The Diamond Sutra

This is what I heard one time when the Buddha was staying in the monastery in Anathapindika’s park in the Jeta Grove near Shravasti with a community of 1,250 bhikshus, fully ordained monks.

That day, when it was time to make the alms round, the Buddha put on his sanghati robe and, holding his bowl, went into the city of Shravasti to beg for food, going from house to house. When the alms round was completed, he returned to the monastery to eat the midday meal. Then he put away his sanghati robe and his bowl, washed his feet, arranged his cushion, and sat down.

At that time, the Venerable Subhūti stood up, bared his right shoulder, put his knee on the ground, and, folding his palms respectfully, said to the Buddha, “World-Honored One, it is rare to find someone like you. You always support and show special confidence in the Bodhisattvas.

“World-Honored One, if sons and daughterschildren of good families want to give rise to the highest, most fulfilled, awakened mind, what should they rely on and what should they do to master their thinking?”

The Buddha said to Subhūti, “This is how the Bodhisattva Mahasattvas master their thinking: ‘However many species of living beings there are — whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they have perceptions or do not have perceptions; or whether it cannot be said of them that they have perceptions or that they do not have perceptions, we must lead all these beings to nirvana so that they can be liberated. Yet when this innumerable, immeasurable, infinite number of beings has become liberated, we do not, in truth, think that a single being has been liberated.’

“Why is this so? If, Subhūti, a bodhisattva holds on to the idea that a self, a person, a living being, or a life span exists, that person is not a true bodhisattva.

“Moreover, Subhūti, when a bodhisattva practices generosity, he doesthey do not rely on any object — any form, sound, smell, taste, tactile object, or dharma — to practice generosity. That, Subhūti, is the spirit in which a bodhisattva practices generosity, not relying on signs. Why? If a bodhisattva practices generosity without relying on signs, the happiness that results cannot be conceived of or measured. Subhūti, do you think that the space in the Eastern Quarter can be measured?”

“No, World-Honored One.”

“Subhūti, can space in the Western, Southern, or Northern Quarters, above or below be measured?”

“No, World-Honored One.”

“Subhūti, if a bodhisattva does not rely on any concept while practicing generosity, the happiness that results from that virtuous act is as great as space. It cannot be measured. Subhūti, the bodhisattvas should let their minds dwell in the teachings I have just given.

“What do you think, Subhūti? Is it possible to grasp the Tathāgata by means of bodily signs?”

“No, World-Honored One. When the Tathāgata speaks of bodily signs, there are no signs being talked about.”

The Buddha said to Subhūti, “In a place where there is something that can be distinguished by signs, in that place there is deception. If you can see the signless nature of signs, you can see the Tathāgata.”

The Venerable Subhūti said to the Buddha, “In times to come, will there be people who, when they hear these teachings, have real faith and confidence in them?”

The Buddha replied, “Do not speak that way, Subhūti. Five hundred years after the Tathāgata has passed away, there will still be people who appreciate the joy and happiness that come from observing the precepts. When such people hear these words, they will have faith and confidence that this is the truth. Know that such people have sown seeds not only during the lifetime of one Buddha, or even two, three, four, or five Buddhas, but have, in fact, planted wholesome seeds during the lifetimes of tens of thousands of Buddhas. Anyone who, for even a moment, gives rise to a pure and clear confidence upon hearing these words of the Tathāgata, the Tathāgata sees and knows that person, and he or shethey will attain immeasurable happiness because of this understanding. Why?

“Because that person is not caught in the idea of a self, a person, a living being, or a life span. He or she isThey are not caught in the idea of a dharma or the idea of a non-dharma. He or she isThey are not caught in the notion that this is a sign and that is not a sign. Why? If you are caught in the idea of a dharma, you are also caught in the ideas of a self, a person, a living being, and a life span. If you are caught in the idea that there is no dharma, you are still caught in the ideas of a self, a person, a living being, and a life span. That is why we should not get caught in dharmas or in the idea that dharmas do not exist. This is the hidden meaning when the Tathāgata says, ‘Bhikshus, you should know that all of the teachings I give to you are a raft.’ All teachings must be abandoned, not to mention non-teachings.”

The Buddha asked Subhūti, “In ancient times when the Tathāgata practiced under the guidance of the Buddha Dīpaṅkara¹, did the Tathāgata attain anything?”

Subhūti answered, “No, World-Honored One. In ancient times when the Tathāgata practiced under the guidance of the Buddha Dīpaṅkara, he did not attain anything.”

“What do you think, Subhūti? Does a bodhisattva create a serene and beautiful Buddha Field?”

“No, World-Honored One. Why? To create a serene and beautiful Buddha Field is not in fact to create a serene and beautiful Buddha Field. That is why it is called creating a serene and beautiful Buddha Field.”

The Buddha said, “So, Subhūti, all the Bodhisattva Mahasattvas should give rise to a pure and clear intention in this spirit. When they give rise to this intention, they should not rely on forms, sounds, smells, tastes, tactile objects, or objects of mind. They should give rise to an intention with their minds not dwelling anywhere.”

“So, Subhūti, when a bodhisattva gives rise to the unequaled mind of awakening, he hasthey have to give up all ideas. HeThey cannot rely on forms when he gives rise to that mind, nor on sounds, smells, tastes, tactile objects, or objects of mind. HeThey can only give rise to the mind that is not caught in anything.

“The Tathāgata has said that all notions are not notions and that all living beings are not living beings. Subhūti, the Tathāgata is one who speaks of things as they are, speaks what is true, and speaks in accord with reality. He does not speak deceptively or to please people. Subhūti, if we say that the Tathāgata has realized a teaching, that teaching is neither graspable nor deceptive.

“Subhūti, a bodhisattva who still depends on notions to practice generosity is like someone walking in the dark. SheThey will not see anything. But when a bodhisattva does not depend on notions to practice generosity, she isthey are like someone with good eyesight walking under the bright light of the sun. SheThey can see all shapes and colors.

“Subhūti, do not say that the Tathāgata has the idea, ‘I will bring living beings to the shore of liberation.’ Do not think that way, Subhūti. Why? In truth there is not one single being for the Tathāgata to bring to the other shore. If the Tathāgata were to think there was, he would be caught in the idea of a self, a person, a living being, or a life span. Subhūti, what the Tathāgata calls a self essentially has no self in the way that ordinary persons think there is a self. Subhūti, the Tathāgata does not regard anyone as an ordinary person. That is why he can call them ordinary persons.

“What do you think, Subhūti? Can someone meditate on the Tathāgata by means of the thirty-two marks?”

Subhūti said, “Yes, World-Honored One. We should use the thirty-two marks to meditate on the Tathāgata.”

The Buddha said, “If you say that you can use the thirty-two marks to see the Tathāgata, then the Cakravartin² is also a Tathāgata?”

Subhūti said, “World-Honored One, I understand your teaching. One should not use the thirty-two marks to meditate on the Tathāgata.”

Then the World-Honored One spoke this verse:

“Someone who looks for me in form
or seeks me in sound
is on a mistaken path
and cannot see the Tathāgata.”

“Subhūti, if you think that the Tathāgata realizes the highest, most fulfilled, awakened mind and does not need to have all the marks, you are wrong. Subhūti, do not think in that way. Do not think that when one gives rise to the highest, most fulfilled, awakened mind, one needs to see all objects of mind as nonexistent, cut off from life. Do not think in that way. One who gives rise to the highest, most fulfilled, awakened mind does not say that all objects of mind are nonexistent and cut off from life.”

After they heard the Lord Buddha deliver this discourse, the Venerable Subhūti, the bhikshus and bhikshunismonastic community, laymen and laywomenthe lay practitioners, and gods and asuras, filled with joy and confidence, began to put these teachings into practice.