THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Ninth Assembly
VOLUME 577
Chapter: THE VAJRA THAT CAN CUT THROUGH
Thus have I heard:
At one time, the World-Honored One, together with a community of one thousand two hundred and fifty Bhikṣus, was staying at Jeta Grove, Anāthapiṇḍika’s Park, near the city of Śrāvastī. At that time, early in the morning, the World-Honored One arranged his robes, put on his robe, carried his alms bowl, and entered the great city of Śrāvastī to beg for food.
After begging for alms in that city, the World-Honored One returned to his former place. After taking his meal, he put away his robe and bowl, washed his feet, and as was customary, spread out his sitting mat and sat in the full lotus posture, keeping his body upright, with right intention and mindfulness.
At that time, the Bhikṣus came before the Buddha. Having arrived, they bowed with their heads touching the feet of the World-Honored One, circumambulated him three times to the right, and then sat to one side. The Venerable Subhūti was also seated among this assembly.
Then, in the midst of the assembly, the Venerable Subhūti rose from his seat, 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, Arhat, Perfectly Enlightened One, is able to provide the supreme assistance to the great Bodhisattvas; furthermore, the Tathāgata, Arhat, Perfectly Enlightened One, is able to entrust the great Bodhisattvas with the supreme instruction. World-Honored One, those who have generated the mind aspiring toward the Bodhisattva vehicle, how should they abide, how should they practice, and how should they subdue their minds?”
At that time, the World-Honored One said to the Venerable Subhūti:
“Good, good, Subhūti! It is as you have said, it is as you have said! The Tathāgata, Arhat, Perfectly Enlightened One, is able to provide the supreme assistance to the great Bodhisattvas; furthermore, the Tathāgata, Arhat, Perfectly Enlightened One, is able to entrust the great Bodhisattvas with the supreme instruction.
Therefore, Subhūti, you should listen carefully and contemplate well. I will explain and teach this for you:
Those who have generated the mind for practicing the Bodhisattva vehicle should abide in this way, practice in this way, and subdue their minds in this way!”
The Venerable Subhūti again said to the Buddha:
“Yes, indeed, World-Honored One, I wish to hear!”
The Buddha said:
“Subhūti, those who have generated the mind for practicing the Bodhisattva vehicle should generate this thought:
‘Wherever there are sentient beings, including all sentient beings and those belonging to the category of sentient beings—whether born from eggs, born from wombs, born from moisture, or spontaneously born; whether having form or without form; whether possessing perception, without perception, or neither possessing nor lacking perception; and all realms of sentient beings that are constructed and belong to the constructed—through all such beings, I shall lead them all to enter the wondrous Nirvāṇa without remainder.’
Although I have led immeasurable numbers of sentient beings to liberation and extinction, there is not a single sentient being who has been liberated. Why is this so?
Subhūti, if great Bodhisattvas hold the concept of transforming sentient beings, they cannot be called great Bodhisattvas. Why is this so?
Subhūti, if one is a great Bodhisattva, one does not say that there is such a concept of transforming sentient beings, even up to the concept of transforming a life, the concept of a man, the concept of a person, the concept of a mind-born being, the concept of a youth, the concept of a doer, or the concept of a receiver. You should understand that it is likewise.
Why is this so? Subhūti, there is not even the slightest dharma that can be called the generation of the mind aspiring toward the Bodhisattva vehicle.
Furthermore, Subhūti, any great Bodhisattva who practices giving without abiding in anything, who practices giving without any place of attachment, who practices giving without abiding in form, without abiding in sound, fragrance, taste, touch, or dharmas.
Subhūti, this great Bodhisattva, if he practices giving without abiding in the concept of characteristics, will obtain merits that cannot be measured.
The Buddha said:
“Subhūti, what do you think? Can the space in the eastern direction be grasped and measured?”
Subhūti replied:
“No, World-Honored One.”
“Subhūti, likewise, can the space in the southern direction, northern direction, western direction, the four intermediate directions, above and below, and all worlds throughout the ten directions be grasped and measured?”
Subhūti replied:
“No, World-Honored One.”
The Buddha said:
“Subhūti, it is so, it is so. A great Bodhisattva who practices giving without abiding anywhere obtains immeasurable merit in the same way. Subhūti, giving should be practiced with the thought of non-abiding in characteristics in this way.”
The Buddha said:
“Subhūti, what do you think? Can the Tathāgata be observed through the complete possession of characteristics?”
Subhūti replied:
“No, World-Honored One. The Tathāgata cannot be observed through the complete possession of characteristics. Why is this so? What the Tathāgata calls the complete possession of characteristics is not the complete possession of characteristics.”
When Subhūti had spoken these words, the Buddha again said to the Venerable Subhūti:
“Subhūti, all characteristics are false; even those that are not characteristics are not false. Therefore, one should observe the Tathāgata through that which is not a characteristic.”
After the Tathāgata had spoken these words, the Venerable Subhūti again said to the Buddha:
“World-Honored One, in the final period, during the latter part of the last five hundred years in the future world, when the True Dharma is about to perish and become divided, will there be any sentient beings who, upon hearing a single sentence of such a scripture concerning form, will give rise to the thought that it is real?”
The Buddha said:
“Subhūti, do not say that sentient beings in the final period, during the latter part of the last five hundred years in the future world, when the True Dharma is about to perish and become divided, upon hearing a single sentence of such a scripture concerning form, will give rise to the thought that it is real.
Rather, Subhūti, during the final period, during the latter part of the last five hundred years in the future world, when the True Dharma is about to perish and become divided, there will still be great Bodhisattvas who possess pure precepts, possess virtue, and possess wisdom.
Furthermore, Subhūti, such great Bodhisattvas will not have served and made offerings to only one Buddha, nor will they have planted wholesome roots with only one Buddha.
Furthermore, Subhūti, at that time, these great Bodhisattvas will not have served and made offerings to merely one hundred thousand Buddhas, nor will they have planted wholesome roots before merely one hundred thousand Buddhas, in order to hear a single sentence of such a scripture concerning form and thereby gain a single pure faith.
Subhūti, the Tathāgata, through Buddha wisdom, has known these people; the Tathāgata, through the Buddha eye, has seen these people.
Subhūti, the Tathāgata fully knows this matter. All such sentient beings will generate immeasurable and innumerable merits and will obtain immeasurable and innumerable merits. Why is this so?
Subhūti, such great Bodhisattvas do not have the concept of self, do not have the concept of sentient beings, do not have the concept of a life, do not have the concept of a man, do not have the concept of a person, do not have the concept of a mind-born being, do not have the concept of a youth, do not have the concept of a doer, and do not have the concept of a receiver.
Subhūti, such great Bodhisattvas do not have the concept of transforming dharmas, do not have the concept of transforming non-dharmas, do not have the concept of transformation, and do not have the concept of non-transformation.
Why is this so? Subhūti, a great Bodhisattva who has the concept of transforming dharmas is someone who has attachment to self, attachment to sentient beings, attachment to a living being, and attachment to a person. If one has the concept of transforming non-dharmas, that person likewise has attachment to self, attachment to sentient beings, attachment to life, attachment to persons…
Why is this so? Subhūti, one should not grasp and hold onto dharmas, nor should one grasp and hold onto non-dharmas. Therefore, when the Tathāgata speaks of the Dharma door through the analogy of a raft, those with wisdom should abandon even the Dharma, how much more so what is not the Dharma.”
The Buddha said to Venerable Subhūti:
“Subhūti, what do you think? Is there any Dharma of Anuttara-samyak-saṃbodhi that has been attained by the Tathāgata, the Arhat, the Perfectly Enlightened One? Is there any Dharma that has been taught by the Tathāgata, the Arhat, the Perfectly Enlightened One?”
Subhūti replied:
“According to my understanding of the meaning of what the Buddha has taught, there is no Dharma of Anuttara-samyak-saṃbodhi that has been attained by the Tathāgata, the Arhat, the Perfectly Enlightened One, and there is no Dharma that has been taught by the Tathāgata, the Arhat, the Perfectly Enlightened One. Why is this so? World-Honored One, the Dharma that the Tathāgata, the Arhat, the Perfectly Enlightened One has attained, taught, and contemplated cannot be grasped; it cannot be spoken of as either Dharma or non-Dharma. Why is this so? Because through the manifestation of the unconditioned, there are the sages and noble ones.”
The Buddha said:
“Subhūti, what do you think? If a good man or good woman filled a world-system of three thousand great thousand worlds with the seven treasures and gave them in generosity, would the merit obtained by that good man or good woman through this cause and condition be great?”
Subhūti replied:
“Very great, World-Honored One! Very great, Well-Gone One! Through this cause and condition, that good man or good woman would obtain an immeasurable amount of merit. Why is this so? The accumulation of merit—the Tathāgata says that what is called the accumulation of merit is not a collection of merit; therefore, the Tathāgata calls it the accumulation of merit.”
The Buddha again said to Subhūti:
“If a good man or good woman filled a world-system of three thousand great thousand worlds with the seven treasures and gave them away, and another good man or good woman were to uphold, recite, and completely understand even a four-line verse of this Dharma-gate, and explain it extensively to others, reveal and instruct them, and apply proper contemplation, then through this cause and condition, the merit they obtain would exceed the previous merit by an immeasurable and countless number of times. Why is this so? The Anuttara-samyak-saṃbodhi of all Tathāgatas, Arhats, Perfectly Enlightened Ones arises from this sūtra. All Buddhas, World-Honored Ones, are born from this sūtra. Why is this so? Subhūti, the Dharma of the Buddhas is the Dharma of the Buddhas; the Tathāgata says it is not the Dharma of the Buddhas. Therefore, the Tathāgata says the Dharma of the Buddhas is the Dharma of the Buddhas.”
“Subhūti, what do you think? Does a Stream-enterer think, ‘I have attained the fruit of Stream-entry’?”
Subhūti replied:
“No, World-Honored One! A Stream-enterer does not think, ‘I have attained the fruit of Stream-entry.’ Why is this so? World-Honored One, because a Stream-enterer has no entering into anything, he is called a Stream-enterer. Because he does not enter into form, sound, smell, taste, touch, or Dharma, he is called a Stream-enterer. World-Honored One, if a Stream-enterer thought, ‘I have attained the fruit of Stream-entry,’ that would be grasping at a self, a sentient being, a life continuum, a person, and so forth.”
The Buddha said:
“Subhūti, what do you think? Does a Once-returner think, ‘I can attain the fruit of Once-returner’?”
Subhūti replied:
“No, World-Honored One! A Once-returner does not think, ‘I can attain the fruit of Once-returner.’ Why is this so? World-Honored One, because there is no Dharma that attains the nature of Once-returner, he is called a Once-returner.”
The Buddha said:
“Subhūti, what do you think? Does a Non-returner think, ‘I can attain the fruit of Non-returner’?”
Subhūti replied:
“No, World-Honored One! A Non-returner does not think, ‘I can attain the fruit of Non-returner.’ Why is this so? World-Honored One, because there is no Dharma that attains the nature of Non-returner, he is called a Non-returner.”
The Buddha said:
“Subhūti, what do you think? Do Arhats think, ‘I can attain Arhatship’?”
Subhūti replied:
“No, World-Honored One! Arhats do not think, ‘I can attain the nature of an Arhat.’ Why is this so? World-Honored One, because there is no Dharma that can be called an Arhat. For this reason, he is called an Arhat. World-Honored One, if an Arhat thought, ‘I can attain the nature of an Arhat,’ that would be grasping at a self, a sentient being, a life, a person, and so forth.
Why is this so? World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, has said that I have attained the foremost state of non-contention. World-Honored One, although I am an Arhat who has permanently abandoned desire, I have never thought: ‘I have attained Arhatship and permanently abandoned desire.’ If I had thought this, the Tathāgata would not have predicted me, saying: ‘Subhūti is a good man who abides in the foremost state of non-contention.’ Because there is completely no place of abiding, the Tathāgata says non-contention is non-contention.”
The Buddha said:
“Subhūti, what do you think? In the past, when encountering the Tathāgata, the Arhat, the Perfectly Enlightened One Dīpaṃkara, did the Tathāgata grasp any Dharma at all?”
Subhūti replied:
“No, World-Honored One! In the past, when encountering the Tathāgata, the Arhat, the Perfectly Enlightened One Dīpaṃkara, the Tathāgata did not grasp even the slightest Dharma.”
The Buddha said:
“Subhūti, if a bodhisattva says, ‘I will accomplish the adornment of the virtues of a Buddha-land,’ that bodhisattva has spoken falsely. Why is this so? The adornment of virtues is the adornment of the virtues of a Buddha-land; the Tathāgata says it is not adornment. Therefore, the Tathāgata says the adornment of the virtues of a Buddha-land is the adornment of the virtues of a Buddha-land.
Therefore, Subhūti, a bodhisattva should give rise to this mind without abiding anywhere. He should give rise to this mind without abiding in form; he should give rise to this mind without abiding in non-form; he should give rise to this mind without abiding in sound, smell, taste, touch, or Dharma; he should give rise to this mind without abiding in non-sound, non-smell, non-taste, non-touch, or non-Dharma. He should give rise to this mind by not abiding anywhere at all.”
The Buddha said:
“Subhūti, it is like a person whose physical form resembles the king of mountains, Mount Sumeru. Subhūti, what do you think? Is that person’s body large?”
Subhūti replied:
“That person’s body is large, World-Honored One, large, Well-Gone One. Why is this so? World-Honored One, the Tathāgata says that the person’s body is not a body; therefore, it is called a body. It is not because of the body that it is called a body.”
“Subhūti, what do you think? Suppose there were as many Ganges Rivers as there are grains of sand in one Ganges River. Would the total number of grains of sand in all those rivers be many?”
Subhūti replied:
“Very many, Well-Gone One! The grains of sand in the Ganges River are already countless, to say nothing of the number of grains of sand in all those rivers.”
The Buddha said:
“Subhūti, now I will teach and awaken you. Suppose a good man or good woman filled as many worlds as there are grains of sand in the Ganges with the seven treasures and offered them to the Tathāgata, the Arhat, the Perfectly Enlightened One. Subhūti, what do you think? Through this cause and condition, would the merit obtained by that good man or good woman be great?”
Subhūti replied:
“Very great, World-Honored One! Very great, Well-Gone One! Through this cause and condition, that good man or good woman would obtain very great merit.”
The Buddha said:
“Subhūti, whether one uses the seven treasures filling as many worlds as there are grains of sand in the Ganges and offers them to the Tathāgata, the Arhat, the Perfectly Enlightened One, or whether a good man or good woman upholds, recites, and completely understands even a four-line verse from this sūtra, and explains it extensively to others, reveals and instructs them, and applies proper contemplation, through this cause and condition the merit they obtain is greater than the previous merit by an immeasurable number of times.
Furthermore, Subhūti, wherever a four-line verse belonging to this Dharma-gate is taught and explained, that place will be honored and worshipped by the world, gods, humans, asuras, and others as if it were a Buddha stūpa. How much more so if someone fully copies, upholds, recites, and completely understands this Dharma-gate, and explains it extensively, reveals it to others, and applies proper contemplation. Such a person accomplishes rare and supreme virtues. That place is a place of the Great Teacher, or it is a place honored according to the Teacher, or it is a place where wise practitioners of the same conduct dwell.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, what is this Dharma-gate called? How should I uphold it?”
The Buddha said: “O venerable Subhūti, this Dharma-gate is called the Vajra-like Perfection of Wisdom That Can Cut Through. You should uphold it according to this name. Why? Subhūti, this Perfection of Wisdom That Can Cut Through, as spoken by the Tathāgata, is not the Perfection of Wisdom That Can Cut Through; therefore the Tathāgata calls it the Perfection of Wisdom That Can Cut Through.
The Buddha said:
“Subhūti, what do you think? Can the Tathāgata teach any Dharma?”
Subhūti replied:
“No, World-Honored One! There is no Dharma that the Tathāgata can teach.”
The Buddha said:
“Subhūti, are the number of specks of dust in the earth of the great trichiliocosm many?”
Subhūti replied:
“The number of these specks of dust is extremely great, World-Honored One! Extremely great, Well-Gone One!”
The Buddha said:
“Subhūti, the dust particles upon the earth, as spoken of by the Tathāgata, are not dust particles; therefore the Tathāgata calls them dust particles upon the earth. The worlds, as spoken of by the Tathāgata, are not worlds; therefore the Tathāgata calls them worlds.
The Buddha said:
“Subhūti, what do you think? Should one observe the Tathāgata, the Worthy One, the Perfectly Enlightened One, by means of the thirty-two marks of excellence?”
Subhūti replied:
“No, World-Honored One! One should not observe the Tathāgata, the Worthy One, the Perfectly Enlightened One, by means of the thirty-two marks of excellence. Why is this? World-Honored One, the thirty-two marks of excellence, as spoken of by the Tathāgata, are not marks; therefore the Tathāgata calls them the thirty-two marks of excellence.”
The Buddha again said to Subhūti:
“Suppose there are virtuous men and virtuous women who, every day, give away countless numbers of their own bodies equal to the number of grains of sand in the Ganges River, throughout countless eons equal to the number of grains of sand in the Ganges River; and suppose there are virtuous men and virtuous women who uphold, read, recite, and fully comprehend even a four-line verse of this Dharma-gate, explain and reveal it extensively to others, and apply proper contemplation. Through this cause and condition, they obtain a quantity of merit and virtue greater than that of the former by an immeasurable and incalculable number of times.”
At that time, upon hearing the power and virtue of this Dharma, the venerable Subhūti shed tears, struggled to contain them, and addressed the Buddha:
“World-Honored One, it is exceedingly rare! Extremely rare, Well-Gone One! The Dharma-gate that the Tathāgata has spoken today benefits all people who arouse the mind aspiring toward the Unsurpassed Vehicle, and benefits all those who arouse the mind aspiring toward the supreme vehicle. World-Honored One, from the time I gave rise to wisdom until now, I have never before heard such a Dharma-gate. World-Honored One, any sentient beings who hear this profound scripture and believe that it is true should be known to have accomplished an exceedingly rare deed. Why is this? World-Honored One, true marks are true marks; the Tathāgata says they are not marks, therefore the Tathāgata says true marks are true marks.
“World-Honored One, today, upon hearing this Dharma-gate, my realization and faith are not yet considered rare. In the final period, during the latter part of the last five hundred years in the future age, when the true Dharma is about to disappear and become divided, if there are people who realize, believe in, understand, uphold, read, recite, and fully comprehend this profound Dharma-gate, explain and reveal it extensively to others, and contemplate it according to reality, then one should know that such people have accomplished the most supreme and rare deed. Why is this? World-Honored One, such sentient beings have no notion of a self, no notion of transformation, no notion of sentient beings, no notion of a life continuum, no notion of growth and development, no notion of a transmigrating subject, no notion of mind-born existence, no notion of a child, no notion of creation, and no notion of receiving experiences subject to change. Why is this? The notions of self are not notions; the notions of sentient beings, life continuum, growth and development, transmigrating subject, mind-born existence, child, creation, and receiving experiences are not notions. Why is this? Because all Buddhas and World-Honored Ones are free from all notions.”
At that time, the World-Honored One said to the venerable Subhūti:
“Indeed, indeed! Subhūti, if any sentient being hears this profound scripture and is neither frightened, nor terrified, nor afraid, then one should know that such a person will accomplish the most supreme and rare deed. Why is this? The Tathāgata calls the supreme Perfection of Wisdom the supreme Perfection of Wisdom. Subhūti, because of the supreme Perfection of Wisdom, which has been praised together by countless Buddhas and World-Honored Ones, the Tathāgata calls it the supreme Perfection. The Tathāgata says the supreme Perfection is not the supreme Perfection; therefore the Tathāgata calls it the supreme Perfection.
“Furthermore, Subhūti, the Tathāgata says the Perfection of Patience is not the Perfection; therefore the Tathāgata calls it the Perfection of Patience. Why is this?
“Subhūti, in the past, I was once dismembered by King Kali, who cut away my flesh and severed my limbs. At that time, I had absolutely no notion of self, no notion of sentient beings, no notion of life continuum, no notion of growth and development, no notion of a transmigrating subject, no notion of mind-born existence, no notion of a child, no notion of creation, and no notion of receiving experiences. At that time, I had neither notions nor the absence of notions. Why is this? Subhūti, if at that time I had the notion of self, then I would have had the notion of anger and resentment. If at that time I had notions of sentient beings, life continuum, growth and development, transmigrating subject, mind-born existence, child, creation, and receiving experiences, then at that time I would have had the notion of anger and resentment. Why is this?
“Subhūti, I remember that in five hundred past lives I was known as the Patient Enduring Sage. At that time, I had completely no notion of self, no notion of sentient beings, no notion of life continuum, no notion of growth and development, no notion of a transmigrating subject, no notion of mind-born existence, no notion of a child, no notion of creation, and no notion of receiving experiences. At that time, I had neither notions nor the absence of notions.
“Therefore, Subhūti, the great Bodhisattvas, having abandoned all notions, should arouse the mind of unsurpassed, complete, perfect enlightenment. They should give rise to this mind without abiding in form; they should give rise to this mind without abiding in what is not form; they should give rise to this mind without abiding in sound, fragrance, taste, touch, or phenomena; they should give rise to this mind by completely abiding nowhere. Why is this?
“Subhūti, those who have a place where they abide are not truly abiding. Therefore, the Tathāgata teaches the Bodhisattvas that they should practice giving without abiding anywhere; they should not abide in form, sound, fragrance, taste, touch, or phenomena when practicing generosity.
“Furthermore, Subhūti, in order to benefit sentient beings, great Bodhisattvas should practice giving in this way. Why is this? The notions of sentient beings are not notions. All sentient beings, as spoken of by the Tathāgata, are not sentient beings.
“Subhūti, the Tathāgata is one who speaks truth, speaks what is real, speaks thusly, and speaks without alteration.”
Furthermore, Subhuti, the Dharma realized by the Tathagata in the present, whether the Dharma spoken or the Dharma contemplated, is within that which is neither certain nor false.
Subhuti, it is like a man entering a dark house and being completely unable to see anything. You should know that if a Bodhisattva becomes attached to things, meaning that he practices giving while attached to things, it is likewise.
Subhuti, it is like a man with clear eyesight who, when the light of the sun has appeared after the night, sees all kinds of forms. You should know that when a Bodhisattva is not attached to things, meaning that he practices giving without being attached to things, it is likewise.
Furthermore, Subhuti, if any good man or good woman upholds, reads, recites, and completely comprehends this Dharma door, and broadly explains and reveals it for others, contemplating it according to reason, then the Tathagata, through the Buddha-wisdom, knows that person; the Tathagata, through the Buddha-eye, sees that person; the Tathagata awakens that person. All such sentient beings will give rise to immeasurable merits and virtues.
Furthermore, Subhuti, suppose a good man or good woman, in the morning, gives away as many bodies of their own as there are grains of sand in the Ganges River; at noon, again gives away as many bodies of their own as there are grains of sand in the Ganges River; and in the evening, also uses as many bodies of their own as there are grains of sand in the Ganges River to practice giving. Through this Dharma door, over hundreds of thousands of billions and trillions of kalpas, they give away their bodies. Or suppose someone hears this Dharma door and does not slander it; the merits and virtues produced from that cause and condition would be even greater than the former by immeasurable and countless times. How much more so for someone who can transcribe, uphold, read, recite, completely comprehend, and fully practice this Dharma door, and broadly explain and reveal it for others while contemplating it according to reason.
Furthermore, Subhuti, this Dharma door is inconceivable and immeasurable. One should aspire to this inconceivable result of reward.
Subhuti, the Tathagata teaches this Dharma door because he wishes to benefit sentient beings who are heading toward the supreme vehicle, and because he wishes to benefit sentient beings who are heading toward the most excellent path.
Subhuti, if someone upholds, reads, recites, completely comprehends this Dharma door, and explains it to others while contemplating it according to reason, then the Tathagata, through Buddha-wisdom, certainly knows that person. The Tathagata, through Buddha-eye, certainly sees that person. The Tathagata clearly knows that person. All such sentient beings accomplish immeasurable merits and virtues; they will all accomplish immeasurable, boundless merits and virtues that are inconceivable and immeasurable.
Subhuti, all such sentient beings carry on their shoulders the unsurpassed, highest enlightenment of the Tathagata. Why is that? Subhuti, this Dharma door is not something that sentient beings with inferior faith and understanding can hear; it is not something that those who hold views of self, sentient beings, life span, men, persons, mind-born beings, youths, creators, or receivers can hear. If such people were able to read, recite, completely comprehend, broadly explain and reveal it for others, and contemplate it according to reason, that would be utterly unreasonable.
Furthermore, Subhuti, wherever this sutra is heard, that place should be honored, respected, and circumambulated by the world, devas, and asuras, like a stupa of the Buddha.
Furthermore, Subhuti, if any good man or good woman upholds, reads, recites, completely comprehends this sutra, and broadly explains and reveals it for others while contemplating it according to reason, but is greatly despised and slandered, then you should know that in previous lives these sentient beings created impure karma and would have received the results of evil paths. Because they are now despised and slandered, all the impure karmas they created in previous lives are eradicated, and they will attain unsurpassed, highest enlightenment. Why is this so? Subhuti, I remember that for countless kalpas in the distant past before Dipankara Tathagata, Arhat, Perfectly Enlightened One, I had already encountered eighty-four hundred thousand billion, a hundred billion, and hundreds of thousands of Buddhas, and I served all of them. After serving them, I never opposed them.
Subhuti, all these Buddhas, World-Honored Ones, were served by me. After serving them, I never went against them. During the final period of the last five hundred years in the future age, when the true Dharma is about to perish, if there are sentient beings who uphold, read, recite, completely comprehend this sutra, broadly explain and reveal it for others, and contemplate it according to reason, then, Subhuti, the merits I accumulated would not equal even one hundredth, one thousandth, one hundred-thousandth, one hundred billionth, or ten trillionth part of their merits; even by numbers, calculations, arithmetic, analogies, or the utmost limits of numbers, they cannot be compared.
Subhuti, if I were to fully describe the amount of merit produced by those good men and good women at that time, and the amount of merit obtained by these good men and good women, there would be some sentient beings who, upon hearing it, would immediately faint or become confused.
Therefore, Subhuti, the Tathagata teaches that this Dharma door is inconceivable and immeasurable; one should aspire to the inconceivable result of reward.
At that time, Venerable Subhuti again said to the Buddha:
“World-Honored One, how should those who have aroused the mind aspiring toward the Bodhisattva vehicle abide? How should they practice? How should they subdue their minds?”
The Buddha said:
“Subhuti, those who skillfully direct themselves toward the Bodhisattva vehicle should give rise to this thought: ‘I will cause all sentient beings to enter into the Nirvana without remainder. Although I liberate all these sentient beings and bring them to extinction, there is no sentient being who has been liberated.’ Why is this so? Subhuti, those great Bodhisattvas who have the perception of sentient beings arising and changing are not worthy of being called great Bodhisattvas. Why? If they are great Bodhisattvas, they should not be said to have perceptions of changing sentient beings. Therefore, the perceptions of life span, men, persons, mind-born beings, youths, creators, and receivers, when transformed, should be understood in the same way. Why is this? Subhuti, there is no Dharma called one who enters the Bodhisattva vehicle.”
The Buddha said:
“Subhuti, what do you think? Long ago, when meeting Dipankara Tathagata, Arhat, Perfectly Enlightened One, did the Tathagata have any Dharma that could be attained as the unsurpassed, highest enlightenment?”
Venerable Subhuti said to the Buddha:
“World-Honored One, according to my understanding of what the Buddha has said, long ago at the place of Dipankara Tathagata, Arhat, Perfectly Enlightened One, the Tathagata did not have any Dharma that could be attained as the unsurpassed, highest enlightenment.”
The Buddha said to Venerable Subhuti:
“Just so, just so, Subhuti! Long ago at the place of Dipankara Tathagata, Arhat, Perfectly Enlightened One, the Tathagata had no Dharma that could be attained as the unsurpassed, highest enlightenment. Why is this? Subhuti, if at the place of Dipankara Tathagata, Arhat, Perfectly Enlightened One, the Tathagata had any Dharma that could be attained as the unsurpassed, highest enlightenment, then Dipankara Tathagata, Arhat, Perfectly Enlightened One, would not have given me the prediction: ‘In the future, this young man will be called Shakyamuni Tathagata, Arhat, Perfectly Enlightened One.’
Subhuti, because the Tathagata had no Dharma that could be attained as the unsurpassed, highest enlightenment, Dipankara Tathagata, Arhat, Perfectly Enlightened One, gave me the prediction: ‘In the future, this young man will be called Shakyamuni Tathagata, Arhat, Perfectly Enlightened One.’
Why is this? Subhuti, the term ‘Tathagata’ means the concept of true suchness; the term ‘Tathagata’ means the concept of the Dharma-nature that is unborn; the Tathagata means the concept of the path that permanently cuts off; the Tathagata means the concept of complete non-arising. Why is this?
Subhuti, if truly unborn, then that is the supreme meaning. Subhuti, if it is said that the Tathagata, Arhat, Perfectly Enlightened One, attained the unsurpassed, highest enlightenment, you should know that this is an untrue statement. Why is this? Subhuti, because they slander me, they give rise to attachment to what is unreal. Why is this? The Tathagata has no Dharma that can be attained as the unsurpassed, highest enlightenment.
Subhuti, the Dharma that the Tathagata has realized, spoken, and contemplated is neither true nor false. Therefore, the Tathagata says that all dharmas are Buddha-dharmas. Subhuti, all dharmas—when the Tathagata speaks of all dharmas, he says they are not all dharmas; therefore, the Tathagata says all dharmas are all dharmas.”
The Buddha said:
“Subhuti, it is like a man who possesses a complete body, a large body.”
Venerable Subhuti immediately said to the Buddha:
“World-Honored One, the large, complete body of a man that the Tathagata has just spoken of, the Tathagata has said is not a body, therefore it is called a large, complete body.”
The Buddha said:
“Subhuti, just so, just so! If any Bodhisattvas say: ‘I will liberate immeasurable sentient beings,’ they cannot be called Bodhisattvas. Why is this? Subhuti, is there any Dharma called a Bodhisattva?”
Subhuti replied:
“No, World-Honored One! There is no Dharma called a Bodhisattva.”
The Buddha said:
“Subhuti, sentient beings—when called sentient beings, the Tathagata says they are not sentient beings, therefore they are called sentient beings. Therefore, the Tathagata says that all dharmas have no sentient beings, no life span, no men, and no persons.
Subhuti, if any Bodhisattvas say: ‘I will accomplish the merit and virtue that adorns the Buddha-land,’ it is likewise. Why is this? Subhuti, the merit and virtue that adorns the Buddha-land, when called the merit and virtue that adorns the Buddha-land, the Tathagata says it is not adornment; therefore, the Tathagata calls it the merit and virtue that adorns the Buddha-land. Subhuti, if great Bodhisattvas deeply understand the Dharma of no-self as the Dharma of no-self, then the Tathagata, Arhat, Perfectly Enlightened One, calls them Bodhisattvas.”
The Buddha said:
“Subhuti, what do you think? Does the Tathagata possess the manifestation of the physical eye?”
Subhuti replied:
“World-Honored One, the Tathagata possesses the manifestation of the physical eye.”
The Buddha said:
“Subhuti, what do you think? Does the Tathagata possess the manifestation of the divine eye?”
Subhūti replied:
That is so, World-Honored One! The Tathāgata manifests the Heavenly Eye.
The Buddha said:
Subhūti, what do you think? Does the Tathāgata manifest the Wisdom Eye?
Subhūti replied:
That is so, World-Honored One! The Tathāgata manifests the Wisdom Eye.
The Buddha said:
Subhūti, does the Tathāgata manifest the Dharma Eye?
Subhūti replied:
World-Honored One, the Tathāgata manifests the Dharma Eye.
The Buddha said:
Subhūti, what do you think? Does the Tathāgata manifest the Buddha Eye?
Subhūti replied:
That is so, World-Honored One! The Tathāgata manifests the Buddha Eye.
The Buddha said:
Subhūti, what do you think? As for the sand contained in the Ganges River, does the Tathāgata say it is sand?
Subhūti replied:
That is so, World-Honored One! That is so, Well-Gone One! The Tathāgata says it is sand.
The Buddha said:
Subhūti, what do you think? Suppose there were countless worlds, as numerous as the total amount of sand contained in countless Ganges Rivers. Would those worlds be many?
Subhūti replied:
That is so, World-Honored One! That is so, Well-Gone One! The number of those worlds would be extremely great.
The Buddha said:
Subhūti, as for the sentient beings existing in those worlds, these sentient beings have many different kinds, and I know the continuous arising and ceasing of the minds of living beings. Why is this so? Subhūti, the continuous arising and ceasing of mind is something the Tathāgata says is not the continuous arising and ceasing of mind. Therefore, the Tathāgata says that the continuous arising and ceasing of mind is the continuous arising and ceasing of mind. Why is this so? Subhūti, the past mind cannot be grasped; the future mind cannot be grasped; the present mind cannot be grasped.
The Buddha said:
Subhūti, what do you think? If a good man or good woman were to fill a three-thousand great thousand world system with the seven precious treasures and offer them to the Tathāgata, the Arhat, the Perfectly Enlightened One, would this good man or good woman thereby obtain much merit?
Subhūti replied:
Very much, World-Honored One! Very much, Well-Gone One!
The Buddha said:
Subhūti, that is so, that is so! Through this cause and condition, that good man or good woman would obtain very much merit. Why is this so? Subhūti, if merit had measure, the Tathāgata would not say that the immeasurable merit is merit.
The Buddha said:
Subhūti, what do you think? Can the Tathāgata be contemplated through a true, complete, and harmonious form-body?
Subhūti replied:
No, World-Honored One! The Tathāgata cannot be contemplated through a true, complete, and harmonious form-body. Why is this so? The true, complete, and harmonious form-body is what the Tathāgata says is not true and complete. Therefore, the Tathāgata says that the Dharma-body, complete and harmonious, is the true, complete, and harmonious form-body.
The Buddha said:
Subhūti, what do you think? Can the Tathāgata be contemplated through the complete possession of all marks?
Subhūti replied:
No, World-Honored One! The Tathāgata cannot be contemplated through the complete possession of all marks. Why is this so? World-Honored One, the complete possession of all marks is what the Tathāgata says is not the complete possession of marks. Therefore, the Tathāgata says that the complete possession of all marks is the complete possession of all marks.
The Buddha said:
Subhūti, what do you think? Does the Tathāgata think: “I have something to teach”? Subhūti, do not think this way. Why? Subhūti, if one says that the Tathāgata has a teaching to expound, that person is falsely accusing me and does not have correct understanding. Why?
Subhūti, “teaching the Dharma” and “the one who teaches the Dharma” are called teaching the Dharma because there is no Dharma that can be grasped.
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, during the final period, in the latter part of the last five hundred years in the future age, when the True Dharma is about to disappear and become fragmented, will there be sentient beings who, upon hearing teachings of this kind regarding form, will be able to develop deep faith?
The Buddha said to Subhūti:
They are neither sentient beings nor not sentient beings. Why is this so? Subhūti, all sentient beings are what the Tathāgata says are not sentient beings; therefore, they are called all sentient beings.
The Buddha said:
Subhūti, what do you think? Is there any Dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One, directly realized the unsurpassed supreme Enlightenment?
The venerable Subhūti said to the Buddha:
World-Honored One, according to my understanding of the meaning of the teachings given by the Buddha, there is no Dharma by which the Tathāgata, the Arhat, the Perfectly Enlightened One, directly realized the unsurpassed supreme Enlightenment.
The Buddha said:
Subhūti, that is so, that is so! Within that Dharma there is nothing, there is nothing attained; therefore it is called the unsurpassed supreme Enlightenment.
Furthermore, Subhūti, this Dharma is equal within itself and completely equal in that Dharma, therefore it is called the unsurpassed supreme Enlightenment. Because there is no self-nature, no nature of sentient beings, no nature of a life span, no nature of a man, and no nature of a person, it is completely equal; therefore it is called the unsurpassed supreme Enlightenment. All wholesome dharmas are realized, and all wholesome dharmas are completely awakened to.
Subhūti, wholesome dharmas are wholesome dharmas. All are what the Tathāgata says are not dharmas. Therefore, the Tathāgata says that wholesome dharmas are wholesome dharmas.
Furthermore, Subhūti, if a virtuous man or virtuous woman were to accumulate an amount of the seven treasures filling all the worlds of the great trichiliocosm, with quantities as numerous as Mount Sumeru, and then give them in charity; or if any virtuous man or virtuous woman were to uphold, read, recite, and completely comprehend this Perfection of Wisdom Paramita Sutra, even down to a four-line verse, extensively explain it, reveal and teach it to others, and contemplate it according to the principle, then the amount of merit spoken of earlier compared with this amount of merit would not equal even one hundredth, one thousandth, one hundred-thousandth, one hundred-millionth, one ten-trillionth, or any numerical fraction, calculation, comparison, or the utmost limit of counting; it cannot be compared.
The Buddha said:
Subhūti, what do you think? Does the Tathāgata think, “I shall liberate sentient beings”? There are no sentient beings liberated by the Tathāgata. Subhūti, if there were any sentient beings liberated by the Tathāgata, then the Tathāgata would have held the notions of self, sentient beings, life span, man, and person…
Subhūti, these notions such as the notion of self, the Tathāgata says are not notions; therefore they are called the notion of self… But ignorant ordinary beings falsely insist that there are such notions. Subhūti, ignorant ordinary beings, the Tathāgata says are not ordinary beings; therefore they are called ignorant ordinary beings.
The Buddha said:
Subhūti, what do you think? Can the Tathāgata be contemplated through the possession of all marks?
Subhūti replied:
According to my understanding of the meaning taught by the Buddha, the Tathāgata cannot be contemplated through the possession of all marks.
The Buddha said:
Well said, well said, Subhūti! It is exactly so, exactly so, as you have said. One should not contemplate the Tathāgata through the possession of all marks. Subhūti, if one contemplates the Tathāgata through the possession of all marks, then a Wheel-Turning Sage King would also be the Tathāgata. Therefore one should not contemplate the Tathāgata through the possession of all marks. Therefore one should contemplate the Tathāgata through marks that are not marks.
At that time, the World-Honored One spoke this verse:
Whoever sees Me through form,
Whoever seeks Me through sound,
That person walks the wrong path
And cannot see the Tathāgata.
One should contemplate the true nature of phenomena,
Which is the Dharma Body of the Teacher.
The nature of Dharma cannot be known,
Therefore that person does not understand.
The Buddha said:
Subhūti, what do you think? Does the Tathāgata, Arhat, Perfectly Enlightened One, use the possession of all marks to directly realize the unsurpassed supreme enlightenment? Subhūti, you should not view it in this way. Why is this so? Subhūti, the Tathāgata, Arhat, Perfectly Enlightened One, does not use the possession of all marks to directly realize the unsurpassed supreme enlightenment.
Furthermore, Subhūti, do those who have generated the aspiration toward the Bodhisattva vehicle create, destroy, or sever any phenomena? Subhūti, you should not think in this way: “Those sentient beings who have generated the aspiration toward the Bodhisattva vehicle certainly create, destroy, or interrupt no phenomena.”
Furthermore, Subhūti, if a virtuous man or virtuous woman were to offer to the Tathāgata, Arhat, Perfectly Enlightened One, the seven treasures filling as many worlds as there are grains of sand in the Ganges River; or if there were a Bodhisattva who attained patience with regard to the non-arising of phenomena of selflessness and practiced giving without arising thoughts, through this cause and condition they would obtain an amount of merit greater than the previous merit.
Furthermore, Subhūti, a Bodhisattva should not cling to merit and virtue.
The venerable Subhūti said to the Buddha:
World-Honored One, why should a Bodhisattva not cling to merit?
The Buddha said:
Subhūti, one should not cling to the place where one should cling; therefore it is called the place where one should cling.
Furthermore, Subhūti, whoever says that the Tathāgata either goes or comes, stands or sits, or lies down, that person does not understand the meaning of what I teach. Why is this so? The word “Tathāgata” refers to the concept of true suchness, the true reality, which has no place of going and no place of coming; this is called the Tathāgata, Arhat, Perfectly Enlightened One.
Furthermore, Subhūti, if a virtuous man or virtuous woman were to take all forms and substances of countless worlds as numerous as the dust particles covering the earth in a great trichiliocosm and grind them into extremely fine particles, Subhūti, what do you think? Would the number of these extremely fine particles be great?
Subhūti replied:
Very great, World-Honored One! Very great, Well-Gone One! Why is this so? World-Honored One, if the quantity of extremely fine particles truly existed, the Buddha would not speak of a mass of extremely fine particles. Why is this so? The Tathāgata says that a mass of extremely fine particles is not a mass of extremely fine particles; therefore it is called a mass of extremely fine particles. The Tathāgata says that the great trichiliocosm is not a world; therefore it is called a world of the great trichiliocosm. Why is this so? World-Honored One, if a world truly existed, it would be an attachment to a collection. The Tathāgata says that attachment to a collection is not attachment; therefore it is called attachment to a collection.
The Buddha said:
Subhūti, this attachment to a collection cannot be spoken of and cannot be the subject of conceptual elaboration, but all ignorant ordinary beings falsely cling to it as a phenomenon. Why is this so? Subhūti, if it were said: “The Tathāgata teaches that there is seeing a self, seeing sentient beings, seeing a life span, seeing men, seeing persons, seeing mind-born beings, seeing youths, seeing doers, and seeing receivers,” what do you think? Would this statement be correct?
Subhūti replied:
No, World-Honored One! No, Well-Gone One! This statement is not a correct statement. Why is this so? The statement that the Tathāgata speaks of seeing a self, seeing sentient beings, seeing a life span, seeing men, seeing persons, seeing mind-born beings, seeing youths, seeing doers, and seeing receivers means that there is no seeing; therefore it is called seeing a self, and so forth up to seeing receivers.
The Buddha said:
Subhūti, those sentient beings who generate the aspiration toward the Bodhisattva vehicle should know all phenomena in this way, should see in this way, and should have faith and understanding in this way, without abiding in the conception of phenomena. Why is this so? Subhūti, the conception of phenomena, called the conception of phenomena, the Tathāgata says is not a conception; therefore the Tathāgata says it is the conception of phenomena.
Furthermore, Subhūti, if a Great Bodhisattva were to offer to the Tathāgata, Arhat, Perfectly Enlightened One, the seven treasures filling infinite and countless worlds; or if a virtuous man or virtuous woman were to uphold, read, recite, completely comprehend a four-line verse from this Perfection of Wisdom Paramita Sutra, contemplate it according to the principle, and extensively explain it to others, then through this cause and condition the amount of merit produced would be infinitely and incalculably greater than the previous merit. Because explaining and revealing it to others is like not explaining and revealing it to others, therefore it is called explaining and revealing it to others.
At that time, the World-Honored One spoke this verse:
All conditioned things
Are like stars, dimming eyes, lamps, illusions,
Dew, bubbles, dreams, lightning, and clouds;
They should be observed in this way.
When the Bhagavān Buddha finished speaking this sutra, the Venerable Subhūti and the monks, nuns, male lay practitioners, female lay practitioners, as well as the gods, humans, asuras, and gandharvas in the world all greatly rejoiced, believed, and respectfully practiced it.