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.”
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.”
Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika’s Park, in the country of Shravasti, together with a great assembly of 1,250 monks. At that time, when it was mealtime, the World-Honored One put on his robes, took his bowl, and entered the great city of Shravasti to beg for food. In the city, he went from house to house in order, then returned to his place. After eating, he put away his robes and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Elder Subhuti rose from his seat in the midst of the assembly, bared his right shoulder, knelt on his right knee, folded his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathagata skillfully remembers and protects all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women have aroused the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Good, good, Subhuti! As you have said, the Tathagata skillfully remembers and protects all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha said to Subhuti: “All bodhisattva-mahasattvas should subdue their minds in this way. All kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, have no perception, or are neither perceiving nor non-perceiving—I will cause them all to enter the nirvana without remainder and bring them to liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the notion of a self, a person, a sentient being, or a lifespan, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This is called giving without abiding in forms, sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily marks?”
“No, World-Honored One. The Tathagata cannot be seen through bodily marks. Why is this? The bodily marks spoken of by the Tathagata are not bodily marks.”
The Buddha said to Subhuti: “All appearances are false. Whoever sees that appearances are not appearances sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and phrases, give rise to true faith?”
The Buddha said to Subhuti: “Do not speak that way. In the five hundred years after the Tathagata’s passing, there will be those who observe the precepts and cultivate merit who can give rise to faith in these words and phrases and take them as true. You should know that such people have not planted good roots with only one, two, three, four, or five Buddhas; they have already planted good roots in the presence of immeasurable millions of Buddhas. Those who, upon hearing these words and phrases, give rise to pure faith even for a single thought-moment—Subhuti, the Tathagata fully knows and fully sees them, and these sentient beings will gain such immeasurable merit. Why is this? These sentient beings no longer have the notions of self, person, sentient being, or lifespan.
“They have no notion of dharmas, nor of non-dharmas. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and lifespan. Work sharing
“If they grasp at the notion of dharmas, they become attached to self, person, sentient being, and lifespan. Why is this? If they grasp at the notion of non-dharmas, they become attached to self, person, sentient being, and lifespan. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the dharma should be abandoned, much more so what is not dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed dharma that the Tathagata can teach. Why is this? The dharmas spoken by the Tathagata cannot be grasped or explained; they are neither dharmas nor non-dharmas. Why? All sages and saints differ through the unconditioned dharma.
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why is this? This merit is not an inherently meritorious nature; therefore the Tathagata says that the merit is great.”
“If another person were to receive and uphold this sutra, even just four lines of verse, and explain them to others, that person’s merit would surpass the former. Why is this? Subhuti, all Buddhas and the dharmas of unsurpassed, complete, and perfect enlightenment of all Buddhas arise from this sutra. Subhuti, what are called Buddha and dharma are not Buddha and dharma.
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
Subhuti said: “No, World-Honored One. Why is this? A stream-enterer is called one who enters the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas. Therefore, one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One. Why is this? A once-returner is called one who goes and comes once, yet in reality there is no going or coming. Therefore, one is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One. Why is this? A non-returner is called one who does not come, yet in reality there is no not-coming. Therefore, one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One. Why is this? In reality, there is no dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that person would be attached to self, person, sentient being, and lifespan. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. In reality, Subhuti practices nothing, and therefore Subhuti is called one who delights in dwelling in seclusion.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he attain anything in relation to the dharma?” Work sharing
“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he truly attained nothing in relation to the dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why is this? Adorning a Buddha-field is not adornment; it is called adornment.”
“Therefore, Subhuti, bodhisattva-mahasattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, imagine someone whose body is as large as Mount Sumeru, king of mountains. What do you think? Is that body large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why is this? The Buddha has said that it is not a body; therefore it is called a large body.”
“Subhuti, the number of grains of sand in the Ganges—if there were as many Ganges Rivers as there are grains of sand in the Ganges, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhuti said: “Very numerous, World-Honored One. The Ganges Rivers alone would be innumerable; how much more so their grains of sand!” Work sharing
“Subhuti, I now truly tell you: if good men and good women filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in the Ganges and gave them in charity, would the merit be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “If good men and good women receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass the former merit. Furthermore, Subhuti, wherever this sutra, even four lines of verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as if it were a Buddha stupa or temple. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhuti, you should know that such a person has accomplished the highest and most rare dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called the Vajracchedika Prajnaparamita, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata teach any dharma?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”
“Subhuti, what do you think? Are the fine particles in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that these fine particles are not fine particles; therefore they are called fine particles. The Tathagata says that a world is not a world; therefore it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why is this? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhuti, if good men and good women gave their bodies and lives in charity as many times as there are grains of sand in the Ganges, and another person received and upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. Since I first attained the eye of wisdom, I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, what is called true reality is not a mark; therefore the Tathagata calls it true reality. World-Honored One, having now heard such a sutra, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be the foremost and most rare. Why is this? Such people will have no notion of self, person, sentient being, or lifespan. Why? The notion of self is not a notion; the notions of person, sentient being, and lifespan are likewise not notions. Why is this? To be free from all appearances is called being a Buddha.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor terrified, you should know that this person is most rare. Why is this? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, what the Tathagata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhuti, long ago when King Kalinga cut my body into pieces, at that time I had no notion of self, person, sentient being, or lifespan. Why is this? When my body was dismembered joint by joint in the past, if I had had the notion of self, person, sentient being, or lifespan, I would have given rise to anger and hatred. Subhuti, I also remember that in five hundred former lifetimes I was a sage practicing patience; throughout those lives I had no notion of self, person, sentient being, or lifespan. Therefore, Subhuti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. One should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.
“Therefore the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks the truth, speaks what is real, speaks what is thus, speaks without deception, and speaks without alteration.
“Subhuti, the dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in dharmas while giving, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in dharmas while giving, it is like someone with eyes who, illumined by the light of the sun, sees all kinds of forms.
Complete
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see them all with the wisdom of a Buddha, and they will accomplish immeasurable and boundless merit.
“Subhuti, if good men and good women gave their bodies in charity as many times as there are grains of sand in the Ganges during the morning, did so again during midday, and did so again during the evening, giving their bodies in this way for countless hundreds of thousands of millions of eons; and if another person heard this sutra and did not oppose it with faith, that person’s merit would surpass theirs—how much more so if the person copied, received, upheld, read, recited, and explained it to others.
“Subhuti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it widely to others, the Tathagata fully knows and sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people will carry the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why is this? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and lifespan cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra may be found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Kang
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their offenses from previous lives that should have caused them to fall into an evil realm will, because of being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I remember that in the immeasurable countless eons of the past, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas, made offerings to and served every one of them, and never passed one by. If, in the final age, someone can receive, uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.
“Subhuti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to fully describe the merit they obtain, some who heard it might become mentally deranged, filled with doubt, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic ফল is likewise inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, how should good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, in reality not a single sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the notion of self, person, sentient being, or lifespan, that person is not a bodhisattva. Why? Subhuti, in reality there is no dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, was there any dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality, there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why is this? Tathagata means the suchness of all dharmas.
“If someone says, ‘The Tathagata has attained unsurpassed, complete, and perfect enlightenment,’ Subhuti, in reality there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor unreality. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or lifespan. Subhuti, if a bodhisattva says, ‘I will adorn a Buddha-field,’ that person is not called a bodhisattva. Why is this? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva penetrates and understands the dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.
“Subhuti, what do you think? Does the Tathagata possess the fleshly eye?”
“Yes, World-Honored One. The Tathagata possesses the fleshly eye.”
“Subhuti, what do you think? Does the Tathagata possess the heavenly eye?”
“Yes, World-Honored One. The Tathagata possesses the heavenly eye.”
“Subhuti, what do you think? Does the Tathagata possess the eye of wisdom?”
“Yes, World-Honored One. The Tathagata possesses the eye of wisdom.”
The Buddha said: “Good, good, Subhuti! As you have said, the Tathagata skillfully remembers and protects all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha said to Subhuti: “All bodhisattva-mahasattvas should subdue their minds in this way. All kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, have no perception, or are neither perceiving nor non-perceiving—I will cause them all to enter the nirvana without remainder and bring them to liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the notion of a self, a person, a sentient being, or a lifespan, then that person is not a bodhisattva. Work sharing
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“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This is called giving without abiding in forms, sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily marks?”
“No, World-Honored One. The Tathagata cannot be seen through bodily marks. Why is this? The bodily marks spoken of by the Tathagata are not bodily marks.”
The Buddha said to Subhuti: “All appearances are false. Whoever sees that appearances are not appearances sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and phrases, give rise to true faith?”
The Buddha said to Subhuti: “Do not speak that way. In the five hundred years after the Tathagata’s passing, there will be those who observe the precepts and cultivate merit who can give rise to faith in these words and phrases and take them as true. You should know that such people have not planted good roots with only one, two, three, four, or five Buddhas; they have already planted good roots in the presence of immeasurable millions of Buddhas. Those who, upon hearing these words and phrases, give rise to pure faith even for a single thought-moment—Subhuti, the Tathagata fully knows and fully sees them, and these sentient beings will gain such immeasurable merit. Why is this? These sentient beings no longer have the notions of self, person, sentient being, or lifespan.
“They have no notion of dharmas, nor of non-dharmas. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and lifespan. Work sharing
“If they grasp at the notion of dharmas, they become attached to self, person, sentient being, and lifespan. Why is this? If they grasp at the notion of non-dharmas, they become attached to self, person, sentient being, and lifespan. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the dharma should be abandoned, much more so what is not dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed dharma that the Tathagata can teach. Why is this? The dharmas spoken by the Tathagata cannot be grasped or explained; they are neither dharmas nor non-dharmas. Why? All sages and saints differ through the unconditioned dharma.”
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why is this? This merit is not an inherently meritorious nature; therefore the Tathagata says that the merit is great.”
“If another person were to receive and uphold this sutra, even just four lines of verse, and explain them to others, that person’s merit would surpass the former. Why is this? Subhuti, all Buddhas and the dharmas of unsurpassed, complete, and perfect enlightenment of all Buddhas arise from this sutra. Subhuti, what are called Buddha and dharma are not Buddha and dharma.
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
Subhuti said: “No, World-Honored One. Why is this? A stream-enterer is called one who enters the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas. Therefore, one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One. Why is this? A once-returner is called one who goes and comes once, yet in reality there is no going or coming. Therefore, one is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One. Why is this? A non-returner is called one who does not come, yet in reality there is no not-coming. Therefore, one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One. Why is this? In reality, there is no dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that person would be attached to self, person, sentient being, and lifespan. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. In reality, Subhuti practices nothing, and therefore Subhuti is called one who delights in dwelling in seclusion.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he attain anything in relation to the dharma?” Work sharing
“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he truly attained nothing in relation to the dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why is this? Adorning a Buddha-field is not adornment; it is called adornment.”
“Therefore, Subhuti, bodhisattva-mahasattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, imagine someone whose body is as large as Mount Sumeru, king of mountains. What do you think? Is that body large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why is this? The Buddha has said that it is not a body; therefore it is called a large body.”
“Subhuti, the number of grains of sand in the Ganges—if there were as many Ganges Rivers as there are grains of sand in the Ganges, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhuti said: “Very numerous, World-Honored One. The Ganges Rivers alone would be innumerable; how much more so their grains of sand!” Work sharing
“Subhuti, I now truly tell you: if good men and good women filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in the Ganges and gave them in charity, would the merit be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “If good men and good women receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass the former merit. Furthermore, Subhuti, wherever this sutra, even four lines of verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as if it were a Buddha stupa or temple. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhuti, you should know that such a person has accomplished the highest and most rare dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called the Vajracchedika Prajnaparamita, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata teach any dharma?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”
“Subhuti, what do you think? Are the fine particles in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that these fine particles are not fine particles; therefore they are called fine particles. The Tathagata says that a world is not a world; therefore it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why is this? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhuti, if good men and good women gave their bodies and lives in charity as many times as there are grains of sand in the Ganges, and another person received and upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. Since I first attained the eye of wisdom, I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, what is called true reality is not a mark; therefore the Tathagata calls it true reality. World-Honored One, having now heard such a sutra, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be the foremost and most rare. Why is this? Such people will have no notion of self, person, sentient being, or lifespan. Why? The notion of self is not a notion; the notions of person, sentient being, and lifespan are likewise not notions. Why is this? To be free from all appearances is called being a Buddha.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor terrified, you should know that this person is most rare. Why is this? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, what the Tathagata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhuti, long ago when King Kalinga cut my body into pieces, at that time I had no notion of self, person, sentient being, or lifespan. Why is this? When my body was dismembered joint by joint in the past, if I had had the notion of self, person, sentient being, or lifespan, I would have given rise to anger and hatred. Subhuti, I also remember that in five hundred former lifetimes I was a sage practicing patience; throughout those lives I had no notion of self, person, sentient being, or lifespan. Therefore, Subhuti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. One should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.
“Therefore the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks the truth, speaks what is real, speaks what is thus, speaks without deception, and speaks without alteration.
“Subhuti, the dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in dharmas while giving, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in dharmas while giving, it is like someone with eyes who, illumined by the light of the sun, sees all kinds of forms.
Complete
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see them all with the wisdom of a Buddha, and they will accomplish immeasurable and boundless merit.
“Subhuti, if good men and good women gave their bodies in charity as many times as there are grains of sand in the Ganges during the morning, did so again during midday, and did so again during the evening, giving their bodies in this way for countless hundreds of thousands of millions of eons; and if another person heard this sutra and did not oppose it with faith, that person’s merit would surpass theirs—how much more so if the person copied, received, upheld, read, recited, and explained it to others.
“Subhuti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it widely to others, the Tathagata fully knows and sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people will carry the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why is this? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and lifespan cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra may be found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Kang
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their offenses from previous lives that should have caused them to fall into an evil realm will, because of being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I remember that in the immeasurable countless eons of the past, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas, made offerings to and served every one of them, and never passed one by. If, in the final age, someone can receive, uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.
“Subhuti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to fully describe the merit they obtain, some who heard it might become mentally deranged, filled with doubt, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, how should good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, in reality not a single sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the notion of self, person, sentient being, or lifespan, that person is not a bodhisattva. Why? Subhuti, in reality there is no dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, was there any dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality, there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why is this? Tathagata means the suchness of all dharmas.
“If someone says, ‘The Tathagata has attained unsurpassed, complete, and perfect enlightenment,’ Subhuti, in reality there is no dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor unreality. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or lifespan. Subhuti, if a bodhisattva says, ‘I will adorn a Buddha-field,’ that person is not called a bodhisattva. Why is this? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva penetrates and understands the dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.”
Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika’s Park, in the kingdom of Shravasti, together with a great assembly of 1,250 monks. At that time, at mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Shravasti to beg for alms. In the city, he went from house to house in order, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Elder Subhuti rose from his seat in the midst of the assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhuti! Just as you have said, the Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. Now listen attentively, and I will explain for you: when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha said to Subhuti: “All bodhisattva mahasattvas should subdue their minds in this way: all kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily form?”
“No, World-Honored One. The Tathagata cannot be seen through bodily form. Why? The bodily form spoken of by the Tathagata is not bodily form.”
The Buddha said to Subhuti: “All appearances are false. If one sees that all appearances are not appearances, one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and passages, give rise to true faith?”
The Buddha said to Subhuti: “Do not speak that way. Five hundred years after the Tathagata’s passing, there will be those who observe the precepts and cultivate merit who can give rise to faith in these passages and take them as true. You should know that such people have not planted good roots in merely one, two, three, four, or five Buddhas, but have already planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought, Subhuti, the Tathagata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.
“They will have neither the perception of dharmas nor the perception of non-dharmas. Why? If these sentient beings grasp at appearances in their minds, they will cling to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the perception of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata have any Dharma to teach?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathagata can teach. Why? The Dharma taught by the Tathagata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages differ through the unconditioned Dharma.”
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world with the seven treasures and gave them away, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore, the Tathagata says that the merit is great.”
“If someone else were to receive and uphold even four lines of verse from this sutra and explain them to others, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas emerge from this sutra. Subhuti, what are called Buddha and Dharma are not Buddha and Dharma.
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
Subhuti said: “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet there is nowhere to enter; one does not enter forms, sounds, smells, tastes, sensations, or dharmas. Therefore, one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One. Why? A once-returner is called one who goes and comes once, yet in reality there is neither going nor coming. Therefore, one is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One. Why? A non-returner is called one who does not come, yet in reality there is no not-coming. Therefore, one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One. Why? In reality, there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be clinging to a self, a person, a sentient being, and a life span. World-Honored One, the Buddha has said that I have attained the samadhi of no contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. Because Subhuti truly practices nothing, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly in the presence of Dipamkara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathagata was in the presence of Dipamkara Buddha, he truly attained nothing from the Dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? Adorning a Buddha-field is not adornment; it is merely called adornment.”
“Therefore, Subhuti, bodhisattva mahasattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, imagine someone whose body is as large as Mount Sumeru, king of mountains. What do you think? Is that body large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why? The Buddha says it is not a body; therefore, it is called a large body.”
“Subhuti, imagine the number of grains of sand in the Ganges. Suppose there were as many Ganges Rivers as there are grains of sand in that river. What do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhuti said: “Very numerous, World-Honored One. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhuti, I now tell you truly: if there were good men and good women who filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in all those Ganges Rivers and gave them away, would they gain much merit?”
Subhuti said: “Very much, World-Honored One!”
The Buddha said to Subhuti: “If good men and good women were to receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stupa or temple—how much more so if someone can receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called the Vajracchedika Prajnaparamita, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore, it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”
“Subhuti, what do you think? Are the fine particles in the three-thousand-great-thousand world numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that fine particles are not fine particles; therefore, they are called fine particles. The Tathagata says that a world is not a world; therefore, it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”
“Subhuti, if there were good men and good women who gave away bodies and lives equal in number to the grains of sand in the Ganges, and if someone else received and upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, Subhuti, having heard this sutra, deeply understood its meaning and significance. With tears streaming down his face, he wept and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, develops pure faith, and gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, what is called true reality is not a characteristic; therefore, the Tathagata calls it true reality. World-Honored One, hearing such a sutra now and believing, understanding, receiving, and upholding it is not difficult for me. But in the latter age, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, those people will be foremost and most rare. Why? Such people will have no perception of a self, a person, a sentient being, or a life span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore, it is called the foremost perfection. Subhuti, the perfection of patience is said by the Tathagata not to be the perfection of patience; therefore, it is called the perfection of patience. Why? Subhuti, when long ago King Kalinga cut my body into pieces, at that time I had no perception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart piece by piece, if I had possessed the perception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhuti, I also recall that in five hundred former lifetimes I was a patient sage. In those lifetimes I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should leave behind all appearances and give rise to the mind of unsurpassed, complete, and perfect enlightenment. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, sensations, or dharmas. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, because a bodhisattva benefits all sentient beings, the bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“Subhuti, the Dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in Dharma while giving, it is like entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in Dharma while giving, it is like a person with eyes who, illuminated by the sun, sees all kinds of forms.
Completion
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see them all with the wisdom of a Buddha, and they will accomplish immeasurable, boundless merit.
“Subhuti, if good men and good women gave away bodies equal in number to the grains of sand in the Ganges in the morning, again gave away such bodies at midday, and again gave away such bodies in the evening, continuing in this way for innumerable hundreds of thousands of millions of eons; and if someone else heard this sutra and had unwavering faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhuti, in brief, this sutra has inconceivable, immeasurable, boundless merit. The Tathagata teaches it for those who have set their minds on the Great Vehicle and for those who have set their minds on the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata fully knows and fully sees that person, and that person will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, all worldly beings, gods, humans, and asuras should make offerings there. Know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Health
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would ordinarily cause them to fall into an evil realm. Because they are despised in this life, however, those offenses from former lives will be eliminated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable eons as many as countless asamkhyeyas, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served them all, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, one thousand-millionth, one billionth, or even a fraction that could be expressed by calculation or analogy.
“Subhuti, if I were to fully explain the merit obtained by good men and good women who, in the latter age, receive, uphold, read, and recite this sutra, some who heard it might become confused, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who give rise to the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Having liberated all sentient beings, yet in reality there is not a single sentient being who has been liberated. Why? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Why? Subhuti, in reality there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? In the presence of Dipamkara Buddha, did the Tathagata attain any Dharma through which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, in the presence of Dipamkara Buddha there was no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality there is no Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there were a Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have predicted of me: ‘In a future life, you will become a Buddha named Shakyamuni.’ Because in reality there is no Dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me that prediction, saying: ‘In a future life, you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says, ‘The Tathagata has attained unsurpassed, complete, and perfect enlightenment,’ Subhuti, in reality there is no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor unreality. Therefore, the Tathagata says that all dharmas are Buddha-Dharma. Subhuti, what are called all dharmas are not all dharmas; therefore, they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore, it is called a large body.”
“Subhuti, the same is true of bodhisattvas. If they say, ‘I will liberate immeasurable sentient beings,’ they are not called bodhisattvas. Why? Subhuti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore, it is called adornment. Subhuti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.
“Subhuti, what do you think? Does the Tathagata have the physical eye?”
“Yes, World-Honored One. The Tathagata has the physical eye.”
“Subhuti, what do you think? Does the Tathagata have the divine eye?”
“Yes, World-Honored One. The Tathagata has the divine eye.”
“Subhuti, what do you think? Does the Tathagata have the wisdom eye?”
“Yes, World-Honored One. The Tathagata has the wisdom eye.”
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At that time, the Elder Subhuti rose from his seat in the midst of the assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhuti! Just as you have said, the Tathagata is skilled at caring for all bodhisattvas and skilled at entrusting them with responsibilities. Now listen attentively, and I will explain for you: when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha said to Subhuti: “All bodhisattva mahasattvas should subdue their minds in this way: all kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in truth no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily form?”
“No, World-Honored One. The Tathagata cannot be seen through bodily form. Why? The bodily form spoken of by the Tathagata is not bodily form.”
The Buddha said to Subhuti: “All appearances are false. If one sees that all appearances are not appearances, one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and passages, give rise to true faith?”
The Buddha said to Subhuti: “Do not speak that way. Five hundred years after the Tathagata’s passing, there will be those who observe the precepts and cultivate merit who can give rise to faith in these passages and take them as true. You should know that such people have not planted good roots in merely one, two, three, four, or five Buddhas, but have already planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought, Subhuti, the Tathagata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.
“They will have neither the perception of dharmas nor the perception of non-dharmas. Why? If these sentient beings grasp at appearances in their minds, they will cling to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the perception of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata have any Dharma to teach?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathagata can teach. Why? The Dharma taught by the Tathagata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages differ through the unconditioned Dharma.”
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world with the seven treasures and gave them away, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why? This merit is not the nature of merit; therefore, the Tathagata says that the merit is great.”
“If someone else were to receive and uphold even four lines of verse from this sutra and explain them to others, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas emerge from this sutra. Subhuti, what are called Buddha and Dharma are not Buddha and Dharma.
“Subhuti, what do you think? Can a stream-enterer think, ‘I have attained the fruit of stream-entry’?”
Subhuti said: “No, World-Honored One. Why? A stream-enterer is called one who enters the stream, yet there is nowhere to enter; one does not enter forms, sounds, smells, tastes, sensations, or dharmas. Therefore, one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One. Why? A once-returner is called one who goes and comes once, yet in reality there is neither going nor coming. Therefore, one is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One. Why? A non-returner is called one who does not come, yet in reality there is no not-coming. Therefore, one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One. Why? In reality, there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be clinging to a self, a person, a sentient being, and a life span. World-Honored One, the Buddha has said that I have attained the samadhi of no contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in dwelling in seclusion. Because Subhuti truly practices nothing, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly in the presence of Dipamkara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathagata was in the presence of Dipamkara Buddha, he truly attained nothing from the Dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? Adorning a Buddha-field is not adornment; it is merely called adornment.”
“Therefore, Subhuti, bodhisattva mahasattvas should give rise to a pure mind in this way. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, imagine someone whose body is as large as Mount Sumeru, king of mountains. What do you think? Is that body large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why? The Buddha says it is not a body; therefore, it is called a large body.”
“Subhuti, imagine the number of grains of sand in the Ganges. Suppose there were as many Ganges Rivers as there are grains of sand in that river. What do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhuti said: “Very numerous, World-Honored One. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhuti, I now tell you truly: if there were good men and good women who filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in all those Ganges Rivers and gave them away, would they gain much merit?”
Subhuti said: “Very much, World-Honored One!”
The Buddha said to Subhuti: “If good men and good women were to receive and uphold even four lines of verse from this sutra and explain them to others, their merit would surpass the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stupa or temple—how much more so if someone can receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called the Vajracchedika Prajnaparamita, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhuti, what the Buddha calls prajnaparamita is not prajnaparamita; therefore, it is called prajnaparamita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata teaches nothing.”
“Subhuti, what do you think? Are the fine particles in the three-thousand-great-thousand world numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that fine particles are not fine particles; therefore, they are called fine particles. The Tathagata says that a world is not a world; therefore, it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”
“Subhuti, if there were good men and good women who gave away bodies and lives equal in number to the grains of sand in the Ganges, and if someone else received and upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, Subhuti, having heard this sutra, deeply understood its meaning and significance. With tears streaming down his face, he wept and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, develops pure faith, and gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, what is called true reality is not a characteristic; therefore, the Tathagata calls it true reality. World-Honored One, hearing such a sutra now and believing, understanding, receiving, and upholding it is not difficult for me. But in the latter age, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, those people will be foremost and most rare. Why? Such people will have no perception of a self, a person, a sentient being, or a life span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore, it is called the foremost perfection. Subhuti, the perfection of patience is said by the Tathagata not to be the perfection of patience; therefore, it is called the perfection of patience. Why? Subhuti, when long ago King Kalinga cut my body into pieces, at that time I had no perception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart piece by piece, if I had possessed the perception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhuti, I also recall that in five hundred former lifetimes I was a patient sage. In those lifetimes I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should leave behind all appearances and give rise to the mind of unsurpassed, complete, and perfect enlightenment. They should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, sensations, or dharmas. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in forms when giving. Subhuti, because a bodhisattva benefits all sentient beings, the bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“Subhuti, the Dharma attained by the Tathagata is neither real nor unreal. Subhuti, if a bodhisattva’s mind abides in Dharma while giving, it is like entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in Dharma while giving, it is like a person with eyes who, illuminated by the sun, sees all kinds of forms.
Completion
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see them all with the wisdom of a Buddha, and they will accomplish immeasurable, boundless merit.
“Subhuti, if good men and good women gave away bodies equal in number to the grains of sand in the Ganges in the morning, again gave away such bodies at midday, and again gave away such bodies in the evening, continuing in this way for innumerable hundreds of thousands of millions of eons; and if someone else heard this sutra and had unwavering faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhuti, in brief, this sutra has inconceivable, immeasurable, boundless merit. The Tathagata teaches it for those who have set their minds on the Great Vehicle and for those who have set their minds on the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathagata fully knows and fully sees that person, and that person will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, all worldly beings, gods, humans, and asuras should make offerings there. Know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Health
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would ordinarily cause them to fall into an evil realm. Because they are despised in this life, however, those offenses from former lives will be eliminated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable eons as many as countless asamkhyeyas, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served them all, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit they obtain compared with the merit of my offerings to those Buddhas would not amount to one hundredth, one thousand-millionth, one billionth, or even a fraction that could be expressed by calculation or analogy.
“Subhuti, if I were to fully explain the merit obtained by good men and good women who, in the latter age, receive, uphold, read, and recite this sutra, some who heard it might become confused, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, when good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who give rise to the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Having liberated all sentient beings, yet in reality there is not a single sentient being who has been liberated. Why? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Why? Subhuti, in reality there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? In the presence of Dipamkara Buddha, did the Tathagata attain any Dharma through which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of the Buddha’s teaching, in the presence of Dipamkara Buddha there was no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality there is no Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there were a Dharma through which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have predicted of me: ‘In a future life, you will become a Buddha named Shakyamuni.’ Because in reality there is no Dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me that prediction, saying: ‘In a future life, you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says, ‘The Tathagata has attained unsurpassed, complete, and perfect enlightenment,’ Subhuti, in reality there is no Dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, in the unsurpassed, complete, and perfect enlightenment attained by the Tathagata, there is neither reality nor unreality. Therefore, the Tathagata says that all dharmas are Buddha-Dharma. Subhuti, what are called all dharmas are not all dharmas; therefore, they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore, it is called a large body.”
“Subhuti, the same is true of bodhisattvas. If they say, ‘I will liberate immeasurable sentient beings,’ they are not called bodhisattvas. Why? Subhuti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore, it is called adornment. Subhuti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathagata says that such a person is truly a bodhisattva.”
Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the country 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 his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he begged in sequence and then returned to his original place. When the meal was finished, 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 protecting and mindful of all bodhisattvas, and is skilled at entrusting responsibilities to all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Good, good, Subhūti! As you have said, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and is skilled at entrusting responsibilities to all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should abide thus and subdue their minds thus.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha told Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvāṇa and thus bring them to liberation. Although immeasurable, innumerable, and boundless sentient beings are thereby brought to liberation, in truth there is not a single sentient being who is brought to liberation. Why is this so? 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, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile objects, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, that bodhisattva’s 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 told 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, on hearing these words and passages, will give rise to genuine faith?”
The Buddha told 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 passages, taking them as true. You should know that such people have not merely planted roots of goodness in the presence of one, two, three, four, or five buddhas; they have already planted roots of goodness in the presence of immeasurable millions of buddhas. Those who, on hearing these passages, even for a single thought give rise to pure faith—Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.
“They will have neither the perception of phenomena nor the perception of non-phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and life span. Work sharing
“If they grasp at the perception of phenomena, they become attached to self, person, sentient being, and life span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. 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 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 taught, 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 or spoken of; it 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 three-thousand-great-thousand 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 uphold this sūtra, even only a four-line verse, and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all buddhas and the Dharma of their unsurpassed, complete, perfect enlightenment arise from this sūtra. 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 has entered the stream, yet in reality there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile objects, or phenomena. Thus one 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 comes once, yet in reality there is neither going nor coming. Thus one 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 come, yet in reality there is no non-coming. Therefore one 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 self, person, sentient being, and 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 thought, ‘I have attained the way of an arhat,’ the World-Honored One would not say that Subhūti delights in the practice of peaceful seclusion. Since Subhūti truly practices nothing, Subhūti is called one who delights in the practice of peaceful seclusion.”
The Buddha told Subhūti: “What do you think? When the Tathāgata was formerly with Dīpaṅkara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dīpaṅkara 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? What is called adorning a buddha-field is not adornment; it is called adornment.”
“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds in this way. They should not give rise to minds that abide in forms, nor minds that abide in sounds, smells, tastes, tactile objects, or phenomena. They should give rise to minds that abide nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One. Why? The Buddha says it is not a body; therefore it is called a great body.”
“Subhūti, if the grains of sand in the Ganges were counted, and there were that many 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. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhūti, I now tell you truly: if a good man or good woman filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in those Ganges Rivers, and gave them as a gift, would the merit be great?”
Subhūti said: “Very great, World-Honored One.”
The Buddha told Subhūti: “If a good man or good woman upholds even a four-line verse from this sūtra and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as though it were a buddha stūpa or shrine. How much more so if someone can uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a buddha, together with revered disciples.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this sūtra be called? How should we uphold it?”
The Buddha told Subhūti: “This sūtra 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 motes of dust in the three-thousand-great-thousand worlds many?” Work sharing
Subhūti said: “Very many, World-Honored One.”
“Subhūti, the Tathāgata says that these motes of dust are not motes of dust; therefore they are called motes of dust. 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 gave as a gift as many bodies and lives as there are grains of sand in the Ganges, and someone else upheld even a four-line verse from this sūtra and explained it to others, the latter’s merit would be exceedingly great!”
At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He shed tears, wept bitterly, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has taught such a profoundly deep scripture. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, what is called true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a scripture now, believing, understanding, upholding, and maintaining it is not difficult for me. But in the future, during the latter five hundred years, if there are sentient beings who hear this sūtra, believe, understand, uphold, and maintain it, such people will be the foremost and most 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 told Subhūti: “So it is, so it is. If someone hears this sūtra without being startled, frightened, or 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, in the past, when King Kali mutilated 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, if I had had the perception of self, person, sentient being, or life span, anger and resentment would have arisen. Subhūti, I also recall that for five hundred lifetimes in the past 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 leave behind all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile objects, or phenomena; the mind should arise without abiding anywhere. If the mind abides somewhere, 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 truth, speaks factually, speaks in accordance with reality, speaks without deception, and speaks without contradiction.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes who, in the bright light of the sun, sees all kinds of forms.
Completion
“Subhūti, in the future, if good men and good women can uphold, read, and recite this sūtra, the Tathāgata will know and see them all with the wisdom of a buddha, and they will accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman were to give as a gift as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for immeasurable hundreds of thousands of millions of eons; and if someone else, on hearing this scripture, 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.
“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and 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 sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and are attached to views of self, person, sentient being, and life span cannot hear, uphold, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stūpa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this sūtra, yet are despised by others, their past-life karmic offenses would ordinarily cause them to fall into an unfortunate realm. Because they are despised by people in this life, however, those offenses from former lives will be extinguished, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of buddhas. I made offerings to and served all of them, never passing one by. If someone in the latter age can uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those buddhas is less than one hundredth, less than one thousand-million-billionth, and cannot be reached even by numbers or analogies.
“Subhūti, if I were to fully describe the merit gained by good men and good women in the latter age who uphold and recite this sūtra, some who heard it might become confused, lose their minds, and doubt and disbelieve. Subhūti, you should know that the meaning of this sūtra 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 arouse the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”
The Buddha told Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should bring all sentient beings to liberation.’ Having brought all sentient beings to liberation, there is not actually a single sentient being who has been brought to liberation. 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 one arouses the mind of unsurpassed, complete, perfect enlightenment.
“Subhūti, what do you think? Did the Tathāgata, in the presence of Dīpaṅkara Buddha, attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has taught, the Buddha did not attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment in the presence of Dīpaṅkara Buddha.”
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 were any Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment, Dīpaṅkara 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 one attains unsurpassed, complete, perfect enlightenment, Dīpaṅkara 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, in the unsurpassed, complete, perfect enlightenment attained by the Tathāgata, there is neither reality nor unreality. Therefore the Tathāgata says that all phenomena are buddha-dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.
“Subhūti, it is like a person whose body is large.”
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 a bodhisattva says, ‘I shall bring immeasurable sentient beings to liberation,’ that person is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called bodhisattva. Therefore the Buddha says that all phenomena are without self, person, sentient being, or life span. Subhūti, if a bodhisattva says, ‘I shall adorn the 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.”
“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”
“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata possess the buddha eye?”
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The Buddha said: “Good, good, Subhūti! As you have said, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and is skilled at entrusting responsibilities to all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should abide thus and subdue their minds thus.”
Work sharing “Yes, World-Honored One. I gladly wish to hear.”
The Buddha told Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvāṇa and thus bring them to liberation. Although immeasurable, innumerable, and boundless sentient beings are thereby brought to liberation, in truth there is not a single sentient being who is brought to liberation. Why is this so? 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, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile objects, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, that bodhisattva’s 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 told 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, on hearing these words and passages, will give rise to genuine faith?”
The Buddha told 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 passages, taking them as true. You should know that such people have not merely planted roots of goodness in the presence of one, two, three, four, or five buddhas; they have already planted roots of goodness in the presence of immeasurable millions of buddhas. Those who, on hearing these passages, even for a single thought give rise to pure faith—Subhūti, the Tathāgata fully knows and fully sees them, and these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.
“They will have neither the perception of phenomena nor the perception of non-phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to self, person, sentient being, and life span. Work sharing
“If they grasp at the perception of phenomena, they become attached to self, person, sentient being, and life span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. 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 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 taught, 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 or spoken of; it 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 three-thousand-great-thousand 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 uphold this sūtra, even only a four-line verse, and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all buddhas and the Dharma of their unsurpassed, complete, perfect enlightenment arise from this sūtra. 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 has entered the stream, yet in reality there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile objects, or phenomena. Thus one 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 comes once, yet in reality there is neither going nor coming. Thus one 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 come, yet in reality there is no non-coming. Therefore one 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 self, person, sentient being, and 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 thought, ‘I have attained the way of an arhat,’ the World-Honored One would not say that Subhūti delights in the practice of peaceful seclusion. Since Subhūti truly practices nothing, Subhūti is called one who delights in the practice of peaceful seclusion.”
The Buddha told Subhūti: “What do you think? When the Tathāgata was formerly with Dīpaṅkara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dīpaṅkara 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? What is called adorning a buddha-field is not adornment; it is called adornment.”
“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds in this way. They should not give rise to minds that abide in forms, nor minds that abide in sounds, smells, tastes, tactile objects, or phenomena. They should give rise to minds that abide nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One. Why? The Buddha says it is not a body; therefore it is called a great body.”
“Subhūti, if the grains of sand in the Ganges were counted, and there were that many 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. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhūti, I now tell you truly: if a good man or good woman filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in those Ganges Rivers, and gave them as a gift, would the merit be great?”
Subhūti said: “Very great, World-Honored One.”
The Buddha told Subhūti: “If a good man or good woman upholds even a four-line verse from this sūtra and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as though it were a buddha stūpa or shrine. How much more so if someone can uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the foremost and most rare Dharma. Wherever this scripture is found, there is a buddha, together with revered disciples.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this sūtra be called? How should we uphold it?”
The Buddha told Subhūti: “This sūtra 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 motes of dust in the three-thousand-great-thousand worlds many?” Work sharing
Subhūti said: “Very many, World-Honored One.”
“Subhūti, the Tathāgata says that these motes of dust are not motes of dust; therefore they are called motes of dust. 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 gave as a gift as many bodies and lives as there are grains of sand in the Ganges, and someone else upheld even a four-line verse from this sūtra and explained it to others, the latter’s merit would be exceedingly great!”
At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He shed tears, wept bitterly, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has taught such a profoundly deep scripture. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, what is called true reality is not a characteristic; therefore the Tathāgata calls it true reality. World-Honored One, hearing such a scripture now, believing, understanding, upholding, and maintaining it is not difficult for me. But in the future, during the latter five hundred years, if there are sentient beings who hear this sūtra, believe, understand, uphold, and maintain it, such people will be the foremost and most 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 told Subhūti: “So it is, so it is. If someone hears this sūtra without being startled, frightened, or 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, in the past, when King Kali mutilated 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, if I had had the perception of self, person, sentient being, or life span, anger and resentment would have arisen. Subhūti, I also recall that for five hundred lifetimes in the past 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 leave behind all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor a mind abiding in sounds, smells, tastes, tactile objects, or phenomena; the mind should arise without abiding anywhere. If the mind abides somewhere, 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 truth, speaks factually, speaks in accordance with reality, speaks without deception, and speaks without contradiction.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes who, in the bright light of the sun, sees all kinds of forms.
Completion
“Subhūti, in the future, if good men and good women can uphold, read, and recite this sūtra, the Tathāgata will know and see them all with the wisdom of a buddha, and they will accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman were to give as a gift as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for immeasurable hundreds of thousands of millions of eons; and if someone else, on hearing this scripture, 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.
“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and 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 sees that person, and such people will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and are attached to views of self, person, sentient being, and life span cannot hear, uphold, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stūpa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this sūtra, yet are despised by others, their past-life karmic offenses would ordinarily cause them to fall into an unfortunate realm. Because they are despised by people in this life, however, those offenses from former lives will be extinguished, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of buddhas. I made offerings to and served all of them, never passing one by. If someone in the latter age can uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those buddhas is less than one hundredth, less than one thousand-million-billionth, and cannot be reached even by numbers or analogies.
“Subhūti, if I were to fully describe the merit gained by good men and good women in the latter age who uphold and recite this sūtra, some who heard it might become confused, lose their minds, and doubt and disbelieve. Subhūti, you should know that the meaning of this sūtra 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 arouse the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”
The Buddha told Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should bring all sentient beings to liberation.’ Having brought all sentient beings to liberation, there is not actually a single sentient being who has been brought to liberation. 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 one arouses the mind of unsurpassed, complete, perfect enlightenment.
“Subhūti, what do you think? Did the Tathāgata, in the presence of Dīpaṅkara Buddha, attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has taught, the Buddha did not attain any Dharma by which he attained unsurpassed, complete, perfect enlightenment in the presence of Dīpaṅkara Buddha.”
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 were any Dharma by which the Tathāgata attained unsurpassed, complete, perfect enlightenment, Dīpaṅkara 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 one attains unsurpassed, complete, perfect enlightenment, Dīpaṅkara 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, in the unsurpassed, complete, perfect enlightenment attained by the Tathāgata, there is neither reality nor unreality. Therefore the Tathāgata says that all phenomena are buddha-dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.
“Subhūti, it is like a person whose body is large.”
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 a bodhisattva says, ‘I shall bring immeasurable sentient beings to liberation,’ that person is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called bodhisattva. Therefore the Buddha says that all phenomena are without self, person, sentient being, or life span. Subhūti, if a bodhisattva says, ‘I shall adorn the 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.”
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 mealtime, 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 begged in order from door to door, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Venerable Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, knelt with 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 protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! Just as you say, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I shall explain for you: if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”
Work sharing “Yes, indeed, World-Honored One! I wish joyfully to hear.”
The Buddha said to Subhūti: “Bodhisattvas, great beings, should thus subdue their minds: all kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter the nirvana without remainder 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 notion of a self, a person, a sentient being, or a life-span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give thus, without abiding in marks. Why? If a bodhisattva gives without abiding in marks, the resulting merit cannot be measured.
“Subhūti, what do you think? Can the space in the eastern direction 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 marks is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through bodily marks?”
“No, World-Honored One! The Tathāgata cannot be seen through bodily marks. Why? What the Tathāgata calls bodily marks are not bodily marks.”
The Buddha said to Subhūti: “All conditioned marks are illusory. Whoever sees all marks as no-marks sees the Tathāgata.” Work sharing
Subhūti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing such words and passages, give rise to true faith?”
The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the latter five hundred years, there will be those who observe precepts and cultivate merit who can give rise to faith in these passages and take them as true. Know that such a person has not planted good roots in merely one, two, three, four, or five Buddhas, but has planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if only for a single thought they give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will obtain such immeasurable merit. Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life-span.
“They will have neither the notion of phenomena nor the notion of non-phenomena. Why? If these sentient beings grasp at marks in their minds, they become attached to a self, a person, a sentient being, and a life-span. Work sharing
“If they grasp at the notion of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the notion of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘Monks, you should know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata have any Dharma to teach?” Work sharing
Subhūti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped, cannot be spoken of, is neither Dharma nor non-Dharma. Why is this? All sages and saints differ through the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven precious things and gave them in generosity, would the merit obtained by that person be great?”
Subhūti said: “Very great, World-Honored One! Why? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”
“If someone else received and upheld even a four-line verse from this sūtra and explained 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 sūtra. 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 has entered the stream, yet in truth there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; therefore one 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 said to go and return once, yet in truth there is neither going nor returning; therefore one 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 come again, yet in truth there is no non-coming; therefore one 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 truth there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the way of an arhat,’ that would be attachment to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha says 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 say that Subhūti delights in practicing dwelling in solitude! Because Subhūti truly practices nothing, Subhūti is called one who delights in practicing dwelling in solitude.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Buddha Dīpaṅkara, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One! When the Tathāgata was with Buddha Dīpaṅkara, 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; therefore it is called adornment.”
“Therefore, Subhūti, bodhisattvas, great beings, should give rise to pure minds in this way. They should not give rise to minds abiding in form, nor should they give rise to minds abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds without abiding anywhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One! Why? The Buddha says 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 that many 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! Even the Ganges Rivers 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 with the seven precious things as there are grains of sand in those Ganges Rivers, and gave them in generosity, would the merit be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women received and upheld even a four-line verse from this sūtra and explained it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse from this sūtra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stūpa or temple—how much more so if someone can receive, uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the supreme, foremost, and rarest Dharma. Wherever this scripture is found, there is a Buddha, or a revered disciple.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sūtra be known? How should we uphold it?”
The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom of the Diamond. 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 have any Dharma to teach?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata teaches nothing.”
“Subhūti, what do you think? Are the fine particles composing the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, the Tathāgata says that all 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 marks?” Work sharing
“No, World-Honored One! The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhūti, if a good man or good woman gave in generosity as many body-lives as there are grains of sand in the Ganges, and someone else received and upheld even a four-line verse from this sūtra and explained it to others, that person’s merit would be very much greater!”
At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance, shed tears, wept sorrowfully, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I have gained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to true reality, know that this person has accomplished the foremost and rarest merit. World-Honored One, this true reality is not a mark; therefore the Tathāgata calls it true reality. World-Honored One, it is not difficult for me now to hear such a sūtra, understand it with faith, receive it, and uphold it. But in the future, in the latter five hundred years, if there are sentient beings who hear this sūtra, understand it with faith, receive it, and uphold it, that person will be foremost and rare. Why? Such a person will have no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a life-span. Why? The notion of a self is not a notion; the notions of a person, a sentient being, and a life-span are likewise not notions. Why? Freedom from all marks is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, frightened, nor afraid, 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, as the Tathāgata says, is not the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body into pieces, at that time I had no notion of a self, a person, a sentient being, or a life-span. Why? When my limbs were cut apart piece by piece in the past, if I had possessed the notion of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that in five hundred former lives I was a practitioner of patience, and during those lives I had no notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should abandon all marks and give rise to 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 when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all marks are not marks. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks what is as it is, 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 practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes who, in the bright light of the sun, sees all kinds of forms.
Completion
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sūtra, the Tathāgata, through the Buddha’s wisdom, will fully know and fully see them; they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women, during the first part of the day, gave as many bodies in generosity as there are grains of sand in the Ganges; during the middle part of the day likewise gave as many bodies; and during the last part of the day likewise gave as many bodies, continuing this for immeasurable hundreds of thousands of millions of eons; and if someone else heard this sūtra and did not reject it with faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who have set out in the Great Vehicle and for those who have set out in the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person. They will accomplish merit that cannot be measured, counted, bounded, or conceived. 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, receive, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all worldly beings, gods, humans, and asuras should make offerings there. Know that such a place is a stūpa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Peace
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, and are despised by others, know that the karmic offenses of their former lives should have caused them to fall into the evil realms. Because they are despised by people in this life, the offenses of their former lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during immeasurable incalculable eons, before Buddha Dīpaṅkara, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing one by in vain. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit obtained would not amount to even one hundredth of the merit I gained by making offerings to those Buddhas—not even one part in a hundred, a thousand, a million, a billion, or even what can be expressed through numbers or analogies.
“Subhūti, if in the latter age good men and good women receive, uphold, read, and recite this sūtra, and I were to explain in full the merit they obtain, some who heard it would become mentally deranged, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who give rise to the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, not a single sentient being has truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, that person is not a bodhisattva. Why? Subhūti, in truth there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was with Buddha Dīpaṅkara, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One! As I understand the meaning of what the Buddha has said, when the Buddha was with Buddha Dīpaṅkara, 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, Buddha Dīpaṅkara would not have bestowed upon me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in truth there is no Dharma by which one attains unsurpassed, complete, and perfect enlightenment, Buddha Dīpaṅkara 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 phenomena.
“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 phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.
“Subhūti, it is like a person whose body is large.”
Subhūti said: “World-Honored One, what the Tathāgata calls a person whose body is large is not a large body; therefore it is called a large body.”
“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in truth there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, person, sentient being, or life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the 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 have the physical eye?”
“Yes, World-Honored One! The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One! The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One! The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One! The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
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 mealtime, 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 begged in order from door to door, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Venerable Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, knelt with 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 protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! Just as you say, the Tathāgata is skilled at protecting and mindful of all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I shall explain for you: if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”
Work sharing “Yes, indeed, World-Honored One! I wish joyfully to hear.”
The Buddha said to Subhūti: “Bodhisattvas, great beings, should thus subdue their minds: all kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter the nirvana without remainder 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 notion of a self, a person, a sentient being, or a life-span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give thus, without abiding in marks. Why? If a bodhisattva gives without abiding in marks, the resulting merit cannot be measured.
“Subhūti, what do you think? Can the space in the eastern direction 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 marks is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through bodily marks?”
“No, World-Honored One! The Tathāgata cannot be seen through bodily marks. Why? What the Tathāgata calls bodily marks are not bodily marks.”
The Buddha said to Subhūti: “All conditioned marks are illusory. Whoever sees all marks as no-marks sees the Tathāgata.” Work sharing
Subhūti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing such words and passages, give rise to true faith?”
The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the latter five hundred years, there will be those who observe precepts and cultivate merit who can give rise to faith in these passages and take them as true. Know that such a person has not planted good roots in merely one, two, three, four, or five Buddhas, but has planted all kinds of good roots before immeasurable millions of Buddhas. Upon hearing these passages, even if only for a single thought they give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will obtain such immeasurable merit. Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life-span.
“They will have neither the notion of phenomena nor the notion of non-phenomena. Why? If these sentient beings grasp at marks in their minds, they become attached to a self, a person, a sentient being, and a life-span. Work sharing
“If they grasp at the notion of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the notion of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘Monks, you should know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata have any Dharma to teach?” Work sharing
Subhūti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped, cannot be spoken of, is neither Dharma nor non-Dharma. Why is this? All sages and saints differ through the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven precious things and gave them in generosity, would the merit obtained by that person be great?”
Subhūti said: “Very great, World-Honored One! Why? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”
“If someone else received and upheld even a four-line verse from this sūtra and explained 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 sūtra. 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 has entered the stream, yet in truth there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; therefore one 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 said to go and return once, yet in truth there is neither going nor returning; therefore one 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 come again, yet in truth there is no non-coming; therefore one 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 truth there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the way of an arhat,’ that would be attachment to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha says 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 say that Subhūti delights in practicing dwelling in solitude! Because Subhūti truly practices nothing, Subhūti is called one who delights in practicing dwelling in solitude.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Buddha Dīpaṅkara, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One! When the Tathāgata was with Buddha Dīpaṅkara, 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; therefore it is called adornment.”
“Therefore, Subhūti, bodhisattvas, great beings, should give rise to pure minds in this way. They should not give rise to minds abiding in form, nor should they give rise to minds abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds without abiding anywhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One! Why? The Buddha says 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 that many 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! Even the Ganges Rivers 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 with the seven precious things as there are grains of sand in those Ganges Rivers, and gave them in generosity, would the merit be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women received and upheld even a four-line verse from this sūtra and explained it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse from this sūtra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddha stūpa or temple—how much more so if someone can receive, uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the supreme, foremost, and rarest Dharma. Wherever this scripture is found, there is a Buddha, or a revered disciple.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sūtra be known? How should we uphold it?”
The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom of the Diamond. 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 have any Dharma to teach?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata teaches nothing.”
“Subhūti, what do you think? Are the fine particles composing the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, the Tathāgata says that all 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 marks?” Work sharing
“No, World-Honored One! The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhūti, if a good man or good woman gave in generosity as many body-lives as there are grains of sand in the Ganges, and someone else received and upheld even a four-line verse from this sūtra and explained it to others, that person’s merit would be very much greater!”
At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance, shed tears, wept sorrowfully, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I have gained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to true reality, know that this person has accomplished the foremost and rarest merit. World-Honored One, this true reality is not a mark; therefore the Tathāgata calls it true reality. World-Honored One, it is not difficult for me now to hear such a sūtra, understand it with faith, receive it, and uphold it. But in the future, in the latter five hundred years, if there are sentient beings who hear this sūtra, understand it with faith, receive it, and uphold it, that person will be foremost and rare. Why? Such a person will have no notion of a self, no notion of a person, no notion of a sentient being, and no notion of a life-span. Why? The notion of a self is not a notion; the notions of a person, a sentient being, and a life-span are likewise not notions. Why? Freedom from all marks is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, frightened, nor afraid, 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, as the Tathāgata says, is not the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body into pieces, at that time I had no notion of a self, a person, a sentient being, or a life-span. Why? When my limbs were cut apart piece by piece in the past, if I had possessed the notion of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that in five hundred former lives I was a practitioner of patience, and during those lives I had no notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should abandon all marks and give rise to 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 when practicing generosity. Subhūti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathāgata says that all marks are not marks. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks what is as it is, 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 practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes who, in the bright light of the sun, sees all kinds of forms.
Completion
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sūtra, the Tathāgata, through the Buddha’s wisdom, will fully know and fully see them; they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women, during the first part of the day, gave as many bodies in generosity as there are grains of sand in the Ganges; during the middle part of the day likewise gave as many bodies; and during the last part of the day likewise gave as many bodies, continuing this for immeasurable hundreds of thousands of millions of eons; and if someone else heard this sūtra and did not reject it with faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who have set out in the Great Vehicle and for those who have set out in the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees that person. They will accomplish merit that cannot be measured, counted, bounded, or conceived. 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, receive, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all worldly beings, gods, humans, and asuras should make offerings there. Know that such a place is a stūpa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Peace
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, and are despised by others, know that the karmic offenses of their former lives should have caused them to fall into the evil realms. Because they are despised by people in this life, the offenses of their former lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during immeasurable incalculable eons, before Buddha Dīpaṅkara, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing one by in vain. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit obtained would not amount to even one hundredth of the merit I gained by making offerings to those Buddhas—not even one part in a hundred, a thousand, a million, a billion, or even what can be expressed through numbers or analogies.
“Subhūti, if in the latter age good men and good women receive, uphold, read, and recite this sūtra, and I were to explain in full the merit they obtain, some who heard it would become mentally deranged, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic results are likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, if good men and good women give rise to the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who give rise to the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, not a single sentient being has truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, that person is not a bodhisattva. Why? Subhūti, in truth there is no Dharma that gives rise to the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was with Buddha Dīpaṅkara, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One! As I understand the meaning of what the Buddha has said, when the Buddha was with Buddha Dīpaṅkara, 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, Buddha Dīpaṅkara would not have bestowed upon me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in truth there is no Dharma by which one attains unsurpassed, complete, and perfect enlightenment, Buddha Dīpaṅkara 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 phenomena.
“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 phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.
“Subhūti, it is like a person whose body is large.”
Subhūti said: “World-Honored One, what the Tathāgata calls a person whose body is large is not a large body; therefore it is called a large body.”
“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in truth there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, person, sentient being, or life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the 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 have the physical eye?”
“Yes, World-Honored One! The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One! The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One! The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One! The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
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. In the city, he begged in sequence, then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing
At that time, the Elder Subhūti arose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathāgata skillfully protects and cares for all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. World-Honored One, when good men and good women arouse 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 skillfully protects and cares for all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. Now listen carefully, and I will explain it for you. When good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I joyfully wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way: Whatever kinds of sentient beings there are—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the conception 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 means 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 merit is immeasurable.
“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, one sees the Tathāgata.” Work sharing
Subhūti said to the Buddha: “World-Honored One, will there be sentient beings who, on hearing these words and passages, give rise to true faith?”
The Buddha said to Subhūti: “Do not speak this way. After the Tathāgata’s passing, in the latter five-hundred-year period, there will be those who observe the precepts and cultivate merit who can give rise to faith in these passages and take them as true. You should know that such people have not planted good roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of good roots in the presence of immeasurable millions of Buddhas. Upon hearing these passages, 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 conception of a self, a person, a sentient being, or a life span.
“They will have neither the conception of dharmas nor the conception 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 conception of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the conception of non-dharmas, they become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathāgata always says: ‘You monks, understand my teaching as being 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 said, 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 or expressed; it is neither Dharma nor non-Dharma. Why is this? All sages and wise ones differ through the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled a billion-world universe 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 someone else were to receive and uphold even four lines of verse from this sūtra and explain them 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 sūtra. 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 has entered the stream, yet in reality there is no entering. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; therefore one 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 reality there is neither returning nor not returning; therefore one 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 non-returning; therefore one 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 reality, there is no dharma called arhat. World-Honored One, if an arhat thought, ‘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 concentration of non-contention, foremost among humans, 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 Subhūti delights in practicing dwelling in solitude. In reality, Subhūti practices nothing; therefore Subhūti is said to delight in practicing dwelling in solitude.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing in relation to 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 abiding in form, nor should they give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One. Why? The Buddha has said 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 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. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhūti, I now tell you truly: if a good man or good woman filled as many billion-world universes as there are grains of sand in all those Ganges Rivers with the seven treasures and gave them in generosity, would the merit be great?”
Subhūti said: “Very great, World-Honored One.”
The Buddha said to Subhūti: “If a good man or good woman receives and upholds even four lines of verse from this sūtra and explains them to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sūtra are taught, you should know that that place will be honored by all the worlds, gods, humans, and asuras, as though it were a stūpa or shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the highest and rarest Dharma. Wherever this scripture is found, there the Buddha is present, together with disciples worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this sūtra be called, and how should we uphold it?”
The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom That Cuts Like a Diamond. 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 of dust in a billion-world universe numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One.”
“Subhūti, the Tathāgata says that fine particles of dust are not fine particles of dust; therefore they are called fine particles of dust. 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 gave as many lives as there are grains of sand in the Ganges, and someone else received and upheld even four lines of verse from this sūtra and explained them to others, the merit of the latter would be far greater.”
At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He wept and shed tears, saying to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and rarest merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, now that I have heard such a sūtra, it is not difficult for me to believe, understand, receive, uphold, and practice it. If, in the latter five-hundred-year period of the future, there are sentient beings who hear this sūtra, believe, understand, receive, uphold, and practice it, such people will be the foremost and rarest. Why? Such people will have no conception of a self, a person, a sentient being, or a life span. Why? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are not conceptions. Why? Freedom from all appearances is called buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, 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, when my body was cut apart by King Kali in the past, at that time I had no conception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart piece by piece in the past, if I had possessed the conception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. During those lifetimes I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should leave behind all appearances and arouse 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 dharmas; one should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.
“Therefore the Buddha says that a bodhisattva’s mind should not abide in form 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 truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“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, where nothing can be seen. 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 receive, uphold, read, and recite this sūtra, the Tathāgata will know and see them all with the wisdom of a Buddha, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman gives as many bodies as there are grains of sand in the Ganges in the morning, again gives as many bodies in the middle of the day, and again gives as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if someone else hears this sūtra and does not reject it in faith, that person’s merit surpasses the former. How much more so if they copy, receive, uphold, read, recite, and explain it to others.
“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who arouse the great vehicle and for those who arouse the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathāgata fully knows and sees that person. Such people will accomplish immeasurable, inestimable, boundless, and 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, receive, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all the worlds, gods, humans, and asuras should make offerings there. You should know that that place is a stūpa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Health
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra and are despised by others, their past-life offenses would ordinarily cause them to fall into the evil realms. Because they are despised by people in this life, however, the offenses of their past lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during immeasurable, innumerable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served every one of them, without failing to serve any. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those Buddhas would not equal one hundredth, not one millionth of a billionth, and cannot be reached even by numbers or analogies.
“Subhūti, if I were to fully describe the merit gained by good men and good women who, in the latter age, receive, uphold, read, and recite this sūtra, some who heard it might become deranged and doubtful and not believe it. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse 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, there is not actually a single sentient being who has been liberated. Why? Subhūti, if a bodhisattva has the conception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Why? Subhūti, in reality there is no dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? In the presence of Dipankara Buddha, did the Tathāgata attain any dharma through which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, in the presence of Dipankara Buddha there was no dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhūti. In reality there is no dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed on me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in reality there is no dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipankara Buddha bestowed on 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 reality 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 whose body is large.”
Subhūti said: “World-Honored One, the Tathāgata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in reality 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 fully understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.
“Subhūti, what do you think? Does the Tathāgata have the physical eye?”
“Yes, World-Honored One. The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One. The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One. The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One. The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
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. In the city, he begged in sequence, then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing
At that time, the Elder Subhūti arose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “Rare indeed, World-Honored One! The Tathāgata skillfully protects and cares for all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. World-Honored One, when good men and good women arouse 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 skillfully protects and cares for all bodhisattvas and skillfully entrusts and instructs all bodhisattvas. Now listen carefully, and I will explain it for you. When good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I joyfully wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva mahāsattvas should subdue their minds in this way: Whatever kinds of sentient beings there are—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, lack perception, or are neither perceptive nor non-perceptive—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the conception 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 means 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 merit is immeasurable.
“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, one sees the Tathāgata.” Work sharing
Subhūti said to the Buddha: “World-Honored One, will there be sentient beings who, on hearing these words and passages, give rise to true faith?”
The Buddha said to Subhūti: “Do not speak this way. After the Tathāgata’s passing, in the latter five-hundred-year period, there will be those who observe the precepts and cultivate merit who can give rise to faith in these passages and take them as true. You should know that such people have not planted good roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of good roots in the presence of immeasurable millions of Buddhas. Upon hearing these passages, 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 conception of a self, a person, a sentient being, or a life span.
“They will have neither the conception of dharmas nor the conception 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 conception of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the conception of non-dharmas, they become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathāgata always says: ‘You monks, understand my teaching as being 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 said, 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 or expressed; it is neither Dharma nor non-Dharma. Why is this? All sages and wise ones differ through the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled a billion-world universe 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 someone else were to receive and uphold even four lines of verse from this sūtra and explain them 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 sūtra. 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 has entered the stream, yet in reality there is no entering. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; therefore one 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 reality there is neither returning nor not returning; therefore one 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 non-returning; therefore one 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 reality, there is no dharma called arhat. World-Honored One, if an arhat thought, ‘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 concentration of non-contention, foremost among humans, 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 Subhūti delights in practicing dwelling in solitude. In reality, Subhūti practices nothing; therefore Subhūti is said to delight in practicing dwelling in solitude.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing in relation to 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 abiding in form, nor should they give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One. Why? The Buddha has said 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 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. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhūti, I now tell you truly: if a good man or good woman filled as many billion-world universes as there are grains of sand in all those Ganges Rivers with the seven treasures and gave them in generosity, would the merit be great?”
Subhūti said: “Very great, World-Honored One.”
The Buddha said to Subhūti: “If a good man or good woman receives and upholds even four lines of verse from this sūtra and explains them to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sūtra are taught, you should know that that place will be honored by all the worlds, gods, humans, and asuras, as though it were a stūpa or shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the entire sūtra. Subhūti, you should know that such a person has accomplished the highest and rarest Dharma. Wherever this scripture is found, there the Buddha is present, together with disciples worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this sūtra be called, and how should we uphold it?”
The Buddha said to Subhūti: “This sūtra is called The Perfection of Wisdom That Cuts Like a Diamond. 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 of dust in a billion-world universe numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One.”
“Subhūti, the Tathāgata says that fine particles of dust are not fine particles of dust; therefore they are called fine particles of dust. 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 gave as many lives as there are grains of sand in the Ganges, and someone else received and upheld even four lines of verse from this sūtra and explained them to others, the merit of the latter would be far greater.”
At that time, Subhūti, having heard this sūtra, deeply understood its meaning and significance. He wept and shed tears, saying to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and rarest merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, now that I have heard such a sūtra, it is not difficult for me to believe, understand, receive, uphold, and practice it. If, in the latter five-hundred-year period of the future, there are sentient beings who hear this sūtra, believe, understand, receive, uphold, and practice it, such people will be the foremost and rarest. Why? Such people will have no conception of a self, a person, a sentient being, or a life span. Why? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are not conceptions. Why? Freedom from all appearances is called buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, 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, when my body was cut apart by King Kali in the past, at that time I had no conception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart piece by piece in the past, if I had possessed the conception of a self, a person, a sentient being, or a life span, I would have given rise to anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. During those lifetimes I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should leave behind all appearances and arouse 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 dharmas; one should give rise to a mind that abides nowhere. If the mind abides somewhere, that is not abiding.
“Therefore the Buddha says that a bodhisattva’s mind should not abide in form 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 truth, one who speaks what is real, one who speaks things as they are, one who does not speak falsely, and one who does not speak otherwise.
“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, where nothing can be seen. 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 receive, uphold, read, and recite this sūtra, the Tathāgata will know and see them all with the wisdom of a Buddha, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman gives as many bodies as there are grains of sand in the Ganges in the morning, again gives as many bodies in the middle of the day, and again gives as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if someone else hears this sūtra and does not reject it in faith, that person’s merit surpasses the former. How much more so if they copy, receive, uphold, read, recite, and explain it to others.
“Subhūti, in brief, this sūtra has inconceivable, immeasurable, and boundless merit. The Tathāgata speaks it for those who arouse the great vehicle and for those who arouse the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Tathāgata fully knows and sees that person. Such people will accomplish immeasurable, inestimable, boundless, and 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, receive, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all the worlds, gods, humans, and asuras should make offerings there. You should know that that place is a stūpa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
Health
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra and are despised by others, their past-life offenses would ordinarily cause them to fall into the evil realms. Because they are despised by people in this life, however, the offenses of their past lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during immeasurable, innumerable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served every one of them, without failing to serve any. If, in the latter age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my offerings to those Buddhas would not equal one hundredth, not one millionth of a billionth, and cannot be reached even by numbers or analogies.
“Subhūti, if I were to fully describe the merit gained by good men and good women who, in the latter age, receive, uphold, read, and recite this sūtra, some who heard it might become deranged and doubtful and not believe it. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse 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, there is not actually a single sentient being who has been liberated. Why? Subhūti, if a bodhisattva has the conception of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Why? Subhūti, in reality there is no dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? In the presence of Dipankara Buddha, did the Tathāgata attain any dharma through which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, in the presence of Dipankara Buddha there was no dharma through which the Buddha attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhūti. In reality there is no dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been a dharma through which the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Dipankara Buddha would not have bestowed on me the prediction: ‘In a future life you will become a Buddha named Śākyamuni.’ Because in reality there is no dharma through which unsurpassed, complete, and perfect enlightenment is attained, Dipankara Buddha bestowed on 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 reality 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 whose body is large.”
Subhūti said: “World-Honored One, the Tathāgata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhūti, in reality 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 fully understands the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.
“Subhūti, what do you think? Does the Tathāgata have the physical eye?”
“Yes, World-Honored One. The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One. The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One. The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One. The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
Job 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 his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in order, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Job sharing
At that time, the elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and mindfuly attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! Just as you have said: the Tathāgata skillfully protects and mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen carefully, and I will explain it for you: if good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, they should abide in this way and subdue their minds in this way.”
Job sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way: as for all the many kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, are without perception, or are neither with nor without perception—I shall cause them all to enter final nirvāṇa and bring them to liberation. Yet when immeasurable, innumerable, and boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva clings to the notion of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Job sharing
“Furthermore, Subhūti, in relation to all 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 resulting merit cannot be measured.
“Subhūti, what do you think? Can the space in the eastern direction be measured?”
“No, World-Honored One!” Job 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!” Job 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 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 delusions. If one sees that all appearances are not appearances, then one sees the Tathāgata.” Job 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 planted wholesome roots in the presence of merely one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots in the presence of immeasurable millions of Buddhas. Upon hearing these passages, 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 attain such immeasurable merit. Why? These sentient beings will no longer cling to the notion of a self, a person, a sentient being, or a life span.
“They will have no notion of phenomena, nor any notion of what is not phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to the notions of self, person, sentient being, and life span. Job sharing
“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why? If they grasp at the notion of what is not phenomena, they likewise become attached to the notions of self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at what is not phenomena. For this reason, the Tathāgata constantly says: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect awakening? Does the Tathāgata have any Dharma to teach?” Job sharing
Subhūti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect awakening, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma spoken by the Tathāgata cannot be grasped or expressed; it is neither Dharma nor not-Dharma. Why is this? All sages and noble ones differ by means of the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled the three-thousand-great-thousand worlds with the seven treasures and gave them in charity, would that person gain much merit?”
Subhūti said: “A great deal, World-Honored One. Why? Such merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”
“If another person were to receive and 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 awakening 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 to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; therefore one is called a stream-enterer.” Job 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 reality there is neither returning nor not returning; therefore one is called a once-returner.”
“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Job sharing
Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no non-returning; therefore one 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 reality, there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be attachment to the notions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among human beings, and 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 Subhūti delights in practicing in seclusion. Because Subhūti in reality practices nothing, he is called one who delights in practicing in 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?” Job sharing
“No, World-Honored One. When the Tathāgata was with Dipamkara Buddha, he truly attained nothing in relation to the Dharma.” Job sharing
“Subhūti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? To adorn a Buddha-field is not adornment; it is merely 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 a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was like the king of mountains, Mount Sumeru. What do you think? Would that body be large?” Job 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 matched by as many Ganges Rivers, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhūti said: “Very numerous, World-Honored One. The Ganges Rivers themselves would be innumerable, how much more so their grains of sand!” Job sharing
“Subhūti, I now tell you truly: if good men and good women filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in those Ganges Rivers, and gave them in charity, would they gain much merit?”
Subhūti said: “Very much, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would at a Buddha stupa or shrine. How much more so if someone can receive, uphold, read, and recite the entire sutra. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there the Buddha is present, along with his honored disciples.” Job 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 Vajracchedikā Prajñāpāramitā, the Diamond Sutra. By this name you should uphold it. Why? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; it is merely called prajñāpāramitā. Subhūti, what do you think? Does the Tathāgata have any Dharma to teach?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata teaches nothing.”
“Subhūti, what do you think? Are the minute particles in the three-thousand-great-thousand worlds numerous?” Job sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, the Tathāgata says that all minute particles are not minute particles; they are merely called minute particles. The Tathāgata says that a world is not a world; it is merely called a world.
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two characteristics?” Job 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; they are merely called the thirty-two characteristics.”
“Subhūti, if a good man or good woman were to give in charity as many bodies and lives as there are grains of sand in the Ganges, while another person were to receive and uphold even a four-line verse from this sutra and explain it to others, the latter’s merit would be very great!”
At that time, Subhūti, having heard this sutra, deeply understood its meaning and significance. He shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this extremely profound sutra. From the time I first attained the eye of wisdom until now, I have never heard such a sutra. World-Honored One, if another person hears this sutra, gives rise to pure faith, and thus 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 sutra now, believing, understanding, receiving, and upholding it is not difficult for me. 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 the foremost and rarest. Why? Such people will have no notion of self, person, sentient being, or life span. Why? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If another person hears this sutra without being alarmed, frightened, or afraid, you should know that this person is extremely rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; it is merely called the foremost perfection. Subhūti, the perfection of patience, as spoken of by the Tathāgata, is not the perfection of patience; it is merely called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body into pieces, at that time I had no notion of self, person, sentient being, or life span. Why? When my body was cut apart limb by limb in the past, if I had possessed any notion of self, person, sentient being, or life span, I would have felt anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a sage practicing patience, and throughout those lifetimes I had no notion of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, and perfect awakening. One should not give rise to a mind abiding in forms, nor 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 true 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 what is real, one who speaks in accordance with reality, 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 practicing giving, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with eyes who, illuminated by the light of the sun, sees all kinds of forms.
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata will know and see them all through the wisdom of a Buddha, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women gave as many bodies as there are grains of sand in the Ganges in the morning, again gave as many bodies in the middle of the day, and again gave as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who arouse the great vehicle and for those who arouse the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and sees that person, and they will accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people carry the Tathāgata’s unsurpassed, complete, and perfect awakening. 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 may be found, all beings of the world—gods, humans, and asuras—should make offerings there. Know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would have destined them for the evil realms. Because they are despised by people in this present life, those former offenses will be eradicated, and they will attain unsurpassed, complete, and perfect awakening.
“Subhūti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million nayutas of Buddhas, honored and served them all, and never passed one by without doing so. If another person in the final age can receive, 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 thousand-millionth or one-billionth, and could not be reached by calculation or analogy.
“Subhūti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to describe their merit in full, some who heard it might become frantic, confused, and distrustful. 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, when good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect awakening should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, there is not a single sentient being who has actually been liberated. Why? Subhūti, if a bodhisattva clings to the notion 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 arouses the mind of unsurpassed, complete, and perfect awakening.
“Subhūti, what do you think? When the Tathāgata was with Dipamkara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect awakening?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect awakening.”
The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening, 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 one attains unsurpassed, complete, and perfect awakening, 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, and perfect awakening,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect awakening. Subhūti, the unsurpassed, complete, and perfect awakening 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’s body were large.”
Subhūti said: “World-Honored One, the Tathāgata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one 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 the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning the Buddha-field is not adornment; it is merely called adornment. Subhūti, if a bodhisattva fully comprehends the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.
“Subhūti, what do you think? Does the Tathāgata have a physical eye?”
“Yes, World-Honored One. The Tathāgata has a physical eye.”
“Subhūti, what do you think? Does the Tathāgata have a heavenly eye?”
“Yes, World-Honored One. The Tathāgata has a heavenly eye.”
“Subhūti, what do you think? Does the Tathāgata have a wisdom eye?”
“Yes, World-Honored One. The Tathāgata has a wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have a Dharma eye?”
“Yes, World-Honored One. The Tathāgata has a Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have a Buddha eye?”
Job 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 his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in order, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Job sharing
At that time, the elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! Just as you have said: the Tathāgata skillfully protects and mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen carefully, and I will explain it for you: if good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, they should abide in this way and subdue their minds in this way.”
Job sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way: as for all the many kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether they have form or are formless; whether they have perception, are without perception, or are neither with nor without perception—I shall cause them all to enter final nirvāṇa and bring them to liberation. Yet when immeasurable, innumerable, and boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva clings to the notion of a self, a person, a sentient being, or a life span, that person is not a bodhisattva. Job sharing
“Furthermore, Subhūti, in relation to all 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 resulting merit cannot be measured.
“Subhūti, what do you think? Can the space in the eastern direction be measured?”
“No, World-Honored One!” Job 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!” Job 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 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 delusions. If one sees that all appearances are not appearances, then one sees the Tathāgata.” Job 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 planted wholesome roots in the presence of merely one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots in the presence of immeasurable millions of Buddhas. Upon hearing these passages, 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 attain such immeasurable merit. Why? These sentient beings will no longer cling to the notion of a self, a person, a sentient being, or a life span.
“They will have no notion of phenomena, nor any notion of what is not phenomena. Why? If these sentient beings grasp at appearances in their minds, they become attached to the notions of self, person, sentient being, and life span. Job sharing
“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why? If they grasp at the notion of what is not phenomena, they likewise become attached to the notions of self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at what is not phenomena. For this reason, the Tathāgata constantly says: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect awakening? Does the Tathāgata have any Dharma to teach?” Job sharing
Subhūti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect awakening, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma spoken by the Tathāgata cannot be grasped or expressed; it is neither Dharma nor not-Dharma. Why is this? All sages and noble ones differ by means of the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled the three-thousand-great-thousand worlds with the seven treasures and gave them in charity, would that person gain much merit?”
Subhūti said: “A great deal, World-Honored One. Why? Such merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”
“If another person were to receive and 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 awakening 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 to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena; therefore one is called a stream-enterer.” Job 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 reality there is neither returning nor not returning; therefore one is called a once-returner.”
“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Job sharing
Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no non-returning; therefore one 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 reality, there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be attachment to the notions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi of non-contention, foremost among human beings, and 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 Subhūti delights in practicing in seclusion. Because Subhūti in reality practices nothing, he is called one who delights in practicing in 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?” Job sharing
“No, World-Honored One. When the Tathāgata was with Dipamkara Buddha, he truly attained nothing in relation to the Dharma.” Job sharing
“Subhūti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? To adorn a Buddha-field is not adornment; it is merely 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 a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was like the king of mountains, Mount Sumeru. What do you think? Would that body be large?” Job 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 matched by as many Ganges Rivers, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhūti said: “Very numerous, World-Honored One. The Ganges Rivers themselves would be innumerable, how much more so their grains of sand!” Job sharing
“Subhūti, I now tell you truly: if good men and good women filled as many three-thousand-great-thousand worlds with the seven treasures as there are grains of sand in those Ganges Rivers, and gave them in charity, would they gain much merit?”
Subhūti said: “Very much, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, their merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would at a Buddha stupa or shrine. How much more so if someone can receive, uphold, read, and recite the entire sutra. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there the Buddha is present, along with his honored disciples.” Job 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 Vajracchedikā Prajñāpāramitā, the Diamond Sutra. By this name you should uphold it. Why? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; it is merely called prajñāpāramitā. Subhūti, what do you think? Does the Tathāgata have any Dharma to teach?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata teaches nothing.”
“Subhūti, what do you think? Are the minute particles in the three-thousand-great-thousand worlds numerous?” Job sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, the Tathāgata says that all minute particles are not minute particles; they are merely called minute particles. The Tathāgata says that a world is not a world; it is merely called a world.
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two characteristics?” Job 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; they are merely called the thirty-two characteristics.”
“Subhūti, if a good man or good woman were to give in charity as many bodies and lives as there are grains of sand in the Ganges, while another person were to receive and uphold even a four-line verse from this sutra and explain it to others, the latter’s merit would be very great!”
At that time, Subhūti, having heard this sutra, deeply understood its meaning and significance. He shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this extremely profound sutra. From the time I first attained the eye of wisdom until now, I have never heard such a sutra. World-Honored One, if another person hears this sutra, gives rise to pure faith, and thus 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 sutra now, believing, understanding, receiving, and upholding it is not difficult for me. 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 the foremost and rarest. Why? Such people will have no notion of self, person, sentient being, or life span. Why? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If another person hears this sutra without being alarmed, frightened, or afraid, you should know that this person is extremely rare. Why? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; it is merely called the foremost perfection. Subhūti, the perfection of patience, as spoken of by the Tathāgata, is not the perfection of patience; it is merely called the perfection of patience. Why? Subhūti, when long ago King Kali cut my body into pieces, at that time I had no notion of self, person, sentient being, or life span. Why? When my body was cut apart limb by limb in the past, if I had possessed any notion of self, person, sentient being, or life span, I would have felt anger and resentment. Subhūti, I also recall that for five hundred lifetimes in the past I was a sage practicing patience, and throughout those lifetimes I had no notion of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, and perfect awakening. One should not give rise to a mind abiding in forms, nor 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 true 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 what is real, one who speaks in accordance with reality, 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 practicing giving, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with eyes who, illuminated by the light of the sun, sees all kinds of forms.
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata will know and see them all through the wisdom of a Buddha, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women gave as many bodies as there are grains of sand in the Ganges in the morning, again gave as many bodies in the middle of the day, and again gave as many bodies in the evening, giving their bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this sutra has inconceivable, immeasurable, and boundless merit. The Tathāgata teaches it for those who arouse the great vehicle and for those who arouse the supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and sees that person, and they will accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people carry the Tathāgata’s unsurpassed, complete, and perfect awakening. 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 may be found, all beings of the world—gods, humans, and asuras—should make offerings there. Know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sutra but are despised by others, their offenses from former lives would have destined them for the evil realms. Because they are despised by people in this present life, those former offenses will be eradicated, and they will attain unsurpassed, complete, and perfect awakening.
“Subhūti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million nayutas of Buddhas, honored and served them all, and never passed one by without doing so. If another person in the final age can receive, 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 thousand-millionth or one-billionth, and could not be reached by calculation or analogy.
“Subhūti, if in the final age good men and good women receive, uphold, read, and recite this sutra, and I were to describe their merit in full, some who heard it might become frantic, confused, and distrustful. 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, when good men and good women arouse the mind of unsurpassed, complete, and perfect awakening, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect awakening should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, there is not a single sentient being who has actually been liberated. Why? Subhūti, if a bodhisattva clings to the notion 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 arouses the mind of unsurpassed, complete, and perfect awakening.
“Subhūti, what do you think? When the Tathāgata was with Dipamkara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect awakening?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect awakening.”
The Buddha said: “So it is, so it is, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening. Subhūti, if there had been a Dharma by which the Tathāgata attained unsurpassed, complete, and perfect awakening, 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 one attains unsurpassed, complete, and perfect awakening, 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, and perfect awakening,’ Subhūti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect awakening. Subhūti, the unsurpassed, complete, and perfect awakening 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’s body were large.”
Subhūti said: “World-Honored One, the Tathāgata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhūti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one 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 the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathāgata says that adorning the Buddha-field is not adornment; it is merely called adornment. Subhūti, if a bodhisattva fully comprehends the Dharma of no-self, the Tathāgata calls that person a true bodhisattva.
“Subhūti, what do you think? Does the Tathāgata have a physical eye?”
“Yes, World-Honored One. The Tathāgata has a physical eye.”
“Subhūti, what do you think? Does the Tathāgata have a heavenly eye?”
“Yes, World-Honored One. The Tathāgata has a heavenly eye.”
“Subhūti, what do you think? Does the Tathāgata have a wisdom eye?”
“Yes, World-Honored One. The Tathāgata has a wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have a Dharma eye?”
“Yes, World-Honored One. The Tathāgata has a Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have a Buddha eye?”
Work sharing Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the country of Shravasti, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robes, took up his bowl, and entered the great city of Shravasti to beg for food. Within the city, he begged in sequence, then returned to his place. After eating, 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 in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, placed his palms together respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. World-Honored One, when good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhuti! Just as you say: the Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. Now listen attentively, and I will explain it for you. When good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, indeed, World-Honored One. I wish joyfully to hear it.”
The Buddha said to Subhuti: “All bodhisattva-mahasattvas should subdue their minds in this way. As for all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, have no perception, or have neither perception nor no perception—I shall cause them all to enter nirvana without remainder and thereby liberate them. Yet when immeasurable, innumerable, and boundless numbers of sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit thereby gained cannot be measured.
“Subhuti, what do you think? Can the space in the eastern direction be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily marks?”
“No, World-Honored One. The Tathagata cannot be seen through bodily marks. Why? The bodily marks spoken of by the Tathagata are not bodily marks.”
The Buddha said to Subhuti: “All appearances are deceptive. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, might there be sentient beings who, upon hearing these words and phrases, give rise to genuine faith?”
The Buddha said to Subhuti: “Do not speak that way. After the Tathagata has passed away, in the final five-hundred-year period, 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 real. You should know that such people have not planted wholesome roots in just one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots before immeasurable millions of Buddhas. Upon hearing these words and phrases, even if they give rise to pure faith for a single moment, Subhuti, the Tathagata 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 in their minds, they become attached to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the perception of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the dharmas should be abandoned, how much more so what is not dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed dharma that the Tathagata can teach. Why? The dharma spoken by the Tathagata cannot be grasped or spoken of; it is neither dharma nor non-dharma. Why is this? All sages differ through the unconditioned dharma.
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why? That merit is not the nature of merit; therefore the Tathagata says that the merit is great.”
“If someone else received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas arise 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? A stream-enterer is called one who enters the stream, yet in reality there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; therefore one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One. Why? 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? A non-returner is called one who does not come again, yet in reality there is no non-coming; therefore one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One. Why? In reality, there is no dharma called arhat. World-Honored One, if an arhat thought, ‘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 samadhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in practicing in a secluded, peaceful place, because Subhuti in reality practices nothing; therefore he is called one who delights in practicing in a secluded, peaceful place.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he obtain anything in relation to the dharma?” Work sharing
“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he in reality obtained nothing in relation to the dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? Adorning a Buddha-field 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 forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why? The Buddha has said that it is not a body; therefore it is called a large 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. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhuti, I now speak the truth to you. If a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in those Ganges Rivers and gave them in charity, would the merit gained be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “If a good man or good woman receives, upholds, and explains to others even four lines of verse from this sutra, that merit surpasses the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all the worlds, gods, humans, and asuras should make offerings there, as they would at a Buddha stupa or temple—how much more so when someone is able to receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has achieved the highest and rarest dharma. Wherever this scripture is found, there is a Buddha, together with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called? How should we uphold it?”
The Buddha said to Subhuti: “This sutra is called The Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhuti, what the Buddha calls perfect wisdom is not perfect wisdom; therefore it is called perfect 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 atoms composing the three-thousand-great-thousand world-system many?” Work sharing
Subhuti said: “Very many, World-Honored One!”
“Subhuti, the Tathagata says that these atoms are not atoms; therefore they are called atoms. 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 marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhuti, if a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges, while another person received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would be far greater!”
At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has achieved the foremost and rarest merit. World-Honored One, what is called true reality is not an appearance; therefore the Tathagata calls it true reality. World-Honored One, now that I have heard such a sutra, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are sentient beings who hear this sutra, believe, understand, receive, uphold, and practice it, such people will be the rarest of all. Why? Such people will have no perception of a self, no perception of a person, no perception of a sentient being, and no perception of a life span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor fearful, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, the perfection of patience, which the Tathagata calls not the perfection of patience, is called the perfection of patience. Why? Subhuti, long ago, when King Kali cut my body into pieces, at that time I had no perception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart joint by joint in the past, if I had possessed the perception of a self, a person, a sentient being, or a life span, I would have felt anger and hatred. Subhuti, I also recall that in five hundred previous lives I was a sage practicing patience; throughout those lives I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, a bodhisattva should leave behind all appearances and generate the mind of unsurpassed, complete, and perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas; a mind that abides nowhere should arise. 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. Subhuti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks 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 false. Subhuti, if a bodhisattva’s mind abides in dharmas while practicing giving, it is like a person entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in dharmas while practicing giving, it is like a person with eyes, illuminated by the brightness of the sun, who sees all kinds of forms.
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see all such people through the wisdom of a Buddha, and they will all achieve immeasurable and boundless merit.
“Subhuti, if a good man or good woman gave bodies equal in number to the grains of sand in the Ganges during the first part of the day, again gave such bodies during the middle part of the day, and also gave such bodies during the final part of the day, giving bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and had unwavering faith, that person’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhuti, to state the essential point, this sutra contains inconceivable, immeasurable, and boundless merit. The Tathagata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathagata fully knows and sees that person. Such people will achieve immeasurable, inexpressible, boundless, and inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings, being attached to views of self, person, sentient being, and life span, cannot listen to, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, in any place, all the worlds, gods, humans, and asuras should make offerings there. You should know that such a place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their offenses from previous lives, which would have caused them to fall into evil realms, will be extinguished because they are despised by people in this life, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit gained would not equal even one hundredth of the merit I gained from making offerings to those Buddhas—not even one part in a hundred million billion, or any number or analogy could compare with it.
“Subhuti, if I were to fully explain the merit gained by good men and good women who, in the latter age, receive, uphold, read, and recite this sutra, some who heard it might become mentally disordered, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic result is also inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, when good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who generate 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, there is not actually a single sentient being who has been liberated. Why? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Why? Subhuti, in reality there is no dharma by which anyone generates the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, was there any dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says that 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 falsity. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says: all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva comprehends the dharma of no-self, the Tathagata calls that person a true bodhisattva.
“Subhuti, what do you think? Does the Tathagata have physical eyes?”
“Yes, World-Honored One. The Tathagata has physical eyes.”
“Subhuti, what do you think? Does the Tathagata have divine eyes?”
“Yes, World-Honored One. The Tathagata has divine eyes.”
“Subhuti, what do you think? Does the Tathagata have wisdom eyes?”
“Yes, World-Honored One. The Tathagata has wisdom eyes.”
“Subhuti, what do you think? Does the Tathagata have dharma eyes?”
“Yes, World-Honored One. The Tathagata has dharma eyes.”
“Subhuti, what do you think? Does the Tathagata have Buddha eyes?”
Work sharing Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the country of Shravasti, together with a great assembly of 1,250 monks. At that time, when it was time to eat, the World-Honored One put on his robes, took up his bowl, and entered the great city of Shravasti to beg for food. Within the city, he begged in sequence, then returned to his place. After eating, 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 in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, placed his palms together respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. World-Honored One, when good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhuti! Just as you say: the Tathagata skillfully protects and cares for all bodhisattvas and skillfully entrusts them with instructions. Now listen attentively, and I will explain it for you. When good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, indeed, World-Honored One. I wish joyfully to hear it.”
The Buddha said to Subhuti: “All bodhisattva-mahasattvas should subdue their minds in this way. As for all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether they have form or are formless; whether they have perception, have no perception, or have neither perception nor no perception—I shall cause them all to enter nirvana without remainder and thereby liberate them. Yet when immeasurable, innumerable, and boundless numbers of sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, the merit thereby gained cannot be measured.
“Subhuti, what do you think? Can the space in the eastern direction be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily marks?”
“No, World-Honored One. The Tathagata cannot be seen through bodily marks. Why? The bodily marks spoken of by the Tathagata are not bodily marks.”
The Buddha said to Subhuti: “All appearances are deceptive. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, might there be sentient beings who, upon hearing these words and phrases, give rise to genuine faith?”
The Buddha said to Subhuti: “Do not speak that way. After the Tathagata has passed away, in the final five-hundred-year period, 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 real. You should know that such people have not planted wholesome roots in just one, two, three, four, or five Buddhas; they have already planted all kinds of wholesome roots before immeasurable millions of Buddhas. Upon hearing these words and phrases, even if they give rise to pure faith for a single moment, Subhuti, the Tathagata 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 in their minds, they become attached to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the perception of dharmas, they become attached to a self, a person, a sentient being, and a life span. Why? If they grasp at the perception of non-dharmas, they become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘You monks should know that my teaching is like a raft. Even the dharmas should be abandoned, how much more so what is not dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata teach any dharma?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed dharma that the Tathagata can teach. Why? The dharma spoken by the Tathagata cannot be grasped or spoken of; it is neither dharma nor non-dharma. Why is this? All sages differ through the unconditioned dharma.
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”
Subhuti said: “A great deal, World-Honored One. Why? That merit is not the nature of merit; therefore the Tathagata says that the merit is great.”
“If someone else received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas arise 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? A stream-enterer is called one who enters the stream, yet in reality there is nowhere to enter. One does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas; therefore one is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One. Why? 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? A non-returner is called one who does not come again, yet in reality there is no non-coming; therefore one is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One. Why? In reality, there is no dharma called arhat. World-Honored One, if an arhat thought, ‘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 samadhi of non-contention, foremost among people, and that I am the foremost arhat free from desire. World-Honored One, I do not think, ‘I am an arhat free from desire.’ World-Honored One, if I thought, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhuti is one who delights in practicing in a secluded, peaceful place, because Subhuti in reality practices nothing; therefore he is called one who delights in practicing in a secluded, peaceful place.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he obtain anything in relation to the dharma?” Work sharing
“No, World-Honored One. When the Tathagata was with Dipamkara Buddha, he in reality obtained nothing in relation to the dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One. Why? Adorning a Buddha-field 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 forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas. They should give rise to a mind that abides nowhere.
“Subhuti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhuti said: “Very large, World-Honored One. Why? The Buddha has said that it is not a body; therefore it is called a large 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. Even the Ganges Rivers would be innumerable, how much more so their grains of sand!” Work sharing
“Subhuti, I now speak the truth to you. If a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in those Ganges Rivers and gave them in charity, would the merit gained be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “If a good man or good woman receives, upholds, and explains to others even four lines of verse from this sutra, that merit surpasses the former merit. Furthermore, Subhuti, wherever even four lines of verse from this sutra are taught, you should know that all the worlds, gods, humans, and asuras should make offerings there, as they would at a Buddha stupa or temple—how much more so when someone is able to receive, uphold, read, and recite the entire sutra. Subhuti, you should know that such a person has achieved the highest and rarest dharma. Wherever this scripture is found, there is a Buddha, together with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called? How should we uphold it?”
The Buddha said to Subhuti: “This sutra is called The Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhuti, what the Buddha calls perfect wisdom is not perfect wisdom; therefore it is called perfect 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 atoms composing the three-thousand-great-thousand world-system many?” Work sharing
Subhuti said: “Very many, World-Honored One!”
“Subhuti, the Tathagata says that these atoms are not atoms; therefore they are called atoms. 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 marks?” Work sharing
“No, World-Honored One. The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhuti, if a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges, while another person received, upheld, and explained to others even four lines of verse from this sutra, that person’s merit would be far greater!”
At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. With tears streaming down, he wept and said to the Buddha: “How rare, World-Honored One! The Buddha has spoken this profound sutra. From long ago I have possessed the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has achieved the foremost and rarest merit. World-Honored One, what is called true reality is not an appearance; therefore the Tathagata calls it true reality. World-Honored One, now that I have heard such a sutra, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are sentient beings who hear this sutra, believe, understand, receive, uphold, and practice it, such people will be the rarest of all. Why? Such people will have no perception of a self, no perception of a person, no perception of a sentient being, and no perception of a life span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life span are likewise not perceptions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhuti: “So it is, so it is. If someone hears this sutra and is neither startled, frightened, nor fearful, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, the perfection of patience, which the Tathagata calls not the perfection of patience, is called the perfection of patience. Why? Subhuti, long ago, when King Kali cut my body into pieces, at that time I had no perception of a self, a person, a sentient being, or a life span. Why? When my limbs were cut apart joint by joint in the past, if I had possessed the perception of a self, a person, a sentient being, or a life span, I would have felt anger and hatred. Subhuti, I also recall that in five hundred previous lives I was a sage practicing patience; throughout those lives I had no perception of a self, a person, a sentient being, or a life span. Therefore, Subhuti, a bodhisattva should leave behind all appearances and generate the mind of unsurpassed, complete, and perfect enlightenment. A bodhisattva should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or dharmas; a mind that abides nowhere should arise. 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. Subhuti, for the benefit of all sentient beings, a bodhisattva should give in this way. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks 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 false. Subhuti, if a bodhisattva’s mind abides in dharmas while practicing giving, it is like a person entering darkness, unable to see anything. If a bodhisattva’s mind does not abide in dharmas while practicing giving, it is like a person with eyes, illuminated by the brightness of the sun, who sees all kinds of forms.
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see all such people through the wisdom of a Buddha, and they will all achieve immeasurable and boundless merit.
“Subhuti, if a good man or good woman gave bodies equal in number to the grains of sand in the Ganges during the first part of the day, again gave such bodies during the middle part of the day, and also gave such bodies during the final part of the day, giving bodies in this way for immeasurable hundreds of thousands of millions of eons; and if another person heard this sutra and had unwavering faith, that person’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhuti, to state the essential point, this sutra contains inconceivable, immeasurable, and boundless merit. The Tathagata teaches it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathagata fully knows and sees that person. Such people will achieve immeasurable, inexpressible, boundless, and inconceivable merit. Such people are carrying the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings, being attached to views of self, person, sentient being, and life span, cannot listen to, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, in any place, all the worlds, gods, humans, and asuras should make offerings there. You should know that such a place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra and are despised by others, their offenses from previous lives, which would have caused them to fall into evil realms, will be extinguished because they are despised by people in this life, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable asamkhyeya eons, before Dipamkara Buddha, I encountered 840 million billion nayutas of Buddhas. I made offerings to and served all of them, never passing any by. If someone in the latter age can receive, uphold, read, and recite this sutra, the merit gained would not equal even one hundredth of the merit I gained from making offerings to those Buddhas—not even one part in a hundred million billion, or any number or analogy could compare with it.
“Subhuti, if I were to fully explain the merit gained by good men and good women who, in the latter age, receive, uphold, read, and recite this sutra, some who heard it might become mentally disordered, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic result is also inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, when good men and good women generate the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who generate 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, there is not actually a single sentient being who has been liberated. Why? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Why? Subhuti, in reality there is no dharma by which anyone generates the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, was there any dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti. In reality there is no dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life you will become a Buddha named Shakyamuni.’ Because in reality there is no dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says that 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 falsity. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person’s large body is not a large body; therefore it is called a large body.”
“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why? Subhuti, in reality there is no dharma called a bodhisattva. Therefore the Buddha says: all dharmas are without self, without person, without sentient being, and without life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ that person is not called a bodhisattva. Why? The Tathagata says that adorning a Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva comprehends the dharma of no-self, the Tathagata calls that person a true bodhisattva.
“Subhuti, what do you think? Does the Tathagata have physical eyes?”
“Yes, World-Honored One. The Tathagata has physical eyes.”
“Subhuti, what do you think? Does the Tathagata have divine eyes?”
“Yes, World-Honored One. The Tathagata has divine eyes.”
“Subhuti, what do you think? Does the Tathagata have wisdom eyes?”
“Yes, World-Honored One. The Tathagata has wisdom eyes.”
“Subhuti, what do you think? Does the Tathagata have dharma eyes?”
“Yes, World-Honored One. The Tathagata has dharma eyes.”
“Subhuti, what do you think? Does the Tathagata have Buddha eyes?”
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 his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in sequence, and then returned to his dwelling. After eating, he put away his robe and bowl, washed his feet, spread out 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, knelt on his right knee, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! As you have said, the Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way. As for all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I will cause them all to enter nirvāṇa without residue and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva holds to the conception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or mental objects. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the merit cannot be measured.
“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 simply abide as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through bodily form?”
“No, World-Honored One. The Tathāgata cannot be seen through bodily form. Why is this? What the Tathāgata calls bodily form is not bodily form.”
The Buddha said to Subhūti: “All appearances are deceptive. 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 true 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 who can give rise to faith in these passages and take them as truth. 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 all kinds of wholesome roots in the presence of countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata completely knows and completely sees them, and these sentient beings will gain immeasurable merit. Why is this? These sentient beings no longer hold to the conception of a self, a person, a sentient being, or a life span.
“They have no conception of phenomena, nor any conception of non-phenomena. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the conception of phenomena, they become attached to a self, a person, a sentient being, and a life span. Why is this? If they grasp at the conception of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata has always said: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, perfect enlightenment? Has the Tathāgata taught 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 is this? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones 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 as a gift, would that person gain much merit?”
Subhūti said: “A great deal, World-Honored One. Why is this? 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 a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former. Why is this? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, 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 is this? A stream-enterer is called one who has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or mental objects. Therefore, one 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 is this? A once-returner is called one who returns once, yet in reality there is neither going nor returning. Therefore, one 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 is this? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore, one 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 is this? In reality, there is no Dharma called arhatship. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that person would be attached to a self, a person, a sentient being, and a life span. World-Honored One, the Buddha has said that I have attained the concentration of non-contention, foremost among humans, 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 dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dīpaṅkara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dīpaṅkara Buddha, he truly attained nothing from the Dharma.” Work sharing
“Subhūti, what do you think? Does a bodhisattva adorn a buddha-field?”
“No, World-Honored One. Why is this? Adorning a buddha-field is not adornment; therefore, 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 form, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was like 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 is this? The Buddha says it is not a body; therefore, it is called a large body.”
“Subhūti, the number of grains of sand in the Ganges—if there were that many Ganges Rivers, what do you think? Would the number of grains of sand in all those Ganges Rivers be great?”
Subhūti said: “Extremely great, World-Honored One. Even the Ganges Rivers themselves would be countless, to say nothing of 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 the Ganges with the seven treasures and gave them as a gift, would the merit be great?”
Subhūti said: “Extremely great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, this merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddhist stupa or temple—how much more so if someone can receive, uphold, read, and recite the whole sutra. Subhūti, you should know that such a person has accomplished the supreme, foremost, most rare Dharma. Wherever this scripture is found, there is a Buddha, together with revered disciples.” 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 Vajracchedikā Prajñāpāramitā—the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; therefore, it is called prajñāpāramitā. Subhūti, what do you think? Has the Tathāgata taught any Dharma?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata has taught nothing.”
“Subhūti, what do you think? Are the particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Extremely numerous, World-Honored One!”
“Subhūti, what the Tathāgata calls particles of dust are not particles of dust; therefore, they are called particles of dust. What the Tathāgata calls 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 marks?” Work sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why is this? What the Tathāgata calls the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”
“Subhūti, if good men and good women were to give as a gift their bodies and lives, as numerous as the grains of sand in the Ganges, while someone else were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be extremely great!”
At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose, shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From the wisdom eye I have gained in the past until now, I have never before heard such a scripture. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, this true reality is not a mark; therefore, the Tathāgata calls it true reality. World-Honored One, now that I have heard such a scripture, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the latter 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 rare. Why is this? Such people will have no conception of a self, a person, a sentient being, or a life span. Why is this? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are likewise not conceptions. Why is this? Freedom 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 startled, frightened, nor afraid, you should know that this person is extremely rare. Why is this? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore, it is called the foremost perfection. Subhūti, what the Tathāgata calls the perfection of patience is not the perfection of patience; therefore, it is called the perfection of patience. Why is this? Subhūti, in the past, when King Kali cut my body into pieces, at that time I had no conception of a self, a person, a sentient being, or a life span. Why is this? When my body was cut apart limb by limb in the past, if I had held to the conception of a self, a person, a sentient being, or a 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. During all those lifetimes, I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. One should not give rise to a mind abiding in form, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. One should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in form 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 what is real, one who speaks in accordance with reality, 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 practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the brightness of the sun, seeing all kinds of forms.
“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 completely know and completely see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women were to give their bodies, as numerous as the grains of sand in the Ganges, in the morning portion of the day, again in the midday portion, and again in the later portion, giving their bodies in this way for immeasurable hundreds, thousands, millions, and billions of eons; and if someone else heard this scripture and did not reject it in faith, that person’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, to put it briefly, 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 supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata completely knows and completely sees such a person, and that person will accomplish merit that cannot be measured, described, bounded, or conceived. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why is this? 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 worldly beings, 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.
“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 lifetimes should cause them to fall into the evil realms. Because they are despised by people in this lifetime, however, the offenses of former lifetimes will be eradicated, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I recall that in the immeasurable, countless eons of the past, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of Buddhas, served them all, and made offerings to them without exception. If someone in the latter, final age can receive, 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 thousand-million-billionth, and indeed would not be reached by calculation or analogy.
“Subhūti, if I were to fully describe the merit gained by good men and good women in the latter, final age who receive, uphold, read, and recite this sutra, some who heard it might become mentally confused, suspicious, 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 arouse the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva holds to the conception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Why is this? Subhūti, in reality there is no Dharma that arouses the mind of unsurpassed, complete, perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was with Dīpaṅkara 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 Dīpaṅkara 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, Dīpaṅkara Buddha would not have given me the prediction: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Because in reality there is no Dharma by which unsurpassed, complete, perfect enlightenment is attained, Dīpaṅkara Buddha therefore gave me the prediction, saying: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Why is this? 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, it is like a person whose body is large.”
Subhūti said: “World-Honored One, what the Tathāgata calls a person whose body is large is not a large body; therefore, it is called a large body.”
“Subhūti, a bodhisattva is likewise. If someone says, ‘I will liberate immeasurable sentient beings,’ that person is not called a bodhisattva. Why is this? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says: ‘All phenomena are without self, without person, without sentient being, and without life span.’ Subhūti, if a bodhisattva says, ‘I will adorn the buddha-field,’ that person is not called a bodhisattva. Why is this? The Tathāgata says: ‘Adorning a buddha-field is not adornment; therefore, it is called adornment.’ Subhūti, if a bodhisattva comprehends the Dharma of selflessness, 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.”
“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”
“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata possess the Buddha eye?”
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 his bowl, and entered the great city of Śrāvastī to beg for food. In the city, he went from house to house in sequence, and then returned to his dwelling. After eating, he put away his robe and bowl, washed his feet, spread out 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, knelt on his right knee, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if good men and good women arouse the mind of unsurpassed, complete, perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said: “Excellent, excellent, Subhūti! As you have said, the Tathāgata is skilled at protecting and keeping in mind all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively, and I will explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way. As for all the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I will cause them all to enter nirvāṇa without residue and bring about their liberation. Yet when immeasurable, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva holds to the conception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or mental objects. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the merit cannot be measured.
“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 simply abide as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through bodily form?”
“No, World-Honored One. The Tathāgata cannot be seen through bodily form. Why is this? What the Tathāgata calls bodily form is not bodily form.”
The Buddha said to Subhūti: “All appearances are deceptive. 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 true 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 who can give rise to faith in these passages and take them as truth. 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 all kinds of wholesome roots in the presence of countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata completely knows and completely sees them, and these sentient beings will gain immeasurable merit. Why is this? These sentient beings no longer hold to the conception of a self, a person, a sentient being, or a life span.
“They have no conception of phenomena, nor any conception of non-phenomena. Why is this? If these sentient beings grasp at appearances in their minds, they become attached to a self, a person, a sentient being, and a life span. Work sharing
“If they grasp at the conception of phenomena, they become attached to a self, a person, a sentient being, and a life span. Why is this? If they grasp at the conception of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata has always said: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, perfect enlightenment? Has the Tathāgata taught 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 is this? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones 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 as a gift, would that person gain much merit?”
Subhūti said: “A great deal, World-Honored One. Why is this? 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 a four-line verse from this sutra and explain it to others, that person’s merit would surpass the former. Why is this? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, 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 is this? A stream-enterer is called one who has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or mental objects. Therefore, one 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 is this? A once-returner is called one who returns once, yet in reality there is neither going nor returning. Therefore, one 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 is this? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore, one 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 is this? In reality, there is no Dharma called arhatship. World-Honored One, if an arhat were to think, ‘I have attained the path of arhatship,’ that person would be attached to a self, a person, a sentient being, and a life span. World-Honored One, the Buddha has said that I have attained the concentration of non-contention, foremost among humans, 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 dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dīpaṅkara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dīpaṅkara Buddha, he truly attained nothing from the Dharma.” Work sharing
“Subhūti, what do you think? Does a bodhisattva adorn a buddha-field?”
“No, World-Honored One. Why is this? Adorning a buddha-field is not adornment; therefore, 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 form, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was like 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 is this? The Buddha says it is not a body; therefore, it is called a large body.”
“Subhūti, the number of grains of sand in the Ganges—if there were that many Ganges Rivers, what do you think? Would the number of grains of sand in all those Ganges Rivers be great?”
Subhūti said: “Extremely great, World-Honored One. Even the Ganges Rivers themselves would be countless, to say nothing of 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 the Ganges with the seven treasures and gave them as a gift, would the merit be great?”
Subhūti said: “Extremely great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sutra and explain it to others, this merit would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sutra is spoken, you should know that all worldly beings, gods, humans, and asuras should make offerings there as they would at a Buddhist stupa or temple—how much more so if someone can receive, uphold, read, and recite the whole sutra. Subhūti, you should know that such a person has accomplished the supreme, foremost, most rare Dharma. Wherever this scripture is found, there is a Buddha, together with revered disciples.” 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 Vajracchedikā Prajñāpāramitā—the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; therefore, it is called prajñāpāramitā. Subhūti, what do you think? Has the Tathāgata taught any Dharma?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata has taught nothing.”
“Subhūti, what do you think? Are the particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Extremely numerous, World-Honored One!”
“Subhūti, what the Tathāgata calls particles of dust are not particles of dust; therefore, they are called particles of dust. What the Tathāgata calls 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 marks?” Work sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why is this? What the Tathāgata calls the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”
“Subhūti, if good men and good women were to give as a gift their bodies and lives, as numerous as the grains of sand in the Ganges, while someone else were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be extremely great!”
At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose, shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From the wisdom eye I have gained in the past until now, I have never before heard such a scripture. World-Honored One, if someone hears this sutra, gives rise to pure faith, and thus gives rise to true reality, you should know that this person has accomplished the foremost and most rare merit. World-Honored One, this true reality is not a mark; therefore, the Tathāgata calls it true reality. World-Honored One, now that I have heard such a scripture, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the latter 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 rare. Why is this? Such people will have no conception of a self, a person, a sentient being, or a life span. Why is this? The conception of a self is not a conception; the conceptions of a person, a sentient being, and a life span are likewise not conceptions. Why is this? Freedom 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 startled, frightened, nor afraid, you should know that this person is extremely rare. Why is this? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore, it is called the foremost perfection. Subhūti, what the Tathāgata calls the perfection of patience is not the perfection of patience; therefore, it is called the perfection of patience. Why is this? Subhūti, in the past, when King Kali cut my body into pieces, at that time I had no conception of a self, a person, a sentient being, or a life span. Why is this? When my body was cut apart limb by limb in the past, if I had held to the conception of a self, a person, a sentient being, or a 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. During all those lifetimes, I had no conception of a self, a person, a sentient being, or a life span. Therefore, Subhūti, a bodhisattva should abandon all appearances and arouse the mind of unsurpassed, complete, perfect enlightenment. One should not give rise to a mind abiding in form, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. One should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not true abiding.
“Therefore, the Buddha says that a bodhisattva’s mind should not abide in form 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 what is real, one who speaks in accordance with reality, 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 practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the brightness of the sun, seeing all kinds of forms.
“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 completely know and completely see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women were to give their bodies, as numerous as the grains of sand in the Ganges, in the morning portion of the day, again in the midday portion, and again in the later portion, giving their bodies in this way for immeasurable hundreds, thousands, millions, and billions of eons; and if someone else heard this scripture and did not reject it in faith, that person’s merit would surpass the former. How much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, to put it briefly, 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 supreme vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata completely knows and completely sees such a person, and that person will accomplish merit that cannot be measured, described, bounded, or conceived. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why is this? 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 worldly beings, 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.
“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 lifetimes should cause them to fall into the evil realms. Because they are despised by people in this lifetime, however, the offenses of former lifetimes will be eradicated, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I recall that in the immeasurable, countless eons of the past, before Dīpaṅkara Buddha, I encountered 840 million billion nayutas of Buddhas, served them all, and made offerings to them without exception. If someone in the latter, final age can receive, 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 thousand-million-billionth, and indeed would not be reached by calculation or analogy.
“Subhūti, if I were to fully describe the merit gained by good men and good women in the latter, final age who receive, uphold, read, and recite this sutra, some who heard it might become mentally confused, suspicious, 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 arouse the mind of unsurpassed, complete, perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Yet after all sentient beings have been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva holds to the conception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Why is this? Subhūti, in reality there is no Dharma that arouses the mind of unsurpassed, complete, perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata was with Dīpaṅkara 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 Dīpaṅkara 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, Dīpaṅkara Buddha would not have given me the prediction: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Because in reality there is no Dharma by which unsurpassed, complete, perfect enlightenment is attained, Dīpaṅkara Buddha therefore gave me the prediction, saying: ‘In a future lifetime, you will become a Buddha named Śākyamuni.’ Why is this? 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, it is like a person whose body is large.”
Subhūti said: “World-Honored One, what the Tathāgata calls a person whose body is large is not a large body; therefore, it is called a large body.”
“Subhūti, a bodhisattva is likewise. If someone says, ‘I will liberate immeasurable sentient beings,’ that person is not called a bodhisattva. Why is this? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore, the Buddha says: ‘All phenomena are without self, without person, without sentient being, and without life span.’ Subhūti, if a bodhisattva says, ‘I will adorn the buddha-field,’ that person is not called a bodhisattva. Why is this? The Tathāgata says: ‘Adorning a buddha-field is not adornment; therefore, it is called adornment.’ Subhūti, if a bodhisattva comprehends the Dharma of selflessness, 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.”
“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”
“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata possess the Buddha eye?”
Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he begged in succession, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Elder Subhūti arose from his seat in the midst of the assembly, bared his right shoulder, knelt with 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 protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if 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 protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively! I shall explain it for you. Good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, indeed, World-Honored One! I would be delighted to hear it.”
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, from wombs, from moisture, or miraculously; whether with form or without form; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and be liberated. 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 notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, that person is not a bodhisattva. Work sharing
“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in form, and giving without abiding in sound, smell, taste, touch, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.
“Subhūti, what do you think? Can the space to the east be measured?”
“No, World-Honored One!” Work sharing
“Subhūti, can the space to 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 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 is this? 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 such words and phrases, give rise to genuine faith?”
The Buddha said to Subhūti: “Do not say that. In the 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 phrases and regard them as true. You should know that such people have not planted wholesome roots in just one, two, three, four, or five Buddhas; they have already planted wholesome roots before immeasurable millions of Buddhas. Upon hearing these phrases, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata fully knows and fully sees these sentient beings, and they will attain such immeasurable merit. Why is this? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life span.
“They will have neither the notion of phenomena nor the notion of non-phenomena. Why is this? If these sentient beings grasp at appearances with their minds, they become attached to the notions of self, person, sentient being, and life span. Work sharing
“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why is this? If they grasp at the notion of non-phenomena, they likewise become attached to the notions 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 always says: ‘Monks, you should know that my teaching is like a raft. 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 taught, there is no fixed Dharma called unsurpassed, complete, perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why is this? The Dharma spoken by the Tathāgata cannot be grasped, cannot be spoken, is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones are distinguished by unconditioned Dharma.
“Subhūti, what do you think? If someone filled the entire 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 is this? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”
“If someone else were to uphold this sutra, even merely four lines of verse, and explain it to others, that person’s merit would surpass the former. Why is this? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, 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 is this? A stream-enterer is called one who has entered the stream, yet in reality there is nothing entered. One does not enter form, sound, smell, taste, touch, or phenomena; therefore one 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 is this? A once-returner is called one who goes and comes once, yet in reality there is neither going nor coming; therefore one is called a once-returner.”
“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 is this? A non-returner is called one who does not come, yet in reality there is no non-coming; therefore one 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 is this? In reality, 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 the notions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi 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 were to think, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in practicing in solitude! Because Subhūti actually practices nothing, Subhūti is called one who delights in practicing in solitude.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One! When the Tathāgata was with Dipankara Buddha, he truly attained nothing in relation to the Dharma.” Work sharing
“Subhūti, what do you think? Does a bodhisattva adorn a Buddha-land?”
“No, World-Honored One! Why is this? Adorning a Buddha-land is not adornment; therefore 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 form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One! Why is this? The Buddha has said 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 numerous?”
Subhūti said: “Very numerous, World-Honored One! Even the Ganges Rivers would be innumerable, let alone their grains of sand!” Work sharing
“Subhūti, I now truly tell you: if there were good men and good women who 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 generosity, would the merit they gained be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women uphold even four lines of verse from this sutra and explain them to others, this merit would surpass the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sutra are explained, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would to a stupa or temple of the Buddha. How much more so if someone can uphold, read, and recite the entire sutra! Subhūti, you should know that such a person has accomplished the foremost, highest, and most extraordinary Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sutra be called? How should we uphold it?”
The Buddha said to Subhūti: “This sutra is called the Vajracchedikā Prajñāpāramitā, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; therefore it is called prajñāpāramitā. 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 particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, these particles of dust, the Tathāgata says, are not particles of dust; therefore they are called particles of dust. 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 marks?” Work sharing
“No, World-Honored One! The Tathāgata cannot be seen through the thirty-two marks. Why is this? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhūti, if there were good men and good women who gave in generosity as many bodies and lives as there are grains of sand in the Ganges, and if someone else upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose. He wept tears of sorrow and said to the Buddha: “How extraordinary, World-Honored One! The Buddha has taught such a profoundly deep scripture. From long ago, I have obtained the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone else hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has accomplished the foremost and most extraordinary merit. World-Honored One, this 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 for me. 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, that person will be the most extraordinary. Why is this? Such a person will have no notion of self, no notion of person, no notion of sentient being, and no notion of life span. Why is this? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why is this? To be free from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is! If someone else hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is truly extraordinary. Why is this? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, what the Tathāgata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhūti, when I was formerly mutilated by King Kali, at that time I had no notion of self, person, sentient being, or life span. Why is this? When my limbs were cut apart joint by joint in the past, if I had possessed the notions of self, person, sentient being, or life span, I would have given rise to anger. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no notion of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should be free from all appearances and give rise to the mind of unsurpassed, complete, perfect enlightenment. They should not give rise to a mind abiding in form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.
“Therefore the Buddha says: a bodhisattva’s mind should not abide in form 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 truth, one who speaks what is real, one who speaks in accordance with reality, one who does not speak falsely, and one who does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor false. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like a person with eyes, illuminated by the light of the sun, seeing all kinds of forms.
“Subhūti, in the future, if good men and good women can 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 away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies in the middle of the day, and likewise give away as many bodies in the evening, doing so for countless hundreds of thousands of millions of eons; and if someone else heard this scripture and did not reject it in 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 brief, 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 they will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why is this? 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 of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this sutra but are despised by others, their offenses from previous lives, which would have caused them to fall into the lower realms, will be eradicated because they are despised in this life, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, and I honored and served every one of them without exception. If someone in the final age 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, one thousand-millionth, one billionth, or even be reached by calculation or analogy.
“Subhūti, if in the final age good men and good women uphold and recite this sutra, and I were to explain all the merit they gain, some who heard it might become mentally disturbed, 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, how should good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment 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 all sentient beings have been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of self, person, sentient being, or life span, that person is not a bodhisattva. Why is this? 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 Dipankara 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 taught, when the Buddha was with Dipankara 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, Dipankara 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, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Śākyamuni.’ Why is this? ‘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 false. Therefore the Tathāgata says that 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’s body were large.”
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 will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says: all phenomena are without self, without person, without sentient being, and without life span. Subhūti, if a bodhisattva says, ‘I will adorn the Buddha-land,’ that person is not called a bodhisattva. Why is this? The Tathāgata says that adorning a Buddha-land 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 have the physical eye?”
“Yes, World-Honored One! The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One! The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One! The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One! The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
Work sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī, together with a great assembly of 1,250 monks. At that time, when it was mealtime, the World-Honored One put on his robe, took his bowl, and entered the great city of Śrāvastī to beg for food. Within the city, he begged in succession, then returned to his place. After eating, he put away his robe and bowl, washed his feet, arranged his seat, and sat down. Work sharing
At that time, the Elder Subhūti arose from his seat in the midst of the assembly, bared his right shoulder, knelt with 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 protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. World-Honored One, if 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 protecting and caring for all bodhisattvas, and skilled at entrusting and instructing all bodhisattvas. Now listen attentively! I shall explain it for you. Good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, indeed, World-Honored One! I would be delighted to hear it.”
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, from wombs, from moisture, or miraculously; whether with form or without form; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and be liberated. 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 notion of a self, the notion of a person, the notion of a sentient being, or the notion of a life span, that person is not a bodhisattva. Work sharing
“Furthermore, Subhūti, a bodhisattva should practice generosity without abiding in anything. This means giving without abiding in form, and giving without abiding in sound, smell, taste, touch, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why is this? If a bodhisattva gives without abiding in appearances, the resulting merit cannot be measured.
“Subhūti, what do you think? Can the space to the east be measured?”
“No, World-Honored One!” Work sharing
“Subhūti, can the space to 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 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 is this? 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 such words and phrases, give rise to genuine faith?”
The Buddha said to Subhūti: “Do not say that. In the 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 phrases and regard them as true. You should know that such people have not planted wholesome roots in just one, two, three, four, or five Buddhas; they have already planted wholesome roots before immeasurable millions of Buddhas. Upon hearing these phrases, even if they give rise to pure faith for a single thought-moment, Subhūti, the Tathāgata fully knows and fully sees these sentient beings, and they will attain such immeasurable merit. Why is this? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life span.
“They will have neither the notion of phenomena nor the notion of non-phenomena. Why is this? If these sentient beings grasp at appearances with their minds, they become attached to the notions of self, person, sentient being, and life span. Work sharing
“If they grasp at the notion of phenomena, they become attached to the notions of self, person, sentient being, and life span. Why is this? If they grasp at the notion of non-phenomena, they likewise become attached to the notions 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 always says: ‘Monks, you should know that my teaching is like a raft. 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 taught, there is no fixed Dharma called unsurpassed, complete, perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why is this? The Dharma spoken by the Tathāgata cannot be grasped, cannot be spoken, is neither Dharma nor not-Dharma. Why is this so? All sages and noble ones are distinguished by unconditioned Dharma.
“Subhūti, what do you think? If someone filled the entire 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 is this? This merit is not the nature of merit; therefore the Tathāgata says that the merit is great.”
“If someone else were to uphold this sutra, even merely four lines of verse, and explain it to others, that person’s merit would surpass the former. Why is this? Subhūti, all Buddhas and the Dharma of unsurpassed, complete, 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 is this? A stream-enterer is called one who has entered the stream, yet in reality there is nothing entered. One does not enter form, sound, smell, taste, touch, or phenomena; therefore one 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 is this? A once-returner is called one who goes and comes once, yet in reality there is neither going nor coming; therefore one is called a once-returner.”
“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 is this? A non-returner is called one who does not come, yet in reality there is no non-coming; therefore one 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 is this? In reality, 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 the notions of self, person, sentient being, and life span. World-Honored One, the Buddha has said that I have attained the samādhi 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 were to think, ‘I have attained the path of arhatship,’ the World-Honored One would not say that Subhūti delights in practicing in solitude! Because Subhūti actually practices nothing, Subhūti is called one who delights in practicing in solitude.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One! When the Tathāgata was with Dipankara Buddha, he truly attained nothing in relation to the Dharma.” Work sharing
“Subhūti, what do you think? Does a bodhisattva adorn a Buddha-land?”
“No, World-Honored One! Why is this? Adorning a Buddha-land is not adornment; therefore 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 form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhūti said: “Very large, World-Honored One! Why is this? The Buddha has said 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 numerous?”
Subhūti said: “Very numerous, World-Honored One! Even the Ganges Rivers would be innumerable, let alone their grains of sand!” Work sharing
“Subhūti, I now truly tell you: if there were good men and good women who 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 generosity, would the merit they gained be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women uphold even four lines of verse from this sutra and explain them to others, this merit would surpass the former merit. Furthermore, Subhūti, wherever even four lines of verse from this sutra are explained, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as they would to a stupa or temple of the Buddha. How much more so if someone can uphold, read, and recite the entire sutra! Subhūti, you should know that such a person has accomplished the foremost, highest, and most extraordinary Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sutra be called? How should we uphold it?”
The Buddha said to Subhūti: “This sutra is called the Vajracchedikā Prajñāpāramitā, the Diamond of Perfect Wisdom. By this name, you should uphold it. Why is this? Subhūti, what the Buddha calls prajñāpāramitā is not prajñāpāramitā; therefore it is called prajñāpāramitā. 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 particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, these particles of dust, the Tathāgata says, are not particles of dust; therefore they are called particles of dust. 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 marks?” Work sharing
“No, World-Honored One! The Tathāgata cannot be seen through the thirty-two marks. Why is this? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhūti, if there were good men and good women who gave in generosity as many bodies and lives as there are grains of sand in the Ganges, and if someone else upheld even four lines of verse from this sutra and explained them to others, that person’s merit would be far greater!”
At that time, upon hearing this sutra, Subhūti deeply understood its meaning and purpose. He wept tears of sorrow and said to the Buddha: “How extraordinary, World-Honored One! The Buddha has taught such a profoundly deep scripture. From long ago, I have obtained the eye of wisdom, yet I have never before heard such a sutra. World-Honored One, if someone else hears this sutra, gives rise to pure faith, and thereby gives rise to true reality, you should know that this person has accomplished the foremost and most extraordinary merit. World-Honored One, this 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 for me. 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, that person will be the most extraordinary. Why is this? Such a person will have no notion of self, no notion of person, no notion of sentient being, and no notion of life span. Why is this? The notion of self is not a notion; the notions of person, sentient being, and life span are likewise not notions. Why is this? To be free from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is! If someone else hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is truly extraordinary. Why is this? Subhūti, what the Tathāgata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhūti, what the Tathāgata calls the perfection of patience is not the perfection of patience; therefore it is called the perfection of patience. Why is this? Subhūti, when I was formerly mutilated by King Kali, at that time I had no notion of self, person, sentient being, or life span. Why is this? When my limbs were cut apart joint by joint in the past, if I had possessed the notions of self, person, sentient being, or life span, I would have given rise to anger. Subhūti, I also recall that in five hundred former lifetimes I was a sage practicing patience; throughout those lifetimes I had no notion of self, person, sentient being, or life span. Therefore, Subhūti, a bodhisattva should be free from all appearances and give rise to the mind of unsurpassed, complete, perfect enlightenment. They should not give rise to a mind abiding in form; they should not give rise to a mind abiding in sound, smell, taste, touch, or phenomena. They should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.
“Therefore the Buddha says: a bodhisattva’s mind should not abide in form 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 truth, one who speaks what is real, one who speaks in accordance with reality, one who does not speak falsely, and one who does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor false. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like a person with eyes, illuminated by the light of the sun, seeing all kinds of forms.
“Subhūti, in the future, if good men and good women can 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 away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies in the middle of the day, and likewise give away as many bodies in the evening, doing so for countless hundreds of thousands of millions of eons; and if someone else heard this scripture and did not reject it in 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 brief, 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 they will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people are carrying the Tathāgata’s unsurpassed, complete, perfect enlightenment. Why is this? 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 of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow and circumambulate it, scattering flowers and incense there.
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this sutra but are despised by others, their offenses from previous lives, which would have caused them to fall into the lower realms, will be eradicated because they are despised in this life, and they will attain unsurpassed, complete, perfect enlightenment.
“Subhūti, I recall that in the past, through immeasurable, countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, and I honored and served every one of them without exception. If someone in the final age 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, one thousand-millionth, one billionth, or even be reached by calculation or analogy.
“Subhūti, if in the final age good men and good women uphold and recite this sutra, and I were to explain all the merit they gain, some who heard it might become mentally disturbed, 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, how should good men and good women who give rise to the mind of unsurpassed, complete, perfect enlightenment 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 all sentient beings have been liberated, in reality not a single sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of self, person, sentient being, or life span, that person is not a bodhisattva. Why is this? 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 Dipankara 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 taught, when the Buddha was with Dipankara 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, Dipankara 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, Dipankara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Śākyamuni.’ Why is this? ‘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 false. Therefore the Tathāgata says that 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’s body were large.”
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 will liberate immeasurable sentient beings,’ one is not called a bodhisattva. Why is this? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says: all phenomena are without self, without person, without sentient being, and without life span. Subhūti, if a bodhisattva says, ‘I will adorn the Buddha-land,’ that person is not called a bodhisattva. Why is this? The Tathāgata says that adorning a Buddha-land 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 have the physical eye?”
“Yes, World-Honored One! The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One! The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One! The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One! The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
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. Having gone from house to house in sequence, 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 reverently, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. World-Honored One, when good men and good women arouse 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 in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. Now listen carefully; I shall explain it for you. When good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”
Work Sharing “Yes, World-Honored One. I wish joyfully to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: Of all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or through transformation; whether they have form or are formless; whether they have perception, have no perception, or are neither possessed of perception nor without perception—I shall cause them all to enter nirvāṇa without remainder and thereby attain liberation. Yet when immeasurable, innumerable, and boundless numbers of 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, then he is not a bodhisattva. Work Sharing
“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere: that is, generosity without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should practice generosity thus, without abiding in appearances. Why? If a bodhisattva practices generosity without abiding in appearances, his merit cannot be measured.
“Subhūti, what do you think? Can the space of the eastern direction be measured?”
“No, World-Honored One!” Work Sharing
“Subhūti, can the space of the southern, western, and northern directions, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work Sharing
“Subhūti, the merit of a bodhisattva who practices generosity 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 false. 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. After the Tathāgata’s passing, in the final five-hundred-year period, there will be those who observe precepts and cultivate merit, and who can give rise to faith in these passages, taking them to be true. You should know that such people have not merely planted wholesome roots before one Buddha, two Buddhas, or three, four, or five Buddhas; they have already planted wholesome roots before countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single moment, Subhūti, the Tathāgata fully knows and fully sees them. 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’ minds grasp at appearances, they become attached to a self, a person, a sentient being, and a life-span. Work Sharing
“If they grasp at the perception of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata constantly says: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Has the Tathāgata spoken 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, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and saints 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 the merit gained by that person be great?”
Subhūti said: “Very great, World-Honored One. Why? This merit is not the nature of merit; therefore the Tathāgata calls it great merit.”
“If, moreover, someone were to receive and uphold even a four-line verse from this sūtra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas and the Dharma of their unsurpassed, complete, and perfect enlightenment arise from this sūtra. 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 has entered the stream, yet in reality there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. 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 goes and returns once, yet in reality 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 come, yet in reality there is no non-coming. 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 reality there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached 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, 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 Subhūti delights in practicing in seclusion. Because Subhūti truly practices nowhere, he is called one who delights in practicing in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything from the Dharma?” Work Sharing
“No, World-Honored One. When the Tathāgata was with 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? That which is called adorning a buddha-land is not adornment; therefore it is called adornment.”
“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds thus. They should not give rise to minds that abide in forms, nor should they give rise to minds that abide in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds that abide nowhere.
“Subhūti, suppose there were someone whose body was as immense as Mount Sumeru, king of mountains. What do you think? Would that body be great?” Work Sharing
Subhūti said: “Very great, 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 number of grains of sand in all those Ganges Rivers be great?”
Subhūti said: “Very great, 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 all those Ganges Rivers with the seven treasures and gave them in generosity, would the merit they gained be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sūtra and explain it to others, the merit from this would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is explained, you should know that that place ought to be honored by all the worlds, including gods, humans, and asuras, like a shrine or stūpa of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole text! Subhūti, you should know that such a person has accomplished the highest and most extraordinary Dharma. Wherever this sūtra is found, there the Buddha or a revered disciple is present.” Work Sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sūtra be known? How should we uphold it?”
The Buddha said to Subhūti: “This sūtra 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? Has the Tathāgata taught any Dharma?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata has taught nothing.”
“Subhūti, what do you think? Are the particles of dust in the three-thousand-great-thousand world-system many?” Work Sharing
Subhūti said: “Very many, World-Honored One!”
“Subhūti, these particles of dust, the Tathāgata says, are not particles of dust; therefore they are called particles of dust. What the Tathāgata calls 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 marks?” Work Sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhūti, if good men and good women were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, while another person were to receive and uphold even a four-line verse from this sūtra and explain it to others, that person’s merit would be far greater!”
At that time, upon hearing this sūtra, Subhūti deeply understood its meaning and significance. He wept and shed tears, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true characteristic, you should know that such a person has accomplished the foremost and most extraordinary merit. World-Honored One, this true characteristic is not a characteristic; therefore the Tathāgata calls it the true characteristic. World-Honored One, having now heard such a sūtra, it is not difficult for me to believe, understand, receive, and uphold it. But in the coming age, in the final five-hundred-year period, if there are sentient beings who hear this sūtra, believe, understand, receive, and uphold it, such people will be the foremost and most extraordinary. Why? Such people will be free from the perception of a self, a person, a sentient being, and a life-span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life-span are likewise not perceptions. Why? Being free from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, 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, the Tathāgata says, is not the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when I was formerly dismembered by King Kali, at that time I had no perception of a self, a person, a sentient being, or a life-span. Why? When my body was cut apart limb by limb in the past, if I had had the perception of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. Throughout those lifetimes I had no perception of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. He should not give rise to a mind that abides in forms, nor to a mind that abides in sounds, smells, tastes, tactile sensations, or phenomena. He 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 practice generosity thus. 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, speaks what is real, speaks what is so, speaks without deception, and speaks without contradiction.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the sunlight, seeing all kinds of forms.
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sūtra, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people; they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women were to give as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for countless hundreds, thousands, millions, and billions of eons, while another person heard this sūtra and did not oppose it with faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, in summary, this sūtra has inconceivable, immeasurable, and 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 receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees such people. They will all accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people will be able to bear the burden of the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of a self, a person, a sentient being, and a life-span cannot listen to, receive, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all the worlds, including gods, humans, and asuras, should make offerings there. You should know that that place is a stūpa; all should revere it, bow, circumambulate it, and scatter flowers and incense there.
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, yet are despised by others, their karmic offenses from previous lives would have caused them to fall into evil realms. Because they are despised by people in this life, the offenses from their previous lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during immeasurable eons as numerous as countless grains of sand, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served them all, and never passed them by without doing so. If, in the final age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my honoring those Buddhas would not amount to one hundredth, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.
“Subhūti, if in the final age there are good men and good women who receive, uphold, read, and recite this sūtra, and I were to explain their merit in full, some who heard it would become insane, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Having liberated all sentient beings, there is not a single sentient being who has actually been liberated. Why? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata 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 what the Buddha has said, 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, Subhūti. In reality 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 reality 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 phenomena.
“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect enlightenment,’ Subhūti, in reality 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 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, what the Tathāgata calls a person’s large body is not a great body; therefore it is called a great body.”
“Subhūti, a bodhisattva is likewise. If he says, ‘I shall liberate immeasurable sentient beings,’ he is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, without person, without sentient being, and without life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the buddha-land,’ he is not called a bodhisattva. Why? The Tathāgata says that what is called adorning a buddha-land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathāgata calls him a true bodhisattva.
“Subhūti, what do you think? Does the Tathāgata have the physical eye?”
“Yes, World-Honored One. The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One. The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One. The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One. The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
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. Having gone from house to house in sequence, 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 reverently, and said to the Buddha: “How rare, World-Honored One! The Tathāgata is skilled in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. World-Honored One, when good men and good women arouse 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 in protecting and mindful of all bodhisattvas, and skilled in entrusting and instructing all bodhisattvas. Now listen carefully; I shall explain it for you. When good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide thus and subdue their minds thus.”
Work Sharing “Yes, World-Honored One. I wish joyfully to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds thus: Of all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or through transformation; whether they have form or are formless; whether they have perception, have no perception, or are neither possessed of perception nor without perception—I shall cause them all to enter nirvāṇa without remainder and thereby attain liberation. Yet when immeasurable, innumerable, and boundless numbers of 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, then he is not a bodhisattva. Work Sharing
“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere: that is, generosity without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should practice generosity thus, without abiding in appearances. Why? If a bodhisattva practices generosity without abiding in appearances, his merit cannot be measured.
“Subhūti, what do you think? Can the space of the eastern direction be measured?”
“No, World-Honored One!” Work Sharing
“Subhūti, can the space of the southern, western, and northern directions, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work Sharing
“Subhūti, the merit of a bodhisattva who practices generosity 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 false. 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. After the Tathāgata’s passing, in the final five-hundred-year period, there will be those who observe precepts and cultivate merit, and who can give rise to faith in these passages, taking them to be true. You should know that such people have not merely planted wholesome roots before one Buddha, two Buddhas, or three, four, or five Buddhas; they have already planted wholesome roots before countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single moment, Subhūti, the Tathāgata fully knows and fully sees them. 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’ minds grasp at appearances, they become attached to a self, a person, a sentient being, and a life-span. Work Sharing
“If they grasp at the perception of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the perception of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata constantly says: ‘You monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Has the Tathāgata spoken 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, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and saints 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 the merit gained by that person be great?”
Subhūti said: “Very great, World-Honored One. Why? This merit is not the nature of merit; therefore the Tathāgata calls it great merit.”
“If, moreover, someone were to receive and uphold even a four-line verse from this sūtra and explain it to others, that person’s merit would surpass the former. Why? Subhūti, all Buddhas and the Dharma of their unsurpassed, complete, and perfect enlightenment arise from this sūtra. 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 has entered the stream, yet in reality there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. 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 goes and returns once, yet in reality 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 come, yet in reality there is no non-coming. 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 reality there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached 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, 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 Subhūti delights in practicing in seclusion. Because Subhūti truly practices nowhere, he is called one who delights in practicing in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything from the Dharma?” Work Sharing
“No, World-Honored One. When the Tathāgata was with 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? That which is called adorning a buddha-land is not adornment; therefore it is called adornment.”
“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to pure minds thus. They should not give rise to minds that abide in forms, nor should they give rise to minds that abide in sounds, smells, tastes, tactile sensations, or phenomena. They should give rise to minds that abide nowhere.
“Subhūti, suppose there were someone whose body was as immense as Mount Sumeru, king of mountains. What do you think? Would that body be great?” Work Sharing
Subhūti said: “Very great, 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 number of grains of sand in all those Ganges Rivers be great?”
Subhūti said: “Very great, 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 all those Ganges Rivers with the seven treasures and gave them in generosity, would the merit they gained be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If good men and good women were to receive and uphold even a four-line verse from this sūtra and explain it to others, the merit from this would surpass the former merit. Furthermore, Subhūti, wherever even a four-line verse of this sūtra is explained, you should know that that place ought to be honored by all the worlds, including gods, humans, and asuras, like a shrine or stūpa of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole text! Subhūti, you should know that such a person has accomplished the highest and most extraordinary Dharma. Wherever this sūtra is found, there the Buddha or a revered disciple is present.” Work Sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sūtra be known? How should we uphold it?”
The Buddha said to Subhūti: “This sūtra 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? Has the Tathāgata taught any Dharma?”
Subhūti said to the Buddha: “World-Honored One, the Tathāgata has taught nothing.”
“Subhūti, what do you think? Are the particles of dust in the three-thousand-great-thousand world-system many?” Work Sharing
Subhūti said: “Very many, World-Honored One!”
“Subhūti, these particles of dust, the Tathāgata says, are not particles of dust; therefore they are called particles of dust. What the Tathāgata calls 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 marks?” Work Sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhūti, if good men and good women were to give in generosity as many bodies and lives as there are grains of sand in the Ganges, while another person were to receive and uphold even a four-line verse from this sūtra and explain it to others, that person’s merit would be far greater!”
At that time, upon hearing this sūtra, Subhūti deeply understood its meaning and significance. He wept and shed tears, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught this profoundly deep sūtra. From the wisdom-eye I attained in the past, I have never before heard such a sūtra. World-Honored One, if someone hears this sūtra, gives rise to pure faith, and thereby gives rise to the true characteristic, you should know that such a person has accomplished the foremost and most extraordinary merit. World-Honored One, this true characteristic is not a characteristic; therefore the Tathāgata calls it the true characteristic. World-Honored One, having now heard such a sūtra, it is not difficult for me to believe, understand, receive, and uphold it. But in the coming age, in the final five-hundred-year period, if there are sentient beings who hear this sūtra, believe, understand, receive, and uphold it, such people will be the foremost and most extraordinary. Why? Such people will be free from the perception of a self, a person, a sentient being, and a life-span. Why? The perception of a self is not a perception; the perceptions of a person, a sentient being, and a life-span are likewise not perceptions. Why? Being free from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this sūtra and is neither startled, 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, the Tathāgata says, is not the perfection of patience; therefore it is called the perfection of patience. Why? Subhūti, when I was formerly dismembered by King Kali, at that time I had no perception of a self, a person, a sentient being, or a life-span. Why? When my body was cut apart limb by limb in the past, if I had had the perception of a self, a person, a sentient being, or a life-span, I would have given rise to anger and hatred. Subhūti, I also recall that for five hundred lifetimes in the past I was a patient sage. Throughout those lifetimes I had no perception of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. He should not give rise to a mind that abides in forms, nor to a mind that abides in sounds, smells, tastes, tactile sensations, or phenomena. He 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 practice generosity thus. 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, speaks what is real, speaks what is so, speaks without deception, and speaks without contradiction.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor unreal. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the sunlight, seeing all kinds of forms.
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sūtra, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people; they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women were to give as many bodies as there are grains of sand in the Ganges in the morning, again give as many bodies in the middle of the day, and likewise give as many bodies in the evening, continuing in this way for countless hundreds, thousands, millions, and billions of eons, while another person heard this sūtra and did not oppose it with faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, in summary, this sūtra has inconceivable, immeasurable, and 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 receive, uphold, read, and recite it and explain it extensively to others, the Tathāgata fully knows and fully sees such people. They will all accomplish immeasurable, indescribable, boundless, and inconceivable merit. Such people will be able to bear the burden of the Tathāgata’s unsurpassed, complete, and perfect enlightenment. Why? Subhūti, those who delight in lesser teachings and cling to views of a self, a person, a sentient being, and a life-span cannot listen to, receive, read, recite, or explain this sūtra to others.
“Subhūti, wherever this sūtra is found, all the worlds, including gods, humans, and asuras, should make offerings there. You should know that that place is a stūpa; all should revere it, bow, circumambulate it, and scatter flowers and incense there.
“Furthermore, Subhūti, if good men and good women receive, uphold, read, and recite this sūtra, yet are despised by others, their karmic offenses from previous lives would have caused them to fall into evil realms. Because they are despised by people in this life, the offenses from their previous lives will thereby be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during immeasurable eons as numerous as countless grains of sand, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served them all, and never passed them by without doing so. If, in the final age, someone can receive, uphold, read, and recite this sūtra, the merit they gain compared with the merit of my honoring those Buddhas would not amount to one hundredth, not even one thousand-million-billionth, nor could it be reached by calculation or analogy.
“Subhūti, if in the final age there are good men and good women who receive, uphold, read, and recite this sūtra, and I were to explain their merit in full, some who heard it would become insane, doubtful, and unable to believe. Subhūti, you should know that the meaning of this sūtra is inconceivable, and its karmic result is likewise inconceivable.”
At that time, Subhūti said to the Buddha: “World-Honored One, when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Having liberated all sentient beings, there is not a single sentient being who has actually been liberated. Why? Subhūti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata 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 what the Buddha has said, 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, Subhūti. In reality 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 reality 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 phenomena.
“If someone says, ‘The Tathāgata has attained unsurpassed, complete, and perfect enlightenment,’ Subhūti, in reality 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 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, what the Tathāgata calls a person’s large body is not a great body; therefore it is called a great body.”
“Subhūti, a bodhisattva is likewise. If he says, ‘I shall liberate immeasurable sentient beings,’ he is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, without person, without sentient being, and without life-span. Subhūti, if a bodhisattva says, ‘I shall adorn the buddha-land,’ he is not called a bodhisattva. Why? The Tathāgata says that what is called adorning a buddha-land is not adornment; therefore it is called adornment. Subhūti, if a bodhisattva thoroughly understands the Dharma of no-self, the Tathāgata calls him a true bodhisattva.
“Subhūti, what do you think? Does the Tathāgata have the physical eye?”
“Yes, World-Honored One. The Tathāgata has the physical eye.”
“Subhūti, what do you think? Does the Tathāgata have the divine eye?”
“Yes, World-Honored One. The Tathāgata has the divine eye.”
“Subhūti, what do you think? Does the Tathāgata have the wisdom eye?”
“Yes, World-Honored One. The Tathāgata has the wisdom eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma eye?”
“Yes, World-Honored One. The Tathāgata has the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha eye?”
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I also went to work there for three weeks many years ago and wanted to resign.
In the end, they asked me to accept products instead of my salary. I ended up receiving four boxes of Taiwanofungus camphoratus. Those four boxes were supposedly my salary, so I never actually received any wages. What a scam company. How can a company like this still survive? I didn't dare file a lawsuit. It turns out I'm not the only victim.
There are no advantages.
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The Buddha said: “Excellent, excellent, Subhuti! As you have said: The Tathagata skillfully protects and mindfuly regards all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively! I shall explain it for you: Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should abide thus and subdue their minds thus.”
Work sharing: “Yes, World-Honored One! I gladly wish to hear it.”
The Buddha said to Subhuti: “All bodhisattva-mahasattvas should subdue their minds thus! Regarding all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether possessing perception, without perception, or neither possessing perception nor without perception—I will cause them all to enter final nirvana and be liberated. Yet when countless, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then he is not a bodhisattva. Work sharing
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A transaction is established only after confirmation by the consumer. Any dispute can be supported by reviewing the recordings; we absolutely do not allow any fraudulent conduct to occur.
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“Furthermore, Subhuti, a bodhisattva should practice giving without abiding anywhere in phenomena. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give thus, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, his merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily characteristics?”
“No, World-Honored One! The Tathagata cannot be seen through bodily characteristics. Why? The bodily characteristics spoken of by the Tathagata are not bodily characteristics.”
The Buddha said to Subhuti: “All appearances whatsoever are illusory. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, are there sentient beings who, upon hearing these words and phrases, will develop genuine faith?”
The Buddha said to Subhuti: “Do not say that. 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 passages, taking them as truth. You should know that such people have not planted good roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of good roots in the presence of countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought, Subhuti, the Tathagata fully knows and fully sees that these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.
“They have no perception of dharmas, nor any perception of non-dharmas. Why? If these sentient beings grasp at appearances with their minds, they become attached to self, person, sentient being, and life span. Work sharing
“If they grasp at the appearance of dharmas, they become attached to self, person, sentient being, and life span. Why? If they grasp at the appearance of non-dharmas, they likewise become attached to self, person, sentient being, and life span. Therefore one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘Monks, you should know that my teaching is like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata have any Dharma to teach?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathagata can teach. Why? The Dharma spoken by the Tathagata cannot be grasped, cannot be spoken of, is neither Dharma nor not-Dharma. Why is this? All sages differ through the unconditioned Dharma.
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”
Subhuti said: “Very much, World-Honored One! Why? This merit is not the nature of merit; therefore the Tathagata says that the merit is great.”
“If another person were to receive and uphold even four lines of verse from this sutra and explain them to others, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas arise 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? A stream-enterer is called one who has entered the stream, yet there is nowhere entered; he does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas. This is why he is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One! Why? A once-returner is called one who returns once, yet in reality there is neither returning nor not returning. This is why he is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One! Why? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore he is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One! Why? In reality, there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to 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 humans, 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 delights in practicing in a secluded, peaceful place! Since Subhuti in reality practices nothing, he is called one who delights in practicing in a secluded, peaceful place.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he attain anything in the Dharma?” Work sharing
“No, World-Honored One! When the Tathagata was with Dipamkara Buddha, he truly attained nothing in the Dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One! Why? Adorning a Buddha-field is not adornment; it is called adornment.”
“Therefore, Subhuti, bodhisattva-mahasattvas should give rise to a pure mind thus: they should not give rise to a mind abiding in form, nor give rise to a mind abiding in sound, smell, taste, touch, or dharmas; they should give rise to a mind that abides nowhere.
“Subhuti, imagine a person whose body is as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhuti said: “Very large, World-Honored One! Why? The Buddha says it is not a body; therefore it is called a great body.”
“Subhuti, the number of grains of sand in the Ganges, and Ganges Rivers equal in number to those grains of sand—what do you think? Would the number of sand grains in all those Ganges Rivers be great?”
Subhuti said: “Very great, World-Honored One! The Ganges Rivers themselves would be innumerable, let alone their grains of sand!” Work sharing
“Subhuti, I now tell you truly: if a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in the Ganges and gave them in charity, would the merit be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “If a good man or good woman receives and upholds even four lines of verse from this sutra and explains them to others, that merit surpasses the former merit. Furthermore, Subhuti, wherever this sutra, even four lines of verse, is expounded, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as if it were a Buddha stupa or temple. How much more so if someone can receive, uphold, read, and recite the entire sutra! Subhuti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called The Perfection of Wisdom of the Diamond, and by this name you should uphold it. Why? 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 have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata has nothing to teach.”
“Subhuti, what do you think? Are the fine particles composing the three-thousand-great-thousand world-system numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that these fine particles are not fine particles; therefore they are called fine particles. The Tathagata says that a world is not a world; therefore it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One! The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhuti, if a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges, and another person received and upheld even four lines of verse from this sutra and explained them to others, the latter’s merit would be very great!”
At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. He wept with tears and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sutra. From the wisdom-eye I have attained since long ago, I have never before heard such a sutra. World-Honored One, if someone hears this sutra, develops pure faith, and gives rise to true reality, you should know that this person has accomplished the foremost and rarest merit. World-Honored One, this true reality is not an appearance; therefore the Tathagata calls it true reality. World-Honored One, having now heard such a sutra, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be the foremost and rarest. 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? To be free from all appearances is called being a Buddha.”
The Buddha said to Subhuti: “So it is, so it is! If another person hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, the perfection of patience is said by the Tathagata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhuti, when long ago King Kali cut my body to pieces, at that time I had no perception of self, person, sentient being, or life span. Why? When my limbs were cut apart in the past, if I had possessed the perceptions of self, person, sentient being, or life span, I would have felt anger and resentment. Subhuti, I also remember that in five hundred former lives I was a patient-seeking ascetic, and during those lives I had no perception of self, person, sentient being, or life span. Therefore, Subhuti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in form, nor to a mind abiding in sound, smell, taste, touch, 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 form when giving. Subhuti, for the benefit of all sentient beings, a bodhisattva should give thus. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truth, speaks what is real, speaks what is thus, speaks without deception, and speaks without contradiction.
“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 a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with eyes who, illuminated by the sunlight, sees various forms.
Complete
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see all such people through the Buddha’s wisdom, and they will all accomplish immeasurable and boundless merit.
“Subhuti, if a good man or good woman gives away as many bodies as there are grains of sand in the Ganges in the morning, again gives away as many bodies at midday, and again gives away as many bodies in the evening, doing so for countless hundreds of thousands of millions of eons; and if another person hears this sutra and has unwavering faith, that person’s merit surpasses the former. How much more so if they write it, receive and uphold it, read and recite it, and explain it to others.
“Subhuti, to summarize, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata speaks it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathagata fully knows and sees that person, and they will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people carry the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, all 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, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra, and are despised by others, their offenses from previous lives, which should have caused them to fall into unfortunate realms, will be extinguished because they are despised by people in this life, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I remember that in the past, through countless eons as many as innumerable asamkhyeyas, before Dipamkara Buddha, I encountered eight hundred forty-four thousand million nayutas of Buddhas, honored and served them all, and never passed one without doing so. If another person in the latter age can receive, uphold, read, and recite this sutra, the merit obtained would not amount to one hundredth of the merit I gained from honoring those Buddhas—not even one part in a thousand, a million, a billion, or any number that calculation or analogy could express.
“Subhuti, if I were to fully describe the merit obtained by good men and good women in the latter age who receive, uphold, read, and recite this sutra, some people might hear it and become mentally disordered, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic results are also inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, how should good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Having liberated all sentient beings, in reality not a single sentient being has been liberated. Why? Subhuti, if a bodhisattva has the perception of self, person, sentient being, or life span, he is not a bodhisattva. Why? Subhuti, there is truly no Dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One! As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti! There truly is no Dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a Dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life, you will become a Buddha named Shakyamuni.’ Because there truly is no Dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says that the Tathagata attained unsurpassed, complete, and perfect enlightenment, Subhuti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, the unsurpassed, complete, and perfect enlightenment attained by the Tathagata is neither real nor unreal. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person whose body is large is not a great body; therefore it is called a great body.”
“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate countless sentient beings,’ one is not called a bodhisattva. Why? Subhuti, in reality there is no Dharma called bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ he is not called a bodhisattva. Why? The Tathagata says that adorning the Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva fully understands the Dharma of no-self, the Tathagata calls that person a true bodhisattva.”
The Buddha said: “Excellent, excellent, Subhuti! As you have said: The Tathagata skillfully protects and mindfuly regards all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively! I shall explain it for you: Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should abide thus and subdue their minds thus.”
Work sharing: “Yes, World-Honored One! I gladly wish to hear it.”
The Buddha said to Subhuti: “All bodhisattva-mahasattvas should subdue their minds thus! Regarding all the many kinds of sentient beings—whether born from eggs, from wombs, from moisture, or by transformation; whether with form or without form; whether possessing perception, without perception, or neither possessing perception nor without perception—I will cause them all to enter final nirvana and be liberated. Yet when countless, innumerable, boundless sentient beings have thus been liberated, in reality not a single sentient being has been liberated. Why is this? Subhuti, if a bodhisattva has the perception of a self, a person, a sentient being, or a life span, then he is not a bodhisattva. Work sharing
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“Furthermore, Subhuti, a bodhisattva should practice giving without abiding anywhere in phenomena. This means giving without abiding in forms, and giving without abiding in sounds, smells, tastes, tactile sensations, or dharmas. Subhuti, a bodhisattva should give thus, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, his merit cannot be measured.
“Subhuti, what do you think? Can the space in the east be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, can the space in the south, west, north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One!” Work sharing
“Subhuti, the merit of a bodhisattva who gives without abiding in appearances is likewise immeasurable. Subhuti, a bodhisattva should simply abide as taught.
“Subhuti, what do you think? Can the Tathagata be seen through bodily characteristics?”
“No, World-Honored One! The Tathagata cannot be seen through bodily characteristics. Why? The bodily characteristics spoken of by the Tathagata are not bodily characteristics.”
The Buddha said to Subhuti: “All appearances whatsoever are illusory. If one sees that all appearances are not appearances, then one sees the Tathagata.” Work sharing
Subhuti said to the Buddha: “World-Honored One, are there sentient beings who, upon hearing these words and phrases, will develop genuine faith?”
The Buddha said to Subhuti: “Do not say that. 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 passages, taking them as truth. You should know that such people have not planted good roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of good roots in the presence of countless millions of Buddhas. Upon hearing these passages, even if they give rise to pure faith for a single thought, Subhuti, the Tathagata fully knows and fully sees that these sentient beings will attain such immeasurable merit. Why? These sentient beings will no longer have the perception of a self, a person, a sentient being, or a life span.
“They have no perception of dharmas, nor any perception of non-dharmas. Why? If these sentient beings grasp at appearances with their minds, they become attached to self, person, sentient being, and life span. Work sharing
“If they grasp at the appearance of dharmas, they become attached to self, person, sentient being, and life span. Why? If they grasp at the appearance of non-dharmas, they likewise become attached to self, person, sentient being, and life span. Therefore one should neither grasp at dharmas nor grasp at non-dharmas. For this reason, the Tathagata always says: ‘Monks, you should know that my teaching is like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhuti, what do you think? Has the Tathagata attained unsurpassed, complete, and perfect enlightenment? Does the Tathagata have any Dharma to teach?” Work sharing
Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathagata can teach. Why? The Dharma spoken by the Tathagata cannot be grasped, cannot be spoken of, is neither Dharma nor not-Dharma. Why is this? All sages differ through the unconditioned Dharma.
“Subhuti, what do you think? If someone filled the three-thousand-great-thousand world-system with the seven treasures and gave them in charity, would that person gain much merit?”
Subhuti said: “Very much, World-Honored One! Why? This merit is not the nature of merit; therefore the Tathagata says that the merit is great.”
“If another person were to receive and uphold even four lines of verse from this sutra and explain them to others, that person’s merit would surpass the former. Why? Subhuti, all Buddhas and the Dharma of unsurpassed, complete, and perfect enlightenment of all Buddhas arise 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? A stream-enterer is called one who has entered the stream, yet there is nowhere entered; he does not enter forms, sounds, smells, tastes, tactile sensations, or dharmas. This is why he is called a stream-enterer.” Work sharing
“Subhuti, what do you think? Can a once-returner think, ‘I have attained the fruit of once-returning’?”
Subhuti said: “No, World-Honored One! Why? A once-returner is called one who returns once, yet in reality there is neither returning nor not returning. This is why he is called a once-returner.”
“Subhuti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?” Work sharing
Subhuti said: “No, World-Honored One! Why? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore he is called a non-returner.”
“Subhuti, what do you think? Can an arhat think, ‘I have attained the path of arhatship’?”
Subhuti said: “No, World-Honored One! Why? In reality, there is no Dharma called arhat. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to 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 humans, 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 delights in practicing in a secluded, peaceful place! Since Subhuti in reality practices nothing, he is called one who delights in practicing in a secluded, peaceful place.”
The Buddha said to Subhuti: “What do you think? When the Tathagata was formerly with Dipamkara Buddha, did he attain anything in the Dharma?” Work sharing
“No, World-Honored One! When the Tathagata was with Dipamkara Buddha, he truly attained nothing in the Dharma.” Work sharing
“Subhuti, what do you think? Does a bodhisattva adorn a Buddha-field?”
“No, World-Honored One! Why? Adorning a Buddha-field is not adornment; it is called adornment.”
“Therefore, Subhuti, bodhisattva-mahasattvas should give rise to a pure mind thus: they should not give rise to a mind abiding in form, nor give rise to a mind abiding in sound, smell, taste, touch, or dharmas; they should give rise to a mind that abides nowhere.
“Subhuti, imagine a person whose body is as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?” Work sharing
Subhuti said: “Very large, World-Honored One! Why? The Buddha says it is not a body; therefore it is called a great body.”
“Subhuti, the number of grains of sand in the Ganges, and Ganges Rivers equal in number to those grains of sand—what do you think? Would the number of sand grains in all those Ganges Rivers be great?”
Subhuti said: “Very great, World-Honored One! The Ganges Rivers themselves would be innumerable, let alone their grains of sand!” Work sharing
“Subhuti, I now tell you truly: if a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in the Ganges and gave them in charity, would the merit be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “If a good man or good woman receives and upholds even four lines of verse from this sutra and explains them to others, that merit surpasses the former merit. Furthermore, Subhuti, wherever this sutra, even four lines of verse, is expounded, you should know that all beings of the world—gods, humans, and asuras—should make offerings there, as if it were a Buddha stupa or temple. How much more so if someone can receive, uphold, read, and recite the entire sutra! Subhuti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there is a Buddha, along with disciples worthy of respect.” Work sharing
At that time, Subhuti said to the Buddha: “World-Honored One, what should this sutra be called, and how should we uphold it?”
The Buddha said to Subhuti: “This sutra is called The Perfection of Wisdom of the Diamond, and by this name you should uphold it. Why? 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 have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Tathagata has nothing to teach.”
“Subhuti, what do you think? Are the fine particles composing the three-thousand-great-thousand world-system numerous?” Work sharing
Subhuti said: “Very numerous, World-Honored One!”
“Subhuti, the Tathagata says that these fine particles are not fine particles; therefore they are called fine particles. The Tathagata says that a world is not a world; therefore it is called a world.
“Subhuti, what do you think? Can the Tathagata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One! The Tathagata cannot be seen through the thirty-two marks. Why? The Tathagata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“Subhuti, if a good man or good woman gave in charity as many bodies and lives as there are grains of sand in the Ganges, and another person received and upheld even four lines of verse from this sutra and explained them to others, the latter’s merit would be very great!”
At that time, upon hearing this sutra, Subhuti deeply understood its meaning and significance. He wept with tears and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep sutra. From the wisdom-eye I have attained since long ago, I have never before heard such a sutra. World-Honored One, if someone hears this sutra, develops pure faith, and gives rise to true reality, you should know that this person has accomplished the foremost and rarest merit. World-Honored One, this true reality is not an appearance; therefore the Tathagata calls it true reality. World-Honored One, having now heard such a sutra, it is not difficult for me to believe, understand, receive, and uphold it. But in the future, in the final five hundred years, if there are sentient beings who hear this sutra, believe, understand, receive, and uphold it, such people will be the foremost and rarest. 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? To be free from all appearances is called being a Buddha.”
The Buddha said to Subhuti: “So it is, so it is! If another person hears this sutra and is neither startled, frightened, nor afraid, you should know that this person is exceedingly rare. Why? Subhuti, what the Tathagata calls the foremost perfection is not the foremost perfection; therefore it is called the foremost perfection. Subhuti, the perfection of patience is said by the Tathagata not to be the perfection of patience; therefore it is called the perfection of patience. Why? Subhuti, when long ago King Kali cut my body to pieces, at that time I had no perception of self, person, sentient being, or life span. Why? When my limbs were cut apart in the past, if I had possessed the perceptions of self, person, sentient being, or life span, I would have felt anger and resentment. Subhuti, I also remember that in five hundred former lives I was a patient-seeking ascetic, and during those lives I had no perception of self, person, sentient being, or life span. Therefore, Subhuti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in form, nor to a mind abiding in sound, smell, taste, touch, 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 form when giving. Subhuti, for the benefit of all sentient beings, a bodhisattva should give thus. The Tathagata says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Tathagata is one who speaks truth, speaks what is real, speaks what is thus, speaks without deception, and speaks without contradiction.
“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 a person entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing giving, it is like a person with eyes who, illuminated by the sunlight, sees various forms.
Complete
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathagata will know and see all such people through the Buddha’s wisdom, and they will all accomplish immeasurable and boundless merit.
“Subhuti, if a good man or good woman gives away as many bodies as there are grains of sand in the Ganges in the morning, again gives away as many bodies at midday, and again gives away as many bodies in the evening, doing so for countless hundreds of thousands of millions of eons; and if another person hears this sutra and has unwavering faith, that person’s merit surpasses the former. How much more so if they write it, receive and uphold it, read and recite it, and explain it to others.
“Subhuti, to summarize, this sutra has inconceivable, immeasurable, and boundless merit. The Tathagata speaks it for those who aspire to the Great Vehicle and for those who aspire to the highest vehicle. If someone can receive, uphold, read, and recite it and explain it extensively to others, the Tathagata fully knows and sees that person, and they will accomplish immeasurable, indescribable, boundless, inconceivable merit. Such people carry the Tathagata’s unsurpassed, complete, and perfect enlightenment. Why? Subhuti, those who delight in lesser teachings and cling to views of self, person, sentient being, and life span cannot hear, receive, read, recite, or explain this sutra to others.
“Subhuti, wherever this sutra is found, all 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, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhuti, if good men and good women receive, uphold, read, and recite this sutra, and are despised by others, their offenses from previous lives, which should have caused them to fall into unfortunate realms, will be extinguished because they are despised by people in this life, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I remember that in the past, through countless eons as many as innumerable asamkhyeyas, before Dipamkara Buddha, I encountered eight hundred forty-four thousand million nayutas of Buddhas, honored and served them all, and never passed one without doing so. If another person in the latter age can receive, uphold, read, and recite this sutra, the merit obtained would not amount to one hundredth of the merit I gained from honoring those Buddhas—not even one part in a thousand, a million, a billion, or any number that calculation or analogy could express.
“Subhuti, if I were to fully describe the merit obtained by good men and good women in the latter age who receive, uphold, read, and recite this sutra, some people might hear it and become mentally disordered, doubtful, and unable to believe. Subhuti, you should know that the meaning of this sutra is inconceivable, and its karmic results are also inconceivable.”
At that time, Subhuti said to the Buddha: “World-Honored One, how should good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment abide? How should they subdue their minds?”
The Buddha said to Subhuti: “Good men and good women who have aroused the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all sentient beings.’ Having liberated all sentient beings, in reality not a single sentient being has been liberated. Why? Subhuti, if a bodhisattva has the perception of self, person, sentient being, or life span, he is not a bodhisattva. Why? Subhuti, there is truly no Dharma that arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? When the Tathagata was with Dipamkara Buddha, was there any Dharma by which he attained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One! As I understand the meaning of what the Buddha has said, when the Buddha was with Dipamkara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
The Buddha said: “So it is, so it is, Subhuti! There truly is no Dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a Dharma by which the Tathagata attained unsurpassed, complete, and perfect enlightenment, Dipamkara Buddha would not have given me the prediction: ‘In a future life, you will become a Buddha named Shakyamuni.’ Because there truly is no Dharma by which unsurpassed, complete, and perfect enlightenment is attained, Dipamkara Buddha therefore gave me the prediction, saying: ‘In a future life, you will become a Buddha named Shakyamuni.’ Why? The Tathagata means the suchness of all dharmas.
“If someone says that the Tathagata attained unsurpassed, complete, and perfect enlightenment, Subhuti, in reality there is no Dharma by which the Buddha attained unsurpassed, complete, and perfect enlightenment. Subhuti, the unsurpassed, complete, and perfect enlightenment attained by the Tathagata is neither real nor unreal. Therefore the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, what are called all dharmas are not all dharmas; therefore they are called all dharmas.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Tathagata says that a person whose body is large is not a great body; therefore it is called a great body.”
“Subhuti, a bodhisattva is likewise. If one says, ‘I will liberate countless sentient beings,’ one is not called a bodhisattva. Why? Subhuti, in reality there is no Dharma called bodhisattva. Therefore the Buddha says that all dharmas are without self, person, sentient being, or life span. Subhuti, if a bodhisattva says, ‘I will adorn the Buddha-field,’ he is not called a bodhisattva. Why? The Tathagata says that adorning the Buddha-field is not adornment; therefore it is called adornment. Subhuti, if a bodhisattva fully understands the Dharma of no-self, the Tathagata calls that person a true bodhisattva.”
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.”
A work-sharing reflection: 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. Having begged in sequence throughout the city, he returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing
At that time, the Elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and mindfuly attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse 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 skillfully protects and mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva great beings should thus subdue their minds. All the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and bring them to liberation. Yet when countless, innumerable, and boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that is not a bodhisattva. Work sharing
“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere—giving without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in characteristics. Why? If a bodhisattva gives without abiding in characteristics, the resulting merit cannot be measured.
“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 characteristics is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen by means of bodily characteristics?”
“No, World-Honored One. The Tathāgata cannot be seen by means of bodily characteristics. Why? What the Tathāgata calls bodily characteristics are not bodily characteristics.”
The Buddha said to Subhūti: “All characteristics are illusory. If one sees that all characteristics are not characteristics, 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, will give rise to true faith?”
The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the final five-hundred-year period, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages, taking them as true. You should know that such people have not planted wholesome roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of wholesome roots before countless millions of Buddhas. When they hear these passages and even in a single thought give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will gain immeasurable merit. Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life-span.
“They will have no notion of phenomena, nor any notion of non-phenomena. Why? If these sentient beings’ minds grasp at characteristics, they become attached to a self, a person, a sentient being, and a life-span. Work sharing
“If they grasp at the characteristics of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the characteristics of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘You monks, know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata have any Dharma to teach?” Work sharing
Subhūti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it 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 three-thousand-great-thousand world-system with the seven treasures and gave them in generosity, 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 uphold this scripture, even just its four-line verse, 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, emerge from this scripture. 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 has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. 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 goes and returns once, yet in reality 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 reality 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 reality, there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among human beings, and 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 Subhūti delights in dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything in the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing in 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 great beings 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 had a body as large as Mount Sumeru, king of mountains. 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 large body.”
“Subhūti, if all the grains of sand in the Ganges were counted, and there were as many Ganges Rivers as that number of grains of sand, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhūti said: “Very numerous, World-Honored One. The Ganges Rivers alone would be innumerable, how much more so their sands!” Work sharing
“Subhūti, I now truly tell you: if a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in all those Ganges Rivers, and gave them in generosity, would the merit be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If a good man or good woman upholds even a four-line verse from this scripture and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever this scripture, even a four-line verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there as they would to a Buddha shrine. How much more so if someone can fully uphold, read, and recite it. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this scripture be called, and how should we uphold it?”
The Buddha said to Subhūti: “This scripture is called The Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhūti, what the Buddha calls perfect wisdom is not perfect wisdom; it is called perfect 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 particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. The Tathāgata says: ‘The world is not the world; therefore it is called the world.’
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“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 scripture and explain it to others, the latter’s merit would be exceedingly great!”
At that time, when Subhūti heard this scripture, he deeply understood its meaning and was moved to tears. He said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From long ago, I have possessed the eye of wisdom, yet I have never before heard such a scripture. World-Honored One, if someone hears this scripture, has pure faith, and gives rise to true reality, you should know that this person will accomplish 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 maintaining it is not difficult. But in the future, during the final five-hundred-year period, if there are sentient beings who hear this scripture, believe, understand, uphold, and maintain it, that person will be the foremost rarity. Why? Such a person will be without the notion of a self, a person, a sentient being, or a life-span. Why? The notion of a self is not a characteristic; the notions of a person, a sentient being, and a life-span are likewise not characteristics. Why? Being free from all characteristics is called being a Buddha.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this scripture and is neither startled, 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; 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 long ago King Kali mutilated my body, at that time I had no notion of a self, a person, a sentient being, or a life-span. Why? When my limbs were cut apart piece by piece, if I had possessed the notion of a self, a person, a sentient being, or a life-span, I should 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 notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should be free from all characteristics and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. One should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.
“Therefore the Buddha says: 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 characteristics are not characteristics. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks in accordance with reality, does not speak falsely, and does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor false. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the sun, seeing all kinds of forms.
Complete
“Subhūti, in the future, if good men and good women can uphold, read, and recite this scripture, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman were to give away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies at midday, and again give away as many bodies in the afternoon, doing so for countless hundreds of thousands of millions of eons; and if another person, upon hearing this scripture, had unwavering faith, that person’s merit would surpass the former. How much more so if they copied, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this scripture contains inconceivable, immeasurable, and 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 they will accomplish immeasurable, indescribable, boundless, and 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 scripture to others.
“Subhūti, wherever this scripture may be found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this scripture yet are despised by others, their former-life karmic offenses that should have led them to an evil rebirth will, because of their being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, through countless immeasurable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served every one of them without having let any pass in vain. If, in the latter age, someone can uphold, read, and recite this scripture, the merit they gain compared with the merit I gained from honoring those Buddhas would not amount to one hundredth, one thousand-millionth, or even one part in countless billions; it could not be reached by calculation or analogy.
“Subhūti, if in the latter age good men and good women uphold and recite this scripture, and I were to explain fully the merit they gain, some who heard it might become confused, doubtful, and unable to believe. Subhūti, you should know that the meaning of this scripture 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 arouse 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 arouse the mind of unsurpassed, complete, and 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 truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses 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 said, when the Buddha was in the presence of Dipankara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
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A work-sharing reflection: 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. Having begged in sequence throughout the city, he returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing
At that time, the Elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and mindfuly attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse 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 skillfully protects and mindfully attends to all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively; I shall explain it for you. Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva great beings should thus subdue their minds. All the various kinds of sentient beings—whether born from eggs, born from wombs, born from moisture, or miraculously born; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and bring them to liberation. Yet when countless, innumerable, and boundless sentient beings have thus been liberated, in reality no sentient being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that is not a bodhisattva. Work sharing
“Furthermore, Subhūti, in regard to phenomena, a bodhisattva should practice generosity without abiding anywhere—giving without abiding in forms, without abiding in sounds, smells, tastes, tactile sensations, or phenomena. Subhūti, a bodhisattva should give in this way, without abiding in characteristics. Why? If a bodhisattva gives without abiding in characteristics, the resulting merit cannot be measured.
“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 characteristics is likewise immeasurable. Subhūti, a bodhisattva should abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen by means of bodily characteristics?”
“No, World-Honored One. The Tathāgata cannot be seen by means of bodily characteristics. Why? What the Tathāgata calls bodily characteristics are not bodily characteristics.”
The Buddha said to Subhūti: “All characteristics are illusory. If one sees that all characteristics are not characteristics, 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, will give rise to true faith?”
The Buddha said to Subhūti: “Do not speak that way. After the Tathāgata’s passing, in the final five-hundred-year period, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages, taking them as true. You should know that such people have not planted wholesome roots in the presence of merely one, two, three, four, or five Buddhas, but have planted all kinds of wholesome roots before countless millions of Buddhas. When they hear these passages and even in a single thought give rise to pure faith, Subhūti, the Tathāgata fully knows and fully sees them. These sentient beings will gain immeasurable merit. Why? These sentient beings will no longer have the notion of a self, a person, a sentient being, or a life-span.
“They will have no notion of phenomena, nor any notion of non-phenomena. Why? If these sentient beings’ minds grasp at characteristics, they become attached to a self, a person, a sentient being, and a life-span. Work sharing
“If they grasp at the characteristics of phenomena, they become attached to a self, a person, a sentient being, and a life-span. Why? If they grasp at the characteristics of non-phenomena, they likewise become attached to a self, a person, a sentient being, and a life-span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always says: ‘You monks, know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata have any Dharma to teach?” Work sharing
Subhūti said: “As I understand the meaning of what the Buddha has said, there is no fixed Dharma called unsurpassed, complete, and perfect enlightenment, nor is there any fixed Dharma that the Tathāgata can teach. Why? The Dharma taught by the Tathāgata cannot be grasped or spoken of; it 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 three-thousand-great-thousand world-system with the seven treasures and gave them in generosity, 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 uphold this scripture, even just its four-line verse, 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, emerge from this scripture. 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 has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. 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 goes and returns once, yet in reality 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 reality 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 reality, there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ he would be attached to a self, a person, a sentient being, and a life-span. World-Honored One, the Buddha has said that I have attained the samadhi of non-contention, foremost among human beings, and 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 Subhūti delights in dwelling in seclusion. Since Subhūti in reality dwells nowhere, he is called one who delights in dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly in the presence of Dipankara Buddha, did he attain anything in the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was in the presence of Dipankara Buddha, he truly attained nothing in 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 great beings 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 had a body as large as Mount Sumeru, king of mountains. 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 large body.”
“Subhūti, if all the grains of sand in the Ganges were counted, and there were as many Ganges Rivers as that number of grains of sand, what do you think? Would the grains of sand in all those Ganges Rivers be numerous?”
Subhūti said: “Very numerous, World-Honored One. The Ganges Rivers alone would be innumerable, how much more so their sands!” Work sharing
“Subhūti, I now truly tell you: if a good man or good woman filled as many three-thousand-great-thousand world-systems with the seven treasures as there are grains of sand in all those Ganges Rivers, and gave them in generosity, would the merit be great?”
Subhūti said: “Very great, World-Honored One!”
The Buddha said to Subhūti: “If a good man or good woman upholds even a four-line verse from this scripture and explains it to others, that merit surpasses the former merit. Furthermore, Subhūti, wherever this scripture, even a four-line verse, is taught, you should know that all beings of the world—gods, humans, and asuras—should make offerings there as they would to a Buddha shrine. How much more so if someone can fully uphold, read, and recite it. Subhūti, you should know that such a person has accomplished the foremost and rarest Dharma. Wherever this scripture is found, there is the Buddha, or a disciple worthy of respect.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, what should this scripture be called, and how should we uphold it?”
The Buddha said to Subhūti: “This scripture is called The Diamond of Perfect Wisdom. By this name, you should uphold it. Why? Subhūti, what the Buddha calls perfect wisdom is not perfect wisdom; it is called perfect 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 particles of dust in the three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Very numerous, World-Honored One!”
“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. The Tathāgata says: ‘The world is not the world; therefore it is called the world.’
“Subhūti, what do you think? Can the Tathāgata be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“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 scripture and explain it to others, the latter’s merit would be exceedingly great!”
At that time, when Subhūti heard this scripture, he deeply understood its meaning and was moved to tears. He said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From long ago, I have possessed the eye of wisdom, yet I have never before heard such a scripture. World-Honored One, if someone hears this scripture, has pure faith, and gives rise to true reality, you should know that this person will accomplish 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 maintaining it is not difficult. But in the future, during the final five-hundred-year period, if there are sentient beings who hear this scripture, believe, understand, uphold, and maintain it, that person will be the foremost rarity. Why? Such a person will be without the notion of a self, a person, a sentient being, or a life-span. Why? The notion of a self is not a characteristic; the notions of a person, a sentient being, and a life-span are likewise not characteristics. Why? Being free from all characteristics is called being a Buddha.”
The Buddha said to Subhūti: “So it is, so it is. If someone hears this scripture and is neither startled, 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; 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 long ago King Kali mutilated my body, at that time I had no notion of a self, a person, a sentient being, or a life-span. Why? When my limbs were cut apart piece by piece, if I had possessed the notion of a self, a person, a sentient being, or a life-span, I should 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 notion of a self, a person, a sentient being, or a life-span. Therefore, Subhūti, a bodhisattva should be free from all characteristics and arouse the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, nor give rise to a mind abiding in sounds, smells, tastes, tactile sensations, or phenomena. One should give rise to a mind that abides nowhere. If the mind abides anywhere, that is not abiding.
“Therefore the Buddha says: 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 characteristics are not characteristics. He also says that all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks in accordance with reality, does not speak falsely, and does not speak otherwise.
“Subhūti, the Dharma attained by the Tathāgata is neither real nor false. Subhūti, if a bodhisattva’s mind abides in phenomena while practicing generosity, it is like someone entering darkness and seeing nothing. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like someone with eyes, illuminated by the sun, seeing all kinds of forms.
Complete
“Subhūti, in the future, if good men and good women can uphold, read, and recite this scripture, the Tathāgata, through the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if a good man or good woman were to give away as many bodies as there are grains of sand in the Ganges in the morning, again give away as many bodies at midday, and again give away as many bodies in the afternoon, doing so for countless hundreds of thousands of millions of eons; and if another person, upon hearing this scripture, had unwavering faith, that person’s merit would surpass the former. How much more so if they copied, upheld, read, recited, and explained it to others.
“Subhūti, in brief, this scripture contains inconceivable, immeasurable, and 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 they will accomplish immeasurable, indescribable, boundless, and 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 scripture to others.
“Subhūti, wherever this scripture may be found, all beings of the world—gods, humans, and asuras—should make offerings there. You should know that this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
Kang
“Furthermore, Subhūti, if good men and good women uphold, read, and recite this scripture yet are despised by others, their former-life karmic offenses that should have led them to an evil rebirth will, because of their being despised in this life, be extinguished, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, through countless immeasurable eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, honored and served every one of them without having let any pass in vain. If, in the latter age, someone can uphold, read, and recite this scripture, the merit they gain compared with the merit I gained from honoring those Buddhas would not amount to one hundredth, one thousand-millionth, or even one part in countless billions; it could not be reached by calculation or analogy.
“Subhūti, if in the latter age good men and good women uphold and recite this scripture, and I were to explain fully the merit they gain, some who heard it might become confused, doubtful, and unable to believe. Subhūti, you should know that the meaning of this scripture 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 arouse 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 arouse the mind of unsurpassed, complete, and 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 truly been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a sentient being, or a life-span, then that is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses 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 said, when the Buddha was in the presence of Dipankara Buddha, there was no Dharma by which he attained unsurpassed, complete, and perfect enlightenment.”
As I have 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 then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down. Work sharing
At that time, the elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse 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 skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you: when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
Work sharing “Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way. Regarding every kind of living being—whether born from eggs, from wombs, from moisture, or through transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless living beings have thus been liberated, in reality no living being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva. Work sharing
“Furthermore, Subhūti, in regard to all phenomena, a bodhisattva should practice generosity without abiding anywhere: giving without abiding in forms, giving without abiding in sounds, smells, tastes, tactile sensations, or mental objects. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, his merit cannot be measured.
“Subhūti, what do you think? Can the space of the eastern direction be measured?”
“No, World-Honored One.” Work sharing
“Subhūti, can the space of the south, west, and 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 abide only as taught.
“Subhūti, what do you think? Can the Tathāgata be seen through bodily marks?”
“No, World-Honored One. The Tathāgata cannot be seen through bodily marks. Why? The bodily marks spoken of by the Tathāgata are not bodily marks.”
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 living beings who, on 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, and who can give rise to faith in these passages, 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 countless millions of Buddhas. On 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 living beings will attain such immeasurable merit. Why? These living beings will no longer have the notion of a self, a person, a living being, or a life-span.
“They will have neither the notion of phenomena nor the notion of non-phenomena. Why? If these living beings grasp at appearances in their minds, they become attached to a self, a person, a living being, and a life-span. Work sharing
“If they grasp at the notion of phenomena, they become attached to a self, a person, a living being, and a life-span. Why? If they grasp at the notion of non-phenomena, they likewise become attached to a self, a person, a living being, and a life-span. Therefore one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always teaches: ‘Monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the 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 or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and worthies differ through the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled a 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 calls it great merit.”
“If another person were to receive and 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 has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or mental objects. Therefore one 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 reality there is neither going nor coming. Therefore one 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 non-returning. Therefore one 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 reality there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a living being, and a life-span. World-Honored One, the Buddha has said that I have attained the concentration 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 path of arhatship,’ the World-Honored One would not say that Subhūti delights in the practice of dwelling in seclusion. Because Subhūti truly practices nothing, he is called one who delights in the practice of dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything from the Dharma?” Work sharing
“No, World-Honored One. When the Tathāgata was with Dipankara Buddha, he truly attained nothing from 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 to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person 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 has said 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: “Extremely many, World-Honored One. The Ganges Rivers themselves would be innumerable, so how much more their sands!” Work sharing
“Subhūti, I now tell you truthfully: if good men and good women filled as many three-thousand-great-thousand world-systems as there are grains of sand in the Ganges 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 were to receive and 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 shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhūti, you should know that such a person has accomplished the highest and most exceptional Dharma. Wherever this scripture is found, there the Buddha is present, together with his revered disciples.” Work sharing
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sutra be called? 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 perfect wisdom is not perfect wisdom; therefore it is called perfect 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 particles of dust in a three-thousand-great-thousand world-system numerous?” Work sharing
Subhūti said: “Extremely numerous, World-Honored One.”
“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. 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 marks?” Work sharing
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“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, while another person were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be far greater!”
At that time, Subhūti heard this sutra, deeply understood its meaning and purport, shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From the wisdom-eye I have gained in the past, I have never before heard such a sutra. World-Honored One, if another person hears this sutra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and most exceptional merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, having now heard such a scripture, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are living beings who hear this sutra, believe, understand, receive, uphold, and practice it, that person will be the foremost and most exceptional. Why? Such a person will have no notion of a self, a person, a living being, or a life-span. Why? The notion of self is not a notion; the notions of person, living being, and life-span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If another person 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, when long ago King Kali cut my body to pieces, at that time I had no notion of a self, a person, a living being, or a life-span. Why? When my limbs were cut apart, if I had had a notion of self, person, living being, or life-span, I would have given rise to 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 notion of self, person, living being, or life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. He should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. He 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 living beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all living beings are not living beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks as things 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 practicing generosity, it is like entering darkness, where nothing can be seen. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like a person with eyes, illuminated by the sunlight, seeing all kinds of forms.
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata, with the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women were to give their bodies in generosity in the morning, as many bodies as there are grains of sand in the Ganges; again at midday, as many bodies; and again in the evening, as many bodies, continuing in this way for countless hundreds, thousands, millions, and billions of eons; while another person heard this scripture and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, to state it briefly, this sutra has inconceivable, immeasurable, and 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 receive, uphold, read, and recite it and extensively explain it to others, the Tathāgata fully knows and fully sees that person, and such people will accomplish immeasurable, inexpressible, boundless, and 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, living being, and life-span cannot hear, receive, 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 this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
“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 should cause them to fall into unfortunate realms. Yet because they are despised in this present life, those offenses from former lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, all of whom I served and made offerings to, without passing any by. If another person in the final age can receive, uphold, read, and recite this sutra, the merit they gain would not equal even one hundredth of the merit I gained from serving those Buddhas—not even one part in a hundred million billion, or any number or analogy could express it.
“Subhūti, if I were to fully describe the merit gained by good men and good women in the final age who receive, uphold, read, and recite this sutra, those who heard it might become mentally disturbed, 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 arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all living beings.’ Yet after liberating all living beings, there is not a single living being who has actually been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata 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 what the Buddha has taught, 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, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been any Dharma by which the Tathāgata 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 Śākyamuni.’ 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 Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.
“If someone says that the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Subhūti, in reality 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 phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.
“Subhūti, it is like a person whose body is large.”
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 he says, ‘I will liberate immeasurable living beings,’ he is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, without person, without living being, and without life-span. Subhūti, if a bodhisattva says, ‘I will adorn a buddha-field,’ he 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 penetrates and 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.”
“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”
“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.”
“Subhūti, what do you think? Does the Tathāgata possess the Buddha eye?”
As I have 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 then returned to his place. After eating, he put away his robe and bowl, washed his feet, spread out his seat, and sat down.
At that time, the elder Subhūti rose from his seat in the midst of the great assembly, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha: “How rare, World-Honored One! The Tathāgata skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. World-Honored One, if good men and good women arouse 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 skillfully protects and is mindful of all bodhisattvas, and skillfully entrusts and instructs all bodhisattvas. Now listen attentively, and I will explain it for you: when good men and good women arouse the mind of unsurpassed, complete, and perfect enlightenment, they should abide in this way and subdue their minds in this way.”
“Yes, World-Honored One. I gladly wish to hear it.”
The Buddha said to Subhūti: “All bodhisattva-mahāsattvas should subdue their minds in this way. Regarding every kind of living being—whether born from eggs, from wombs, from moisture, or through transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor without perception—I shall cause them all to enter final nirvana and be liberated. Yet when immeasurable, innumerable, boundless living beings have thus been liberated, in reality no living being has been liberated. Why is this? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva.
“Furthermore, Subhūti, in regard to all phenomena, a bodhisattva should practice generosity without abiding anywhere: giving without abiding in forms, giving without abiding in sounds, smells, tastes, tactile sensations, or mental objects. Subhūti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, his merit cannot be measured.
“Subhūti, what do you think? Can the space of the eastern direction be measured?”
“No, World-Honored One.”
“Subhūti, can the space of the south, west, and north, the four intermediate directions, above, and below be measured?”
“No, World-Honored One.”
“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 marks?”
“No, World-Honored One. The Tathāgata cannot be seen through bodily marks. Why? The bodily marks spoken of by the Tathāgata are not bodily marks.”
The Buddha said to Subhūti: “All appearances are illusory. If one sees that all appearances are not appearances, then one sees the Tathāgata.”
Subhūti said to the Buddha: “World-Honored One, will there be living beings who, on 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, and who can give rise to faith in these passages, 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 countless millions of Buddhas. On 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 living beings will attain such immeasurable merit. Why? These living beings will no longer have the notion of a self, a person, a living being, or a life-span.
“They will have neither the notion of phenomena nor the notion of non-phenomena. Why? If these living beings grasp at appearances in their minds, they become attached to a self, a person, a living being, and a life-span.
“If they grasp at the notion of phenomena, they become attached to a self, a person, a living being, and a life-span. Why? If they grasp at the notion of non-phenomena, they likewise become attached to a self, a person, a living being, and a life-span. Therefore one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathāgata always teaches: ‘Monks, understand my teaching as being like a raft. Even the Dharma should be abandoned, so how much more so what is not the Dharma.’
“Subhūti, what do you think? Has the Tathāgata attained unsurpassed, complete, and perfect enlightenment? Does the Tathāgata teach any Dharma?”
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 or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and worthies differ through the unconditioned Dharma.”
“Subhūti, what do you think? If someone filled a 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 calls it great merit.”
“If another person were to receive and 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 has entered the stream, yet there is nowhere entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or mental objects. Therefore one is called a stream-enterer.”
“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 reality there is neither going nor coming. Therefore one is called a once-returner.”
“Subhūti, what do you think? Can a non-returner think, ‘I have attained the fruit of non-returning’?”
Subhūti said: “No, World-Honored One. Why? A non-returner is called one who does not return, yet in reality there is no non-returning. Therefore one 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 reality there is no Dharma called arhatship. World-Honored One, if an arhat thought, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a living being, and a life-span. World-Honored One, the Buddha has said that I have attained the concentration 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 path of arhatship,’ the World-Honored One would not say that Subhūti delights in the practice of dwelling in seclusion. Because Subhūti truly practices nothing, he is called one who delights in the practice of dwelling in seclusion.”
The Buddha said to Subhūti: “What do you think? When the Tathāgata was formerly with Dipankara Buddha, did he attain anything from the Dharma?”
“No, World-Honored One. When the Tathāgata was with Dipankara Buddha, he truly attained nothing from the Dharma.”
“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 to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. They should give rise to a mind that abides nowhere.
“Subhūti, suppose there were a person whose body was as large as Mount Sumeru, king of mountains. What do you think? Would that body be large?”
Subhūti said: “Extremely large, World-Honored One. Why? The Buddha has said 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: “Extremely many, World-Honored One. The Ganges Rivers themselves would be innumerable, so how much more their sands!”
“Subhūti, I now tell you truthfully: if good men and good women filled as many three-thousand-great-thousand world-systems as there are grains of sand in the Ganges 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 were to receive and 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 shrine of the Buddha. How much more so if someone can receive, uphold, read, and recite the whole sutra. Subhūti, you should know that such a person has accomplished the highest and most exceptional Dharma. Wherever this scripture is found, there the Buddha is present, together with his revered disciples.”
At that time, Subhūti said to the Buddha: “World-Honored One, by what name should this sutra be called? 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 perfect wisdom is not perfect wisdom; therefore it is called perfect 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 particles of dust in a three-thousand-great-thousand world-system numerous?”
Subhūti said: “Extremely numerous, World-Honored One.”
“Subhūti, these particles of dust are said by the Tathāgata not to be particles of dust; therefore they are called particles of dust. 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 marks?”
“No, World-Honored One. The Tathāgata cannot be seen through the thirty-two marks. Why? The Tathāgata says that the thirty-two marks are not marks; therefore they are called the thirty-two marks.”
“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, while another person were to receive and uphold even a four-line verse from this sutra and explain it to others, that person’s merit would be far greater!”
At that time, Subhūti heard this sutra, deeply understood its meaning and purport, shed tears, wept sorrowfully, and said to the Buddha: “How rare, World-Honored One! The Buddha has taught such a profound scripture. From the wisdom-eye I have gained in the past, I have never before heard such a sutra. World-Honored One, if another person hears this sutra, gives rise to pure faith, and thereby gives rise to the true mark, you should know that this person has accomplished the foremost and most exceptional merit. World-Honored One, this true mark is not a mark; therefore the Tathāgata calls it the true mark. World-Honored One, having now heard such a scripture, it is not difficult for me to believe, understand, receive, uphold, and practice it. But in the future, in the final five-hundred-year period, if there are living beings who hear this sutra, believe, understand, receive, uphold, and practice it, that person will be the foremost and most exceptional. Why? Such a person will have no notion of a self, a person, a living being, or a life-span. Why? The notion of self is not a notion; the notions of person, living being, and life-span are likewise not notions. Why? Freedom from all appearances is called Buddhahood.”
The Buddha said to Subhūti: “So it is, so it is. If another person 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, when long ago King Kali cut my body to pieces, at that time I had no notion of a self, a person, a living being, or a life-span. Why? When my limbs were cut apart, if I had had a notion of self, person, living being, or life-span, I would have given rise to 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 notion of self, person, living being, or life-span. Therefore, Subhūti, a bodhisattva should be free from all appearances and arouse the mind of unsurpassed, complete, and perfect enlightenment. He should not give rise to a mind abiding in forms, nor to a mind abiding in sounds, smells, tastes, tactile sensations, or mental objects. He 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 living beings, a bodhisattva should give in this way. The Tathāgata says that all appearances are not appearances. He also says that all living beings are not living beings. Subhūti, the Tathāgata is one who speaks truth, one who speaks what is real, one who speaks as things 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 practicing generosity, it is like entering darkness, where nothing can be seen. If a bodhisattva’s mind does not abide in phenomena while practicing generosity, it is like a person with eyes, illuminated by the sunlight, seeing all kinds of forms.
“Subhūti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Tathāgata, with the wisdom of a Buddha, will fully know and fully see such people, and they will all accomplish immeasurable and boundless merit.
“Subhūti, if good men and good women were to give their bodies in generosity in the morning, as many bodies as there are grains of sand in the Ganges; again at midday, as many bodies; and again in the evening, as many bodies, continuing in this way for countless hundreds, thousands, millions, and billions of eons; while another person heard this scripture and did not reject it in faith, that person’s merit would surpass theirs—how much more so if they copied, received, upheld, read, recited, and explained it to others.
“Subhūti, to state it briefly, this sutra has inconceivable, immeasurable, and 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 receive, uphold, read, and recite it and extensively explain it to others, the Tathāgata fully knows and fully sees that person, and such people will accomplish immeasurable, inexpressible, boundless, and 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, living being, and life-span cannot hear, receive, 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 this place is a stupa; all should respectfully bow, circumambulate, and scatter flowers and incense there.
“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 should cause them to fall into unfortunate realms. Yet because they are despised in this present life, those offenses from former lives will be eradicated, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhūti, I recall that in the past, during countless eons, before Dipankara Buddha, I encountered 840 million billion nayutas of Buddhas, all of whom I served and made offerings to, without passing any by. If another person in the final age can receive, uphold, read, and recite this sutra, the merit they gain would not equal even one hundredth of the merit I gained from serving those Buddhas—not even one part in a hundred million billion, or any number or analogy could express it.
“Subhūti, if I were to fully describe the merit gained by good men and good women in the final age who receive, uphold, read, and recite this sutra, those who heard it might become mentally disturbed, 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 arouse the mind of unsurpassed, complete, and perfect enlightenment, how should they abide? How should they subdue their minds?”
The Buddha said to Subhūti: “Good men and good women who arouse the mind of unsurpassed, complete, and perfect enlightenment should give rise to this thought: ‘I should liberate all living beings.’ Yet after liberating all living beings, there is not a single living being who has actually been liberated. Why? Subhūti, if a bodhisattva has the notion of a self, a person, a living being, or a life-span, then he is not a bodhisattva. Why? Subhūti, in reality there is no Dharma by which anyone arouses the mind of unsurpassed, complete, and perfect enlightenment.
“Subhūti, what do you think? When the Tathāgata 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 what the Buddha has taught, 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, Subhūti. In reality there is no Dharma by which the Tathāgata attained unsurpassed, complete, and perfect enlightenment. Subhūti, if there had been any Dharma by which the Tathāgata 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 Śākyamuni.’ 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 Śākyamuni.’ Why? The Tathāgata means the suchness of all phenomena.
Work sharing
“If someone says that the Tathāgata attained unsurpassed, complete, and perfect enlightenment, Subhūti, in reality 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 phenomena are Buddha-Dharma. Subhūti, what are called all phenomena are not all phenomena; therefore they are called all phenomena.
“Subhūti, it is like a person whose body is large.”
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 he says, ‘I will liberate immeasurable living beings,’ he is not called a bodhisattva. Why? Subhūti, in reality there is no Dharma called a bodhisattva. Therefore the Buddha says that all phenomena are without self, without person, without living being, and without life-span. Subhūti, if a bodhisattva says, ‘I will adorn a buddha-field,’ he 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 penetrates and 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.” Work sharing
“Subhūti, what do you think? Does the Tathāgata possess the divine eye?” Work sharing
“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.”
“Subhūti, what do you think? Does the Tathāgata possess the Dharma eye?”
“Yes, World-Honored One. The Tathāgata possesses the Dharma eye.” Work sharing
“Subhūti, what do you think? Does the Tathāgata possess the Buddha eye?”
Our company has operated in Taiwan for 30 years and has never been involved in any litigation concerning fraudulent conduct.
Moreover, to protect the transaction security of every customer, our company records every purchase in its entirety. A transaction is only established after confirmation by the consumer. Any dispute can be substantiated by reviewing the recordings; we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there has never been any underpayment or arrears in wages. We have also passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and been awarded the “Talent Development Quality Management System Assessment Level Certificate,” Certificate No. 發能字第10700300341號.
If you have any comments or concerns regarding our company, you may contact our customer service by telephone. If you remain dissatisfied, you may assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The allegation written by the aforementioned anonymous individual, “康哥,” that our company is a scam company has seriously defamed the reputation that our company has built over many years.
Our company has already filed a complaint with the investigative and police authorities; case number: Z110089AW1Q175U.
Because the aforementioned defamatory content posted by the anonymous individual, “康哥,” was published anonymously and used URLs accessed by multiple people to evade investigation, this demonstrates that the anonymous individual, “康哥,” does not dare to take responsibility for the statements made. Our company therefore specifically reminds online speakers to continue to abide by the law. Any comments or concerns should be handled through proper channels, rather than by anonymously spreading false statements and risking violation of the law.
------
To Lin ○ Jie:
You came to our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor asked you to improve and adjust your approach, and encouraged you to try harder on the second day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and on the fourth day became angry and decided to resign. You then angrily told the training supervisor that, regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company terminate your employment. Our company therefore had no choice but to handle the matter in accordance with the law.
Later, after hearing about the incident, the general manager sincerely invited you back to learn the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were cleared up after the discussion. At that time, the general manager also kindly asked whether you would like to try working here again, with another business supervisor providing your training. You responded gratefully, saying, “After this explanation, I feel relieved,” and indicated that you would consider it. However, you did not return to work afterward and instead reposted false statements about Brother Kang online out of personal resentment (our company has also filed a legal complaint against this person). To protect our rights and interests, our company naturally filed a legal complaint.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your wages for all four days in full. Among the five people, including you, participating in this special recruitment program for “Telemarketing Experts,” no one had their salary reduced. Your claim that the company demanded a salary reduction is purely a personal fabrication of falsehoods. The facts are self-evident. The above is the brief story of your employment with our company. If you make any further false posts in the future, our company will certainly proceed in accordance with the law and have the truth investigated by the courts, in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in any litigation concerning fraudulent conduct.
Moreover, to protect the transaction security of every customer, our company records every purchase in its entirety. A transaction is only established after confirmation by the consumer. Any dispute can be substantiated by reviewing the recordings; we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there has never been any underpayment or arrears in wages. We have also passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and been awarded the “Talent Development Quality Management System Assessment Level Certificate,” Certificate No. 發能字第10700300341號.
If you have any comments or concerns regarding our company, you may contact our customer service by telephone. If you remain dissatisfied, you may assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The allegation written by the aforementioned anonymous individual, “康哥,” that our company is a scam company has seriously defamed the reputation that our company has built over many years.
Our company has already filed a complaint with the investigative and police authorities; case number: Z110089AW1Q175U.
Because the aforementioned defamatory content posted by the anonymous individual, “康哥,” was published anonymously and used URLs accessed by multiple people to evade investigation, this demonstrates that the anonymous individual, “康哥,” does not dare to take responsibility for the statements made. Our company therefore specifically reminds online speakers to continue to abide by the law. Any comments or concerns should be handled through proper channels, rather than by anonymously spreading false statements and risking violation of the law.
------
To Lin ○ Jie:
You came to our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor asked you to improve and adjust your approach, and encouraged you to try harder on the second day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and on the fourth day became angry and decided to resign. You then angrily told the training supervisor that, regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company terminate your employment. Our company therefore had no choice but to handle the matter in accordance with the law.
Later, after hearing about the incident, the general manager sincerely invited you back to learn the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were cleared up after the discussion. At that time, the general manager also kindly asked whether you would like to try working here again, with another business supervisor providing your training. You responded gratefully, saying, “After this explanation, I feel relieved,” and indicated that you would consider it. However, you did not return to work afterward and instead reposted false statements about Brother Kang online out of personal resentment (our company has also filed a legal complaint against this person). To protect our rights and interests, our company naturally filed a legal complaint.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your wages for all four days in full. Among the five people, including you, participating in this special recruitment program for “Telemarketing Experts,” no one had their salary reduced. Your claim that the company demanded a salary reduction is purely a personal fabrication of falsehoods. The facts are self-evident. The above is the brief story of your employment with our company. If you make any further false posts in the future, our company will certainly proceed in accordance with the law and have the truth investigated by the courts, in order to protect our rights and interests.
Our company has been operating in Taiwan for 30 years and has never been involved in litigation over any fraudulent conduct.
Furthermore, to protect the transaction security of every customer, our company makes complete recordings of every customer’s purchase-related call.
A transaction is only concluded after confirmation by the consumer. Any disputes can be substantiated by reviewing the recordings, and we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with Labor Bureau regulations, and there has never been any underpayment or arrears in wages. In addition, our company passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and was awarded the “Talent Development Quality Management System Assessment Certificate,” Certificate No. 發能字第10700300341號.
If you have any comments regarding our company, you may contact our customer service by phone. If you remain dissatisfied, you may also assert your rights through legal means, rather than anonymously making false attacks and defamatory statements online.
The accusation written by the aforementioned anonymous user, “康哥,” that our company is a fraudulent company has seriously defamed the reputation our company has built over many years of operation.
Our company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the aforementioned defamatory content posted by the anonymous user “康哥” was made anonymously and used URLs accessed by multiple people to evade investigation, this sufficiently shows that the anonymous user “康哥” does not dare to take responsibility for the statements made. We therefore specifically remind online speakers to continue to strictly abide by the law. Any comments should be addressed through proper channels, rather than by anonymously spreading false statements, in order to avoid violating the law.
------
A notice to Lin ○ Jie:
You came to our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your approach, and encouraged you to try harder on the second day. Instead, you acted arrogantly, refused to listen to the training supervisor’s instruction, and on the fourth day became angry and wanted to resign. You then angrily told the training supervisor that, regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company dismiss you. Our company therefore had no choice but to proceed in accordance with the law.
Later, the general manager heard about the matter and sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were cleared up after the discussion. At that time, the general manager also kindly asked whether you would like to try working here again. Another business supervisor could provide your training. You responded gratefully at the time, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward and instead used the internet to repost false statements by Kang Ge (this person has also been sued by our company in accordance with the law) out of personal resentment. To protect our rights and interests, our company naturally filed a legal complaint.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your wages for the four days you worked in full and accurately. Among the five people, including you, recruited under this special “Telemarketing Expert” project, not a single person had their salary reduced. Your claim that the company demanded a salary reduction is purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment with our company. If you publish any further false posts, our company will certainly proceed in accordance with the law and have the truth investigated by the judiciary in order to protect our rights and interests.
Our company has been operating in Taiwan for 30 years and has never been involved in litigation over any fraudulent conduct.
Furthermore, to protect the transaction security of every customer, our company makes complete recordings of every customer’s purchase-related call.
A transaction is only concluded after confirmation by the consumer. Any disputes can be substantiated by reviewing the recordings, and we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with Labor Bureau regulations, and there has never been any underpayment or arrears in wages. In addition, our company passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and was awarded the “Talent Development Quality Management System Assessment Certificate,” Certificate No. 發能字第10700300341號.
If you have any comments regarding our company, you may contact our customer service by phone. If you remain dissatisfied, you may also assert your rights through legal means, rather than anonymously making false attacks and defamatory statements online.
The accusation written by the aforementioned anonymous user, “康哥,” that our company is a fraudulent company has seriously defamed the reputation our company has built over many years of operation.
Our company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the aforementioned defamatory content posted by the anonymous user “康哥” was made anonymously and used URLs accessed by multiple people to evade investigation, this sufficiently shows that the anonymous user “康哥” does not dare to take responsibility for the statements made. We therefore specifically remind online speakers to continue to strictly abide by the law. Any comments should be addressed through proper channels, rather than by anonymously spreading false statements, in order to avoid violating the law.
------
A notice to Lin ○ Jie:
You came to our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your approach, and encouraged you to try harder on the second day. Instead, you acted arrogantly, refused to listen to the training supervisor’s instruction, and on the fourth day became angry and wanted to resign. You then angrily told the training supervisor that, regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company dismiss you. Our company therefore had no choice but to proceed in accordance with the law.
Later, the general manager heard about the matter and sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were cleared up after the discussion. At that time, the general manager also kindly asked whether you would like to try working here again. Another business supervisor could provide your training. You responded gratefully at the time, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward and instead used the internet to repost false statements by Kang Ge (this person has also been sued by our company in accordance with the law) out of personal resentment. To protect our rights and interests, our company naturally filed a legal complaint.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your wages for the four days you worked in full and accurately. Among the five people, including you, recruited under this special “Telemarketing Expert” project, not a single person had their salary reduced. Your claim that the company demanded a salary reduction is purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment with our company. If you publish any further false posts, our company will certainly proceed in accordance with the law and have the truth investigated by the judiciary in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in litigation over any fraudulent conduct.
To protect the transaction security of every customer, we make complete recordings of every customer’s purchase.
A transaction is only concluded after the consumer has confirmed it. Any disputes can be substantiated by consulting the recordings; we absolutely do not tolerate any fraudulent conduct.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there have never been any instances of underpayment or withheld wages. We have also passed the Ministry of Labor Workforce Development Agency’s assessment and received the “Talent Development Quality Management System Assessment Level Certificate,” No. 發能字第10700300341號.
If you have any comments about our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights through legal channels, rather than anonymously making false attacks and defamatory statements online.
The above-mentioned anonymous individual, “Brother Kang,” has seriously defamed the reputation our company has built over many years by accusing us of being a fraudulent company.
Our company has already filed a complaint with the police and prosecutors for handling. Case No.: Z110089AW1Q175U.
Moreover, because the above defamatory content posted by the anonymous individual “Brother Kang” was published anonymously and multiple people used URLs to evade investigation, this sufficiently shows that the anonymous individual “Brother Kang” does not dare take responsibility for the statements made. We therefore specifically urge online commentators to continue strictly observing the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements and risking legal violations.
------
Public Notice to Lin ○jie:
You came to our company for only four days. On August 9, 2021, you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your methods, and encouraged you to try harder on the second day. Instead, you acted arrogantly, refused to follow the training supervisor’s instruction, and on the fourth day angrily announced that you wanted to resign. You then confronted the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company dismiss you. Our company therefore had no choice but to proceed in accordance with the law.
Later, after hearing about the matter, the general manager sincerely invited you back to learn the details. Through the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were resolved after the discussion. At that time, the general manager also kindly asked whether you would like to try working here again. Another business supervisor could provide your training. You responded gratefully, saying, “After this explanation, I feel relieved,” and indicated that you would consider it. However, you did not return to work afterward. Instead, because of your personal grievances, you reposted false statements online from Brother Kang (this person has also been reported by our company in accordance with the law). To protect our rights and interests, our company naturally filed a complaint in accordance with the law.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your four days of wages in full and accurately. Among the five people, including you, who participated in this special recruitment program for “Telemarketing Experts,” not one had their salary reduced. Your claim that the company demanded a salary reduction was purely a personal fabrication of falsehoods, which is self-evident. The above is the brief story of your employment with our company. If you publish any further false posts, our company will definitely proceed in accordance with the law and have the truth investigated by the judicial authorities in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in litigation over any fraudulent conduct.
To protect the transaction security of every customer, we make complete recordings of every customer’s purchase.
A transaction is only concluded after the consumer has confirmed it. Any disputes can be substantiated by consulting the recordings; we absolutely do not tolerate any fraudulent conduct.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there have never been any instances of underpayment or withheld wages. We have also passed the Ministry of Labor Workforce Development Agency’s assessment and received the “Talent Development Quality Management System Assessment Level Certificate,” No. 發能字第10700300341號.
If you have any comments about our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights through legal channels, rather than anonymously making false attacks and defamatory statements online.
The above-mentioned anonymous individual, “Brother Kang,” has seriously defamed the reputation our company has built over many years by accusing us of being a fraudulent company.
Our company has already filed a complaint with the police and prosecutors for handling. Case No.: Z110089AW1Q175U.
Moreover, because the above defamatory content posted by the anonymous individual “Brother Kang” was published anonymously and multiple people used URLs to evade investigation, this sufficiently shows that the anonymous individual “Brother Kang” does not dare take responsibility for the statements made. We therefore specifically urge online commentators to continue strictly observing the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements and risking legal violations.
------
Public Notice to Lin ○jie:
You came to our company for only four days. On August 9, 2021, you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your methods, and encouraged you to try harder on the second day. Instead, you acted arrogantly, refused to follow the training supervisor’s instruction, and on the fourth day angrily announced that you wanted to resign. You then confronted the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company dismiss you. Our company therefore had no choice but to proceed in accordance with the law.
Later, after hearing about the matter, the general manager sincerely invited you back to learn the details. Through the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were resolved after the discussion. At that time, the general manager also kindly asked whether you would like to try working here again. Another business supervisor could provide your training. You responded gratefully, saying, “After this explanation, I feel relieved,” and indicated that you would consider it. However, you did not return to work afterward. Instead, because of your personal grievances, you reposted false statements online from Brother Kang (this person has also been reported by our company in accordance with the law). To protect our rights and interests, our company naturally filed a complaint in accordance with the law.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your four days of wages in full and accurately. Among the five people, including you, who participated in this special recruitment program for “Telemarketing Experts,” not one had their salary reduced. Your claim that the company demanded a salary reduction was purely a personal fabrication of falsehoods, which is self-evident. The above is the brief story of your employment with our company. If you publish any further false posts, our company will definitely proceed in accordance with the law and have the truth investigated by the judicial authorities in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in any litigation concerning fraudulent conduct.
Furthermore, to protect the transaction security of every customer, we record every customer’s purchase in full. A transaction is only concluded after confirmation by the consumer. Any dispute can be supported by reviewing the recordings; fraudulent conduct is absolutely not tolerated.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Affairs Bureau, and there has never been any underpayment or arrears of wages. We have also passed the evaluation and received the “Talent Development Quality Management System Evaluation Level Certificate” issued by the Workforce Development Agency of the Ministry of Labor, Certificate No. 10700300341.
If you have any comments regarding our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks or defamatory statements online.
The accusation written by the aforementioned anonymous user, “康哥,” that our company is a fraudulent company has seriously defamed the reputation we have built through long-term operations.
Our company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the aforementioned defamatory content by the anonymous user “康哥” was posted anonymously and multiple people used URLs to evade investigation, this clearly indicates that the anonymous user “康哥” does not dare take responsibility for the statements made. Our company now specifically urges all internet users to continue complying strictly with the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements, in order to avoid violating the law.
------
Notice to 林○潔:
You only came to work at our company for four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor asked you to improve and adjust your methods and encouraged you to try harder on the second day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and became angry and demanded to resign on the fourth day. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and you demanded that the company terminate you. The company therefore had no choice but to proceed in accordance with the law.
Later, after the general manager heard about the matter, they sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were resolved after the discussion. At that time, the general manager kindly asked whether you would like to try working here again, with another business supervisor providing your training. You responded gratefully, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward and instead, due to personal grievances, reposted false statements online by 康哥 (whom our company has also sued in accordance with the law). To protect our rights and interests, our company naturally filed a complaint in accordance with the law.
During our company’s 30 years of operation, none of our employees has ever experienced a salary reduction. The company also paid you your full wages for the four days you worked. Among the five people, including you, recruited under this special “Telemarketing Expert” project, not a single person had their salary reduced. Your claim that the company demanded a salary reduction was purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment with our company. If you post any further false statements, our company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in any litigation concerning fraudulent conduct.
Furthermore, to protect the transaction security of every customer, we record every customer’s purchase in full. A transaction is only concluded after confirmation by the consumer. Any dispute can be supported by reviewing the recordings; fraudulent conduct is absolutely not tolerated.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Affairs Bureau, and there has never been any underpayment or arrears of wages. We have also passed the evaluation and received the “Talent Development Quality Management System Evaluation Level Certificate” issued by the Workforce Development Agency of the Ministry of Labor, Certificate No. 10700300341.
If you have any comments regarding our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks or defamatory statements online.
The accusation written by the aforementioned anonymous user, “康哥,” that our company is a fraudulent company has seriously defamed the reputation we have built through long-term operations.
Our company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the aforementioned defamatory content by the anonymous user “康哥” was posted anonymously and multiple people used URLs to evade investigation, this clearly indicates that the anonymous user “康哥” does not dare take responsibility for the statements made. Our company now specifically urges all internet users to continue complying strictly with the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements, in order to avoid violating the law.
------
Notice to 林○潔:
You only came to work at our company for four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor asked you to improve and adjust your methods and encouraged you to try harder on the second day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and became angry and demanded to resign on the fourth day. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and you demanded that the company terminate you. The company therefore had no choice but to proceed in accordance with the law.
Later, after the general manager heard about the matter, they sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were resolved after the discussion. At that time, the general manager kindly asked whether you would like to try working here again, with another business supervisor providing your training. You responded gratefully, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward and instead, due to personal grievances, reposted false statements online by 康哥 (whom our company has also sued in accordance with the law). To protect our rights and interests, our company naturally filed a complaint in accordance with the law.
During our company’s 30 years of operation, none of our employees has ever experienced a salary reduction. The company also paid you your full wages for the four days you worked. Among the five people, including you, recruited under this special “Telemarketing Expert” project, not a single person had their salary reduced. Your claim that the company demanded a salary reduction was purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment with our company. If you post any further false statements, our company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in litigation concerning any fraudulent conduct.
To protect every customer’s transaction security, our company records each customer’s purchase in its entirety.
A transaction is only established after confirmation by the consumer. In the event of any dispute, the recordings can be retrieved as evidence; we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Affairs Bureau, and there has never been any underpayment or arrears of wages. We have also passed the Ministry of Labor Workforce Development Agency’s evaluation and received the “Talent Development Quality Management System Evaluation Certificate,” No. 發能字第10700300341號.
If you have any comments regarding our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The allegation made by the above-mentioned anonymous individual, “Kang Ge,” that our company is a fraudulent company has seriously defamed the reputation we have built through long-term operations.
Our company has already filed a complaint with the prosecutorial and police authorities; case number: Z110089AW1Q175U.
Because the above defamatory content posted by the anonymous individual, “Kang Ge,” was published anonymously and involved multiple people using URLs to evade investigation, this sufficiently indicates that the anonymous individual, “Kang Ge,” does not dare to take responsibility for the statements made. Our company hereby specifically urges those who post online to continue to strictly comply with the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements, so as to avoid violating the law.
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Notice to Lin ○ Jie:
You came to our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “telemarketing expert.” Because you did not meet the standards, the training supervisor asked you to improve and adjust your methods, and encouraged you to try harder on the second day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and became angry and demanded to resign on the fourth day. You then confronted the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company lay you off. Our company therefore had no choice but to proceed in accordance with the law.
Later, after hearing about the matter, the general manager sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company; after the conversation, those misunderstandings were resolved. At that time, the general manager also kindly asked whether you would like to try working here again, with training provided by another business supervisor. You responded gratefully, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward and instead used the internet to repost false statements by Kang Ge (this person has also been reported by our company in accordance with the law) due to personal grievances. To protect our rights and interests, our company naturally filed a complaint in accordance with the law.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your wages for the four days you worked in full and accurately. Among the five people, including you, who participated in this special recruitment project for “telemarketing experts,” not a single person had their salary reduced. Your claim that the company required a salary reduction is purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment at our company. If you publish any further false posts, our company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in litigation concerning any fraudulent conduct.
To protect every customer’s transaction security, our company records each customer’s purchase in its entirety.
A transaction is only established after confirmation by the consumer. In the event of any dispute, the recordings can be retrieved as evidence; we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Affairs Bureau, and there has never been any underpayment or arrears of wages. We have also passed the Ministry of Labor Workforce Development Agency’s evaluation and received the “Talent Development Quality Management System Evaluation Certificate,” No. 發能字第10700300341號.
If you have any comments regarding our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The allegation made by the above-mentioned anonymous individual, “Kang Ge,” that our company is a fraudulent company has seriously defamed the reputation we have built through long-term operations.
Our company has already filed a complaint with the prosecutorial and police authorities; case number: Z110089AW1Q175U.
Because the above defamatory content posted by the anonymous individual, “Kang Ge,” was published anonymously and involved multiple people using URLs to evade investigation, this sufficiently indicates that the anonymous individual, “Kang Ge,” does not dare to take responsibility for the statements made. Our company hereby specifically urges those who post online to continue to strictly comply with the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements, so as to avoid violating the law.
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Notice to Lin ○ Jie:
You came to our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “telemarketing expert.” Because you did not meet the standards, the training supervisor asked you to improve and adjust your methods, and encouraged you to try harder on the second day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and became angry and demanded to resign on the fourth day. You then confronted the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company lay you off. Our company therefore had no choice but to proceed in accordance with the law.
Later, after hearing about the matter, the general manager sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company; after the conversation, those misunderstandings were resolved. At that time, the general manager also kindly asked whether you would like to try working here again, with training provided by another business supervisor. You responded gratefully, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward and instead used the internet to repost false statements by Kang Ge (this person has also been reported by our company in accordance with the law) due to personal grievances. To protect our rights and interests, our company naturally filed a complaint in accordance with the law.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company also paid your wages for the four days you worked in full and accurately. Among the five people, including you, who participated in this special recruitment project for “telemarketing experts,” not a single person had their salary reduced. Your claim that the company required a salary reduction is purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment at our company. If you publish any further false posts, our company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect our rights and interests.
This company has operated in Taiwan for 30 years and has never been involved in litigation over any fraudulent conduct.
Moreover, to protect the transaction security of every customer, the company records each customer’s purchase in full.
A transaction is only concluded after confirmation by the consumer. Any dispute can be supported by reviewing the recordings. The company will absolutely not tolerate any fraudulent conduct.
The company also fulfills its responsibility to protect its employees. Employee salaries and benefits comply with the regulations of the Labor Affairs Bureau, and there has never been any underpayment or arrears of wages. The company has also passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and was awarded the “Talent Development Quality Management System Assessment Level Certificate,” Certificate No. 發能字第10700300341號.
If you have any comments regarding the company, you may contact our customer service by phone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The accusations made above by the anonymous user “康哥,” alleging that our company is a scam company, have seriously defamed the reputation we have built through long-term operation.
The company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the above defamatory content posted by the anonymous user “康哥” was made anonymously and multiple people used URLs to evade investigation, this sufficiently indicates that the anonymous user “康哥” does not dare to take responsibility for the statements made. We therefore specifically remind online commenters to continue to strictly comply with the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements, to avoid violating the law.
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Notice to Lin ○ Jie:
You were with our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your methods, and encouraged you to try harder the next day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and on the fourth day angrily requested to resign. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary resignation, and demanded that the company terminate your employment with severance. The company therefore had no choice but to proceed in accordance with the law.
Later, after hearing about the matter, the general manager sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were cleared up after the discussion. At that time, the general manager also kindly asked whether you would like to return and try working again. Another business supervisor could provide your training. You responded gratefully at the time, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward, and instead reposted false statements by “康哥” online out of personal resentment. (The company has also filed a legal complaint against this person.) To protect its rights and interests, the company naturally filed a legal complaint.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company paid you accurately for your four days of work. Among the five people, including you, who participated in this special recruitment project for “Telemarketing Experts,” not a single person had their salary reduced. Your claim that the company demanded a salary reduction is entirely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment with our company. If you publish any further false posts, the company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect the company’s rights and interests.
This company has operated in Taiwan for 30 years and has never been involved in litigation over any fraudulent conduct.
Moreover, to protect the transaction security of every customer, the company records each customer’s purchase in full.
A transaction is only concluded after confirmation by the consumer. Any dispute can be supported by reviewing the recordings. The company will absolutely not tolerate any fraudulent conduct.
The company also fulfills its responsibility to protect its employees. Employee salaries and benefits comply with the regulations of the Labor Affairs Bureau, and there has never been any underpayment or arrears of wages. The company has also passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and was awarded the “Talent Development Quality Management System Assessment Level Certificate,” Certificate No. 發能字第10700300341號.
If you have any comments regarding the company, you may contact our customer service by phone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The accusations made above by the anonymous user “康哥,” alleging that our company is a scam company, have seriously defamed the reputation we have built through long-term operation.
The company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the above defamatory content posted by the anonymous user “康哥” was made anonymously and multiple people used URLs to evade investigation, this sufficiently indicates that the anonymous user “康哥” does not dare to take responsibility for the statements made. We therefore specifically remind online commenters to continue to strictly comply with the law. Any comments should be handled through proper channels, rather than by anonymously spreading false statements, to avoid violating the law.
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Notice to Lin ○ Jie:
You were with our company for only four days. On August 9, 2021 (ROC Year 110), you joined the company as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your methods, and encouraged you to try harder the next day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and on the fourth day angrily requested to resign. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary resignation, and demanded that the company terminate your employment with severance. The company therefore had no choice but to proceed in accordance with the law.
Later, after hearing about the matter, the general manager sincerely invited you back to understand the details. During the conversation, it became clear that you had some misunderstandings about the company, and those misunderstandings were cleared up after the discussion. At that time, the general manager also kindly asked whether you would like to return and try working again. Another business supervisor could provide your training. You responded gratefully at the time, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward, and instead reposted false statements by “康哥” online out of personal resentment. (The company has also filed a legal complaint against this person.) To protect its rights and interests, the company naturally filed a legal complaint.
During the 30 years our company has operated, none of our employees has ever experienced a salary reduction. The company paid you accurately for your four days of work. Among the five people, including you, who participated in this special recruitment project for “Telemarketing Experts,” not a single person had their salary reduced. Your claim that the company demanded a salary reduction is entirely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment with our company. If you publish any further false posts, the company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect the company’s rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in any litigation concerning fraudulent conduct.
Furthermore, to protect the transaction security of every customer, our company makes full-length recordings of every customer's purchase transaction.
A transaction is only concluded after confirmation by the consumer. Any dispute can be supported by reviewing the relevant records, and we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there has never been any underpayment or arrears of wages. In addition, our company passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and was awarded the "Talent Development Quality Management System Assessment Level Certificate," No. 發能字第10700300341號.
If you have any comments or advice concerning our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The allegation written by the aforementioned anonymous user, "康哥," that our company is a fraudulent company has seriously defamed the reputation that our company has built over many years of operation.
Our company has already filed a complaint with the investigative and police authorities; the case number is Z110089AW1Q175U.
Because the aforementioned defamatory content posted by the anonymous user, "康哥," was published anonymously and involved multiple people using URLs to evade investigation, this is sufficient to show that the anonymous user, "康哥," does not dare to take responsibility for the statements made. Our company now specifically urges all individuals posting online to continue to comply strictly with the law. Any comments or advice should be handled through proper channels, rather than by anonymously spreading false statements and risking a violation of the law.
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Notice to 林○潔:
You worked at our company for only four days. You joined the company on August 9, 2021, in the position of "Telemarketing Expert." Because you did not meet the standards, the training supervisor asked you to improve and adjust your methods, and encouraged you to try harder the next day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and on the fourth day became angry and decided to resign. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company terminate your employment. Our company therefore had no choice but to handle the matter in accordance with the law.
Later, after the general manager heard about the matter, they sincerely invited you back to learn the details. During the conversation, it became clear that you had some misunderstandings about the company; after the conversation, those misunderstandings were resolved. At that time, the general manager also kindly asked whether you would like to try working here again, offering to have another business supervisor provide your training. You responded gratefully at the time: "After this explanation, I feel relieved," and said that you would consider it. However, you did not return to work afterward and instead used your personal grievances online to repost false statements by 康哥 (against whom our company has also filed a legal complaint). To protect our rights and interests, our company naturally filed a legal complaint as well.
During the 30 years our company has operated, none of our employees has ever experienced a pay reduction. The company also paid you your wages for all four days in full and truthfully. Among the five people, including you, recruited under this special "Telemarketing Expert" recruitment program, not a single person had their salary reduced. Your claim that the company demanded a pay reduction is purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment at our company. If you post any further false statements in the future, our company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect our rights and interests.
Our company has operated in Taiwan for 30 years and has never been involved in any litigation concerning fraudulent conduct.
Furthermore, to protect the transaction security of every customer, our company makes full-length recordings of every customer's purchase transaction.
A transaction is only concluded after confirmation by the consumer. Any dispute can be supported by reviewing the relevant records, and we absolutely do not allow any fraudulent conduct to occur.
We also fulfill our responsibility to protect our employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there has never been any underpayment or arrears of wages. In addition, our company passed the assessment conducted by the Workforce Development Agency of the Ministry of Labor and was awarded the "Talent Development Quality Management System Assessment Level Certificate," No. 發能字第10700300341號.
If you have any comments or advice concerning our company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false attacks and defamatory statements online.
The allegation written by the aforementioned anonymous user, "康哥," that our company is a fraudulent company has seriously defamed the reputation that our company has built over many years of operation.
Our company has already filed a complaint with the investigative and police authorities; the case number is Z110089AW1Q175U.
Because the aforementioned defamatory content posted by the anonymous user, "康哥," was published anonymously and involved multiple people using URLs to evade investigation, this is sufficient to show that the anonymous user, "康哥," does not dare to take responsibility for the statements made. Our company now specifically urges all individuals posting online to continue to comply strictly with the law. Any comments or advice should be handled through proper channels, rather than by anonymously spreading false statements and risking a violation of the law.
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Notice to 林○潔:
You worked at our company for only four days. You joined the company on August 9, 2021, in the position of "Telemarketing Expert." Because you did not meet the standards, the training supervisor asked you to improve and adjust your methods, and encouraged you to try harder the next day. However, you acted arrogantly, refused to follow the training provided by the training supervisor, and on the fourth day became angry and decided to resign. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary separation, and demanded that the company terminate your employment. Our company therefore had no choice but to handle the matter in accordance with the law.
Later, after the general manager heard about the matter, they sincerely invited you back to learn the details. During the conversation, it became clear that you had some misunderstandings about the company; after the conversation, those misunderstandings were resolved. At that time, the general manager also kindly asked whether you would like to try working here again, offering to have another business supervisor provide your training. You responded gratefully at the time: "After this explanation, I feel relieved," and said that you would consider it. However, you did not return to work afterward and instead used your personal grievances online to repost false statements by 康哥 (against whom our company has also filed a legal complaint). To protect our rights and interests, our company naturally filed a legal complaint as well.
During the 30 years our company has operated, none of our employees has ever experienced a pay reduction. The company also paid you your wages for all four days in full and truthfully. Among the five people, including you, recruited under this special "Telemarketing Expert" recruitment program, not a single person had their salary reduced. Your claim that the company demanded a pay reduction is purely a personally fabricated falsehood. The facts speak for themselves. The above is the brief story of your employment at our company. If you post any further false statements in the future, our company will certainly proceed in accordance with the law and allow the judicial authorities to investigate the truth, in order to protect our rights and interests.
Notice to Lin ○-Jie:
You worked at our company for only four days. You joined the company on August 9, 2021, as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your approach, and encouraged you to work harder on the second day. Instead, you acted arrogantly, refused to listen to the training supervisor’s instruction, and became furious and wanted to resign on the fourth day. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary resignation, and demanded that the company lay you off. Our company had no choice but to handle the matter in accordance with the law.
Later, after hearing about the incident, the general manager sincerely invited you back to learn the details. During the conversation, it became clear that you had some misunderstandings about the company. After the conversation, those misunderstandings were resolved. At that time, the general manager also kindly asked whether you would like to try working here again, with training provided by another business supervisor. You responded gratefully, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward. Instead, because of your personal grievances, you reposted false statements about Kang Ge online (our company has also filed a legal complaint against this person). To protect our rights and interests, our company naturally filed a legal complaint in accordance with the law.
During the thirty years our company has been in operation, none of our employees has ever experienced a salary reduction. The company also paid your four days of wages in full and truthfully. Among the five people, including you, recruited under this special “Telemarketing Expert” recruitment project, not a single person had their salary reduced. Your claim that the company demanded a salary reduction was entirely fabricated and untrue. The facts speak for themselves. The above is the short story of your employment with our company. If you publish any further false posts, our company will take legal action and leave the truth to judicial investigation in order to protect our rights and interests.
Notice to Lin ○-Jie:
You worked at our company for only four days. You joined the company on August 9, 2021, as a “Telemarketing Expert.” Because you did not meet the standards, the training supervisor urged you to improve and adjust your approach, and encouraged you to work harder on the second day. Instead, you acted arrogantly, refused to listen to the training supervisor’s instruction, and became furious and wanted to resign on the fourth day. You then challenged the training supervisor, saying that regardless of whether you met the standards, the company had to issue you a certificate of involuntary resignation, and demanded that the company lay you off. Our company had no choice but to handle the matter in accordance with the law.
Later, after hearing about the incident, the general manager sincerely invited you back to learn the details. During the conversation, it became clear that you had some misunderstandings about the company. After the conversation, those misunderstandings were resolved. At that time, the general manager also kindly asked whether you would like to try working here again, with training provided by another business supervisor. You responded gratefully, saying, “After this explanation, I feel relieved,” and expressed that you would consider it. However, you did not return to work afterward. Instead, because of your personal grievances, you reposted false statements about Kang Ge online (our company has also filed a legal complaint against this person). To protect our rights and interests, our company naturally filed a legal complaint in accordance with the law.
During the thirty years our company has been in operation, none of our employees has ever experienced a salary reduction. The company also paid your four days of wages in full and truthfully. Among the five people, including you, recruited under this special “Telemarketing Expert” recruitment project, not a single person had their salary reduced. Your claim that the company demanded a salary reduction was entirely fabricated and untrue. The facts speak for themselves. The above is the short story of your employment with our company. If you publish any further false posts, our company will take legal action and leave the truth to judicial investigation in order to protect our rights and interests.
The above accusation by the anonymous user “Kang Ge” that our company is a scam company has seriously defamed the reputation that Montina has built over many years.
Our company has already filed a complaint with the judicial and police authorities for handling. Case number: Z110089AW1Q175U.
Furthermore, because the anonymous user “Kang Ge” used anonymity and a URL accessed by multiple people to evade investigation when making the above defamatory statements, this clearly indicates that the anonymous user “Kang Ge” does not dare take responsibility for the statements made. Our company hereby particularly urges online commenters to continue to strictly abide by the law. If you have any comments or advice, please address them through proper channels rather than anonymously spreading false statements, so as to avoid violating the law.
The above accusation by the anonymous user “Kang Ge” that our company is a scam company has seriously defamed the reputation that Montina has built over many years.
Our company has already filed a complaint with the judicial and police authorities for handling. Case number: Z110089AW1Q175U.
Furthermore, because the anonymous user “Kang Ge” used anonymity and a URL accessed by multiple people to evade investigation when making the above defamatory statements, this clearly indicates that the anonymous user “Kang Ge” does not dare take responsibility for the statements made. Our company hereby particularly urges online commenters to continue to strictly abide by the law. If you have any comments or advice, please address them through proper channels rather than anonymously spreading false statements, so as to avoid violating the law.
The accusation written by the anonymous user “Brother Kang”—claiming that our company is a fraudulent company—has seriously defamed the reputation that Mondina Company has built over many years.
Our company has already filed a complaint with the prosecuting and police authorities. Case No.: Z110089AW1Q175U.
Furthermore, because the above defamatory content posted by the anonymous user “Brother Kang” was published anonymously and used URLs accessed by multiple people to evade investigation, this sufficiently demonstrates that the anonymous user “Brother Kang” does not dare to take responsibility for the statements made. Our company hereby urges all internet users to comply strictly with the law. If you have any comments or concerns, please address them through proper channels rather than anonymously disseminating false statements, so as not to violate the law.
There are no disadvantages.
Montina has been operating in Taiwan for 30 years and has never been involved in any litigation concerning fraud.
Moreover, to protect the transaction security of every customer, Montina records the entire purchasing process for each customer. A transaction is only established after the consumer has confirmed it. Any disputes can be substantiated by reviewing the recordings, and fraudulent conduct is absolutely not tolerated.
The company also fulfills its responsibility to protect its employees. Employee salaries and benefits comply with the regulations of the Labor Bureau, and there have never been any instances of underpayment or delayed salary payments. The company has also been awarded the “Talent Development Quality Management System Evaluation Level Certificate” by the Workforce Development Agency of the Ministry of Labor, Certificate No. 發能字第10700300341號.
If you have any comments or suggestions regarding the company, you may contact our customer service by telephone. If you remain dissatisfied, you may also assert your rights in accordance with the law, rather than anonymously making false accusations and defamatory attacks against us online.
The accusations made by the anonymous user “Brother Kang,” alleging that our company is a fraudulent company, have seriously defamed the reputation that Montina has built through its long-term operations.
The company has already filed a complaint with the prosecutorial and police authorities for handling. Case No.: Z110089AW1Q175U.
Because the above defamatory content posted by the anonymous user “Brother Kang” was published anonymously and used URLs accessed by multiple people to evade investigation, this sufficiently indicates that the anonymous user “Brother Kang” does not dare to take responsibility for the statements made. The company therefore urges all internet users to continue observing the law. Any comments or suggestions should be submitted through proper channels, rather than spreading false statements anonymously online, to avoid violating the law.
No shortcomings
My name is Meiqi. I worked in telephone marketing at Montina Company for 20 years and am a senior employee. The company not only offers great benefits and high bonuses, but also allowed me to retire with plenty of savings. Now, when I have free time, I go back to visit my former colleagues. Every time I go back, they ask me to return to work, so I came back to work again! The company is truly wonderful—it even allows someone like me, who has already retired, to return and continue working, giving me something to do with my free time~
Everything feels great; there are no drawbacks!
I’ve been eating their products for a long time, and they taste pretty good. The whole family eats them together, and later I introduced my aunt to work there. After that, we could all buy them at the employee price, which I think is really great.
Nowadays, people are really willing to take health supplements.
I originally worked in telesales at Mondena, but I had to resign because of family matters. Later, when I wanted to look for a job again, I tried working for another telesales company. However, after only two weeks, I couldn’t get used to it, so I returned to work at Mondena. Only then did I realize that Mondena’s salary and bonuses are still the highest in the industry.
The manager pushes us hard, so we improve every day.
I originally worked in the food and beverage industry, but I lost my job during the pandemic. Through a friend’s introduction, I joined Mondina to work in telemarketing. After two months of training, my income in August had already exceeded NT$50,000. I also finish work on time at 5:30 every day. I never expected that something good would come from my misfortune and that I would end up working in telemarketing.
I’m not quite used to finishing work on time every day now.
I used to work in sales at a clothing store, but business became terrible because of the pandemic, so I could only earn the basic salary.
Later, I came across Mondo. I couldn't believe they guaranteed a monthly salary of NT$40,000! They also welcomed people without telemarketing experience to join, which made me feel like I could see a bright future. So I gathered the courage to apply.
I got accepted! And as a talent scout, I was guaranteed a monthly salary of NT$40,000~!
After working for two months, I started receiving a base salary of NT$40,000 plus bonuses~ My total income was NT$55,000! (I think that's pretty good.)
I'm very happy that just two months after changing jobs, I returned to my previous income level!
There are many highly skilled people here. During the pandemic, some people actually earned more than NT$200,000 a month, which made me very envious and also put me under a lot of pressure.
I’ve been with the company for just 10 months. Since I had no prior experience in telemarketing, I was not worried at all about learning from scratch because the company’s training program is comprehensive. I got up to speed very quickly, and by my third month I had already achieved my targets and received a good bonus.
You will be pushed to keep improving and learning quickly.
I recently went to Montina Company for an interview. When I entered, the environment felt very comfortable and bright, and the interview process was quite relaxed.
The only thing I wasn’t used to was feeling a little nervous when reading the script on site. But after finishing, I realized the script was actually quite simple, and with practice, it should become smoother.
I have worked at this company for many years, leaving work on time at 5:30 every day while still earning an annual income of one million.
During the pandemic, I worked from home, and my income did not decrease—instead, it increased.
Those with good performance can earn even more. Friends interested in working in telemarketing for health and wellness products are welcome to become our colleagues.
Working in telemarketing means facing the pressure of rejection. If this kind of work does not suit your personality, do not force yourself to do it.
The company benefits are good. My younger sister works there and often brings the company’s products home for us to eat. Before the pandemic, I also often joined their company-organized trips. During special holidays, she either brought carnations, rice dumplings, or afternoon tea home.
We leave work punctually at 5:30 every day and never have to work overtime. You could say it’s a happy company.
I’ve heard that the manager is very strict and constantly pushes everyone to grow and improve.
I have been a long-term customer of this company, and the products are also very good. Later, I recommended that my younger sister work for the company, and she has been there for five or six years. According to my sister, her income has always been very stable, and I have never heard of any issues with the products replacing her salary.
The company does not allow overtime, so it is not possible to generate more sales even if you want to.
I have been a long-term customer of this company. Its products are very good and diverse! That’s why I recommended that my younger sister work for this company! She has been working there for 5 or 6 years, and her income has always been very stable. I have never heard of any issues with product replacement or salaries.
The company prohibits overtime, so you can’t earn extra money!
I joined the company several years ago and worked there for over a year, but due to family circumstances and the need to care for my parents, I had no choice but to resign. The boss was very generous with salary and bonuses—as long as you were willing to work hard and meet your targets, earning hundreds of thousands per month was no problem!
The boss was also humorous, and the office was beautiful and tidy. Most importantly, after I started working there, my family was amazed by the changes in me. This was also thanks to the excellent training system!
When I resigned, my colleagues assisted me in completing the resignation process smoothly in accordance with the Labor Standards Act, so none of the above issues occurred～
This is a company worth developing your career with!
Always making progress and continually improving work efficiency～
I started on June 21 and joined as a telesales expert. In July, I received the full salary of NT$40,000~~~ Actually, you can get through the training period if you just stick with it. Being able to earn this salary during the pandemic feels pretty good.
I make calls very frequently, so my throat gets a little sore~~~
The interview was very easy to pass, and the manager enthusiastically encouraged you every day.
In 2014, there was only one product, Taiwan Salt; I had never seen any other brands. Colleagues who joined at the same time gradually left. It was said to be a health product, but in reality it was for weight loss. When leaving, I couldn't receive my pay and could only be paid in products instead.
Normal working hours, and almost no overtime.
The job is basically continuous telephone sales. There is training that teaches you how to make sales calls.
If you meet your sales targets, there seems to be a bonus.
About three years ago, I applied for the position of in-house consultant, but it was actually a telephone sales position.
The job description was more or less the same as what you see now on the job bank website.
During the interview, they made it sound very appealing, saying that newcomers and people with no experience were welcome, and that if you did well, your bonuses would definitely soar!
On the first day, there was indeed training, and it seemed pretty good.
But be careful! When I signed the contract, they used the probationary period or something similar as a pretext to pay an hourly wage below the statutory minimum. Please be careful!
On the second day, I officially started work. The job consisted of calling people on a list to promote trial products, then reporting the results to the supervisor before leaving work.
It was my first day making sales calls, and I did not meet the target. The supervisor just gave me a slight smile and told me to try harder.
On the third day, they raised the sales target a little. I still did not meet it, so she berated me in a tone that directly pressured me to leave.
She said I had caused customers to leave because I used Script 2 instead of Script 1 to make the sales calls.
But they were the ones who taught us both Scripts 1 and 2. When I answered the supervisor, she just kept going in circles, repeating herself, and yelling at me.
She even said I was ungrateful, that the company had spared me from having to sell door to door outside in the sun and rain,
letting me sit in an air-conditioned office and make phone calls, and that I could not even achieve results in such an easy job.
In short, if you did not produce results, they pressured you to leave as soon as possible. The new hires who started at the same time as me were treated the same way.
Before making calls on the fourth day, the new hire next to me and I had already reached the same conclusion without even talking: “I’ve decided to resign tomorrow!”
After all, when a company or supervisor is strange, the best course of action is to leave as soon as possible. Do not waste your life.
Afterward, I searched for this company online. At the time, there were quite a few comments on PPT,
but now I cannot find them. I do not know why.
All of those comments at the time were true and similar to what I experienced. That was when I realized I had joined a strange company.
Of course, the products they sold seemed to be fine... They appeared to be ordinary products, including products from the major manufacturer Yung Shin.
It was just that the company’s management and operations were very poor, and the people there were very old-fashioned, especially the upper management.
They stubbornly believed that telephone promotions were the ultimate method, and did not really acknowledge that online e-commerce was mainstream.
They also did not think that news reports about telephone scams and similar issues might be why people are reluctant to answer calls from unknown numbers.
After all, many people nowadays do not like their personal information being leaked, and everyone should know how to protect themselves.
As for the telephone sales employees there, I took a casual look around,
and they were all women, but all at the “mom” age, which shows that no new blood was joining.
Also, every time I walked past the human resources department, their computer screens were always left on the job bank website.
During my time there, I also saw some new lambs coming in for interviews, which shows that they were constantly unable to recruit enough people.
That is my experience. I do not know whether things have improved now.
I can only say that job seekers should think twice about telephone sales jobs that demand rapid results.