Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he went from house to house in sequence, and when he had finished begging, 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 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: “How extraordinary, World-Honored One! The Tathāgata is skilled at caring for all bodhisattvas and at entrusting all bodhisattvas. World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! Just as you have said, the Tathāgata is skilled at caring for all bodhisattvas and at entrusting all bodhisattvas. Now listen attentively; I shall explain it for you. When good men and good women give rise to the mind of unsurpassed, complete, 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 Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way. All the many 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 nonperceptive—I shall cause them all to enter the remainderless nirvana and attain liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? 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, in regard to phenomena, a bodhisattva should practice giving without abiding anywhere: giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit is immeasurable.
“Subhūti, what do you think? Can the space to the east be measured?”
“No, World-Honored One.” Work sharing
“Subhūti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One.” Work sharing
“Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhūti, a bodhisattva should simply abide as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through physical characteristics?”
“No, World-Honored One. The Tathāgata cannot be seen through physical characteristics. Why? The physical characteristics spoken of by the Tathāgata are not physical characteristics.”
The Buddha said to 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, upon hearing these words and passages, give rise to genuine faith?”
The Buddha said to Subhūti: “Do not speak that way. Five hundred years after the Tathāgata’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 merely planted wholesome roots before one, two, three, four, or five Buddhas; they have already planted wholesome roots before immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will gain 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 with their minds, they will become attached to the perceptions of self, person, sentient being, and life span. Work sharing
“If they grasp at the perception of phenomena, they become attached to the perceptions of self, person, sentient being, and life span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to the perceptions of self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata has always said: ‘Monks, you should understand my teaching as a raft simile. Even the Dharma should be abandoned, let alone 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 said, 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, cannot be spoken, 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 3,000 great thousandfold 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 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? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, perfect enlightenment of all Buddhas emerge from this sutra. 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 enters the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. This is why he is called a stream-enterer.” Work sharing
“Subhūti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhūti said: “No, World-Honored One. Why? A once-returner is called one who goes and returns once, yet in reality there is no going or returning. This is why he is called a once-returner.”
“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no not-returning. Therefore, he 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 the perceptions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among people, the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the way of an arhat,’ the World-Honored One would not have said that Subhūti delights in the practice of seclusion. In reality, Subhūti practices nothing, and therefore Subhūti is said to delight in the practice of seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipamkara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dipamkara 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? Adorning a Buddha-field is not adornment; it is called adornment.”
“Therefore, Subhūti, bodhisattva mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose someone’s body were as great as the king of mountains, Mount Sumeru. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One. Why? The Buddha says that it is not a body; therefore, it is called a great body.”
“Subhūti, if the number of grains of sand in the Ganges were equaled by the number of 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. The Ganges Rivers themselves would already be innumerable; how much more so their sands!” Work sharing
“Subhūti, I now tell you truly: if good men and good women filled as many 3,000 great thousandfold worlds with the seven treasures as there are grains of sand in all those Ganges Rivers, and gave them as a gift, would they gain much merit?”
Subhūti said: “Very much, World-Honored One.”
The Buddha said to Subhūti: “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, Subhūti, wherever even four lines of verse from this sutra are taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as though it were a shrine or stupa of the Buddha. How much more so if someone can fully receive, uphold, read, and recite it. Subhūti, you should know that such a person has accomplished the supreme and most wondrous Dharma. Wherever this sutra is found, there is the Buddha, or a revered disciple.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhūti: “This sutra 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 fine particles in the 3,000 great thousandfold worlds many?” Work sharing
Subhūti said: “Very many, World-Honored One.”
“Subhūti, the Tathāgata says that fine particles are not fine particles; therefore, they are called fine particles. The Tathāgata says that a world is not a world; therefore, it is called a world.
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two 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.”
“If good men and good women were to give their bodies and lives, as many as the grains of sand in the Ganges, as a gift, while someone else received and upheld even four lines of verse from this sutra and explained them to others, the latter’s merit would be far greater.”
At that time, when Subhūti heard this sutra, he deeply understood its meaning and significance, shed tears, wept, and said to the Buddha: “How extraordinary, World-Honored One! The Buddha has taught such a profound sutra. From ancient times, I have attained the wisdom eye, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, has a pure faith, and gives rise to the true mark, you should know that this person has accomplished the foremost and most wondrous merit. World-Honored One, this true mark is not a mark; therefore, the Tathāgata calls it the true mark. World-Honored One, hearing such a sutra now, believing, understanding, receiving, and upholding it is not difficult. But in the future, in the last five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be foremost and most wondrous. 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 not perceptions. Why? To be free from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sutra and is neither alarmed, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; 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 severed 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 in the past, if I had possessed the perceptions of self, person, sentient being, or life span, I would have given rise to anger and resentment. Subhūti, I also remember that for five hundred lifetimes in the past I was a patient sage, and 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 give rise to the mind of unsurpassed, complete, perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena; one should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in forms when giving. 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, one who speaks reality, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while giving, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while giving, it is like a person with eyes, illuminated by the radiance of the sun, seeing all kinds of forms.
Complete
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable, boundless merit.
“Subhūti, if good men and good women were to give their bodies, as many as the grains of sand in the Ganges, in the morning, again at midday, and again in the evening, and continue this bodily giving for immeasurable hundreds of thousands of millions of eons; while someone else heard this sutra and held faith without opposition, the latter’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, to summarize, this sutra contains inconceivable, immeasurable, boundless merit. The Tathāgata teaches it for those who aspire to the Great Vehicle and for those who aspire to the supreme vehicle. If someone can receive, uphold, read, recite, and broadly explain it to others, the Tathāgata fully knows and fully sees such a person, who will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people will carry the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhūti, wherever this sutra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their karmic offenses from former lives, which should have caused them to fall into evil realms, will be eradicated because of their being despised in this life, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I remember that in the past, through immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served every one of them, never passing one by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit they gain compared with the merit of my offerings to all those Buddhas would not amount to one hundredth, not even one thousand-millionth, nor could it be reached by calculation or analogy.
“Subhūti, if in the latter age good men and good women receive, uphold, read, and recite this sutra, and I were to explain their merit in full, some who heard it might become deranged, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after liberating all sentient beings, there is not a single sentient being who has actually been liberated. 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 anyone gives rise to the mind of unsurpassed, complete, perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was with Dipamkara Buddha, was there any Dharma by which he attained unsurpassed, complete, 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, perfect enlightenment.”
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 had been a Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment, Dipamkara 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 unsurpassed, complete, perfect enlightenment is attained, Dipamkara 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, the unsurpassed, complete, perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore, the Tathāgata says: ‘All phenomena are Buddha-Dharma.’ Subhūti, what are called all phenomena are not all phenomena; therefore, they are called all phenomena.
“Subhūti, suppose a person had a large body.”
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 one says, ‘I shall liberate immeasurable sentient beings,’ that person is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says: ‘All phenomena are without self, person, sentient being, or life span.’ Subhūti, if a bodhisattva says, ‘I shall adorn a 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.”
The Buddha said: “Excellent, excellent, Subhūti! Just as you have said, the Tathāgata is skilled at caring for all bodhisattvas and at entrusting all bodhisattvas. Now listen attentively; I shall explain it for you. When good men and good women give rise to the mind of unsurpassed, complete, 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 Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way. All the many 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 nonperceptive—I shall cause them all to enter the remainderless nirvana and attain liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? 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
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“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice giving without abiding anywhere: giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit is immeasurable.
“Subhūti, what do you think? Can the space to the east be measured?”
“No, World-Honored One.” Work sharing
“Subhūti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One.” Work sharing
“Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhūti, a bodhisattva should simply abide as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through physical characteristics?”
“No, World-Honored One. The Tathāgata cannot be seen through physical characteristics. Why? The physical characteristics spoken of by the Tathāgata are not physical characteristics.”
The Buddha said to 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, upon hearing these words and passages, give rise to genuine faith?”
The Buddha said to Subhūti: “Do not speak that way. Five hundred years after the Tathāgata’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 merely planted wholesome roots before one, two, three, four, or five Buddhas; they have already planted wholesome roots before immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will gain 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 with their minds, they will become attached to the perceptions of self, person, sentient being, and life span. Work sharing
“If they grasp at the perception of phenomena, they become attached to the perceptions of self, person, sentient being, and life span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to the perceptions of self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata has always said: ‘Monks, you should understand my teaching as a raft simile. Even the Dharma should be abandoned, let alone 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 said, 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, cannot be spoken, 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 3,000 great thousandfold 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 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? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, perfect enlightenment of all Buddhas emerge from this sutra. 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 enters the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. This is why he is called a stream-enterer.” Work sharing
“Subhūti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhūti said: “No, World-Honored One. Why? A once-returner is called one who goes and returns once, yet in reality there is no going or returning. This is why he is called a once-returner.”
“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no not-returning. Therefore, he 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 the perceptions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among people, the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the way of an arhat,’ the World-Honored One would not have said that Subhūti delights in the practice of seclusion. In reality, Subhūti practices nothing, and therefore Subhūti is said to delight in the practice of seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipamkara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dipamkara 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? Adorning a Buddha-field is not adornment; it is called adornment.”
“Therefore, Subhūti, bodhisattva mahāsattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose someone’s body were as great as the king of mountains, Mount Sumeru. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One. Why? The Buddha says that it is not a body; therefore, it is called a great body.”
“Subhūti, if the number of grains of sand in the Ganges were equaled by the number of 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. The Ganges Rivers themselves would already be innumerable; how much more so their sands!” Work sharing
“Subhūti, I now tell you truly: if good men and good women filled as many 3,000 great thousandfold worlds with the seven treasures as there are grains of sand in all those Ganges Rivers, and gave them as a gift, would they gain much merit?”
Subhūti said: “Very much, World-Honored One.”
The Buddha said to Subhūti: “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, Subhūti, wherever even four lines of verse from this sutra are taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as though it were a shrine or stupa of the Buddha. How much more so if someone can fully receive, uphold, read, and recite it. Subhūti, you should know that such a person has accomplished the supreme and most wondrous Dharma. Wherever this sutra is found, there is the Buddha, or a revered disciple.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhūti: “This sutra 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 fine particles in the 3,000 great thousandfold worlds many?” Work sharing
Subhūti said: “Very many, World-Honored One.”
“Subhūti, the Tathāgata says that fine particles are not fine particles; therefore, they are called fine particles. The Tathāgata says that a world is not a world; therefore, it is called a world.
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two 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.”
“If good men and good women were to give their bodies and lives, as many as the grains of sand in the Ganges, as a gift, while someone else received and upheld even four lines of verse from this sutra and explained them to others, the latter’s merit would be far greater.”
At that time, when Subhūti heard this sutra, he deeply understood its meaning and significance, shed tears, wept, and said to the Buddha: “How extraordinary, World-Honored One! The Buddha has taught such a profound sutra. From ancient times, I have attained the wisdom eye, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, has a pure faith, and gives rise to the true mark, you should know that this person has accomplished the foremost and most wondrous merit. World-Honored One, this true mark is not a mark; therefore, the Tathāgata calls it the true mark. World-Honored One, hearing such a sutra now, believing, understanding, receiving, and upholding it is not difficult. But in the future, in the last five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be foremost and most wondrous. 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 not perceptions. Why? To be free from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sutra and is neither alarmed, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; 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 severed 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 in the past, if I had possessed the perceptions of self, person, sentient being, or life span, I would have given rise to anger and resentment. Subhūti, I also remember that for five hundred lifetimes in the past I was a patient sage, and 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 give rise to the mind of unsurpassed, complete, perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena; one should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in forms when giving. 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, one who speaks reality, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while giving, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while giving, it is like a person with eyes, illuminated by the radiance of the sun, seeing all kinds of forms.
Complete
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable, boundless merit.
“Subhūti, if good men and good women were to give their bodies, as many as the grains of sand in the Ganges, in the morning, again at midday, and again in the evening, and continue this bodily giving for immeasurable hundreds of thousands of millions of eons; while someone else heard this sutra and held faith without opposition, the latter’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, to summarize, this sutra contains inconceivable, immeasurable, boundless merit. The Tathāgata teaches it for those who aspire to the Great Vehicle and for those who aspire to the supreme vehicle. If someone can receive, uphold, read, recite, and broadly explain it to others, the Tathāgata fully knows and fully sees such a person, who will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people will carry the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhūti, wherever this sutra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their karmic offenses from former lives, which should have caused them to fall into evil realms, will be eradicated because of their being despised in this life, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I remember that in the past, through immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served every one of them, never passing one by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit they gain compared with the merit of my offerings to all those Buddhas would not amount to one hundredth, not even one thousand-millionth, nor could it be reached by calculation or analogy.
“Subhūti, if in the latter age good men and good women receive, uphold, read, and recite this sutra, and I were to explain their merit in full, some who heard it might become deranged, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after liberating all sentient beings, there is not a single sentient being who has actually been liberated. 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 anyone gives rise to the mind of unsurpassed, complete, perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was with Dipamkara Buddha, was there any Dharma by which he attained unsurpassed, complete, 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, perfect enlightenment.”
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 had been a Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment, Dipamkara 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 unsurpassed, complete, perfect enlightenment is attained, Dipamkara 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, the unsurpassed, complete, perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore, the Tathāgata says: ‘All phenomena are Buddha-Dharma.’ Subhūti, what are called all phenomena are not all phenomena; therefore, they are called all phenomena.
“Subhūti, suppose a person had a large body.”
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 one says, ‘I shall liberate immeasurable sentient beings,’ that person is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says: ‘All phenomena are without self, person, sentient being, or life span.’ Subhūti, if a bodhisattva says, ‘I shall adorn a 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.”