| Incense Praise
Incense in the censer now is burning,
All the Dharma Realm receives the fragrance.
From afar the sea-vast host of Buddhas,
All inhale its sweetness.
In every place auspicious clouds appearing
Our sincere intentions thus fulfilling
As all Buddhas show their perfect bodies
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Namo Incense Cloud Canopy Bodhisattva, Mahasattva
Invoking Spiritual Presence Before Reciting the Vajra Sutra
(A person who wants to recite the Vajra Sutra, must first sincerely
recite the Mantra (True Words) for Purifying the Karma of the Mouth,
and then invite the Eight Vajra-Spirits and next invoke the Four
Bodhisattvas' names. Then they will protect the cultivator at all
times and places.)
Mantra for Purifying the Karma of the Mouth
Syou Li Syou Li
Mwo He Syou Li
Syou Syou Li Sa Wa He.
Mantra for Purifying the Three Modes of Karma
Nan.
Sa Wa Pwo Wa Shu Two.
Sa Wa Da Mwo Sa Wa.
Pwo Wa Shu Duo Han.
Mantra for Calming the Earth
Na Mwo San Man Dwo.
Mu Two Nan
Nan
Du Lu Du Lu Di Wei
Sa Pwo He.
Mantra for Making Universal Offerings
Nan.
Ye Ye Nang
San Pwo Wa
Wa Dz La Hung
Inviting the Eight Vajra Spirits
We respectfully invite the Green Vajra Who Banishes Disasters.
We respectfully invite the Vajra Who Banishes Toxins
We respectfully invite the Yellow Vajra Who Grant Wishes
We respectfully invite the White Vajra Who Purifies Water
We respectfully invite the Red Vajra Whose Sound Brings Fire
We respectfully invite the Vajra Who Pacifies Disasters
We respectfully invite the Vajra Purple Worthy
We respectfully invite the Vajra Great Spirit.
Inviting the Four Bodhisattvas
We respectfully invite The Bodhisattva Vajra Company
We respectfully invite The Bodhisattva Vajra Rope
We respectfully invite The Bodhisattva Vajra Affection
We respectfully invite The Bodhisattva Vajra Speech.
On Making Vows
I bow my head to the one honored in all three realms
I take refuge with the Buddhas of all Ten Directions
I now make this solemn vow
To always uphold this Vajra Sutra
Above may my rewards go to Repaying the Four Kinds of Kindness above,
And aiding those below in the three paths of suffering.
May those who see and hear of this, All bring forth the resolve
for Bodhi,
So that when this retribution body is done,
We will be reborn together In the Land of Utmost Happiness.
The Questions Chant
How can I attain a vajra-indestructible body that will live long?
Tell me the reasons why one gets great enduring strength
How can I reach the other shore by reciting this sutra
I hope the Buddha will explain these subtle secrets
And show them extensively to all beings.
Invoking the Buddha's Holy Name
Namo Fundamental Teacher Shakyamuni Buddha (3x)
Verse for Opening a Sutra
The unsurpassed, deep, profound, subtle, wonderful Dharma,
In a hundred thousand million eons, is difficult to encounter;
Now that I've come to receive and hold it, within my sight and hearing,
I vow to fathom the Thus Come One's true and actual meaning.
The Vajra Prajna Paramita Sutra
THE REASONS FOR THE DHARMA ASSEMBLY, ONE
Thus I have heard, at one time the Buddha dwelt at Shravasti in
the Jeta Grove in the Garden of the Benefactor of Orphans and the
Forlorn, together with a gathering of great Bhikshus, twelve hundred
fifty in all. At meal time the World Honored One put on his robe,
took up his bowl and entered the great city of Shravasti to collect
alms. After he had finished his sequential alms-round, he returned
to his dwelling. When his meal was completed, he put his robe and
bowl away. After he washed his feet, he arranged his seat and sat
down.
SUBHUTI'S REQUEST, TWO
At that time the Elder Subhuti arose from his seat in the great
assembly, uncovered his right shoulder, placed his right knee on
the ground, joined his palms together respectfully and addressed
the Buddha, "How rare, World Honored One, is the Thus Come
One who protects and cares well for all Bodhisattvas and well favors
all Bodhisattvas. World Honored One, if a good man or good woman
resolves his mind on Anuttarasamyaksambodhi, on what should he rely?
How should he subdue his mind?" The Buddha said, "Very
good, very good Subhuti. It is as you say. The Thus Come One protects
and cares well for all Bodhisattvas and well favors all Bodhisattvas.
Now listen attentively; I shall tell you. A good man or good woman
who resolves his mind on Anuttarasamyaksambodhi should thus rely
and thus subdue his mind." "Yes indeed, World Honored
One. I am delighted and wish to listen."
THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE
The Buddha told Subhuti, "All Bodhisattvas, Mahasattvas, should
subdue their minds thus: 'I must cause all living beings--those
born from eggs, wombs, moisture, by transformation; those with form,
those without form, those with thought, those without thought, those
not totally endowed with thought, and those not totally without
thought--to enter Nirvana without residue and be taken across to
Cessation. Yet of the immeasurable, numberless, boundless numbers
of living beings thus taken across to Cessation, there is actually
no living being taken across to Cessation.' Why? Subhuti, if a Bodhisattva
has an appearance of self, others, living beings, or a life, he
is not a Bodhisattva."
WONDERFUL PRACTICE IS TO NOT RELY ON ANYTHING, FOUR
" Moreover, Subhuti, as to dharmas, a Bodhisattva should not
rely on anything when giving. That is to say, when giving, he should
neither rely on forms, nor sounds, smells, tastes, tangible objects
or dharmas. Subhuti, a Bodhisattva should give thus: he should not
rely on appearances. Why? If a Bodhisattva does not rely on appearances
when giving, his blessings and virtues are inconceivable and immeasurable.
"Subhuti, what do you think, is space in the east conceivable
or measurable?" "No World Honored One." "Subhuti,
is space in the south, west, north, or in the intermediate directions,
above or below conceivable or measurable?" "No, World
Honored One." "Subhuti, the blessings and virtues of a
Bodhisattva who does not rely on appearances when giving, are just
as inconceivable and immeasurable. Subhuti, a Bodhisattva should
rely only on the teachings."
GENUINE DISCERNMENT OF THE PRINCIPLE OF SUCHNESS, FIVE
" Subhuti, what do you think, is it possible to see the Thus
Come One in his physical appearances?" "No World Honored
One, it is not possible to see Thus Come One in his physical appearances.
Why? Because the physical appearances mentioned by the Thus Come
One are not physical appearances." The Buddha said to Subhuti,
"All appearances are empty and false. If one sees all appearances
as no appearances, then one sees the Thus Come One."
PROPER FAITH IS RARE, SIX
Subhuti addressed the Buddha, "World Honored One, in the future
will there be living beings who truly believe upon hearing such
phrases?" The Buddha told Subhuti, "Do not say that! In
the last five hundred years after the Thus Come One's Cessation,
there will be those who, holding the moral precepts and cultivating
blessings, will believe such phrases and accept them as true. You
should know that such people have not planted good roots with just
one Buddha, two Buddhas, three Buddhas, four, or five Buddhas, but
they have planted good roots at the places of immeasurable tens
of millions of Buddhas. The Thus Come One knows and sees all people
who hear these phrases, Subhuti, and have even a single thought
of pure faith. Such living beings will thus obtain immeasurable
blessings and virtues. Why? Because those living beings no longer
cling to the appearances of self, others, living beings, or a life,
nor to the appearances of dharmas or non-dharmas. Why? If those
living beings' minds cling to appearances, that would be attachment
to a self, others, living beings and a life. If they cling to appearances
of dharmas, that would be attachment to a self, others, living beings
and a life. Why? If they cling to the appearances of non-dharmas,
that would be attachment to a self, others, living beings and a
life. Therefore, you should not cling to dharmas; you should not
cling to non-dharmas. Because of this principle the Thus Come One
always says, 'Bhikshus, you should all know that the Dharma I speak
is like a raft. You must let go of dharmas. Even more so let go
of non-dharmas.'"
NOTHING ATTAINED, NOTHING SPOKEN, SEVEN
" Subhuti, what do you think, did the Thus Come One attain
Anuttarasamyaksambodhi? Did the Thus Come One speak any Dharma?"
Subhuti answered, "As I understand what the Buddha has said,
there is no predetermined Dharma called Anuttarasamyaksambodhi,
and there are not any predetermined Dharmas which the Thus Come
One could speak. Why? All the Dharma which the Thus Come One has
spoken can neither be clung to nor spoken of. It is neither Dharma
nor non-dharma. Why is that so? All Worthy Ones and Sages are different
because of Unconditioned Dharmas."
THEY ARISE FROM DHARMA, EIGHT
" Subhuti, what do you think, if a person gave as a gift the
seven kinds of precious gems in quantity enough to fill up a Threefold
Great Thousand World System, would such a person obtain many blessings
and virtues?" Subhuti said, "Very many World Honored One.
Why? These blessings and virtues do not refer to the essential nature
of blessings and virtues. Therefore, the Thus Come One says they
are many blessings and virtues." "If on the other hand,
a person were to accept and uphold even so few as four lines of
verse from this Sutra and speak them for others, this person's blessings
would surpass the blessings of the individual mentioned above. Why?
Subhuti, all Buddhas and their Dharma of Anuttarasamyaksambodhi
come from this Sutra. Subhuti, by this I mean the Buddha and the
Dharma are not the Buddha and the Dharma."
THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE
" Subhuti, what do you think, can a Shrotaapana have the thought,
'Have I attained the Fruition of Shrotaapana'?" Subhuti said,
"No World Honored One. Why? Shrotaapana means 'one who has
entered the flow.' And yet, he has not entered anything. He has
not entered forms, sounds, smells, tastes, tangible objects or dharmas.
Therefore he is called a Shrotaapana." "Subhuti, what
do you think, can a Sakrdagamin have the thought, 'Have I attained
the Fruition of Sakrdagamin'?" Subhuti said, "No World
Honored One. Why? Sakrdagamin means 'one who returns once more,'
but actually he does not return. Therefore he is called a Sakrdagamin."
"Subhuti, what do you think, can an Anagamin have the thought,
'Have I attained the Fruition of Anagamin?'" Subhuti said,
"No World Honored One. Why? Anagamin means 'one who does not
return,' but actually he is without not returning. Therefore he
is called an Anagamin." "Subhuti, what do you think, can
an Arhat have the thought, 'Have I attained the Way of the Arhat?'"
Subhuti said, "No World Honored One. Why? Actually there is
no dharma called 'Arhat.' World Honored One, if an Arhat had the
thought, 'I have attained the Way of the Arhat,' that would be an
attachment to self, others, living beings and to a life. World Honored
One, the Buddha has said that I am foremost in the attainment of
the No Strife Samadhi, and I am the foremost Arhat free from desire.
Yet, World Honored One, I do not have the thought, 'I am an Arhat
free from desire.' If I had the thought, 'I have attained the Way
of the Arhat,' then the World Honored One would not say, 'Subhuti
is foremost of those who delight in practicing Aranya.' Since Subhuti
actually does not practice anything, he is called, 'Subhuti who
delights in practicing Aranya.'"
ADORNING PURE LANDS, TEN
The Buddha said to Subhuti, "What do you think? Did the Thus
Come One obtain any Dharma when he was with Burning Lamp Buddha
in the past?" "No World Honored One, the Thus Come One
did not actually obtain any Dharma when he was with Burning Lamp
Buddha." "Subhuti what do you think? Does a Bodhisattva
adorn Buddhalands?" "No World Honored One. Why? One who
adorns Buddhalands does not adorn anything. Therefore it is called
adorning." "Therefore Subhuti, all Bodhisattvas Mahasattvas
should thus produce a pure mind which does not rely on forms, sounds,
smells, tastes, tangible objects or dharmas. He should produce a
mind which does not rely on anything. Subhuti, suppose a person
had a body like Sumeru, king of mountains. What do you think? Would
that body be big?" Subhuti addressed the Buddha, "Very
big World Honored One. Why? The Buddha says it is not a body. Therefore
it is called a big body."
THE SUPREMACY OF UNCONDITIONED BLESSINGS, ELEVEN
" Subhuti, suppose there were as many Ganges Rivers as there
are grains of sand in the Ganges River. What do you think, would
the grains of sand in all those Ganges Rivers be many?" Subhuti
said, "Very many World Honored One. That many Ganges rivers
alone would be uncountable, how much the more so the grains of sands
contained in them. "Subhuti, I am speaking truthfully. Suppose
a good man or good woman had filled with the Seven Kinds of Precious
Gems as many Threefold Great Thousand World Systems as there are
grains of sand in all those Ganges Rivers and gave them as an offering.
Would that person obtain many blessings?" Subhuti said, "Very
many World Honored One." The Buddha told Subhuti, "If
a good man or good woman were to accept and uphold even so few as
four lines of verse from this Sutra and speak them for others, those
blessings and virtues would surpass the previous blessings and virtues."
REVERING THE PROPER TEACHING, TWELVE
" Moreover, Subhuti, know that all the gods, humans and asuras
of the world should make offerings to any place where even as few
as four lines of verse from this Sutra have been spoken, just as
they would make offerings to a Buddha, a stupa or a temple. How
much the more should they make offerings to any place where there
are people who can completely accept, uphold, read and recite this
Sutra. Subhuti you should know that such people accomplish the supreme,
foremost and most rare of dharmas. Wherever this Sutra is found,
there is a Buddha or reverent disciple."
ACCEPTING AND UPHOLDING THE DHARMA OF "THUSNESS", THIRTEEN
Then Subhuti addressed the Buddha, "World Honored One, what
name should we give this Sutra, and how should we uphold it?"
The Buddha told Subhuti, "The name of this Sutra is Vajra Prajna
Paramita. You should uphold it by that name. Why? The Buddha said
that Prajna Paramita is not Prajna Paramita. Therefore it is called
Prajna Paramita. "Subhuti, what do you think, has the Thus
Come One spoken any Dharma?" Subhuti addressed the Buddha,
"The Thus Come One has not spoken any Dharma." "Subhuti,
what do you think, are there many particles of dust in a Threefold
Great Thousand World System?" Subhuti said, "Very many
World Honored One." "Subhuti, the Thus Come One says that
particles of dust are not particles of dust. Therefore they are
called particles of dust. The Thus Come One says that world systems
are not world systems. Therefore they are called world systems.
"Subhuti, what do you think, is it possible to see the Thus
Come One in his Thirty-two Physical Appearances?" "No
World Honored One, it is not possible see the Thus Come One in his
Thirty-two Physical Appearances. Why? The Thus Come One says that
the Thirty-two Physical Appearances are not physical appearances.
Therefore they are called the Thirty-two Physical Appearances."
"Subhuti, a good man or good woman might give away his body
as many times as there are grains of sand in the Ganges River, but
if another person were to accept and uphold even as few as four
lines of verse of this Sutra and explain them for others, that person's
blessings would be greater."
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
At that time, upon hearing this sutra and deeply understanding its
purport, Subhuti wept and felt remorse, and addressed the Buddha,
"How rare, World Honored One, is this Sutra so profoundly explained
by the Buddha. From the time I attained the eye of wisdom until
the present, I have never heard such a Sutra. World Honored One,
if someone listens to this Sutra with a mind of pure faith and can
bring forth the Appearance of Reality, know that such a person has
accomplished foremost and rare merit and virtue. "World Honored
One, the Appearance of Reality is without appearance. Therefore
the Thus Come One calls it the Appearance of Reality. "World
Honored One, now as I listen to this Sutra, I believe, understand,
accept and uphold it without difficulty. In the future, in the last
five hundred years, if there are living beings who when they hear
this Sutra, believe, understand, accept and uphold it, they will
be outstanding and most rare. Why? Such people will be without the
appearance of a self, the appearance of others, the appearance of
living beings, and the appearance of a life. Why? The appearance
of self is actually no appearance. The appearance of others, the
appearance of living beings and the appearance of a life are actually
not appearances. Why? All those who are called Buddhas have relinquished
all appearances." The Buddha told Subhuti, "So it is,
so it is. If someone hears this Sutra and is not frightened, alarmed,
or terrified, you should know such a person is most rare. Why? Subhuti,
the foremost Paramita spoken of by the Thus Come One is not the
foremost Paramita. Therefore it is called the foremost Paramita.
"Subhuti, the Paramita of patience spoken of by the Thus Come
One is not the Paramita of patience. Therefore it is called the
Paramita of patience. Why? Subhuti, in the past when the King of
Kalinga dismembered my body, I had no appearance of a self, of others,
of living beings or of a life. Why? When I was cut limb from limb,
if I had an appearance of a self, an appearance of others, an appearance
of living beings or an appearance of a life, I would have been outraged.
"Moreover Subhuti, I recall that in the past, for five hundred
lives, I was the Patient Immortal. During all those lives I was
without the appearance of a self, others, living beings or a life.
For that reason, Subhuti, a Bodhisattva should relinquish all appearances
and bring forth the mind of Anuttarasamyaksambodhi. He should bring
forth thoughts which do not rely on forms or which do not rely on
sounds, smells, tastes, tangible objects, or dharmas. He should
bring forth thoughts which do not rely on anything. Any relying
of the mind is not relying. Therefore the Buddha says, 'The Bodhisattva's
mind should not rely on forms when he gives.' Subhuti, because the
Bodhisattva wishes to benefit all living beings, he should give
in this way. "The Thus Come One says that all appearances are
actually not appearances, and that all living beings are actually
not living beings. Subhuti, the Thus Come One speaks the truth.
He speaks factually. He speaks of things as they really are. He
never deceives nor are his words peculiar. Subhuti, the Dharma the
Thus Come One obtained is neither true nor false. "Subhuti,
a Bodhisattva who gives with a mind relying on dharmas is like a
person in the dark who sees nothing at all. A Bodhisattva who gives
with a mind that does not rely on dharmas is like a person with
eyes who can see all kinds of things in the bright sunlight. "Subhuti,
if in the future there is a good man or good woman who can accept,
uphold, read or recite this Sutra, then the Thus Come One using
his Buddha-wisdom will thoroughly know and thoroughly see such a
person. That person will obtain immeasurable and boundless merit
and virtue."
THE MERIT AND VIRTUE GAINED FROM UPHOLDING THIS SUTRA, FIFTEEN
" Subhuti, a good man or good woman might in the morning give
away as many bodies as there are grains of sand in the Ganges River,
and again at noon give away as many bodies as there are grains of
sand in the Ganges River, and again in the evening give away as
many bodies as there are grains of sand in the Ganges River, giving
away bodies like that throughout immeasurable hundreds of thousands
of billions of kalpas. But if someone else were to hear this Sutra
and believe it without reservation, his blessings would surpass
the blessings of the former person. How much greater the blessings
would be if one could write out, accept, uphold, read, recite and
explain this Sutra for others. "Subhuti, to sum it up, the
merit and virtue of this Sutra is inconceivable, incalculable and
boundless. The Thus Come One spoke it for those intent on the Great
Vehicle, for those intent on the foremost vehicle. The Thus Come
One knows and sees all people who can accept, uphold, read, recite
and extensively explain this Sutra for others. Such people perfect
immeasurable, incalculable, boundless and inconceivable merit and
virtue and sustain the Thus Come One's Anuttarasamyaksambodhi. Why?
Subhuti, one who delights in lesser dharmas is attached to a view
of a self, a view of others, a view of living beings and a view
of a life. This person cannot hear, accept, uphold, read or recite
this Sutra or explain it for others. "Subhuti, the gods, humans,
and asuras of the world should make offerings wherever this Sutra
is found. Know that this place is a Stupa. All beings should pay
respect, worship, circumambulate and decorate it with incense and
flowers."
KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN
" Moreover Subhuti, if a good man or good woman who accepts,
upholds, reads or recites this Sutra, is ridiculed, that is because
that person has karmic offenses from past lives which destine him
for the evil paths. But as a result of the ridicule he receives
from others in his present life, his previous karmic offenses are
destroyed and he will attain Anuttarasamyaksambodhi. "Subhuti,
I recall that in the past, for immeasurable asamkhyeya kalpas, prior
to Dipankara Buddha, I encountered eighty-four trillion nayutas
of Buddhas. I made offerings to and served them all without exception.
If there are others in the Final Period who can accept, uphold,
read or recite this Sutra, the merit and virtue they obtain is a
hundred times more, a thousand times more, ten thousand times more,
or a million times more than the merit and virtue I gained from
making offerings to all those Buddhas. It is so great that it exceeds
all calculations and comparisons. "Subhuti, if I were to explain
in detail the merit and virtue of a good man or good woman, who
in the Final Period, accepts, upholds, reads or recites this Sutra,
then those who hear might go insane or disbelieve. Subhuti, you
should know that the principles in this Sutra are inconceivable.
So too are the rewards it generates."
ULTIMATELY THERE IS NO SELF, SEVENTEEN
Then Subhuti addressed the Buddha, "World Honored One, if a
good man or good woman resolves his mind on Anuttarasamyaksambodhi,
on what should he rely? How should he subdue his mind?" The
Buddha told Subhuti, "A good man or good woman who resolves
his mind on Anuttarasamyaksambodhi should think thus: 'I should
take all living beings across to Cessation. Yet when all living
beings have been taken across to Cessation, actually not one living
being has been taken across to Cessation.' Why? Subhuti, if a Bodhisattva
has an appearance of self, others, living beings or a life, he is
not a Bodhisattva. For what reason? Subhuti, actually there is no
such dharma as resolving one's mind on Anuttarasamyaksambodhi. "Subhuti,
what do you think, when the Thus Come One was with Burning Lamp
Buddha, did he attain the dharma of Anuttarasamyaksambodhi?"
"No World Honored One. As I understand what the Buddha has
said, when the Buddha was with Burning Lamp Buddha, he did not attain
the dharma of Anuttarasamyaksambodhi." The Buddha said, "So
it is, so it is Subhuti. The Thus Come One did not actually attain
the dharma of Anuttarasamyaksambodhi. Subhuti, if the Thus Come
One had actually attained the dharma of Anuttarasamyaksambodhi,
then Burning Lamp Buddha would not have given me the prediction:
'You will in the future become a Buddha with the name Shakyamuni.'
Since I did not actually attain the dharma of Anuttarasamyaksambodhi,
Burning Lamp Buddha gave me the prediction saying these words, 'You
will in the future become a Buddha with the name Shakyamuni.' Why?
'Thus Come One' means 'all dharmas are "thus".' Someone
might say the Thus Come One attained Anuttarasamyaksambodhi, Subhuti,
but actually the Buddha did not attain the dharma of Anuttarasamyaksambodhi.
Subhuti, there is nothing true nor false in the Anuttarasamyaksambodhi
the Thus Come One attains. Therefore, the Thus Come One says that
all dharmas are Buddhadharma. Subhuti, what are spoken of as 'all
dharmas', are not all dharmas. Therefore they are called 'all dharmas.'
"Subhuti, suppose there is a person with a big body."
Subhuti said, "World Honored One, the Thus Come One speaks
of a big body as not being a big body. Therefore it is called a
big body." "Subhuti, a Bodhisattva is also like this.
If he said, 'I should take across immeasurable living beings to
Cessation,' then he could not be called a Bodhisattva. Why? Subhuti,
there is really no dharma called a Bodhisattva. Therefore the Buddha
says that all dharmas are without self, others, living beings or
a life. "Subhuti, if a Bodhisattva said, 'I should adorn Buddhalands,'
he could not be called a Bodhisattva. Why? What the Thus Come One
speaks of as adorning Buddhalands is not adorning Buddhalands. Therefore
it is called adorning Buddhalands. Subhuti, if a Bodhisattva comprehends
the dharma of no self, the Thus Come One calls him a true Bodhisattva."
CONTEMPLATING THE ONENESS OF EVERYTHING, EIGHTEEN
" Subhuti, what do you think, does the Thus Come One have the
Flesh Eye?" "So it is World Honored One. The Thus Come
One has the Flesh Eye." "Subhuti, what do you think, does
the Thus Come One have the Heavenly Eye?" "So it is World
Honored One. The Thus Come One has the Heavenly Eye." "Subhuti,
what do you think, does the Thus Come One have the Wisdom Eye?"
"So it is World Honored One. The Thus Come One has the Wisdom
Eye." "Subhuti, what do you think, does the Thus Come
One have the Dharma Eye?" "So it is World Honored One.
The Thus Come One has the Dharma Eye." "Subhuti, what
do you think, does the Thus Come One have the Buddha Eye?"
"So it is World Honored One. The Thus Come One has the Buddha
Eye." "Subhuti, what do you think, has the Thus Come One
said that all the sand of the Ganges River is sand?" "So
it is World Honored One. The Thus Come One has said that all that
sand is sand." "Subhuti, what do you think, if there were
as many Ganges rivers as there are grains of sand in one Ganges
River, and there were as many Buddhalands as there were grains of
sand in all those Ganges rivers, would that be many Buddhalands?"
"Very many, World Honored One." The Buddha told Subhuti,
"The Thus Come One thoroughly knows all the various thoughts
that occur to every living being in each of those Buddhalands. Why?
The Thus Come One says that all thoughts are not thoughts. Therefore
they are called thoughts. For what reason? Subhuti, you cannot recover
past thoughts, you cannot hold on to present thoughts, and you cannot
obtain future thoughts."
UNDERSTANDING AND TRANSFORMING THE DHARMA REALM, NINETEEN
" Subhuti, what do you think, would a person because of the
causes and conditions of filling a threefold great thousand world
system with the seven kinds of precious gems and giving them as
an offering, obtain many blessings?" "So it is World Honored
One. That person on account of his giving would obtain very many
blessings." "Subhuti, if these blessings and virtues are
real, the Thus Come One would not speak about obtaining many blessings.
But because these blessings and virtues do not exist, the Thus Come
One speaks of obtaining many blessings."
LEAVING BOTH FORM AND APPEARANCES, TWENTY
" Subhuti, what do you think, should one look for Buddha in
his perfect physical body?" "No, World Honored One, one
should not look for Thus Come One in his perfect physical body.
Why? The Thus Come One has said that the perfect physical body is
not the perfect physical body. Therefore it is called the perfect
physical body." "Subhuti, what do you think, should one
look for Thus Come One in all his perfect appearances?" "No
World Honored One, one should not look for Thus Come One in all
his perfect appearances. Why? The Thus Come One has said perfect
appearances are not perfect appearances. Therefore they are called
perfect appearances."
WHAT IS SPOKEN IS NOT SPOKEN, TWENTY-ONE
" Subhuti, do not maintain that the Thus Come One has this
thought: 'I have spoken Dharma.' Do not think that way. Why? If
someone says the Thus Come One has spoken Dharma, he slanders the
Buddha due to his inability to understand what I teach. Subhuti,
as to speaking Dharma, no Dharma can be spoken. Therefore it is
called 'speaking Dharma'." At that time Subhuti, the wise elder,
addressed the Buddha, "World Honored One, will there be living
beings in the future who believe in this Sutra when they hear it?"
The Buddha said, "The living beings to whom you refer are neither
living beings nor not living beings. Why? Subhuti, all the different
kinds of living beings the Thus Come One speaks of are not living
beings. Therefore they are called living beings."
NO DHARMA CAN BE OBTAINED, TWENTY-TWO
Subhuti addressed the Buddha, "World Honored One, is it true
that the Thus Come One, in attaining Anuttarasamyaksambodhi, did
not attain anything?" The Buddha said, "So it is, so it
is, Subhuti. As to Anuttarasamyaksambodhi, there is not the slightest
dharma which I could attain. Therefore it is called Anuttarasamyaksambodhi."
A PURE MIND DOES WHOLESOME DEEDS, TWENTY-THREE
" Moreover, Subhuti, this Dharma is the common denominator;
nothing is higher or lower. Therefore it is called Anuttarasamyaksambodhi.
A person free of self, others, living beings and a life, who cultivates
all wholesome dharmas, attains Anuttarasamyaksambodhi. Subhuti,
what are called wholesome dharmas, the Thus Come One says are not
wholesome dharmas. Therefore they are called wholesome dharmas."
BLESSINGS AND WISDOM BEYOND COMPARE, TWENTY-FOUR
" Subhuti, suppose someone were to take mounds of the seven
precious gems piled as high as all the Sumerus, kings of mountains,
in a threefold great thousand world system and give them as an offering.
And further suppose someone else were to accept, uphold, read or
recite and speak for others as few as four lines of verse from this
Prajna Paramita Sutra . The former person's blessings and virtues
would not equal one percent of the other person's blessings and
virtues, neither one tenth of a percent, nor one hundredth of a
percent, nor one thousandth of a percent, nor any fraction that
could be calculated or expressed by analogy."
TRANSFORMING WITHOUT THERE BEING ANYONE TRANSFORMED, TWENTY-FIVE
" Subhuti, what do you think? None of you should maintain that
the Thus Come One has this thought: 'I shall save living beings.'
Subhuti, do not think that way. Why? In fact the Thus Come One does
not save any living beings. If the Thus Come One saved living beings,
then the Thus Come One would have a sense of a self, others, living
beings, and a life. "Subhuti, although the Thus Come One speaks
of the existence of a self, there is really no self that exists.
However, common people think they have a self. Subhuti, the common
people that the Thus Come One speaks of are not common people. Therefore
they are called common people."
THE DHARMA BODY IS NOT APPEARANCES, TWENTY-SIX
" Subhuti, what do you think, is it possible to contemplate
the Thus Come One in his Thirty-two Physical Appearances?"
Subhuti said, "So it is, so it is. It is possible to contemplate
the Thus Come One in his Thirty-two Physical Appearances."
The Buddha said, "Subhuti, if one could contemplate the Thus
Come One in his Thirty-two Physical Appearances, then a Wheel Turning
Sage King would be the Thus Come One." Subhuti addressed the
Buddha, "World Honored One, as I understand what the Buddha
has said, one should not contemplate the Thus Come One in his Thirty-two
Physical Appearances." At that time the World Honored One spoke
a verse saying, One who looks for me in forms, Or seeks me in sounds,
Practices a deviant path And will never see the Thus Come One.
NOT DESTROYED NOR ANNIHILATED, TWENTY-SEVEN
" Subhuti, you might have the thought, 'It was not because
he perfected his Physical Appearances that the Thus Come One attained
Anuttarasamyaksambodhi.' Subhuti, do not think, 'It was not because
he perfected his Physical Appearances that the Thus Come One attained
Anuttarasamyaksambodhi.' Subhuti, if you think in that way, then
those who have resolved their minds on Anuttarasamyaksambodhi would
affirm the destruction of all dharmas. Do not think like that. Why?
Those who have resolved their minds on Anuttarasamyaksambodhi do
not affirm the destruction of the appearances of all dharmas."
NO GREED AND NOTHING ACQUIRED, TWENTY EIGHT
" Subhuti, a Bodhisattva might fill up world systems equal
in number to the grains of sand in the Ganges River with the seven
kinds of precious gems and give them as gift. But if another person
were to realize that all dharmas are devoid of self and attain patience,
that Bodhisattva's merit and virtues would surpass the merit and
virtues of the previous Bodhisattva. Why, Subhuti? Because Bodhisattvas
do not acquire blessings and virtues." Subhuti addressed the
Buddha, "World Honored One, how is it that Bodhisattvas do
not acquire blessings and virtues?" "Subhuti, Bodhisattvas
should neither be greedy for, nor be attached to the blessings and
virtues which they foster. Therefore I say they do not acquire blessings
and virtues."
THE QUIESCENCE OF HIS AWESOME DEMEANOR, TWENTY-NINE
" Subhuti, if someone says that it seems as if the Thus Come
One comes and goes, sits or lies down, such a person does not understand
the meaning of my teaching. Why? The Thus Come One does not come
from anywhere nor does he go anywhere. Therefore he is called the
Thus Come One."
THE PRINCIPLE OF A UNITY OF APPEARANCES, THIRTY
" Subhuti, suppose a good man or good woman were to pulverize
a threefold great thousand world system into fine particles of dust.
What do you think, would those fine particles of dust be many?"
Subhuti said, "Very many World Honored One. Why? If those fine
particles of dust did exist, the Buddha would not have called them
fine particles of dust. Why is this? What the Buddha speaks of as
fine particles of dust are not fine particles of dust. Therefore
they are called fine particles of dust. "World Honored One,
what the Buddha spoke of as a threefold great thousand world system
is not a world system. Therefore it is called a world system. Why?
If world systems actually existed, that would constitute a unity
of appearances. What the Thus Come One speaks of as a unity of appearances
is not a unity of appearances. Therefore it is called a unity of
appearances." "Subhuti, a unity of appearances cannot
really be expressed, but common people become greedily attached
to such things."
KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE
" Subhuti, suppose someone were to say that the Buddha spoke
of the view of self, the view of others, the view of living beings
and the view of a life. Subhuti, what do you think, does that person
understand the meaning of my teachings?" "No, World Honored
One, that person does not understand the meaning of the Thus Come
One's teachings. Why? What the World Honored One spoke of as the
view of self, view of others, view of living beings and view of
a life is not the view of self, view of others, view of living beings
and view of a life. Therefore they are called the view of self,
view of others, view of living beings and the view of a life."
"Subhuti, those who have resolved their minds on Anuttarasamyaksambodhi
should, in regards to all dharmas, thus know, thus perceive, and
thus believe and understand and not set up appearances of dharmas.
Subhuti, what the Thus Come One speaks of as appearances of dharmas
are not appearances of dharmas. Therefore they are called appearances
of dharmas."
RESPONSES AND TRANSFORMATIONS ARE UNREAL, THIRTY-TWO
" Subhuti, suppose someone were to fill measureless asamkhyeyas
of world systems with the seven precious jewels and give them as
an offering. Further, if a good man or good woman who has resolved
his mind on Bodhi were to receive, uphold, read or recite and extensively
explain for others as little as four lines of verse from this Sutra,
the latter person's blessings would surpass those of the former
person. "How should this Sutra be explained for others? By
not grasping at appearances and being in unmoving thusness. Why?
All conditioned dharmas Are like a dream, an illusion, a bubble
or a shadow, Like dew or like a lightning flash. Contemplate them
thus." After the Buddha spoke this Sutra, the Elder Subhuti,
all the Bhikshus, Bhikshunis, upasakas and upasikas, and all the
gods, humans, and asuras, and others from all the worlds, having
heard what the Buddha had said, were extremely happy, faithfully
accepted it, and put it into practice.
End of the Vajra Prajna Paramita Sutra
Mantra For Patching Flaws In the Recitation
Na Mwo He La Da Nwo
Dwo La Ye Ye
Jyu Lwo Jyu Lwo
Jyu Ju Jyu Ju
Mwo La Mwo La
Hu Lu Hung
He He
Su Dan Nwo
Hung
Pwo Mwo Nu
Swo Pwo He
(Recite 3x)
Vajra Sutra Praise
It severs doubts and inspires faith
It ends all marks and o'er leaps all schools
So that we instantly forget both people and dharmas
And realize true emptiness.
Prajna's flavor is multi-layered
With no more than a four-sentence verse
Our understanding penetrates right through.
Its blessings and virtue we praise without end!
Homage to the Jeta-grove's Assembly
Of Buddhas and Bodhisattvas (3x)
Transference
May the merit and virtue of this recitation
Be shared everywhere with everyone
So that I and all living beings
Can accomplish Buddhahood together.
Copyright © 1997 Buddhist Text Translation Society,
For permission to reproduce in any format
whatsoever, contact:
The International Translation Institute
1777 Murchison Drive
Burlingame, CA USA, 94010-4504
(415) 692-5912 phone
(415) 692-5056 fax
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