. Bhagavat, when good sons and good daughters give rise to the mind of anuttarā samyaksaṃbodhi, how should they abide, and how should they subdue their minds?" The Buddha said: "Excellent, excellent! Subhūti, it is as you have said: the Tathāgata is well mindful of the bodhisattvas and well instructs the bodhisattvas. Listen attentively now, and I shall explain it for you. Good sons and good daughters who give rise to the mind of anuttarā samyaksaṃbodhi should thus abide, thus subdue their minds." "Yes, Bhagavat, we joyfully wish to hear."
1.19
Chapter 3: The Orthodox Teaching of the Mahāyāna
1.20
The Buddha told Subhūti: "All bodhisattva-mahāsattvas should subdue their minds thus: As for all classes of sentient beings—whether born from eggs, born from wombs, born from moisture, or born of transformation; whether possessing form or lacking form; whether with thought or without thought; whether neither with thought nor without thought—I cause them all to enter anupadhiśeṣa-nirvāṇa and cross over to extinction. Even though measureless, countless, and boundless sentient beings are thus crossed over to extinction, in truth there are no sentient beings who attain extinction. Why is this? Subhūti, if a bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a soul, then they are not a bodhisattva."
1.21
Maitreya's verse says:
1.22
Subhūti first made his request,
And the Sugata replied according to the capacity:
First answering how one should abide,
Next teaching how to cultivate thus.
Womb-born, egg-born, moisture-born, and transformed—
All are embraced by compassion and wisdom.
If one gives rise to the view of sentient beings,
One returns to seeking through clinging to marks.
1.23
Chapter 4: The Wondrous Practice of Non-Abiding
1.24
"Furthermore, Subhūti, with respect to dharmas, one should practice dāna without abiding anywhere; that is, practice dāna without abiding in form, and practice dāna without abiding in sound, fragrance, taste, touch, or dharmas. Subhūti, a bodhisattva should practice dāna thus, not abiding in marks. Why is this? If a bodhisattva practices dāna without abiding in marks, their merit cannot be conceived."
1.25
Dāna-pāramitā (giving). Maitreya's verse says:
1.26
The gate of giving penetrates the six practices;
The six practices are gathered into the three givings.
[Giving] material support and fearlessness—
Let neither sound nor form interfere.
Establish neither of the two extremes at all,
Nor is there any need to settle in the middle way.
If you wish to find the place of the unborn,
Turn away from objects and observe toward the mind.
1.27
Śīla-pāramitā (holding precepts). Maitreya's verse says:
1.28
To attain purity in śīla
Is the cause from measureless kalpas.
Deluded thoughts are like hostile thieves;
Greed and clinging are like distant stars.
Remaining in desires yet free of desire,
Dwelling in dust without being soiled by dust—
Expediently residing on the Vimalā-bhūmi,
One shall realize the body of the Dharma King.
1.29
Kṣānti-pāramitā (patience). Maitreya's verse says:
1.30
The patient mind is like an illusion or a dream;
The circumstance of insult is like a hare's horn or turtle's hair.
If one can constantly cultivate this contemplation,
Upon encountering hardship one becomes all the firmer.
There is neither wrong nor right;
There is neither low nor high.
If you wish to extinguish the thieves of greed and anger,
You must wield the sword of wisdom.
1.31
Vīrya-pāramitā (vigor). Maitreya's verse says:
1.32
Cultivating vigor is called the Arciṣmatī-bhūmi,
Truly because the light of wisdom expands.
The two wisdoms are dismissed within the mind;
The three emptinesses are dispelled regarding objects.
Ignorance is extinguished thought by thought;
Clinging inclinations toward high and low are recognized.
If one observes the mind without interruption,
How could it stop at merely reaching the unconditioned?
1.33
Dhyāna-pāramitā (meditation). Maitreya's verse says:
1.34
The river of dhyāna becomes pure along with the billows;
The water of samādhi clarifies following the waves.
Settling the spirit gives rise to the nature of awakening;
Calming deliberations extinguishes deluded passions.
Parikalpita is empty discrimination,
Originally established only as provisional names.
If one realizes paratantra,
There is no separate pariniṣpanna.
1.35
Prajñā-pāramitā (wisdom). Maitreya's verse says:
1.36
The lamp of wisdom is like the bright sun;
The aggregates and elements are like a gandharva city.
When light arrives, darkness instantly departs,
Without leisure to pause even for a moment.
While the deluded mind has not yet been extinguished,
One perceives the forms of self and other.
When wondrous wisdom illuminates with its perfect light,
There is obtained only the single name of emptiness.
Across three great asaṃkhyeya kalpas,
The myriad practices are cultivated completely in unison.
Having awakened to the absence of person and self,
One forever follows the stream of the noble path.
The twofold emptiness begins to be gradually realized;
One roams at will in samādhi.
Newly dwelling on the Pramuditā-bhūmi,
Constant joy pursues, forgetting all sorrow.
1.37
"Subhūti, what do you think? Can the space in the eastern direction be conceived?" "No, Bhagavat." "Subhūti, can the space in the south, west, north, the four intermediate directions, above, and below be conceived?" "No, Bhagavat." "Subhūti, the merit of a bodhisattva who practices dāna without abiding in marks is also like this: it cannot be conceived. Subhūti, a bodhisattva should only abide as taught."
1.38
Maitreya's verse says:
1.39
If one speaks of giving without marks,
The merit is exceedingly difficult to measure.
Practicing compassion to relieve the destitute,
One need not look for a karmic reward.
Ordinary beings have inferior dispositions and practices,
So at first [the Buddha] merely praised it briefly.
If you wish to know the appearance of dāna,
It is like space pervading the ten directions.
1.40
Chapter 5: True Perception in Accordance with Reality
1.41
"Subhūti, what do you think? Can the Tathāgata be seen by means of physical marks?" "No, Bhagavat, one cannot see the Tathāgata by means of physical marks. Why is this? What the Tathāgata speaks of as physical marks are not physical marks." The Buddha told Subhūti: "Whatever has marks is all false and illusory. If one sees that all marks are not marks, then one sees the Tathāgata."
1.42
Maitreya's verse says:
1.43
The Tathāgata brought up physical marks
In order to accord with worldly sentiments.
Fearing that people would give rise to annihilationist views,
He expediently established provisional names.
Conventionally speaking of the thirty-two,
The eighty are also empty sounds.
Having a body is not the awakened substance;
Being signless is the true form.
1.44
Chapter 6: Rare Is True Faith
1.45
Subhūti addressed the Buddha, saying: "Bhagavat, will there be sentient beings who, hearing such spoken phrases and sentences, will give rise to real faith?" The Buddha told Subhūti: "Do not speak thus. In the final five hundred years after the Tathāgata's passing, there will be those who uphold the precepts and cultivate blessings who will be able to give rise to faith in these sentences, taking them to be the truth."
1.46
Maitreya's verse says:
1.47
The cause is deep, and the result is also deep;
The principle is secret, abstruse, and hard to seek.
In the coming age of the degenerate Dharma,
The only concern is that the Dharma will sink.
Subhūti's thoughts had not yet reached it;
Hearing the meaning, he feared it would be hard to bear.
If one can believe in this Dharma,
That is certainly the mind of an awakened person.
1.48
"You should know that these people will not have planted roots of goodness at one Buddha, two Buddhas, or three, four, or five Buddhas, but will have planted roots of goodness at measureless thousands of myriads of Buddhas. When they hear these sentences, even for a single thought-moment they will give rise to pure faith. Subhūti, the Tathāgata fully knows and fully sees that these sentient beings attain such measureless merit."
1.49
Maitreya's verse says:
1.50
When the root of faith arises in a single thought-moment,
All the Buddhas are completely able to know it.
The cause arises on this day;
The fruit will be realized in future time.
Passing through three asaṃkhyeyas over many kalpas,
The six perfections have long been serenely practiced.
Perfuming to maturity the untainted seeds,
Only then is it called inconceivable.
1.51
"Why is this? These sentient beings will no longer have the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a soul; they will have no notion of dharmas, nor any notion of non-dharmas. Why is this? If the minds of these sentient beings grasp at marks, then they will cling to a self, a person, a sentient being, and a soul. If they grasp at the notion of dharmas, then they will cling to a self, a person, a sentient being, and a soul. Why is this? If they grasp at the notion of non-dharmas, then they will cling to a self, a person, a sentient being, and a soul."
1.52
Maitreya's verse says:
1.53
Person is empty, and dharmas are also empty;
The two marks are originally identical.
Parikalpita is empty discrimination;
Paratantra obstructs and does not penetrate.
Pariniṣpanna is spoken of as the ocean of consciousness;
Transmigration is like tumbling tumbleweed.
If you wish to know the forbearance of the unborn,
Sever all footsteps outside the mind.
1.54
"Therefore, one should not grasp at dharmas, nor should one grasp at non-dharmas."
1.55
Maitreya's verse says:
1.56
Existence is given provisional designations because of causes;
Signlessness is what spreads its fame.
Existence and non-existence have no distinct substance;
Non-existence and existence have no forms of existence or non-existence.
Existence and non-existence have no self-nature;
Delusion gives rise to sentiments of existence and non-existence.
Existence and non-existence are like echoes in a valley:
Do not cling to the sound of existence and non-existence.
1.57
"For this reason, the Tathāgata often says: 'You bhikṣus, know that my Dharma teaching is like a raft. Even dharmas should be abandoned, how much more so non-dharmas!'"
1.58
Maitreya's verse says:
1.59
To cross a river one must use a raft;
Having reached the shore, one has no need for a boat.
Knowing that person and dharmas are without self,
Once one awakens to the principle, why labor with the fish trap?
One is still drowned in midstream—
Who discusses staying on the two banks?
If one grasps either existence or non-existence,
The field of the mind is immediately defiled.
1.60
Chapter 7: No Attainment and No Exposition
1.61
"Subhūti, what do you think? Has the Tathāgata attained anuttarā samyaksaṃbodhi? Does the Tathāgata have any Dharma to expound?"
Subhūti said, "As I understand the meaning of what the Buddha has spoken, there is no fixed dharma called anuttarā samyaksaṃbodhi, nor is there any fixed dharma that the Tathāgata can expound. Why is this? The dharmas expounded by the Tathāgata can neither be grasped nor expressed; they are neither dharmas nor non-dharmas."
1.62
Maitreya's verse says:
1.63
Bodhi is beyond expression;
From the beginning, there has never been one who attained it.
One must rely on the principle of the twofold emptiness,
And thereby realize the body of the Dharma King.
Having conceptual mind is all delusion;
Only being free from grasping is termed true.
If one awakens to neither dharmas nor non-dharmas,
One roams at ease, transcending the six dusts.
1.64
"Why is this? All worthy ones and sages are distinguished by the unconditioned Dharma."
1.65
Maitreya's verse says:
1.66
Both person and dharmas are called graspings;
To comprehend them is the two unconditioneds.
Bodhisattvas can realize both at once;
Śrāvakas leave behind only one fault.
Cognitive and afflictive obscurations
Have nothing to depend upon within emptiness.
If one can constantly practice this contemplation,
Attaining sagehood is certain without doubt.
1.67
Section 8: Arising from the Dharma
1.68
"Subhūti, what do you think? If a person filled a trichiliocosm with the seven jewels and used them in giving, would the merit gained by this person be great?"
Subhūti said, "Very great, Bhagavat. Why is this? This merit is not of the nature of merit; therefore, the Tathāgata speaks of merit as great."
"If, moreover, there is a person who accepts and upholds from this sūtra even as little as a four-line verse and speaks it to others, their merit surpasses the former. Why is this? Subhūti, all Buddhas and the dharmas of anuttarā samyaksaṃbodhi of all Buddhas come forth from this sūtra. Subhūti, what is called the Buddha Dharma is not the Buddha Dharma."
1.69
Maitreya's verse says:
1.70
Jewels fill the three-thousandfold realm,
Brought and offered to make a field of merit;
Yet they only accomplish contaminated karma,
Never departing from [rebirth among] humans and devas.
Upholding the sūtra and grasping a four-line verse
Serves as an excellent condition for sagehood.
If you wish to enter the ocean of the unconditioned,
You must board the boat of prajñā.
1.71
Section 9: The One Unconditioned Beyond Marks
1.72
"Subhūti, what do you think? Can a srotāpanna think: 'I have attained the fruit of a srotāpanna'?"
Subhūti said, "No, Bhagavat. Why is this? A srotāpanna is called a 'stream-enterer', yet there is nothing entered: one does not enter forms, sounds, scents, tastes, tangible objects, or dharmas. This is called a srotāpanna."
"Subhūti, what do you think? Can a sakṛdāgāmin think: 'I have attained the fruit of a sakṛdāgāmin'?"
Subhūti said, "No, Bhagavat. Why is this? A sakṛdāgāmin is called 'once-returning', yet in truth there is no going or coming. This is called a sakṛdāgāmin."
"Subhūti, what do you think? Can an anāgāmin think: 'I have attained the fruit of an anāgāmin'?"
Subhūti said, "No, Bhagavat. Why is this? An anāgāmin is called 'non-returning', yet in truth there is no non-returning. Therefore, they are called an anāgāmin."
1.73
Maitreya's verse says:
1.74
Renouncing the ordinary and first reaching the noble,
Afflictions gradually grow slight and faint.
Severing the grasping to a personal self,
One initiates entry into the unconditioned.
Conditions of dust and the view of a body—
Only now does one know their error.
After seven returns among humans and devas,
One turns toward quiescence, knowing no return.
1.75
"Subhūti, what do you think? Can an arhat think: 'I have attained the path of an arhat'?"
Subhūti said, "No, Bhagavat. Why is this? In truth, there is no dharma called an arhat. Bhagavat, if an arhat were to think, 'I have attained the path of an arhat,' that would be clinging to a self, a person, a sentient being, and a soul.
Bhagavat, the Buddha has declared that among those who attain the samādhi of non-contention, I am foremost; I am the foremost arhat free from desire. I do not think, 'I have attained the path of an arhat.' Bhagavat, [if I did,] the Buddha would not say that Subhūti is one who delights in the practice of araṇā. Because Subhūti in truth practices nothing, he is called 'Subhūti who delights in the practice of araṇā.'"
1.76
Maitreya's verse says:
1.77
Unborn, there is thus no cessation;
There is no self, nor is there a person.
Permanently eliminating afflictive obscurations,
One forever bids farewell to future bodies.
When objects perish, the mind also ceases;
Greed and anger arise no more.
Without compassion, possessing only wisdom,
One stands solitary, leaving all to reality.
1.78
Section 10: Adorning Pure Lands
1.79
The Buddha told Subhūti, "What do you think? Formerly, when the Tathāgata was with the Buddha Dīpaṃkara, did he attain anything in the Dharma?"
"Bhagavat, when the Tathāgata was with the Buddha Dīpaṃkara, he in truth attained nothing in the Dharma."
1.80
Maitreya's verse says:
1.81
In the past, he was called Sumati;
Today, he is titled the Capable Sage.
Observing conditions, the conditions are false;
Discerning the essence, the essence is not real.
Dharmatā is neither cause nor effect;
The principle of suchness does not follow from causes.
One may say he received Dīpaṃkara's prophecy,
Yet how could one know it is the original body?
1.82
"Subhūti, what do you think? Does a bodhisattva adorn Buddha lands?"
"No, Bhagavat. Why is this? What is called adorning Buddha lands is not adornment; this is called adornment."
"Therefore, Subhūti, all bodhisattva-mahāsattvas should produce a pure mind in this way: they should not produce a mind abiding in forms; they should not produce a mind abiding in sounds, scents, tastes, tangible objects, or dharmas; they should produce a mind without abiding in anything."
1.83
Maitreya's verse says:
1.84
Sweeping clean the ground of mind and intent
Is called the cause of the pure land.
Regardless of merit and wisdom,
First leave behind greed and anger.
Adornment cuts off subject and object;
There is no self and no person.
Unhindered by either annihilation or permanence,
One breaks free and departs the worldly dust.
1.85
"Subhūti, suppose a person had a body like Sumeru, king of mountains. What do you think? Would that body be great?"
Subhūti said, "Very great, Bhagavat. Why is this? The Buddha has explained that non-body is called a great body."
1.86
Maitreya's verse says:
1.87
Sumeru is high and vast,
Used as an analogy for the body of the Dharma King.
The seven jewels encircle it completely;
The six pāramitās flank one another in turn.
Four colors form the mountain's features;
Compassion serves as the cause of Buddhahood.
Whatever has physical form is ultimately not great;
Only the formless is truly real.
1.88
Section 11: The Unconditioned Merit Excels
1.89
"Subhūti, if there were as many Ganges Rivers as the sands in the Ganges, what do you think? Would the grains of sand in all those Ganges Rivers be many?"
Subhūti said, "Very many, Bhagavat. Even the Ganges Rivers would be countless, let alone their grains of sand."
"Subhūti, I now declare to you in truth: if a good man or good woman filled as many trichiliocosms as the grains of sand in those Ganges Rivers with the seven jewels and gave them in donation, would their merit be great?"
Subhūti said, "Very great, Bhagavat."
The Buddha said to Subhūti, "If a good man or good woman accepts and upholds from this sūtra even as little as a four-line verse and speaks it to others, this merit far surpasses the former merit."
1.90
Section 12: Honoring the Correct Teaching
1.91
"Furthermore, Subhūti, wherever this sūtra is spoken, even as little as a four-line verse, you should know that this place should be venerated by all worldly devas, humans, and asuras as if it were a stupa of the Buddha—how much more so if someone can completely accept, uphold, read, and recite it! Subhūti, you should know that this person achieves the highest, foremost, and most rare Dharma. Wherever this sūtra is located, there the Buddha or a venerable disciple is present."
1.92
Maitreya's verse says:
1.93
The sands of the Ganges serve as an analogy,
Divided into six kinds of greatness.
Upholding the sūtra and grasping a four-line verse,
How could the seven jewels surpass it?
Wherever the Dharma door wanders,
Offerings move even the asuras.
In the sūtra it is proclaimed supreme;
Venerable and exalted, it is like the Buddha.
1.94
Section 13: Accepting and Upholding in Accord with the Dharma
1.95
At that time, Subhūti addressed the Buddha, saying, "Bhagavat, by what name should this sūtra be called, and how should we uphold it?"
The Buddha told Subhūti, "This sūtra is named the Vajracchedikā Prajñāpāramitā. By this title you should uphold it. Why is this? Subhūti, what the Buddha speaks of as prajñāpāramitā is not prajñāpāramitā.
Subhūti, what do you think? Does the Tathāgata have any Dharma expounded?"
Subhūti addressed the Buddha, saying, "Bhagavat, the Tathāgata has nothing expounded."
1.96
Maitreya's verse says:
1.97
Within names, there is no meaning;
Upon meaning, there is again no name.
The diamond is an analogy for true wisdom,
Able to shatter evil firmness.
If one reaches the other shore,
One enters principle and leaves confused passions behind.
The wise person is self-awakened in mind;
The foolish one seeks sound externally.
1.98
"Subhūti, what do you think? Are the minute dust motes in a trichiliocosm numerous?"
Subhūti said, "Very numerous, Bhagavat."
"Subhūti, all minute dust motes the Tathāgata explains as not minute dust motes; these are called minute dust motes. The Tathāgata explains world realms as not world realms; these are called world realms."
1.99
Maitreya's verse says:
1.100
Accumulating dust forms a world;
Analyzing a world makes minute dust motes.
The world symbolizes the fruit of humans and devas;
Dust serves as contaminated causes.
The dust cause: the cause is unreal;
The world fruit: the fruit is not true.
Knowing cause and fruit to be illusions,
One is a person at ease and free.
1.101
"Subhūti, what do you think? Can the Tathāgata be seen by means of the thirty-two marks?"
"No, Bhagavat. One cannot see the Tathāgata by means of the thirty-two marks. Why is this? The thirty-two marks that the Tathāgata speaks of are non-marks; these are called the thirty-two marks."
"Subhūti, if a good man or good woman gives up their lives as many times as the sands of the Ganges in giving—"
1.102
Maitreya's verse says:
1.103
Giving one's life as many times as the grains of sand,
The karma of humans and devas turns ever deeper;
It obscures the mark of bodhi
And can obstruct the mind of nirvāṇa.
Like monkeys reaching for the moon in water,
Or gathering flowering needles among henbane,
Drifting and sinking anew in the river of craving,
Emerging only to sink again in the ocean of suffering.
1.104
"—and if, on the other hand, a person accepts and upholds from this sūtra even as little as a four-line verse and speaks it to others, their merit is far greater."
1.105
Maitreya's verse says:
1.106
Upholding four lines from the sūtra,
They should never leave one's person.
The foolish view them as if false;
The wise see them only as true.
Dharmatā has neither before nor after;
Within non-being, there is neither old nor new.
The aggregates are empty, devoid of real dharmas;
Upon what basis can one see a person?
1.107
Section 14: Transcending Marks and Quiescent Cessation
1.108
At that time, Subhūti, hearing this sūtra spoken and deeply understanding its meaning, wept tears of sorrow and addressed the Buddha, saying, "Rare, Bhagavat! The Buddha has spoken such a profound scripture. From the time I gained the eye of wisdom in the past until now, I have never before heard such a sūtra."
1.109
Maitreya's verse says:
1.110
Hearing the sūtra and deeply comprehending its meaning,
In his mind he was both joyful and grieved.
Formerly he eliminated afflictive obscurations;
Now he can abandon cognitive obscurations.
Parikalpita had already been understood;
Pariniṣpanna is realized at this time.
Having boarded unhindered wisdom from past lives,
He employs skillful means to encourage others to uphold it.
1.111
"Bhagavat, if someone hears this sūtra, and with pure faith produces the true mark, one should know that this person achieves the foremost, most rare merit. Bhagavat, this true mark is non-mark; therefore, the Tathāgata speaks of it as the true mark."
1.112
Maitreya's verse says:
1.113
There has never been an object without mind,
Nor has there ever been a mind without object.
When objects are forgotten, the mind naturally ceases;
When the mind ceases, there is no mind [left to conceive] an object.
In the sūtra it is called the true mark;
The words are wondrous and the principle can be profound.
Only the Buddha realizes and knows it;
How could lesser sages be equal to the task?
1.114
"Bhagavat, now that I have heard such a scripture, to believe, understand, accept, and uphold it is not difficult. If in the future age, in the final five hundred years, there are sentient beings who hear this sūtra, believe, understand, accept, and uphold it, such persons will be foremost and most rare. Why is this? Such persons will have no notion of a self, notion of a person, notion of a sentient being, or notion of a soul. Why is this? The notion of a self is non-notion; the notion of a person, the notion of a sentient being, and the notion of a soul are non-notions. Why is this? Those who are free from all marks are called Buddhas."
1.115
Maitreya's verse says:
1.116
Subhūti heard the wondrous principle,
Like mugwort growing among hemp.
For ordinary mortals to have faith in this Dharma
Is like a lotus flower emerging from fire.
Fearing people might give rise to views of annihilation,
The Great Sage opened and prohibited in advance.
If one can depart from all marks,
One will certainly enter the family of the Dharma King.
1.117
The Buddha told Subhūti, "So it is, so it is. If someone hears this sūtra and is not startled, not terrified, and not afraid, you should know that this person is extremely rare."
1.118
Maitreya's verse says:
1.119
If one can generate the mind,
One should understand the two extremes.
Nirvāṇa has no marks;
Bodhi is free from cognitive objects.
There is neither vehicle nor rider;
Both person and dharmas are cast aside.
If one wishes to attain the principle of tathatā,
One should recognize the original source.
1.120
"Why is this? Subhūti, what the Tathāgata speaks of as the foremost pāramitā is not the foremost pāramitā; therefore it is named the foremost pāramitā."
1.121
Maitreya's verse says:
1.122
"Pāra" designates the other shore,
Within which are ten kinds of names.
High and low depend on false consciousness;
Gradual stages are for deluded feelings.
Searching for water in a mirage,
Seeking an echo in empty space—
How could tathatā have gain or loss?
Only now is it named pariniṣpanna.
1.123
"Subhūti, what the Tathāgata speaks of as the pāramitā of forbearance (kṣānti-pāramitā) is not the pāramitā of forbearance. Why is this? Subhūti, formerly when my body was cut and dismembered by King Kali, at that time I had no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a soul. Why is this? Formerly, when my limbs were severed piece by piece, if I had had a notion of a self, a notion of a person, a notion of a sentient being, or a notion of a soul, I would have given rise to anger and hatred. Subhūti, I also recall that in the past, for five hundred lifetimes I was the hermit Kṣāntivādin. In those lifetimes I had no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a soul.
1.124
Maitreya's verse says:
1.125
Tyrannical, cruel, and wholly devoid of the Way,
At that time he was known as King Kali.
Meeting the lord going out on a hunt,
The hermit was senselessly harmed.
Enduring through five hundred lifetimes,
Before and after, an extremely long time,
Relying on the hermit's power of forbearance,
He has only now realized the true and eternal.
1.126
"Therefore, Subhūti, a bodhisattva should depart from all marks and resolve upon anuttarā samyaksaṃbodhi. He should not give rise to a mind that abides in form; he should not give rise to a mind that abides in sound, scent, taste, touch, or dharmas. He should give rise to a mind that does not abide anywhere. If the mind abides, it is not abiding. Therefore the Buddha says that the bodhisattva's mind should not abide in form when practicing giving. Subhūti, for the benefit of all sentient beings, a bodhisattva should practice giving in this way."
1.127
Maitreya's verse says:
1.128
Bodhisattvas harbor deep wisdom;
When do they ever fail to carry compassion?
Casting away the body, worrying over a hungry tigress;
Slicing flesh, fearing a hawk's starvation.
Vigorously striving for three great kalpas,
Never weary for a single thought-moment.
If one can act in this same manner,
One will become a teacher of gods and humans.
1.129
"The Tathāgata says that all marks are precisely non-marks, and also says that all sentient beings are precisely non-sentient beings. Subhūti, the Tathāgata speaks what is true, speaks what is real, speaks what is such, speaks without deception, and speaks without contradiction.
1.130
Maitreya's verse says:
1.131
Sentient beings and the aggregates and elements
Differ in name, but their essence is not distinct.
Clearly knowing that the mind is like an illusion,
Deluded sentiments perceive something remaining.
True words are words not false;
Real speech is speech not empty.
From beginning to end without variation,
Nature and marks are originally such.
1.132
"Subhūti, as for the dharma attained by the Tathāgata, this dharma is neither real nor unreal. Subhūti, if a bodhisattva's mind abides in dharmas while practicing giving, he is like a person entering darkness who sees nothing. If a bodhisattva's mind does not abide in dharmas while practicing giving, he is like a person with eyes in the bright light of the sun, who sees all kinds of forms. Subhūti, in future ages, if there are good men and good women who can accept, uphold, read, and recite this sūtra, the Tathāgata, through the Buddha-wisdom, will completely know these persons, will completely see these persons; they will all achieve immeasurable and boundless merit.
1.133
Maitreya's verse says:
1.134
Realizing emptiness is itself reality;
Grasping at a self becomes falsity.
Neither empty nor existent:
Who exists, and who is non-existent?
Medicine should be given to match the disease;
When there is no disease, the medicine is discarded.
One must rely on the principle of the twofold emptiness,
To shed all bonds and enter the remainderless [nirvāṇa].
1.135
Section 15: The Merit of Upholding the Sūtra
1.136
"Subhūti, if a good man or good woman in the morning gives away their body as many times as the sands of the Ganges, in the midday again gives away their body as many times as the sands of the Ganges, and in the evening also gives away their body as many times as the sands of the Ganges, giving away their body in this way for immeasurable hundreds of thousands of myriads of koṭis of kalpas; and if there is another person who hears this scriptural text and whose mind of faith does not oppose it, their blessing surpasses that of the former. How much more so if one writes it down, accepts, upholds, reads, recites, and explains it for others!
1.137
Maitreya's verse says:
1.138
Sentient beings and souls
Are false, nominal designations upon the aggregates.
Like the unreality of tortoise hair,
Like the formlessness of rabbit horns.
Renouncing the body stems from false consciousness;
Sacrificing life is due to deluded feelings.
Examining blessings compared to wisdom,
They do not equal accepting and upholding the sūtra.
1.139
"Subhūti, in summary, this sūtra has inconceivable, inestimable, boundless merit. The Tathāgata speaks it for those who resolve upon the Great Vehicle; he speaks it for those who resolve upon the Supreme Vehicle. If there are persons who can accept, uphold, read, recite, and broadly explain it for others, the Tathāgata completely knows these persons, completely sees these persons; they will all achieve incalculable, inestimable, boundless, inconceivable merit. Such persons are ones who bear the Tathāgata's anuttarā samyaksaṃbodhi. Why is this? Subhūti, if one delights in lesser teachings and is attached to the view of a self, the view of a person, the view of a sentient being, or the view of a soul, then one cannot listen to, accept, read, recite, or explain this sūtra for others. Subhūti, wherever this sūtra is located, all the worlds of devas, humans, and asuras should make offerings to it. You should know that this place is a stūpa; all should revere, pay homage to, and circumambulate it, scattering various flowers and incenses upon that place."
1.140
Maitreya's verse says:
1.141
What is performed is of the dependent nature (paratantra);
Cultivating and accomplishing a forest of merit.
Never having the intention of heading toward extinction;
Only having the mind to rescue the multitudes.
Practicing compassion, that compassion is vast;
Employing wisdom, that wisdom can be deep.
Benefiting others while also benefiting oneself:
How could lesser sages ever undertake this?
1.142
Section 16: Capable of Purifying Karmic Obscurations
1.143
"Furthermore, Subhūti, if a good man or good woman accepts, upholds, reads, and recites this sūtra, and is despised by others, this person's sinful karma from past lives would have caused them to fall into the evil destinies; because they are despised by people in the present lifetime, the sinful karma of past lives is eradicated, and they will attain anuttarā samyaksaṃbodhi. Subhūti, I recall that in the past, during immeasurable asaṃkhyeya kalpas before Dīpaṃkara Buddha, I met eighty-four thousand myriads of nayutas of buddhas, making offerings to them all and serving them without missing any. If, on the other hand, in the final, latter age someone can accept, uphold, read, and recite this sūtra, the merit they obtain, compared to the merit of my offerings to all those buddhas, would not be equaled by one hundredth part, nor a thousandth, myriadth, or koṭith part, down to what cannot be reached by calculation or metaphor. Subhūti, if a good man or good woman in the final, latter age accepts, upholds, reads, and recites this sūtra, and if I were to fully explain the merit they obtain, someone hearing it might become maddened, suspicious, and incredulous. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its fruition is also inconceivable."
1.144
Maitreya's verse says:
1.145
Past lives had obscurations of retribution;
Today one accepts and upholds the sūtra.
Temporarily despised by others,
The heavy is transformed and made light.
If one understands the dependent nature (paratantra),
One can eliminate the parikalpita sentiments.
Constantly relying on the contemplation of prajñā,
Why worry that pariniṣpanna will not be realized?
1.146
Section 17: Ultimately Without Self
1.147
At that time Subhūti said to the Buddha: "Bhagavat, if good men and good women resolve upon anuttarā samyaksaṃbodhi, how should they abide, and how should they subdue their minds?" The Buddha told Subhūti: "Good men and good women who resolve upon anuttarā samyaksaṃbodhi should give rise to such a mind: 'I must deliver all sentient beings; and having delivered all sentient beings, there is not a single sentient being who is truly delivered.' Why is this? If a bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a soul, then he is not a bodhisattva. Why is this? Subhūti, there is in truth no dharma by which one resolves upon anuttarā samyaksaṃbodhi.
1.148
Maitreya's verse says:
1.149
Subhūti questioned again,
Having no mind to make distinctions for himself.
One who wishes to generate bodhi
Must understand the cause before them.
Practicing compassion appears as if false;
Employing wisdom is spoken of as most true.
Delivering beings expediently establishes a self;
Realizing the principle, there is no person.
1.150
"Subhūti, what do you think? Did the Tathāgata have any dharma by which he attained anuttarā samyaksaṃbodhi in the presence of Dīpaṃkara Buddha?" "No, Bhagavat. As I understand the meaning of what the Buddha has said, in the presence of Dīpaṃkara Buddha the Buddha had no dharma by which he attained anuttarā samyaksaṃbodhi." The Buddha said: "So it is, so it is. Subhūti, there is in truth no dharma by which the Tathāgata attained anuttarā samyaksaṃbodhi. Subhūti, if there were a dharma by which the Tathāgata attained anuttarā samyaksaṃbodhi, Dīpaṃkara Buddha would not have bestowed the prophecy upon me, saying: 'In a future age you will become a buddha named Śākyamuni.' Because there is in truth no dharma by which anuttarā samyaksaṃbodhi is attained, Dīpaṃkara Buddha bestowed the prophecy upon me, making this statement: 'In a future age you will become a buddha named Śākyamuni.' Why is this? 'Tathāgata' means the suchness (tathatā) of all dharmas. If someone says that the Tathāgata attained anuttarā samyaksaṃbodhi, Subhūti, there is in truth no dharma by which the Buddha attained anuttarā samyaksaṃbodhi. Subhūti, the anuttarā samyaksaṃbodhi attained by the Tathāgata is, within this, neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddhadharma. Subhūti, what are called all dharmas are precisely not all dharmas; therefore they are named all dharmas. Subhūti, it is like a person whose body is tall and large." Subhūti said: "Bhagavat, what the Tathāgata speaks of as a person whose body is tall and large is precisely not a large body; therefore it is named a large body." "Subhūti, a bodhisattva is also like this: if he makes this statement, 'I will deliver immeasurable sentient beings,' then he is not called a bodhisattva. Why is this? Subhūti, there is in truth no dharma named bodhisattva. Therefore the Buddha says that all dharmas are without self, without person, without sentient being, and without soul. Subhūti, if a bodhisattva forms this thought, 'I will adorn the buddha-lands,' he is not called a bodhisattva. Why is this? What the Tathāgata speaks of as adorning buddha-lands is precisely non-adornment; therefore it is named adornment. Subhūti, if a bodhisattva thoroughly comprehends the dharma of non-self, the Tathāgata speaks of him as truly being a bodhisattva."
1.151
Maitreya's verse says:
1.152
Person and dharma are mutually dependent;
The two marks are originally such.
When dharmas are empty, the person is false;
When the person is empty, dharmas are also discarded.
If both person and dharmas were real,
Could the prophecy have been non-empty?
All things are like illusions;
Who speaks of gaining existence or non-existence?
1.153
Section 18: Viewing as One Body
1.154
"Subhūti, what do you think? Does the Tathāgata have the physical eye?" "Yes, Bhagavat, the Tathāgata has the physical eye." "Subhūti, what do you think? Does the Tathāgata have the divine eye?" "Yes, Bhagavat, the Tathāgata has the divine eye." "Subhūti, what do you think? Does the Tathāgata have the wisdom eye?" "Yes, Bhagavat, the Tathāgata has the wisdom eye." "Subhūti, what do you think? Does the Tathāgata have the Dharma eye?" "Yes, Bhagavat, the Tathāgata has the Dharma eye." "Subhūti, what do you think? Does the Tathāgata have the Buddha eye?" "Yes, Bhagavat, the Tathāgata has the Buddha eye."
1.155
Maitreya's verse says:
1.156
The divine eye penetrates without obstruction;
The physical eye is obstructed and does not penetrate.
The Dharma eye only contemplates the conventional;
The wisdom eye directly takes emptiness as its object.
The Buddha eye is like a thousand suns,
Illuminating distinctions, yet its essence remains the same.
Perfect and luminous within the dharmadhātu,
Nowhere does it fail to encompass.
1.157
"Subhūti, what do you think? Does the Buddha speak of the sand in the Ganges as sand?" / "So it is, Bhagavat. The Tathāgata speaks of it as sand." / "Subhūti, what do you think? If there were as many Ganges Rivers as there are grains of sand in one Ganges River, and there were Buddha-worlds numbering as many as the grains of sand in all these Ganges Rivers, would these indeed be many?" / "Very many, Bhagavat." / The Buddha told Subhūti, "As many sentient beings as there are in those lands, the Tathāgata completely knows their various kinds of minds. Why is this? The Tathāgata explains that all minds are not mind; this is called mind. Why is that? Subhūti, the past mind cannot be grasped, the present mind cannot be grasped, and the future mind cannot be grasped."
1.158
Maitreya's verse says:
1.159
A single thought arises dependent on others, / and is entirely traversed by delusion; / it straightway divides into the sixty-two [views], / with the nine hundred [delusions] thrown into criss-cross turmoil. / The past having ceased, there is no cessation; / the future having arisen, there is no arising. / If one can constantly maintain this contemplation, / the true and the delusional will be calm and equal.
1.160
Section 19: Pervading Transformation across the Dharmadhātu
1.161
"Subhūti, what do you think? If someone were to fill the great trichiliocosm with the seven jewels and give them in charity, would that person, on that account, obtain much merit?" / "So it is, Bhagavat. This person, on that account, would obtain very much merit." / "Subhūti, if merit had real existence, the Tathāgata would not say that one obtains much merit. Because merit is non-existent, the Tathāgata says that one obtains much merit."
1.162
Section 20: Transcending Form and Transcending Marks
1.163
"Subhūti, what do you think? Can the Buddha be seen by means of the complete form-body?" / "No, Bhagavat. The Tathāgata should not be seen by means of the complete form-body. Why is this? The Tathāgata explains that the complete form-body is not the complete form-body; this is called the complete form-body." / "Subhūti, what do you think? Can the Tathāgata be seen by means of the completeness of all marks?" / "No, Bhagavat. The Tathāgata should not be seen by means of the completeness of all marks. Why is this? The Tathāgata explains that the completeness of all marks is not completeness; this is called the completeness of all marks."
1.164
Maitreya's verse says:
1.165
The eighty secondary marks follow the body's excellence; / the major marks are thirty-two in number. / In response to beings there are ten thousand forms, / yet within principle they are neither one nor different. / Persons and dharmas are both dispelled; / form and mind are simultaneously relinquished. / Thus the realization of bodhi / is truly due to transcending all marks.
1.166
Section 21: Non-Expounding and That Which Is Expounded
1.167
"Subhūti, do not say that the Tathāgata has this thought: 'I should have some Dharma to expound.' Do not have this thought. Why is this? If someone says that the Tathāgata has some Dharma to expound, they slander the Buddha, because they are unable to understand what I expound. Subhūti, one who expounds the Dharma has no Dharma that can be expounded; this is called expounding the Dharma."
1.168
At that time, the Venerable Subhūti said to the Buddha, "Bhagavat, will there be any sentient beings in future ages who, hearing this Dharma expounded, will generate faith?" / The Buddha said, "Subhūti, they are neither sentient beings nor non-sentient beings. Why is this? Subhūti, what are called sentient beings, sentient beings, the Tathāgata explains are not sentient beings; these are called sentient beings."
1.169
Section 22: No Dharma Can Be Attained
1.170
Subhūti said to the Buddha, "Bhagavat, when the Buddha attained anuttarā samyaksaṃbodhi, was it that nothing was attained?" / "So it is, so it is, Subhūti. In anuttarā samyaksaṃbodhi, I did not have even the slightest dharma that could be attained; this is called anuttarā samyaksaṃbodhi."
1.171
Section 23: With a Pure Mind Practicing Goodness
1.172
"Furthermore, Subhūti, this Dharma is equal, without high or low; this is called anuttarā samyaksaṃbodhi. By being without a self, without a person, without a sentient being, and without a soul, one cultivates all wholesome dharmas, and thereby attains anuttarā samyaksaṃbodhi. Subhūti, what are called wholesome dharmas, the Tathāgata explains are not wholesome dharmas; these are called wholesome dharmas."
1.173
Maitreya's verse says:
1.174
Water and land share the same true reality; / those flying in the air are identical in essence. / Within the Dharma there is neither this nor that; / in principle, how could there be close or distant? / Distinctions of self and other are dispelled; / feelings clinging to high and low are removed. / Once this equal nature is comprehended, / all together enter the anupadhiśeṣa[-nirvāṇa].
1.175
Section 24: Incomparable Merit and Wisdom
1.176
"Subhūti, if a person took heaps of the seven jewels equal to all the Mount Sumerus, kings of mountains, in the great trichiliocosm, and used them in charity; and if another person were to take from this Prajñāpāramitā Sūtra even a four-line verse and the like, accept, uphold, read, recite, and explain it to others, the former's merit would not match a hundredth part of this; it would not match a thousandth, a ten-thousandth, a hundred-millionth part, up to being beyond what any calculation or analogy could reach."
1.177
Maitreya's verse says:
1.178
Giving jewels like the sands in number / only accomplishes tainted causes. / It is not as good as the contemplation of selflessness; / comprehending delusion is then called the truth. / If you wish to realize the patience of the unborn, / you must rely on abandoning greed and anger. / Knowing that persons and dharmas are without self, / roam at ease beyond the six sense objects.
1.179
Section 25: Transforming without That Which Is Transformed
1.180
"Subhūti, what do you think? You all must not say that the Tathāgata has this thought: 'I should deliver sentient beings.' Subhūti, do not have this thought. Why is this? In reality there are no sentient beings delivered by the Tathāgata. If there were sentient beings delivered by the Tathāgata, the Tathāgata would have a self, a person, a sentient being, and a soul. Subhūti, the Tathāgata explains that having a self is not having a self, yet ordinary persons take it that there is a self. Subhūti, what are called ordinary persons, the Tathāgata explains are not ordinary persons; these are called ordinary persons."
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Linked texts (1)
- 梁朝傅大士頌金剛經 — Classical Chinese