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The Diamond Sutra 般若波罗蜜多心经（玄奘译） Sūtra du Cœur Heart Sutra
The Diamond Sutra
THE
VAGRAKKHEDIKÂ
OR
DIAMOND-CUTTER.
Translated by E.B. Cowell, F. Max Mulller,
and J. Takakusu
ADORATION to the blessed
Ârya-pragñâ-pâramitâ (perfection of wisdom).
XVII.
At that time the venerable Subhûti thus
spoke to the Bhagavat: 'How should a person,
after having entered on the path of the
Bodhisattvas, behave, how should he advance,
and how should he restrain his thoughts?'
Bhagavat said: 'He who has entered on the
path of the Bodhisativas should thus frame
his thought: All beings must be delivered by
me in the perfect world of Nirvâna; and yet
after I have thus delivered these beings, no
being has been delivered. And why? Because,
O Subhûti, if a Bodhisattva had any idea of
beings, he could not be called a
Bodhisattva, and so on[1] from the idea of a
living being to the idea of a person; if he
had any such idea, he could not be called a
Bodhisattva. And why? Because, O Subhûti,
there is no such thing (dharma) as one who
has entered on the path of the Bodhisattvas.
'What do you think, O Subhûti, is there
anything which the Tathâgata has adopted
from the Tathâgata Dîpankara with regard to
the highest perfect knowledge? 'After this,
the venerable Subhûti
[1. See chap. iii, p. 114.]
{p. 133}
spoke thus to the Bhagavat: 'As far as I, O
Bhagavat, understand the meaning of the
preaching of the Bhagavat, there is nothing
which has been adopted by the Tathâgata from
the holy and fully enlightened Tathâgata
Dîpankara with regard to the highest perfect
knowledge.' After this, Bhagavat thus spoke
to the venerable Subhûti: 'So it is, Subhûti,
so it is. There is not, O Subhûti, anything
which has been adopted by the Tathâgata from
the holy and fully enlightened Tathâgata
Dîpankara with regard to the highest perfect
knowledge. And if, O Subhûti, anything had
been adopted by the Tathâgata, the Tathâgata
Dîpankara would not have prophesied of me,
saying[1]: "Thou, O boy, wilt be in the
future the holy and fully enlightened
Tathâgata called Sâkyamuni." Because then, O
Subhûti, there is nothing that has been
adopted by the holy and fully enlightened
Tathâgata with regard to the highest perfect
knowledge, therefore I was prophesied by the
Tathâgata Dîpankara, saying: "Thou, boy,
wilt be in the future the holy and fully
enlightened Tathâgata called Sâkyamuni."
'And why, O Subhûti, the name of Tathâgata?
It expresses true suchness. And why
Tathâgata, O Subhûti? It expresses that he
had no origin. And why Tathâgata, O Subhûti?
It expresses the destruction of all
qualities. And why Tathâgata, O Subhûti? It
expresses one who had no origin whatever.
And why this? Because, O Subhûti, no-origin
is the highest goal.
'And whosoever, O Subhûti, should say that,
by the holy and fully enlightened Tathâgata,
the highest
[1. This prophecy is supposed to have been
addressed by Dîpankara to Sâkyamuni, before
he had become a Buddha.]
{p. 134}
perfect knowledge has been known, he would
speak an untruth, and would slander me, O
Subhûti, with some untruth that he has
learned. And why? Because there is no such
thing, O Subhûti, as has been known by the
Tathâgata with regard to the highest perfect
knowledge. And in that, O Subhûti, which has
been known and taught by the Tathâgata,
there is neither truth nor falsehood.
Thetefore the Tathâgata preaches: "All
things are Buddha-things." And why? Because
what was preached by the Tathâgata, O
Subhûti, as all things, that was preached as
no-things; and therefore all things are
called Buddha-things.
'Now, O Subhûti, a man might have a body and
a large body.' The venerable Subhûti said:
That man who was spoken of by the Tathâgata
as a man with a body, with a large body, he,
O Bhagavat, was spoken of by the Tathâgata
as without a body, and therefore he is
called a man with a body and with a large
body.'
Bhagavat said: 'So it is, O Subhûti; and if
a Bodhisattva were to say: "I shall deliver
all beings," he ought not to be called a
Bodhisattva. And why? Is there anything, O
Subhûti, that is called a Bodhisattva?'
Subhûti said: 'Not indeed, Bhagavat, there
is nothing which is called a Bodhisattva.'
Bhagavat said: 'Those who were spoken of as
beings, beings indeed, O Subhûti, they were
spoken of as no-beings by the Tathâgata, and
therefore they are called beings. Therefore
the Tathâgata says: "All beings are without
self all beings are without life, without
manhood[1], without a personality."
[1. Sans croissance, Harlez; see Childers,
s.v. poriso.]
{p. 135}
'If, O Subhûti, a Bodhisattva were to say:
"I shall create numbers of worlds," he would
say what is untrue. And why? Because, what
were spoken of as numbers of worlds, numbers
of worlds indeed, O Subhûti, these were
spoken of as no-numbers by the Tathâgata,
and therefore they are called numbers of
worlds.
'A Bodhisattva, O Subhûti, who believes that
all things are without self, that all things
are without self, he has faith, he is called
a noble-minded Bodhisattva by the holy and
fully enlightened Tathâgata.' (17)
XVIII.
Bhagavat said: 'What do you think, O
Subhûti, has the Tathâgata the bodily eye?'
Subhûti said: 'So it is, O Bhagavat, the
Tathâgata has the bodily eye.'
Bhagavat said: 'What do you think, O
Subhûti, has the Tathâgata the heavenly
eye?' Subhûti said: 'So it is, O Bhagavat,
the Tathâgata has the heavenly eye.'
Bhagavat said: 'What do you think, O
Subhûti, has the Tathâgata the eye of
knowledge?' Subhûti said: 'So it is, O
Bhagavat, the Tathâgata has the eye of
knowledge.'
Bhagavat said: 'What do you think, O
Subhûti, has the Tathâgata the eye of the
Law?' Subhûti said: 'So it is, O Bhagavat,
the Tathâgata has the eye of the Law.'
Bhagavat said: 'What do you think, O
Subhûti, has the Tathâgata the eye of
Buddha?' Subhûti said: 'So it is, O
Bhagavat, the Tathâgata has the eye of
Buddha.'
Bhagavat said: 'What do you think, O
Subhûti, as many grains of sand as there are
in the great river Gangâ--were they preached
by the Tathâgata
{p. 136}
as grains of sand?' Subhûti said: 'So it is,
O Bhagavat, so it is, O Sugata, they were
preached as grains of sand by the
Tathâgata.' Bhagavat said: 'What do you
think, O Subhûti, if there were as many
Gangâ rivers as there are grains of sand in
the great river Gangâ; and, if there were as
many worlds as there are grains of sand in
these, would these worlds be many?' Subhûti
said: 'So it is, O Bhagavat, so it is, O
Sugata, these worlds would be many.'
Bhagavat said: 'As many beings as there are
in all those worlds, I know the manifold
trains of thought of them all. And why?
Because what was preached as the train of
thoughts, the train of thoughts indeed, O
Subhûti, that was preached by the Tathâgata
as no-train of thoughts, and therefore it is
called the train of thoughts. And why?
Because, O Subhûti, a past thought is not
perceived, a future thought is not
perceived, and the present thought is not
perceived.' (18)
XIX.
'What do you think, O Subhûti, if a son or a
daughter of a good family should fill this
sphere of a million millions of worlds with
the seven treasures, and give it as a gift
to holy and fully enlightened Buddhas, would
that son or daughter of a good family
produce on the strength of this a large
stock of merit?' Subhûti said: 'Yes, a large
one.' Bhagavat said: 'So it is, Subhûti, so
it is; that son or daughter of a good family
would produce on the strength of this a
large stock of merit, immeasurable and
innumerable. And why? Because what was
preached as a stock of merit, a stock of
merit indeed, O Subhûti, that was preached
as no-stock
{p. 137}
of merit by the Tathâgata, and therefore it
is called a stock of merit. If, O Subhûti,
there existed a stock of merit, the
Tathâgata would not have preached: "A stock
of merit, a stock of merit indeed!"'(19)
XX.
'What do you think then, O Subhûti, is a
Tathâgata to be seen (known) by the shape of
his visible body?' Subhûti said: 'Not
indeed, O Bhagavat, a Tathâgata is not to be
seen (known) by the shape of his visible
body. And why? Because, what was preached, O
Bhagavat, as the shape of the visible body,
the shape of the visible body indeed, that
was preached by the Tathâgata as no-shape of
the visible body, and therefore it is called
the shape of the visible body.'
Bhagavat said: 'What do you think, O
Subhûti, should a Tathâgata be seen (known)
by the possession of signs?' Subhûti said:
'Not indeed, O Bhagavat, a Tathâgata is not
to be seen (known) by the possession of
signs. And why? Because, what was preached
by the Tathâgata as the possession of signs,
that was preached as no-possession of signs
by the Tathâgata, and therefore it is called
the possession of signs.' (20)
XXI.
Bhagavat said: 'What do you think, O
Subhûti, does the Tathâgata think in this
wise: The Law has been taught by me?'
Subhûti said: 'Not indeed, O Bhagavat, does
the Tathâgata think in this wise: The Law
has been taught by me.' Bhagavat said: 'If a
man should say that the Law has been taught
by the Tathâgata, he would say what is not
true; he
{p. 138}
would slander me with untruth which he has
learned. And why? Because, O Subhûti, it is
said the teaching of the Law, the teaching
of the Law indeed. O Subhûti, there is
nothing that can be perceived by the name of
the teaching of the Law.'
After this, the venerable Subhûti spoke thus
to the Bhagavat: 'Forsooth, O Bhagavat, will
there be any beings in the future, in the
last time, in the last moment, in the last
500 years, during the time of the decay of
the good Law, who, when they have heard
these very Laws, will believe?' Bhagavat
said: 'These, O Subhûti, are neither beings
nor no-beings. And why? Because, O Subhûti,
those who were preached as beings, beings
indeed, they were preached as no-beings by
the Tathâgata, and therefore they are called
beings.' (2 1)
XXII.
'What do you think then, O Subhûti, is there
anything which has been known by the
Tathâgata in the form of the highest perfect
knowledge?' The venerable Subhûti said: 'Not
indeed, O Bhagavat, there is nothing, O
Bhagavat, that has been known by the
Tathâgata in the form of the highest perfect
knowledge.' Bhagavat said: 'So it is,
Subhûti, so it is. Even the smallest thing
is not known or perceived there, therefore
it is called the highest perfect knowledge.'
(22)
XXIII.
'Also, Subhûti, all is the same there, there
is no difference there, and therefore it is
called the highest perfect knowledge. Free
from self, free from being, free from life,
free from personality, that
{p. 139}
highest perfect knowledge is always the
same, and thus known with all good things.
And why? Because, what were preached as good
things, good things indeed, O Subhûti, they
were preached as no-things by the Tathâgata,
and therefore they are called good things.'
(23)
XXIV.
'And if, O Subhûti, a woman or man, putting
together as many heaps of the seven
treasures as there are Sumerus, kings of
mountains, in the sphere of a million
millions of worlds, should give them as a
gift to holy and fully enlightened
Tathâgatas; and, if a son or a daughter of a
good family, after taking from this treatise
of the Law, this Pragñâpâramitâ, one Gâthâ
of four lines only, should teach it to
others, then, O Subhûti, compared with his
stock of merit, the former stock of merit
would not come to the one hundredth part,'
&c.[1], till 'it will not bear an approach.'
(24)
XXV.
'What do you think then, O Subhûti, does a
Tathâgatas think in this wise: Beings have
been delivered by me? You should not think
so, O Subhûti. And why? Because there is no
being, O Subhûti, that has been delivered by
the Tathâgata. And, if there were a being, O
Subhûti, that has been delivered by the
Tathâgatas, then the Tathâgata would believe
in self, believe in a being, believe in a
living being, and believe in a person. And
what is called a belief in self, O Subhûti,
that is preached
[1. As before, in chap. xvi.]
{p. 140}
as no-belief by the Tathâgata. And this is
learned by children and ignorant persons;
and they who were preached as children and
ignorant persons, O Subhûti, were preached
as no-persons by the Tathâgata, and
therefore they are called children and
ignorant persons.' (25)
XXVI.
'What do you think then, O Subhûti, is the
Tathâgata to be seen (known) by the
possession of signs?' Subhûti said: 'Not
indeed, O Bhagavat. So far as I know the
meaning of the preaching of the Bhagavat,
the Tathâgata is not to be seen (known) by
the possession of signs.' Bhagavat said:
'Good, good, Subhûti, so it is, Subhûti; so
it is, as you say; a Tathâgata is not to be
seen (known) by the possession of signs. And
why? Because, O Subhûti, if the Tathâgata
were to be seen (known) by the possession of
signs, a wheel-turning king also would be a
Tathâgata[1]; therefore a Tathâgata is not
to be seen (known) by the possession of
signs.' The venerable Subhûti spoke thus to
the Bhagavat: 'As I understand the meaning
of the preaching of the Bhagavat, a
Tathâgata is not to be seen (known) by the
possession of signs.' Then the Bhagavat at
that moment preached these two Gâthâs:
They who saw me by form, and they who heard
me by sound,
They engaged in false endeavours, will not
see me.
[1. This probably refers to the auspicious
signs discovered in Sâkyamuni at his birth,
which left it open whether he should become
a king or a Buddha.]
{p. 141}
A Buddha is to be seen (known) from the Law;
for the Lords (Buddhas) have the Law-body;
And the nature of the Law cannot be
understood, nor can it be made to be
understood. (26)
XXVII.
'What do you think then, O Subhûti, has the
highest perfect knowledge been known by the
Tathâgata through the possession of signs?
You should not think so, O Subhûti. And why?
Because, O Subhûti, the highest perfect
knowledge would not be known by the
Tathâgata through the possession of signs.
Nor should anybody, O Subhûti, say to you
that the destruction or annihilation of any
thing is proclaimed by those who have
entered on the path of the Bodhisattvas.'
(27)
XXVIII.
'And if, O Subhûti, a son or a daughter of a
good family were to fill worlds equal to the
number of grains of sand of the river Gangâ
with the seven treasures, and give them as a
gift to holy and fully enlightened
Tathâgatas; and if a Bodhisattva acquired
endurance in selfless and uncreated things,
then the latter will on the strength of this
produce a larger stock of merit,
immeasurable and innumerable.
'But, O Subhûti, a stock of merit should not
be appropriated by a noble-minded
Bodhisattva.' The venerable Subhûti said:
'Should a stock of merit, O Bhagavat, not be
appropriated by a Bodhisattva?' Bhagavat
said: 'It should be appropriated, O Subhûti;
it should not be appropriated; and therefore
it is said: It should be appropriated.' (28)
{p. 142}
XXIX.
'And again, O Subhûti, if anybody were to
say that the Tathâgata goes, or comes, or
stands, or sits, or lies down, he, O
Subhûti, does not understand the meaning of
my preaching. And why? Because the word
Tathâgata means one who does not go to
anywhere, and does not come from anywhere;
and therefore he is called the Tathâgata
(truly come), holy and fully enlightened.'
(29)
XXX.
'And again, O Subhûti, if a son or a
daughter of a good family were to take as
many worlds as there are grains of
earth-dust in this sphere of a million
millions of worlds, and reduce them to such
fine dust as can be made with immeasurable
strength, like what is called a mass of the
smallest atoms, do you think, O Subhûti,
would that be a mass of many atoms?' Subhûti
said: 'Yes, Bhagavat, yes, Sugata, that
would be a mass of many atoms. And why?
Because, O Bhagavat, if it were a mass of
many atoms, Bhagavat would not call it a
mass of many atoms. And why? Because, what
was preached as a mass of many atoms by the
Tathâgata, that was preached as no-mass of
atoms by the Tathâgata; and therefore it is
called a mass of many atoms. And what was
preached by the Tathâgata as the sphere of a
million millions of worlds, that was
preached by the Tathâgata as no-sphere of
worlds; and therefore it is called the
sphere of a million millions of worlds. And
why? Because, O Bhagavat, if there were a
sphere of worlds, there would exist a belief
in matter; and what was preached as a belief
in matter by the Tathâgata, that was
{p. 143}
preached as no-belief by the Tathâgata; and
therefore it is called a belief in matter.'
Bhagavat said: 'And a belief in matter
itself, O Subhûti, is unmentionable and
inexpressible; it is neither a thing nor
no-thing, and this is known by children and
ignorant persons.' (30)
XXXI.
'And why? Because, O Subhûti, if a man were
to say that belief in self, belief in a
being, belief in life, belief in personality
had been preached by the Tathâgata, would he
be speaking truly?' Subhûti said: 'Not
indeed, Bhagavat, not indeed, Sugata; he
would not be speaking truly. And why?
Because, O Bhagavat, what was preached by
the Tathâgata as a belief in self, that was
preached by the Tathâgata as no-belief;
therefore it is called belief in self.'
Bhagavat said: 'Thus then, O Subhûti, are
all things to be perceived, to be looked
upon, and to be believed by one who has
entered on the path of the Bodhisattvas. And
in this wise are they to be perceived, to be
looked upon, and to be believed, that a man
should believe neither in the idea of a
thing nor in the idea of a no-thing. And
why? Because, by saying: The idea of a
thing, the idea of a thing indeed, it has
been preached by the Tathâgata as no-idea of
a thing.' (31)
XXXII.
'And, O Subhûti, if a noble-minded
Bodhisattva were to fill immeasurable and
innumerable spheres of worlds with the seven
treasures, and give them as a gift to holy
and fully enlightened Tathâgatas;
{p. 144}
and if a son or a daughter of a good family,
after taking from this treatise of the Law,
this Pragñâpâramitâ, one Gâthâ of four lines
only, should learn it, repeat it, understand
it, and fully explain it to others, then the
latter would on the strength of this produce
a larger stock of merit, immeasurable and
innumerable. And how should he explain it?
As in the sky:
Stars, darkness, a lamp, a phantom, dew, a
bubble.
A dream, a flash of lightning, and a
cloud--thus we should look upon the world
(all that was made).
Thus he should explain; therefore it is
said: He should explain.'
Thus spoke the Bhagavat enraptured. The
elder Subhûti, and the friars, nuns, the
faithful laymen and women, and the
Bodhisattvas also, and the whole world of
gods, men, evil spirits and fairies, praised
the preaching of the Bhagavat. (32)
Thus is finished the Diamond-cutter, the
blessed Pragñâpâramitâ.
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