Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika’s Park, in the country of Shravasti, together with a great assembly of 1,250 monks. At that time, when it was mealtime, the World-Honored One put on his robes, took his bowl, and entered the great city of Shravasti to beg for food. In the city, he went from house to house in order, then returned to his place. After eating, he put away his robes 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, knelt on his right knee, folded his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathagata skillfully remembers and protects all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women have aroused the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Good, good, Subhuti! As you have said, the Tathagata skillfully remembers and protects all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who have aroused 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.”

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, have no perception, or are neither perceiving nor non-perceiving—I will cause them all to enter the nirvana without remainder and bring them to liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the notion of a self, a person, a sentient being, or a lifespan, then that person is not a bodhisattva. Work sharing

“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This is called giving without abiding in forms, sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the 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 marks?”

“No, World-Honored One. The Tathagata cannot be seen through bodily marks. Why is this? The bodily marks spoken of by the Tathagata are not bodily marks.”

The Buddha said to Subhuti: “All appearances are false. Whoever sees that appearances are not appearances sees the Tathagata.” Work sharing

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

The Buddha said to Subhuti: “Do not speak that way. In the 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 words and phrases and take them as true. You should know that such people have not planted good roots with only one, two, three, four, or five Buddhas; they have already planted good roots in the presence of immeasurable millions of Buddhas. Those who, upon hearing these words and phrases, give rise to pure faith even for a single thought-moment—Subhuti, the Tathagata fully knows and fully sees them, and these sentient beings will gain such immeasurable merit. Why is this? These sentient beings no longer have the notions of self, person, sentient being, or lifespan.

“They have no notion of dharmas, nor of non-dharmas. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and lifespan. Work sharing

“If they grasp at the notion of dharmas, they become attached to self, person, sentient being, and lifespan. Why is this? If they grasp at the notion of non-dharmas, they become attached to self, person, sentient being, and lifespan. 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, much more so what is not dharma.’

“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” 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 is this? The dharmas spoken by the Tathagata cannot be grasped or explained; they are neither dharmas nor non-dharmas. Why? All sages and saints differ through the unconditioned dharma.

“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”

Subhuti said: “A great deal, World-Honored One. Why is this? This merit is not an inherently meritorious nature; therefore the Tathagata says that the merit is great.”

“If another person were to receive and uphold this sutra, even just four lines of verse, and explain them to others, that person’s merit would surpass the former. Why is this? Subhuti, all Buddhas and the dharmas of unsurpassed, complete, and perfect enlightenment of all Buddhas arise 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 is this? A stream-enterer is called one who enters the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile 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 is this? A once-returner is called one who goes and comes once, yet in reality there is no going or 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 is this? 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 is this? In reality, there is no dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that person would be attached to self, person, sentient being, and lifespan. World-Honored One, the Buddha has said that I have attained the samadhi 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 path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. In reality, Subhuti practices nothing, and therefore Subhuti is called one who delights in dwelling in seclusion.”

The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he attain anything in relation to the dharma?” Work sharing

“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he truly attained nothing in relation to the dharma.” Work sharing

“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”

“No, World-Honored One. Why is this? Adorning a Buddha-field is not adornment; it is 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, tactile 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 is this? The Buddha has said that it is not a body; therefore it is called a large body.”

“Subhuti, the number of grains of sand in the Ganges—if there were as many Ganges Rivers as there are grains of sand in the Ganges, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”

Subhuti said: “Very numerous, World-Honored One. The Ganges Rivers alone would be innumerable; how much more so their grains of sand!” Work sharing

“Subhuti, I now truly tell you: if good men and good women filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in the Ganges and gave them in charity, would the merit be great?”

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

The Buddha said to Subhuti: “If good men and good women 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 this sutra, even four lines of verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as if it were a Buddha stupa or temple. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhuti, you should know that such a person has accomplished the highest 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 is this? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata teach any dharma?”

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-system numerous?” Work sharing

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

“Subhuti, the Tathagata says that these 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 is this? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”

“Subhuti, if good men and good women gave their bodies and lives in charity as many times as there are grains of sand in the Ganges, and another person 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, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. Since I first attained the eye of wisdom, I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby 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 mark; therefore the Tathagata calls it true reality. World-Honored One, having now heard such a sutra, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be the foremost and most rare. Why is this? Such people will have no notion of self, person, sentient being, or lifespan. Why? The notion of self is not a notion; the notions of person, sentient being, and lifespan are likewise not notions. Why is this? To be free from all appearances is called being a Buddha.”

The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor terrified, you should know that this person is most rare. Why is this? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, what the Tathagata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhuti, long ago when King Kalinga cut my body into pieces, at that time I had no notion of self, person, sentient being, or lifespan. Why is this? When my body was dismembered joint by joint in the past, if I had had the notion of self, person, sentient being, or lifespan, I would have given rise to anger and hatred. Subhuti, I also remember that in five hundred former lifetimes I was a sage practicing patience; throughout those lives I had no notion of self, person, sentient being, or lifespan. Therefore, Subhuti, a bodhisattva should be free from all appearances 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 dharmas. One should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.

“Therefore the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, for the benefit of all sentient beings, a 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 the truth, speaks what is real, speaks what is thus, speaks without deception, and speaks without alteration.

“Subhuti, the dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in dharmas while giving, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in dharmas while giving, it is like someone with eyes who, illumined by the light of the sun, sees all kinds of forms.

Complete

“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 and boundless merit.

“Subhuti, if good men and good women gave their bodies in charity as many times as there are grains of sand in the Ganges during the morning, did so again during midday, and did so again during the evening, giving their bodies in this way for countless hundreds of thousands of millions of eons; and if another person heard this sutra and did not oppose it with faith, that person’s merit would surpass theirs—how much more so if the person copied, received, upheld, read, recited, and explained it to others.

“Subhuti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it widely to others, the Tathagata fully knows and sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people will carry the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why is this? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and lifespan cannot hear, receive, read, recite, or explain this sutra to others.

“Subhuti, wherever this sutra 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 and circumambulate it, scattering flowers and incense there.

Kang

“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their offenses from previous lives that should have caused them to fall into an evil realm will, because of being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhuti, I remember that in the immeasurable countless eons of the past, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas, made offerings to and served every one of them, and never passed one by. If, in the final age, someone 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, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.

“Subhuti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to fully describe the merit they obtain, some who heard it might become mentally deranged, filled with doubt, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic ফল is likewise inconceivable.”

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

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

“Subhuti, what do you think? When the Tathagata was with Dipamkara 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 with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhuti. In reality, there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why is this? 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 by 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-dharmas. 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, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or lifespan. Subhuti, if a bodhisattva says, ‘I will adorn a Buddha-field,’ that person is not called a bodhisattva. Why is this? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva penetrates and 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 possess the fleshly eye?”

“Yes, World-Honored One. The Tathagata possesses the fleshly eye.”

“Subhuti, what do you think? Does the Tathagata possess the heavenly eye?”

“Yes, World-Honored One. The Tathagata possesses the heavenly eye.”

“Subhuti, what do you think? Does the Tathagata possess the eye of wisdom?”

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

The Buddha said: “Good, good, Subhuti! As you have said, the Tathagata skillfully remembers and protects all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who have aroused 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.”

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, have no perception, or are neither perceiving nor non-perceiving—I will cause them all to enter the nirvana without remainder and bring them to liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the notion of a self, a person, a sentient being, or a lifespan, then that person is not a bodhisattva. Work sharing

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“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This is called giving without abiding in forms, sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the 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 marks?”

“No, World-Honored One. The Tathagata cannot be seen through bodily marks. Why is this? The bodily marks spoken of by the Tathagata are not bodily marks.”

The Buddha said to Subhuti: “All appearances are false. Whoever sees that appearances are not appearances sees the Tathagata.” Work sharing

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

The Buddha said to Subhuti: “Do not speak that way. In the 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 words and phrases and take them as true. You should know that such people have not planted good roots with only one, two, three, four, or five Buddhas; they have already planted good roots in the presence of immeasurable millions of Buddhas. Those who, upon hearing these words and phrases, give rise to pure faith even for a single thought-moment—Subhuti, the Tathagata fully knows and fully sees them, and these sentient beings will gain such immeasurable merit. Why is this? These sentient beings no longer have the notions of self, person, sentient being, or lifespan.

“They have no notion of dharmas, nor of non-dharmas. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and lifespan. Work sharing

“If they grasp at the notion of dharmas, they become attached to self, person, sentient being, and lifespan. Why is this? If they grasp at the notion of non-dharmas, they become attached to self, person, sentient being, and lifespan. 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, much more so what is not dharma.’

“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” 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 is this? The dharmas spoken by the Tathagata cannot be grasped or explained; they are neither dharmas nor non-dharmas. Why? All sages and saints differ through the unconditioned dharma.”

“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”

Subhuti said: “A great deal, World-Honored One. Why is this? This merit is not an inherently meritorious nature; therefore the Tathagata says that the merit is great.”

“If another person were to receive and uphold this sutra, even just four lines of verse, and explain them to others, that person’s merit would surpass the former. Why is this? Subhuti, all Buddhas and the dharmas of unsurpassed, complete, and perfect enlightenment of all Buddhas arise 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 is this? A stream-enterer is called one who enters the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile 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 is this? A once-returner is called one who goes and comes once, yet in reality there is no going or 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 is this? 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 is this? In reality, there is no dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that person would be attached to self, person, sentient being, and lifespan. World-Honored One, the Buddha has said that I have attained the samadhi 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 path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. In reality, Subhuti practices nothing, and therefore Subhuti is called one who delights in dwelling in seclusion.”

The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he attain anything in relation to the dharma?” Work sharing

“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he truly attained nothing in relation to the dharma.” Work sharing

“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”

“No, World-Honored One. Why is this? Adorning a Buddha-field is not adornment; it is 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, tactile 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 is this? The Buddha has said that it is not a body; therefore it is called a large body.”

“Subhuti, the number of grains of sand in the Ganges—if there were as many Ganges Rivers as there are grains of sand in the Ganges, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”

Subhuti said: “Very numerous, World-Honored One. The Ganges Rivers alone would be innumerable; how much more so their grains of sand!” Work sharing

“Subhuti, I now truly tell you: if good men and good women filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in the Ganges and gave them in charity, would the merit be great?”

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

The Buddha said to Subhuti: “If good men and good women 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 this sutra, even four lines of verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as if it were a Buddha stupa or temple. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhuti, you should know that such a person has accomplished the highest 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 is this? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata teach any dharma?”

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-system numerous?” Work sharing

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

“Subhuti, the Tathagata says that these 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 is this? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”

“Subhuti, if good men and good women gave their bodies and lives in charity as many times as there are grains of sand in the Ganges, and another person 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, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. Since I first attained the eye of wisdom, I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby 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 mark; therefore the Tathagata calls it true reality. World-Honored One, having now heard such a sutra, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be the foremost and most rare. Why is this? Such people will have no notion of self, person, sentient being, or lifespan. Why? The notion of self is not a notion; the notions of person, sentient being, and lifespan are likewise not notions. Why is this? To be free from all appearances is called being a Buddha.”

The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor terrified, you should know that this person is most rare. Why is this? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, what the Tathagata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhuti, long ago when King Kalinga cut my body into pieces, at that time I had no notion of self, person, sentient being, or lifespan. Why is this? When my body was dismembered joint by joint in the past, if I had had the notion of self, person, sentient being, or lifespan, I would have given rise to anger and hatred. Subhuti, I also remember that in five hundred former lifetimes I was a sage practicing patience; throughout those lives I had no notion of self, person, sentient being, or lifespan. Therefore, Subhuti, a bodhisattva should be free from all appearances 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 dharmas. One should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.

“Therefore the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, for the benefit of all sentient beings, a 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 the truth, speaks what is real, speaks what is thus, speaks without deception, and speaks without alteration.

“Subhuti, the dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in dharmas while giving, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in dharmas while giving, it is like someone with eyes who, illumined by the light of the sun, sees all kinds of forms.

Complete

“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 and boundless merit.

“Subhuti, if good men and good women gave their bodies in charity as many times as there are grains of sand in the Ganges during the morning, did so again during midday, and did so again during the evening, giving their bodies in this way for countless hundreds of thousands of millions of eons; and if another person heard this sutra and did not oppose it with faith, that person’s merit would surpass theirs—how much more so if the person copied, received, upheld, read, recited, and explained it to others.

“Subhuti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it widely to others, the Tathagata fully knows and sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people will carry the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why is this? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and lifespan cannot hear, receive, read, recite, or explain this sutra to others.

“Subhuti, wherever this sutra 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 and circumambulate it, scattering flowers and incense there.

Kang

“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their offenses from previous lives that should have caused them to fall into an evil realm will, because of being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhuti, I remember that in the immeasurable countless eons of the past, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas, made offerings to and served every one of them, and never passed one by. If, in the final age, someone 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, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.

“Subhuti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to fully describe the merit they obtain, some who heard it might become mentally deranged, filled with doubt, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic result is likewise inconceivable.”

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

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

“Subhuti, what do you think? When the Tathagata was with Dipamkara 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 with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhuti. In reality, there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why is this? 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 by 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-dharmas. 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, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or lifespan. Subhuti, if a bodhisattva says, ‘I will adorn a Buddha-field,’ that person is not called a bodhisattva. Why is this? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva penetrates and understands the dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.”