As I have heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he went from house to house in sequence, and then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing

At that time, the elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhūti! Just as you have said: the Tathāgata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you: when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”

Work sharing “Yes, World-Honored One. I gladly wish to hear it.”

The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way. Regarding every kind of living being—whether born from eggs, from wombs, from moisture, or through transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless living beings have thus been liberated, in reality no living being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva. Work sharing

“Furthermore, Subhūti, in regard to all phenomena, a bodhisattva should practice generosity without abiding anywhere: giving without abiding in forms, giving without abiding in sounds, smells, tastes, tactile sensations, or mental objects. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, his merit cannot be measured.

“Subhūti, what do you think? Can the space of the eastern direction be measured?”

“No, World-Honored One.” Work sharing

“Subhūti, can the space of the south, west, and north, the four intermediate directions, above, and below be measured?”

“No, World-Honored One.” Work sharing

“Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.

“Subhūti, what do you think? Can the Tathāgata be seen through bodily marks?”

“No, World-Honored One. The Tathāgata cannot be seen through bodily marks. Why? The bodily marks spoken of by the Tathāgata are not bodily marks.”

The Buddha said to Subhūti: “All appearances are illusory. If one sees that all appearances are not appearances, then one sees the Tathāgata.” Work sharing

Subhūti said to the Buddha: “World-Honored One, will there be living beings who, on hearing these words and passages, give rise to genuine faith?”

The Buddha said to Subhūti: “Do not speak that way. Five hundred years after the Tathāgata’s passing, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages, taking them as true. You should know that such people have not merely planted wholesome roots in the presence of one, two, three, four, or five Buddhas; they have already planted wholesome roots in the presence of countless millions of Buddhas. On hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata fully knows and fully sees them, and these living beings will attain such immeasurable merit. Why? These living beings will no longer have the notion of a self, a person, a living being, or a life-span.

“They will have neither the notion of phenomena nor the notion of non-phenomena. Why? If these living beings grasp at appearances in their minds, they become attached to a self, a person, a living being, and a life-span. Work sharing

“If they grasp at the notion of phenomena, they become attached to a self, a person, a living being, and a life-span. Why? If they grasp at the notion of non-phenomena, they likewise become attached to a self, a person, a living being, and a life-span. Therefore one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always teaches: ‘Monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata teach any Dharma?” Work sharing

Subhūti said: “As I understand the meaning of what the Buddha has taught, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and worthies differ through the unconditioned Dharma.”

“Subhūti, what do you think? If someone filled a three-thousand-great-thousand world-system with the seven treasures and gave them in generosity, would that person gain much merit?”

Subhūti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore the Tathāgata calls it great merit.”

“If another person 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. Why? Subhūti, all Buddhas, and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas, arise from this sutra. Subhūti, what are called Buddha and Dharma are not Buddha and Dharma.

“Subhūti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”

Subhūti said: “No, World-Honored One. Why? A stream-enterer is called one who has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or mental objects. Therefore one is called a stream-enterer.” Work sharing

“Subhūti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”

Subhūti said: “No, World-Honored One. Why? A once-returner is called one who returns once, yet in reality there is neither going nor coming. Therefore one is called a once-returner.”

“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing

Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore one is called a non-returner.”

“Subhūti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”

Subhūti said: “No, World-Honored One. Why? In reality there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a living being, and a life-span. World-Honored One, the Buddha has said that I have attained the concentration of non-contention, foremost among people, the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in the practice of dwelling in seclusion. Because Subhūti truly practices nothing, he is called one who delights in the practice of dwelling in seclusion.”

The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything from the Dharma?” Work sharing

“No, World-Honored One. When the Tathāgata was with Dipankara Buddha, he truly attained nothing from the Dharma.” Work sharing

“Subhūti, what do you think? Does a bodhisattva adorn a buddha-field?”

“No, World-Honored One. Why? Adorning a buddha-field is not adornment; it is called adornment.”

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that abides nowhere.

“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing

Subhūti said: “Extremely large, World-Honored One. Why? The Buddha has said that it is not a body; therefore it is called a great body.”

“Subhūti, if the number of grains of sand in the Ganges were equaled by the number of Ganges Rivers, what do you think? Would the grains of sand in all those Ganges Rivers be many?”

Subhūti said: “Extremely many, World-Honored One. The Ganges Rivers themselves would be innumerable, so how much more their sands!” Work sharing

“Subhūti, I now tell you truthfully: if good men and good women filled as many three-thousand-great-thousand world-systems as there are grains of sand in the Ganges with the seven treasures and gave them in generosity, would the merit be great?”

Subhūti said: “Extremely great, World-Honored One.”

The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever this sutra, even a four-line verse, is explained, you should know that all beings in the world—gods, humans, and asuras—should make offerings there as though it were a stupa or shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhūti, you should know that such a person has accomplished the highest and most exceptional Dharma. Wherever this scripture is found, there the Buddha is present, together with his revered disciples.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sutra be called? How should we uphold it?”

The Buddha said to Subhūti: “This sutra is called The Diamond of Perfect Wisdom. By this name you should uphold it. Why? Subhūti, what the Buddha calls perfect wisdom is not perfect wisdom; therefore it is called perfect wisdom. Subhūti, what do you think? Does the Tathāgata teach any Dharma?”

Subhūti said to the Buddha: “World-Honored One, the Tathāgata teaches nothing.”

“Subhūti, what do you think? Are the particles of dust in a three-thousand-great-thousand world-system numerous?” Work sharing

Subhūti said: “Extremely numerous, World-Honored One.”

“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. The Tathāgata says that a world is not a world; therefore it is called a world.

“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks?” Work sharing

“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”

“Subhūti, if a good man or good woman were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, while another person were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be far greater!”

At that time, Subhūti heard this sutra, deeply understood its meaning and purport, shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From the wisdom-eye I have gained in the past, I have never before heard such a sutra. World-Honored One, if another person hears this sutra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and most exceptional merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, having now heard such a scripture, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are living beings who hear this sutra, believe, understand, receive, uphold, and practice it, that person will be the foremost and most exceptional. Why? Such a person will have no notion of a self, a person, a living being, or a life-span. Why? The notion of self is not a notion; the notions of person, living being, and life-span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If another person hears this sutra and is neither alarmed, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, the perfection of patience is said by the Tathāgata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body to pieces, at that time I had no notion of a self, a person, a living being, or a life-span. Why? When my limbs were cut apart, if I had had a notion of self, person, living being, or life-span, I would have given rise to anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no notion of self, person, living being, or life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. He should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. He should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.

“Therefore the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhūti, for the benefit of all living beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all living beings are not living beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks as things are, one who does not speak falsely, and one who does not speak otherwise.

“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like entering darkness, where nothing can be seen. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like a person with eyes, illuminated by the sunlight, seeing all kinds of forms.

“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata, with the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give their bodies in generosity in the morning, as many bodies as there are grains of sand in the Ganges; again at midday, as many bodies; and again in the evening, as many bodies, continuing in this way for countless hundreds, thousands, millions, and billions of eons; while another person heard this scripture and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.

“Subhūti, to state it briefly, this sutra has inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and extensively explain it to others, the Tathāgata fully knows and fully sees that person, and such people will accomplish immeasurable, inexpressible, boundless, and inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of self, person, living being, and life-span cannot hear, receive, read, recite, or explain this sutra to others.

“Subhūti, wherever this sutra is found, all beings in the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their karmic offenses from former lives should cause them to fall into unfortunate realms. Yet because they are despised in this present life, those offenses from former lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, all of whom I served and made offerings to, without passing any by. If another person in the final age can receive, uphold, read, and recite this sutra, the merit they gain would not equal even one hundredth of the merit I gained from serving those Buddhas—not even one part in a hundred million billion, or any number or analogy could express it.

“Subhūti, if I were to fully describe the merit gained by good men and good women in the final age who receive, uphold, read, and recite this sutra, those who heard it might become mentally disturbed, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”

At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all living beings.’ Yet after liberating all living beings, there is not a single living being who has actually been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses the mind of unsurpassed, complete, and perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was with Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of what the Buddha has taught, when the Buddha was with Dipankara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been any Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have given me the prediction: ‘In a future life, you will become a Buddha named Śākyamuni.’ Because in reality there was no Dharma by which unsurpassed, complete, and perfect enlightenment was attained, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.

“If someone says that the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhūti, the unsurpassed, complete, and perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore the Tathāgata says that all phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.

“Subhūti, it is like a person whose body is large.”

Subhūti said: “World-Honored One, the Tathāgata says that a person’s large body is not a great body; therefore it is called a great body.”

“Subhūti, a bodhisattva is likewise. If he says, ‘I will liberate immeasurable living beings,’ he is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, without person, without living being, and without life-span. Subhūti, if a bodhisattva says, ‘I will adorn a buddha-field,’ he is not called a bodhisattva. Why? The Tathāgata says that adorning a buddha-field is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva penetrates and understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

“Subhūti, what do you think? Does the Tathāgata possess the physical eye?”

“Yes, World-Honored One. The Tathāgata possesses the physical eye.”

“Subhūti, what do you think? Does the Tathāgata possess the divine eye?”

“Yes, World-Honored One. The Tathāgata possesses the divine eye.”

“Subhūti, what do you think? Does the Tathāgata possess the wisdom eye?”

“Yes, World-Honored One. The Tathāgata possesses the wisdom eye.”

“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”

“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.”

“Subhūti, what do you think? Does the Tathāgata possess the Buddha eye?”

As I have heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he went from house to house in sequence, and then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down.

At that time, the elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhūti! Just as you have said: the Tathāgata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you: when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”

“Yes, World-Honored One. I gladly wish to hear it.”

The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way. Regarding every kind of living being—whether born from eggs, from wombs, from moisture, or through transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless living beings have thus been liberated, in reality no living being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva.

“Furthermore, Subhūti, in regard to all phenomena, a bodhisattva should practice generosity without abiding anywhere: giving without abiding in forms, giving without abiding in sounds, smells, tastes, tactile sensations, or mental objects. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, his merit cannot be measured.

“Subhūti, what do you think? Can the space of the eastern direction be measured?”

“No, World-Honored One.”

“Subhūti, can the space of the south, west, and north, the four intermediate directions, above, and below be measured?”

“No, World-Honored One.”

“Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.

“Subhūti, what do you think? Can the Tathāgata be seen through bodily marks?”

“No, World-Honored One. The Tathāgata cannot be seen through bodily marks. Why? The bodily marks spoken of by the Tathāgata are not bodily marks.”

The Buddha said to Subhūti: “All appearances are illusory. If one sees that all appearances are not appearances, then one sees the Tathāgata.”

Subhūti said to the Buddha: “World-Honored One, will there be living beings who, on hearing these words and passages, give rise to genuine faith?”

The Buddha said to Subhūti: “Do not speak that way. Five hundred years after the Tathāgata’s passing, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages, taking them as true. You should know that such people have not merely planted wholesome roots in the presence of one, two, three, four, or five Buddhas; they have already planted wholesome roots in the presence of countless millions of Buddhas. On hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata fully knows and fully sees them, and these living beings will attain such immeasurable merit. Why? These living beings will no longer have the notion of a self, a person, a living being, or a life-span.

“They will have neither the notion of phenomena nor the notion of non-phenomena. Why? If these living beings grasp at appearances in their minds, they become attached to a self, a person, a living being, and a life-span.

“If they grasp at the notion of phenomena, they become attached to a self, a person, a living being, and a life-span. Why? If they grasp at the notion of non-phenomena, they likewise become attached to a self, a person, a living being, and a life-span. Therefore one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always teaches: ‘Monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata teach any Dharma?”

Subhūti said: “As I understand the meaning of what the Buddha has taught, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and worthies differ through the unconditioned Dharma.”

“Subhūti, what do you think? If someone filled a three-thousand-great-thousand world-system with the seven treasures and gave them in generosity, would that person gain much merit?”

Subhūti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore the Tathāgata calls it great merit.”

“If another person 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. Why? Subhūti, all Buddhas, and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas, arise from this sutra. Subhūti, what are called Buddha and Dharma are not Buddha and Dharma.

“Subhūti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”

Subhūti said: “No, World-Honored One. Why? A stream-enterer is called one who has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or mental objects. Therefore one is called a stream-enterer.”

“Subhūti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”

Subhūti said: “No, World-Honored One. Why? A once-returner is called one who returns once, yet in reality there is neither going nor coming. Therefore one is called a once-returner.”

“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?”

Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore one is called a non-returner.”

“Subhūti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”

Subhūti said: “No, World-Honored One. Why? In reality there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a living being, and a life-span. World-Honored One, the Buddha has said that I have attained the concentration of non-contention, foremost among people, the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in the practice of dwelling in seclusion. Because Subhūti truly practices nothing, he is called one who delights in the practice of dwelling in seclusion.”

The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything from the Dharma?”

“No, World-Honored One. When the Tathāgata was with Dipankara Buddha, he truly attained nothing from the Dharma.”

“Subhūti, what do you think? Does a bodhisattva adorn a buddha-field?”

“No, World-Honored One. Why? Adorning a buddha-field is not adornment; it is called adornment.”

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that abides nowhere.

“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?”

Subhūti said: “Extremely large, World-Honored One. Why? The Buddha has said that it is not a body; therefore it is called a great body.”

“Subhūti, if the number of grains of sand in the Ganges were equaled by the number of Ganges Rivers, what do you think? Would the grains of sand in all those Ganges Rivers be many?”

Subhūti said: “Extremely many, World-Honored One. The Ganges Rivers themselves would be innumerable, so how much more their sands!”

“Subhūti, I now tell you truthfully: if good men and good women filled as many three-thousand-great-thousand world-systems as there are grains of sand in the Ganges with the seven treasures and gave them in generosity, would the merit be great?”

Subhūti said: “Extremely great, World-Honored One.”

The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever this sutra, even a four-line verse, is explained, you should know that all beings in the world—gods, humans, and asuras—should make offerings there as though it were a stupa or shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhūti, you should know that such a person has accomplished the highest and most exceptional Dharma. Wherever this scripture is found, there the Buddha is present, together with his revered disciples.”

At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sutra be called? How should we uphold it?”

The Buddha said to Subhūti: “This sutra is called The Diamond of Perfect Wisdom. By this name you should uphold it. Why? Subhūti, what the Buddha calls perfect wisdom is not perfect wisdom; therefore it is called perfect wisdom. Subhūti, what do you think? Does the Tathāgata teach any Dharma?”

Subhūti said to the Buddha: “World-Honored One, the Tathāgata teaches nothing.”

“Subhūti, what do you think? Are the particles of dust in a three-thousand-great-thousand world-system numerous?”

Subhūti said: “Extremely numerous, World-Honored One.”

“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. The Tathāgata says that a world is not a world; therefore it is called a world.

“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks?”

“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”

“Subhūti, if a good man or good woman were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, while another person were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be far greater!”

At that time, Subhūti heard this sutra, deeply understood its meaning and purport, shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From the wisdom-eye I have gained in the past, I have never before heard such a sutra. World-Honored One, if another person hears this sutra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and most exceptional merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, having now heard such a scripture, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are living beings who hear this sutra, believe, understand, receive, uphold, and practice it, that person will be the foremost and most exceptional. Why? Such a person will have no notion of a self, a person, a living being, or a life-span. Why? The notion of self is not a notion; the notions of person, living being, and life-span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If another person hears this sutra and is neither alarmed, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, the perfection of patience is said by the Tathāgata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body to pieces, at that time I had no notion of a self, a person, a living being, or a life-span. Why? When my limbs were cut apart, if I had had a notion of self, person, living being, or life-span, I would have given rise to anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no notion of self, person, living being, or life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. He should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. He should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.

“Therefore the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhūti, for the benefit of all living beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all living beings are not living beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks as things are, one who does not speak falsely, and one who does not speak otherwise.

“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like entering darkness, where nothing can be seen. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like a person with eyes, illuminated by the sunlight, seeing all kinds of forms.

“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata, with the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give their bodies in generosity in the morning, as many bodies as there are grains of sand in the Ganges; again at midday, as many bodies; and again in the evening, as many bodies, continuing in this way for countless hundreds, thousands, millions, and billions of eons; while another person heard this scripture and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.

“Subhūti, to state it briefly, this sutra has inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and extensively explain it to others, the Tathāgata fully knows and fully sees that person, and such people will accomplish immeasurable, inexpressible, boundless, and inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of self, person, living being, and life-span cannot hear, receive, read, recite, or explain this sutra to others.

“Subhūti, wherever this sutra is found, all beings in the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their karmic offenses from former lives should cause them to fall into unfortunate realms. Yet because they are despised in this present life, those offenses from former lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, all of whom I served and made offerings to, without passing any by. If another person in the final age can receive, uphold, read, and recite this sutra, the merit they gain would not equal even one hundredth of the merit I gained from serving those Buddhas—not even one part in a hundred million billion, or any number or analogy could express it.

“Subhūti, if I were to fully describe the merit gained by good men and good women in the final age who receive, uphold, read, and recite this sutra, those who heard it might become mentally disturbed, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”

At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all living beings.’ Yet after liberating all living beings, there is not a single living being who has actually been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses the mind of unsurpassed, complete, and perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was with Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of what the Buddha has taught, when the Buddha was with Dipankara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been any Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have given me the prediction: ‘In a future life, you will become a Buddha named Śākyamuni.’ Because in reality there was no Dharma by which unsurpassed, complete, and perfect enlightenment was attained, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.

Work sharing

“If someone says that the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhūti, the unsurpassed, complete, and perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore the Tathāgata says that all phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.

“Subhūti, it is like a person whose body is large.”

Subhūti said: “World-Honored One, the Tathāgata says that a person’s large body is not a great body; therefore it is called a great body.”

“Subhūti, a bodhisattva is likewise. If he says, ‘I will liberate immeasurable living beings,’ he is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, without person, without living being, and without life-span. Subhūti, if a bodhisattva says, ‘I will adorn a buddha-field,’ he is not called a bodhisattva. Why? The Tathāgata says that adorning a buddha-field is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva penetrates and understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

“Subhūti, what do you think? Does the Tathāgata possess the physical eye?”

“Yes, World-Honored One. The Tathāgata possesses the physical eye.” Work sharing

“Subhūti, what do you think? Does the Tathāgata possess the divine eye?” Work sharing

“Yes, World-Honored One. The Tathāgata possesses the divine eye.”

“Subhūti, what do you think? Does the Tathāgata possess the wisdom eye?”

“Yes, World-Honored One. The Tathāgata possesses the wisdom eye.”

“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”

“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.” Work sharing

“Subhūti, what do you think? Does the Tathāgata possess the Buddha eye?”