Sources and scope
This page collects workplace experiences, questions and discussions submitted by users. Dates shown are submission dates, not periods of employment. Individual reports do not describe the entire company.
Read the community guidelinesWork sharing: Thus have I heard. At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the land 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 robe, took up his bowl, and entered the great city of Shravasti 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, spread out his seat, and sat down. Work sharing
At that time, the elder Subhuti 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: “Rare indeed, World-Honored One! The Thus-Gone One is skilled at protecting and remembering all bodhisattvas, and skilled at entrusting responsibilities to 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 Thus-Gone One is skilled at protecting and remembering all bodhisattvas, and skilled at entrusting responsibilities to all bodhisattvas. Now listen attentively, and I shall explain it for you: when good men and good women bring forth 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 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 miraculously born; whether they have form or are formless; whether they have perception, have no perception, or are neither perceiving nor non-perceiving—I shall cause them all to enter nirvana without remainder and bring about their 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 perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, 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. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, their merit 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 southern, western, and northern directions, in the 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 Thus-Gone One be seen through bodily appearances?”
“No, World-Honored One. The Thus-Gone One cannot be seen through bodily appearances. Why? The bodily appearance spoken of by the Thus-Gone One is not a bodily appearance.”
The Buddha said to Subhuti: “All appearances are illusory. If one sees that all appearances are not appearances, one sees the Thus-Gone One.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, on hearing such words and passages, give rise to genuine faith?”
The Buddha said to Subhuti: “Do not speak that way. Five hundred years after the Thus-Gone One’s passing, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages and take them as true. You should know that such people have not merely planted good roots in the presence of one, two, three, four, or five Buddhas; they have already 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 thought, Subhuti, the Thus-Gone One 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 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 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 Thus-Gone One 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.’
“Subhuti, what do you think? Has the Thus-Gone One attained unsurpassed, complete, and perfect enlightenment? Does the Thus-Gone One 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 Thus-Gone One can teach. Why? The Dharma spoken by the Thus-Gone One cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and saints differ because of the unconditioned Dharma.
“Subhuti, 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?”
Subhuti said: “A great deal, World-Honored One! Why? This merit is not the nature of merit; therefore, the Thus-Gone One calls it much merit.”
“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? Subhuti, all Buddhas and the Dharma 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? A stream-enterer is called one who has entered the stream, yet in reality there is nothing entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. Thus 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 returns once, yet in reality there is no going or returning. Thus 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 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 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, 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, Subhuti is called one who delights in such practice.”
The Buddha said to Subhuti: “What do you think? When the Thus-Gone One was formerly with Dipamkara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Thus-Gone One 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? 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 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 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, 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 many?”
Subhuti said: “Very many, World-Honored One! The Ganges Rivers themselves would already be countless; 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 as a gift, would the merit they gained be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “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, 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 though to a Buddha stupa or shrine, 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, and there are revered disciples.” 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 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 Thus-Gone One have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Thus-Gone One teaches nothing.”
“Subhuti, what do you think? Are the minute particles composing the three-thousand-great-thousand worlds many?” Work sharing
Subhuti said: “Very many, World-Honored One!”
“Subhuti, the Thus-Gone One says that all particles are not particles; therefore, they are called particles. The Thus-Gone One says that the world is not the world; therefore, it is called the world.
“Subhuti, what do you think? Can the Thus-Gone One be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Thus-Gone One cannot be seen through the thirty-two marks. Why? The Thus-Gone One 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 as gifts bodies and lives as numerous as the grains of sand in the Ganges, and 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 be exceedingly greater!”
At that time, Subhuti heard this sutra, deeply understood its meaning and purport, shed tears, wept, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep scripture. From the wisdom eye I have attained since long ago, 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 such a person has accomplished the foremost and most rare merit. World-Honored One, this true reality is not an appearance; therefore, the Thus-Gone One calls it true reality. World-Honored One, for me to hear such a scripture now and faithfully understand, receive, uphold, and practice it is not difficult. But in the latter age, five hundred years from now, if there are sentient beings who hear this sutra and faithfully understand, receive, uphold, and practice it, such people will be 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 else hears this sutra and is neither startled, frightened, nor afraid, you should know that such a person is exceedingly rare. Why? Subhuti, what the Thus-Gone One 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 Thus-Gone One not to be the perfection of patience; therefore, it is called the perfection of patience. Why? Subhuti, when I was formerly mutilated by King Kaliraja, 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 given rise to anger and resentment. Subhuti, 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 a self, a person, a sentient being, or a life span. Therefore, Subhuti, a bodhisattva should leave behind all appearances and bring forth the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, 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 somewhere, that is not true 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 Thus-Gone One says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Thus-Gone One 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 whose speech does not differ from reality.
“Subhuti, the Dharma attained by the Thus-Gone One is neither real nor false. 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, illuminated by the sunlight, sees various forms.
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Thus-Gone One will, through the Buddha’s wisdom, fully know and fully see such people; they will all accomplish immeasurable, boundless merit.
“Subhuti, if good men and good women gave gifts of bodies as numerous as the grains of sand in the Ganges in the morning, again gave such gifts at midday, and likewise gave such gifts in the evening, continuing in this way for countless hundreds of thousands of millions of eons; and if someone else heard this scripture 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, and boundless merit. The Thus-Gone One teaches it for those who set their minds on the Great Vehicle and for those who set their minds on the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Thus-Gone One fully knows and fully sees that person. Such people will accomplish immeasurable, indescribable, boundless, inconceivable merit; they are bearers of the Thus-Gone One’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 and circumambulate it, scattering 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 former lives, which should have caused them to fall into evil destinies, will be eradicated because of their being despised by people in this life, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable, countless 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, final age can receive, uphold, read, and recite this sutra, the merit they gain compared with the merit I gained by making offerings to all those Buddhas would not amount to one hundredth, one millionth, one billionth, or even any fraction that could be calculated or compared.
“Subhuti, if good men and good women in the latter, final age receive, uphold, read, and recite this sutra, if I were to fully describe the merit they gain, some who heard it might become mentally deranged, doubtful, 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, when 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 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 sentient beings.’ Yet after liberating all sentient beings, 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, that person is not a bodhisattva. Why? Subhuti, in reality there is no Dharma that brings forth the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? Did the Thus-Gone One, in the presence of Dipamkara Buddha, attain any Dharma by which he gained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, in the presence of Dipamkara Buddha there was no Dharma by 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 by which the Thus-Gone One attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a Dharma by which the Thus-Gone One 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 Thus-Gone One means the suchness of all phenomena.
“If someone says, ‘The Thus-Gone One 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 Thus-Gone One, there is neither reality nor unreality. Therefore, the Thus-Gone One says that all phenomena are Buddha-Dharma. Subhuti, what are called all phenomena are not all phenomena; therefore, they are called all phenomena.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Thus-Gone One 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 that all phenomena 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 Thus-Gone One 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 Thus-Gone One says that such a person is truly a bodhisattva.
“Subhuti, what do you think? Does the Thus-Gone One have physical eyes?”
“Yes, World-Honored One. The Thus-Gone One has physical eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have divine eyes?”
“Yes, World-Honored One. The Thus-Gone One has divine eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have wisdom eyes?”
“Yes, World-Honored One. The Thus-Gone One has wisdom eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have Dharma eyes?”
“Yes, World-Honored One. The Thus-Gone One has Dharma eyes.”
“Subhuti, what do you think? Does the Thus-Gone One 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 land 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 robe, took up his bowl, and entered the great city of Shravasti 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, spread out his seat, and sat down. Work sharing
At that time, the elder Subhuti 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: “Rare indeed, World-Honored One! The Thus-Gone One is skilled at protecting and remembering all bodhisattvas, and skilled at entrusting responsibilities to 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 Thus-Gone One is skilled at protecting and remembering all bodhisattvas, and skilled at entrusting responsibilities to all bodhisattvas. Now listen attentively, and I shall explain it for you: when good men and good women bring forth 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 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 miraculously born; whether they have form or are formless; whether they have perception, have no perception, or are neither perceiving nor non-perceiving—I shall cause them all to enter nirvana without remainder and bring about their 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 perception of a self, a person, a sentient being, or a life span, then that person is not a bodhisattva. Work sharing
“Furthermore, Subhuti, 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. Subhuti, a bodhisattva should give in this way, without abiding in appearances. Why? If a bodhisattva gives without abiding in appearances, their merit 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 southern, western, and northern directions, in the 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 Thus-Gone One be seen through bodily appearances?”
“No, World-Honored One. The Thus-Gone One cannot be seen through bodily appearances. Why? The bodily appearance spoken of by the Thus-Gone One is not a bodily appearance.”
The Buddha said to Subhuti: “All appearances are illusory. If one sees that all appearances are not appearances, one sees the Thus-Gone One.” Work sharing
Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, on hearing such words and passages, give rise to genuine faith?”
The Buddha said to Subhuti: “Do not speak that way. Five hundred years after the Thus-Gone One’s passing, there will be those who observe the precepts and cultivate merit, and who can give rise to faith in these passages and take them as true. You should know that such people have not merely planted good roots in the presence of one, two, three, four, or five Buddhas; they have already 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 thought, Subhuti, the Thus-Gone One 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 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 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 Thus-Gone One 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.’
“Subhuti, what do you think? Has the Thus-Gone One attained unsurpassed, complete, and perfect enlightenment? Does the Thus-Gone One 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 Thus-Gone One can teach. Why? The Dharma spoken by the Thus-Gone One cannot be grasped or spoken of; it is neither Dharma nor non-Dharma. Why is this? All sages and saints differ because of the unconditioned Dharma.
“Subhuti, 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?”
Subhuti said: “A great deal, World-Honored One! Why? This merit is not the nature of merit; therefore, the Thus-Gone One calls it much merit.”
“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? Subhuti, all Buddhas and the Dharma 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? A stream-enterer is called one who has entered the stream, yet in reality there is nothing entered; one does not enter forms, sounds, smells, tastes, tactile sensations, or phenomena. Thus 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 returns once, yet in reality there is no going or returning. Thus 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 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 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, 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, Subhuti is called one who delights in such practice.”
The Buddha said to Subhuti: “What do you think? When the Thus-Gone One was formerly with Dipamkara Buddha, did he attain anything in relation to the Dharma?” Work sharing
“No, World-Honored One. When the Thus-Gone One 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? 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 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 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, 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 many?”
Subhuti said: “Very many, World-Honored One! The Ganges Rivers themselves would already be countless; 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 as a gift, would the merit they gained be great?”
Subhuti said: “Very great, World-Honored One!”
The Buddha said to Subhuti: “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, 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 though to a Buddha stupa or shrine, 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, and there are revered disciples.” 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 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 Thus-Gone One have any Dharma to teach?”
Subhuti said to the Buddha: “World-Honored One, the Thus-Gone One teaches nothing.”
“Subhuti, what do you think? Are the minute particles composing the three-thousand-great-thousand worlds many?” Work sharing
Subhuti said: “Very many, World-Honored One!”
“Subhuti, the Thus-Gone One says that all particles are not particles; therefore, they are called particles. The Thus-Gone One says that the world is not the world; therefore, it is called the world.
“Subhuti, what do you think? Can the Thus-Gone One be seen through the thirty-two marks?” Work sharing
“No, World-Honored One. The Thus-Gone One cannot be seen through the thirty-two marks. Why? The Thus-Gone One 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 as gifts bodies and lives as numerous as the grains of sand in the Ganges, and 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 be exceedingly greater!”
At that time, Subhuti heard this sutra, deeply understood its meaning and purport, shed tears, wept, and said to the Buddha: “Rare indeed, World-Honored One! The Buddha has spoken this profoundly deep scripture. From the wisdom eye I have attained since long ago, 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 such a person has accomplished the foremost and most rare merit. World-Honored One, this true reality is not an appearance; therefore, the Thus-Gone One calls it true reality. World-Honored One, for me to hear such a scripture now and faithfully understand, receive, uphold, and practice it is not difficult. But in the latter age, five hundred years from now, if there are sentient beings who hear this sutra and faithfully understand, receive, uphold, and practice it, such people will be 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 else hears this sutra and is neither startled, frightened, nor afraid, you should know that such a person is exceedingly rare. Why? Subhuti, what the Thus-Gone One 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 Thus-Gone One not to be the perfection of patience; therefore, it is called the perfection of patience. Why? Subhuti, when I was formerly mutilated by King Kaliraja, 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 given rise to anger and resentment. Subhuti, 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 a self, a person, a sentient being, or a life span. Therefore, Subhuti, a bodhisattva should leave behind all appearances and bring forth the mind of unsurpassed, complete, and perfect enlightenment. One should not give rise to a mind abiding in forms, 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 somewhere, that is not true 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 Thus-Gone One says that all appearances are not appearances. He also says that all sentient beings are not sentient beings. Subhuti, the Thus-Gone One 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 whose speech does not differ from reality.
“Subhuti, the Dharma attained by the Thus-Gone One is neither real nor false. 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, illuminated by the sunlight, sees various forms.
“Subhuti, in the future, if good men and good women can receive, uphold, read, and recite this sutra, the Thus-Gone One will, through the Buddha’s wisdom, fully know and fully see such people; they will all accomplish immeasurable, boundless merit.
“Subhuti, if good men and good women gave gifts of bodies as numerous as the grains of sand in the Ganges in the morning, again gave such gifts at midday, and likewise gave such gifts in the evening, continuing in this way for countless hundreds of thousands of millions of eons; and if someone else heard this scripture 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, and boundless merit. The Thus-Gone One teaches it for those who set their minds on the Great Vehicle and for those who set their minds on the highest vehicle. If someone can receive, uphold, read, recite, and widely explain it to others, the Thus-Gone One fully knows and fully sees that person. Such people will accomplish immeasurable, indescribable, boundless, inconceivable merit; they are bearers of the Thus-Gone One’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 and circumambulate it, scattering 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 former lives, which should have caused them to fall into evil destinies, will be eradicated because of their being despised by people in this life, and they will attain unsurpassed, complete, and perfect enlightenment.
“Subhuti, I recall that in the past, during immeasurable, countless 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, final age can receive, uphold, read, and recite this sutra, the merit they gain compared with the merit I gained by making offerings to all those Buddhas would not amount to one hundredth, one millionth, one billionth, or even any fraction that could be calculated or compared.
“Subhuti, if good men and good women in the latter, final age receive, uphold, read, and recite this sutra, if I were to fully describe the merit they gain, some who heard it might become mentally deranged, doubtful, 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, when 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 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 sentient beings.’ Yet after liberating all sentient beings, 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, that person is not a bodhisattva. Why? Subhuti, in reality there is no Dharma that brings forth the mind of unsurpassed, complete, and perfect enlightenment.
“Subhuti, what do you think? Did the Thus-Gone One, in the presence of Dipamkara Buddha, attain any Dharma by which he gained unsurpassed, complete, and perfect enlightenment?”
“No, World-Honored One. As I understand the meaning of what the Buddha has said, in the presence of Dipamkara Buddha there was no Dharma by 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 by which the Thus-Gone One attained unsurpassed, complete, and perfect enlightenment. Subhuti, if there had been a Dharma by which the Thus-Gone One 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 Thus-Gone One means the suchness of all phenomena.
“If someone says, ‘The Thus-Gone One 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 Thus-Gone One, there is neither reality nor unreality. Therefore, the Thus-Gone One says that all phenomena are Buddha-Dharma. Subhuti, what are called all phenomena are not all phenomena; therefore, they are called all phenomena.
“Subhuti, it is like a person whose body is large.”
Subhuti said: “World-Honored One, the Thus-Gone One 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 that all phenomena 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 Thus-Gone One 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 Thus-Gone One says that such a person is truly a bodhisattva.
“Subhuti, what do you think? Does the Thus-Gone One have physical eyes?”
“Yes, World-Honored One. The Thus-Gone One has physical eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have divine eyes?”
“Yes, World-Honored One. The Thus-Gone One has divine eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have wisdom eyes?”
“Yes, World-Honored One. The Thus-Gone One has wisdom eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have Dharma eyes?”
“Yes, World-Honored One. The Thus-Gone One has Dharma eyes.”
“Subhuti, what do you think? Does the Thus-Gone One have Buddha eyes?”
The colleagues are very easy to get along with, and the office environment is excellent.
Every day after going home, you have to spend one or two hours recording calls for your supervisor, which is essentially working overtime in disguise; staff turnover is very high.
There is a base salary for the first three months
High turnover
Understaffed