The Lotus Sutra - Chapter 1

Bloggers note: The Lotus Sutra is very long - each chapter requires a lot of reading. I decided to go ahead and post each chapter in full rather than break it up into sections, so I'll probably be adding a chapter every other day. This translation from japanese to english by Bunno Kato was the easiest for me to understand, but I think it remains true to the original in content and meaning.


Thus have I heard. Once1 the Buddha was staying at the City of Royal Palaces on Mount Gridhrakuta with a great assemblage of great bhikshus, in all twelve thousand. There were eighty thousand bodhisattva-mahasattvas. There were gods, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas, besides all the bhikshus, bhikshunis, upasakas, and upasikas.

There were great wheel-rolling kings, small wheel-rolling kings, and kings of the gold wheel, silver wheel, and other wheels; further, kings and princes, ministers and people, men and women, and great rich persons, each encompassed by a hundred thousand myriad followers. They went up to the Buddha, made obeisance at his feet, a hundred thousand times made procession around him, burned incense, and scattered flowers. After they variously worshipped, they retired and sat to one side.

Those bodhisattvas' names were the Son of the Law-king Manjushri, the Son of the Law-king Great Dignity Treasury, the Son of the Law-king Sorrowlessness Treasury, the Son of the Law-king Great Eloquence Treasury, the Bodhisattva Maitreya, the Bodhisattva Leader, the Bodhisattva Medicine King, the Bodhisattva Medicine Lord, the Bodhisattva Flower Banner, the Bodhisattva Flower Light Banner, the Bodhisattva King Commanding Dharanis at Will, the Bodhisattva Regarder of the Cries of the World, the Bodhisattvas Great Power Obtained, the Bodhisattva Ever Zealous, the Bodhisattva Precious Seal, the Bodhisattva Precious Store, the Bodhisattva Precious Stick, the Bodhisattva Above the Triple World, the Bodhisattva Vimabhara 2, the Bodhisattva Scented Elephant, the Bodhisattva Great Scented Elephant, the Bodhisattva King of the Lion's Roar, the Bodhisattva Lion's Playing in the World, the Bodhisattva Lion's Force, the Bodhisattva Lion's Assiduity, the Bodhisattva Brave Power, the Bodhisattva Lion's Overbearing, the Bodhisattva Adornment, and the Bodhisattva Great Adornment: such bodhisattva-mahasattvas as these, eighty thousand in all.

Of these bodhisattvas there is none who is not a great saint of the Law-body. They have attained commands, meditation, wisdom, emancipation, and the knowledge of emancipation. With tranquil minds, and constantly in contemplation, they are peaceful, indifferent, nonactive, and free from desires. They are immune from any kind of delusion and distraction.

Their minds are calm and clear, profound and infinite. They remain in this state for hundreds of thousands of kotis of kalpas, and all the innumerable teachings have been revealed to them. Having obtained the great wisdom, they penetrate all things, completely understand the reality of their nature and form, and clearly discriminate existing and nonexisting, long and short.

Moreover, well knowing the capacities, natures, and inclinations of all, with dharanis and the unhindered power of discourse, they roll the Law-wheel just as buddhas do. First, dipping the dust of desire in a drop of the teachings, they remove the fever of the passions of life and realize the serenity of the Law by opening the gate of nirvana and fanning the wind of emancipation.

Next, raining the profound Law of the Twelve Causes, they pour it on the violent and intense rays of sufferings--ignorance, old age, illness, death, and so on; then pouring abundantly the supreme Mahayana, they dip all the good roots of living beings in it, scatter the seeds of goodness over the field of merits, and make all put forth the sprout of buddhahood. With their wisdom [brilliant] as the sun and the moon, and their timely tactfulness, they promote the work of Mahayana and make all accomplish Perfect Enlightenment speedily; and with eternal pleasure wonderful and true, and through infinite great compassion, they relieve all from suffering.

These are the true good friends for all living beings, these are the great field of blessings for all living beings, these are the unsummoned teachers 3 for all living beings, and these are the peaceful place of pleasure, relief, protection, and great support for all living beings. They become great good leaders or great leaders for living beings everywhere. They serve as eyes for blind beings, and as ears, nose, or tongue for those who are deaf, who have no nose, or who are dumb; make deficient organs complete; turn the deranged to the great right thought. As the master of a ship or the great master of a ship, they carry all living beings across the river of life and death to the shore of nirvana.

As the king of medicine or the great king of medicine, they discriminate the phases of a disease, know well the properties of medicines, dispense medicines according to the disease, and make people take them. As the controller or the great controller, they have no dissolute conduct; they are like a trainer of elephants and horses who never fails to train well, or like a majestic and brave lion that inevitably subdues and overpowers all beasts.

Bodhisattvas, playing in all paramitas, being firm and immovable at the stage of tathagata, purifying the Buddha-country with the stability of their vow power, will rapidly accomplish Perfect Enlightenment. All these bodhisattva-mahasattvas have such wonderful merits as seen above.

Those bhikshus' names were Great Wisdom Shariputra, Supernatural Power Maudgalyayana, Wisdom Life Subhuti, Maha-Katyayana, Maitrayani's son Purna, Ajnata-Kaundinya, Divine Eye Aniruddha, Precept-keeping Upali, Attendant Ananda, Buddha's son Rahula, Upananda, Revata, Kapphina, Vakkula, Acyuta,4 Svagata, Dhuta Maha-Kashyapa, Uruvilva-Kashyapa, Gaya-Kashyapa, and Nadi-Kashyapa. There are twelve thousand bhikshus such as these. All are arhats, unrestricted by all bonds of faults, free from attachment, and truly emancipated.

At that time the Bodhisattva-Mahasattava Great Adornment, seeing that all the groups sat in settled mind, rose up from his seat, went up to the Buddha with the eighty thousand bodhisattva-masattavas in the assembly, made obeisance at his feet, a hundred thousand times made procession round him, burned celestial incense, scattered celestial flowers, and presented the Buddha with celestial robes, garlands, and jewels of priceless value which came rolling down from the sky and gathered all over like clouds.

The celestial bins and bowls were filled with all sorts of celestial delicacies, which satisfied just by the sight of their color and the smell of their perfume. They placed celestial banners, flags, canopies, and playthings everywhere; pleased the Buddha with celestial music; then went forth to kneel with folded hands, and praised him in verse, saying with one voice and one mind:

Great! The Great Enlightened, the Great Holy Lord,
In him there is no defilement, no contamination, no attachment.
The trainer of gods and men, elephants and horses,
His moral breeze and virtuous fragrance
Deeply permeate all.
Serene is his wisdom, calm his emotion,
And stable his prudence.
His thought is settled, his consciousness is extinct,
And thus his mind is quiet.
Long since, he removed false thoughts
And conquered all the laws of existence.
His body is neither existing nor nonexisting;
Without cause or condition,
Without self or others;
Neither square nor round,
Neither short nor long;
Without appearance or disappearance,
Without birth or death;
Neither created nor emanating,
Neither made nor produced;
Neither sitting nor lying,
Neither walking nor stopping;
Neither moving nor rolling,
Neither calm nor quiet;
Without advance or retreat,
Without safety or danger;
Without right or wrong,
Without merit or demerit;
Neither that nor this,
Neither going nor coming;
Neither blue nor yellow,
Neither red nor white;
Neither crimson nor purple,
Without a variety of color.
Born of commandments, meditation,
Wisdom, emancipation, and knowledge;
Merit of contemplation, the six divine faculties,
And the practice of the way;
Sprung of benevolence and compassion,
The ten powers, and fearlessness;
He has come in response
To good karmas of living beings.
He reveals his body,
Ten feet six inches in height,
Glittering with purple gold,
Well proportioned, brilliant,
And highly bright.
The mark of hair curls as the moon,
In the nape of the neck there is a light as of the sun.
The curling hair is deep blue,
On the head there is a protuberance.
The pure eyes, like a stainless mirror,
Blink up and down.
The eyebrows trail in dark blue,
The mouth and cheeks are well formed.
The lips and tongue appear pleasantly red,
Like a scarlet flower.
The white teeth, forty in number,
Appear as snowy agate.
Broad the forehead, high-bridged the nose,
And majestic the face.
The chest, with a swastika mark,
Is like a lion's breast.
The hands and feet are flexible,
With the mark of a thousand spokes.
The sides and palms are well rounded,
And show in fine lines.
The arms are elongated,
And the fingers are straight and slender.
The skin is delicate and smooth,
And the hair curls to the right.
The ankles and knees are well defined,
And the male organ is hidden
Like that of a horse.
The fine muscles, the collarbone,
And the thigh bones are slim
Like those of a deer.
The chest and back are shining,
Pure and without blemish,
Untainted by any muddy water,
Unspotted by any speck of dust.
There are thirty-two such signs,
The eighty kinds of excellence are visible,
And truly, there is nothing
Of form or nonform.
All visible forms are transcended;
His body is formless and yet has form.
This is also true
Of the form of the body of all living beings.5
Living being adore him joyfully,
Devote their minds to him,
And pay their respects wholeheartedly.
By cutting off arrogance and egotism,
He has accomplished such a wonderful body.
Now we, the assemblage of eighty thousand,
Making obeisance all together,
Submit ourselves to the saint of nonattachment,
The trainer of elephants and horses,
Detached from the state of thinking,
Mind, thought, and perception.
We make obeisance,
And submit ourselves to the Law-body,
To all commands, meditation, wisdom,
Emancipation, and knowledge.
We make obeisance,
And submit ourselves to the wonderful character.
We make obeisance,
And submit ourselves to the unthinkable.
The sacred voice sounds eight ways,6
As the thunder sounds.
It is sweet, pure, and greatly profound.
He preaches the Four Noble Truths,
The Six Paramitas, and the Twelve Causes,
According to the working of the minds of living beings.
One never hears without opening one's mind
And breaking the bonds of the infinite chain of life and death.
One never hears without reaching srota-apanna,
Sakridagamin, anagamin, and arhat;
Reaching the state of pratyekabuddha,
Of nonfault and noncondition;
Reaching the state of bodhisattva,
Of nonlife and nondeath;
Of obtaining the infinite dharani
And the unhindered power of discourse,
With which one recites profound and wonderful verses,
Plays and bathes in the pure pond of the Law,
Or displays supernatural motion
By jumping and flying up,
Or freely goes in or out of water and fire.
The aspect of the Tathagata's Law-wheel is like this.
It is pure, boundless, and unthinkable.
Making obeisance all together,
We submit ourselves to him
When he rolls the Law-wheel.
We make obeisance,
And submit ourselves to the sacred voice.
We make obeisance,
And submit ourselves to the Causes, Truths, and Paramitas.
For infinite past kalpas,
The World-honored One has practiced
All manner of virtues with effort
To bring benefits to us human beings,
Heavenly beings, and dragon kings,
Universally to all living beings.
He abandoned all things hard to abandon,
His treasures, wife, and child,
His country and his palace.
Unsparing of his person as of his possessions,
He gave all, his head, eyes, and brain,
To people as alms.
Keeping the buddhas' precepts of purity,
He never did any harm,
Even at the cost of his life.
He never became angry,
Even though beaten with sword and staff,
Or though cursed and abused.
He never became tired,
In spite of long exertion.
He kept his mind at peace day and night,
And was always in meditation.
Learning all the law-ways,
With his deep wisdom
He has seen into the capacity of living beings.
As a result, obtaining free power,
He has become the Law-king,
Who is free in the Law.
Making obeisance again all together,
We submit ourselves to the one
Who has completed all hard things.

The Lotus Sutra - Introduction

The Lotus Sutra

Of the countless scriptures of Mahayana Buddhism, few are more widely read or revered than the Lotus Sutra. Its teachings thoroughly permeate most schools of Buddhism in China, Korea and Japan. Yet its origins are shrouded in mystery.

The sutra's name in Sanskrit is Saddharma-pundarika Sutra, or "Sutra of the Lotus of the Wonderful Law." It is a matter of faith in some schools of Buddhism that the sutra contains the words of the historical Buddha. However, most historians believe the sutra was written in the 1st or 2nd century CE, probably by more than one writer. A translation was made from Sanskrit to Chinese in 255 CE, and this is the earliest historical documentation of its existence.

As with so many of the Mahayana sutras, the original text of the Lotus Sutra is lost. The several early Chinese translations are the oldest versions of the sutra that remain to us. In particular, a translation into Chinese by the monk Kamarajiva in 406 CE is believed to be the most faithful to the original text.

In 6th century China the Lotus Sutra was promoted as the supreme sutra by the monk Chih-i, founder of the Tiantai school of Mahayana Buddhism, called Tendai in Japan. In part through Tendai influence, the Lotus became the most revered sutra in Japan. It deeply influenced Japanese Zen and also is an object of devotion of the Nichiren school.

The Setting of the Sutra

In Buddhism, a sutra is a sermon of the Buddha or one of his principal disciples. Buddhist sutras usually begin with the traditional words, "Thus I have heard." This is a nod to the story of Ananda, who recited all of the historical Buddha's sermons at the First Buddhist Council and was said to have begun each recitation this way.

The Lotus Sutra begins, "Thus I have heard. At one time the Buddha was in Rajagriha, staying on Mount Gridhrakuta." Rajagriha was a city on the site of present-day Rajgir, in northeastern India, and Gridhrakuta, or "Vulture's Peak," is nearby. So, the Lotus Sutra begins by making a connection to a real place associated with the historical Buddha.

However, in a few sentences the reader will have left the phenomenal world behind. The scene opens to a place outside ordinary time and space. The Buddha is attended by an unimaginable number of beings, both human and nonhuman -- monks, nuns, laymen, laywomen, heavenly beings, dragons, garudas, and many others, including bodhisattvas and arhats. In this vast space eighteen thousand worlds are illuminated by a light reflected by a hair between the Buddha's eyebrows.

The sutra is divided into several chapters -- 28 in the Kamarajiva translation -- in which the Buddha or other beings offer sermons and parables. The text, partly prose and partly verse, contains some of the most beautiful passages of the world's religious literature.

It could take years to absorb all the teachings in such a rich text. However, three principal themes dominate the Lotus Sutra.


All Vehicles Are One Vehicle

In early passages the Buddha tells the assembly that his earlier teachings were provisional. People were not ready for his highest teaching, he said, and had to be brought to enlightenment by expedient means. But the Lotus represents the final, highest teaching, and supersedes all other teaching.

In particular, the Buddha addressed the doctrine of triyana, or "three vehicles" to nirvana. Very simply, the triyana describes people who realize enlightenment by hearing the Buddha's sermons, people who realize enlightenment for themselves through their own effort, and the path of the bodhisattva. But the Lotus Sutra says that the three vehicles are one vehicle, the buddha vehicle, through which all beings become buddhas.

All Beings May Become Buddhas

A theme expressed throughout the sutra is that all beings may attain buddhahood and attain Nirvana. A significant point is that in the dialogues the Buddha promises several women that they will attain buddhahood without having to be reborn as men.

The Buddha is presented in the Lotus Sutra as dharmakaya -- the unity of all things and beings, unmanifested, beyond existence or nonexistence, unbound by time and space. Because the dharmakaya is all beings, all beings have the potential to awaken to their true nature and attain buddhahood.


The Importance of Faith and Devotion

Buddhahood may not be attained through intellect alone. Indeed, the Mahayana view is that the absolute teaching cannot be expressed in words or understood by ordinary cognition. The Lotus Sutra stresses the importance of faith and devotion as means to realization of enlightenment. Among other significant points, the stress on faith and devotion makes buddhahood more accessible to laypeople, who do not spend their lives in ascetic monastic practice.

The Parables

A distinctive feature of the Lotus Sutra is the use of parables. The parables contain many layers of metaphor that have inspired many layers of interpretation. This is merely a list of the major parables:

The Burning House. A man lures his children out of a burning house.

The Prodigal Son. A poor, self-loathing man gradually learns that he is wealthy beyond measure.

The Medicinal Herbs. Although they grow in the same ground and receive the same rain, plants grow in different ways.

The Phantom City. A man leading people on a difficult journey conjures an illusion of a beautiful city to give them the heart to keep going.

The Gem in the Jacket. A man sews a gem into his friend's jacket. However, the friend wanders in poverty not knowing that he possesses a gem of great value.

The Gem in the King's Top-Knot. A king bestows many gifts but reserves his most priceless jewel for a person of exceptional merit.

The Excellent Physician. A physician's children are dying of poison but lack the sense to take medicine.

The Diamond Sutra - Chapter 31 & 32, Final

Chapter 31

The lord Buddha continued:

"If any person were to say that the Buddha, in his teachings, has constantly referred to himself, to other selves, to living beings, or to a universal self, what do you think, would that person have understood my meaning?"

Subhuti replied, "No, blessed lord. That person would not have understood the meaning of your teachings. For when you refer to those things, you are not referring to their actual existence, you only use the words as figures of speech, as symbols. Only in that sense can words be used, for conceptions, ideas, limited truths, and spiritual truths have no more reality than have matter or phenomena."

Then the lord Buddha made his meaning even more emphatic by saying:

"Subhuti, when people begin their practice of seeking to attaining total Enlightenment, they ought to see, to perceive, to know, to understand, and to realize that all things and all spiritual truths are no-things, and, therefore, they ought not to conceive within their minds any arbitrary conceptions whatsoever."

Chapter 32

Buddha continued:

"Subhuti, if anyone gave to the Buddha an immeasurable quantity of the seven treasures sufficient to fill the whole universe; and if another person, whether a man or woman, in seeking to attain complete Enlightenment were to earnestly and faithfully observe and study even a single section of this Sutra and explain it to others, the accumulated blessing and merit of that latter person would be far greater."

"Subhuti, how can one explain this Sutra to others without holding in mind any arbitrary conception of forms or phenomena or spiritual truths? It can only be done, Subhuti, by keeping the mind in perfect tranquility and free from any attachment to appearances."

"So I say to you -
This is how to contemplate our conditioned existence in this fleeting world:"

"Like a tiny drop of dew, or a bubble floating in a stream;
Like a flash of lightning in a summer cloud,
Or a flickering lamp, an illusion, a phantom, or a dream."

"So is all conditioned existence to be seen."

Thus spoke Buddha.

The Diamond Sutra - Chapter 28, 29 & 30

Chapter 28

The lord Buddha continued:

"Subhuti, if someone gives treasures equal to the number of sands on the shores of the Ganges river, and if another, having realized the egolessness of all things, thereby understands selflessness, the latter would be more blessed than the one who practiced external charity. Why? Because great disciples do not see blessings and merit as a private possession, as something to be gained."

Subhuti inquired of the lord Buddha, "What do you mean 'great disciples do not see blessings and merit as a private possession'?"

The Buddha replied:

"Because those blessings and merit have never been sought after by those great disciples, they do not see them as private possessions, but they see them as the common possession of all beings."

Chapter 29

The Buddha said:

"Subhuti, if any person were to say that the Buddha is now coming or going, or sitting up or lying down, they would not have understood the principle I have been teaching. Why? Because while the expression 'Buddha' means 'he who has thus come, thus gone,' the true Buddha is never coming from anywhere or going anywhere. The name 'Buddha' is merely an expression, a figure of speech."

Chapter 30

The lord Buddha resumed:

"Subhuti, if any good person, either man or woman, were to take 3,000 galaxies and grind them into microscopic powder and blow it into space, what do you think, would this powder have any individual existence?"

"Subhuti replied, "Yes, lord, as a microscopic powder blown into space, it might be said to have a relative existence, but as you use words, it has no existence. The words are used only as a figure of speech. Otherwise the words would imply a belief in the existence of matter as an independent and self-existent thing, which it is not."

"Furthermore, when the Most Honored One refers to the '3,000 galaxies,' he could only do so as a figure of speech. Why? Because if the 3,000 galaxies really existed, their only reality would consist in their cosmic unity. Whether as microscopic powder or as galaxies, what does it matter? Only in the sense of the cosmic unity of ultimate being can the Buddha rightfully refer to it."

The lord Buddha was very pleased with this reply and said:

"Subhuti, although ordinary people have always grasped after an arbitrary conception of matter and galaxies, the concept has no true basis; it is an illusion of the mortal mind. Even when it is referred to as 'cosmic unity' it is unthinkable and unknowable."

The Diamond Sutra - Chapters 24, 25, 26 & 27

Chapter 24

The Buddha continued:

"Subhuti, if a person collected treasures as high as 3,000 of the highest mountains, and gave them all to others, their merit would be less than what would accrue to another person who simply observed and studied this Sutra and, out of kindness, explained it to others. The latter person would accumulate hundreds of times the merit, hundreds of thousands of millions of times the merit. There is no conceivable comparison."

Chapter 25

"Subhuti, do not say that the Buddha has the idea, 'I will lead all sentient beings to Nirvana.' Do not think that way, Subhuti. Why? In truth there is not one single being for the Buddha to lead to Enlightenment. If the Buddha were to think there was, he would be caught in the idea of a self, a person, a living being, or a universal self. Subhuti, what the Buddha calls a self essentially has no self in the way that ordinary persons think there is a self. Subhuti, the Buddha does not regard anyone as an ordinary person. That is why he can speak of them as ordinary persons."

Chapter 26

Then the Buddha inquired of Subhuti:

"What do you think Subhuti? Is it possible to recognize the Buddha by the 32 physical marks?"

Subhuti replied, "Yes, Most Honored One, the Buddha may thus be recognized."

"Subhuti, if that were true then Chakravartin, the mythological king who also had the 32 marks, would be called a Buddha."

Then Subhuti, realizing his error, said, "Most Honored One, now I realize that the Buddha cannot be recognized merely by his 32 physical marks of excellence."

The Buddha then said:

"Should anyone, looking at an image or likeness of the Buddha, claim to know the Buddha and worship him, that person would be mistaken, not knowing the true Buddha."

Chapter 27

"However, Subhuti, if you think that the Buddha realizes the highest, most fulfilled, and awakened mind and does not need to have all the marks, you are mistaken. Subhuti, do not think in that way. Do not think that when one gives rise to the highest, most fulfilled, and awakened mind, one needs to see all objects of mind as nonexistent, cut off from life. Please do not think in that way.

One who gives rise to the highest, most fulfilled, and awakened mind does not contend that all objects of mind are nonexistent and cut off from life. That is not what I say."

The Diamond Sutra - Chapter 22 and 23

Chapter 22

Subhuti again asked, "Blessed lord, when you attained complete Enlightenment, did you feel in your mind that nothing had been acquired?"

The Buddha replied:

"That is it exactly, Subhuti. When I attained total Enlightenment, I did not feel, as the mind feels, any arbitrary conception of spiritual truth, not even the slightest. Even the words 'total Enlightenment' are merely words, they are used merely as a figure of speech."


Chapter 23

"Furthermore Subhuti, what I have attained in total Enlightenment is the same as what all others have attained. It is undifferentiated, regarded neither as a high state, nor a low state. It is wholly independent of any definite or arbitrary conceptions of an individual self, other selves, living beings, or a universal self."

"Subhuti, when someone is selflessly charitable, they should also practice being ethical by remembering that there is no distinction between one's self and the selfhood of others. Thus one practices charity by giving not only gifts, but through kindness and sympathy. Practice kindness and charity without attachment and you can become fully enlightened."

"Subhuti, what I just said about kindness does not mean that when someone is being charitable they should hold onto arbitrary conceptions about kindness, for kindness is, after all, only a word and charity needs to be spontaneous and selfless, done without regard for appearances."

The Diamond Sutra - Chapter 21

"Subhuti, do not maintain that the Buddha has this thought: 'I have spoken spiritual truths.' Do not think that way. Why? If someone says the Buddha has spoken spiritual truths, he slanders the Buddha due to his inability to understand what the Buddha teaches. Subhuti, as to speaking truth, no truth can be spoken. Therefore it is called 'speaking truth'."

At that time Subhuti, the wise elder, addressed the Buddha, "Most 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 Buddha speaks of are not living beings. But they are referred to as living beings."

The Diamond Sutra - Chapter 20

"Subhuti, what do you think, should one look for Buddha in his perfect physical body?"

"No, Perfectly Enlightened One, one should not look for Buddha in his perfect physical body. Why? The Buddha 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 Buddha in all his perfect appearances?"

"No Most Honored One, one should not look for Buddha in all his perfect appearances. Why? The Buddha has said perfect appearances are not perfect appearances. Therefore they are called perfect appearances."

The Diamond Sutra - Chapter 19

The Buddha continued:

"What do you think Subhuti? If a follower were to give away enough treasures to fill 3,000 universes, would a great blessing and merit incur to him or her?"

Subhuti replied, "Honored one, such a follower would acquire considerable blessings and merit."

The lord Buddha said:

"Subhuti, if such a blessing had any substantiality, if it were anything other than a figure of speech, the Most Honored One would not have used the words 'blessings and merit'."

The Diamond Sutra - Chapter 18

The Buddha then asked Subhuti, "What do you think? Does the Buddha have human eyes?"

"Subhuti replied, "Yes, he has human eyes."

"Does he have the eyes of Enlightenment?"

"Of course, the Buddha has the eyes of Enlightenment, otherwise he would not be the Buddha."

"Does the Buddha have the eyes of transcendent intelligence?"

"Yes, the Buddha has the eyes of transcendent intelligence."

"Does the Buddha have the eyes of spiritual intuition?"

"Yes, lord, the Buddha has the eyes of spiritual intuition."

"Does the Buddha have the eyes of love and compassion for all sentient beings?"

Subhuti agreed and said, "Lord, you love all sentient life."

"What do you think, Subhuti? When I referred to the grains of sand in the river Ganges, did I assert that they were truly grains of sand?"

"No blessed lord, you only spoke of them as grains of sand."

"Subhuti, if there were as many Ganges rivers as there are grains of sand in the river Ganges, and if there were as many buddhalands as there are grains of sand in all those innumerable rivers, would these buddhalands be considered numerous?"

"Very numerous indeed, lord Buddha."

"Subhuti, I know the mind of every sentient being in all the host of universes, regardless of any modes of thought, conceptions or tendencies. For all modes, conceptions and tendencies of thought are not mind. And yet they are called 'mind'. Why? It is impossible to retain a past thought, to seize a future thought, and even to hold onto a present thought."

The Diamond Sutra - Chapter 17

At that time, the venerable Subhuti then asked the Buddha, "World-Honored One, may I ask you a question again? If sons or daughters of a good family want to develop the highest, most fulfilled and awakened mind, if they wish to attain the Highest Perfect Wisdom, what should they do to help quiet their drifting minds and master their thinking?"

The Buddha replied:

"Subhuti, a good son or daughter who wants to give rise to the highest, most fulfilled, and awakened mind must create this resolved attitude of mind: 'I must help to lead all beings to the shore of awakening, but, after these beings have become liberated, in truth I know that not even a single being has been liberated.'

Why is this so? If a disciple cherishes the idea of a self, a person, a living being or a universal self, then that person is not an authentic disciple. Why? Because in fact there is no independently existing object of mind called the highest, most fulfilled, and awakened mind."

"What do you think, Subhuti? In ancient times, when the Buddha was living with Dipankara Buddha, did he attain anything called the highest, most fulfilled, and awakened mind?"

"No, Most Honored One. According to what I understand from the teachings of the Buddha, there is no attaining of anything called the highest, most fulfilled, and awakened mind."

The Buddha said:

"You are correct, Subhuti. In fact, there does not exist any so-called highest, most fulfilled, and awakened mind that the Buddha attains. Because if there had been any such thing, Dipankara Buddha would not have predicted of me, 'In the future, you will come to be a Buddha known as The Most Honored One'. This prediction was made because there is, in fact, nothing to be attained. Someone would be mistaken to say that the Buddha has attained the highest, most fulfilled, and awakened mind because there is no such thing as a highest, most fulfilled, or awakened mind to be attained."

"Subhuti, a comparison can be made with the idea of a large human body. What would you understand me to mean if I spoke of a 'large human body'?"

"I would understand that the lord Buddha was speaking of a 'large human body' not as an arbitrary conception of its being, but as a series of words only. I would understand that the words carried merely an imaginary meaning. When the Buddha speaks of a large human body, he uses the words only as words."

"Subhuti, it is just the same when a disciple speaks of liberating numberless sentient beings. If they have in mind any arbitrary conception of sentient beings or of definite numbers, then they are unworthy of being called a disciple. Subhuti, my teachings reveal that even such a thing as is called a 'disciple' is non-existent. Furthermore, there is really nothing for a disciple to liberate."

"A true disciple knows that there is no such thing as a self, a person, a living being, or a universal self. A true disciple knows that all things are devoid of selfhood, devoid of any separate individuality."

To make this teaching even more emphatic, the lord Buddha continued,

"If a disciple were to speak as follows, 'I have to create a serene and beautiful Buddha field', that person is not yet truly a disciple. Why? What the Buddha calls a 'serene and beautiful Buddha field' is not in fact a serene and beautiful Buddha field. And that is why it is called a serene and beautiful Buddha field. Subhuti, only a disciple who is wholly devoid of any conception of separate selfhood is worthy of being called a disciple."

The Diamond Sutra - Chapter 16

"Furthermore, Subhuti, if a good man or good woman who accepts, upholds, reads or recites this Sutra is disdained or slandered, if they are despised or insulted, it means that in prior lives they committed evil acts and as a result are now suffering the fruits of their actions. When their prior life's evil acts have finally been dissolved and extinguished, he or she will attain the supreme clarity of the most fulfilled, and awakened mind."

"Subhuti, in ancient times before I met Dipankara Buddha, I had made offerings to and had been attendant of all 84,000 million Buddhas. If someone is able to receive, recite, study, and practice this Sutra in a later, more distant age, then the happiness and merit brought about by this virtuous act would be hundreds of thousands of times greater than that which I brought about by my service to the Buddhas in ancient times. In fact, such happiness and merit cannot be conceived or compared with anything, even mathematically.

If I were to explain all this in detail now some people might become suspicious and disbelieving, and their minds may even become disoriented or confused. Subhuti, you should know that the meaning of this Sutra is beyond conception and discussion. Likewise, the fruit resulting from receiving and practicing this Sutra is beyond conception and discussion."

The Diamond Sutra - Chapter 15

"Subhuti, if on the one hand, a son or daughter of a good family gives up his or her life in the morning as many times as there are grains of sand in the Ganges river as an act of generosity, and gives as many again in the afternoon and as many again in the evening, and continues doing so for countless ages; and if, on the other hand, another person listens to this Sutra with complete confidence and without contention, that person's happiness will be far greater. But the happiness of one who writes this Sutra down, receives, recites, and explains it to others cannot even be compared it is so great."

"Subhuti, we can summarize by saying that the merit and virtue of this Sutra is inconceivable, incalculable and boundless. The Buddha has declared this teaching for the benefit of initiates on the path to Enlightenment; he has declared it for the benefit of initiates on the path to Nirvana. If there is someone capable of receiving, practicing, reciting, and sharing this Sutra with others, the Buddha will see and know that person, and he or she will receive immeasurable, incalculable, and boundless merit and virtue.

Such a person is known to be carrying the Supreme Enlightenment attained by the Buddha. Why? Subhuti, if a person is satisfied with lesser teachings than those I present here, if he or she is still caught up in the idea of a self, a person, a living being, or a universal self, then that person would not be able to listen to, receive, recite, or explain this Sutra to others."

"Subhuti, wherever this Sutra shall be observed, studied and explained, that place will become sacred ground to which countless spiritually advanced beings will bring offerings. Such places, however humble they may be, will be revered as though they were famous temples, and countless pilgrims will come there to worship. Such a place is a shrine and should be venerated with formal ceremonies, and offerings of flowers and incense. That is the power of this Sutra."

The Diamond Sutra - Chapter 14

At that time, after listening to this Sutra, Subhuti had understood its profound meaning and was moved to tears.

He said, "What a rare and precious thing it is that you should deliver such a deeply profound teaching. Since the day I attained the eyes of understanding, thanks to the guidance of the Buddha, I have never before heard teachings so deep and wonderful as these. Most Honored One, if someone hears this Sutra, and has pure and clear confidence in it they will have a profound insight into the truth.

Having perceived that profound insight, that person will realize the rarest kind of virtue. Most Honored One, that insight into the truth is essentially not insight into the truth, but is what the Buddha calls insight into the truth."

"Most Honored One, having listened to this Sutra, I am able to receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five hundred years, if there is a person who hears this Sutra, who receives and retains it with faith and understanding, then that person will be a rare one, a person of most remarkable achievement. Such a person will be able to awaken pure faith because they have ceased to cherish any arbitrary notions of their own selfhood, other selves, living beings, or a universal self.

Why? Because if they continue to hold onto arbitrary conceptions as to their own selfhood, they will be holding onto something that is non-existent. It is the same with all arbitrary conceptions of other selves, living beings, or a universal self. These are all expressions of non-existent things. Buddhas are Buddhas because they have been able to discard all arbitrary conceptions of form and phenomena, they have transcended all perceptions, and have penetrated the illusion of all forms."

The Buddha replied:

"So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified in any way. And why? The Buddha has taught this Sutra as the highest perfection. And what the Buddha teaches as the highest perfection, that also the innumerable Blessed Buddhas do teach. Therefore is it called the 'highest perfection'."

"Subhuti, when I talk about the practice of transcendent patience, I do not hold onto any arbitrary conceptions about the phenomena of patience, I merely refer to it as the practice of transcendent patience. And why is that? Because when, thousands of lifetimes ago, the Prince of Kalinga severed the flesh from my limbs and my body I had no perception of a self, a being, a soul, or a universal self. If I had cherished any of these arbitrary notions at the time my limbs were being torn away, I would have fallen into anger and hatred."

"I also remember Subhuti that during my five hundred previous lives I had used life after life to practice patience and to look upon my life humbly, as though I were a saint called upon to suffer humility. Even then my mind was free of arbitrary conceptions of the phenomena of my self, a being, a soul, or a universal self."

"Therefore, Subhuti, disciples should leave behind all distinctions of phenomena and awaken the thought of the attainment of Supreme Enlightenment. A disciple should do this by not allowing their mind to depend upon ideas evoked by the world of the senses - by not allowing their mind to depend upon ideas stirred by sounds, odors, flavors, sensory touch, or any other qualities. The disciple's mind should be kept independent of any thoughts that might arise within it.

If the disciple's mind depends upon anything in the sensory realm it will have no solid foundation in any reality. This is why Buddha teaches that the mind of a disciple should not accept the appearances of things as a basis when exercising charity. Subhuti, as disciples practice compassion and charity for the welfare of all living beings they should do it without relying on appearances, and without attachment. Just as the Buddha declares that form is not form, so he also declares that all living beings are, in fact, not living beings."

The Diamond Sutra - Chapter 12 & 13

Chapter 12.

"Furthermore, Subhuti, if any person in any place were to teach even four lines of this Sutra, the place where they taught it would become sacred ground and would be revered by all kinds of beings. How much more sacred would the place become if that person then studied and observed the whole Sutra! Subhuti, you should know that any person who does that would surely attain something rare and profound. Wherever this Sutra is honored and revered there is a sacred site enshrining the presence of the Buddha or one of the Buddha's most venerable disciples."

Chapter 13.

Subhuti said to the Buddha, "By what name shall we know this Sutra, so that it can be honored and studied?"

The lord Buddha replied, "This Sutra shall be known as
'The Diamond that Cuts through Illusion'.

By this name it shall be revered and studied and observed. What does this name mean? It means that when the Buddha named it, he did not have in mind any definite or arbitrary conception, and so named it. This Sutra is hard and sharp, like a diamond that will cut away all arbitrary conceptions and bring one to the other shore of Enlightenment."

"What do you think, Subhuti? Has the Buddha taught any definite teaching in this Sutra?"

"No lord, the Buddha has not taught any definite teaching in this Sutra."

"What do you think, Subhuti? Are there many particles of dust in this vast universe?"

Subhuti replied: "Yes, many, Most Honored One!"

"Subhuti, when the Buddha speaks of particles of dust, it does not mean I am thinking of any definite or arbitrary thought, I am merely using these words as a figure of speech. They are not real, only illusion. It is just the same with the word universe; these words do not assert any definite or arbitrary idea, I am only using the words as words."

"Subhuti, what do you think? Can the Buddha be perceived by means of his thirty-two physical characteristics?"

"No, Most Honored One. The Buddha cannot be perceived by his thirty-two physical characteristics. Why? Because the Buddha teaches that they are not real but are merely called the thirty-two physical characteristics."

"Subhuti, if a good and faithful person, whether male or female, has, for the sake of compassion and charity, been sacrificing their life for generation upon generation, for as many generations as the grains of sands in 3,000 universes; and another follower has been studying and observing even a single section of this Sutra and explains it to others, that person's blessings and merit would be far greater."

The Diamond Sutra - Chapter 11

"Subhuti, if there were as many Ganges rivers as the number of grains of sand in the Ganges, would you say that the number of grains of sand in all those Ganges rivers would be very many?"

Subhuti answered, "Very many indeed, Most Honored One. If the number of Ganges rivers were that large, how much more so would be the number of grains of sand in all those Ganges rivers."

"Subhuti, I will declare a truth to you. If a good man or a good woman filled over ten thousand galaxies of worlds with the seven treasures for each grain of sand in all those Ganges rivers, and gave it all away for the purpose of compassion, charity and giving alms, would this man or woman not gain great merit and spread much happiness?"

Subhuti replied, "Very much so, Most Honored One."

"Subhuti, if after studying and observing even a single stanza of this Sutra, another person were to explain it to others, the happiness and merit that would result from this virtuous act would be far greater."

The Diamond Sutra - Chapter 10

The Buddha then continued, "What do you think, Subhuti? When I was in a previous life, with Dipankara Buddha, did I receive any definite teaching or attain any degree of self-control, whereby I later became a Buddha?"

"No, honorable one. When you were a disciple of Dipankara Buddha, in truth, you received no definite teaching, nor did you attain any definite degree of self-control."

"Subhuti, know also that if any Buddha would say, 'I will create a paradise,' he would speak falsely. Why? Because a paradise cannot be created nor can it not be uncreated."

"A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything."

"Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses."

"Suppose, Subhuti, a man had an enormous body. Would the sense of personal existence he had also be enormous?"

"Yes, indeed, Buddha," Subhuti answered. "His sense of personal existence would be enormous. But the Buddha has taught that personal existence is just a name, for it is in fact neither existence nor non-existence. So it only has the name 'personal existence'."

The Diamond Sutra - Chapter 9

Buddha then asked, "What do you think, Subhuti, does one who has entered the stream which flows to Enlightenment, say 'I have entered the stream'?"

"No, Buddha", Subhuti replied. "A true disciple entering the stream would not think of themselves as a separate person that could be entering anything. Only that disciple who does not differentiate themselves from others, who has no regard for name, shape, sound, odor, taste, touch or for any quality can truly be called a disciple who has entered the stream."

Buddha continued, "Does a disciple who is subject to only one more rebirth say to himself, 'I am entitled to the honors and rewards of a Once-to-be-reborn.'?"

"No, Lord. 'Once-to-be-reborn' is only a name. There is no passing away, or coming into, existence. Only one who realizes this can really be called a disciple."

"Subhuti, does a venerable One who will never more be reborn as a mortal say to himself, 'I am entitled to the honor and rewards of a Non-returner.'?"

"No, Perfectly Enlightened One. A 'Non-returner' is merely a name. There is actually no one returning and no one not-returning."

"Tell me, Subhuti. Does a Buddha say to himself, 'I have obtained Perfect Enlightenment.'?"

"No, lord. There is no such thing as Perfect Enlightenment to obtain. If a Perfectly Enlightened Buddha were to say to himself, 'I am enlightened' he would be admitting there is an individual person, a separate self and personality, and would therefore not be a Perfectly Enlightened Buddha."

Subhuti then said, "Most Honored One! You have said that I, Subhuti, excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions. Yet I do not say to myself that I am so, for if I ever thought of myself as such then it would not be true that I escaped ego delusion. I know that in truth there is no Subhuti and therefore Subhuti abides nowhere, that he neither knows nor does he not know bliss, and that he is neither free from nor enslaved by his passions."

The Diamond Sutra - Chapter 9

Buddha then asked, "What do you think, Subhuti, does one who has entered the stream which flows to Enlightenment, say 'I have entered the stream'?"

"No, Buddha", Subhuti replied. "A true disciple entering the stream would not think of themselves as a separate person that could be entering anything. Only that disciple who does not differentiate themselves from others, who has no regard for name, shape, sound, odor, taste, touch or for any quality can truly be called a disciple who has entered the stream."

Buddha continued, "Does a disciple who is subject to only one more rebirth say to himself, 'I am entitled to the honors and rewards of a Once-to-be-reborn.'?"

"No, Lord. 'Once-to-be-reborn' is only a name. There is no passing away, or coming into, existence. Only one who realizes this can really be called a disciple."

"Subhuti, does a venerable One who will never more be reborn as a mortal say to himself, 'I am entitled to the honor and rewards of a Non-returner.'?"

"No, Perfectly Enlightened One. A 'Non-returner' is merely a name. There is actually no one returning and no one not-returning."

"Tell me, Subhuti. Does a Buddha say to himself, 'I have obtained Perfect Enlightenment.'?"

"No, lord. There is no such thing as Perfect Enlightenment to obtain. If a Perfectly Enlightened Buddha were to say to himself, 'I am enlightened' he would be admitting there is an individual person, a separate self and personality, and would therefore not be a Perfectly Enlightened Buddha."

Subhuti then said, "Most Honored One! You have said that I, Subhuti, excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions. Yet I do not say to myself that I am so, for if I ever thought of myself as such then it would not be true that I escaped ego delusion. I know that in truth there is no Subhuti and therefore Subhuti abides nowhere, that he neither knows nor does he not know bliss, and that he is neither free from nor enslaved by his passions."

The Diamond Sutra - Chapter 8

"Let me ask you Subhuti? If a person filled over ten thousand galaxies with the seven treasures for the purpose of compassion, charity, and giving alms, would this person not gain great merit and spread much happiness?"

"Yes, Most Honored One. This person would gain great merit and spread much happiness, even though, in truth, this person does not have a separate existence to which merit could accrue. Why? Because this person's merit is characterized with the quality of not being merit."

The Buddha continued, "Then suppose another person understood only four lines of this Sutra, but nevertheless took it upon themselves to explain these lines to someone else. This person's merit would be even greater than the other person's. Why? Because all Buddhas and all the teachings and values of the highest, most fulfilled, most awakened minds arise from the teachings in this Sutra. And yet, even as I speak, Subhuti, I must take back my words as soon as they are uttered, for there are no Buddhas and there are no teachings."

The Diamond Sutra - Chapter 7

Then Buddha asked Subhuti, "What do you think, Subhuti, has the Buddha arrived at the highest, most fulfilled, most awakened and enlightened mind? Does the Buddha teach any teaching?"

Subhuti replied, "As far as I have understood the lord Buddha's teachings, there is no independently existing object of mind called the highest, most fulfilled, awakened or enlightened mind. Nor is there any independently existing teaching that the Buddha teaches. Why? Because the teachings that the Buddha has realized and spoken of cannot be conceived of as separate, independent things and therefore cannot be described. The truth in them is uncontainable and inexpressible. It neither is, nor is it not. What does this mean? What this means is that Buddhas and disciples are not enlightened by a set method of teachings, but by an internally intuitive process which is spontaneous and is part of their own inner nature."

The Diamond Sutra - Chapter 6

Subhuti respectfully asked the lord Buddha, "Most Honored One! In the future, if a person hears this teaching, even if it is a only a phrase or sentence, is it possible for that person to have a true faith and knowledge of Enlightenment awaken in their mind?"

"Without a doubt, Subhuti. Even 500 years after the Enlightenment of this Buddha there will be some who are virtuous and wise, and while practicing compassion and charity, will believe in the words and phrases of this Sutra and will awaken their minds purely. After they come to hear these teachings, they will be inspired with belief. This is because when some people hear these words, they will have understood intuitively that these words are the truth."

"But you must also remember, Subhuti, that such persons have long ago planted the seeds of goodness and merit that lead to this realization. They have planted the seeds of good deeds and charity not simply before one Buddhist temple, or two temples, or five, but before hundreds of thousands of Buddhas and temples. So when a person who hears the words and phrases of this Sutra is ready for it to happen, a pure faith and clarity can awaken within their minds."

"Subhuti, any person who awakens faith upon hearing the words or phrases of this Sutra will accumulate countless blessings and merit."

"How do I know this? Because this person must have discarded all arbitrary notions of the existence of a personal self, of other people, or of a universal self. Otherwise their minds would still grasp after such relative conceptions. Furthermore, these people must have already discarded all arbitrary notions of the non-existence of a personal self, other people, or a universal self. Otherwise, their minds would still be grasping at such notions. Therefore anyone who seeks total Enlightenment should discard not only all conceptions of their own selfhood, of other selves, or of a universal self, but they should also discard all notions of the non-existence of such concepts."

"When the Buddha explains these things using such concepts and ideas, people should remember the unreality of all such concepts and ideas. They should recall that in teaching spiritual truths the Buddha always uses these concepts and ideas in the way that a raft is used to cross a river. Once the river has been crossed over, the raft is of no more use, and should be discarded. These arbitrary concepts and ideas about spiritual things need to be explained to us as we seek to attain Enlightenment. However, ultimately these arbitrary conceptions can be discarded. Think Subhuti, isn't it even more obvious that we should also give up our conceptions of non-existent things?"

The Diamond Sutra - Chapter 5

"Subhuti, what do you think? Can the Buddha be recognized by means of his bodily form?"

"No, Most Honored One, the Buddha cannot be recognized by means of his bodily form. Why? Because when the Buddha speaks of bodily form, it is not a real form, but only an illusion."

The Buddha then spoke to Subhuti: "All that has a form is illusive and unreal. When you see that all forms are illusive and unreal, then you will begin to perceive your true Buddha nature."

The Diamond Sutra - Chapter 4

"Furthermore, Subhuti, in the practice of compassion and charity a disciple should be detached. That is to say, he should practice compassion and charity without regard to appearances, without regard to form, without regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this is how the disciple should practice compassion and charity. Why? Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha."

"Subhuti, do you think that you can measure all of the space in the Eastern Heavens?"

"No, Most Honored One. One cannot possibly measure all of the space in the Eastern Heavens."

"Subhuti, can space in all the Western, Southern, and Northern Heavens, both above and below, be measured?"

"No, Most Honored One. One cannot possibly measure all the space in the Western, Southern, and Northern Heavens."

"Well, Subhuti, the same is true of the merit of the disciple who practices compassion and charity without any attachment to appearances, without cherishing any idea of form. It is impossible to measure the merit they will accrue. Subhuti, my disciples should let their minds absorb and dwell in the teachings I have just given."

I'm Out of Town!

Hi, I've been pet sitting for a friend for the last several days so I havent' posted to the blog. I'll be home in a day or so and I'll be posting regularly again. Thanks!

The Diamond Sutra - Chapter 3

Note: This is a fantastic translation - its very easy to read and it I think it is true to the original.

"All living beings, whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they are aware or unaware, whether they are not aware or not unaware, all living beings will eventually be led by me to the final Nirvana, the final ending of the cycle of birth and death. And when this unfathomable, infinite number of living beings have all been liberated, in truth not even a single being has actually been liberated."

"Why Subhuti? Because if a disciple still clings to the arbitrary illusions of form or phenomena such as an ego, a personality, a self, a separate person, or a universal self existing eternally, then that person is not an authentic disciple."

The Diamond Sutra - Chapter 2

After a time a most venerable monk named Subhuti, who was sitting in the congregation, rose from his seat.

He uncovered his right shoulder, placed his right knee on the ground, and as he joined his palms together he respectfully bowed and then addressed the Buddha:

"Most Honored One, It is truly majestic how much knowledge and wisdom your monks and disciples have been given through your most inspired teachings! It is remarkable that you look after our welfare so selflessly and so completely."

"Most Honored One, I have a question to ask you. If sons and daughters of good families want to develop the highest, most fulfilled and awakened mind, if they wish to attain the Highest Perfect Wisdom, what should they do to help quiet their drifting minds and help subdue their craving thoughts?"

The Buddha then replied:
"So it is as you say, Subhuti. Monks and disciples have been favored with the highest favor by the Buddha, the monks and disciples have been instructed with the highest instruction by the Buddha. The Buddha is constantly mindful of the welfare of his followers. Listen carefully with your full attention, and I will speak to your question."

"If sons and daughters of good families want to develop the highest, most fulfilled and awakened mind, if they wish to attain the Highest Perfect Wisdom and quiet their drifting minds while subduing their craving thoughts, then they should follow what I am about to say to you. Those who follow what I am about to say here will be able to subdue their discriminative thoughts and craving desires. It is possible to attain perfect tranquility and clarity of mind by absorbing and dwelling on the teachings I am about to give."

Then the Buddha addressed the assembly.