Buddhist chant

The Diamond Sutra

The Diamond Sutra in its original text and with its meaning.

253 lines
About 41 minutes to recite
The Diamond Sutra

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1
如是我聞。
Thus have I heard.
2
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。
At one time, the Buddha was in the kingdom of Shravasti, in Jeta's Grove, Anathapindika's Park, together with a great assembly of one thousand two hundred and fifty monks.
3
爾時，世尊食時，著衣持缽，入舍衛大城乞食。
At that time, when it was time to eat, the Blessed One put on his robe, took up his bowl, and entered the great city of Shravasti to beg for food.
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於其城中，次第乞已，還至本處。
After begging from house to house in the city, he returned to his dwelling.
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飯食訖，收衣缽，洗足已，敷座而坐。
When he had finished his meal, he put away his robe and bowl, washed his feet, spread out a seat, and sat down.
6
時，長老須菩提，在大眾中，即從座起，偏袒右肩，右膝著地，合掌恭敬。而白佛言：
Then the elder Subhuti, who was among the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and respectfully joined his palms. He addressed the Buddha, saying:
7
「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。
“How rare, Blessed One! The Tathagata cares well for the bodhisattvas and gives them his charge well.
8
世尊！善男子、善女人，發阿耨多羅三藐三菩提心，應云何住？云何降伏其心？」
Blessed One, when good men and good women give rise to the mind of unsurpassed, complete and perfect awakening, how should they abide? How should they subdue their minds?”
9
佛言：「善哉，善哉。須菩提！
The Buddha said, “Well said, well said, Subhuti!
10
如汝所說：如來善護念諸菩薩，善付囑諸菩薩。
As you have said, the Tathagata cares well for the bodhisattvas and gives them his charge well.
11
汝今諦聽，當為汝說：善男子、善女人，發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。」
Now listen attentively, and I will tell you: good men and good women who give rise to the mind of unsurpassed, complete and perfect awakening should abide in this way and subdue their minds in this way.”
12
「唯然，世尊！願樂欲聞。」
“Yes, Blessed One! I am glad and eager to hear.”
13
佛告須菩提：「諸菩薩摩訶薩，應如是降伏其心：
The Buddha told Subhuti, “The bodhisattva mahasattvas should subdue their minds in this way:
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所有一切眾生之類，若卵生、若胎生、若濕生、若化生；
Whatever kinds of living beings there are—whether born from eggs, born from wombs, born from moisture, or born by transformation;
15
若有色、若無色；若有想、若無想、若非有想非無想，
whether having form or without form; whether having perception, without perception, or neither having perception nor without perception—
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我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生，實無眾生得滅度者。
I will lead them all into nirvana without remainder and liberate them. Yet although immeasurable, innumerable, boundless living beings are thus liberated, in truth no living being has been liberated.
17
何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。」
Why is this? Subhuti, if a bodhisattva holds the notion of a self, a person, a living being, or a lifespan, that one is not a bodhisattva.”
18
「復次，須菩提！
“Furthermore, Subhuti,
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菩薩於法，應無所住，行於布施。所謂不住色布施，不住聲、香、味、觸、法布施。
a bodhisattva should practice giving without abiding in anything. That is, one should give without abiding in form, and give without abiding in sounds, smells, tastes, tangible objects, or objects of mind.
20
須菩提！菩薩應如是布施，不住於相。
Subhuti, a bodhisattva should give in this way, without abiding in characteristics.
21
何以故？若菩薩不住相布施。其福德不可思量。」
Why is this? If a bodhisattva gives without abiding in characteristics, the merit is beyond measure.”
22
「須菩提！於意云何？東方虛空，可思量不？」
“Subhuti, what do you think? Can the empty space to the east be measured?”
23
「不也，世尊！」
“No, Blessed One!”
24
「須菩提！南、西、北方，四維上下虛空，可思量不？」
“Subhuti, can the empty space to the south, west, and north, in the four intermediate directions, above and below, be measured?”
25
「不也，世尊！」
“No, Blessed One!”
26
「須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。」
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise beyond measure. Subhuti, a bodhisattva should abide just as instructed.”
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「須菩提。於意云何？可以身相見如來不？」
“Subhuti, what do you think? Can the Tathagata be seen by his bodily characteristics?”
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「不也，世尊，不可以身相得見如來。何以故？如來所說身相，即非身相。」
“No, World-Honored One. The Tathagata cannot be seen by his bodily characteristics. Why? The bodily characteristics spoken of by the Tathagata are not bodily characteristics.”
29
佛告須菩提：「凡所有相，皆是虛妄。若見諸相非相，即見如來。」
The Buddha told Subhuti, “All appearances are false and deceptive. If you see that all appearances are not appearances, you see the Tathagata.”
30
須菩提白佛言：「世尊！頗有眾生，得聞如是言說章句，生實信不？」
Subhuti said to the Buddha, “World-Honored One, will there be sentient beings who, upon hearing such words and passages, give rise to true faith?”
31
佛告須菩提：「莫作是說。如來滅後，後五百歲，有持戒修福者，於此章句能生信心，
The Buddha told Subhuti, “Do not speak that way. In the last five hundred years after the Tathagata’s passing, there will be those who uphold the precepts and cultivate merit who can give rise to faith in these passages,
32
以此為實，當知是人不於一佛、二佛、三四五佛而種善根，已於無量千萬佛所種諸善根，
taking them as true. Know that these people will have planted roots of goodness not under one Buddha, two Buddhas, or three, four, or five Buddhas, but will already have planted roots of goodness under countless thousands and myriads of Buddhas.
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聞是章句，乃至一念生淨信者，須菩提！如來悉知悉見，是諸眾生得如是無量福德。
Subhuti, the Tathagata fully knows and fully sees all those who hear these passages and give rise to pure faith for even a single thought. These sentient beings will gain such immeasurable merit.
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何以故？是諸眾生無復我相、人相、眾生相、壽者相。」
Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life span.”
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「無法相，亦無非法相。
“They will have neither the notion of dharmas nor the notion of non-dharmas.
36
何以故？是諸眾生若心取相，則為著我、人、眾生、壽者。」
Why? If these sentient beings grasp at notions in their minds, they become attached to a self, a person, a sentient being, and a life span.”
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「若取法相，即著我、人、眾生、壽者。何以故？
“If they grasp at the notion of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why?
38
若取非法相，即著我、人、眾生、壽者。
If they grasp at the notion of non-dharmas, they become attached to a self, a person, a sentient being, and a life span.
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是故不應取法，不應取非法。以是義故，如來常說：
Therefore, one should grasp neither dharmas nor non-dharmas. For this reason, the Tathagata always says:
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汝等比丘，知我說法，如筏喻者，法尚應捨，何況非法。」
‘You bhikshus should understand that the Dharma I teach is like a raft. Even the Dharma should be relinquished; how much more so what is not Dharma.’”
41
「須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？」
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete and perfect awakening? Is there any Dharma that the Tathagata has taught?”
42
須菩提言：「如我解佛所說義，無有定法，名『阿耨多羅三藐三菩提』，
Subhuti said, “As I understand the meaning of the Buddha’s teaching, there is no fixed dharma called ‘unsurpassed, complete and perfect awakening,’
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亦無有定法，如來可說。
nor is there any fixed Dharma that the Tathagata can teach.
44
何以故？如來所說法。皆不可取、不可說；非法，非非法。
Why? The Dharma taught by the Tathagata can neither be grasped nor expressed. It is neither Dharma nor non-Dharma.
45
所以者何？一切賢聖，皆以無為法而有差別。」
Why is this? All worthy and noble ones are distinguished by the unconditioned.”
46
「須菩提！於意云何？若人滿三千大千世界七寶以用布施，是人所得福德，寧為多不？」
“Subhuti, what do you think? If someone filled a three-thousandfold great-thousand world system with the seven treasures and gave them as gifts, would the merit gained by that person be great?”
47
須菩提言：「甚多，世尊！何以故？是福德即非福德性，是故如來說福德多。」
Subhuti said, “Very great, World-Honored One. Why? This merit is not in its nature merit; therefore the Tathagata speaks of great merit.”
48
「若復有人，於此經中受持，乃至四句偈等，為他人說，其福勝彼。何以故？
“If someone else were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former’s. Why?
49
須菩提！一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。
Subhuti, all Buddhas and the Dharma of the unsurpassed, complete and perfect awakening of all Buddhas arise from this sutra.
50
須菩提！所謂佛法者，即非佛法，是名佛法。」
Subhuti, what is called the Buddha Dharma is not Buddha Dharma; therefore it is called Buddha Dharma.”
51
「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果』不？」
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
52
須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入；
Subhuti said, “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet there is nothing entered;
53
不入色、聲、香、味、觸、法，是名須陀洹。」
one does not enter forms, sounds, smells, tastes, objects of touch, or mental objects. This is called a stream-enterer.”
54
「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果』不？」
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
55
須菩提言：「不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。」
Subhuti said, “No, World-Honored One. Why? A once-returner is called one who comes and goes once, yet in truth there is no coming or going. This is called a once-returner.”
56
「須菩提！於意云何？阿那含能作是念：『我得阿那含果』不？」
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?”
57
須菩提言：「不也，世尊！何以故？阿那含名為不來，而實無不來，是故名阿那含。」
Subhuti said, “No, World-Honored One. Why? A non-returner is called one who does not return, yet in truth there is no non-returning. Therefore this is called a non-returner.”
58
「須菩提！於意云何？阿羅漢能作是念：『我得阿羅漢道』不？」
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of an arhat’?”
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須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。
Subhuti said, “No, World-Honored One. Why? In truth there is no dharma called an arhat.
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世尊！若阿羅漢作是念：『我得阿羅漢道』即為著我、人、眾生、壽者。
World-Honored One, if an arhat thinks, ‘I have attained the path of an arhat,’ this is attachment to a self, a person, a living being, and a life span.
61
世尊！佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。
World-Honored One, the Buddha says that I have attained the samadhi of non-contention, that I am foremost among people, and that I am the foremost arhat free from desire.
62
世尊！我不作是念：『我是離欲阿羅漢。』
World-Honored One, I do not think, ‘I am an arhat free from desire.’
63
世尊！我若作是念：『我得阿羅漢道。』世尊則不說須菩提是樂阿蘭那行者。
World-Honored One, if I thought, ‘I have attained the path of an arhat,’ the World-Honored One would not say that Subhuti delights in the practice of non-contention.
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以須菩提實無所行，而名須菩提，是樂阿蘭那行。」
Because Subhuti in truth practices nothing, Subhuti is said to delight in the practice of non-contention.”
65
佛告須菩提：「於意云何？如來昔在燃燈佛所，於法有所得不？」
The Buddha said to Subhuti, “What do you think? When the Tathagata was formerly with Dipankara Buddha, did he attain anything in the Dharma?”
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「不也，世尊！如來在燃燈佛所，於法實無所得。」
“No, World-Honored One. When the Tathagata was with Dipankara Buddha, he in truth attained nothing in the Dharma.”
67
「須菩提！於意云何？菩薩莊嚴佛土不？」
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-land?”
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「不也，世尊！何以故？莊嚴佛土者，即非莊嚴，是名莊嚴。」
“No, World-Honored One. Why? The adornment of a Buddha-land is not adornment; it is called adornment.”
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「是故，須菩提！諸菩薩摩訶薩，應如是生清淨心，
“Therefore, Subhuti, bodhisattva-mahasattvas should give rise to a pure mind in this way:
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不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。」
they should not give rise to a mind that abides in forms, nor give rise to a mind that abides in sounds, smells, tastes, objects of touch, or mental objects. They should give rise to a mind that abides nowhere.”
71
「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」
“Subhuti, suppose someone had a body like Sumeru, the king of mountains. What do you think? Would that body be great?”
72
須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」
Subhuti said, “Very great, World-Honored One. Why? The Buddha says it is not a body; it is called a great body.”
73
「須菩提！如恆河中所有沙數，如是沙等恆河，於意云何？是諸恆河沙，寧為多不？」
“Subhuti, suppose there were as many Ganges rivers as there are grains of sand in the Ganges. What do you think? Would the grains of sand in all those Ganges rivers be many?”
74
須菩提言：「甚多，世尊！但諸恆河，尚多無數，何況其沙。」
Subhuti said, “Very many, World-Honored One. Those Ganges rivers alone would be innumerably many, how much more so their grains of sand.”
75
「須菩提！我今實言告汝：若有善男子、善女人，
“Subhuti, I now tell you truly: if a good man or a good woman,
76
以七寶滿爾所恆河沙數三千大千世界，以用布施，得福多不？」
and filled that many great trichiliocosms, as numerous as the sands of those Ganges rivers, with the seven treasures and gave them in charity, would the merit gained be great?”
77
須菩提言：「甚多，世尊！」
Subhuti said, “Very great, World-Honored One!”
78
佛告須菩提：「若善男子、善女人，
The Buddha told Subhuti, “If a good man or good woman
79
於此經中，乃至受持四句偈等，為他人說，而此福德，勝前福德。」
were to receive and uphold even a four-line verse from this sutra and explain it to others, that merit would surpass the former merit.”
80
「復次，須菩提！隨說是經，乃至四句偈等，
“Furthermore, Subhuti, wherever this sutra is taught, even so much as a four-line verse,
81
當知此處，一切世間，天、人、阿修羅，皆應供養，如佛塔廟。何況有人，盡能受持讀誦。
you should know that all the world’s gods, humans, and asuras should make offerings to that place as to a Buddha’s stupa or shrine. How much more so when someone can receive, uphold, read, and recite it in its entirety!
82
須菩提！當知是人成就最上第一希有之法，若是經典所在之處，即為有佛，若尊重弟子。」
Subhuti, you should know that this person accomplishes the highest, foremost, and rarest Dharma. Wherever this sutra is found, there is a Buddha or a revered disciple.”
83
爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」
Then Subhuti said to the Buddha, “World-Honored One, what should this sutra be called? How should we uphold it?”
84
佛告須菩提：「是經名為金剛般若波羅蜜，以是名字，汝當奉持。所以者何？
The Buddha told Subhuti, “This sutra is called the Diamond Perfection of Wisdom. By this name you should uphold it. Why is this?
85
須菩提！佛說般若波羅蜜，即非般若波羅蜜。是名般若波羅蜜。
Subhuti, what the Buddha speaks of as the perfection of wisdom is not the perfection of wisdom. Thus it is called the perfection of wisdom.
86
須菩提！於意云何？如來有所說法不？」
Subhuti, what do you think? Has the Tathagata taught any Dharma?”
87
須菩提白佛言：「世尊！如來無所說。」
Subhuti said to the Buddha, “World-Honored One, the Tathagata has taught nothing.”
88
「須菩提！於意云何？三千大千世界所有微塵，是為多不？」
“Subhuti, what do you think? Are the particles of dust in a great trichiliocosm numerous?”
89
須菩提言：「甚多，世尊！」
Subhuti said, “Very numerous, World-Honored One!”
90
「須菩提！諸微塵，如來說非微塵，是名微塵。如來說：世界，非世界，是名世界。
“Subhuti, the Tathagata says that particles of dust are not particles of dust; thus they are called particles of dust. The Tathagata says that a world is not a world; thus it is called a world.
91
須菩提！於意云何？可以三十二相見如來不？」
Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks?”
92
「不也，世尊！不可以三十二相得見如來。何以故？
“No, World-Honored One. The Tathagata cannot be seen by the thirty-two marks. Why is this?
93
如來說：三十二相，即是非相，是名三十二相。」
The Tathagata says that the thirty-two marks are not marks; thus they are called the thirty-two marks.”
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「須菩提！若有善男子、善女人，以恆河沙等身命布施；
“Subhuti, if a good man or good woman were to give away their body and life as many times as there are grains of sand in the Ganges,
95
若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多！」
and someone else were to receive and uphold even a four-line verse from this sutra and explain it to others, the latter’s merit would be far greater!”
96
爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：
Then Subhuti, hearing this sutra taught and deeply understanding its meaning, wept sorrowfully and said to the Buddha:
97
「希有世尊！佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經。
“How rare, World-Honored One! The Buddha has taught such a profound sutra. Since I first attained the eye of wisdom, I have never heard such a sutra.
98
世尊！若復有人，得聞是經，信心清淨，則生實相，當知是人，成就第一希有功德。
World-Honored One, if someone hears this sutra and, with pure faith, gives rise to the true characteristic, you should know that this person accomplishes the foremost and rarest merit.
99
世尊！是實相者，則是非相，是故如來說名實相。
World-Honored One, this true characteristic is no characteristic. Therefore the Tathagata calls it the true characteristic.
100
世尊！我今得聞如是經典，信解受持，不足為難；
World-Honored One, for me now to hear such a sutra, believe and understand it, and receive and uphold it is not difficult;
101
若當來世，後五百歲，其有眾生，得聞是經，信解受持，是人則為第一希有。
If, in a future age, in the last five hundred years, there are sentient beings who hear this sutra, believe and understand it, and accept and uphold it, such people will be supremely rare.
102
何以故？此人無我相、無人相、無眾生相、無壽者相。所以者何？
Why is this? These people have no notion of a self, a person, a sentient being, or a life span. Why is this so?
103
我相，即是非相；人相、眾生相、壽者相，即是非相。何以故？
The notion of a self is no notion; the notions of a person, a sentient being, and a life span are no notions. Why is this?
104
離一切諸相，則名諸佛。」
Those who are free from all notions are called Buddhas.”
105
佛告須菩提：「如是，如是！
The Buddha said to Subhuti, “So it is, so it is!
106
若復有人，得聞是經，不驚、不怖、不畏，當知是人，甚為希有。何以故？
If there are people who hear this sutra and are neither startled, frightened, nor afraid, know that such people are exceedingly rare. Why is this?
107
須菩提！如來說：第一波羅蜜，即非第一波羅蜜，是名第一波羅蜜。
Subhuti! What the Tathagata speaks of as the foremost paramita is not the foremost paramita; it is called the foremost paramita.
108
須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。是名忍辱波羅密。
Subhuti! The paramita of patience, the Tathagata says, is not the paramita of patience. It is called the paramita of patience.
109
何以故？須菩提！如我昔為歌利王割截身體，我於爾時，無我相、無人相、無眾生相、無壽者相。
Why is this? Subhuti! When King Kalinga cut my body to pieces in the past, I had at that time no notion of a self, a person, a sentient being, or a life span.
110
何以故？我於往昔，節節支解時，若有我相、人相、眾生相、壽者相，應生瞋恨。
Why is this? When I was dismembered joint by joint in the past, had I held notions of a self, a person, a sentient being, or a life span, anger and hatred would have arisen.
111
須菩提！又念過去，於五百世，作忍辱仙人，於爾所世，無我相、無人相、無眾生相、無壽者相。
Subhuti! I also remember that in the past, for five hundred lifetimes, I was an ascetic practicing patience. Throughout those lifetimes, I had no notion of a self, a person, a sentient being, or a life span.
112
是故須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心。
Therefore, Subhuti, bodhisattvas should be free from all notions and arouse the aspiration for unsurpassed, complete and perfect awakening.
113
不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。若心有住，則為非住。」
They should not arouse a mind that dwells on forms, nor a mind that dwells on sounds, smells, tastes, tangible objects, or objects of thought. They should arouse a mind that dwells nowhere. If the mind dwells anywhere, that is not dwelling.”
114
「是故佛說：菩薩心不應住色布施。須菩提！菩薩為利益一切眾生故，應如是布施。
“Therefore the Buddha says that bodhisattvas should give without their minds dwelling on forms. Subhuti! To benefit all sentient beings, bodhisattvas should give in this way.
115
如來說：一切諸相，即是非相。又說：一切眾生，即非眾生。
The Tathagata says that all notions are no notions. He also says that all sentient beings are not sentient beings.
116
須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。」
Subhuti! The Tathagata speaks what is true, what is real, and what accords with things as they are. He speaks neither deceptively nor inconsistently.”
117
「須菩提！如來所得法，此法無實無虛。
“Subhuti! The Dharma attained by the Tathagata is neither real nor false.
118
須菩提！若菩薩心住於法而行布施，如人入闇，則無所見；
Subhuti! If bodhisattvas give while their minds dwell on dharmas, they are like people entering darkness who see nothing;
119
若菩薩心不住法而行布施，如人有目，日光明照，見種種色。」
if bodhisattvas give without their minds dwelling on dharmas, they are like people with eyes who, in the bright light of the sun, see all kinds of forms.”
120
「須菩提！當來之世，若有善男子、善女人，能於此經，受持讀誦，則為如來，以佛智慧，
“Subhuti! In a future age, if good men and good women accept and uphold this sutra, read and recite it, then the Tathagata, through the wisdom of a Buddha,
121
悉知是人，悉見是人，皆得成就無量無邊功德。」
will fully know and fully see these people, all of whom will attain immeasurable and boundless merit.”
122
「須菩提！若有善男子、善女人，
“Subhuti! If good men and good women
123
初日分以恆河沙等身布施，
give as many bodies as there are grains of sand in the Ganges during the first part of the day,
124
中日分復以恆河沙等身布施，
again give as many bodies as there are grains of sand in the Ganges during the middle part of the day,
125
後日分亦以恆河沙等身布施，
and also give as many bodies as there are grains of sand in the Ganges during the last part of the day,
126
如是無量百千萬億劫，以身布施；
giving their bodies in charity in this way for immeasurable hundreds, thousands, myriads, and kotis of kalpas;
127
若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。」
if someone else hears this sutra and accepts it with faith, without rejecting it, that person’s merit surpasses theirs. How much more so for one who copies it, receives and upholds it, reads and recites it, and explains it to others.”
128
「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。
“Subhuti, in brief, this sutra has inconceivable, immeasurable, and boundless merit.
129
如來為發大乘者說，為發最上乘者說。
The Tathagata teaches it for those who have embarked on the Great Vehicle, for those who have embarked on the Supreme Vehicle.
130
若有人能受持讀誦，廣為人說，如來悉知是人，悉見是人，
If anyone can receive and uphold it, read and recite it, and explain it widely to others, the Tathagata fully knows and fully sees such people.
131
皆得成就不可量、不可稱、無有邊、不可思議功德。」
They all attain immeasurable, incalculable, boundless, and inconceivable merit.”
132
「如是人等，則為荷擔如來阿耨多羅三藐三菩提。
“Such people bear the burden of the Tathagata’s unsurpassed, complete and perfect awakening.
133
何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，
Why is this? Subhuti, those who delight in lesser teachings cling to views of a self, a person, a sentient being, and a living soul,
134
則於此經不能聽受、讀誦，為人解說。」
and therefore cannot listen to and accept this sutra, read and recite it, or explain it to others.”
135
「須菩提！在在處處，若有此經，一切世間，天、人、阿修羅，所應供養；
“Subhuti, wherever this sutra is found, all the world’s gods, humans, and asuras should make offerings there.
136
當知此處，則為是塔，皆應恭敬，作禮圍遶，以諸華香而散其處。」
Know that this place is a stupa. All should revere it, bow before it, circumambulate it, and scatter flowers and incense upon it.”
137
「復次，須菩提！善男子、善女人，受持讀誦此經，
“Furthermore, Subhuti, if good men and good women receive and uphold, read and recite this sutra,
138
若為人輕賤，是人先世罪業，應墮惡道，
and are despised by others, their evil karma from former lives would otherwise cause them to fall into the evil realms.
139
以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。」
Because they are despised by others in this life, their evil karma from former lives will be extinguished, and they will attain unsurpassed, complete and perfect awakening.”
140
「須菩提！我念過去無量阿僧祇劫，於燃燈佛前，
“Subhuti, I recall that in the past, immeasurable asamkhyeya kalpas ago, before Dipankara Buddha,
141
得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；
I encountered eight hundred and four thousand myriads of kotis of nayutas of Buddhas, and made offerings to and served every one of them, letting none pass in vain.
142
若復有人，於後末世，能受持讀誦此經，所得功德，
Yet if someone in the final age to come can receive and uphold, read and recite this sutra, the merit they obtain
143
於我所供養諸佛功德，百分不及一，千萬億分、乃至算數譬喻所不能及。」
is such that the merit of my offerings to all those Buddhas does not amount to a hundredth part of it, nor even a thousandth, a myriadth, or a koti-th part; indeed, no calculation or comparison can approach it.”
144
「須菩提！若善男子，善女人，於後末世，有受持讀誦此經，
“Subhuti, if good men and good women in the final age to come receive and uphold, read and recite this sutra,
145
所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。
and I were to describe fully the merit they obtain, some who heard it would become bewildered and distraught, doubtful and unbelieving.
146
須菩提！當知是經義不可思議，果報亦不可思議！」
Subhuti, know that the meaning of this sutra is inconceivable, and its resulting rewards are also inconceivable!”
147
爾時，須菩提白佛言：「世尊！善男子、善女人，
Then Subhuti said to the Buddha, “World-Honored One, when good men and good women
148
發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」
resolve upon unsurpassed, complete and perfect awakening, how should they abide? How should they subdue their minds?”
149
佛告須菩提：「善男子、善女人，發阿耨多羅三藐三菩提心者，
The Buddha told Subhuti, “Good men and good women who resolve upon unsurpassed, complete and perfect awakening
150
當生如是心：我應滅度一切眾生。滅度一切眾生已，而無有一眾生實滅度者。何以故？
should give rise to this thought: ‘I should bring all sentient beings to nirvana. Yet when all sentient beings have been brought to nirvana, not a single sentient being has actually been brought to nirvana.’ Why is this?
151
須菩提！若菩薩有我相、人相、眾生相、壽者相，則非菩薩。所以者何？
Subhuti, if a bodhisattva has the notion of a self, a person, a sentient being, or a living soul, then he is not a bodhisattva. Why is this?
152
須菩提！實無有法，發阿耨多羅三藐三菩提心者。」
Subhuti, there is in truth no dharma that arouses the mind of unsurpassed perfect enlightenment.”
153
「須菩提！於意云何？如來於燃燈佛所，有法得阿耨多羅三藐三菩提不？」
“Subhuti, what do you think? When the Tathagata was with Dipankara Buddha, was there any dharma by which he attained unsurpassed perfect enlightenment?”
154
「不也，世尊！如我解佛所說義，佛於燃燈佛所，無有法得阿耨多羅三藐三菩提。」
“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, when the Buddha was with Dipankara Buddha, there was no dharma by which he attained unsurpassed perfect enlightenment.”
155
佛言：「如是，如是！須菩提！實無有法，如來得阿耨多羅三藐三菩提。
The Buddha said, “So it is, so it is, Subhuti. There is in truth no dharma by which the Tathagata attained unsurpassed perfect enlightenment.
156
須菩提！若有法，如來得阿耨多羅三藐三菩提者，燃燈佛則不與我授記：
Subhuti, if there were a dharma by which the Tathagata attained unsurpassed perfect enlightenment, Dipankara Buddha would not have given me this prediction:
157
『汝於來世，當得作佛，號釋迦牟尼。』以實無有法得阿耨多羅三藐三菩提，
‘In a future age, you will become a Buddha named Shakyamuni.’ Because there is in truth no dharma by which unsurpassed perfect enlightenment is attained,
158
是故燃燈佛與我授記，作是言：『汝於來世，當得作佛，號釋迦牟尼。』
Dipankara Buddha therefore gave me this prediction, saying, ‘In a future age, you will become a Buddha named Shakyamuni.’
159
何以故？如來者，即諸法如義。」
Why is this? ‘Tathagata’ means the suchness of all dharmas.”
160
「若有人言：如來得阿耨多羅三藐三菩提。
“If anyone says, ‘The Tathagata attained unsurpassed perfect enlightenment,’
161
須菩提！實無有法，佛得阿耨多羅三藐三菩提。
Subhuti, there is in truth no dharma by which the Buddha attained unsurpassed perfect enlightenment.
162
須菩提！如來所得阿耨多羅三藐三菩提，於是中無實無虛。
Subhuti, in the unsurpassed perfect enlightenment attained by the Tathagata, there is neither truth nor falsehood.
163
是故如來說：一切法皆是佛法。
Therefore the Tathagata says, ‘All dharmas are Buddha-dharmas.’
164
須菩提！所言一切法者，即非一切法，是故名一切法。」
Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.”
165
「須菩提！譬如人身長大。」
“Subhuti, consider, for example, a person with a tall and large body.”
166
須菩提言：「世尊！如來說：人身長大，則為非大身，是名大身。」
Subhuti said, “World-Honored One, the Tathagata says that a person’s tall and large body is not a large body; therefore it is called a large body.”
167
「須菩提！菩薩亦如是。若作是言：我當滅度無量眾生，則不名菩薩。何以故？
“Subhuti, so it is with a bodhisattva. If he says, ‘I will lead immeasurable sentient beings into nirvana,’ he is not called a bodhisattva. Why is this?
168
須菩提！實無有法名為菩薩。是故佛說一切法，無我、無人、無眾生、無壽者。」
Subhuti, there is in truth no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without a self, a person, a sentient being, or a living soul.”
169
「須菩提！若菩薩作是言：『我當莊嚴佛土』，是不名菩薩。何以故？
“Subhuti, if a bodhisattva says, ‘I will adorn a Buddha-land,’ he is not called a bodhisattva. Why is this?
170
如來說：莊嚴佛土者，即非莊嚴，是名莊嚴。」
The Tathagata says that adorning a Buddha-land is not adornment; therefore it is called adornment.”
171
「須菩提！若菩薩通達無我、法者，如來說名真是菩薩。」
“Subhuti, if a bodhisattva thoroughly understands that dharmas are without self, the Tathagata calls him a true bodhisattva.”
172
「須菩提！於意云何？如來有肉眼不？」
“Subhuti, what do you think? Does the Tathagata have the physical eye?”
173
「如是，世尊！如來有肉眼。」
“Yes, World-Honored One. The Tathagata has the physical eye.”
174
「須菩提！於意云何？如來有天眼不？」
“Subhuti, what do you think? Does the Tathagata have the divine eye?”
175
「如是，世尊！如來有天眼。」
“Yes, World-Honored One. The Tathagata has the divine eye.”
176
「須菩提！於意云何？如來有慧眼不？」
“Subhuti, what do you think? Does the Tathagata possess the wisdom eye?”
177
「如是，世尊！如來有慧眼。」
“Yes, World-Honored One. The Tathagata possesses the wisdom eye.”
178
「須菩提！於意云何？如來有法眼不？」
“Subhuti, what do you think? Does the Tathagata possess the Dharma eye?”
179
「如是，世尊！如來有法眼。」
“Yes, World-Honored One. The Tathagata possesses the Dharma eye.”
180
「須菩提！於意云何？如來有佛眼不？」
“Subhuti, what do you think? Does the Tathagata possess the Buddha eye?”
181
「如是，世尊！如來有佛眼。」
“Yes, World-Honored One. The Tathagata possesses the Buddha eye.”
182
「須菩提！於意云何？如恆河中所有沙，佛說是沙不？」
“Subhuti, what do you think? Does the Buddha speak of the sand in the Ganges as sand?”
183
「如是，世尊！如來說是沙。」
“Yes, World-Honored One. The Tathagata speaks of it as sand.”
184
「須菩提！於意云何？如一恆河中所有沙，有如是沙等恆河，是諸恆河所有沙數，佛世界如是，寧為多不？」
“Subhuti, what do you think? If there were as many Ganges rivers as there are grains of sand in one Ganges, and as many Buddha-worlds as there are grains of sand in all those Ganges rivers, would those worlds be many?”
185
「甚多，世尊。」
“Very many, World-Honored One.”
186
佛告須菩提：「爾所國土中，所有眾生，若干種心，如來悉知。何以故？
The Buddha told Subhuti, “The Tathagata fully knows all the various kinds of minds of all the sentient beings in those lands. Why is this?
187
如來說：諸心皆為非心，是名為心。所以者何？
The Tathagata says that all minds are not minds; therefore they are called minds. Why is this?
188
須菩提！過去心不可得，現在心不可得，未來心不可得。」
Subhuti, the past mind cannot be grasped, the present mind cannot be grasped, and the future mind cannot be grasped.”
189
「須菩提！於意云何？若有人滿三千大千世界七寶，以用布施，是人以是因緣，得福多不？」
“Subhuti, what do you think? If someone filled a great three-thousandfold world-system with the seven treasures and gave them as a gift, would that person gain much merit through this act?”
190
「如是，世尊！此人以是因緣，得福甚多。」
“Yes, World-Honored One. That person would gain very much merit through this act.”
191
「須菩提！若福德有實，如來不說得福德多；以福德無故，如來說得福德多。」
“Subhuti, if merit had any reality, the Tathagata would not speak of gaining much merit. It is because merit does not exist that the Tathagata speaks of gaining much merit.”
192
「須菩提！於意云何？佛可以具足色身見不？」
“Subhuti, what do you think? Can the Buddha be seen by his perfect physical body?”
193
「不也，世尊！如來不應以具足色身見。何以故？
“No, World-Honored One. The Tathagata should not be seen by his perfect physical body. Why is this?
194
如來說：具足色身，即非具足色身，是名具足色身。」
The Tathagata says that the perfect physical body is not a perfect physical body; therefore it is called a perfect physical body.”
195
「須菩提！於意云何？如來可以具足諸相見不？」
“Subhuti, what do you think? Can the Tathagata be seen by the completeness of all his marks?”
196
「不也，世尊！如來不應以具足諸相見。何以故？
“No, World-Honored One. The Tathagata should not be seen by the completeness of all his marks. Why is this?
197
如來說：諸相具足，即非具足。是名諸相具足。」
The Tathagata says that the completeness of all marks is not completeness; therefore it is called the completeness of all marks.”
198
「須菩提！汝勿謂如來作是念：『我當有所說法。』莫作是念。何以故？
“Subhuti, do not suppose that the Tathagata thinks, ‘I shall teach some Dharma.’ Do not think this. Why is this?
199
若人言：如來有所說法，即為謗佛，不能解我所說故。
If anyone says that the Tathagata teaches some Dharma, that person slanders the Buddha, for they do not understand what I say.
200
須菩提！說法者，無法可說，是名說法。」
Subhuti, as for teaching the Dharma, there is no Dharma that can be taught; therefore it is called teaching the Dharma.”
201
爾時，慧命須菩提白佛言：「世尊！頗有眾生，於未來世，聞說是法，生信心不？」
At that time, the venerable Subhuti said to the Buddha, “World-Honored One, will there be sentient beings in a future age who, on hearing this teaching, give rise to faith?”
202
佛言：「須菩提！彼非眾生，非不眾生。何以故？
The Buddha said, “Subhuti, they are neither sentient beings nor not sentient beings. Why is this?
203
須菩提！眾生眾生者，如來說非眾生，是名眾生。」
Subhuti, what are called sentient beings, the Tathagata says are not sentient beings; thus they are called sentient beings.”
204
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提。為無所得耶？」
Subhuti said to the Buddha, “World-Honored One, when the Buddha attained unsurpassed, perfect and complete enlightenment, was nothing attained?”
205
佛言：「如是，如是。須菩提！我於阿耨多羅三藐三菩提乃至無有少法可得，
The Buddha said, “That is so, that is so. Subhuti, in unsurpassed, perfect and complete enlightenment, there is not even the slightest dharma that I could attain.
206
是名阿耨多羅三藐三菩提。」
Thus it is called unsurpassed, perfect and complete enlightenment.”
207
「復次，須菩提！是法平等，無有高下，是名『阿耨多羅三藐三菩提』；
“Furthermore, Subhuti, this dharma is equal, without higher or lower; thus it is called unsurpassed, perfect and complete enlightenment.
208
以無我、無人、無眾生、無壽者，修一切善法，則得阿耨多羅三藐三菩提。
By cultivating all wholesome dharmas without a self, a person, a sentient being or a life span, one attains unsurpassed, perfect and complete enlightenment.
209
須菩提！所言善法者，如來說即非善法，是名善法。」
Subhuti, what are called wholesome dharmas, the Tathagata says are not wholesome dharmas; thus they are called wholesome dharmas.”
210
「須菩提！若三千大千世界中，所有諸須彌山王，如是等七寶聚，有人持用布施；
“Subhuti, suppose someone were to give as a gift a heap of the seven treasures equal to all the Sumerus, the kings of mountains, in a three-thousandfold great thousandfold world-system.
211
若人以此《般若波羅蜜經》，乃至四句偈等，受持讀誦，為他人說，
If someone else were to receive and uphold even a four-line verse from this Perfection of Wisdom Sutra, read and recite it, and explain it to others,
212
於前福德百分不及一，百千萬億分、乃至算數譬喻所不能及。」
the merit of the former would not equal one hundredth of the latter, nor one part in a hundred, a thousand, ten thousand or a hundred million; indeed, no calculation or comparison could approach it.”
213
「須菩提！於意云何？汝等勿謂如來作是念：『我當度眾生。』須菩提！莫作是念。
“Subhuti, what do you think? Do not say that the Tathagata has this thought: ‘I shall liberate sentient beings.’ Subhuti, do not think this.
214
何以故？實無有眾生如來度者。若有眾生如來度者，如來則有我、人、眾生、壽者。
Why is this? There are in truth no sentient beings whom the Tathagata liberates. If there were sentient beings whom the Tathagata liberated, the Tathagata would have a self, a person, a sentient being and a life span.
215
須菩提！如來說：『有我者，則非有我，而凡夫之人以為有我。』
Subhuti, the Tathagata says, ‘Having a self is not having a self, yet ordinary people take it to be having a self.’
216
須菩提！凡夫者，如來說則非凡夫，是名凡夫。」
Subhuti, ordinary people, the Tathagata says, are not ordinary people; thus they are called ordinary people.”
217
「須菩提！於意云何？可以三十二相觀如來不？」
“Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks?”
218
須菩提言：「如是！如是！以三十二相觀如來。」
Subhuti said, “Yes, yes. The Tathagata can be seen by the thirty-two marks.”
219
佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」
The Buddha said, “Subhuti, if the Tathagata could be seen by the thirty-two marks, then a wheel-turning sage king would be a Tathagata.”
220
須菩提白佛言：「世尊！如我解佛所說義。不應以三十二相觀如來。」
Subhuti said to the Buddha, “World-Honored One, as I understand the meaning of the Buddha’s words, the Tathagata should not be seen by the thirty-two marks.”
221
爾時，世尊而說偈言：
At that time, the World-Honored One spoke this verse:
222
「若以色見我，以音聲求我，是人行邪道，不能見如來。」
“Those who see me through form and seek me through sound walk a false path and cannot see the Tathagata.”
223
「須菩提！汝若作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』
“Subhuti, if you should think, ‘The Tathagata did not attain unsurpassed, perfect and complete enlightenment by possessing the complete marks,’
224
須菩提！莫作是念：『如來不以具足相故，得阿耨多羅三藐三菩提。』」
Subhuti, do not think, ‘The Tathagata did not attain unsurpassed, perfect and complete enlightenment by possessing the complete marks.’”
225
「須菩提！汝若作是念，發阿耨多羅三藐三菩提心者，說諸法斷滅。莫作是念！何以故？
“Subhuti, if you should think that those who give rise to the aspiration for unsurpassed, perfect and complete enlightenment teach the annihilation of all dharmas, do not think this! Why is this?
226
發阿耨多羅三藐三菩提心者。於法不說斷滅相。」
Those who have aroused the aspiration for unsurpassed, complete and perfect enlightenment do not speak of phenomena as annihilated.”
227
「須菩提！若菩薩以滿恆河沙等世界七寶持用布施；
“Subhuti, suppose a bodhisattva were to give as a gift the seven treasures filling as many worlds as there are grains of sand in the Ganges.
228
若復有人，知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。何以故？
If another person knows that all phenomena are without self and attains patient acceptance of this, this bodhisattva's merit surpasses that of the former bodhisattva. Why is this?
229
須菩提！以諸菩薩不受福德故。」
Subhuti, it is because bodhisattvas do not receive merit.”
230
須菩提白佛言：「世尊！云何菩薩不受福德？」
Subhuti said to the Buddha, “World-Honored One, how is it that bodhisattvas do not receive merit?”
231
「須菩提！菩薩所作福德，不應貪著。是故說不受福德。」
“Subhuti, bodhisattvas should not crave or cling to the merit they create. Therefore it is said that they do not receive merit.”
232
「須菩提！若有人言：如來若來若去，若坐若臥，是人不解我所說義。
“Subhuti, if anyone says that the Tathagata comes or goes, sits or lies down, that person does not understand the meaning of what I teach.
233
何以故？如來者，無所從來，亦無所去，故名如來。」
Why is this? The Tathagata comes from nowhere and goes nowhere; therefore he is called the Tathagata.”
234
「須菩提！若善男子、善女人，以三千大千世界碎為微塵，於意云何？是微塵眾寧為多不？」
“Subhuti, if a good man or good woman were to crush a three-thousandfold great thousand-world system into particles of dust, what do you think? Would those particles of dust be many?”
235
須菩提言「甚多，世尊！何以故？若是微塵眾實有者，佛則不說是微塵眾。所以者何？
Subhuti said, “Very many, World-Honored One! Why is this? If those particles of dust truly existed, the Buddha would not speak of them as particles of dust. Why is this?
236
佛說微塵眾，則非微塵眾，是名微塵眾。」
What the Buddha speaks of as particles of dust are not particles of dust; therefore they are called particles of dust.”
237
「世尊！如來所說三千大千世界，則非世界，是名世界。何以故？
“World-Honored One, the three-thousandfold great thousand-world system of which the Tathagata speaks is not a world system; therefore it is called a world system. Why is this?
238
若世界實有者，則是一合相。如來說一合相，則非一合相，是名一合相。」
If a world system truly existed, it would be a single composite whole. What the Tathagata speaks of as a single composite whole is not a single composite whole; therefore it is called a single composite whole.”
239
「須菩提！一合相者，則是不可說；但凡夫之人貪著其事。」
“Subhuti, a single composite whole cannot be spoken of, yet ordinary people crave and cling to it.”
240
「須菩提！若人言：佛說我見、人見、眾生見、壽者見。
“Subhuti, suppose someone says that the Buddha teaches a view of a self, a view of a person, a view of a sentient being, and a view of a life span.
241
須菩提！於意云何？是人解我所說義不？」
Subhuti, what do you think? Does that person understand the meaning of what I teach?”
242
「不也，世尊！是人不解如來所說義。何以故？
“No, World-Honored One. That person does not understand the meaning of what the Tathagata teaches. Why is this?
243
世尊說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，
What the World-Honored One speaks of as a view of a self, a view of a person, a view of a sentient being, and a view of a life span are not a view of a self, a view of a person, a view of a sentient being, and a view of a life span;
244
是名我見、人見、眾生見、壽者見。」
therefore they are called a view of a self, a view of a person, a view of a sentient being, and a view of a life span.”
245
「須菩提！發阿耨多羅三藐三菩提心者，
“Subhuti, those who have aroused the aspiration for unsurpassed, complete and perfect enlightenment
246
於一切法，應如是知，如是見，如是信解，不生法相。
should know all phenomena in this way, see them in this way, and believe and understand them in this way, without giving rise to a conception of phenomena.
247
須菩提！所言法相者，如來說即非法相，是名法相。」
Subhuti, what is called a conception of phenomena, the Tathagata teaches, is not a conception of phenomena; therefore it is called a conception of phenomena.”
248
「須菩提！若有人以滿無量阿僧祇世界七寶，持用布施；若有善男子、善女人，
“Subhuti, suppose someone were to give as a gift the seven treasures filling immeasurable, incalculable worlds. If a good man or good woman
249
發菩提心者，持於此經，乃至四句偈等，受持讀誦，為人演說，其福勝彼。
who has aroused the aspiration for enlightenment were to uphold this sutra, even as little as a four-line verse, receiving and retaining it, reading and reciting it, and expounding it to others, that person's merit would surpass the other's.
250
云何為人演說，不取於相，如如不動。何以故？」
How should one expound it to others? Without grasping at appearances, remaining unmoving in suchness. Why is this?”
251
「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」
“All conditioned phenomena are like dreams, illusions, bubbles, and shadows, like dew and like lightning. Thus should they be regarded.”
252
佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷、
When the Buddha had finished speaking this sutra, the elder Subhuti, together with the monks, nuns, laymen, and laywomen,
253
一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
and all the gods, humans, and asuras of the world, having heard what the Buddha had said, were filled with great joy, accepted it with faith, and put it into practice.

Text: Diamond Sutra (Kumarajiva translation), Chinese text. Copied word for word from the edition named here

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When it is recited

Many Mahayana Buddhists recite the Diamond Sutra during personal practice or communal chanting. It is also studied and contemplated as a teaching on wisdom and non-attachment. In the tradition, recitation may be offered as an act of devotion and dedication of merit to all beings.

Daily practice
Communal chanting
Study and reflection
Dedication of merit

Where it comes from

The Diamond Sutra belongs to the Mahayana Buddhist Perfection of Wisdom literature. It presents a dialogue between the Buddha and his disciple Subhuti about wisdom, generosity and the bodhisattva path. Transmitted in Sanskrit and translated into Chinese, Tibetan and other languages, it became especially influential in East Asian Buddhism.

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Questions about The Diamond Sutra

What is the Diamond Sutra about?

It teaches wisdom that does not cling to fixed ideas of self, beings or things. It connects this understanding with generosity and the bodhisattva's commitment to helping all beings.

How many lines does the Diamond Sutra have?

The text presented here has 253 lines. Line divisions can differ between editions and translations.

How long does it take to recite?

Allow about 41 minutes to recite this text. The time will vary with chanting pace and pauses.

Who wrote the Diamond Sutra?

No individual author is known. Buddhist tradition receives it as a teaching of the Buddha, presented through a dialogue with Subhuti.