Work Sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika’s Park, near Shravasti, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robe, took his bowl, and entered the great city of Shravasti to beg for food. Within the city, he went from house to house in sequence, and after completing his alms round, returned to his place. Having eaten, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work Sharing

At that time, the elder Subhuti arose from his seat among the assembly, bared his right shoulder, knelt on his right knee, placed his palms together respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathagata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women bring forth the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”

The Buddha said: “Good, good, Subhuti! Just as you have said: the Tathagata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who bring forth the mind of unsurpassed, complete, and perfect enlightenment should thus abide and thus subdue their minds.”

Work Sharing: “Yes, World-Honored One. I wish to hear.”

The Buddha said to Subhuti: “All bodhisattva mahasattvas should thus subdue their minds. All types of beings—whether born from eggs, wombs, moisture, or transformation; whether possessing form or formless; whether possessing thought, without thought, or neither possessing thought nor without thought—I shall cause them all to enter the nirvana without remainder and be liberated. Yet when immeasurable, innumerable, boundless beings have thus been liberated, in reality no being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a being, or a life span, 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, tactile sensations, or phenomena. 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 thereby gained 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 physical characteristics?”

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

The Buddha said to Subhuti: “All appearances are false. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work Sharing

Subhuti said to the Buddha: “World-Honored One, will there be beings who, upon hearing these words and phrases, give rise to genuine 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, and who can give rise to faith in these words and phrases, taking them as true. You should know that such people have not planted wholesome roots in only one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots before immeasurable millions of Buddhas. Those who, upon hearing these words and phrases, give rise to pure faith even for a single thought—Subhuti, the Tathagata fully knows and fully sees them. These beings will attain such immeasurable merit. Why is this? These beings no longer have the perception of a self, a person, a being, or a life span.

“They have no perception of phenomena, nor do they have a perception of non-phenomena. Why is this? If these beings grasp at appearances with their minds, they become attached to a self, a person, a being, and a life span. Work Sharing

“If they grasp at the appearance of phenomena, they become attached to a self, a person, a being, and a life span. Why is this? If they grasp at the appearance of non-phenomena, they become attached to a self, a person, a being, and a life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. 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 teach any Dharma?” Work Sharing

Subhuti said: “As I understand the meaning of the Buddha’s teaching, 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 Dharma taught by the Tathagata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this so? All sages 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: “Very much, World-Honored One. Why is this? This merit is not the nature of merit; therefore the Tathagata says that the merit is great.”

“If another person were to uphold this sutra, even only a four-line verse, and explain it to others, that person’s merit would surpass the former. Why is this? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas emerge from this sutra. Subhuti, what is called Buddha and Dharma is 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 has entered the stream, yet in reality there is nowhere entered. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; 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 comes and goes once, yet in reality there is neither coming nor going; 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 such thing as 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 arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that person would be attached to a self, a person, a being, and a life span. World-Honored One, the Buddha has said that I have attained the concentration of non-contention, foremost among human beings, 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 the practice of secluded dwelling. Since Subhuti in reality practices nothing, he is called one who delights in the practice of secluded dwelling.”

The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipankara Buddha, did he attain any Dharma?” Work Sharing

“No, World-Honored One. When the Tathagata was with Dipankara Buddha, he in reality attained no Dharma.” Work Sharing

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

“No, World-Honored One. Why is this? To adorn a Buddha-land is not adornment; therefore 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 form, nor should they give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.

“Subhuti, suppose there were someone whose body was like the king of mountains, Mount Sumeru. What do you think? Would that body be great?” Work Sharing

Subhuti said: “Very great, World-Honored One. Why is this? The Buddha says it is not a body; therefore it is called a great body.”

“Subhuti, 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?”

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

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

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

The Buddha said to Subhuti: “If good men and good women uphold even a four-line verse from this sutra and explain it to others, that merit would surpass the former merit. Furthermore, Subhuti, wherever this sutra, even a four-line verse, is explained, you should know that all beings of the world—gods, humans, and asuras—should make offerings there as they would to a Buddha stupa or temple, to say nothing of someone who can uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has accomplished the foremost and most extraordinary Dharma. Wherever this scripture is found, there the Buddha or a respected disciple is present.” 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 Perfection of Wisdom of the Diamond Cutter. By this name you should uphold it. Why is this? Subhuti, what the Buddha calls the Perfection of Wisdom is not the Perfection of Wisdom; therefore it is called the Perfection of Wisdom. 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 minute particles in the three-thousand-great-thousand world-system many?” Work Sharing

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

“Subhuti, the Tathagata says that these particles are not particles; therefore they are called particles. The Tathagata says that the world is not the world; therefore it is called the world.

“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two physical marks?” Work Sharing

“No, World-Honored One. The Tathagata cannot be seen through the thirty-two physical 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 in charity as many bodies and lives as there are grains of sand in the Ganges, while another person upheld even a four-line verse from this sutra and explained it to others, the merit of the latter would be very much greater!”

At that time, Subhuti, hearing this sutra explained, deeply understood its meaning and significance. He wept, shed tears, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profound scripture. From long ago I have attained the wisdom-eye, yet I have never before heard such a sutra. World-Honored One, if there are again people who hear this sutra, whose minds are pure in faith, and who thus give rise to true reality, you should know that such people will accomplish the foremost and most extraordinary merit. World-Honored One, this true reality is not a characteristic; therefore the Tathagata calls it true reality. World-Honored One, now that I have heard such a scripture, it is not difficult for me to believe, understand, uphold, and practice it. But in the future, in the latter five hundred years, if there are beings who hear this sutra, believe, understand, uphold, and practice it, such people will be the foremost and most extraordinary. Why is this? Such people will have no perception of self, person, being, or life span. Why is this? The perception of self is not a perception; the perceptions of person, being, and life span are likewise not perceptions. Why is this? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhuti: “So it is, so it is. If there are again people who hear this sutra and are neither alarmed, frightened, nor afraid, you should know that such people are extremely 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, the perfection of patience, as the Tathagata says, is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhuti, when I was formerly mutilated by King Kali, at that time I had no perception of self, person, being, or life span. Why is this? When my limbs were cut apart joint by joint in the past, if I had possessed the perception of self, person, being, or life span, I would have given rise to anger and hatred. Subhuti, I also recall that for five hundred lifetimes in the past I was a patient sage. During those lifetimes I had no perception of self, person, being, or life span. Therefore, Subhuti, a bodhisattva should abandon all appearances and bring forth the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in form, nor 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 form while practicing giving. Subhuti, for the benefit of all beings, a bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all beings are not beings. Subhuti, the Tathagata is one who speaks truth, one who speaks what is real, one who speaks what is so, 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 phenomena while practicing giving, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like someone with eyes who, under the bright light of the sun, sees all kinds of forms.

Completion

“Subhuti, in the future, if good men and good women can uphold, read, and recite this sutra, the Tathagata, through the Buddha’s wisdom, will fully know and fully see them; they will all accomplish immeasurable and boundless merit.

“Subhuti, if good men and good women gave away as many bodies as there are grains of sand in the Ganges during the morning, again gave away as many bodies during midday, and likewise gave away as many bodies during the evening, doing so for immeasurable hundreds of thousands of millions of eons; and if another person heard this scripture and had faith without opposition, that person’s merit would surpass the former. How much more so if they copied, upheld, read, recited, and explained it to others.

“Subhuti, to state it briefly, 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 there are people who can uphold and recite it and explain it extensively to others, the Tathagata fully knows and fully sees them; they will all accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people will be carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why is this? Subhuti, those who delight in lesser teachings and are attached to views of self, person, being, and life span cannot hear, uphold, read, recite, or explain this sutra to others.

“Subhuti, wherever this sutra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that such a 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 uphold, read, and recite this sutra and are despised by others, the offenses committed in their former lives that should have caused them to fall into evil paths will, because of their being despised in this present life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhuti, I recall that in the past, through immeasurable, innumerable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, and I made offerings to and served every one of them without exception. If, in the latter age, there are people who can uphold, read, and recite this sutra, the merit they gain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, not even one part in a hundred million billion, nor could any calculation or analogy express it.

“Subhuti, if I were to fully describe the merit gained by good men and good women in the latter age who uphold, read, and recite this sutra, some who heard it might become confused, bewildered, and distrustful. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic fruits are likewise inconceivable.”

At that time, Subhuti said to the Buddha: “World-Honored One, how should good men and good women who bring forth 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 bring forth the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all beings.’ Having liberated all beings, there is in reality not a single being who has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a being, or a life span, that person is not a bodhisattva. Why is this? Subhuti, in reality there is no Dharma by which anyone brings forth the mind of unsurpassed, complete, and perfect enlightenment.

“Subhuti, what do you think? When the Tathagata was with Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, when the Buddha was with Dipankara 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, Dipankara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there was no Dharma by which unsurpassed, complete, and perfect enlightenment was attained, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why is this? The Tathagata means suchness of all phenomena.

“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 phenomena are Buddha-Dharma. Subhuti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.

“Subhuti, suppose someone’s body were large.”

Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a great body; therefore it is called a great body.”

“Subhuti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable 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 phenomena are without self, person, being, or life span. Subhuti, if a bodhisattva says, ‘I shall adorn the Buddha-land,’ that person is not called a bodhisattva. Why is this? The Tathagata says that to adorn a Buddha-land is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathagata calls that person a true 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 wisdom-eye?”

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

The Buddha said: “Good, good, Subhuti! Just as you have said: the Tathagata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who bring forth the mind of unsurpassed, complete, and perfect enlightenment should thus abide and thus subdue their minds.”

Work Sharing: “Yes, World-Honored One. I wish to hear.”

The Buddha said to Subhuti: “All bodhisattva mahasattvas should thus subdue their minds. All types of beings—whether born from eggs, wombs, moisture, or transformation; whether possessing form or formless; whether possessing thought, without thought, or neither possessing thought nor without thought—I shall cause them all to enter the nirvana without remainder and be liberated. Yet when immeasurable, innumerable, boundless beings have thus been liberated, in reality no being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a being, or a life span, that person is not a bodhisattva. Work Sharing

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“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, tactile sensations, or phenomena. 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 thereby gained 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 physical characteristics?”

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

The Buddha said to Subhuti: “All appearances are false. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work Sharing

Subhuti said to the Buddha: “World-Honored One, will there be beings who, upon hearing these words and phrases, give rise to genuine 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, and who can give rise to faith in these words and phrases, taking them as true. You should know that such people have not planted wholesome roots in only one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots before immeasurable millions of Buddhas. Those who, upon hearing these words and phrases, give rise to pure faith even for a single thought—Subhuti, the Tathagata fully knows and fully sees them. These beings will attain such immeasurable merit. Why is this? These beings no longer have the perception of a self, a person, a being, or a life span.

“They have no perception of phenomena, nor do they have a perception of non-phenomena. Why is this? If these beings grasp at appearances with their minds, they become attached to a self, a person, a being, and a life span. Work Sharing

“If they grasp at the appearance of phenomena, they become attached to a self, a person, a being, and a life span. Why is this? If they grasp at the appearance of non-phenomena, they become attached to a self, a person, a being, and a life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. 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 teach any Dharma?” Work Sharing

Subhuti said: “As I understand the meaning of the Buddha’s teaching, 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 Dharma taught by the Tathagata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this so? All sages 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: “Very much, World-Honored One. Why is this? This merit is not the nature of merit; therefore the Tathagata says that the merit is great.”

“If another person were to uphold this sutra, even only a four-line verse, and explain it to others, that person’s merit would surpass the former. Why is this? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas emerge from this sutra. Subhuti, what is called Buddha and Dharma is 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 has entered the stream, yet in reality there is nowhere entered. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; 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 comes and goes once, yet in reality there is neither coming nor going; 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 such thing as 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 arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that person would be attached to a self, a person, a being, and a life span. World-Honored One, the Buddha has said that I have attained the concentration of non-contention, foremost among human beings, 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 the practice of secluded dwelling. Since Subhuti in reality practices nothing, he is called one who delights in the practice of secluded dwelling.”

The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipankara Buddha, did he attain any Dharma?” Work Sharing

“No, World-Honored One. When the Tathagata was with Dipankara Buddha, he in reality attained no Dharma.” Work Sharing

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

“No, World-Honored One. Why is this? To adorn a Buddha-land is not adornment; therefore 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 form, nor should they give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.

“Subhuti, suppose there were someone whose body was like the king of mountains, Mount Sumeru. What do you think? Would that body be great?” Work Sharing

Subhuti said: “Very great, World-Honored One. Why is this? The Buddha says it is not a body; therefore it is called a great body.”

“Subhuti, 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?”

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

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

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

The Buddha said to Subhuti: “If good men and good women uphold even a four-line verse from this sutra and explain it to others, that merit would surpass the former merit. Furthermore, Subhuti, wherever this sutra, even a four-line verse, is explained, you should know that all beings of the world—gods, humans, and asuras—should make offerings there as they would to a Buddha stupa or temple, to say nothing of someone who can uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has accomplished the foremost and most extraordinary Dharma. Wherever this scripture is found, there the Buddha or a respected disciple is present.” 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 Perfection of Wisdom of the Diamond Cutter. By this name you should uphold it. Why is this? Subhuti, what the Buddha calls the Perfection of Wisdom is not the Perfection of Wisdom; therefore it is called the Perfection of Wisdom. 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 minute particles in the three-thousand-great-thousand world-system many?” Work Sharing

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

“Subhuti, the Tathagata says that these particles are not particles; therefore they are called particles. The Tathagata says that the world is not the world; therefore it is called the world.

“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two physical marks?” Work Sharing

“No, World-Honored One. The Tathagata cannot be seen through the thirty-two physical 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 in charity as many bodies and lives as there are grains of sand in the Ganges, while another person upheld even a four-line verse from this sutra and explained it to others, the merit of the latter would be very much greater!”

At that time, Subhuti, hearing this sutra explained, deeply understood its meaning and significance. He wept, shed tears, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profound scripture. From long ago I have attained the wisdom-eye, yet I have never before heard such a sutra. World-Honored One, if there are again people who hear this sutra, whose minds are pure in faith, and who thus give rise to true reality, you should know that such people will accomplish the foremost and most extraordinary merit. World-Honored One, this true reality is not a characteristic; therefore the Tathagata calls it true reality. World-Honored One, now that I have heard such a scripture, it is not difficult for me to believe, understand, uphold, and practice it. But in the future, in the latter five hundred years, if there are beings who hear this sutra, believe, understand, uphold, and practice it, such people will be the foremost and most extraordinary. Why is this? Such people will have no perception of self, person, being, or life span. Why is this? The perception of self is not a perception; the perceptions of person, being, and life span are likewise not perceptions. Why is this? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhuti: “So it is, so it is. If there are again people who hear this sutra and are neither alarmed, frightened, nor afraid, you should know that such people are extremely 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, the perfection of patience, as the Tathagata says, is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhuti, when I was formerly mutilated by King Kali, at that time I had no perception of self, person, being, or life span. Why is this? When my limbs were cut apart joint by joint in the past, if I had possessed the perception of self, person, being, or life span, I would have given rise to anger and hatred. Subhuti, I also recall that for five hundred lifetimes in the past I was a patient sage. During those lifetimes I had no perception of self, person, being, or life span. Therefore, Subhuti, a bodhisattva should abandon all appearances and bring forth the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in form, nor 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 form while practicing giving. Subhuti, for the benefit of all beings, a bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all beings are not beings. Subhuti, the Tathagata is one who speaks truth, one who speaks what is real, one who speaks what is so, 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 phenomena while practicing giving, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like someone with eyes who, under the bright light of the sun, sees all kinds of forms.

Completion

“Subhuti, in the future, if good men and good women can uphold, read, and recite this sutra, the Tathagata, through the Buddha’s wisdom, will fully know and fully see them; they will all accomplish immeasurable and boundless merit.

“Subhuti, if good men and good women gave away as many bodies as there are grains of sand in the Ganges during the morning, again gave away as many bodies during midday, and likewise gave away as many bodies during the evening, doing so for immeasurable hundreds of thousands of millions of eons; and if another person heard this scripture and had faith without opposition, that person’s merit would surpass the former. How much more so if they copied, upheld, read, recited, and explained it to others.

“Subhuti, to state it briefly, 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 there are people who can uphold and recite it and explain it extensively to others, the Tathagata fully knows and fully sees them; they will all accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people will be carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why is this? Subhuti, those who delight in lesser teachings and are attached to views of self, person, being, and life span cannot hear, uphold, read, recite, or explain this sutra to others.

“Subhuti, wherever this sutra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that such a 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 uphold, read, and recite this sutra and are despised by others, the offenses committed in their former lives that should have caused them to fall into evil paths will, because of their being despised in this present life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhuti, I recall that in the past, through immeasurable, innumerable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, and I made offerings to and served every one of them without exception. If, in the latter age, there are people who can uphold, read, and recite this sutra, the merit they gain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, not even one part in a hundred million billion, nor could any calculation or analogy express it.

“Subhuti, if I were to fully describe the merit gained by good men and good women in the latter age who uphold, read, and recite this sutra, some who heard it might become confused, bewildered, and distrustful. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic fruits are likewise inconceivable.”

At that time, Subhuti said to the Buddha: “World-Honored One, how should good men and good women who bring forth 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 bring forth the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all beings.’ Having liberated all beings, there is in reality not a single being who has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a being, or a life span, that person is not a bodhisattva. Why is this? Subhuti, in reality there is no Dharma by which anyone brings forth the mind of unsurpassed, complete, and perfect enlightenment.

“Subhuti, what do you think? When the Tathagata was with Dipankara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”

“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, when the Buddha was with Dipankara 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, Dipankara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there was no Dharma by which unsurpassed, complete, and perfect enlightenment was attained, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why is this? The Tathagata means suchness of all phenomena.

“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 phenomena are Buddha-Dharma. Subhuti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.

“Subhuti, suppose someone’s body were large.”

Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a great body; therefore it is called a great body.”

“Subhuti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable 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 phenomena are without self, person, being, or life span. Subhuti, if a bodhisattva says, ‘I shall adorn the Buddha-land,’ that person is not called a bodhisattva. Why is this? The Tathagata says that to adorn a Buddha-land is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathagata calls that person a true bodhisattva.”