Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. In 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 Subhūti arose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathāgata skillfully protects and cares for all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

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

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

The Buddha said to Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way: Whatever kinds of sentient beings there are—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the conception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit is immeasurable.

“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 abide only as taught.

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

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

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

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

The Buddha said to Subhūti: “Do not speak this way. After the Tathāgata’s passing, in the latter five-hundred-year period, 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 good roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of good 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 gain such immeasurable merit. Why? These sentient beings will no longer have the conception of a self, a person, a sentient being, or a life span.

“They will have neither the conception of dharmas nor the conception of non-dharmas. Why? If these sentient beings grasp at appearances with 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 dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the conception 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 Tathāgata always says: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, how much more so what is not Dharma.’

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

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

“Subhūti, what do you think? If someone filled a billion-world universe with the seven treasures and gave them in generosity, would that person gain much merit?”

Subhūti said: “A great deal, World-Honored One. Why? 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 four lines of verse from this sūtra and explain them to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas, and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas, arise from this sūtra. Subhūti, what are called Buddha and Dharma are not Buddha and Dharma.

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

Subhūti said: “No, World-Honored One. Why? A stream-enterer is called one who has entered the stream, yet in reality there is no entering. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; 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? 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’?” Work 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 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, 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 Subhūti delights in practicing dwelling in solitude. In reality, Subhūti practices nothing; therefore Subhūti is said to delight in practicing dwelling in solitude.”

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

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

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

“No, World-Honored One. Why? Adorning a Buddha land is not adornment; 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 should they give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.

“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing

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

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

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

“Subhūti, I now tell you truly: if a good man or good woman filled as many billion-world universes as there are grains of sand in all those Ganges Rivers with the seven treasures and gave them in generosity, would the merit be great?”

Subhūti said: “Very great, World-Honored One.”

The Buddha said to Subhūti: “If a good man or good woman receives and upholds even four lines of verse from this sūtra and explains them to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sūtra are taught, you should know that that place will be honored by all the worlds, gods, humans, and asuras, as though it were a stūpa or shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the highest and rarest Dharma. Wherever this scripture is found, there the Buddha is present, together with disciples worthy of respect.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, what should this sūtra be called, and how should we uphold it?”

The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom That Cuts Like a Diamond. By this name, you should uphold it. Why? Subhūti, what the Buddha calls the perfection of wisdom is not the perfection of wisdom; therefore it is called the perfection of wisdom. Subhūti, what do you think? Does the Tathāgata teach any Dharma?”

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

“Subhūti, what do you think? Are the fine particles of dust in a billion-world universe numerous?” Work sharing

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

“Subhūti, the Tathāgata says that fine particles of dust are not fine particles of dust; therefore they are called fine particles of dust. The Tathāgata says that a world is not a world; therefore it is called a world.

“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two characteristics?” Work 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; therefore they are called the thirty-two characteristics.”

“Subhūti, if a good man or good woman gave as many lives as there are grains of sand in the Ganges, and someone else received and upheld even four lines of verse from this sūtra and explained them to others, the merit of the latter would be far greater.”

At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He wept and shed tears, saying to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and rarest merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, now that I have heard such a sūtra, it is not difficult for me to believe, understand, receive, uphold, and practice it. If, in the latter five-hundred-year period of the future, there are sentient beings who hear this sūtra, believe, understand, receive, uphold, and practice it, such people will be the foremost and rarest. Why? Such people will have no conception of a self, a person, a sentient being, or a life span. Why? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are not conceptions. Why? Freedom from all appearances is called buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, the perfection of patience is said by the Tathāgata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when my body was cut apart by King Kali in the past, at that time I had no conception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart piece by piece in the past, if I had possessed the conception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. During those lifetimes I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should leave behind all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in form, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas; one should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.

“Therefore the Buddha says that a bodhisattva’s mind should not abide in form when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks things as they are, 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 dharmas while practicing generosity, it is like entering darkness, where nothing can be seen. If a bodhisattva’s mind does not abide in dharmas while practicing generosity, it is like a person with eyes in the bright light of the sun, seeing all kinds of forms.

Completion

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

“Subhūti, if a good man or good woman gives as many bodies as there are grains of sand in the Ganges in the morning, again gives as many bodies in the middle of the day, and again gives as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if someone else hears this sūtra and does not reject it in faith, that person’s merit surpasses the former. How much more so if they copy, receive, uphold, read, recite, and explain it to others.

“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who arouse the great vehicle and for those who arouse the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathāgata fully knows and sees that person. Such people will accomplish immeasurable, inestimable, boundless, and inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, and perfect enlightenment. 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 sūtra to others.

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

Health

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra and are despised by others, their past-life offenses would ordinarily cause them to fall into the evil realms. Because they are despised by people in this life, however, the offenses of their past lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during immeasurable, innumerable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served every one of them, without failing to serve any. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those Buddhas would not equal one hundredth, not one millionth of a billionth, and cannot be reached even by numbers or analogies.

“Subhūti, if I were to fully describe the merit gained by good men and good women who, in the latter age, receive, uphold, read, and recite this sūtra, some who heard it might become deranged and doubtful and not believe it. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is likewise inconceivable.”

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

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

“Subhūti, what do you think? In the presence of Dipankara Buddha, did the Tathāgata attain any dharma through which he attained unsurpassed, complete, and perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of what the Buddha has said, in the presence of Dipankara Buddha there was no dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed on me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in reality there is no dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipankara Buddha bestowed on me the prediction, saying: ‘In a future life you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all dharmas.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect enlightenment,’ Subhūti, in reality there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhūti, the unsurpassed, complete, and perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddha-dharmas. Subhūti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.

“Subhūti, it is like a person whose body is 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 that all dharmas are without self, person, sentient being, or life span. Subhūti, if a bodhisattva says, ‘I shall adorn the Buddha land,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning a Buddha land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva fully understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

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

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

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

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

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

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

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

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

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

Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. In 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 Subhūti arose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathāgata skillfully protects and cares for all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

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

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

The Buddha said to Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way: Whatever kinds of sentient beings there are—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the conception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit is immeasurable.

“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 abide only as taught.

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

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

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

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

The Buddha said to Subhūti: “Do not speak this way. After the Tathāgata’s passing, in the latter five-hundred-year period, 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 good roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of good 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 gain such immeasurable merit. Why? These sentient beings will no longer have the conception of a self, a person, a sentient being, or a life span.

“They will have neither the conception of dharmas nor the conception of non-dharmas. Why? If these sentient beings grasp at appearances with 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 dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the conception 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 Tathāgata always says: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, how much more so what is not Dharma.’

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

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

“Subhūti, what do you think? If someone filled a billion-world universe with the seven treasures and gave them in generosity, would that person gain much merit?”

Subhūti said: “A great deal, World-Honored One. Why? 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 four lines of verse from this sūtra and explain them to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas, and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas, arise from this sūtra. Subhūti, what are called Buddha and Dharma are not Buddha and Dharma.

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

Subhūti said: “No, World-Honored One. Why? A stream-enterer is called one who has entered the stream, yet in reality there is no entering. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; 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? 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’?” Work 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 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, 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 Subhūti delights in practicing dwelling in solitude. In reality, Subhūti practices nothing; therefore Subhūti is said to delight in practicing dwelling in solitude.”

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

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

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

“No, World-Honored One. Why? Adorning a Buddha land is not adornment; 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 should they give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.

“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing

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

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

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

“Subhūti, I now tell you truly: if a good man or good woman filled as many billion-world universes as there are grains of sand in all those Ganges Rivers with the seven treasures and gave them in generosity, would the merit be great?”

Subhūti said: “Very great, World-Honored One.”

The Buddha said to Subhūti: “If a good man or good woman receives and upholds even four lines of verse from this sūtra and explains them to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sūtra are taught, you should know that that place will be honored by all the worlds, gods, humans, and asuras, as though it were a stūpa or shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the highest and rarest Dharma. Wherever this scripture is found, there the Buddha is present, together with disciples worthy of respect.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, what should this sūtra be called, and how should we uphold it?”

The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom That Cuts Like a Diamond. By this name, you should uphold it. Why? Subhūti, what the Buddha calls the perfection of wisdom is not the perfection of wisdom; therefore it is called the perfection of wisdom. Subhūti, what do you think? Does the Tathāgata teach any Dharma?”

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

“Subhūti, what do you think? Are the fine particles of dust in a billion-world universe numerous?” Work sharing

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

“Subhūti, the Tathāgata says that fine particles of dust are not fine particles of dust; therefore they are called fine particles of dust. The Tathāgata says that a world is not a world; therefore it is called a world.

“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two characteristics?” Work 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; therefore they are called the thirty-two characteristics.”

“Subhūti, if a good man or good woman gave as many lives as there are grains of sand in the Ganges, and someone else received and upheld even four lines of verse from this sūtra and explained them to others, the merit of the latter would be far greater.”

At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He wept and shed tears, saying to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and rarest merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, now that I have heard such a sūtra, it is not difficult for me to believe, understand, receive, uphold, and practice it. If, in the latter five-hundred-year period of the future, there are sentient beings who hear this sūtra, believe, understand, receive, uphold, and practice it, such people will be the foremost and rarest. Why? Such people will have no conception of a self, a person, a sentient being, or a life span. Why? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are not conceptions. Why? Freedom from all appearances is called buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, the perfection of patience is said by the Tathāgata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when my body was cut apart by King Kali in the past, at that time I had no conception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart piece by piece in the past, if I had possessed the conception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. During those lifetimes I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should leave behind all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in form, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas; one should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.

“Therefore the Buddha says that a bodhisattva’s mind should not abide in form when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks things as they are, 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 dharmas while practicing generosity, it is like entering darkness, where nothing can be seen. If a bodhisattva’s mind does not abide in dharmas while practicing generosity, it is like a person with eyes in the bright light of the sun, seeing all kinds of forms.

Completion

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

“Subhūti, if a good man or good woman gives as many bodies as there are grains of sand in the Ganges in the morning, again gives as many bodies in the middle of the day, and again gives as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if someone else hears this sūtra and does not reject it in faith, that person’s merit surpasses the former. How much more so if they copy, receive, uphold, read, recite, and explain it to others.

“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who arouse the great vehicle and for those who arouse the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathāgata fully knows and sees that person. Such people will accomplish immeasurable, inestimable, boundless, and inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, and perfect enlightenment. 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 sūtra to others.

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

Health

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra and are despised by others, their past-life offenses would ordinarily cause them to fall into the evil realms. Because they are despised by people in this life, however, the offenses of their past lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during immeasurable, innumerable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served every one of them, without failing to serve any. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those Buddhas would not equal one hundredth, not one millionth of a billionth, and cannot be reached even by numbers or analogies.

“Subhūti, if I were to fully describe the merit gained by good men and good women who, in the latter age, receive, uphold, read, and recite this sūtra, some who heard it might become deranged and doubtful and not believe it. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is likewise inconceivable.”

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

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

“Subhūti, what do you think? In the presence of Dipankara Buddha, did the Tathāgata attain any dharma through which he attained unsurpassed, complete, and perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of what the Buddha has said, in the presence of Dipankara Buddha there was no dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed on me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in reality there is no dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipankara Buddha bestowed on me the prediction, saying: ‘In a future life you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all dharmas.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect enlightenment,’ Subhūti, in reality there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhūti, the unsurpassed, complete, and perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddha-dharmas. Subhūti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.

“Subhūti, it is like a person whose body is 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 that all dharmas are without self, person, sentient being, or life span. Subhūti, if a bodhisattva says, ‘I shall adorn the Buddha land,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning a Buddha land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva fully understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

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

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

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

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

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

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

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

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

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