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

At that time, the elder Subhūti rose from his seat in the midst of the assembly, bared his right shoulder, placed 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 is skilled at entrusting responsibilities to all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Good, good, Subhūti! As you have said, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and is skilled at entrusting responsibilities to all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should abide thus and subdue their minds thus.”

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

The Buddha told Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously 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 nirvāṇa and thus bring them to liberation. Although immeasurable, innumerable, and boundless sentient beings are thereby brought to liberation, in truth there is not a single sentient being who is brought to liberation. Why is this so? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing

“Furthermore, 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 objects, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, that bodhisattva’s merit cannot be measured.

“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 told Subhūti: “All appearances are illusory. If one sees that all appearances are not appearances, then 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, will give rise to genuine faith?”

The Buddha told Subhūti: “Do not speak that way. In the five hundred years after the Tathāgata’s passing, 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 merely planted roots of goodness in the presence of one, two, three, four, or five buddhas; they have already planted roots of goodness in the presence of immeasurable millions of buddhas. Those who, on hearing these passages, even for a single thought give rise to pure faith—Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.

“They will have neither the perception of phenomena nor the perception of non-phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and life span. Work sharing

“If they grasp at the perception of phenomena, they become attached to self, person, sentient being, and life span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘You monks 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, perfect enlightenment? Does the Tathāgata teach any Dharma?” Work sharing

Subhūti said: “As I understand the meaning of what the Buddha has taught, there is no fixed Dharma called unsurpassed, complete, 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 worlds with the seven treasures and gave them as a gift, 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 sūtra, even only a four-line verse, and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all buddhas and the Dharma of their unsurpassed, complete, perfect enlightenment 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 nowhere entered; one does not enter forms, sounds, smells, tastes, tactile objects, or phenomena. Thus 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 goes and comes once, yet in reality there is neither going nor coming. Thus 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, yet in reality 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 reality there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the way of an arhat,’ that person would be attached to self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the way of an arhat,’ the World-Honored One would not say that Subhūti delights in the practice of peaceful seclusion. Since Subhūti truly practices nothing, Subhūti is called one who delights in the practice of peaceful seclusion.”

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

“No, World-Honored One. When the Tathāgata was with Dīpaṅkara Buddha, 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? What is called adorning a buddha-field is not adornment; it is called adornment.”

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds in this way. They should not give rise to minds that abide in forms, nor minds that abide in sounds, smells, tastes, tactile objects, or phenomena. They should give rise to minds that abide 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 says it is not a body; therefore it is called a great body.”

“Subhūti, if the grains of sand in the Ganges were counted, and there were 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 a good man or good woman filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in those Ganges Rivers, and gave them as a gift, would the merit be great?”

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

The Buddha told Subhūti: “If a good man or good woman upholds even a four-line verse from this sūtra and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as though it were a buddha stūpa or shrine. How much more so if someone can uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a buddha, together with revered disciples.” Work sharing

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

The Buddha told Subhūti: “This sūtra is called The Diamond of Perfect Wisdom. 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 motes of dust in the three-thousand-great-thousand worlds many?” Work sharing

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

“Subhūti, the Tathāgata says that these motes of dust are not motes of dust; therefore they are called motes 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 a gift as many bodies and lives as there are grains of sand in the Ganges, and someone else upheld even a four-line verse from this sūtra and explained it to others, the latter’s merit would be exceedingly great!”

At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He shed tears, wept bitterly, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has taught such a profoundly deep scripture. 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 thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare 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 for me. But in the future, during the latter five hundred years, if there are sentient beings who hear this sūtra, believe, understand, uphold, and maintain it, such people will be the foremost and most rare. Why? Such people will have no perception of self, person, sentient being, or life span. Why? The perception of self is not a perception; the perceptions of person, sentient being, and life span are likewise not perceptions. Why? Freedom from all appearances is called buddhahood.”

The Buddha told Subhūti: “So it is, so it is. If someone hears this sūtra without being startled, frightened, or afraid, you should know that such a 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, in the past, when King Kali mutilated my body, at that time I had no perception of self, person, sentient being, or life span. Why? When my limbs were cut apart piece by piece, if I had had the perception of self, person, sentient being, or life span, anger and resentment would have arisen. Subhūti, I also recall that for five hundred lifetimes in the past I was a sage practicing patience; throughout those lifetimes I had no perception of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should leave behind all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile objects, or phenomena; the mind should arise without abiding anywhere. If the mind abides somewhere, that is not abiding.

“Therefore the Buddha says that 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 appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks factually, speaks in accordance with reality, speaks without deception, and speaks without contradiction.

“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, unable to see anything. 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 uphold, read, and recite this sūtra, the Tathāgata will know and see them all with the wisdom of a buddha, and they will accomplish immeasurable and boundless merit.

“Subhūti, if a good man or good woman were to give as a gift as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for immeasurable hundreds of thousands of millions of eons; and if someone else, on hearing this scripture, had faith without opposition, 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 sūtra has 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 sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and are attached to views of self, person, sentient being, and life span cannot hear, uphold, read, recite, or explain this sūtra to others.

“Subhūti, wherever this sūtra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stūpa; 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 sūtra, yet are despised by others, their past-life karmic offenses would ordinarily cause them to fall into an unfortunate realm. Because they are despised by people in this life, however, those offenses from former lives will be extinguished, and they will attain unsurpassed, complete, perfect enlightenment.

“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of buddhas. I made offerings to and served all of them, never passing one by. If someone in the latter age can uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those buddhas is less than one hundredth, less than one thousand-million-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 in the latter age who uphold and recite this sūtra, some who heard it might become confused, lose their minds, and doubt and disbelieve. 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, how should good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”

The Buddha told Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should bring all sentient beings to liberation.’ Having brought all sentient beings to liberation, there is not actually a single sentient being who has been brought to liberation. Why? Subhūti, if a bodhisattva has the perception of self, person, sentient being, or life span, that person is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which one arouses the mind of unsurpassed, complete, perfect enlightenment.

“Subhūti, what do you think? Did the Tathāgata, in the presence of Dīpaṅkara Buddha, attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of what the Buddha has taught, the Buddha did not attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment in the presence of Dīpaṅkara Buddha.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment. Subhūti, if there were any Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment, Dīpaṅkara Buddha would not have given me the prediction: ‘In a future life, you will become a buddha named Śākyamuni.’ Because in reality there is no Dharma by which one attains unsurpassed, complete, perfect enlightenment, Dīpaṅkara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, perfect enlightenment,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, perfect enlightenment. Subhūti, in the unsurpassed, complete, perfect enlightenment attained by the Tathāgata, there is neither reality nor unreality. 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, the Tathāgata says that a person’s large body is not a great body; therefore it is called a great body.”

“Subhūti, a bodhisattva is likewise. If a bodhisattva says, ‘I shall bring immeasurable sentient beings to liberation,’ that person is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called 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 possess the physical eye?”

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

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

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

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

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

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

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

“Subhūti, what do you think? Does the Tathāgata possess the buddha eye?”

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The Buddha said: “Good, good, Subhūti! As you have said, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and is skilled at entrusting responsibilities to all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should abide thus and subdue their minds thus.”

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

The Buddha told Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously 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 nirvāṇa and thus bring them to liberation. Although immeasurable, innumerable, and boundless sentient beings are thereby brought to liberation, in truth there is not a single sentient being who is brought to liberation. Why is this so? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing

“Furthermore, 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 objects, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, that bodhisattva’s merit cannot be measured.

“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 told Subhūti: “All appearances are illusory. If one sees that all appearances are not appearances, then 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, will give rise to genuine faith?”

The Buddha told Subhūti: “Do not speak that way. In the five hundred years after the Tathāgata’s passing, 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 merely planted roots of goodness in the presence of one, two, three, four, or five buddhas; they have already planted roots of goodness in the presence of immeasurable millions of buddhas. Those who, on hearing these passages, even for a single thought give rise to pure faith—Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.

“They will have neither the perception of phenomena nor the perception of non-phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and life span. Work sharing

“If they grasp at the perception of phenomena, they become attached to self, person, sentient being, and life span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘You monks 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, perfect enlightenment? Does the Tathāgata teach any Dharma?” Work sharing

Subhūti said: “As I understand the meaning of what the Buddha has taught, there is no fixed Dharma called unsurpassed, complete, 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 worlds with the seven treasures and gave them as a gift, 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 sūtra, even only a four-line verse, and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all buddhas and the Dharma of their unsurpassed, complete, perfect enlightenment 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 nowhere entered; one does not enter forms, sounds, smells, tastes, tactile objects, or phenomena. Thus 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 goes and comes once, yet in reality there is neither going nor coming. Thus 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, yet in reality 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 reality there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the way of an arhat,’ that person would be attached to self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the way of an arhat,’ the World-Honored One would not say that Subhūti delights in the practice of peaceful seclusion. Since Subhūti truly practices nothing, Subhūti is called one who delights in the practice of peaceful seclusion.”

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

“No, World-Honored One. When the Tathāgata was with Dīpaṅkara Buddha, 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? What is called adorning a buddha-field is not adornment; it is called adornment.”

“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds in this way. They should not give rise to minds that abide in forms, nor minds that abide in sounds, smells, tastes, tactile objects, or phenomena. They should give rise to minds that abide 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 says it is not a body; therefore it is called a great body.”

“Subhūti, if the grains of sand in the Ganges were counted, and there were 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 a good man or good woman filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in those Ganges Rivers, and gave them as a gift, would the merit be great?”

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

The Buddha told Subhūti: “If a good man or good woman upholds even a four-line verse from this sūtra and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as though it were a buddha stūpa or shrine. How much more so if someone can uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a buddha, together with revered disciples.” Work sharing

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

The Buddha told Subhūti: “This sūtra is called The Diamond of Perfect Wisdom. 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 motes of dust in the three-thousand-great-thousand worlds many?” Work sharing

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

“Subhūti, the Tathāgata says that these motes of dust are not motes of dust; therefore they are called motes 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 a gift as many bodies and lives as there are grains of sand in the Ganges, and someone else upheld even a four-line verse from this sūtra and explained it to others, the latter’s merit would be exceedingly great!”

At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He shed tears, wept bitterly, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has taught such a profoundly deep scripture. 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 thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare 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 for me. But in the future, during the latter five hundred years, if there are sentient beings who hear this sūtra, believe, understand, uphold, and maintain it, such people will be the foremost and most rare. Why? Such people will have no perception of self, person, sentient being, or life span. Why? The perception of self is not a perception; the perceptions of person, sentient being, and life span are likewise not perceptions. Why? Freedom from all appearances is called buddhahood.”

The Buddha told Subhūti: “So it is, so it is. If someone hears this sūtra without being startled, frightened, or afraid, you should know that such a 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, in the past, when King Kali mutilated my body, at that time I had no perception of self, person, sentient being, or life span. Why? When my limbs were cut apart piece by piece, if I had had the perception of self, person, sentient being, or life span, anger and resentment would have arisen. Subhūti, I also recall that for five hundred lifetimes in the past I was a sage practicing patience; throughout those lifetimes I had no perception of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should leave behind all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile objects, or phenomena; the mind should arise without abiding anywhere. If the mind abides somewhere, that is not abiding.

“Therefore the Buddha says that 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 appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks factually, speaks in accordance with reality, speaks without deception, and speaks without contradiction.

“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, unable to see anything. 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 uphold, read, and recite this sūtra, the Tathāgata will know and see them all with the wisdom of a buddha, and they will accomplish immeasurable and boundless merit.

“Subhūti, if a good man or good woman were to give as a gift as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for immeasurable hundreds of thousands of millions of eons; and if someone else, on hearing this scripture, had faith without opposition, 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 sūtra has 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 sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and are attached to views of self, person, sentient being, and life span cannot hear, uphold, read, recite, or explain this sūtra to others.

“Subhūti, wherever this sūtra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stūpa; 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 sūtra, yet are despised by others, their past-life karmic offenses would ordinarily cause them to fall into an unfortunate realm. Because they are despised by people in this life, however, those offenses from former lives will be extinguished, and they will attain unsurpassed, complete, perfect enlightenment.

“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of buddhas. I made offerings to and served all of them, never passing one by. If someone in the latter age can uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those buddhas is less than one hundredth, less than one thousand-million-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 in the latter age who uphold and recite this sūtra, some who heard it might become confused, lose their minds, and doubt and disbelieve. 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, how should good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”

The Buddha told Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should bring all sentient beings to liberation.’ Having brought all sentient beings to liberation, there is not actually a single sentient being who has been brought to liberation. Why? Subhūti, if a bodhisattva has the perception of self, person, sentient being, or life span, that person is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which one arouses the mind of unsurpassed, complete, perfect enlightenment.

“Subhūti, what do you think? Did the Tathāgata, in the presence of Dīpaṅkara Buddha, attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of what the Buddha has taught, the Buddha did not attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment in the presence of Dīpaṅkara Buddha.”

The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment. Subhūti, if there were any Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment, Dīpaṅkara Buddha would not have given me the prediction: ‘In a future life, you will become a buddha named Śākyamuni.’ Because in reality there is no Dharma by which one attains unsurpassed, complete, perfect enlightenment, Dīpaṅkara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, perfect enlightenment,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, perfect enlightenment. Subhūti, in the unsurpassed, complete, perfect enlightenment attained by the Tathāgata, there is neither reality nor unreality. 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, the Tathāgata says that a person’s large body is not a great body; therefore it is called a great body.”

“Subhūti, a bodhisattva is likewise. If a bodhisattva says, ‘I shall bring immeasurable sentient beings to liberation,’ that person is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called 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 possess the physical eye?”

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

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

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

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

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