Work Sharing Thus have I 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. Having gone from house to house in sequence, he returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work Sharing

At that time, the Elder Subhūti rose from his seat in the midst of the assembly, bared his right shoulder, placed his right knee on the ground, joined his palms reverently, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. 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: “Excellent, excellent, Subhūti! Just as you have said: the Tathāgata is skilled in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. Now listen carefully; I shall explain it for you. When good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”

Work Sharing “Yes, World-Honored One. I wish joyfully to hear it.”

The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: Of all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or through transformation; whether they have form or are formless; whether they have perception, have no perception, or are neither possessed of perception nor without perception—I shall cause them all to enter nirvāṇa without remainder and thereby attain liberation. Yet when immeasurable, innumerable, and boundless numbers of sentient beings have thus been liberated, in truth not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life-span, then he is not a bodhisattva. Work Sharing

“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere: that is, generosity without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should practice generosity thus, without abiding in appearances. Why? If a bodhisattva practices generosity 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 southern, western, and northern directions, the four intermediate directions, above, and below be measured?”

“No, World-Honored One!” Work Sharing

“Subhūti, the merit of a bodhisattva who practices generosity 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 characteristics?”

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

The Buddha said to Subhūti: “All appearances are false. 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 sentient beings who, upon hearing these words and passages, give rise to genuine faith?”

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

“They will have neither the perception of phenomena nor the perception of non-phenomena. Why? If these sentient beings’ minds grasp at appearances, they become attached to a self, a person, a sentient being, and a life-span. Work Sharing

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

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

Subhūti said: “As I understand the meaning of what the Buddha has said, 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 saints differ through the unconditioned Dharma.”

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

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

“If, moreover, someone were to receive and uphold even a four-line verse from this sūtra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas and the Dharma of their unsurpassed, complete, and perfect enlightenment arise from this sūtra. 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 in reality there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. Therefore he 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 goes and returns once, yet in reality there is neither going nor returning. Therefore he 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 come, yet in reality there is no non-coming. Therefore he 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 arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samādhi 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 practicing in seclusion. Because Subhūti truly practices nowhere, he is called one who delights in practicing 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-land?”

“No, World-Honored One. Why? That which is called adorning a buddha-land is not adornment; therefore it is called adornment.”

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds thus. They should not give rise to minds that abide in forms, nor should they give rise to minds that abide in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds that abide nowhere.

“Subhūti, suppose there were someone whose body was as immense as Mount Sumeru, king of mountains. What do you think? Would that body be great?” Work Sharing

Subhūti said: “Very great, World-Honored One. Why? The Buddha says 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 number of grains of sand in all those Ganges Rivers be great?”

Subhūti said: “Very great, World-Honored One. The Ganges Rivers themselves would be innumerable, how much more so their grains of sand!” Work Sharing

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

Subhūti said: “Very 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 sūtra and explain it to others, the merit from this would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is explained, you should know that that place ought to be honored by all the worlds, including gods, humans, and asuras, like a shrine or stūpa of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole text! Subhūti, you should know that such a person has accomplished the highest and most extraordinary Dharma. Wherever this sūtra is found, there the Buddha or a revered disciple is present.” Work Sharing

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

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

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

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

Subhūti said: “Very many, World-Honored One!”

“Subhūti, these particles of dust, the Tathāgata says, are not particles of dust; therefore they are called particles of dust. What the Tathāgata calls 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 good men and good women 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 sūtra and explain it to others, that person’s merit would be far greater!”

At that time, upon hearing this sūtra, Subhūti deeply understood its meaning and significance. He wept and shed tears, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true characteristic, you should know that such a person has accomplished the foremost and most extraordinary merit. World-Honored One, this true characteristic is not a characteristic; therefore the Tathāgata calls it the true characteristic. World-Honored One, having now heard such a sūtra, it is not difficult for me to believe, understand, receive, and uphold it. But in the coming age, in the final five-hundred-year period, if there are sentient beings who hear this sūtra, believe, understand, receive, and uphold it, such people will be the foremost and most extraordinary. Why? Such people will be free from the perception of a self, a person, a sentient being, and a life-span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life-span are likewise not perceptions. Why? Being free from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, frightened, nor afraid, you should know that such a 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, the Tathāgata says, is not the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when I was formerly dismembered by King Kali, at that time I had no perception of a self, a person, a sentient being, or a life-span. Why? When my body was cut apart limb by limb in the past, if I had had the perception of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. Throughout those lifetimes I had no perception of a self, a person, a sentient being, or a 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 that abides in forms, nor to a mind that abides in sounds, smells, tastes, tactile sensations, or phenomena. 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 practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should practice generosity thus. The Tathāgata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks what is so, speaks without deception, and speaks without contradiction.

“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 someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone 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 sūtra, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people; they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for countless hundreds, thousands, millions, and billions of eons, while another person heard this sūtra and did not oppose it with 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, in summary, this sūtra 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 explain it extensively to others, the Tathāgata fully knows and fully sees such people. They will all accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people will be able to bear the burden of the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of a self, a person, a sentient being, and a life-span cannot listen to, receive, read, recite, or explain this sūtra to others.

“Subhūti, wherever this sūtra is found, all the worlds, including gods, humans, and asuras, should make offerings there. You should know that that place is a stūpa; all should revere it, bow, circumambulate it, and scatter flowers and incense there.

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, yet are despised by others, their karmic offenses from previous lives would have caused them to fall into evil realms. Because they are despised by people in this life, the offenses from their previous lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during immeasurable eons as numerous as countless grains of sand, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served them all, and never passed them by without doing so. If, in the final age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my honoring those Buddhas would not amount to one hundredth, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.

“Subhūti, if in the final age there are good men and good women who receive, uphold, read, and recite this sūtra, and I were to explain their merit in full, some who heard it would become insane, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is 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 sentient beings.’ Having liberated all sentient beings, there is not a single sentient being who has actually been liberated. Why? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma that 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 said, 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 a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed upon 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 bestowed upon 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, ‘The Tathāgata has 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, suppose a person had a large body.”

Subhūti said: “World-Honored One, what the Tathāgata calls 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 shall liberate immeasurable sentient 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 sentient being, and without life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the buddha-land,’ he is not called a bodhisattva. Why? The Tathāgata says that what is called adorning a buddha-land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathāgata calls him a true bodhisattva.

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

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

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

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

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

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

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

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

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

Work Sharing Thus have I 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. Having gone from house to house in sequence, he returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work Sharing

At that time, the Elder Subhūti rose from his seat in the midst of the assembly, bared his right shoulder, placed his right knee on the ground, joined his palms reverently, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. 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: “Excellent, excellent, Subhūti! Just as you have said: the Tathāgata is skilled in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. Now listen carefully; I shall explain it for you. When good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”

Work Sharing “Yes, World-Honored One. I wish joyfully to hear it.”

The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: Of all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or through transformation; whether they have form or are formless; whether they have perception, have no perception, or are neither possessed of perception nor without perception—I shall cause them all to enter nirvāṇa without remainder and thereby attain liberation. Yet when immeasurable, innumerable, and boundless numbers of sentient beings have thus been liberated, in truth not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life-span, then he is not a bodhisattva. Work Sharing

“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere: that is, generosity without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should practice generosity thus, without abiding in appearances. Why? If a bodhisattva practices generosity 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 southern, western, and northern directions, the four intermediate directions, above, and below be measured?”

“No, World-Honored One!” Work Sharing

“Subhūti, the merit of a bodhisattva who practices generosity 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 characteristics?”

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

The Buddha said to Subhūti: “All appearances are false. 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 sentient beings who, upon hearing these words and passages, give rise to genuine faith?”

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

“They will have neither the perception of phenomena nor the perception of non-phenomena. Why? If these sentient beings’ minds grasp at appearances, they become attached to a self, a person, a sentient being, and a life-span. Work Sharing

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

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

Subhūti said: “As I understand the meaning of what the Buddha has said, 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 saints differ through the unconditioned Dharma.”

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

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

“If, moreover, someone were to receive and uphold even a four-line verse from this sūtra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas and the Dharma of their unsurpassed, complete, and perfect enlightenment arise from this sūtra. 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 in reality there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. Therefore he 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 goes and returns once, yet in reality there is neither going nor returning. Therefore he 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 come, yet in reality there is no non-coming. Therefore he 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 arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samādhi 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 practicing in seclusion. Because Subhūti truly practices nowhere, he is called one who delights in practicing 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-land?”

“No, World-Honored One. Why? That which is called adorning a buddha-land is not adornment; therefore it is called adornment.”

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds thus. They should not give rise to minds that abide in forms, nor should they give rise to minds that abide in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds that abide nowhere.

“Subhūti, suppose there were someone whose body was as immense as Mount Sumeru, king of mountains. What do you think? Would that body be great?” Work Sharing

Subhūti said: “Very great, World-Honored One. Why? The Buddha says 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 number of grains of sand in all those Ganges Rivers be great?”

Subhūti said: “Very great, World-Honored One. The Ganges Rivers themselves would be innumerable, how much more so their grains of sand!” Work Sharing

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

Subhūti said: “Very 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 sūtra and explain it to others, the merit from this would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is explained, you should know that that place ought to be honored by all the worlds, including gods, humans, and asuras, like a shrine or stūpa of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole text! Subhūti, you should know that such a person has accomplished the highest and most extraordinary Dharma. Wherever this sūtra is found, there the Buddha or a revered disciple is present.” Work Sharing

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

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

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

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

Subhūti said: “Very many, World-Honored One!”

“Subhūti, these particles of dust, the Tathāgata says, are not particles of dust; therefore they are called particles of dust. What the Tathāgata calls 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 good men and good women 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 sūtra and explain it to others, that person’s merit would be far greater!”

At that time, upon hearing this sūtra, Subhūti deeply understood its meaning and significance. He wept and shed tears, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true characteristic, you should know that such a person has accomplished the foremost and most extraordinary merit. World-Honored One, this true characteristic is not a characteristic; therefore the Tathāgata calls it the true characteristic. World-Honored One, having now heard such a sūtra, it is not difficult for me to believe, understand, receive, and uphold it. But in the coming age, in the final five-hundred-year period, if there are sentient beings who hear this sūtra, believe, understand, receive, and uphold it, such people will be the foremost and most extraordinary. Why? Such people will be free from the perception of a self, a person, a sentient being, and a life-span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life-span are likewise not perceptions. Why? Being free from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, frightened, nor afraid, you should know that such a 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, the Tathāgata says, is not the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when I was formerly dismembered by King Kali, at that time I had no perception of a self, a person, a sentient being, or a life-span. Why? When my body was cut apart limb by limb in the past, if I had had the perception of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. Throughout those lifetimes I had no perception of a self, a person, a sentient being, or a 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 that abides in forms, nor to a mind that abides in sounds, smells, tastes, tactile sensations, or phenomena. 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 practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should practice generosity thus. The Tathāgata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks what is so, speaks without deception, and speaks without contradiction.

“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 someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone 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 sūtra, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people; they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for countless hundreds, thousands, millions, and billions of eons, while another person heard this sūtra and did not oppose it with 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, in summary, this sūtra 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 explain it extensively to others, the Tathāgata fully knows and fully sees such people. They will all accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people will be able to bear the burden of the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of a self, a person, a sentient being, and a life-span cannot listen to, receive, read, recite, or explain this sūtra to others.

“Subhūti, wherever this sūtra is found, all the worlds, including gods, humans, and asuras, should make offerings there. You should know that that place is a stūpa; all should revere it, bow, circumambulate it, and scatter flowers and incense there.

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, yet are despised by others, their karmic offenses from previous lives would have caused them to fall into evil realms. Because they are despised by people in this life, the offenses from their previous lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during immeasurable eons as numerous as countless grains of sand, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served them all, and never passed them by without doing so. If, in the final age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my honoring those Buddhas would not amount to one hundredth, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.

“Subhūti, if in the final age there are good men and good women who receive, uphold, read, and recite this sūtra, and I were to explain their merit in full, some who heard it would become insane, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is 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 sentient beings.’ Having liberated all sentient beings, there is not a single sentient being who has actually been liberated. Why? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma that 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 said, 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 a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed upon 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 bestowed upon 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, ‘The Tathāgata has 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, suppose a person had a large body.”

Subhūti said: “World-Honored One, what the Tathāgata calls 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 shall liberate immeasurable sentient 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 sentient being, and without life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the buddha-land,’ he is not called a bodhisattva. Why? The Tathāgata says that what is called adorning a buddha-land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathāgata calls him a true bodhisattva.

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

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

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

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

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

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

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

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

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