The Vajra Prajna Paramita Sutra

Translated by Tripitaka Master Kumarajiva of Yao Qin.

Thus I have heard. At one time the Buddha was staying in the Jeta Grove of the Garden of the Benefactor of Orphans and the Solitary together with a gathering of great bhikshus, twelve hundred fifty in all.

At that time, at mealtime, the World Honored One put on his robe, took up his bowl, and entered the great city of Sravasti to beg for food. After he had finished his sequential begging within the city, he returned, ate the food, put away his robe and bowl, washed his feet, arranged his seat, and sat down. 

At that time the Elder Subhuti arose from his seat in the assembly, uncovered his right shoulder, placed his right knee on the ground, put his palms together with respect and said to the Buddha,

“How rare, World Honored One, is the Tathagata who remembers and protects all Bodhisattvas and causes them to be well-endowed.

“World Honored One, if a good man, or good woman, resolves his mind on anuttarasamyaksambodhi, how should he dwell, how should he subdue his mind?”

The Buddha said, “Good indeed, good indeed, Subhuti. It is as you say. The Tathagata remembers and protects all Bodhisattvas and causes them to be well-endowed. Now listen attentively; I shall tell you. A good man, or good woman, who resolves his mind on anuttarasamyaksambodhi should thus dwell, should thus subdue his mind.”

“Yes, certainly, World Honored One. I want to hear. I am delighted to listen.”

The Buddha told Subhuti, “All Bodhisattvas, Mahasattvas, should thus subdue their minds with the vow, ‘I must cause all living beings – those born from eggs, born from wombs, born from moisture, born by transformation; those with form, those without form, those with thought, those without thought, those not totally with thought, and those not totally without thought – to enter nirvana without residue and be taken across to extinction.’ Yet of the immeasurable, boundless numbers of living beings thus taken across to extinction, there is actually no living being taken across to extinction. And why? Subhuti, if a Bodhisattva has a mark of self, a mark of others, a mark of living beings, or a mark of a life, he is not a Bodhisattva.

“Moreover, Subhuti, as to the act of giving, a Bodhisattva should not dwell anywhere when he gives. He should not dwell in forms when he gives, nor should he dwell in sounds, smells, tastes, tangible objects, or mental constructs when he gives. Subhuti, a Bodhisattva should give thus: he should not dwell in marks. And why? If a Bodhisattva does not dwell in marks when he gives, his blessings and virtues are immeasurable.

“Subhuti, what do you think, is space in the east measurable?”

“No, World Honored One.”

“Subhuti, is space in the south, west, north, or in the intermediate directions, or above, or below, measurable?”

“No, World Honored One.”

“Subhuti, the blessings and virtue of a Bodhisattva who does not dwell in marks when he gives are just as immeasurable. Subhuti, a Bodhisattva should only dwell in what is taught thus.

“Subhuti, what do you think, can the Tathagata be seen by his physical marks?”

“No, World Honored One, the Tathagata cannot be seen by his physical marks. And why? It is because the physical marks are spoken of by the Tathagata as no physical marks.”

The Buddha said to Subhuti, “All with marks is empty and false. If you can see all marks as no marks then you see the Tathagata.”

Subhuti said to the Buddha, “World Honored One, in the future will there be living beings, who, when they hear such phrases spoken will truly believe?”

The Buddha told Subhuti, “Do not speak in such a way!  After the Tathagata’s extinction, in the last five hundred years, there will be those who hold the precepts and cultivate blessings who will believe such phrases and accept them as true.

“You should know that such people will have planted good roots with not just one Buddha, two Buddhas, three, four, or five Buddhas, but will have planted good roots with measureless millions of Buddhas. All who hear such phrases and produce even one thought of pure faith are completely known and completely seen by the Tathagata. Such living beings thus obtain measureless blessings and virtue. And why? Those living beings have no further mark of self, of others, of living beings, or of a life; no mark of phenomena and no mark of no phenomena. If living beings’ minds grasp at marks, then that is attachment to self, to others, to living beings, and to a life. For that reason you should not grasp at phenomena, nor should you grasp at no phenomena.  Regarding that principle, the Tathagata often says, ‘All you bhikshus should know that the dharma which I speak is like a raft. Even the dharma should be relinquished, how much the more so what is not dharmas.’

“Subhuti, what do you think? Has the Tathagata attained anuttarasamyaksambodhi? Has the Tathagata spoken any dharma?”

Subhuti said, “As I understand what the Buddha has said, there is no concrete dharma called anuttarasamyaksambodhi, and there is no concrete dharma which the Tathagata has spoken. And why? The dharmas spoken by the Tathagata cannot be grasped and cannot be spoken. It is neither dharma nor no dharma. And why?  Unconditioned dharma distinguishes worthy sages.”

“Subhuti, what do you think, if someone filled three thousand great thousand world systems with the seven precious gems and gave them as a gift, would he obtain many blessings and virtue?”

Subhuti said, “Very many, World Honored One. And why? Such blessings and virtue are not of the nature of blessings and virtue. Therefore the Tathagata speaks of many blessings and virtue.”

“If, on the other hand, a person were to receive and hold from this sutra even so few as four lines of verse and speak them for others, his blessings would surpass the previous ones. And why? Subhuti, all Buddhas and all Buddhas’ dharma of anuttarasamyaksambodhi come forth from this sutra. Subhuti, the Buddhadharmas spoken are no Buddhadharmas.

“Subhuti, what do you think, can a Srotaapanna have the thought, ‘I have obtained the fruit of Srotaapanna.’?”

Subhuti said, “No, World Honored One. And why? A Srotaapanna 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 mental constructs. For that reason he is called a Srotaapanna.”

“Subhuti, what do you think? Can a Sakrdagamin have the thought, ‘I have obtained the fruit of Sakrdagamin.’?”

Subhuti said, “No, World Honored One. And why? A Sakrdagamin means One Who Returns Once More, but he actually does not have a returning. For that reason, he is called a Sakrdagamin.”

“Subhuti, what do you think? Can an Anagamin have the thought, ‘I have obtained the fruit of Anagamin.’?”

Subhuti said, “No, World Honored One. And why? Anagamin means One Who Does Not Return, but he actually does not have no returning. For that reason, he is called Anagamin.”

“Subhuti, what do you think? Can an Arhat have the thought, ‘I have obtained Arhatship.’?”

Subhuti said, “No, World Honored One. And why? Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, ‘I have attained Arhatship’ that would be attachment to self, to others, to living beings, and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samadhi, I am the foremost among men, that I am the foremost Arhat free from desire. World Honored One, I do not have the thought, ‘I am an Arhat free from desire.’ If I had the thought, ‘I have attained Arhatship’ then the World Honored One could not say, ‘Subhuti is the foremost of those who delight in practicing Arana.’ Since Subhuti actually has no practice, he is called ‘Subhuti, who delights in practicing Arana.’”

The Buddha said to Subhuti, “What do you think? Was there any dharma which the Tathagata obtained while with Burning Lamp Buddha?”

“No, World Honored One, there was actually no dharma which the Tathagata obtained while with Burning Lamp Buddha.”

“Subhuti, what do you think, does a Bodhisattva adorn Buddhalands?”

“No, World Honored One. And why? The adornment of Buddhalands is no adornment, therefore it is called adornment.”

“Therefore, Subhuti, the Bodhisattva, Mahasattva, should thus produce a pure mind. He should produce that mind without dwelling in forms. He should produce that mind without dwelling in sounds, smells, tastes, tangible objects, or mental constructs. His mind should produce a thought without dwelling anywhere.

“Subhuti, suppose a person had a body like Sumeru, King of Mountains. What do you think, would that body be big?”

Subhuti said, “Very big, World Honored One. And why? It is said by the Buddha to be no body. Therefore it is called a big body.”

“Subhuti, if 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. The Ganges Rivers alone would be incalculable, how much the more so the grains of sand in them.”

“Subhuti, I will now tell you the truth. If a good man, or good woman, used the seven precious gems to fill three thousand great thousand world systems equal in number to the grains of sand in all those Ganges Rivers, and gave them as a gift, would he obtain many blessings?”

Subhuti said, “Very many, World Honored One.”

The Buddha told Subhuti, “If a good man, or good woman, were to receive and hold from this sutra even so few as four lines of verse and speak them for others, his blessings and virtue would surpass the former’s blessings and virtue.

“Moreover, Subhuti, you should know that all the gods, men, and asuras of the world should make offerings to any place at which even so few as four lines of verse from this sutra are spoken and so forth, just as they would to a Buddha’s shrine or temple; how much the more so to any place where people can completely receive, hold, read, and recite the sutra. Subhuti, you should know that such people realize the foremost and rarest dharma. In any place the sutra text is found, there is the Buddha or a reverent disciple.”

Then Subhuti said to the Buddha, “World Honored One, what should the sutra be named? How should we respect and hold it?”

The Buddha told Subhuti, “The name of the sutra is Vajra Prajna Paramita. You should respect and hold it by that name. And why? Subhuti, Prajna Paramita is spoken of by the Buddha as no Prajna Paramita, therefore it is called Prajna Paramita.

“Subhuti, what do you think? Is there any dharma spoken by the Tathagata?”

Subhuti said to the Buddha, “World Honored One, nothing has been spoken by the Tathagata.”

“Subhuti, what do you think? Are all the motes of dust in three thousand great thousand world systems many?”

Subhuti said, “Very many, World Honored One.”

“Subhuti, all motes of dust are spoken of by the Tathagata as no motes of dust, therefore they are called motes of dust. The world systems are spoken of by the Tathagata as no world systems, therefore they are called world systems.”

“Subhuti, what do you think, can the Tathagata be seen by means of the thirty-two marks?”

“No, World Honored One, one cannot see the Tathagata by means of the thirty-two marks. And why? The thirty-two marks are spoken of by the Tathagata as no thirty-two marks, therefore they are called thirty-two marks.”

“Subhuti, a good man, or good woman, might give up his life as many times as there are grains of sand in the Ganges River; but if a person were to receive and hold even so few as four lines of verse of the sutra and explain them for others, his blessings would be greater.”

Then Subhuti, upon hearing the sutra spoken, and deeply understanding its purport, wept and said to the Buddha, “How rare, World Honored One, is this sutra so profoundly spoken by the Buddha. From the time I obtained the wisdom eye until the present I have never before heard such a sutra. World Honored One, if someone hears the sutra with a pure mind of faith then he produces real mark. That person should be known to have accomplished the foremost and most rare merit and virtue.

“World Honored One, the real mark is no mark, therefore the Tathagata calls it the real mark.

“World Honored One, now as I hear this sutra I believe, understand, receive, and hold it without difficulty. If in the future, in the last five hundred years, there are living beings who when they hear this sutra believe, understand, receive, and hold it, such people will be foremost and most rare. And why? Such people will have no mark of self, no mark of others, no mark of living beings, and no mark of a life. And why? The mark of self is no mark. The mark of others, the mark of living beings, and the mark of a life are no marks. And why? Those who have relinquished all marks are called Buddhas.”

The Buddha told Subhuti, “So it is, so it is. If someone hears this sutra and is not frightened, or alarmed, or terrified, you should know that person is most rare. And why? Subhuti, the foremost paramita is spoken of by the Tathagata as no foremost paramita, therefore it is called the foremost paramita.

“Subhuti, the paramita of patience is spoken of by the Tathagata as no paramita of patience. Therefore it is called the paramita of patience. And why? Subhuti, it is as in the past when the King of Kalinga dismembered my body, at that time I had no mark of self, no mark of others, no mark of living beings, and no mark of a life.”

“And why? When I was cut limb from limb, if I had a mark of self, a mark of others, a mark of living beings, or a mark of a life, I would have been outraged.

“Subhuti, further I recall that in the past, for five hundred lives, I was the Patient Immortal. During all those lives I had no mark of self, no mark of others, no mark of living beings, and no mark of a life. For that reason, Subhuti, a Bodhisattva should, relinquishing all marks, produce the mind of anuttarasamyaksambodhi. He should produce that mind without dwelling in forms. He should produce that mind without dwelling in sounds, smells, tastes, tangible objects, or mental constructs. He should produce that mind that does not dwell anywhere. Any dwelling of the mind is no dwelling. Therefore the Buddha says, ‘The mind of a Bodhisattva should not dwell in forms when he gives.’ Subhuti, a Bodhisattva, to benefit all beings, should give thus. All marks are spoken of by the Tathagata as no marks, and all living beings are spoken of as no living beings. Subhuti, the Tathagata is one who speaks the truth, who speaks the actual, who speaks what is so, who does not speak what is false, who does not speak what is not so.

“Subhuti, the dharma obtained by the Tathagata is neither true nor false.

“Subhuti, a Bodhisattva whose mind dwells in phenomena when he gives is like a man who enters darkness, who cannot see a thing. A Bodhisattva whose mind does not dwell in phenomena when he gives is like a man with eyes in the bright sunlight who can see all kinds of forms.

“Subhuti, in the future, if a good man, or good woman, can receive, hold, read, and recite this Sutra, then the Tathagata by means of all Buddha-wisdom, will completely know and see that person. That person accomplishes measureless and boundless merit and virtue.

“Subhuti, a good man, or good woman, might in the morning give up as many bodies as there are grains of sand in the Ganges River, and again at noon might give up as many bodies as there are grains of sand in the Ganges River, and again in the evening might give up as many bodies as there are grains of sand in the Ganges River, giving up bodies in that way throughout measureless millions of kalpas. But if someone else were to hear this sutra and believe it with no reservations, his blessings would surpass the former one’s. How much the more so if people can write out, receive, hold, read, recite, and explain it for others. Subhuti, the merit and virtue of this sutra are inexpressible, inconceivable, boundless, and beyond all praise. It is spoken by the Tathagata for those who have set out on the Great Vehicle, those who have set out on the Supreme Vehicle. If people can receive, hold, read, recite, and speak it for others, they are completely known by the Tathagata; they are completely seen by the Tathagata. Such people accomplish immeasurable, inexpressible, boundless, inconceivable merit and virtue and thus sustain the Tathagata’s anuttarasamyaksambodhi.

“And why? Subhuti, one who delights in lesser teachings is attached to a view of self, a view of others, a view of living beings, and a view of a life. He cannot hear, receive, hold, read, or recite the sutra or explain it for others.

 “Subhuti, the gods, the men, and the asuras of the world make offerings at any place where this sutra is found. You should know such a place is a stupa where everyone should respectfully bow, circumambulate, and scatter incense and flowers.

“Moreover, Subhuti, if a good man, or good woman, receives, holds, reads, and recites this sutra and if people ridicule him, that man has karmic offenses from previous lives which destine him for the evil paths. But because in his present life he is ridiculed by others, his previous karmic offenses are destroyed and he will attain anuttarasamyaksambodhi.

“Subhuti, I recall that in the past for limitless asamkhyeya kalpas prior to Burning Lamp Buddha, I encountered eighty-four thousands of millions of billions of nayutas of Buddhas, and made offerings to them all, and served them all without exception. But if there is a person in the final period who can receive, hold, read, and recite this sutra, the merit and virtue he obtains is a hundred times more, a thousand times more, a million, billion times more, to the point of being so great it exceeds all calculation and comparison, than the merit and virtue I gained from making offerings to all those Buddhas.

“Subhuti, if I were to express thoroughly the merit and virtue of a good man, or good woman, who in the final period receives, holds, reads, and recites the sutra, those who heard might go insane, and disbelieve. Subhuti, you should know that this sutra’s meaning is inconceivable, and that its resulting retribution is also inconceivable.”

Then Subhuti said to the Buddha, “World Honored One, if a good man, or good woman, resolves his mind on anuttarasamyaksambodhi, how should he dwell, how should he subdue his mind?”

The Buddha told Subhuti, “A good man, or good woman, who has resolved his mind on anuttarasamyaksambodhi should think thus: ‘I should take all living beings across to extinction. Yet when all living beings have been taken across to extinction, there actually is not a single living being who has been taken across to extinction.’ And why? Subhuti, if a Bodhisattva has a mark of self, a mark of others, a mark of living beings, or a mark of a life, then he is not a Bodhisattva. For what reason? Subhuti, actually there is no dharma of resolving the mind on anuttarasamyaksambodhi.

“Subhuti, what do you think? While the Tathagata was with Burning Lamp Buddha, was there any dharma of anuttarasamyaksambodhi attained?”

“No, World Honored One. As I understand what the Buddha has said, while the Buddha was with Burning Lamp Buddha there was no anuttarasamyaksambodhi attained.”

The Buddha said, “So it is, so it is, Subhuti. There actually was no dharma of anuttarasamyaksambodhi which the Tathagata attained. Subhuti, if there had been a dharma of anuttarasamyaksambodhi which the Tathagata attained, then Burning Lamp Buddha would not have given me the prediction, ‘You will in the future attain Buddhahood and be named Sakyamuni.’ Since there actually was no dharma of anuttarasamyaksambodhi attained, Burning Lamp Buddha gave me the prediction saying these words, ‘You will in the future attain Buddhahood and be named Sakyamuni.’

“And why? ‘Tathagata’ means the thusness of the dharma. If someone were to say the Tathagata attains anuttarasamyaksambodhi, Subhuti, actually there is no dharma of anuttarasamyaksambodhi which the Buddha attains. Subhuti, the anuttarasamyaksambodhi which the Tathagata attains, in that, there is neither true nor false. For that reason the Tathagata speaks of all phenomena as Buddhadharmas. Subhuti, all phenomena are spoken of as no phenomena. Therefore they are called phenomena.

“Subhuti, it is like a person’s big body.”

Subhuti said, “World Honored One, the person’s big body is spoken of by the Tathagata as no big body, therefore it is called a big body.”

“Subhuti, a Bodhisattva is also thus. If he were to say, ‘I should take measureless living beings across to extinction,’ then he would not be called a Bodhisattva. And why? Subhuti, there actually is no dharma called a Bodhisattva. For that reason the Buddha spoke of the dharma as being devoid of self, devoid of others, devoid of living beings, and devoid of a life.

“Subhuti, if a Bodhisattva were to say, ‘I shall adorn Buddhalands,’ he would not be called a Bodhisattva. And why? The adornment of Buddhalands is spoken of by the Tathagata as no adornment. Therefore it is called adornment. Subhuti, if a Bodhisattva comprehends that all dharmas is devoid of self, the Tathagata calls him a true Bodhisattva.

“Subhuti, what do you think? Does the Tathagata have the flesh eye?”

“So it is, World Honored One. The Tathagata has the flesh eye.”

“Subhuti, what do you think? Does the Tathagata have the heavenly eye?”

“So it is, World Honored One. The Tathagata has the heavenly eye.”

“Subhuti, what do you think? Does the Tathagata have the wisdom eye?”

“So it is, World Honored One. The Tathagata has the wisdom eye.”

“Subhuti, what do you think? Does the Tathagata have the dharma eye?”

“So it is, World Honored One. The Tathagata has the dharma eye.”

“Subhuti, what do you think? Does the Tathagata have the Buddha eye?”

“So it is, World Honored One. The Tathagata has the Buddha eye.”

“Subhuti, what do you think? Has the Tathagata spoken of the sand grains in the Ganges River?”

”So it is, World Honored One. The Tathagata has spoken of that sand.”

“Subhuti, what do you think? If all the grains of sand in one Ganges River became an equal number of Ganges Rivers, and all the grains of sand in all those Ganges Rivers became that many Buddhalands, would they be many?”

“Very many, World Honored One.”

The Buddha told Subhuti, “All the various thoughts which occur to all the living beings in all those Buddhalands are completely known by the Tathagata. And why? All thoughts are spoken of by the Tathagata as no thoughts, therefore they are called thoughts. For what reason? Subhuti, past thought cannot be got at, present thought cannot be got at, and future thought cannot be got at.

“Subhuti, what do you think? If someone filled the three thousand great thousand worlds with the seven precious gems and gave them as a gift, would that person for that reason obtain many blessings?”

“So it is, World Honored One. That person would for that reason obtain very many blessings.”

“Subhuti, if blessings and virtue were real, the Tathagata would not have spoken of obtaining many blessings. It is because blessings and virtue do not exist that the Tathagata has spoken of obtaining many blessings.

“Subhuti, what do you think? Can the Tathagata be seen in the perfection of his physical form?”

“No, World Honored One. The Tathagata cannot be seen in the perfection of his physical form. And why? The perfection of physical form is spoken of by the Tathagata as no perfection of physical form, therefore it is called the perfection of physical form.”

“Subhuti, what do you think? Can the Tathagata be seen in the perfection of marks?”

“No, World Honored One. The Tathagata cannot be seen in the perfection of marks. And why? The perfection of marks is spoken of by the Tathagata as no perfection of marks. Therefore it is called the perfection of marks.”

“Subhuti, do not say the Tathagata has the thought, ‘I have spoken dharma.’ Do not think that way. And why? If someone says the Tathagata has spoken dharma he slanders the Buddha due to his inability to understand what I say.  Subhuti, in the dharma spoken there is no dharma which can be spoken, therefore it is called the dharma spoken.”

Then the sagacious Subhuti said to the Buddha, “World Honored One, will there be living beings in the future who will believe this sutra when they hear it spoken?”

The Buddha said, “Subhuti, they are neither living beings nor no living beings. And why? Subhuti, living beings, living beings, are spoken of by the Tathagata as no living beings, therefore they are called living beings."

Subhuti said to the Buddha, “World Honored One, is it that the Tathagata in  attaining anuttarasamyaksambodhi did not attain anything?”

The Buddha said, “So it is, so it is, Subhuti. As to anuttarasamyaksambodhi, there is not even the slightest dharma which I could attain, therefore it is called anuttarasamyaksambodhi.

“Moreover, Subhuti, this dharma is level and equal, with no high or low. Therefore it is called anuttarasamyaksambodhi.  To cultivate all good practices with no self, no others, no living beings, and no life is to attain anuttarasamyaksambodhi. Subhuti, good practices are spoken of by the Tathagata as no good practices. Therefore they are called good practices.

“Subhuti, if there were heaps of the seven precious gems equal in amount to all the Sumerus, Kings of Mountains, in three thousand great thousand world systems, and someone gave them as a gift, and if someone else were to take from this Prajna Paramita Sutra as few as four lines of verse, and receive, hold, read, recite, and speak them for others, his blessings and virtue would surpass the previous one’s by more hundreds of thousands of millions of billions of times than either calculation or analogy could express.

“Subhuti, what do you think? You should not maintain that the Tathagata has this thought: ‘I shall take living beings across.’ Subhuti, do not have that thought. And why? There actually are no living beings taken across by the Tathagata. If there were living beings taken across by the Tathagata, then the Tathagata would have the existence of a self, of others, of living beings, and of a life. Subhuti, the existence of a self spoken of by the Tathagata is no existence of a self, but common people take it as the existence of a self. Subhuti, common people are spoken of by the Tathagata as no common people, therefore they are called common people.

“Subhuti, what do you think? Can one contemplate the Tathagata by means of the thirty-two marks?”

Subhuti said, “So it is, so it is, World Honored One. One can contemplate the Tathagata by means of the thirty-two marks.”

The Buddha said, “Subhuti, if one could contemplate the Tathagata by means of the thirty-two marks, then a Sagely Wheel-turning King would be a Tathagata.”

Subhuti said to the Buddha, “World Honored One, as I understand what the Buddha has said, one should not contemplate the Tathagata by means of the thirty-two marks.”

At that time the World Honored One spoke a gatha, which says, 

“Subhuti, you may have the thought that the Tathagata did not attain anuttarasamyaksambodhi by means of the perfection of marks. Subhuti, do not think that the Tathagata did not attain anuttarasamyaksambodhi by means of the perfection of marks. Subhuti, you should not think that those who have resolved their minds on anuttarasamyaksambodhi affirm the annihilation of all phenomena. Do not have that thought. And why? Those who have resolved their minds on anuttarasamyaksambodhi do not affirm the annihilation of marks.

“Subhuti, a Bodhisattva might fill world systems equal to Ganges River’s sands with the seven precious gems and give them as a gift. But if another person were to know that all phenomena are devoid of self and accomplish patience, that Bodhisattva’s merit and virtue would surpass that of the previous Bodhisattva. And why? Subhuti, it is because Bodhisattvas do not receive blessings and virtue.”

Subhuti said to the Buddha, “World Honored One, how is it that Bodhisattvas do not receive blessings and virtue?”

“Subhuti, since Bodhisattvas cannot be greedily attached to the blessings and virtue which they foster, they are said not to receive blessings and virtue.

“Subhuti, if someone were to say the Tathagata either comes or goes, either sits or lies down, that person would not understand the meaning of my teaching. And why? The Tathagata does not come from anywhere, nor does he go anywhere. Therefore he is called the Tathagata.

“Subhuti, if a good man or good woman were to pulverize three thousand great thousand world systems into motes of fine dust, what do you think, would that mass of   fine dust be large?”

Subhuti said, “Large, World Honored One. And why? If that mass of fine dust motes actually existed, the Buddha would not speak of it as a mass of fine dust motes. And why?  The mass of fine dust motes is spoken of by the Buddha as no mass of fine dust motes. Therefore it is called a mass of fine dust motes. World Honored One, the three thousand great thousand world systems are spoken of by the Tathagata as no world systems, therefore they are called world systems. And why? If world systems actually existed, then there would be a totality of marks. The totality of  marks is spoken of by the Tathagata as no totality of marks.  Therefore it is called a totality of marks.”

“Subhuti, the totality of marks cannot be spoken of, but people of the common sort greedily attach to such things.

“Subhuti, if someone were to say that the view of a self, the view of others, the view of living beings, and the view of a life are spoken of by the Buddha, Subhuti, what do you think? Does that person understand the meaning of my teaching?”

“No, World Honored One, that person does not understand the meaning of the Tathagata’s teaching. And why? The view of a self, the view of others, the view of living beings, and the view of a life are spoken of by the World Honored One as no view of self, no view of others, no view of living beings, and no view of a life. Therefore they are called the view of self, the view of others, the view of living beings,  and the view of a life.”

“Subhuti, those who have resolved their minds on anuttarasamyaksambodhi should thus know, thus view, thus believe and understand the dharma and not endow the dharma with marks. Subhuti, the marks of the dharma as spoken of by the Tathagata are no marks of the dharma, therefore they are called the marks of the dharma.

“Subhuti, someone might fill measureless asamkhyeyas of world systems with the seven precious gems and give them as a gift. But if a good man, or good woman, who has resolved his mind on Bodhi were to take from this sutra even as few as four lines of verse and receive, hold, read, recite, and extensively explain them for others, his blessings would surpass the other’s.”

How should it be explained to others? With no grasping at marks: thus, thus, unmoving. And why? 

After the Buddha spoke this sutra the Elder Subhuti, all the bhiksus, bhiksunis, upasakas, upasikas, and the world with its gods, men, and asuras, heard what the Buddha had said, rejoiced, believed, received, revered, and practiced.

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This is how we should contemplate things in our fleeting world. Like dreams, bubbles, illusions, shadows, like a falling star, like dew drops and a lightning flash. Contemplate all conditioned phenomena thus. The Diamond Sutra Vajra Prajna Paramita Sutra.

The Diamond Sutra is also called the Vajra Prajna Paramita Sutra which means the Perfection of Indestructible Wisdom Sutra.

Vajra is an indestructible material like Diamond.

So why is a Sutra about indestructibility talking about things like drops of dew which are as ephemeral as they come?

It’s because normally we attach to all these ephemeral, transient things in our lives that we want and expect to be permanent – and when they disappear from our grasp like the evaporating drops, we suffer because we still want these transient things to be around for us to enjoy. But it is not the nature of the created things in this world to be permanent – all created things, all things that are born, all things that have a beginning – are of the nature to be constantly changing – and so will eventually end, die off and be separated from us.

So the Diamond Sutra here is telling us to let go of these transient, fickle, insubstantial things in our lives – see through them. And this way we can then begin to understand our non-transient, indestructible Vajra nature, our real nature – our Buddha Nature.

How do we know this? Because the Diamond Sutra limits this contemplation only to conditioned phenomena – not the unconditioned.

Further, how can you gain indestructibility from things that are transient and die off on you? You can’t! Hence why you’ve got to see through and let go of all these transient things so that what is not transient can be glimpsed.

So it says at the end of the Diamond Sutra (I’m paraphrasing the key meanings from the Sutra rather than just relying on 1 translation):

This is how we should contemplate things in this fleeting world:

Like dreams, bubbles, illusions, shadows, like a falling star, like dew drops and a lightning flash.

All conditioned phenomena should be contemplated thus.

Conditioned dharmas refer to dharmas that are acted out, expressed, and have visible form; these are worldly dharmas. All worldly phenomena are called conditioned dharmas. Their opposite is the unconditioned Dharma. The unconditioned Dharma is not like a dream, an illusion, a bubble, a shadow, a dewdrop, or a lightning flash. Conditioned dharmas aren't ultimate; they don't penetrate to the root of things, and they are impermanent. The unconditioned Dharma, on the other hand, neither comes into being nor ceases to be; it has neither a beginning nor an end. It is devoid of shape or form, and cannot be expressed. There are many varieties of unconditioned Dharma; here we are discussing the type that is unconditioned and yet conditions everything. It gives rise to creative transformations on a vast scale. This type of unconditioned Dharma is very difficult to cultivate and very difficult to understand.
Ordinary people are attached to conditioned dharmas. They find worldly dharmas fascinating. From morning to night, they pursue fame and fortune, tossed and turned by the waves of karma. Careless for even an instant, they might be blown away without a trace, leaving everyone to wonder what realm of existence they have fallen into. There are so many beings in the human realm, and in the animal realm as well. There are even more beings in the hells, and in the realm of hungry ghosts. Therefore, it's not that easy to get a foothold in the human realm. As we bob up and down in the sea of karma, we are blown about in dizzy confusion.
The planet is presently in the Dharma-ending Age. The term "Dharma-ending" means that the Dharma's extinction is imminent. The Dharma has already reached its final stages. People have forgotten the fundamental Dharma, and only pursue its more superficial aspects. The more they pursue, the farther they stray from the truth. Unable to find what is true, they end up grasping at what is false: conditioned dharmas. They know nothing about the unconditioned Dharma. They have even forgotten the name. That's why this age has become the Dharma-ending age.
Not only Buddhism, but other religions are declining as well. Starting in 1963, many Catholic priests have failed to abide by their rules. The sisters and fathers changed their style. The same thing has happened in Buddhism. Buddhism changed with the times, and that change ushered in the Dharma-ending Age. Therefore, I have always said that the leaders of all religions should assume full responsibility for the decline of religion in the world.
Also, in modern society, education has gone astray. In the past, educators worked to teach the younger generation to become capable and productive citizens of the world. Ancient scholars were cautious and attentive, and devoted themselves completely to the study of knowledge until their hair turned white. They would never have the thought, "How can I get into the limelight and become famous?" They never entertained such thoughts. They studied in order to teach young people to become productive citizens, how to improve the social mores, and how to create a new and better world. That was the style and spirit of the ancient scholars. What about today's scholars and professors? They only teach their students how to become rich and famous.
The scholars of ancient times sought to obtain an understanding of principles. That is, they wished "to investigate things, extend their knowledge, make their minds sincere, make their hearts proper, cultivate their persons, bring harmony to families, set the country in order, and bring peace to the world." With these eight steps, they fostered proper ideas and good character in young people. Nowadays, however, some scholars and professors actually encourage students to use drugs, take birth control pills, be unfilial to their parents, and become notorious troublemakers in the world. Society degenerates with each passing day, and the professors at well-known universities should take full responsibility. Moreover, television tends to confuse people and negatively influence them.
From this, we can see that there are reasons why people no longer follow ancient ways, and why moral values have declined. Young people cannot stand on their own and are easily influenced by their surroundings. There are many factors behind this, not just one. This is a great pity. Therefore, all people involved in religion and education should quickly find a way to improve the situation. Only then can we hope to avert an impending world crisis. If we keep on going like this without any improvement, the final days of the world will soon be at hand.
Is there any way to avert a crisis? There is. Everything depends upon the human mind. If people have wholesome minds, the world will be wholesome. If people have corrupt minds, the world will be corrupt and doomsday will soon arrive. If we don't want to hasten the decline of the Dharma and the approach of doomsday, then we must rally our spirits and carry out the work of salvation in the midst of the raging storm. This doesn't mean that you have to give up your own life in order to save others. It means you must stop the storm.
Take a look around, and you'll see natural and human calamities, floods, hurricanes, fires, and wars?occurring everywhere. Even if we don't count the casualties from these major disasters, but only consider smaller calamities such as plane crashes, train derailments, and car collisions, the number of casualties is still staggering. These various catastrophes result from violent tempers and lack of virtue. Yet no one has awakened to this. Instead, each blames the other and refuses to take responsibility. There is perhaps not a single person who has reflected upon himself and thought, "The world is not in good shape because I haven't been a good person." And so the situation in the world becomes more deplorable with each passing day. Each day is worse than the previous one.
Fortunately, there is a way to turn this around and it takes neither strength nor money. This method requires that everyone abstain from the flesh of living beings and eat only vegetarian food, and that they free creatures instead of killing them. If this can be done, then all the worldly disasters will vanish. Therefore, adopting a vegetarian diet is very important. Calamities occur because the universe is filled with the enmity generated by slaughter. If people can liberate creatures rather than killing them and eating their flesh, these tendencies towards violence will abate.
Why are people so explosive and hot-tempered? Because they eat meat. Eating meat increases one's thoughts of lust and makes one angry and uncompassionate. Hence, if we wish the world to be free of calamities, we must quickly stop taking the lives of creatures and eating their flesh. Only then can we avert an impending crisis.