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

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

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

Job 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 many kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, are without perception, or are neither with nor without perception—I shall cause them all to enter final nirvāṇa and bring them to liberation. Yet when immeasurable, innumerable, and boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva clings to the notion of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Job sharing

“Furthermore, Subhūti, in relation to all phenomena, a bodhisattva should practice giving without abiding anywhere—giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.

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

“No, World-Honored One!” Job 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!” Job 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 characteristics?”

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

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

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

The Buddha said to Subhūti: “Do not speak that way. 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 true. You should know that such people have not planted wholesome roots in the presence of merely one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots in the presence of immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single moment, Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer cling to the notion of a self, a person, a sentient being, or a life span.

“They will have no notion of phenomena, nor any notion of what is not phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to the notions of self, person, sentient being, and life span. Job sharing

“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why? If they grasp at the notion of what is not 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 what is not phenomena. For this reason, the Tathāgata constantly says: ‘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, and perfect awakening? Does the Tathāgata have any Dharma to teach?” Job sharing

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

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

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

“If another person were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, and perfect awakening of all Buddhas arise from this sutra. Subhūti, what are called Buddha and Dharma are not Buddha and Dharma.

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

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

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

Subhūti said: “No, World-Honored One. Why? A once-returner is called one who returns once, yet in reality there is neither returning nor not 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’?” Job sharing

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

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

Subhūti said: “No, World-Honored One. Why? In reality, there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘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 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 Subhūti delights in practicing in seclusion. Because Subhūti in reality practices nothing, he is called one who delights in practicing in seclusion.”

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

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

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

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

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. 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?” Job sharing

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

“Subhūti, if the number of grains of sand in the Ganges were matched by as many 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. The Ganges Rivers themselves would be innumerable, how much more so their grains of sand!” Job sharing

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

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

The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would at a Buddha stupa or shrine. How much more so if someone can receive, uphold, read, and recite the entire sutra. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there the Buddha is present, along with his honored disciples.” Job 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 Sutra. By this name you should uphold it. Why? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; it is merely called prajñāpāramitā. Subhūti, what do you think? Does the Tathāgata have any Dharma to teach?”

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

“Subhūti, what do you think? Are the minute particles in the three-thousand-great-thousand worlds numerous?” Job sharing

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

“Subhūti, the Tathāgata says that all minute particles are not minute particles; they are merely called minute particles. The Tathāgata says that a world is not a world; it is merely called a world.

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

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

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

At that time, Subhūti, having heard this sutra, deeply understood its meaning and significance. He shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this extremely profound sutra. From the time I first attained the eye of wisdom until now, I have never heard such a sutra. World-Honored One, if another person 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 rarest merit. World-Honored One, what is called true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a sutra now, believing, understanding, receiving, and upholding 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, receive, and uphold it, such people will be the foremost and rarest. Why? Such people will have no notion of self, person, sentient being, or life span. Why? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If another person hears this sutra without being alarmed, frightened, or afraid, you should know that this person is extremely rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; it is merely called the foremost perfection. Subhūti, the perfection of patience, as spoken of by the Tathāgata, is not the perfection of patience; it is merely called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body into pieces, at that time I had no notion of self, person, sentient being, or life span. Why? When my body was cut apart limb by limb in the past, if I had possessed any notion of self, person, sentient being, or life span, I would have felt anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a sage practicing patience, and throughout those lifetimes I had no notion of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, and perfect awakening. One should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. 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 forms 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 giving, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with eyes who, illuminated by the light of the sun, sees all kinds of forms.

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

“Subhūti, if good men and good women gave as many bodies as there are grains of sand in the Ganges in the morning, again gave as many bodies in the middle of the day, and again gave as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.

“Subhūti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who arouse the great vehicle and for those who arouse the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and sees that person, and they will accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people carry the Tathāgata’s unsurpassed, complete, and perfect awakening. Why? 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 may be found, all beings of the world—gods, humans, and asuras—should make offerings there. 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 receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would have destined them for the evil realms. Because they are despised by people in this present life, those former offenses will be eradicated, and they will attain unsurpassed, complete, and perfect awakening.

“Subhūti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million nayutas of Buddhas, honored and served them all, and never passed one by without doing so. If another person in the 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-millionth or one-billionth, and could not be reached by calculation or analogy.

“Subhūti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to describe their merit in full, some who heard it might become frantic, confused, and distrustful. 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, when good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, how should they abide? How should they subdue their minds?”

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

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

“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 awakening.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening, Dipamkara 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 one attains unsurpassed, complete, and perfect awakening, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect awakening,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect awakening. Subhūti, the unsurpassed, complete, and perfect awakening 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, suppose a person’s body were large.”

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

“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says: ‘All phenomena are without self, person, sentient being, or life span.’ Subhūti, if a bodhisattva says, ‘I shall adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning the Buddha-field is not adornment; it is merely called adornment. Subhūti, if a bodhisattva fully comprehends the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

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

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

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

“Yes, World-Honored One. The Tathāgata has a heavenly eye.”

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

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

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

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

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

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

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

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

Job 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 many kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, are without perception, or are neither with nor without perception—I shall cause them all to enter final nirvāṇa and bring them to liberation. Yet when immeasurable, innumerable, and boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva clings to the notion of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Job sharing

“Furthermore, Subhūti, in relation to all phenomena, a bodhisattva should practice giving without abiding anywhere—giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.

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

“No, World-Honored One!” Job 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!” Job 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 characteristics?”

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

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

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

The Buddha said to Subhūti: “Do not speak that way. 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 true. You should know that such people have not planted wholesome roots in the presence of merely one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots in the presence of immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single moment, Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer cling to the notion of a self, a person, a sentient being, or a life span.

“They will have no notion of phenomena, nor any notion of what is not phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to the notions of self, person, sentient being, and life span. Job sharing

“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why? If they grasp at the notion of what is not 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 what is not phenomena. For this reason, the Tathāgata constantly says: ‘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, and perfect awakening? Does the Tathāgata have any Dharma to teach?” Job sharing

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

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

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

“If another person were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, and perfect awakening of all Buddhas arise from this sutra. Subhūti, what are called Buddha and Dharma are not Buddha and Dharma.

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

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

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

Subhūti said: “No, World-Honored One. Why? A once-returner is called one who returns once, yet in reality there is neither returning nor not 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’?” Job sharing

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

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

Subhūti said: “No, World-Honored One. Why? In reality, there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘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 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 Subhūti delights in practicing in seclusion. Because Subhūti in reality practices nothing, he is called one who delights in practicing in seclusion.”

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

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

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

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

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. 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?” Job sharing

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

“Subhūti, if the number of grains of sand in the Ganges were matched by as many 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. The Ganges Rivers themselves would be innumerable, how much more so their grains of sand!” Job sharing

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

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

The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would at a Buddha stupa or shrine. How much more so if someone can receive, uphold, read, and recite the entire sutra. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there the Buddha is present, along with his honored disciples.” Job 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 Sutra. By this name you should uphold it. Why? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; it is merely called prajñāpāramitā. Subhūti, what do you think? Does the Tathāgata have any Dharma to teach?”

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

“Subhūti, what do you think? Are the minute particles in the three-thousand-great-thousand worlds numerous?” Job sharing

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

“Subhūti, the Tathāgata says that all minute particles are not minute particles; they are merely called minute particles. The Tathāgata says that a world is not a world; it is merely called a world.

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

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

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

At that time, Subhūti, having heard this sutra, deeply understood its meaning and significance. He shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this extremely profound sutra. From the time I first attained the eye of wisdom until now, I have never heard such a sutra. World-Honored One, if another person 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 rarest merit. World-Honored One, what is called true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a sutra now, believing, understanding, receiving, and upholding 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, receive, and uphold it, such people will be the foremost and rarest. Why? Such people will have no notion of self, person, sentient being, or life span. Why? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If another person hears this sutra without being alarmed, frightened, or afraid, you should know that this person is extremely rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; it is merely called the foremost perfection. Subhūti, the perfection of patience, as spoken of by the Tathāgata, is not the perfection of patience; it is merely called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body into pieces, at that time I had no notion of self, person, sentient being, or life span. Why? When my body was cut apart limb by limb in the past, if I had possessed any notion of self, person, sentient being, or life span, I would have felt anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a sage practicing patience, and throughout those lifetimes I had no notion of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, and perfect awakening. One should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. 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 forms 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 giving, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with eyes who, illuminated by the light of the sun, sees all kinds of forms.

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

“Subhūti, if good men and good women gave as many bodies as there are grains of sand in the Ganges in the morning, again gave as many bodies in the middle of the day, and again gave as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.

“Subhūti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who arouse the great vehicle and for those who arouse the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and sees that person, and they will accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people carry the Tathāgata’s unsurpassed, complete, and perfect awakening. Why? 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 may be found, all beings of the world—gods, humans, and asuras—should make offerings there. 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 receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would have destined them for the evil realms. Because they are despised by people in this present life, those former offenses will be eradicated, and they will attain unsurpassed, complete, and perfect awakening.

“Subhūti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million nayutas of Buddhas, honored and served them all, and never passed one by without doing so. If another person in the 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-millionth or one-billionth, and could not be reached by calculation or analogy.

“Subhūti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to describe their merit in full, some who heard it might become frantic, confused, and distrustful. 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, when good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, how should they abide? How should they subdue their minds?”

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

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

“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 awakening.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening, Dipamkara 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 one attains unsurpassed, complete, and perfect awakening, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect awakening,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect awakening. Subhūti, the unsurpassed, complete, and perfect awakening 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, suppose a person’s body were large.”

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

“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says: ‘All phenomena are without self, person, sentient being, or life span.’ Subhūti, if a bodhisattva says, ‘I shall adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning the Buddha-field is not adornment; it is merely called adornment. Subhūti, if a bodhisattva fully comprehends the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

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

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

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

“Yes, World-Honored One. The Tathāgata has a heavenly eye.”

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

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

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

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

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