Work sharing Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the country of Shravasti, 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 robes, took up his bowl, and entered the great city of Shravasti to beg for food. Within the city, he begged in sequence, then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing

At that time, the Elder Subhuti arose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, placed his palms together respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. World-Honored One, when good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhuti! Just as you say: the Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. Now listen attentively, and I will explain it for you. When good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”

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

The Buddha said to Subhuti: “All bodhisattva-mahasattvas 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 born by transformation; whether they have form or are formless; whether they have perception, have no perception, or have neither perception nor no perception—I shall cause them all to enter nirvana without remainder and thereby liberate them. Yet when immeasurable, innumerable, and boundless numbers of sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing

“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit thereby gained cannot be measured.

“Subhuti, what do you think? Can the space in the eastern direction be measured?”

“No, World-Honored One!” Work sharing

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

“No, World-Honored One!” Work sharing

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

“Subhuti, what do you think? Can the Tathagata be seen through bodily marks?”

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

The Buddha said to Subhuti: “All appearances are deceptive. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work sharing

Subhuti said to the Buddha: “World-Honored One, might there be sentient beings who, upon hearing these words and phrases, give rise to genuine faith?”

The Buddha said to Subhuti: “Do not speak that way. After the Tathagata has passed away, in the final five-hundred-year period, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these words and phrases, taking them as real. You should know that such people have not planted wholesome roots in just one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots before immeasurable millions of Buddhas. Upon hearing these words and phrases, even if they give rise to pure faith for a single moment, Subhuti, the Tathagata fully knows and fully sees them, and 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 dharmas nor the perception of non-dharmas. Why? 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 perception of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the dharmas should be abandoned, how much more so what is not dharma.’

“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” Work sharing

Subhuti 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 Tathagata can teach. Why? The dharma spoken by the Tathagata cannot be grasped or spoken of; it is neither dharma nor non-dharma. Why is this? All sages differ through the unconditioned dharma.

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

Subhuti said: “A great deal, World-Honored One. Why? That merit is not the nature of merit; therefore the Tathagata says that the merit is great.”

“If someone else received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas arise from this sutra. Subhuti, what is called Buddha and dharma is not Buddha and dharma.

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

Subhuti said: “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet in reality there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; therefore one is called a stream-enterer.” Work sharing

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

Subhuti said: “No, World-Honored One. Why? A once-returner is called one who comes and goes once, yet in reality there is neither coming nor going; therefore one is called a once-returner.”

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

Subhuti said: “No, World-Honored One. Why? A non-returner is called one who does not come again, yet in reality there is no non-coming; therefore one is called a non-returner.”

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

Subhuti 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,’ that would be attachment to a self, a person, a sentient being, and a life span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among people, 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 thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in practicing in a secluded, peaceful place, because Subhuti in reality practices nothing; therefore he is called one who delights in practicing in a secluded, peaceful place.”

The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he obtain anything in relation to the dharma?” Work sharing

“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he in reality obtained nothing in relation to the dharma.” Work sharing

“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”

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

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

“Subhuti, 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

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

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

Subhuti said: “Very many, World-Honored One. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing

“Subhuti, I now speak the truth to you. If a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in those Ganges Rivers and gave them in charity, would the merit gained be great?”

Subhuti said: “Very great, World-Honored One!”

The Buddha said to Subhuti: “If a good man or good woman receives, upholds, and explains to others even four lines of verse from this sutra, that merit surpasses the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all the worlds, gods, humans, and asuras should make offerings there, as they would at a Buddha stupa or temple—how much more so when someone is able to receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has achieved the highest and rarest dharma. Wherever this scripture is found, there is a Buddha, together with disciples worthy of respect.” Work sharing

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

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

Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”

“Subhuti, what do you think? Are the atoms composing the three-thousand-great-thousand world-system many?” Work sharing

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

“Subhuti, the Tathagata says that these atoms are not atoms; therefore they are called atoms. The Tathagata says that the world is not the world; therefore it is called the world.

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

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

“Subhuti, if a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges, while another person received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would be far greater!”

At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has achieved the foremost and rarest merit. World-Honored One, what is called true reality is not an appearance; therefore the Tathagata calls it true reality. World-Honored One, now that I have heard such a sutra, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are sentient beings who hear this sutra, believe, understand, receive, uphold, and practice it, such people will be the rarest of all. Why? Such people will have no perception of a self, no perception of a person, no perception of a sentient being, and no perception of 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? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor fearful, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, the perfection of patience, which the Tathagata calls not the perfection of patience, is called the perfection of patience. Why? Subhuti, long ago, when King Kali cut my body into pieces, at that time I had no perception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart joint by joint in the past, if I had possessed the perception of a self, a person, a sentient being, or a life span, I would have felt anger and hatred. Subhuti, I also recall that in five hundred previous lives I was a sage practicing patience; throughout those lives I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, a bodhisattva should leave behind all appearances and generate the mind of unsurpassed, complete, and perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas; a mind that abides nowhere should arise. If the mind abides anywhere, that is not abiding.

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

“Subhuti, the dharma attained by the Tathagata is neither real nor false. Subhuti, if a bodhisattva’s mind abides in dharmas while practicing giving, it is like a person entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in dharmas while practicing giving, it is like a person with eyes, illuminated by the brightness of the sun, who sees all kinds of forms.

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

“Subhuti, if a good man or good woman gave bodies equal in number to the grains of sand in the Ganges during the first part of the day, again gave such bodies during the middle part of the day, and also gave such bodies during the final part of the day, giving bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and had unwavering 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.

“Subhuti, to state the essential point, this sutra contains inconceivable, immeasurable, and boundless merit. The Tathagata 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 Tathagata fully knows and sees that person. Such people will achieve immeasurable, inexpressible, boundless, and inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings, being attached to views of self, person, sentient being, and life span, cannot listen to, receive, read, recite, or explain this sutra to others.

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

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

“Subhuti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit gained would not equal even one hundredth of the merit I gained from making offerings to those Buddhas—not even one part in a hundred million billion, or any number or analogy could compare with it.

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

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

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

“Subhuti, what do you think? When the Tathagata was with Dipamkara 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 Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhuti. In reality there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.

“If someone says that the Tathagata has attained unsurpassed, complete, and perfect enlightenment, Subhuti, in reality there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor falsity. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.

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

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

“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says: all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva comprehends the dharma of no-self, the Tathagata calls that person a true bodhisattva.

“Subhuti, what do you think? Does the Tathagata have physical eyes?”

“Yes, World-Honored One. The Tathagata has physical eyes.”

“Subhuti, what do you think? Does the Tathagata have divine eyes?”

“Yes, World-Honored One. The Tathagata has divine eyes.”

“Subhuti, what do you think? Does the Tathagata have wisdom eyes?”

“Yes, World-Honored One. The Tathagata has wisdom eyes.”

“Subhuti, what do you think? Does the Tathagata have dharma eyes?”

“Yes, World-Honored One. The Tathagata has dharma eyes.”

“Subhuti, what do you think? Does the Tathagata have Buddha eyes?”

Work sharing Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the country of Shravasti, 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 robes, took up his bowl, and entered the great city of Shravasti to beg for food. Within the city, he begged in sequence, then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing

At that time, the Elder Subhuti arose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, placed his palms together respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. World-Honored One, when good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhuti! Just as you say: the Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. Now listen attentively, and I will explain it for you. When good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”

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

The Buddha said to Subhuti: “All bodhisattva-mahasattvas 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 born by transformation; whether they have form or are formless; whether they have perception, have no perception, or have neither perception nor no perception—I shall cause them all to enter nirvana without remainder and thereby liberate them. Yet when immeasurable, innumerable, and boundless numbers of sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing

“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit thereby gained cannot be measured.

“Subhuti, what do you think? Can the space in the eastern direction be measured?”

“No, World-Honored One!” Work sharing

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

“No, World-Honored One!” Work sharing

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

“Subhuti, what do you think? Can the Tathagata be seen through bodily marks?”

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

The Buddha said to Subhuti: “All appearances are deceptive. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work sharing

Subhuti said to the Buddha: “World-Honored One, might there be sentient beings who, upon hearing these words and phrases, give rise to genuine faith?”

The Buddha said to Subhuti: “Do not speak that way. After the Tathagata has passed away, in the final five-hundred-year period, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these words and phrases, taking them as real. You should know that such people have not planted wholesome roots in just one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots before immeasurable millions of Buddhas. Upon hearing these words and phrases, even if they give rise to pure faith for a single moment, Subhuti, the Tathagata fully knows and fully sees them, and 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 dharmas nor the perception of non-dharmas. Why? 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 perception of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the dharmas should be abandoned, how much more so what is not dharma.’

“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” Work sharing

Subhuti 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 Tathagata can teach. Why? The dharma spoken by the Tathagata cannot be grasped or spoken of; it is neither dharma nor non-dharma. Why is this? All sages differ through the unconditioned dharma.

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

Subhuti said: “A great deal, World-Honored One. Why? That merit is not the nature of merit; therefore the Tathagata says that the merit is great.”

“If someone else received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas arise from this sutra. Subhuti, what is called Buddha and dharma is not Buddha and dharma.

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

Subhuti said: “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet in reality there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; therefore one is called a stream-enterer.” Work sharing

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

Subhuti said: “No, World-Honored One. Why? A once-returner is called one who comes and goes once, yet in reality there is neither coming nor going; therefore one is called a once-returner.”

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

Subhuti said: “No, World-Honored One. Why? A non-returner is called one who does not come again, yet in reality there is no non-coming; therefore one is called a non-returner.”

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

Subhuti 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,’ that would be attachment to a self, a person, a sentient being, and a life span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among people, 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 thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in practicing in a secluded, peaceful place, because Subhuti in reality practices nothing; therefore he is called one who delights in practicing in a secluded, peaceful place.”

The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he obtain anything in relation to the dharma?” Work sharing

“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he in reality obtained nothing in relation to the dharma.” Work sharing

“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”

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

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

“Subhuti, 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

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

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

Subhuti said: “Very many, World-Honored One. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing

“Subhuti, I now speak the truth to you. If a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in those Ganges Rivers and gave them in charity, would the merit gained be great?”

Subhuti said: “Very great, World-Honored One!”

The Buddha said to Subhuti: “If a good man or good woman receives, upholds, and explains to others even four lines of verse from this sutra, that merit surpasses the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all the worlds, gods, humans, and asuras should make offerings there, as they would at a Buddha stupa or temple—how much more so when someone is able to receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has achieved the highest and rarest dharma. Wherever this scripture is found, there is a Buddha, together with disciples worthy of respect.” Work sharing

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

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

Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”

“Subhuti, what do you think? Are the atoms composing the three-thousand-great-thousand world-system many?” Work sharing

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

“Subhuti, the Tathagata says that these atoms are not atoms; therefore they are called atoms. The Tathagata says that the world is not the world; therefore it is called the world.

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

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

“Subhuti, if a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges, while another person received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would be far greater!”

At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has achieved the foremost and rarest merit. World-Honored One, what is called true reality is not an appearance; therefore the Tathagata calls it true reality. World-Honored One, now that I have heard such a sutra, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are sentient beings who hear this sutra, believe, understand, receive, uphold, and practice it, such people will be the rarest of all. Why? Such people will have no perception of a self, no perception of a person, no perception of a sentient being, and no perception of 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? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor fearful, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, the perfection of patience, which the Tathagata calls not the perfection of patience, is called the perfection of patience. Why? Subhuti, long ago, when King Kali cut my body into pieces, at that time I had no perception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart joint by joint in the past, if I had possessed the perception of a self, a person, a sentient being, or a life span, I would have felt anger and hatred. Subhuti, I also recall that in five hundred previous lives I was a sage practicing patience; throughout those lives I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, a bodhisattva should leave behind all appearances and generate the mind of unsurpassed, complete, and perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas; a mind that abides nowhere should arise. If the mind abides anywhere, that is not abiding.

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

“Subhuti, the dharma attained by the Tathagata is neither real nor false. Subhuti, if a bodhisattva’s mind abides in dharmas while practicing giving, it is like a person entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in dharmas while practicing giving, it is like a person with eyes, illuminated by the brightness of the sun, who sees all kinds of forms.

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

“Subhuti, if a good man or good woman gave bodies equal in number to the grains of sand in the Ganges during the first part of the day, again gave such bodies during the middle part of the day, and also gave such bodies during the final part of the day, giving bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and had unwavering 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.

“Subhuti, to state the essential point, this sutra contains inconceivable, immeasurable, and boundless merit. The Tathagata 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 Tathagata fully knows and sees that person. Such people will achieve immeasurable, inexpressible, boundless, and inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings, being attached to views of self, person, sentient being, and life span, cannot listen to, receive, read, recite, or explain this sutra to others.

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

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

“Subhuti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit gained would not equal even one hundredth of the merit I gained from making offerings to those Buddhas—not even one part in a hundred million billion, or any number or analogy could compare with it.

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

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

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

“Subhuti, what do you think? When the Tathagata was with Dipamkara 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 Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhuti. In reality there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.

“If someone says that the Tathagata has attained unsurpassed, complete, and perfect enlightenment, Subhuti, in reality there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor falsity. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.

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

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

“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says: all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva comprehends the dharma of no-self, the Tathagata calls that person a true bodhisattva.

“Subhuti, what do you think? Does the Tathagata have physical eyes?”

“Yes, World-Honored One. The Tathagata has physical eyes.”

“Subhuti, what do you think? Does the Tathagata have divine eyes?”

“Yes, World-Honored One. The Tathagata has divine eyes.”

“Subhuti, what do you think? Does the Tathagata have wisdom eyes?”

“Yes, World-Honored One. The Tathagata has wisdom eyes.”

“Subhuti, what do you think? Does the Tathagata have dharma eyes?”

“Yes, World-Honored One. The Tathagata has dharma eyes.”

“Subhuti, what do you think? Does the Tathagata have Buddha eyes?”