Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he begged in succession, then 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 arose from his seat in the midst of the assembly, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How extraordinary, World-Honored One! The Tathāgata is skilled at protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, 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 at protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively! I shall explain it for you. Good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment should abide in this way and subdue their minds in this way.”

Work sharing “Yes, indeed, World-Honored One! I would be delighted to hear it.”

The Buddha said to Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way: all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or miraculously; whether with form or without form; 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 sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in form, and giving without abiding in sound, smell, taste, touch, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.

“Subhūti, what do you think? Can the space to the east be measured?”

“No, World-Honored One!” Work sharing

“Subhūti, can the space to the south, west, and north, in 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 simply abide as taught.

“Subhūti, what do you think? Can the Tathāgata be seen through physical characteristics?”

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

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 sentient beings who, upon hearing such words and phrases, give rise to genuine faith?”

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

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

“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why is this? If they grasp at the notion of non-phenomena, they likewise become attached to the notions of self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘Monks, you should know that my teaching is like a raft. Even the Dharma should be abandoned, let alone what is not the Dharma.’

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, 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, perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why is this? The Dharma spoken by the Tathāgata cannot be grasped, cannot be spoken, is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones are distinguished by unconditioned Dharma.

“Subhūti, what do you think? If someone filled the entire 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 is this? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”

“If someone else were to uphold this sutra, even merely four lines of verse, and explain it to others, that person’s merit would surpass the former. Why is this? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, 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 is this? A stream-enterer is called one who has entered the stream, yet in reality there is nothing entered. One does not enter form, sound, smell, taste, touch, or phenomena; 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 is this? A once-returner is called one who goes and comes 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 is this? A non-returner is called one who does not come, yet in reality there is no non-coming; 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 is this? In reality, there is no Dharma called arhat. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that would be attachment to the notions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among human beings, and that I am 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 were to think, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in practicing in solitude! Because Subhūti actually practices nothing, Subhūti is called one who delights in practicing in solitude.”

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

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

“Subhūti, what do you think? Does a bodhisattva adorn a Buddha-land?”

“No, World-Honored One! Why is this? Adorning a Buddha-land is not adornment; therefore 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 form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. 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: “Very large, World-Honored One! Why is this? 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 numerous?”

Subhūti said: “Very numerous, World-Honored One! Even the Ganges Rivers would be innumerable, let alone their grains of sand!” Work sharing

“Subhūti, I now truly tell you: if there were good men and good women who 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 uphold even four lines of verse from this sutra and explain them to others, this merit would surpass the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sutra are explained, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would to a stupa or temple of the Buddha. How much more so if someone can uphold, read, and recite the entire sutra! Subhūti, you should know that such a person has accomplished the foremost, highest, and most extraordinary Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” 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 Vajracchedikā Prajñāpāramitā, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; therefore it is called prajñāpāramitā. 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 the three-thousand-great-thousand world-system numerous?” Work sharing

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

“Subhūti, these particles of dust, the Tathāgata says, are not 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 is this? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”

“Subhūti, if there were good men and good women who gave in generosity as many bodies and lives as there are grains of sand in the Ganges, and if someone else upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”

At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose. He wept tears of sorrow and said to the Buddha: “How extraordinary, World-Honored One! The Buddha has taught such a profoundly deep scripture. From long ago, I have obtained the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone else hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has accomplished the foremost and most extraordinary merit. World-Honored One, this true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a scripture now, believing, understanding, upholding, and practicing it is not difficult for me. But in the future, in the last five hundred years, if there are sentient beings who hear this sutra, believe, understand, uphold, and practice it, that person will be the most extraordinary. Why is this? Such a person will have no notion of self, no notion of person, no notion of sentient being, and no notion of life span. Why is this? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why is this? To be free from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is! If someone else hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is truly extraordinary. Why is this? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, what the Tathāgata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhūti, when I was formerly mutilated by King Kali, at that time I had no notion of self, person, sentient being, or life span. Why is this? When my limbs were cut apart joint by joint in the past, if I had possessed the notions of self, person, sentient being, or life span, I would have given rise to anger. 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, sentient being, or life span. Therefore, Subhūti, a bodhisattva should be free from all appearances and give rise to the mind of unsurpassed, complete, perfect enlightenment. They should not give rise to a mind abiding in form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.

“Therefore the Buddha says: a bodhisattva’s mind should not abide in form when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. 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, one who speaks what is real, one who speaks in accordance with reality, one who does not speak falsely, and one who does not speak otherwise.

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

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

“Subhūti, if good men and good women were to give away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies in the middle of the day, and likewise give away as many bodies in the evening, doing so for countless hundreds of thousands of millions of eons; and if someone else heard this scripture and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, upheld, read, recited, and explained it to others!

“Subhūti, in brief, this sutra has inconceivable, immeasurable, 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 uphold and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person, and they will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why is this? Subhūti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, uphold, read, recite, or explain this sutra to others.

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

“Furthermore, Subhūti, if good men and good women uphold, read, and recite this sutra but are despised by others, their offenses from previous lives, which would have caused them to fall into the lower realms, will be eradicated because they are despised in this life, and they will attain unsurpassed, complete, perfect enlightenment.

“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, and I honored and served every one of them without exception. If someone in the final age can uphold, read, and recite this sutra, the merit they gain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, one thousand-millionth, one billionth, or even be reached by calculation or analogy.

“Subhūti, if in the final age good men and good women uphold and recite this sutra, and I were to explain all the merit they gain, some 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, how should good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”

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

“Subhūti, what do you think? When the Tathāgata was with Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, 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, 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, perfect enlightenment. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, 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 is no Dharma by which unsurpassed, complete, perfect enlightenment is attained, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Śākyamuni.’ Why is this? ‘Tathāgata’ means the suchness of all phenomena.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, perfect enlightenment,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, perfect enlightenment. Subhūti, the unsurpassed, complete, perfect enlightenment attained by the Tathāgata is neither real nor false. 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’s body were 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 one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says: all phenomena are without self, without person, without sentient being, and without life span. Subhūti, if a bodhisattva says, ‘I will adorn the Buddha-land,’ that person is not called a bodhisattva. Why is this? The Tathāgata says that 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 that person 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 country of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he begged in succession, then 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 arose from his seat in the midst of the assembly, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How extraordinary, World-Honored One! The Tathāgata is skilled at protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, 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 at protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively! I shall explain it for you. Good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment should abide in this way and subdue their minds in this way.”

Work sharing “Yes, indeed, World-Honored One! I would be delighted to hear it.”

The Buddha said to Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way: all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or miraculously; whether with form or without form; 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 sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in form, and giving without abiding in sound, smell, taste, touch, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.

“Subhūti, what do you think? Can the space to the east be measured?”

“No, World-Honored One!” Work sharing

“Subhūti, can the space to the south, west, and north, in 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 simply abide as taught.

“Subhūti, what do you think? Can the Tathāgata be seen through physical characteristics?”

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

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 sentient beings who, upon hearing such words and phrases, give rise to genuine faith?”

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

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

“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why is this? If they grasp at the notion of non-phenomena, they likewise become attached to the notions of self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘Monks, you should know that my teaching is like a raft. Even the Dharma should be abandoned, let alone what is not the Dharma.’

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, 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, perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why is this? The Dharma spoken by the Tathāgata cannot be grasped, cannot be spoken, is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones are distinguished by unconditioned Dharma.

“Subhūti, what do you think? If someone filled the entire 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 is this? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”

“If someone else were to uphold this sutra, even merely four lines of verse, and explain it to others, that person’s merit would surpass the former. Why is this? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, 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 is this? A stream-enterer is called one who has entered the stream, yet in reality there is nothing entered. One does not enter form, sound, smell, taste, touch, or phenomena; 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 is this? A once-returner is called one who goes and comes 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 is this? A non-returner is called one who does not come, yet in reality there is no non-coming; 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 is this? In reality, there is no Dharma called arhat. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that would be attachment to the notions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among human beings, and that I am 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 were to think, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in practicing in solitude! Because Subhūti actually practices nothing, Subhūti is called one who delights in practicing in solitude.”

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

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

“Subhūti, what do you think? Does a bodhisattva adorn a Buddha-land?”

“No, World-Honored One! Why is this? Adorning a Buddha-land is not adornment; therefore 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 form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. 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: “Very large, World-Honored One! Why is this? 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 numerous?”

Subhūti said: “Very numerous, World-Honored One! Even the Ganges Rivers would be innumerable, let alone their grains of sand!” Work sharing

“Subhūti, I now truly tell you: if there were good men and good women who 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 uphold even four lines of verse from this sutra and explain them to others, this merit would surpass the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sutra are explained, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would to a stupa or temple of the Buddha. How much more so if someone can uphold, read, and recite the entire sutra! Subhūti, you should know that such a person has accomplished the foremost, highest, and most extraordinary Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” 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 Vajracchedikā Prajñāpāramitā, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; therefore it is called prajñāpāramitā. 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 the three-thousand-great-thousand world-system numerous?” Work sharing

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

“Subhūti, these particles of dust, the Tathāgata says, are not 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 is this? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”

“Subhūti, if there were good men and good women who gave in generosity as many bodies and lives as there are grains of sand in the Ganges, and if someone else upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”

At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose. He wept tears of sorrow and said to the Buddha: “How extraordinary, World-Honored One! The Buddha has taught such a profoundly deep scripture. From long ago, I have obtained the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone else hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has accomplished the foremost and most extraordinary merit. World-Honored One, this true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a scripture now, believing, understanding, upholding, and practicing it is not difficult for me. But in the future, in the last five hundred years, if there are sentient beings who hear this sutra, believe, understand, uphold, and practice it, that person will be the most extraordinary. Why is this? Such a person will have no notion of self, no notion of person, no notion of sentient being, and no notion of life span. Why is this? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why is this? To be free from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is! If someone else hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is truly extraordinary. Why is this? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, what the Tathāgata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhūti, when I was formerly mutilated by King Kali, at that time I had no notion of self, person, sentient being, or life span. Why is this? When my limbs were cut apart joint by joint in the past, if I had possessed the notions of self, person, sentient being, or life span, I would have given rise to anger. 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, sentient being, or life span. Therefore, Subhūti, a bodhisattva should be free from all appearances and give rise to the mind of unsurpassed, complete, perfect enlightenment. They should not give rise to a mind abiding in form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.

“Therefore the Buddha says: a bodhisattva’s mind should not abide in form when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. 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, one who speaks what is real, one who speaks in accordance with reality, one who does not speak falsely, and one who does not speak otherwise.

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

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

“Subhūti, if good men and good women were to give away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies in the middle of the day, and likewise give away as many bodies in the evening, doing so for countless hundreds of thousands of millions of eons; and if someone else heard this scripture and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, upheld, read, recited, and explained it to others!

“Subhūti, in brief, this sutra has inconceivable, immeasurable, 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 uphold and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person, and they will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why is this? Subhūti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, uphold, read, recite, or explain this sutra to others.

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

“Furthermore, Subhūti, if good men and good women uphold, read, and recite this sutra but are despised by others, their offenses from previous lives, which would have caused them to fall into the lower realms, will be eradicated because they are despised in this life, and they will attain unsurpassed, complete, perfect enlightenment.

“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, and I honored and served every one of them without exception. If someone in the final age can uphold, read, and recite this sutra, the merit they gain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, one thousand-millionth, one billionth, or even be reached by calculation or analogy.

“Subhūti, if in the final age good men and good women uphold and recite this sutra, and I were to explain all the merit they gain, some 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, how should good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”

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

“Subhūti, what do you think? When the Tathāgata was with Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, 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, 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, perfect enlightenment. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, 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 is no Dharma by which unsurpassed, complete, perfect enlightenment is attained, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Śākyamuni.’ Why is this? ‘Tathāgata’ means the suchness of all phenomena.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, perfect enlightenment,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, perfect enlightenment. Subhūti, the unsurpassed, complete, perfect enlightenment attained by the Tathāgata is neither real nor false. 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’s body were 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 one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says: all phenomena are without self, without person, without sentient being, and without life span. Subhūti, if a bodhisattva says, ‘I will adorn the Buddha-land,’ that person is not called a bodhisattva. Why is this? The Tathāgata says that 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 that person 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?”