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, at mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in sequence, and then returned to his dwelling. 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 assembly, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhūti! As you have said, the Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment 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. As for all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I will cause them all to enter nirvāṇa without residue and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva holds to the conception of a self, a person, a sentient being, or a life span, then 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 forms, and 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 is this? If a bodhisattva gives without abiding in appearances, the merit cannot be measured.

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

“No, World-Honored One!” Work sharing

“Subhūti, can the space in 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 bodily form?”

“No, World-Honored One. The Tathāgata cannot be seen through bodily form. Why is this? What the Tathāgata calls bodily form is not bodily form.”

The Buddha said to Subhūti: “All appearances are deceptive. 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 true faith?”

The Buddha said to Subhūti: “Do not speak that way. 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 passages and take them as truth. 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 all kinds of wholesome roots in the presence of countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata completely knows and completely sees them, and these sentient beings will gain immeasurable merit. Why is this? These sentient beings no longer hold to the conception of a self, a person, a sentient being, or a life span.

“They have no conception of phenomena, nor any conception of non-phenomena. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to a self, a person, a sentient being, and a life span. Work sharing

“If they grasp at the conception of phenomena, they become attached to a self, a person, a sentient being, and a life span. Why is this? If they grasp at the conception 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 has always said: ‘You 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, perfect enlightenment? Has the Tathāgata taught 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, perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why is this? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones 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 as a gift, 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 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 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 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 is this? A once-returner is called one who returns once, yet in reality there is neither going nor returning. 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 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 is this? In reality, there is no Dharma called arhatship. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that person 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 concentration of non-contention, foremost among humans, 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 dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”

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

“No, World-Honored One. When the Tathāgata was with Dīpaṅkara 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 is this? Adorning a buddha-field 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, nor give rise 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 like the king of mountains, Mount Sumeru. What do you think? Would that body be large?” Work sharing

Subhūti said: “Very large, World-Honored One. Why is this? The Buddha says it is not a body; therefore, it is called a large body.”

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

Subhūti said: “Extremely great, World-Honored One. Even the Ganges Rivers themselves would be countless, to say nothing of 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 the Ganges with the seven treasures and gave them as a gift, 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, this merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddhist stupa or temple—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 supreme, foremost, most rare Dharma. Wherever this scripture is found, there is a Buddha, together with revered disciples.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, what should this sutra be called, and 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? 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 numerous?” Work sharing

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

“Subhūti, what the Tathāgata calls particles of dust 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 is this? What the Tathāgata calls 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 as a gift their bodies and lives, as numerous as the grains of sand in the Ganges, while someone else were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be extremely great!”

At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose, 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 until now, I have never before heard such a scripture. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, this true reality is not a mark; therefore, the Tathāgata calls it true reality. World-Honored One, now that I have heard such a scripture, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the latter five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be foremost and most rare. Why is this? Such people will have no conception of a self, a person, a sentient being, or a life span. Why is this? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are likewise not conceptions. Why is this? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is extremely rare. 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, in the past, when King Kali cut my body into pieces, at that time I had no conception of a self, a person, a sentient being, or a life span. Why is this? When my body was cut apart limb by limb in the past, if I had held to the conception of a self, a person, a sentient being, or a life span, I would have felt anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience. During all those lifetimes, I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. One should not give rise to a mind abiding in form, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. One should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.

“Therefore, the Buddha says that a bodhisattva’s mind should not abide in form when giving. 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 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 brightness of the sun, 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, through the wisdom of a Buddha, will completely know and completely see such people, and they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give their bodies, as numerous as the grains of sand in the Ganges, in the morning portion of the day, again in the midday portion, and again in the later portion, giving their bodies in this way for immeasurable hundreds, thousands, millions, and billions of eons; and if someone else heard this scripture and did not reject it in faith, that person’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.

“Subhūti, to put it briefly, 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 supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata completely knows and completely sees such a person, and that person will accomplish merit that cannot be measured, described, bounded, or conceived. 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, receive, read, recite, or explain this sutra to others.

“Subhūti, wherever this sutra is found, all worldly beings, gods, humans, and asuras should make offerings there. You should know that such a place is a stupa; all should respectfully bow and circumambulate it, scattering 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 lifetimes should cause them to fall into the evil realms. Because they are despised by people in this lifetime, however, the offenses of former lifetimes will be eradicated, and they will attain unsurpassed, complete, perfect enlightenment.

“Subhūti, I recall that in the immeasurable, countless eons of the past, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of Buddhas, served them all, and made offerings to them without exception. If someone in the latter, final age can receive, 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, not even one thousand-million-billionth, and indeed would not be reached by calculation or analogy.

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

At that time, Subhūti said to the Buddha: “World-Honored One, how should good men and good women who arouse 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 arouse 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 holds to the conception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Why is this? Subhūti, in reality there is no Dharma that arouses the mind of unsurpassed, complete, perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was with Dīpaṅkara 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 said, when the Buddha was with Dīpaṅkara 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, Dīpaṅkara Buddha would not have given me the prediction: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Because in reality there is no Dharma by which unsurpassed, complete, perfect enlightenment is attained, Dīpaṅkara Buddha therefore gave me the prediction, saying: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Why is this? The 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 unreal. Therefore, the Tathāgata says: ‘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, what the Tathāgata calls a person whose body is large is not a large body; therefore, it is called a large body.”

“Subhūti, a bodhisattva is likewise. If someone says, ‘I will liberate immeasurable sentient beings,’ that person 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-field,’ that person is not called a bodhisattva. Why is this? The Tathāgata says: ‘Adorning a buddha-field is not adornment; therefore, it is called adornment.’ Subhūti, if a bodhisattva comprehends the Dharma of selflessness, 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?”

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, at mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in sequence, and then returned to his dwelling. 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 assembly, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhūti! As you have said, the Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment 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. As for all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I will cause them all to enter nirvāṇa without residue and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva holds to the conception of a self, a person, a sentient being, or a life span, then 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 forms, and 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 is this? If a bodhisattva gives without abiding in appearances, the merit cannot be measured.

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

“No, World-Honored One!” Work sharing

“Subhūti, can the space in 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 bodily form?”

“No, World-Honored One. The Tathāgata cannot be seen through bodily form. Why is this? What the Tathāgata calls bodily form is not bodily form.”

The Buddha said to Subhūti: “All appearances are deceptive. 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 true faith?”

The Buddha said to Subhūti: “Do not speak that way. 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 passages and take them as truth. 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 all kinds of wholesome roots in the presence of countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata completely knows and completely sees them, and these sentient beings will gain immeasurable merit. Why is this? These sentient beings no longer hold to the conception of a self, a person, a sentient being, or a life span.

“They have no conception of phenomena, nor any conception of non-phenomena. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to a self, a person, a sentient being, and a life span. Work sharing

“If they grasp at the conception of phenomena, they become attached to a self, a person, a sentient being, and a life span. Why is this? If they grasp at the conception 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 has always said: ‘You 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, perfect enlightenment? Has the Tathāgata taught 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, perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why is this? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones 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 as a gift, 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 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 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 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 is this? A once-returner is called one who returns once, yet in reality there is neither going nor returning. 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 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 is this? In reality, there is no Dharma called arhatship. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that person 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 concentration of non-contention, foremost among humans, 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 dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”

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

“No, World-Honored One. When the Tathāgata was with Dīpaṅkara 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 is this? Adorning a buddha-field 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, nor give rise 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 like the king of mountains, Mount Sumeru. What do you think? Would that body be large?” Work sharing

Subhūti said: “Very large, World-Honored One. Why is this? The Buddha says it is not a body; therefore, it is called a large body.”

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

Subhūti said: “Extremely great, World-Honored One. Even the Ganges Rivers themselves would be countless, to say nothing of 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 the Ganges with the seven treasures and gave them as a gift, 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, this merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddhist stupa or temple—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 supreme, foremost, most rare Dharma. Wherever this scripture is found, there is a Buddha, together with revered disciples.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, what should this sutra be called, and 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? 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 numerous?” Work sharing

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

“Subhūti, what the Tathāgata calls particles of dust 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 is this? What the Tathāgata calls 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 as a gift their bodies and lives, as numerous as the grains of sand in the Ganges, while someone else were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be extremely great!”

At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose, 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 until now, I have never before heard such a scripture. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, this true reality is not a mark; therefore, the Tathāgata calls it true reality. World-Honored One, now that I have heard such a scripture, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the latter five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be foremost and most rare. Why is this? Such people will have no conception of a self, a person, a sentient being, or a life span. Why is this? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are likewise not conceptions. Why is this? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is extremely rare. 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, in the past, when King Kali cut my body into pieces, at that time I had no conception of a self, a person, a sentient being, or a life span. Why is this? When my body was cut apart limb by limb in the past, if I had held to the conception of a self, a person, a sentient being, or a life span, I would have felt anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience. During all those lifetimes, I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. One should not give rise to a mind abiding in form, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. One should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.

“Therefore, the Buddha says that a bodhisattva’s mind should not abide in form when giving. 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 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 brightness of the sun, 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, through the wisdom of a Buddha, will completely know and completely see such people, and they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give their bodies, as numerous as the grains of sand in the Ganges, in the morning portion of the day, again in the midday portion, and again in the later portion, giving their bodies in this way for immeasurable hundreds, thousands, millions, and billions of eons; and if someone else heard this scripture and did not reject it in faith, that person’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.

“Subhūti, to put it briefly, 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 supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata completely knows and completely sees such a person, and that person will accomplish merit that cannot be measured, described, bounded, or conceived. 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, receive, read, recite, or explain this sutra to others.

“Subhūti, wherever this sutra is found, all worldly beings, gods, humans, and asuras should make offerings there. You should know that such a place is a stupa; all should respectfully bow and circumambulate it, scattering 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 lifetimes should cause them to fall into the evil realms. Because they are despised by people in this lifetime, however, the offenses of former lifetimes will be eradicated, and they will attain unsurpassed, complete, perfect enlightenment.

“Subhūti, I recall that in the immeasurable, countless eons of the past, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of Buddhas, served them all, and made offerings to them without exception. If someone in the latter, final age can receive, 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, not even one thousand-million-billionth, and indeed would not be reached by calculation or analogy.

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

At that time, Subhūti said to the Buddha: “World-Honored One, how should good men and good women who arouse 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 arouse 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 holds to the conception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Why is this? Subhūti, in reality there is no Dharma that arouses the mind of unsurpassed, complete, perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was with Dīpaṅkara 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 said, when the Buddha was with Dīpaṅkara 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, Dīpaṅkara Buddha would not have given me the prediction: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Because in reality there is no Dharma by which unsurpassed, complete, perfect enlightenment is attained, Dīpaṅkara Buddha therefore gave me the prediction, saying: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Why is this? The 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 unreal. Therefore, the Tathāgata says: ‘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, what the Tathāgata calls a person whose body is large is not a large body; therefore, it is called a large body.”

“Subhūti, a bodhisattva is likewise. If someone says, ‘I will liberate immeasurable sentient beings,’ that person 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-field,’ that person is not called a bodhisattva. Why is this? The Tathāgata says: ‘Adorning a buddha-field is not adornment; therefore, it is called adornment.’ Subhūti, if a bodhisattva comprehends the Dharma of selflessness, 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?”