THE DIAMOND SUTRA

[Chapter 1]

Thus have I heard1 concerning our Lord Buddha:—

Upon a memorable occasion, the Lord Buddha2 sojourned in the kingdom of Shravasti,3 lodging in the grove of Jeta,4 a park within the imperial domain, which Jeta, the heir-apparent, bestowed upon Sutana,5 a benevolent Minister of State, renowned for his charities and benefactions.

With the Lord Buddha, there were assembled together twelve hundred and fifty mendicant disciples,6 all of whom had attained to eminent degrees of spiritual wisdom.

As it approached the hour for the morning meal, Lord Buddha, Honoured of the Worlds,7 attired himself in a mendicant’s robe,8 and bearing an alms-bowl in his hands, walked towards the great city of Shravasti, which he entered to beg for food.9 Within the city he proceeded from door to door,10 and received such donations as the good people severally bestowed.11 Concluding this religious exercise, the Lord Buddha returned to the grove of Jeta, and partook of the frugal meal12 received as alms. Thereafter he divested himself of his mendicant’s robe, laid aside the venerated alms-bowl,13 bathed his sacred feet, and accepted the honoured seat reserved for him by his disciples.

[Chapter 2]

Upon that occasion, the venerable Subhuti1 occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples.2 Honoured of the Worlds! if a good disciple, whether man or woman,3 seeks to obtain supreme spiritual wisdom,4 what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”5

The Lord Buddha replied to Subhuti, saying: “Truly a most excellent theme! As you affirmed, I preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Attend diligently unto me, and I shall enunciate a Law whereby the mind of a good disciple, whether man or woman, seeking to obtain supreme spiritual wisdom,6 shall be adequately sustained, and enabled to bring into subjection7 every inordinate desire.” Subhuti was gratified, and signified glad consent. Thereupon, the Lord Buddha, with majesty of person,8 and perfect articulation, proceeded to deliver the text of this Scripture,9 saying:—

[Chapters 3 and 4]

“By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire! Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct—from these changeful1 conditions of being, I command you to seek deliverance,2 in the transcendental concept of Nirvana.3 Thus, you shall be delivered from an immeasurable, innumerable, and illimitable world of sentient life; but, in reality, there is no world of sentient life from which to seek deliverance. And why? Because, in the minds4 of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity, a being, a living being, or a personality.”5

“Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity,6 uninfluenced by sensuous phenomena7 such as sound, odour, taste, touch, or Law.8 Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”

“Subhuti, what think you? Is it possible to estimate the distance comprising the illimitable universe of space?”9 Subhuti replied, saying: “Honoured of the Worlds! It is impossible to estimate the distance comprising the illimitable universe of space.” The Lord Buddha thereupon discoursed, saying: “It is equally impossible to estimate the merit10 of an enlightened disciple, who discharges the exercise of charity, unperturbed by the seductive influences of phenomena. Subhuti, the mind of an enlightened disciple ought thus to be indoctrinated.”11

[Chapter 5]

The Lord Buddha interrogated Subhuti, saying: “What think you? Is it possible that by means of his physical body,1 the Lord Buddha may be clearly perceived?” Subhuti replied, saying: “No! Honoured of the Worlds! It is impossible that by means of his physical body, the Lord Buddha may be clearly perceived. And why? Because, what the Lord Buddha referred to as a physical body, is in reality not merely a physical body.” Thereupon the Lord Buddha addressed Subhuti, saying: “Every form or quality of phenomena is transient and illusive. When the mind realises that the phenomena of life are not real phenomena, the Lord Buddha may then be clearly perceived.”2

[Chapter 6]

Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! In future ages, when this scripture is proclaimed, amongst those beings destined to hear, shall any conceive within their minds a sincere, unmingled faith?”1

The Lord Buddha replied to Subhuti, saying: “Have no such apprehensive thought! Even at the remote period of five centuries subsequent to the Nirvana of the Lord Buddha,2 there will be many disciples observing the monastic vows,3 and assiduously devoted to good works.4 These, hearing this scripture proclaimed, will believe in its immutability, and similarly conceive within their minds a pure, unmingled faith. Besides, it is important to realise that faith5 thus conceived, is not exclusively in virtue of the insular thought of any particular Buddha, but because of its affiliation with the concrete6 thoughts of myriad Buddhas, throughout infinite ages. Therefore, amongst the beings destined to hear this Scripture proclaimed, many, by momentary reflection, will intuitively7 conceive a pure and holy faith.”

“Subhuti, the Lord Buddha by his prescience,8 is perfectly cognisant of all such potential disciples, and for these also there is reserved an immeasurable merit. And why? Because, the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity, a being, a living being, a personality, qualities or ideas coincident with Law, or existing apart from the idea of Law. And why? Because, assuming the permanency and reality of phenomena, the minds of these disciples would be involved in such distinctive ideas as an entity, a being, a living being, and a personality. Affirming the permanency and reality of qualities or ideas coincident with Law, their minds would inevitably be involved in resolving these same definitions. Postulating the inviolate nature of qualities or ideas which have an existence apart from the Law, there yet remain to be explained these abstruse distinctions—an entity, a being, a living being, and a personality. Therefore, enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with Law, nor postulate as being of an inviolate nature, qualities or ideas having an existence apart from the concept of Law.”

“Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft.9 If the Law—having fulfilled its function in bearing you to the other shore (Nirvana)10—with its coincident qualities and ideas must inevitably be abandoned,11 how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”

[Chapter 7]

The Lord Buddha addressed Subhuti, saying: “What think you? Has the Lord Buddha really attained to supreme spiritual wisdom? Or has he a system of doctrine which can be specifically formulated?”

Subhuti replied, saying: “As I understand the meaning of the Lord Buddha’s discourse, he has no system of doctrine which can be specifically formulated; nor can the Lord Buddha express, in explicit terms, a form of knowledge which can be described as supreme spiritual wisdom. And why? Because, what the Lord Buddha adumbrated in terms of the Law, is transcendental and inexpressible. Being a purely spiritual concept, it is neither consonant with Law, nor synonymous with anything apart from the Law. Thus1 is exemplified the manner by which wise disciples and holy Buddhas, regarding intuition2 as the Law of their minds, severally attained to different planes of spiritual wisdom.”3

[Chapter 8]

The Lord Buddha addressed Subhuti, saying: “What think you? If a benevolent person bestowed as alms, an abundance of the seven treasures1 sufficient to fill the universe, would there accrue to that person a considerable merit?”

Subhuti replied, saying:2 “A very considerable merit, Honoured of the Worlds! And why? Because, what is referred to does not partake of the nature of ordinary merit, and in this sense the Lord Buddha made mention of a ‘considerable’ merit.”

The Lord Buddha rejoined, saying: “If a disciple adhered with implicit faith to a stanza3 of this Scripture, and diligently explained it to others, the intrinsic merit of that disciple would be relatively greater. And why? Because, Subhuti, the holy Buddhas, and the Law4 by which they attained to supreme spiritual wisdom, severally owe their inception to the truth5 of this sacred Scripture. Subhuti, what is ordinarily termed the Buddhic Law, is not really a Law attributive to Buddha.”6

[Chapter 9]

The Lord Buddha enquired of Subhuti, saying: “What think you? May a Scrotapatti1 (having entered the stream which bears on to Nirvana) thus moralise within himself, ‘I have obtained the fruits2 commensurate with the merit of a Scrotapatti’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Scrotapatti is simply a descriptive term signifying ‘having entered the stream.’ A disciple who avoids the seductive phenomena of form, sound, odour, taste, touch, and Law,3 is named a Scrotapatti.”

The Lord Buddha again enquired of Subhuti, saying: “What think you? May a Sakridagami4 (who is subject only to one more reincarnation) thus muse within himself, ‘I have obtained the fruits consonant with the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Sakridagami is merely a descriptive title denoting ‘only one more reincarnation’;5 but in reality there is no such condition as ‘only one more reincarnation,’ hence Sakridagami is merely a descriptive title.”

The Lord Buddha once again enquired of Subhuti, saying: “What think you? May an Anagami6 (having entire immunity from reincarnation) thus reflect within himself, ‘I have obtained the fruits which accord with the merit of an Anagami?’” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Anagami is merely a designation meaning ‘immunity from reincarnation’; but in reality there is no such condition as ‘immunity from reincarnation,’ hence Anagami is merely a convenient designation.”

The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat7 (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds! if an Arhat thus meditates within himself, ‘I have obtained the condition of an Arhat,’ there would be obvious recurrence of such arbitrary concepts as an entity, a being, a living being, and a personality. Honoured of the Worlds! When the Lord Buddha declared that in absolute quiescence8 of mind, perfect observance of the Law,9 and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed10 from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’11 the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’;12 but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena;13 hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”

[Chapter 10]

The Lord Buddha addressed Subhuti, saying: “What think you? When the Lord Buddha, in a previous life, was a disciple of Dipankara Buddha,1 was there communicated to him any prescribed Law, or system of doctrine, whereby he eventually became a Buddha?” Subhuti replied, saying: “No! Honoured of the Worlds! When the Lord Buddha was a disciple of Dipankara Buddha, neither prescribed Law nor system of doctrine was communicated to him, whereby he eventually became a Buddha.”2

The Lord Buddha addressed Subhuti, saying: “What think you? may an enlightened disciple thus ponder within himself, ‘I shall create numerous Buddhist Kingdoms’?”3 Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, kingdoms thus created would not in reality be Buddhist kingdoms,4 therefore ‘the creation of numerous Buddhist kingdoms’ is merely a figure of speech.”

The Lord Buddha, continuing, addressed Subhuti, saying: “Enlightened disciples ought therefore to engender within themselves a pure and holy mind; they ought not to depend on the phenomena of form, sound, odour, taste, touch, or Law; they ought to sedulously cultivate a mind independent of every material aid.”

The Lord Buddha addressed Subhuti, saying: “Supposing a man with a body as pretentious as Sumeru,5 prince among mountains, would you esteem such a body as being great?” Subhuti replied, saying: “Exceedingly great, Honoured of the Worlds! And why? Because, the Lord Buddha referred not to a physical body,6 but to mental and spiritual concepts of bodies, in which sense a body may be regarded as really Great.”

[Chapter 11]

The Lord Buddha addressed Subhuti, saying: “If there were rivers Ganges as numerous as the sands of the Ganges, would the aggregate grains of sand1 be of considerable number?” Subhuti replied, saying: “Of very considerable number, Honoured of the Worlds! The rivers Ganges alone would be innumerable, and much more innumerable would be the grains of sand.”

The Lord Buddha thereupon addressed Subhuti, saying: “I have a truth to declare unto you! If a good disciple, whether man or woman, were to bestow in the exercise of charity, an abundance of the seven treasures,2 sufficient to fill as many boundless universes as there would be grains of sand in these innumerable rivers, would the cumulative merit of such a disciple be considerable?” Subhuti replied, saying: “Very considerable, Honoured of the Worlds!”

The Lord Buddha then declared unto Subhuti, “If a good disciple, whether man or woman, were with implicit faith to adhere to a stanza of this Scripture, and diligently explain it to others, the consequent merit would be relatively greater than the other.”

[Chapter 12]

The Lord Buddha, continuing, said unto Subhuti: “Wherever this Scripture is proclaimed, even though it were but a stanza comprising four lines, you should realise that that place would be sanctified by the presence of the whole realm of gods, men, and terrestrial spirits,1 who ought unitedly to worship, as if before a sacred shrine of Buddha.2 But what encomium shall express the merit of a disciple who rigorously observes, and diligently studies,3 the text of this Scripture? Subhuti, you should realise that such a disciple will be endowed4 with spiritual powers commensurate with initiation in the supreme, incomparable, and most wonderful Law.5 Whatever place constitutes a repository for this sacred Scripture, there also the Lord Buddha may be found, together with disciples worthy of reverence and honour.”

[Chapter 13]

Upon that occasion, Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! by what name shall this Scripture be known, that we may regard it with reverence?” The Lord Buddha replied, saying: “Subhuti, this Scripture shall be known as The Diamond Sutra,1 ‘The Transcendent Wisdom,’ by means of which we reach ‘The Other Shore.’ By this name you shall reverently regard it! And why? Subhuti, what the Lord Buddha declared as ‘transcendent wisdom’ by means of which we reach ‘the other shore,’ is not essentially ‘transcendent wisdom’—in its essence it transcends all wisdom.”

The Lord Buddha addressed Subhuti, saying:2 “What think you? Did the Lord Buddha formulate a precise system of Law or doctrine?” Subhuti replied, saying: “Honoured of the Worlds! The Lord Buddha did not formulate a precise system of Law or doctrine.”

The Lord Buddha addressed Subhuti, saying: “What think you? within the myriad worlds which comprise this universe, are the atoms of dust numerous?”3 Subhuti replied, saying: “Very numerous, Honoured of the Worlds!”

The Lord Buddha continuing his discourse, said: “Subhuti, the Lord Buddha declares that all these ‘atoms of dust’ are not essentially ‘atoms of dust,’ they are merely termed ‘atoms of dust.’ The Lord Buddha also declares that those ‘myriad worlds’ are not really ‘myriad worlds,’ they are merely designated ‘myriad worlds.’”

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?”4 Subhuti replied, saying: “No! Honoured of the Worlds! the Lord Buddha cannot be perceived by means of his thirty-two bodily distinctions. And why? Because, what the Lord Buddha referred to as his ‘thirty-two bodily distinctions,’ are not in reality ‘bodily distinctions,’ they are merely defined as ‘bodily distinctions.’”

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, day by day sacrificed lives innumerable as the sands of the Ganges;5 and if another disciple adhered with implicit faith to a stanza of this Scripture, and diligently explained it to others, the intrinsic merit of such a disciple would be relatively greater than the other.”6

[Chapter 14]

Upon that occasion, the venerable Subhuti, hearing the text of this scripture proclaimed, and profoundly realising its meaning, was moved to tears. Addressing the Lord Buddha, he said: “Thou art of transcendent wisdom, Honoured of the Worlds! The Lord Buddha in expounding this supreme canon of Scripture, surpassed in perspicuity every exposition previously heard by me, since my eyes1 were privileged to perceive this most excellent wisdom. Honoured of the Worlds! In years to come, if disciples hearing this scripture proclaimed, and having within their minds a pure and holy faith, engender true concepts of the ephemeral nature of phenomena—we ought to realise that the cumulative merit of such disciples will be intrinsic and wonderful. Honoured of the Worlds! The true concept of phenomena is, that these are not essentially phenomena, and hence the Lord Buddha declared that they are merely termed phenomena.”

“Honoured of the Worlds! having heard this unprecedented Scripture, faith, clear understanding, and firm resolve to observe its precepts, follow as a natural sequence. If, in future ages, disciples destined to hear this Scripture, likewise believe, understand, and observe its precepts, their merit will incite the highest wonder and praise.2 And why? Because, the minds of those disciples3 will have outgrown such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, the entity is in reality non-entity; and a being, a living being, or a personality, are ideas equally nebulous and hypothetical.4 Wherefore, discarding every arbitrary idea of phenomena, the wise and wholly enlightened were severally designated Buddha.”5

The Lord Buddha, assenting, said unto Subhuti: “If, in future ages, disciples destined to hear this Scripture, neither become perturbed by its extreme modes of thought,6 nor alarmed by its lofty sentiments,7 nor apprehensive about realising its high ideals8—these disciples also, by their intrinsic merit, will incite superlative wonder and praise.”

“Subhuti, what the Lord Buddha referred to as the first Paramita9 (charity), is not in reality the first Paramita, it is merely termed the first Paramita”

“Subhuti, regarding the third Paramita (endurance), it is not in reality a Paramita, it is merely termed a Paramita. And why? Because, in a previous life, when the Prince of Kalinga10 (‘Kaliradja’) severed the flesh from my limbs and body, at that time I was oblivious to such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, upon that occasion, when my limbs and body were rent asunder, had I not been oblivious to such arbitrary ideas as an entity, a being, a living being, or a personality, there would have originated within my mind, feelings of anger and resentment.”

“Subhuti, five hundred incarnations ago,11 I recollect that as a recluse practising the ordinances of the Kshanti-Paramita,12 even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena.13 In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon.14 Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”15

The Lord Buddha, in declaring the “unreality of phenomena,” also affirmed “that the whole realm of sentient life is ephemeral and illusory.”16

“Subhuti, the sayings of the Lord Buddha are true, credible, and immutable. His utterances are neither extravagant nor chimerical. Subhuti, the plane17 of thought to which the Lord Buddha attained, cannot be explained in terms synonymous with reality or non-reality.”

“Subhuti, in the exercise of charity, if the mind of an enlightened disciple is not independent of every Law, he is like unto a person having entered impenetrable darkness, and to whom every object is invisible. But an enlightened disciple, discharging the exercise of charity with a mind independent of every Law, is like unto a person having the power of vision, in the meridian glory of the sunlight, and to whom every object is visible.”

“Subhuti, in future ages, if a good disciple, whether man or woman, rigorously studies and observes the text of this Scripture; the Lord Buddha, by means of his Buddhic wisdom,18 entirely knows and perceives that for such a disciple there is reserved a cumulative merit, immeasurable and illimitable.”

[Chapter 15]

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, in the morning, at noonday, and at eventide, sacrificed lives innumerable as the sands of the Ganges, and thus without intermission throughout infinite ages; and if another disciple, hearing this Scripture proclaimed, steadfastly believed it, his felicity would be appreciably greater than the other. But how much greater must be the felicity of a disciple who transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture that others may be edified thereby?”

“Subhuti, the relative importance of this Scripture may thus be summarily stated: its truth is infinite; its worth incomparable; and its merit interminable.”

“The Lord Buddha delivered this Scripture specifically for those who are entered upon the path which leads to Nirvana, and for those who are attaining to the ultimate plane of Buddhic thought.1 If a disciple rigorously observes, studies, and widely disseminates the knowledge of this Scripture, the Lord Buddha entirely knows and perceives that for such an one there will be a cumulative merit, immeasurable, incomparable, illimitable, and inconceivable. All such disciples will be endowed with transcendent Buddhic wisdom and enlightenment.2 And why? Because, Subhuti, if a disciple takes pleasure in a narrow or exclusive form of the Law,3 he cannot receive with gratification4 the instruction of this Scripture, or delight in its study, or fervently explain it to others. Subhuti, in whatever place there is a repository for this Scripture, the whole realm of spiritual beings ought to adore it; and reverencing it as a sacred shrine,5 ceremoniously surround it, scattering profusely sweet-scented flowers, and pure odours of fragrant incense.”6

[Chapter 16]

The Lord Buddha, continuing, addressed Subhuti, saying: “If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby despised, or lightly esteemed,1 it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution.2 But, although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.”

“Furthermore, Subhuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, there were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach. But, in the ages to come, if a disciple be enabled to rigorously observe and to study the text of this Scripture, the merit thus acquired will so far exceed the measure of my merit in the service of those myriad Buddhas, that it cannot be stated in terms of proportion, nor comprehended by means of any ‘analogy.’”

“Again, Subhuti, in future ages, if a good disciple, whether man or woman, be enabled to rigorously observe and to study consecutively the texts of this Scripture, were I to elaborate either the nature or extent of this merit, those who heard it might become delirious, or entirely doubt its credibility.3 Subhuti, it is necessary to realise, that as the meaning of this Scripture is beyond ordinary comprehension, the scope of its fruitful rewards is equally incomprehensible.”4

[Chapter 17]

Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”1

The Lord Buddha replied, saying: “A good disciple, whether man or woman, ought thus to habituate his mind:2 ‘I must become oblivious to every idea of sentient life; and having become oblivious to every idea of sentient life, there is no one to whom the idea of sentient life has become oblivious.’3 And why? Because, Subhuti, if an enlightened disciple retains within his mind such arbitrary ideas of sentient life as an entity, a being, a living being, or a personality, he has not attained to supreme spiritual wisdom. And why? Because, Subhuti, there is no Law by means of which a disciple may be defined as one having obtained supreme spiritual wisdom.”4

The Lord Buddha addressed Subhuti, saying: “What think you? When the Lord Buddha was a disciple of Dipankara Buddha, was there bequeathed to him any Law whereby he attained to supreme spiritual wisdom?” Subhuti replied, saying: “No! Honoured of the Worlds! inasmuch as I am able to comprehend the meaning of the Lord Buddha’s discourse, when the Lord Buddha was a disciple of Dipankara Buddha, there was no Law bequeathed to him whereby he attained to supreme spiritual wisdom.”

The Lord Buddha endorsed these words, saying:5 “Truly there is no Law by means of which the Lord Buddha obtained supreme spiritual wisdom. Subhuti, if there existed a Law by means of which the Lord Buddha obtained supreme spiritual wisdom, Dipankara Buddha would not have foretold at my initiation, ‘In future ages6 thou shalt become Sakyamuni Buddha.’ But, in reality, there is no Law by means of which supreme spiritual wisdom can be obtained. Therefore, at my initiation, Dipankara Buddha foretold concerning me, ‘In future ages, thou shalt become Sakyamuni Buddha.’ And why? Because, in the word Buddha.7 every Law is summarily and intelligibly comprehended.” “If a disciple affirmed that the Lord Buddha attained to supreme spiritual wisdom, it is necessary to state that there is no Law whereby this condition of mind can be realised. The supreme spiritual wisdom to which the Lord Buddha attained, cannot, in its essence, be defined as real or unreal. Thus, the Lord Buddha declared that the ordinarily accepted term, ‘the Buddhic Law,’ is synonymous with every moral and spiritual Law. Subhuti, what are ordinarily declared to be ‘systems of Law,’ are not in reality ‘systems of Law,’ they are merely termed ‘systems of Law.’”

The Lord Buddha enquired of Subhuti, saying: “Can you imagine a man having a great physical body?” Subhuti replied, saying: “The Lord Buddha, discoursing upon the proportions of a physical body, did not maintain for these any real greatness, therefore it is merely termed ‘a great body.”’

The Lord Buddha, thereupon, addressed Subhuti, saying: “Thus it is with an enlightened disciple: if he were to expatiate after this manner, ‘I must become oblivious to every idea of sentient life,’8 he could not be described as fully enlightened. And why? Because, there is no Law whereby a disciple can be approved as ‘fully enlightened.’9 Therefore, the Lord Buddha declared that within the realm of spiritual Law, there is neither an entity, a being, a living being, nor a personality.”

The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple were to speak in this wise, ‘I shall create numerous Buddhist kingdoms,’ he could not be designated ‘fully enlightened.’ And why? Because, the Lord Buddha, discoursing upon ‘creating numerous Buddhist kingdoms,’ did not affirm the idea of creating numerous ‘material’ Buddhist kingdoms, hence the ‘creation of numerous Buddhist kingdoms’ is merely a figure of speech. Subhuti, the Lord Buddha declared that a disciple may be regarded as ‘truly enlightened,’ whose mind is thoroughly imbued with the Law of non-individuality.”10

[Chapter 18]

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the physical eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the physical eye.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the divine or spiritual eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the divine or spiritual eye.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the eye of wisdom?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the eye of wisdom.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the eye of truth?”1 Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the eye of truth.”

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the Buddhic eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the Buddhic eye.”2

The Lord Buddha enquired of Subhuti, saying: “What think you? Concerning the sands of the Ganges, did the Lord Buddha declare that these were grains of sand?” Subhuti assenting, said: “Honoured of the Worlds! the Lord Buddha declared that these were grains of sand.”

The Lord Buddha enquired of Subhuti, saying: “What think you? If there were as many rivers Ganges as there are grains of sand in the Ganges, and if there were as many Buddhist worlds as the grains of sand in those innumerable rivers, would these Buddhist worlds be numerous?” Subhuti replied, saying: “Honoured of the Worlds! these Buddhist worlds would be very numerous.”

The Lord Buddha, continuing, addressed Subhuti, saying: “Within these innumerable worlds, every form of sentient life, with their various mental dispositions, are entirely known to the Lord Buddha.3 And why? Because, what the Lord Buddha referred to as their ‘various mental dispositions,’ are not in reality their ‘various mental dispositions,’ these are merely termed their ‘various mental dispositions.’ And why? Because, Subhuti, dispositions of mind, or modes of thought, whether relating to the past, the present, or the future, are alike unreal and illusory.”

[Chapter 19]

The Lord Buddha addressed Subhuti, saying: “What think you? If a disciple, having obtained all the treasures of this universe,1 were to bestow these in the exercise of charity, would such a disciple consequently enjoy a considerable merit?” Subhuti assenting, said: “Honoured of the Worlds! such a disciple would consequently enjoy a very considerable merit.”2

The Lord Buddha thereupon addressed Subhuti, saying: “If there were any real or permanent quality in merit, the Lord Buddha would not have spoken of such merit as ‘considerable.’ It is because there is neither a tangible nor material quality in merit, that the Lord Buddha referred to the merit of that disciple as ‘considerable.’”

[Chapter 20]

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his perfect material body?”1 Subhuti replied, saying: “Honoured of the Worlds! it is improbable that the Lord Buddha can be perceived by means of his perfect material body. And why? Because, what the Lord Buddha referred to as a ‘perfect material body,’ is not in reality a ‘perfect material body,’ it is merely termed a ‘perfect material body.’”

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of any physical phenomena?”2 Subhuti replied, saying: “Honoured of the Worlds! it is improbable that the Lord Buddha can be perceived by means of any physical phenomena. And why? Because, what the Lord Buddha referred to as ‘physical phenomena,’ are not in reality ‘physical phenomena,’ these are merely termed ‘physical phenomena.’”

[Chapter 21]

The Lord Buddha addressed Subhuti, saying: “Do not affirm that the Lord Buddha thinks thus within himself, ‘I ought to promulgate a system of Law or doctrine.’ Have no such irrelevant thought! And why? Because, if a disciple affirmed that the Lord Buddha promulgated a system of Law or doctrine, he would defame the Lord Buddha, being manifestly unable to understand the purport of my instruction. Subhuti, regarding the promulgation of a ‘system of Law or doctrine,’ there is in reality no ‘system of Law or doctrine’ to promulgate, it is merely termed a ‘system of Law or doctrine.’”1

Upon that occasion, the virtuous and venerable Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! in ages to come, will sentient beings destined to hear this Law,2 engender within their minds the essential elements of faith?” The Lord Buddha replied, saying: “Subhuti, it cannot be asserted that these are sentient beings, or that these are not sentient beings. And why? Because, Subhuti, regarding ‘sentient beings,’ the Lord Buddha declared that in reality these are not ‘sentient beings,’ they are merely termed ‘sentient beings.’” 3

[Chapter 22]

Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! did the Lord Buddha, in attaining to supreme spiritual wisdom, obtain nothing of a real or tangible nature?” The Lord Buddha replied, saying: “In attaining to supreme spiritual wisdom, not a vestige of Law or doctrine was obtained,1 and therefore it is termed ‘supreme spiritual wisdom.’”

[Chapter 23]

The Lord Buddha addressed Subhuti, saying: “This Law is coherent and indivisible,1 it is neither ‘above’ nor ‘below,’2 therefore it is termed ‘supreme spiritual wisdom.’ It excludes such arbitrary ideas as an entity, a being, a living being, or a personality; but includes every Law pertaining to the cultivation of goodness.3 Subhuti, what were referred to as ‘Laws pertaining to goodness,’ these the Lord Buddha declared are not in reality ‘Laws pertaining to goodness,’ they are merely termed ‘Laws pertaining to goodness.’”4

[Chapter 24]

The Lord Buddha addressed Subhuti, saying: “If within this universe of universes, the seven treasures1 were heaped together, forming as many great elevations as there are Sumerus, prince of mountains, and these treasures bestowed entirely in the exercise of charity; and if a disciple were to select a stanza of this Scripture, rigorously observe it, and diligently explain it to others, the merit2 thus obtained would so far exceed the former excellence, that it cannot be stated in terms of proportion, nor comprehended by any analogy.”3

[Chapter 25]

The Lord Buddha addressed Subhuti, saying: “What think you? You disciples, do not affirm that the Lord Buddha reflects thus within himself, ‘I bring salvation to every living being.’ Subhuti, entertain no such delusive thought! And why? Because, in reality there are no living beings to whom the Lord Buddha can bring salvation.1 If there were living beings to whom the Lord Buddha could bring salvation, the Lord Buddha would necessarily assume the reality of such arbitrary concepts as an entity, a being, a living being, and a personality. Subhuti, what the Lord Buddha adverted to as an entity, is not in reality an entity; it is only understood to be an entity, and believed in as such, by the common, uneducated people. Subhuti, what are ordinarily referred to as the ‘common, uneducated people,’ these the Lord Buddha declared to be not merely ‘common, uneducated people.’”2

[Chapter 26]

The Lord Buddha addressed Subhuti, saying: “Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?”1 Subhuti replied, saying: “Even so,2 the Lord Buddha can be perceived by means of his thirty-two bodily distinctions.”

The Lord Buddha, continuing, said unto Subhuti: “If by means of his thirty-two bodily distinctions it were possible to perceive the Lord Buddha, then the Lord Buddha would merely resemble one of the great wheel-turning kings.”3

Subhuti thereupon addressed the Lord Buddha, saying: “Honoured of the Worlds! According as I am able to interpret the Lord Buddha’s instruction, it is improbable that the Lord Buddha may be perceived by means of his thirty-two bodily distinctions.”

Thereafter, the “Honoured of the Worlds” delivered this sublime Gatha:

[Chapter 27]

The Lord Buddha said unto Subhuti: “If you think thus within yourself ‘The Lord Buddha did not, by means of his perfect bodily distinctions, obtain supreme spiritual wisdom,’ Subhuti, have no such deceptive thought! Or if you think thus within yourself, ‘In obtaining supreme spiritual wisdom, the Lord Buddha declared the abrogation of every Law,’ Subhuti, have no such delusive thought! And why? Because, those disciples who obtain supreme spiritual wisdom, neither affirm the abrogation of any Law, nor the destruction of any distinctive quality of phenomena.”1

[Chapter 28]

The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple, in the exercise of charity, bestowed as considerable an amount of the seven treasures as might fill worlds numerous as the sands of the Ganges; and if a disciple, realising that within the meaning and purport of the Law, there is no abstract individual existence,1 perfects himself in the virtue of endurance, this latter disciple will have a cumulative merit, relatively greater than the other. And why? Because, enlightened disciples are entirely unaffected by considerations of ‘reward or merit.’”

Subhuti thereupon enquired of the Lord Buddha, saying: “Honoured of the Worlds! in what respect are enlightened disciples unaffected by considerations of ‘reward or merit’?” The Lord Buddha replied, saying: “Enlightened disciples do not aspire, in a spirit of covetousness, to rewards commensurate with their merit; therefore, I declare that they are entirely unaffected by considerations of ‘reward or merit.’”2

[Chapter 29]

The Lord Buddha addressed Subhuti, saying: “If a disciple asserts that the Lord Buddha comes or goes, sits or reclines, obviously he has not understood the meaning of my discourse. And why? Because, the idea ‘Buddha’ implies neither coming from anywhere, nor going to anywhere, and hence the synonym ‘Buddha!’”1

[Chapter 30]

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, were to take infinite worlds and ‘reduce’ them to minute particles of dust; what think you, would the aggregate of all those particles of dust be great?” Subhuti replied, saying: “Honoured of the Worlds! the aggregate of all those particles of dust would be exceedingly great. And why? Because, if all those were in reality ‘minute particles of dust,’ the Lord Buddha would not have declared them to be ‘minute particles of dust.’ And why? Because, the Lord Buddha, discoursing upon ‘minute particles of dust,’ declared that in reality those are not ‘minute particles of dust,’ they are merely termed ‘minute particles of dust.’”1

Subhuti continuing, addressed the Lord Buddha, saying: “Honoured of the Worlds! what the Lord Buddha discoursed upon as ‘infinite worlds,’ these are not in reality ‘infinite worlds,’ they are merely termed ‘infinite worlds.’ And why? Because, if these were in reality ‘infinite worlds,’ there would of necessity be unity and eternity of matter. But the Lord Buddha, discoursing upon the ‘unity and eternity of matter,’ declared that there is neither ‘unity’ nor ‘eternity of matter,’ therefore it is merely termed ‘unity and eternity of matter.’”

The Lord Buddha thereupon declared unto Subhuti, “Belief in the unity or eternity of matter is incomprehensible;2 and only common, worldly-minded people, for purely materialistic reasons, covet this hypothesis.”

[Chapter 31]

The Lord Buddha addressed Subhuti, saying: “If a disciple affirmed that the Lord Buddha enunciated a belief1 that the mind can comprehend the idea of an entity, a being, a living being, or a personality; what think you, Subhuti, would that disciple be interpreting aright the meaning of my discourse?” Subhuti replied, saying: “Honoured of the Worlds! that disciple would not be interpreting aright the meaning of the Lord Buddha’s discourse. And why? Because, Honoured of the Worlds! discoursing upon comprehending such ideas as an entity, a being, a living being, and a personality, it was declared that these are entirely unreal and illusive, and therefore they are merely termed an entity, a being, a living being, and a personality.”

The Lord Buddha thereafter addressed Subhuti, saying:2 “Those who aspire to the attainment of supreme spiritual wisdom ought thus to know, believe in, and interpret phenomena. They ought to eliminate from their minds every tangible evidence of every visible object. Subhuti, concerning ‘visible objects,’ the Lord Buddha declared that these are not really ‘visible objects’ they are merely termed ‘visible objects.’”

[Chapter 32]

The Lord Buddha addressed Subhuti, saying: “If a disciple, having immeasurable spheres filled with the seven treasures,1 bestowed these in the exercise of charity; and if a disciple, whether man or woman, having aspired to supreme spiritual wisdom, selected from this Scripture a stanza comprising four lines, then rigorously observed it, studied it, and diligently explained it to others; the cumulative merit of such a disciple would be relatively greater than the other.”

“In what attitude of mind should it be diligently explained to others?2 Not assuming the permanency or the reality of earthly phenomena, but in the conscious blessedness of a mind at perfect rest.3 And why? Because, the phenomena of life may be likened unto a dream, a phantasm, a bubble,4 a shadow, the glistening dew, or lightning flash, and thus they ought to be contemplated.”

When the Lord Buddha concluded his enunciation of this Scripture,5 the venerable Subhuti, the monks,6 nuns, lay-brethren and sisters, all mortals, and the whole realm of spiritual beings, rejoiced exceedingly, and consecrated to its practice, they received it and departed.