Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika’s Park, in the kingdom of Shravasti, together with a great assembly of 1,250 monks. At that time, at mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Shravasti to beg for alms. In the city, he went from house to house in order, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Elder Subhuti 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 Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. World-Honored One, when 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, Subhuti! Just as you have said, the Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. Now listen attentively, and I will explain for you: when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha said to Subhuti: “All bodhisattva mahasattvas should subdue their minds in this way: all kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth no sentient being has been liberated. Why is this? Subhuti, 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, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily form?”
“No, World-Honored One. The Tathagata cannot be seen through bodily form. Why? The bodily form spoken of by the Tathagata is not bodily form.”
The Buddha said to Subhuti: “All appearances are false. If one sees that all appearances are not appearances, one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and passages, give rise to true faith?”
The Buddha said to Subhuti: “Do not speak that way. Five hundred years after the Tathagata’s passing, there will be those who observe the precepts and cultivate merit who can give rise to faith in these passages and take them as true. You should know that such people have not planted good roots in merely one, two, three, four, or five Buddhas, but have already planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought, Subhuti, the Tathagata 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 dharmas nor the perception of non-dharmas. Why? If these sentient beings grasp at appearances in their minds, they will cling to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the perception of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata 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.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata have any Dharma to teach?” Work sharing
Subhuti 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 Tathagata can teach. Why? The Dharma taught by the Tathagata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages differ through the unconditioned Dharma.”
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world with the seven treasures and gave them away, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore, the Tathagata says that the merit is great.”
“If someone else were to receive and uphold even four lines of verse from this sutra and explain them to others, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas emerge from this sutra. Subhuti, what are called Buddha and Dharma are not Buddha and Dharma.
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
Subhuti said: “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet there is nowhere to enter; one does not enter forms, sounds, smells, tastes, sensations, or dharmas. Therefore, one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti 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. Therefore, one is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One. Why? A non-returner is called one who does not come, yet in reality there is no not-coming. Therefore, one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti 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,’ that would be clinging 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 no 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 path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. Because Subhuti truly practices nothing, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly in the presence of Dipamkara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathagata was in the presence of Dipamkara Buddha, he truly attained nothing from the Dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? Adorning a Buddha-field is not adornment; it is merely called adornment.”
“Therefore, Subhuti, bodhisattva mahasattvas 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, sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, imagine someone whose body is as large as Mount Sumeru, king of mountains. What do you think? Is that body large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why? The Buddha says it is not a body; therefore, it is called a large body.”
“Subhuti, imagine the number of grains of sand in the Ganges. Suppose there were as many Ganges Rivers as there are grains of sand in that river. What do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhuti said: “Very numerous, World-Honored One. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhuti, I now tell you truly: if there were good men and good women who filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in all those Ganges Rivers and gave them away, would they gain much merit?”
Subhuti said: “Very much, World-Honored One!”
The Buddha said to Subhuti: “If good men and good women were to receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stupa or temple—how much more so if someone can receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called the Vajracchedika Prajnaparamita, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore, it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”
“Subhuti, what do you think? Are the fine particles in the three-thousand-great-thousand world numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that fine particles are not fine particles; therefore, they are called fine particles. The Tathagata says that a world is not a world; therefore, it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”
“Subhuti, if there were good men and good women who gave away bodies and lives equal in number to the grains of sand in the Ganges, and if someone else received and upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, Subhuti, having heard this sutra, deeply understood its meaning and significance. With tears streaming down his face, he wept and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, develops pure faith, and 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 Tathagata calls it true reality. World-Honored One, hearing such a sutra now and believing, understanding, receiving, and upholding it is not difficult for me. But in the latter age, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, those people will be foremost and most rare. Why? Such people will have no perception of a self, a person, a sentient being, or a life span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore, it is called the foremost perfection. Subhuti, the perfection of patience is said by the Tathagata not to be the perfection of patience; therefore, it is called the perfection of patience. Why? Subhuti, when long ago King Kalinga cut my body into pieces, at that time I had no perception 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 perception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhuti, I also recall that in five hundred former lifetimes I was a patient sage. In those lifetimes I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should leave behind all appearances and give rise to the mind of unsurpassed, complete, and perfect enlightenment. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, sensations, or dharmas. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, because a bodhisattva benefits all sentient beings, the bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“Subhuti, the Dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in Dharma while giving, it is like entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in Dharma while giving, it is like a person with eyes who, illuminated by the sun, sees all kinds of forms.
Completion
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see them all with the wisdom of a Buddha, and they will accomplish immeasurable, boundless merit.
“Subhuti, if good men and good women gave away bodies equal in number to the grains of sand in the Ganges in the morning, again gave away such bodies at midday, and again gave away such bodies in the evening, continuing in this way for innumerable hundreds of thousands of millions of eons; and if someone else heard this sutra and had unwavering faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhuti, in brief, this sutra has inconceivable, immeasurable, boundless merit. The Tathagata teaches it for those who have set their minds on the Great Vehicle and for those who have set their minds on the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata fully knows and fully sees that person, and that person will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, all worldly beings, gods, humans, and asuras should make offerings there. Know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Health
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would ordinarily cause them to fall into an evil realm. Because they are despised in this life, however, those offenses from former lives will be eliminated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable eons as many as countless asamkhyeyas, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served them all, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, one thousand-millionth, one billionth, or even a fraction that could be expressed by calculation or analogy.
“Subhuti, if I were to fully explain the merit obtained by good men and good women who, in the latter age, receive, uphold, read, and recite this sutra, some who heard it might become confused, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, when 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 Subhuti: “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.’ Having liberated all sentient beings, yet in reality there is not a single sentient being who has been liberated. Why? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Why? Subhuti, in reality there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? In the presence of Dipamkara Buddha, did the Tathagata attain any Dharma through which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, in the presence of Dipamkara Buddha there was no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality there is no Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there were a Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have predicted of me: ‘In a future life, you will become a Buddha named Shakyamuni.’ Because in reality there is no Dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me that prediction, saying: ‘In a future life, you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says, ‘The Tathagata has attained unsurpassed, complete, and perfect enlightenment,’ Subhuti, in reality there is no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor unreality. Therefore, the Tathagata says that all dharmas are Buddha-Dharma. Subhuti, what are called all dharmas are not all dharmas; therefore, they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore, it is called a large body.”
“Subhuti, the same is true of bodhisattvas. If they say, ‘I will liberate immeasurable sentient beings,’ they are not called bodhisattvas. Why? Subhuti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore, it is called adornment. Subhuti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.
“Subhuti, what do you think? Does the Tathagata have the physical eye?”
“Yes, World-Honored One. The Tathagata has the physical eye.”
“Subhuti, what do you think? Does the Tathagata have the divine eye?”
“Yes, World-Honored One. The Tathagata has the divine eye.”
“Subhuti, what do you think? Does the Tathagata have the wisdom eye?”
“Yes, World-Honored One. The Tathagata has the wisdom eye.”
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At that time, the Elder Subhuti 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 Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. World-Honored One, when 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, Subhuti! Just as you have said, the Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. Now listen attentively, and I will explain for you: when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha said to Subhuti: “All bodhisattva mahasattvas should subdue their minds in this way: all kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth no sentient being has been liberated. Why is this? Subhuti, 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, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily form?”
“No, World-Honored One. The Tathagata cannot be seen through bodily form. Why? The bodily form spoken of by the Tathagata is not bodily form.”
The Buddha said to Subhuti: “All appearances are false. If one sees that all appearances are not appearances, one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and passages, give rise to true faith?”
The Buddha said to Subhuti: “Do not speak that way. Five hundred years after the Tathagata’s passing, there will be those who observe the precepts and cultivate merit who can give rise to faith in these passages and take them as true. You should know that such people have not planted good roots in merely one, two, three, four, or five Buddhas, but have already planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought, Subhuti, the Tathagata 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 dharmas nor the perception of non-dharmas. Why? If these sentient beings grasp at appearances in their minds, they will cling to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the perception of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata 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.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata have any Dharma to teach?” Work sharing
Subhuti 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 Tathagata can teach. Why? The Dharma taught by the Tathagata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages differ through the unconditioned Dharma.”
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world with the seven treasures and gave them away, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore, the Tathagata says that the merit is great.”
“If someone else were to receive and uphold even four lines of verse from this sutra and explain them to others, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas emerge from this sutra. Subhuti, what are called Buddha and Dharma are not Buddha and Dharma.
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
Subhuti said: “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet there is nowhere to enter; one does not enter forms, sounds, smells, tastes, sensations, or dharmas. Therefore, one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti 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. Therefore, one is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One. Why? A non-returner is called one who does not come, yet in reality there is no not-coming. Therefore, one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti 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,’ that would be clinging 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 no 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 path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. Because Subhuti truly practices nothing, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly in the presence of Dipamkara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathagata was in the presence of Dipamkara Buddha, he truly attained nothing from the Dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? Adorning a Buddha-field is not adornment; it is merely called adornment.”
“Therefore, Subhuti, bodhisattva mahasattvas 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, sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, imagine someone whose body is as large as Mount Sumeru, king of mountains. What do you think? Is that body large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why? The Buddha says it is not a body; therefore, it is called a large body.”
“Subhuti, imagine the number of grains of sand in the Ganges. Suppose there were as many Ganges Rivers as there are grains of sand in that river. What do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhuti said: “Very numerous, World-Honored One. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhuti, I now tell you truly: if there were good men and good women who filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in all those Ganges Rivers and gave them away, would they gain much merit?”
Subhuti said: “Very much, World-Honored One!”
The Buddha said to Subhuti: “If good men and good women were to receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stupa or temple—how much more so if someone can receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called the Vajracchedika Prajnaparamita, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore, it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”
“Subhuti, what do you think? Are the fine particles in the three-thousand-great-thousand world numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that fine particles are not fine particles; therefore, they are called fine particles. The Tathagata says that a world is not a world; therefore, it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”
“Subhuti, if there were good men and good women who gave away bodies and lives equal in number to the grains of sand in the Ganges, and if someone else received and upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, Subhuti, having heard this sutra, deeply understood its meaning and significance. With tears streaming down his face, he wept and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, develops pure faith, and 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 Tathagata calls it true reality. World-Honored One, hearing such a sutra now and believing, understanding, receiving, and upholding it is not difficult for me. But in the latter age, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, those people will be foremost and most rare. Why? Such people will have no perception of a self, a person, a sentient being, or a life span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore, it is called the foremost perfection. Subhuti, the perfection of patience is said by the Tathagata not to be the perfection of patience; therefore, it is called the perfection of patience. Why? Subhuti, when long ago King Kalinga cut my body into pieces, at that time I had no perception 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 perception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhuti, I also recall that in five hundred former lifetimes I was a patient sage. In those lifetimes I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should leave behind all appearances and give rise to the mind of unsurpassed, complete, and perfect enlightenment. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, sensations, or dharmas. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, because a bodhisattva benefits all sentient beings, the bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“Subhuti, the Dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in Dharma while giving, it is like entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in Dharma while giving, it is like a person with eyes who, illuminated by the sun, sees all kinds of forms.
Completion
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see them all with the wisdom of a Buddha, and they will accomplish immeasurable, boundless merit.
“Subhuti, if good men and good women gave away bodies equal in number to the grains of sand in the Ganges in the morning, again gave away such bodies at midday, and again gave away such bodies in the evening, continuing in this way for innumerable hundreds of thousands of millions of eons; and if someone else heard this sutra and had unwavering faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhuti, in brief, this sutra has inconceivable, immeasurable, boundless merit. The Tathagata teaches it for those who have set their minds on the Great Vehicle and for those who have set their minds on the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata fully knows and fully sees that person, and that person will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, all worldly beings, gods, humans, and asuras should make offerings there. Know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Health
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would ordinarily cause them to fall into an evil realm. Because they are despised in this life, however, those offenses from former lives will be eliminated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable eons as many as countless asamkhyeyas, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served them all, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, one thousand-millionth, one billionth, or even a fraction that could be expressed by calculation or analogy.
“Subhuti, if I were to fully explain the merit obtained by good men and good women who, in the latter age, receive, uphold, read, and recite this sutra, some who heard it might become confused, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, when 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 Subhuti: “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.’ Having liberated all sentient beings, yet in reality there is not a single sentient being who has been liberated. Why? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Why? Subhuti, in reality there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? In the presence of Dipamkara Buddha, did the Tathagata attain any Dharma through which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, in the presence of Dipamkara Buddha there was no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality there is no Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there were a Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have predicted of me: ‘In a future life, you will become a Buddha named Shakyamuni.’ Because in reality there is no Dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me that prediction, saying: ‘In a future life, you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says, ‘The Tathagata has attained unsurpassed, complete, and perfect enlightenment,’ Subhuti, in reality there is no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor unreality. Therefore, the Tathagata says that all dharmas are Buddha-Dharma. Subhuti, what are called all dharmas are not all dharmas; therefore, they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore, it is called a large body.”
“Subhuti, the same is true of bodhisattvas. If they say, ‘I will liberate immeasurable sentient beings,’ they are not called bodhisattvas. Why? Subhuti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore, it is called adornment. Subhuti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.”