soundofheaven.info Fiction DIAMOND SUTRA PDF

Diamond sutra pdf

Saturday, May 25, 2019 admin Comments(0)

The Diamond Sutra. Talks on Vajrachchedika Prajnaparamita Sutra of Gautama the Buddha. Talks given from 21/12/77 am to 31/12/77 am. English Discourse. of l e Diamond Sutra from the Sanscrit by Max Muller., and from the Chine se by Bea!. This new version does not seek to enter into rivalry with those erudite. The Diamond Sutra - Vajracchedika Prajnaparamita Sutra 1/18/ Eastern Wisdom Index The Diamond Sutra: Transforming the Way We Perceive the World .


Author: BILL LEMUCCHI
Language: English, Spanish, Portuguese
Country: Israel
Genre: Health & Fitness
Pages: 144
Published (Last): 28.12.2015
ISBN: 151-1-63422-540-6
ePub File Size: 29.49 MB
PDF File Size: 18.34 MB
Distribution: Free* [*Regsitration Required]
Downloads: 43194
Uploaded by: ISREAL

Web site: soundofheaven.info Buddha Dharma Education Association Inc. A General Explanation of the Vajra Prajña Paramita Sutra by Dhyana Master Hsüan. THE DIAMOND SUTRA: THE PERFECTION OF WISDOM. ONE: Thus have I heard: Once the Bhagavan was dwelling near Shravasti at Anathapindada Garden. The Diamond Sutra free pdf Ebook The Diamond Sutra, along with The Heart Sutra, are among the most popular works of the Prajnaparamita.

In ancient times when the Tathagata practiced under the guidance of the Buddha Dipankara, he did not attain anything. That is the reason he is called a tathagata. Subhuti, if a bodhisattva were to compose these words: The merit of my giving offerings of support to all of those buddhas would not compare to a hundredth of the latter's merit. Via the Buddha's sagely wisdom which fully knows and fully sees these people, I can say that that all shall attain the complete accomplishment of the immeasurably boundless merit. This is called 'stream entrant'. At that time Subhuti, hearing the pronouncement of this sermon, deeply understood its meaning suddenly.

If they were to take up the appearances of non-dharmas, it would then create the clinging to a self, a person, beings, and a soul. For this reason, one should not apprehend dharmas, nor should one apprehend non-dharmas. This meaning is the reason the Tathagata always says, 'You monks! Know that my expounded Dharma is like the bamboo raft. The honored Dharma must be relinquished, how much more so what is not the Dharma? Has the tathagata attained the annuttara-samyak-sambodhi? Has the Tathagata a teaching of the Dharma?

Also, there is no established dharma which the tathagata can expound. Of the dharmas expounded by the tathagata, none can be grasped or explained, being neither dharmas nor non-dharmas.

What is the reason for that? Of every one of the Sages, all via the unconditioned dharma make discriminations. If a person filled the billion worlds with the seven treasures for the purpose of charity, this person's attainment of blessed deeds would become plentiful, no?

Sutra pdf diamond

World Honored One. This blessed deed then would not, again, be of a blessed nature. This is the reason the Tathagata has said that the blessed deeds would become plentiful. Subhuti, every one of the buddhas who reach the buddhas' annuttara-samyak-sambodhi Dharma are all from this sermon produced.

Subhuti, what is called the 'Buddha's Dharma,' then, is not the Buddha's Dharma. VVhat is the reason? This is called 'stream entrant'.

This is railed 'Once More to be Reborn'. This is why it is railed 'Non-Returner'. Really, there is no existent dharma railed 'Arhat'. World Honored One, if an arhat were to compose this thought - 'I have attained the Arhat's reward' - then it would be because of clinging to a self, a person, sentient beings, and a soul.

The Buddha has said that I have attained, without debate, a samadhi which among others is the best.

It is the best berause of the departure from the desire for Arhatship.

I do not compose this thought - 'I have departed from the desire for Arhatship'. And so he is railed 'Subhuti, the happy woodland practitioner. The Buddha addressed Subhuti: When the Tathagata was formerly staying with the Buddha Dipamkara, in the Dharma he had attainment, no?

When the tathagata was staying with the Buddha Dipamkara, in the Dharma he really had no attainment. The bodhisattva adorns the buddhaland, no?

Pdf diamond sutra

The adornment of the buddhalands is not adornment. This is called 'adornment'. They should not dwell in forms when giving rise to that mind; they should not dwell in sounds, odors, tastes, sensations, or dharmas when giving rise to that mind.

They should dwell nowhere while giving rise to their thoughts. Subhuti, supppose there is a person whose body is like Mount Sumeru. What do you think? This body would be made great, no? The Buddha has said that a non-body is called a qreat body.

The sand grains of all those Ganges Rivers would be many, no? Merely all of those Ganges Rivers would be so many as to be countless. How much more so would be their sand grains? How much more so If there is someone who is able to receive, keep, read, and recite it in its entirety?

Subhuti, it should be known that this person will completely accomplish the supreme, best, most extraordinary Dharma. If this canonical sermon resides in his abode, then it would be like the place of a buddha, if it is honored by the disciples. At that time, Subhuti said to the Buddha: How are we to receive and uphold it? By way of the words of this title, you should receive and uphold it. For what reason? Subhuti, the Buddha says that it is the perfection of wisdom, so it is not the perfection of wisdom.

The Tathagata has a teaching of the Dharma, no? The atoms of the billion worlds are many, no? The Tathagata has explained that the worlds are not worlds: Subhuti, what do you think? One can by way of the thirty-two signs see the Tathagata, no? One cannot by way of the thirty-two signs attain sight of the Tathagata. The Tathagata has explained that the thirty-two http: At that time Subhuti, hearing the pronouncement of this sermon, deeply understood its meaning suddenly.

He wept and lamented, and then addressed the Buddha, saying: World Honored One, that the Buddha expounds thusly such an incredibly profound canonical sermon. Since formerly coming to obtaining the wisdom-eye, I have never before heard such a sermon.

Pdf diamond sutra

World Honored One, if again there is a person who hears this sermon with a believing mind that is pure, then they will give rise to the sign of reality.

World Honored One, this sign of reality then is a non-sign. This is why the Tathagata has said that it is called the 'real sign'. World Honored One, having heard thusly this canonical sermon, and sincerely understood it, receiving and upholding it is no longer difficult.

The Diamond Sutra

If there shall come into the world after five hundred years, beings who hear this sermon with sincere understanding, receiving and upholding it, then they would be made most extraordinary. These people would be without the views of a self, a person, beings, or a soul. Why is that? The view of self then is this non-sign. The views of a person, beings, and a soul then are this non-sign. Departing, from all signs, they then are called Buddhas.

If again there is a person who hears this sermon, and is not astonished, alarmed, or fearful; it should be known that this person would be made most extraordinary What is the reason? Subhuti, the Tathagata has explained that the first perfection is then not the first perfection: This is called the first perfection.

Subhuti, the perfection of perseverance kshanti , the Tathagata has said, is not the perfection of perseverance. Subhuti, as I had formerly had my body sliced to pieces by King Kalinga, I in that time was without the views of a self, a person, beings, or a soul. When I in that former time had been limb from limb cut apart, if there had been the views of a self, a person, beings, or a soul; there would have arisen in me anger and indignation.

Subhuti, further, I recall that in the past five hundred incarnations I had been an ascetic practicing perseverance. In that incarnation, I was without the view of a self, without the view of a person, without the view of beings, and without the view of a soul.

Subhuti, bodhisattvas should depart from all signs while initiating t h e annutara-samyak-sambodhicitta. They should not dwell in forms when giving rise to that thought. They should not dwell in sounds, odors, tastes, sensations, or dharmas when giving rise to that thought. They should dwell nowhere when giving rise to that thought.

If in thought they were to have a dwelling, then it would be to become non-dwelling. For this reason, the Buddha has said that the bodhisattva's thought should not dwell in forms regarding charity. Subhuti, the bodhisattvas creating blessings for every sentient being should thus be charitable. The Tathagata has said that all signs then is the non-sign. Further, he has said that all sentient beings, then are not sentient beings.

Subhuti, the Tathagata's http: Subhuti, the Dharma that the Tathagata has attained is neither true nor false. Subhuti, if a bodhisattva's thought dwells in dharmas while practicing charity, it would be like a person entering darkness, and therefore being unable to see anything. If a bodhisattva's thought does not dwell in dharmas while practicing charity, it would be like a person who, seeing by the sunlight that illumines, sees all the various forms.

Subhuti, if it should come into the world that there are good sons and good daughters who are able to receive, keep, read, and recite what is in this sermon, then they will become Tathagatas. Via the Buddha's sagely wisdom which fully knows and fully sees these people, I can say that that all shall attain the complete accomplishment of the immeasurably boundless merit.

Suppose, again, that there is a person who hears this canonical sermon with a believing mind that is not contrary: How much more so copying, receiving, upholding, reading, and recited it in its entirety, and then giving comprehensive explanations of it to other people? Subhuti, essentially speaking, this sermon has a meaning which cannot be comprehended, and the boundless merit [of receiving, upholding, et al] cannot be measured.

The Tathagata for the sake of setting forth the great vehicle speaks it; for the sake of setting forth the supreme vehicle speaks it. If there is a person who is able to receive, uphold, read, and recite this sermon and widely explain it to others. The Tathagata fully knows and fully sees that such people will all attain entirely the accomplishment of the merit which cannot be measured, cannot be express, has no bounds, and is inconcievable.

Thusly such people therefore carry on the Tathagata's annuttara-samyak-sambodhi. Subhuti, if there is satisfaction found in lesser dharmas, that is attachment to the view of a self, the view of a person, the view of sentient beings, and the view of a soul. Therefore, there could not be compliance with, receiving, upholding, reciting, or explaining for another what is in this sermon. Subhuti, wherever it resides in whatever place, if therein is this sermon, every one of the worlds, be they of gods, humans, or asuras, should give offerings for its support.

It should be known that this place then is a pagoda. All should venerate it by circling it clockwise, scattering flowers and incense about its premises.

Because of that, they in the present life are insulted or despised by others. When the prior life's evil acts then have been dissolved and extinguished, they shall attain the annuttara-samyak-sambodhi. Subhuti, I recall in the past measureless asankya kalpa, before having been with the Buddha Dipamkara, I had met eighty-four trillion nayutas of Buddhas, had to their http: Suppose, again, there is someone who, in the later superficial age, is capable of receiving, upholding, reading, and reciting this sermon, attaining that merit.

The merit of my giving offerings of support to all of those buddhas would not compare to a hundredth of the latter's merit. Even a billionth of the latter's merit would be an insufficient estimation. Subhuti, if good sons and good daughters, in the later superficial age, who have received, upheld, read, and recited this sermon; if I were to fully enunciate the extent of their attainment of merit, some of the people's minds in the audience would be confounded, becoming doubtful and disbelieving.

Subhuti, it should be known that this sermon's meaning is inconceivable. The fruit of its reward is also inconceivable. Having liberated all of the sentients beings, there are really no existent beings who are liberated.

Subhuti, if a bodhisattva has the view of a self, the view of a person, the view of sentient beings, or view of a soul; then that is not a bodhisattva. Subhuti, really there is no existent annuttara- samyak-sambodhicitta.

When the Tathagata was with Dipamkara Buddha, he had attained the annuttara-samyak-sambodhi, no? As I have understood the Buddha's express meaning, the Buddha, when with Dipamkara Buddha, did not have any attainment of the annuttara-samyak-sambodhi. Subhuti, really there is no existent dharma that the Tathagata has attained in the annuttara-samyak-sambodhi. Subhuti, suppose there is a dharma that the Tathagata has attained in the annuttara- samyak-sambodhi.

Dipamkara Buddha, then, would not have given me the prediction 'You, in a life to come, shall appear as a Buddha named Shakyamuni'. That is because in reality there is no existent dharma in the attainment of annuttara-samyak-sambodhi. For this reason Dipamkara Buddha bestowed onto me prediction, composing the words: For one who is a Tathagata, then, the dharmas are of like meaning.

Suppose there is a person who says the Tathagata has attained the annuttara-samyak-sambodhi. Subhuti, really there is no existent dharma in the Buddha's attaining the annuttara-samyak-sambodhi.

Subhuti, the Tathagata's attainment of the annuttara-samyak-sambodhi is the middle, being without truth or falsehood. For this reason, the Tathagata says that all of the dharmas are all the buddhadharma.

Subhuti, that which is called 'all of the dharmas,' then, is not all of the dharmas. This is the reason it is called 'all of the dharmas. If one should compose the words 'I shall liberate the Immeasurable beings' then this is not to be called a bodhisattva.

Subhuti, really there is no existent dharma whose name is 'bodhisattva'. For this reason, the Buddha has said that every one of the dharmas lack a self, lack a person, lack sentient beings, and lack a soul. Subhuti, if a bodhisattva were to compose these words: The Tathagata has said that the adornment of the buddhaland, then, are not adornment: Subhuti, if a bodhisattva penetrates and traverses selflessly the Dharma, the Tathagata has said that he is truthfully called a bodhisattva.

The Tathagata possesses the flesh-eye, no? The Tathagata possesses the flesh-eye. The Tathagata possesses the heavenly-eye, no?

The Diamond Sutra – Plum Village

The Tathagata possesses the heavenly-eye. The Tathagata possesses the wisdom-eye, no? It cannot be measured. Subhuti, the bodhisattvas should let their minds dwell in the teachings I have just given. When the Tathagata speaks of bodily signs, there are no signs being talked about.

If you can see the signless nature of signs, you can see the Tathagata. Five hundred years after the Tathagata has passed away, there will still be people who appreciate the joy and happiness that come from observing the precepts.

When such people hear these words, they will have faith and confidence that this is the truth. Know that such people have sown seeds not only during the lifetime of one Buddha, or even two, three, four, or five Buddhas, but have, in fact, planted wholesome seeds during the lifetimes of tens of thousands of Buddhas. Anyone who, for even a moment, gives rise to a pure and clear confidence upon hearing these words of the Tathagata, the Tathagata sees and knows that person, and he or she will attain immeasurable happiness because of this understanding.

He or she is not caught in the idea of a dharma or the idea of a non-dharma. He or she is not caught in the notion that this is a sign and that is not a sign. If you are caught in the idea of a dharma, you are also caught in the ideas of a self, a person, a living being, and a life span.

If you are caught in the idea that there is no dharma, you are still caught in the ideas of a self, a person, a living being, and a life span. That is why we should not get caught in dharmas or in the idea that dharmas do not exist. In ancient times when the Tathagata practiced under the guidance of the Buddha Dipankara, he did not attain anything.

To create a serene and beautiful Buddha field is not in fact to create a serene and beautiful Buddha field. That is why it is called creating a serene and beautiful Buddha field. When they give rise to this intention, they should not rely on forms, sounds, smells, tastes, tactile objects, or objects of mind.

They should give rise to an intention with their minds not dwelling anywhere. He cannot rely on forms when he gives rise to that mind, nor on sounds, smells, tastes, tactile objects, or objects of mind. He can only give rise to the mind that is not caught in anything.

Vajra Cutter Sutra

Subhuti, the Tathagata is one who speaks of things as they are, speaks what is true, and speaks in accord with reality. He does not speak deceptively or to please people. Subhuti, if we say that the Tathagata has realized a teaching, that teaching is neither graspable nor deceptive.

She will not see anything. She can see all shapes and colors. In truth there is not one single being for the Tathagata to bring to the other shore. If the Tathagata were to think there was, he would be caught in the idea of a self, a person, a living being, or a life span.

Subhuti, what the Tathagata calls a self essentially has no self in the way that ordinary persons think there is a self. Subhuti, the Tathagata does not regard anyone as an ordinary person. That is why he can call them ordinary persons. Can someone meditate on the Tathagata by means of the thirty-two marks? We should use the thirty-two marks to meditate on the Tathagata. One should not use the thirty-two marks to meditate on the Tathagata. Subhuti, do not think in that way.

Do not think that when one gives rise to the highest, most fulfilled, awakened mind, one needs to see all objects of mind as nonexistent, cut off from life. Do not think in that way.