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 mealtime, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he begged in order from door to door, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing

At that time, the Venerable Subhūti rose 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 is skilled at protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhūti! Just as you say, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I shall explain for you: if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”

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

The Buddha said to Subhūti: “Bodhisattvas, great beings, should thus subdue their minds: all kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter the nirvana without remainder and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give thus, without abiding in marks. Why? If a bodhisattva gives without abiding in marks, the resulting merit cannot be measured.

“Subhūti, what do you think? Can the space in the eastern direction 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 marks is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.

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

“No, World-Honored One! The Tathāgata cannot be seen through bodily marks. Why? What the Tathāgata calls bodily marks are not bodily marks.”

The Buddha said to Subhūti: “All conditioned marks are illusory. Whoever sees all marks as no-marks sees the Tathāgata.” Work sharing

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

The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the latter five hundred years, there will be those who observe precepts and cultivate merit who can give rise to faith in these passages and take them as true. Know that such a person has not planted good roots in merely one, two, three, four, or five Buddhas, but has planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if only for a single thought they give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will obtain such immeasurable merit. Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life-span.

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

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata have any Dharma to teach?” 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, cannot be spoken of, is neither Dharma nor non-Dharma. Why is this? All sages and saints differ through the unconditioned Dharma.”

“Subhūti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven precious things and gave them in generosity, would the merit obtained by that person be great?”

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

“If someone else received and upheld even a four-line verse from this sūtra and explained it 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 truth there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; therefore one is called a stream-enterer.” Work sharing

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

Subhūti said: “No, World-Honored One! Why? A once-returner is said to go and return once, yet in truth there is neither going nor returning; therefore one is called a once-returner.”

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

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

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

Subhūti said: “No, World-Honored One! Why? In truth there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the way of an arhat,’ that would be attachment to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha says that I have attained the samadhi of non-contention, foremost among people, 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 way of an arhat,’ the World-Honored One would not say that Subhūti delights in practicing dwelling in solitude! Because Subhūti truly practices nothing, Subhūti is called one who delights in practicing dwelling in solitude.”

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

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

“Subhūti, 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, Subhūti, bodhisattvas, great beings, should give rise to pure minds in this way. They should not give rise to minds abiding in form, nor should they give rise to minds abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds without abiding anywhere.

“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 says it is not a body; therefore it is called a large body.”

“Subhūti, if the number of grains of sand in the Ganges were matched by that many 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 good men and good women filled as many three-thousand-great-thousand world-systems with the seven precious things as there are grains of sand in those Ganges Rivers, and gave them in generosity, would the merit be great?”

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

The Buddha said to Subhūti: “If good men and good women received and upheld even a four-line verse from this sūtra and explained it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse from this sūtra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stūpa or temple—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 supreme, foremost, and rarest Dharma. Wherever this scripture is found, there is a Buddha, or a revered disciple.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sūtra be known? How should we uphold it?”

The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom of the 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 have any Dharma to teach?”

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

“Subhūti, what do you think? Are the fine particles composing the three-thousand-great-thousand world-system numerous?” Work sharing

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

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

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

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

“Subhūti, if a good man or good woman gave in generosity as many body-lives as there are grains of sand in the Ganges, and someone else received and upheld even a four-line verse from this sūtra and explained it to others, that person’s merit would be very much greater!”

At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance, shed tears, wept sorrowfully, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I have gained 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 true reality, know that this person has accomplished the foremost and rarest merit. World-Honored One, this true reality is not a mark; therefore the Tathāgata calls it true reality. World-Honored One, it is not difficult for me now to hear such a sūtra, understand it with faith, receive it, and uphold it. But in the future, in the latter five hundred years, if there are sentient beings who hear this sūtra, understand it with faith, receive it, and uphold it, that person will be foremost and rare. Why? Such a person will have no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a life-span. Why? The notion of a self is not a notion; the notions of a person, a sentient being, and a life-span are likewise not notions. Why? Freedom from all marks 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, 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, as the Tathāgata says, is not the perfection of patience; therefore it is 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 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 notion of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that in five hundred former lives I was a practitioner of patience, and during those lives I had no notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should abandon all marks and give rise to 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 phenomena; one should give rise to a mind that abides nowhere. If the mind abides anywhere, 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 marks are not marks. 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 what is as it is, one who does not speak falsely, and one who does not speak otherwise.

“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes who, in the bright light of the sun, sees 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, through the Buddha’s wisdom, will fully know and fully see them; they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women, during the first part of the day, gave as many bodies in generosity as there are grains of sand in the Ganges; during the middle part of the day likewise gave as many bodies; and during the last part of the day likewise gave as many bodies, continuing this for immeasurable hundreds of thousands of millions of eons; and if someone else heard this sūtra and did not reject it with 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 sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who have set out in the Great Vehicle and for those who have set out in the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person. They will accomplish merit that cannot be measured, counted, bounded, or conceived. 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 worldly beings, gods, humans, and asuras should make offerings there. Know that such a place is a stūpa; all should respectfully bow and circumambulate it, scattering flowers and incense there.

Peace

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, and are despised by others, know that the karmic offenses of their former lives should have caused them to fall into the evil realms. Because they are despised by people in this life, the offenses of their former lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during immeasurable incalculable eons, before Buddha Dīpaṅkara, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing one by in vain. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit obtained would not amount to even one hundredth of the merit I gained by making offerings to those Buddhas—not even one part in a hundred, a thousand, a million, a billion, or even what can be expressed through numbers or analogies.

“Subhūti, if in the latter age good men and good women receive, uphold, read, and recite this sūtra, and I were to explain in full the merit they obtain, some who heard it would become mentally deranged, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic results are likewise inconceivable.”

At that time, Subhūti said to the Buddha: “World-Honored One, if good men and good women give rise to 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 give rise to 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, not a single sentient being has truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, that person is not a bodhisattva. Why? Subhūti, in truth there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was with Buddha Dīpaṅkara, 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 Buddha Dīpaṅkara, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti! In truth there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Buddha Dīpaṅkara would not have bestowed upon me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in truth there is no Dharma by which one attains unsurpassed, complete, and perfect enlightenment, Buddha Dīpaṅkara therefore bestowed upon 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 enlightenment,’ Subhūti, in truth 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 phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.

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

Subhūti said: “World-Honored One, what the Tathāgata calls a person whose body is large is not a large body; therefore it is called a large body.”

“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in truth there is no Dharma called a bodhisattva. Therefore the Buddha says that 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 a Buddha-field is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

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

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

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

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

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

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

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

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

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

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

At that time, the Venerable Subhūti rose 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 is skilled at protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Excellent, excellent, Subhūti! Just as you say, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I shall explain for you: if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”

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

The Buddha said to Subhūti: “Bodhisattvas, great beings, should thus subdue their minds: all kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter the nirvana without remainder and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give thus, without abiding in marks. Why? If a bodhisattva gives without abiding in marks, the resulting merit cannot be measured.

“Subhūti, what do you think? Can the space in the eastern direction 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 marks is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.

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

“No, World-Honored One! The Tathāgata cannot be seen through bodily marks. Why? What the Tathāgata calls bodily marks are not bodily marks.”

The Buddha said to Subhūti: “All conditioned marks are illusory. Whoever sees all marks as no-marks sees the Tathāgata.” Work sharing

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

The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the latter five hundred years, there will be those who observe precepts and cultivate merit who can give rise to faith in these passages and take them as true. Know that such a person has not planted good roots in merely one, two, three, four, or five Buddhas, but has planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if only for a single thought they give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will obtain such immeasurable merit. Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life-span.

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

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata have any Dharma to teach?” 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, cannot be spoken of, is neither Dharma nor non-Dharma. Why is this? All sages and saints differ through the unconditioned Dharma.”

“Subhūti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven precious things and gave them in generosity, would the merit obtained by that person be great?”

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

“If someone else received and upheld even a four-line verse from this sūtra and explained it 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 truth there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; therefore one is called a stream-enterer.” Work sharing

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

Subhūti said: “No, World-Honored One! Why? A once-returner is said to go and return once, yet in truth there is neither going nor returning; therefore one is called a once-returner.”

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

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

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

Subhūti said: “No, World-Honored One! Why? In truth there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the way of an arhat,’ that would be attachment to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha says that I have attained the samadhi of non-contention, foremost among people, 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 way of an arhat,’ the World-Honored One would not say that Subhūti delights in practicing dwelling in solitude! Because Subhūti truly practices nothing, Subhūti is called one who delights in practicing dwelling in solitude.”

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

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

“Subhūti, 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, Subhūti, bodhisattvas, great beings, should give rise to pure minds in this way. They should not give rise to minds abiding in form, nor should they give rise to minds abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds without abiding anywhere.

“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 says it is not a body; therefore it is called a large body.”

“Subhūti, if the number of grains of sand in the Ganges were matched by that many 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 good men and good women filled as many three-thousand-great-thousand world-systems with the seven precious things as there are grains of sand in those Ganges Rivers, and gave them in generosity, would the merit be great?”

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

The Buddha said to Subhūti: “If good men and good women received and upheld even a four-line verse from this sūtra and explained it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse from this sūtra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stūpa or temple—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 supreme, foremost, and rarest Dharma. Wherever this scripture is found, there is a Buddha, or a revered disciple.” Work sharing

At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sūtra be known? How should we uphold it?”

The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom of the 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 have any Dharma to teach?”

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

“Subhūti, what do you think? Are the fine particles composing the three-thousand-great-thousand world-system numerous?” Work sharing

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

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

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

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

“Subhūti, if a good man or good woman gave in generosity as many body-lives as there are grains of sand in the Ganges, and someone else received and upheld even a four-line verse from this sūtra and explained it to others, that person’s merit would be very much greater!”

At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance, shed tears, wept sorrowfully, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I have gained 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 true reality, know that this person has accomplished the foremost and rarest merit. World-Honored One, this true reality is not a mark; therefore the Tathāgata calls it true reality. World-Honored One, it is not difficult for me now to hear such a sūtra, understand it with faith, receive it, and uphold it. But in the future, in the latter five hundred years, if there are sentient beings who hear this sūtra, understand it with faith, receive it, and uphold it, that person will be foremost and rare. Why? Such a person will have no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a life-span. Why? The notion of a self is not a notion; the notions of a person, a sentient being, and a life-span are likewise not notions. Why? Freedom from all marks 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, 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, as the Tathāgata says, is not the perfection of patience; therefore it is 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 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 notion of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that in five hundred former lives I was a practitioner of patience, and during those lives I had no notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should abandon all marks and give rise to 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 phenomena; one should give rise to a mind that abides nowhere. If the mind abides anywhere, 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 marks are not marks. 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 what is as it is, one who does not speak falsely, and one who does not speak otherwise.

“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes who, in the bright light of the sun, sees 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, through the Buddha’s wisdom, will fully know and fully see them; they will all accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women, during the first part of the day, gave as many bodies in generosity as there are grains of sand in the Ganges; during the middle part of the day likewise gave as many bodies; and during the last part of the day likewise gave as many bodies, continuing this for immeasurable hundreds of thousands of millions of eons; and if someone else heard this sūtra and did not reject it with 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 sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who have set out in the Great Vehicle and for those who have set out in the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person. They will accomplish merit that cannot be measured, counted, bounded, or conceived. 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 worldly beings, gods, humans, and asuras should make offerings there. Know that such a place is a stūpa; all should respectfully bow and circumambulate it, scattering flowers and incense there.

Peace

“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, and are despised by others, know that the karmic offenses of their former lives should have caused them to fall into the evil realms. Because they are despised by people in this life, the offenses of their former lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the past, during immeasurable incalculable eons, before Buddha Dīpaṅkara, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing one by in vain. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit obtained would not amount to even one hundredth of the merit I gained by making offerings to those Buddhas—not even one part in a hundred, a thousand, a million, a billion, or even what can be expressed through numbers or analogies.

“Subhūti, if in the latter age good men and good women receive, uphold, read, and recite this sūtra, and I were to explain in full the merit they obtain, some who heard it would become mentally deranged, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic results are likewise inconceivable.”

At that time, Subhūti said to the Buddha: “World-Honored One, if good men and good women give rise to 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 give rise to 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, not a single sentient being has truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, that person is not a bodhisattva. Why? Subhūti, in truth there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was with Buddha Dīpaṅkara, 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 Buddha Dīpaṅkara, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti! In truth there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Buddha Dīpaṅkara would not have bestowed upon me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in truth there is no Dharma by which one attains unsurpassed, complete, and perfect enlightenment, Buddha Dīpaṅkara therefore bestowed upon 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 enlightenment,’ Subhūti, in truth 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 phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.

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

Subhūti said: “World-Honored One, what the Tathāgata calls a person whose body is large is not a large body; therefore it is called a large body.”

“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in truth there is no Dharma called a bodhisattva. Therefore the Buddha says that 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 a Buddha-field is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.

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

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

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

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

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

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

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

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

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