A work-sharing reflection: 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. Having begged in sequence throughout the city, he 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 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 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 mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva great beings should thus subdue their minds. All the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and bring them to liberation. Yet when countless, innumerable, and boundless sentient beings have thus been liberated, in reality no 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 is not a bodhisattva. Work sharing
“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere—giving without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in characteristics. Why? If a bodhisattva gives without abiding in characteristics, the resulting merit cannot be measured.
“Subhūti, what do you think? Can the space to the east be measured?”
“No, World-Honored One!” Work sharing
“Subhūti, can the space in the south, west, north, 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 characteristics is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen by means of bodily characteristics?”
“No, World-Honored One. The Tathāgata cannot be seen by means of bodily characteristics. Why? What the Tathāgata calls bodily characteristics are not bodily characteristics.”
The Buddha said to Subhūti: “All characteristics are illusory. If one sees that all characteristics are not characteristics, one sees the Tathāgata.” Work sharing
Subhūti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and phrases, will give rise to true faith?”
The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the final five-hundred-year period, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages, taking 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, but have planted all kinds of wholesome roots before countless millions of Buddhas. When they hear these passages and even in a single thought give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will gain 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 no notion of phenomena, nor any notion of non-phenomena. Why? If these sentient beings’ minds grasp at characteristics, they become attached to a self, a person, a sentient being, and a life-span. Work sharing
“If they grasp at the characteristics of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the characteristics 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: ‘You monks, 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 or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages differ through the unconditioned Dharma.
“Subhūti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in generosity, would that person gain much merit?”
Subhūti said: “Very much, 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 uphold this scripture, even just its four-line verse, 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 enlightenment of all Buddhas, emerge from this scripture. 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 there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. Therefore, he 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 goes and returns once, yet in reality there is neither going nor returning. Therefore, he 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, he 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 arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samadhi 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 dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything in the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing in 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 great beings should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose someone had a body 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 that it is not a body; therefore it is called a large body.”
“Subhūti, if all the grains of sand in the Ganges were counted, and there were as many Ganges Rivers as that number of grains of sand, 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 alone would be innumerable, how much more so their sands!” Work sharing
“Subhūti, I now truly tell you: if a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in all 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 a good man or good woman upholds even a four-line verse from this scripture and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever this scripture, even a four-line verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there as they would to a Buddha shrine. How much more so if someone can fully uphold, read, and recite it. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this scripture be called, and how should we uphold it?”
The Buddha said to Subhūti: “This scripture is called The Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhūti, what the Buddha calls perfect wisdom is not perfect wisdom; it is called perfect 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 particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. The Tathāgata says: ‘The world is not the world; therefore it is called the 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 were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, and another person were to uphold even a four-line verse from this scripture and explain it to others, the latter’s merit would be exceedingly great!”
At that time, when Subhūti heard this scripture, he deeply understood its meaning and was moved to tears. He said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From long ago, I have possessed the eye of wisdom, yet I have never before heard such a scripture. World-Honored One, if someone hears this scripture, has pure faith, and gives rise to true reality, you should know that this person will accomplish 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 scripture now, believing, understanding, upholding, and maintaining it is not difficult. But in the future, during the final five-hundred-year period, if there are sentient beings who hear this scripture, believe, understand, uphold, and maintain it, that person will be the foremost rarity. Why? Such a person will be without the notion of a self, a person, a sentient being, or a life-span. Why? The notion of a self is not a characteristic; the notions of a person, a sentient being, and a life-span are likewise not characteristics. Why? Being free from all characteristics is called being a Buddha.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this scripture 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; 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 long ago King Kali mutilated my body, 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, if I had possessed the notion of a self, a person, a sentient being, or a life-span, I should have felt anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should be free from all characteristics and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, nor give rise 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: A bodhisattva’s mind should not abide in forms when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all characteristics are not characteristics. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks in accordance with reality, does not speak falsely, and does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor false. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the sun, seeing all kinds of forms.
Complete
“Subhūti, in the future, if good men and good women can uphold, read, and recite this scripture, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman were to give away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies at midday, and again give away as many bodies in the afternoon, doing so for countless hundreds of thousands of millions of eons; and if another person, upon hearing this scripture, had unwavering faith, that person’s merit would surpass the former. How much more so if they copied, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this scripture contains inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can uphold and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person, and they will accomplish immeasurable, indescribable, 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, uphold, read, recite, or explain this scripture to others.
“Subhūti, wherever this scripture may be found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this scripture yet are despised by others, their former-life karmic offenses that should have led them to an evil rebirth will, because of their being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, through countless immeasurable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served every one of them without having let any pass in vain. If, in the latter age, someone can uphold, read, and recite this scripture, the merit they gain compared with the merit I gained from honoring those Buddhas would not amount to one hundredth, one thousand-millionth, or even one part in countless billions; it could not be reached by calculation or analogy.
“Subhūti, if in the latter age good men and good women uphold and recite this scripture, and I were to explain fully the merit they gain, some who heard it might become confused, doubtful, and unable to believe. Subhūti, you should know that the meaning of this scripture is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, how should good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after liberating all sentient beings, there is not a single sentient being who has truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was in the presence of Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was in the presence of Dipankara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
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A work-sharing reflection: 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. Having begged in sequence throughout the city, he 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 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 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 mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva great beings should thus subdue their minds. All the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and bring them to liberation. Yet when countless, innumerable, and boundless sentient beings have thus been liberated, in reality no 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 is not a bodhisattva. Work sharing
“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere—giving without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in characteristics. Why? If a bodhisattva gives without abiding in characteristics, the resulting merit cannot be measured.
“Subhūti, what do you think? Can the space to the east be measured?”
“No, World-Honored One!” Work sharing
“Subhūti, can the space in the south, west, north, 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 characteristics is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen by means of bodily characteristics?”
“No, World-Honored One. The Tathāgata cannot be seen by means of bodily characteristics. Why? What the Tathāgata calls bodily characteristics are not bodily characteristics.”
The Buddha said to Subhūti: “All characteristics are illusory. If one sees that all characteristics are not characteristics, one sees the Tathāgata.” Work sharing
Subhūti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and phrases, will give rise to true faith?”
The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the final five-hundred-year period, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages, taking 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, but have planted all kinds of wholesome roots before countless millions of Buddhas. When they hear these passages and even in a single thought give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will gain 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 no notion of phenomena, nor any notion of non-phenomena. Why? If these sentient beings’ minds grasp at characteristics, they become attached to a self, a person, a sentient being, and a life-span. Work sharing
“If they grasp at the characteristics of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the characteristics 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: ‘You monks, 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 or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages differ through the unconditioned Dharma.
“Subhūti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in generosity, would that person gain much merit?”
Subhūti said: “Very much, 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 uphold this scripture, even just its four-line verse, 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 enlightenment of all Buddhas, emerge from this scripture. 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 there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. Therefore, he 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 goes and returns once, yet in reality there is neither going nor returning. Therefore, he 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, he 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 arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samadhi 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 dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything in the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing in 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 great beings should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose someone had a body 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 that it is not a body; therefore it is called a large body.”
“Subhūti, if all the grains of sand in the Ganges were counted, and there were as many Ganges Rivers as that number of grains of sand, 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 alone would be innumerable, how much more so their sands!” Work sharing
“Subhūti, I now truly tell you: if a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in all 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 a good man or good woman upholds even a four-line verse from this scripture and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever this scripture, even a four-line verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there as they would to a Buddha shrine. How much more so if someone can fully uphold, read, and recite it. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this scripture be called, and how should we uphold it?”
The Buddha said to Subhūti: “This scripture is called The Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhūti, what the Buddha calls perfect wisdom is not perfect wisdom; it is called perfect 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 particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. The Tathāgata says: ‘The world is not the world; therefore it is called the 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 were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, and another person were to uphold even a four-line verse from this scripture and explain it to others, the latter’s merit would be exceedingly great!”
At that time, when Subhūti heard this scripture, he deeply understood its meaning and was moved to tears. He said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From long ago, I have possessed the eye of wisdom, yet I have never before heard such a scripture. World-Honored One, if someone hears this scripture, has pure faith, and gives rise to true reality, you should know that this person will accomplish 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 scripture now, believing, understanding, upholding, and maintaining it is not difficult. But in the future, during the final five-hundred-year period, if there are sentient beings who hear this scripture, believe, understand, uphold, and maintain it, that person will be the foremost rarity. Why? Such a person will be without the notion of a self, a person, a sentient being, or a life-span. Why? The notion of a self is not a characteristic; the notions of a person, a sentient being, and a life-span are likewise not characteristics. Why? Being free from all characteristics is called being a Buddha.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this scripture 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; 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 long ago King Kali mutilated my body, 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, if I had possessed the notion of a self, a person, a sentient being, or a life-span, I should have felt anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should be free from all characteristics and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, nor give rise 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: A bodhisattva’s mind should not abide in forms when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all characteristics are not characteristics. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks in accordance with reality, does not speak falsely, and does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor false. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the sun, seeing all kinds of forms.
Complete
“Subhūti, in the future, if good men and good women can uphold, read, and recite this scripture, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman were to give away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies at midday, and again give away as many bodies in the afternoon, doing so for countless hundreds of thousands of millions of eons; and if another person, upon hearing this scripture, had unwavering faith, that person’s merit would surpass the former. How much more so if they copied, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this scripture contains inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can uphold and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person, and they will accomplish immeasurable, indescribable, 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, uphold, read, recite, or explain this scripture to others.
“Subhūti, wherever this scripture may be found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this scripture yet are despised by others, their former-life karmic offenses that should have led them to an evil rebirth will, because of their being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, through countless immeasurable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served every one of them without having let any pass in vain. If, in the latter age, someone can uphold, read, and recite this scripture, the merit they gain compared with the merit I gained from honoring those Buddhas would not amount to one hundredth, one thousand-millionth, or even one part in countless billions; it could not be reached by calculation or analogy.
“Subhūti, if in the latter age good men and good women uphold and recite this scripture, and I were to explain fully the merit they gain, some who heard it might become confused, doubtful, and unable to believe. Subhūti, you should know that the meaning of this scripture is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, how should good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after liberating all sentient beings, there is not a single sentient being who has truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was in the presence of Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was in the presence of Dipankara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”