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, at mealtime, the World-Honored One put on his robe, took up his bowl, and entered the great city of Śrāvastī to beg for alms. In the city, he went from house to house in sequence. Having finished, he 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: “Rare indeed, World-Honored One! The Tathāgata is skilled at caring for and protecting all bodhisattvas and at instructing and entrusting 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: “Excellent, excellent, Subhūti! Just as you have said, the Tathāgata is skilled at caring for and protecting all bodhisattvas and at instructing and entrusting all bodhisattvas. Now listen carefully; I shall explain it for you. Good men and good women who bring forth the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”

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

The Buddha said to Subhūti: “The bodhisattva mahāsattvas should subdue their minds in this way: all kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with perception, without perception, or neither with nor without perception—I shall cause them all to enter unsurpassed nirvana and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth not a single 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, that person is not a bodhisattva. Work sharing

“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This is called giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.

“Subhūti, what do you think? Can the space in the east be measured?”

“No, World-Honored One!” Work sharing

“Subhūti, can the space in the south, west, and north, in the four intermediate directions, above and below, be measured?”

“No, World-Honored One!” Work sharing

“Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.

“Subhūti, what do you think? Can the Tathāgata be seen through bodily characteristics?”

“No, World-Honored One. The Tathāgata cannot be seen through bodily characteristics. Why? The bodily characteristics spoken of by the Tathāgata are not bodily characteristics.”

The Buddha 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 phrases, give rise to genuine faith?”

The Buddha said to Subhūti: “Do not speak that way. In the five hundred years after the Tathāgata’s passing, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these words and phrases, taking them as true. You should know that such people have not merely planted wholesome roots in the presence of one, two, three, four, or five Buddhas; they have already planted wholesome roots in the presence of immeasurable millions of Buddhas. Upon hearing these words and phrases, even if they give rise to pure faith for a single 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 dharmas nor the perception of non-dharmas. Why? If these sentient beings grasp at appearances with their minds, they become attached to a self, a person, a sentient being, and a life-span. Work sharing

“If they grasp at the appearance of dharmas, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the appearance of what is not dharma, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore one should neither grasp at dharmas nor grasp at what is not dharma. For this reason, the Tathāgata always says: ‘You monks should know that my teaching is like a raft. Even the dharma should be abandoned, how much more so what is not dharma.’

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata teach any dharma?” Work sharing

Subhūti said: “As I understand the meaning of what the Buddha has taught, there is no fixed dharma called unsurpassed, complete, and 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 not-dharma. Why is this? All sages differ through the unconditioned dharma.”

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

Subhūti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”

“If another person were to uphold even a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas, and the dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas, arise 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 dharmas. Therefore 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 returns once, yet in truth there is neither going nor returning. Therefore 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 truth there is no non-returning. Therefore he is called a non-returner.”

“Subhūti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”

Subhūti said: “No, World-Honored One. Why? In truth there is no dharma called arhat. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I were to think, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in practicing secluded conduct. Since Subhūti truly practices nothing, he is called one who delights in secluded conduct.”

The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything from the dharma?” Work sharing

“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing from the dharma.” Work sharing

“Subhūti, what do you think? Does a bodhisattva adorn a buddha-land?”

“No, World-Honored One. Why? Adorning a buddha-land 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 that abides in forms, nor a mind that abides in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.

“Subhūti, suppose there were someone whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing

Subhūti said: “Extremely large, World-Honored One. Why? The Buddha says that it is not a body; therefore it is called a large body.”

“Subhūti, if the number of grains of sand in the Ganges were matched by as many Ganges Rivers, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”

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

“Subhūti, 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 those Ganges Rivers with the seven treasures and gave them in generosity, would the merit be great?”

Subhūti said: “Extremely great, World-Honored One!”

The Buddha said to Subhūti: “If good men and good women uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever this sutra, even a four-line verse, is explained, you should know that all beings in the world—gods, humans, and asuras—should make offerings there as though it were a stupa or temple, how much more so where someone can uphold, recite, and read the entire sutra. Subhūti, you should know that such a person has accomplished the foremost and rarest dharma. Wherever this scripture is found, there is a Buddha, and there are disciples worthy of respect.” 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, and 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 minute particles composing the three-thousand-great-thousand world-system numerous?” Work sharing

Subhūti said: “Extremely numerous, World-Honored One!”

“Subhūti, the Tathāgata says that particles are not particles; therefore they are called 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.”

“Subhūti, if a good man or good woman were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, and another person were to uphold even a four-line verse from this sutra and explain it to others, the latter’s merit would be far greater!”

At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose, wept tears of sorrow, and said to the Buddha: “Rare indeed, World-Honored One! I have never before heard such a profound scripture as the Buddha has explained. From long ago I have attained the eye of wisdom, yet I have never 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 rarest merit. World-Honored One, what is called true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a scripture now, believing, understanding, upholding, and practicing 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, uphold, and practice it, such people will be foremost and rare. Why? Such people will have no perception of self, person, sentient being, or life-span. Why? The perception of self is not a perception; the perceptions of person, sentient being, and life-span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If there is someone who, upon hearing this sutra, is neither alarmed, frightened, nor afraid, you should know that such a person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, the perfection of patience is said by the Tathāgata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when I was formerly mutilated by King Kali, at that time I had no perception of self, person, sentient being, or life-span. Why? When my body was cut apart limb by limb, if I had possessed the perception of self, person, sentient being, or life-span, I would have felt anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no perception of self, person, sentient being, or life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and bring forth the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind that abides in forms, nor a mind that abides in sounds, smells, tastes, tactile sensations, or dharmas. 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 practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truly, speaks what is real, speaks what is as it is, does not speak falsely, and does not speak otherwise.

“Subhūti, the dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in dharmas while practicing generosity, it is like entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in dharmas while practicing generosity, it is like a person with eyes in the bright light of the sun, seeing all kinds of forms.

Completion

“Subhūti, in the future, if good men and good women can uphold, read, and recite this sutra, the Tathāgata will know and see all such people through the Buddha’s wisdom, and they will accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give their bodies in generosity in the morning, as many as the grains of sand in the Ganges; again at midday, bodies as numerous as those grains; and again in the evening, bodies as numerous as those grains, continuing in this way for immeasurable hundreds, thousands, millions, and billions of eons; and if another person, upon hearing this scripture, had unwavering faith, that person’s merit would surpass theirs—how much more so if they copied, upheld, read, recited, and explained it to others.

“Subhūti, in summary, this sutra has inconceivable, immeasurable, boundless merit. The Tathāgata teaches it for those who aspire to the great vehicle and for those who aspire to the highest vehicle. If someone can uphold and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person, and such people will accomplish immeasurable, inestimable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life-span cannot hear, uphold, read, recite, or explain this sutra to others.

“Subhūti, wherever this sutra is found, all beings in 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, Subhūti, if good men and good women uphold, read, and recite this sutra but are despised by others, their offenses from previous lives would ordinarily cause them to fall into unfortunate realms. Because they are despised by people in this life, those offenses from previous lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the immeasurable, incalculable eons of the past, before Dipankara Buddha, I encountered eight hundred and forty thousand million nayutas of Buddhas, all of whom I served and honored without exception. If, in the latter age, someone can uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would be less than one hundredth, less than one millionth or billionth, and cannot be reached even by numbers or analogies.

“Subhūti, if I were to fully describe the merit obtained by good men and good women who uphold, read, and recite this sutra in the latter age, some who heard it might become confused, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sutra is inconceivable, and its karmic result is likewise inconceivable.”

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

The Buddha said to Subhūti: “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 sentient beings.’ Yet after all sentient beings have been liberated, not a single sentient being has truly 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 truth there is no dharma by which anyone brings forth the mind of unsurpassed, complete, and perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was in the presence of 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 what the Buddha has taught, when the Buddha was in the presence of Dipankara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti. In truth, there is no dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed upon me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in truth there was no dharma by which unsurpassed, complete, and perfect enlightenment was attained, Dipankara Buddha therefore bestowed upon me the prediction, saying: ‘In a future life you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all dharmas.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect enlightenment,’ Subhūti, in truth there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhūti, the unsurpassed, complete, and perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddha-dharmas. Subhūti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.

“Subhūti, it is like a person with a large body.”

Subhūti said: “World-Honored One, the Tathāgata says that a person with a large body is not a great body; therefore it is called a great body.”

“Subhūti, a bodhisattva is likewise. If a bodhisattva says, ‘I shall liberate immeasurable sentient beings,’ that person is not called a bodhisattva. Why? Subhūti, in truth there is no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the buddha-land,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning a buddha-land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva penetrates 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 and protecting all bodhisattvas and at instructing and entrusting all bodhisattvas. Now listen carefully; I shall explain it for you. Good men and good women who bring forth the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”

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

The Buddha said to Subhūti: “The bodhisattva mahāsattvas should subdue their minds in this way: all kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether with perception, without perception, or neither with nor without perception—I shall cause them all to enter unsurpassed nirvana and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth not a single 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, that person is not a bodhisattva. Work sharing

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“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This is called giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.

“Subhūti, what do you think? Can the space in the east be measured?”

“No, World-Honored One!” Work sharing

“Subhūti, can the space in the south, west, and north, in the four intermediate directions, above and below, be measured?”

“No, World-Honored One!” Work sharing

“Subhūti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.

“Subhūti, what do you think? Can the Tathāgata be seen through bodily characteristics?”

“No, World-Honored One. The Tathāgata cannot be seen through bodily characteristics. Why? The bodily characteristics spoken of by the Tathāgata are not bodily characteristics.”

The Buddha 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 phrases, give rise to genuine faith?”

The Buddha said to Subhūti: “Do not speak that way. In the five hundred years after the Tathāgata’s passing, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these words and phrases, taking them as true. You should know that such people have not merely planted wholesome roots in the presence of one, two, three, four, or five Buddhas; they have already planted wholesome roots in the presence of immeasurable millions of Buddhas. Upon hearing these words and phrases, even if they give rise to pure faith for a single 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 dharmas nor the perception of non-dharmas. Why? If these sentient beings grasp at appearances with their minds, they become attached to a self, a person, a sentient being, and a life-span. Work sharing

“If they grasp at the appearance of dharmas, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the appearance of what is not dharma, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore one should neither grasp at dharmas nor grasp at what is not dharma. For this reason, the Tathāgata always says: ‘You monks should know that my teaching is like a raft. Even the dharma should be abandoned, how much more so what is not dharma.’

“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata teach any dharma?” Work sharing

Subhūti said: “As I understand the meaning of what the Buddha has taught, there is no fixed dharma called unsurpassed, complete, and 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 not-dharma. Why is this? All sages differ through the unconditioned dharma.”

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

Subhūti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”

“If another person were to uphold even a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas, and the dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas, arise 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 dharmas. Therefore 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 returns once, yet in truth there is neither going nor returning. Therefore 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 truth there is no non-returning. Therefore he is called a non-returner.”

“Subhūti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”

Subhūti said: “No, World-Honored One. Why? In truth there is no dharma called arhat. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I were to think, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in practicing secluded conduct. Since Subhūti truly practices nothing, he is called one who delights in secluded conduct.”

The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything from the dharma?” Work sharing

“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing from the dharma.” Work sharing

“Subhūti, what do you think? Does a bodhisattva adorn a buddha-land?”

“No, World-Honored One. Why? Adorning a buddha-land 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 that abides in forms, nor a mind that abides in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.

“Subhūti, suppose there were someone whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing

Subhūti said: “Extremely large, World-Honored One. Why? The Buddha says that it is not a body; therefore it is called a large body.”

“Subhūti, if the number of grains of sand in the Ganges were matched by as many Ganges Rivers, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”

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

“Subhūti, 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 those Ganges Rivers with the seven treasures and gave them in generosity, would the merit be great?”

Subhūti said: “Extremely great, World-Honored One!”

The Buddha said to Subhūti: “If good men and good women uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever this sutra, even a four-line verse, is explained, you should know that all beings in the world—gods, humans, and asuras—should make offerings there as though it were a stupa or temple, how much more so where someone can uphold, recite, and read the entire sutra. Subhūti, you should know that such a person has accomplished the foremost and rarest dharma. Wherever this scripture is found, there is a Buddha, and there are disciples worthy of respect.” 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, and 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 minute particles composing the three-thousand-great-thousand world-system numerous?” Work sharing

Subhūti said: “Extremely numerous, World-Honored One!”

“Subhūti, the Tathāgata says that particles are not particles; therefore they are called 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.”

“Subhūti, if a good man or good woman were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, and another person were to uphold even a four-line verse from this sutra and explain it to others, the latter’s merit would be far greater!”

At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose, wept tears of sorrow, and said to the Buddha: “Rare indeed, World-Honored One! I have never before heard such a profound scripture as the Buddha has explained. From long ago I have attained the eye of wisdom, yet I have never 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 rarest merit. World-Honored One, what is called true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a scripture now, believing, understanding, upholding, and practicing 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, uphold, and practice it, such people will be foremost and rare. Why? Such people will have no perception of self, person, sentient being, or life-span. Why? The perception of self is not a perception; the perceptions of person, sentient being, and life-span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”

The Buddha said to Subhūti: “So it is, so it is. If there is someone who, upon hearing this sutra, is neither alarmed, frightened, nor afraid, you should know that such a person is exceedingly rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, the perfection of patience is said by the Tathāgata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when I was formerly mutilated by King Kali, at that time I had no perception of self, person, sentient being, or life-span. Why? When my body was cut apart limb by limb, if I had possessed the perception of self, person, sentient being, or life-span, I would have felt anger and resentment. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no perception of self, person, sentient being, or life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and bring forth the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind that abides in forms, nor a mind that abides in sounds, smells, tastes, tactile sensations, or dharmas. 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 practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truly, speaks what is real, speaks what is as it is, does not speak falsely, and does not speak otherwise.

“Subhūti, the dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in dharmas while practicing generosity, it is like entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in dharmas while practicing generosity, it is like a person with eyes in the bright light of the sun, seeing all kinds of forms.

Completion

“Subhūti, in the future, if good men and good women can uphold, read, and recite this sutra, the Tathāgata will know and see all such people through the Buddha’s wisdom, and they will accomplish immeasurable and boundless merit.

“Subhūti, if good men and good women were to give their bodies in generosity in the morning, as many as the grains of sand in the Ganges; again at midday, bodies as numerous as those grains; and again in the evening, bodies as numerous as those grains, continuing in this way for immeasurable hundreds, thousands, millions, and billions of eons; and if another person, upon hearing this scripture, had unwavering faith, that person’s merit would surpass theirs—how much more so if they copied, upheld, read, recited, and explained it to others.

“Subhūti, in summary, this sutra has inconceivable, immeasurable, boundless merit. The Tathāgata teaches it for those who aspire to the great vehicle and for those who aspire to the highest vehicle. If someone can uphold and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person, and such people will accomplish immeasurable, inestimable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life-span cannot hear, uphold, read, recite, or explain this sutra to others.

“Subhūti, wherever this sutra is found, all beings in 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, Subhūti, if good men and good women uphold, read, and recite this sutra but are despised by others, their offenses from previous lives would ordinarily cause them to fall into unfortunate realms. Because they are despised by people in this life, those offenses from previous lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.

“Subhūti, I recall that in the immeasurable, incalculable eons of the past, before Dipankara Buddha, I encountered eight hundred and forty thousand million nayutas of Buddhas, all of whom I served and honored without exception. If, in the latter age, someone can uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would be less than one hundredth, less than one millionth or billionth, and cannot be reached even by numbers or analogies.

“Subhūti, if I were to fully describe the merit obtained by good men and good women who uphold, read, and recite this sutra in the latter age, some who heard it might become confused, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sutra is inconceivable, and its karmic result is likewise inconceivable.”

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

The Buddha said to Subhūti: “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 sentient beings.’ Yet after all sentient beings have been liberated, not a single sentient being has truly 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 truth there is no dharma by which anyone brings forth the mind of unsurpassed, complete, and perfect enlightenment.

“Subhūti, what do you think? When the Tathāgata was in the presence of 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 what the Buddha has taught, when the Buddha was in the presence of Dipankara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”

The Buddha said: “So it is, so it is, Subhūti. In truth, there is no dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed upon me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in truth there was no dharma by which unsurpassed, complete, and perfect enlightenment was attained, Dipankara Buddha therefore bestowed upon me the prediction, saying: ‘In a future life you will become a Buddha named Śākyamuni.’ Why? The Tathāgata means the suchness of all dharmas.

“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect enlightenment,’ Subhūti, in truth there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhūti, the unsurpassed, complete, and perfect enlightenment attained by the Tathāgata is neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddha-dharmas. Subhūti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.

“Subhūti, it is like a person with a large body.”

Subhūti said: “World-Honored One, the Tathāgata says that a person with a large body is not a great body; therefore it is called a great body.”

“Subhūti, a bodhisattva is likewise. If a bodhisattva says, ‘I shall liberate immeasurable sentient beings,’ that person is not called a bodhisattva. Why? Subhūti, in truth there is no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the buddha-land,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning a buddha-land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva penetrates the dharma of no-self, the Tathāgata calls that person a true bodhisattva.”