大般若波羅蜜多經

NINTH ASSEMBLY

THE SECTION ON THE DIAMOND THAT CUTS THROUGH

Thus have I heard:

At one time, the Blessed One was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti, together with a great community of one thousand two hundred and fifty bhiksus.

Then, early in the morning, the Blessed One adjusted his robes, donned his outer robe, took up his bowl, and entered the great city of Sravasti to seek alms. Having made his alms round in the city, the Blessed One returned to his dwelling place, ate his meal, put away his robe and bowl, and washed his feet. As was his custom after eating, he spread out his seat, sat down cross-legged, held his body upright, directed his intention rightly, and established mindfulness before him.

At that time, the bhiksus approached the Buddha. Having arrived, they bowed their heads at his feet, circumambulated him three times to the right, and withdrew to sit at one side. The Venerable Subhuti was also seated in that assembly.

From amidst the assembly, the Venerable Subhuti rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Buddha:

“Rare indeed, O World-Honored One! The Tathagata, the Arhat, the Perfectly Enlightened One, most excellently embraces and sustains the great bodhisattvas; indeed, the Tathagata, the Arhat, the Perfectly Enlightened One, most excellently entrusts the great bodhisattvas with his commission.

“World-Honored One! How should those who have set their minds upon the bodhisattva vehicle abide? How should they practice? How should they subdue their minds?”

The Buddha said to the Venerable Subhuti:

“Excellent, excellent, Subhuti! It is so, it is so! It is exactly as you have said. The Tathagata, the Arhat, the Perfectly Enlightened One, is able most excellently to embrace and sustain the great bodhisattvas; indeed, the Tathagata, the Arhat, the Perfectly Enlightened One, is able most excellently to entrust the great bodhisattvas with his commission. Therefore, Subhuti, listen attentively and apply your mind well. I shall distinguish and explain this for you. Subhuti, those who have set their minds upon the bodhisattva vehicle should abide in this way, practice in this way, and subdue their minds in this way!”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! I gladly wish to hear.”

The Buddha said:

“Subhuti! Those who have set their minds upon the bodhisattva vehicle should give rise to this aspiration: However many kinds of sentient beings there may be—sentient beings to be liberated, those who are being liberated, whether born from eggs, born from wombs, born from moisture, or born through transformation; whether possessing form or without form; whether possessing perception, without perception, or neither possessing perception nor without perception; extending throughout the realm of sentient beings, whether constituted or being constituted—I shall lead all such sentient beings to enter the sublime realm of nirvana without remainder.

Yet although immeasurable sentient beings have thus been liberated and brought to cessation, no sentient being whatsoever has been brought to cessation. Why is this?

“Subhuti! If a great bodhisattva still entertains a conception of sentient beings, that one cannot be called a great bodhisattva. Why is this?

“Subhuti! Great bodhisattvas should not be said to entertain a conception of sentient beings; likewise, you should know that they should not entertain conceptions of a living being, a person, a pudgala, a mind-born being, a youth, an agent, or an experiencer. Why is this? Subhuti! Because there is not the slightest dharma that may be called one who has set their mind upon the bodhisattva vehicle.

“Furthermore, Subhuti! A great bodhisattva does not abide in anything when practicing generosity, but practices generosity without abiding anywhere whatsoever. The bodhisattva does not abide in form when practicing generosity, nor abide in sound, odor, taste, touch, or dharmas when practicing generosity.

“Subhuti! Thus, a great bodhisattva practices generosity without abiding in the conception of characteristics. Why is this?

“Subhuti! If a great bodhisattva practices generosity without abiding anywhere whatsoever, the measure of that merit cannot be calculated.”

The Buddha said:

“Subhuti! What do you think? Can the extent of space in the east be calculated?”

Subhuti replied:

“No, World-Honored One.”

“Subhuti! In the same way, can the extent of space in the south, west, north, above, below, in the four intermediate directions, and throughout all worlds in the ten directions be calculated?”

Subhuti replied:

“No, World-Honored One.”

The Buddha said:

“Subhuti! It is so, it is so. If a great bodhisattva practices generosity without abiding anywhere whatsoever, the measure of that merit likewise cannot be calculated.

“Subhuti! Thus, a bodhisattva practices generosity without abiding in the conception of characteristics.”

The Buddha said:

“Subhuti! What do you think? Can the Tathagata be contemplated by means of the complete array of characteristics?”

Subhuti replied:

“No, World-Honored One. The Tathagata cannot be contemplated by means of the complete array of characteristics. Why is this? Because the complete array of characteristics spoken of by the Tathagata is precisely not a complete array of characteristics.”

The Buddha again said to the Venerable Subhuti:

“Subhuti! Every complete array of characteristics is false and deceptive, while that which is not a complete array of characteristics is not false and deceptive. Thus should the Tathagata be contemplated through characteristics that are not characteristics.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! In the future age, in later times, during the final period of the last five hundred years, when the true Dharma is about to perish and the age is undergoing change, will there be any sentient beings who, upon hearing such statements in the scriptures, will give rise to a perception of their truth?”

The Buddha said:

“Subhuti! Do not ask whether, in the future age, in later times, during the final period of the last five hundred years, when the true Dharma is about to perish and the age is undergoing change, there will be any sentient beings who, upon hearing such statements in the scriptures, will give rise to a perception of their truth. Subhuti!

In the future age, in later times, during the final period of the last five hundred years, when the true Dharma is about to perish and the age is undergoing change, there will be great bodhisattvas endowed with moral discipline, virtue, and wisdom. Furthermore, Subhuti! Those great bodhisattvas will not have served and made offerings to only one Buddha, nor will they have planted roots of virtue in the presence of only one Buddha.

Furthermore, Subhuti! Those great bodhisattvas will not have served and made offerings merely to one hundred thousand Buddhas, nor will they have planted roots of virtue merely in the presence of one hundred thousand Buddhas. Upon hearing such statements in the scriptures, they will attain single-minded, pure faith.

“Subhuti! The Tathagata knows them through Buddha-wisdom. The Tathagata sees them with the Buddha-eye. Subhuti! The Tathagata fully knows them. All those sentient beings will produce immeasurable, incalculable merit and will acquire immeasurable, incalculable merit. Why is this?

“Subhuti! Those great bodhisattvas do not entertain conceptions of a self, a sentient being, a living being, a person, a pudgala, a mind-born being, a youth, an agent, or an experiencer.

“Subhuti! Those great bodhisattvas entertain no conception of dharmas, no conception of non-dharmas, and neither a conception nor an absence of conception. Why is this?

“Subhuti! If great bodhisattvas entertained a conception of dharmas, they would thereby have attachment to a self, attachment to a sentient being, attachment to a living being, and attachment to a pudgala. If they entertained a conception of non-dharmas, they would likewise have attachment to a self, attachment to a sentient being, attachment to a living being, and attachment to a pudgala. Why is this?

“Subhuti! Because dharmas cannot be grasped, and non-dharmas likewise cannot be grasped. Therefore, with this hidden intent, the Tathagata taught that the Dharma gateway is like a raft. O wise ones, even dharmas should be relinquished, how much more so non-dharmas.

The Buddha again said to the Venerable Subhuti:

“Subhuti! What do you think? Is there the slightest dharma through which the Tathagata, the Arhat, the Perfectly Enlightened One, attained unsurpassed, complete, perfect enlightenment? Is there the slightest dharma that the Tathagata, the Arhat, the Perfectly Enlightened One, has taught?”

Subhuti replied:

“World-Honored One! As I understand the meaning of what the Buddha has taught, there is not the slightest dharma through which the Tathagata, the Arhat, the Perfectly Enlightened One, attained unsurpassed, complete, perfect enlightenment, nor is there the slightest dharma that the Tathagata, the Arhat, the Perfectly Enlightened One, has taught. Why is this?”

“World-Honored One! The Dharma realized, taught, and contemplated by the Tathagata, the Worthy One, the Perfectly Enlightened One, can neither be apprehended nor proclaimed; it is neither Dharma nor non-Dharma. Why is this? Because all noble ones and sentient beings are manifestations of the unconditioned Dharma.”

The Buddha said:

“Subhuti! What do you think? If a good man or good woman were to give in charity the seven precious substances sufficient to fill the three-thousandfold great-thousand world system, would that good man or good woman, through this cause and condition, acquire much merit?”

Subhuti replied:

“World-Honored One! Very much indeed. Well-Gone One! Very much indeed. Through this cause and condition, that good man or good woman would acquire an exceedingly great amount of merit. Why is this? World-Honored One! Because the measure of merit spoken of by the Tathagata is not merit; therefore, the Tathagata calls it a measure of merit.”

The Buddha again said to Subhuti:

“Subhuti! Suppose a good man or good woman were to give in charity the seven precious substances sufficient to fill the three-thousandfold great-thousand world system. Suppose, on the other hand, that a good man or good woman were to receive and uphold this Dharma gateway—even so little as a four-line verse—read and recite it, penetrate it completely and ultimately, extensively proclaim and reveal it to others, and attend to it in accordance with reality.

Through this cause and condition, the merit thereby acquired would be immeasurably and incalculably greater than the former merit. Why is this? Because the unsurpassed, complete, perfect enlightenment of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones arises from this sutra, and all Buddhas, the World-Honored Ones, are born from this sutra.

Why is this?

“Subhuti! The Dharma of the Buddhas spoken of by the Tathagata is not the Dharma of the Buddhas. Therefore, the Tathagata calls it the Dharma of the Buddhas.”

The Buddha said:

“Subhuti! What do you think? Do stream-enterers think: ‘I have attained the fruit of stream-entry’?”

Subhuti replied:

“World-Honored One! No. Stream-enterers do not think: ‘I have attained the fruit of stream-entry.’ Why is this? World-Honored One! Because stream-enterers do not enter into even the slightest dharma, they are called stream-enterers. They do not enter into form, sound, odor, taste, touch, or dharmas; therefore, they are called stream-enterers.

“World-Honored One! If a stream-enterer were to think: ‘I have attained the fruit of stream-entry,’ that person would thereby grasp at a self, a sentient being, a living being, a person, a pudgala, and so forth.”

The Buddha said:

“Subhuti! What do you think? Do once-returners think: ‘I have attained the fruit of once-returning’?”

Subhuti replied:

“World-Honored One! No. Once-returners do not think: ‘I have attained the fruit of once-returning.’ Why is this? World-Honored One! Because there is not the slightest dharma by which the nature of once-returning may be attained, they are called once-returners.”

The Buddha said:

“Subhuti! What do you think? Do non-returners think: ‘I have attained the fruit of non-returning’?”

Subhuti replied:

“World-Honored One! No. Non-returners do not think: ‘I have attained the fruit of non-returning.’ Why is this? World-Honored One! Because there is not the slightest dharma by which the nature of non-returning may be attained, they are called non-returners.”

The Buddha said:

“Subhuti! What do you think? Do arhats think: ‘I have attained the fruit of arhatship’?”

Subhuti replied:

“World-Honored One! No. Arhats do not think: ‘I have attained the nature of an arhat.’ Why is this? World-Honored One! Because there is not the slightest dharma called an arhat; through this cause and condition, one is called an arhat.

“World-Honored One! If an arhat were to give rise to the thought: ‘I have attained the nature of an arhat,’ that would be grasping at a self, a sentient being, a living being, a person, a pudgala, and so forth. Why is this?

“World-Honored One! The Tathagata, the Worthy One, the Perfectly Enlightened One, has declared that I am foremost among those who abide in the supreme and unsurpassed state free from contention. World-Honored One! Although I am an arhat who has forever abandoned desire, I have never given rise to the thought: ‘I have attained arhatship and have forever abandoned desire.’

“World-Honored One! If I were to give rise to the thought: ‘I have attained arhatship and have forever abandoned desire,’ the Tathagata should not have said of me: ‘The good man Subhuti has attained the supreme and foremost abiding free from contention.’ Because I abide nowhere whatsoever, the Tathagata calls this abiding free from contention.”

The Buddha said:

“Subhuti! What do you think? In the past, when the Tathagata was in the presence of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, did he apprehend even the slightest dharma?”

Subhuti replied:

“World-Honored One! No. In the past, when the Tathagata was in the presence of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, there was absolutely not the slightest dharma for him to apprehend.”

The Buddha said:

“Subhuti! If a bodhisattva were to say: ‘I shall accomplish the meritorious adornment of a Buddha-land,’ that bodhisattva would not be speaking truthfully. Why is this? Subhuti! Because the meritorious adornment of a Buddha-land is said by the Tathagata not to be adornment. Therefore, the Tathagata calls it the meritorious adornment of a Buddha-land.

“Therefore, Subhuti, a bodhisattva should thus give rise to a mind that abides nowhere whatsoever. One should give rise to a mind that does not abide in form and a mind that does not abide in non-form. One should give rise to a mind that does not abide in sound, odor, taste, touch, or dharmas; and one should give rise to a mind that does not abide in what is other than sound, odor, taste, touch, or dharmas. Thus should one give rise to a mind that abides nowhere whatsoever.”

The Buddha said:

“Subhuti! Suppose there were a man with an immense body, whose physical form was like Sumeru, the king of mountains. Subhuti! What do you think? Would his body be immense?”

Subhuti replied:

“World-Honored One! His body would be very immense. Well-Gone One! Very immense indeed. Why is this? World-Honored One! Because the Tathagata says that his body is not his body; therefore, it is called a body. It is not on account of that body that it is called a body.”

The Buddha said:

“Subhuti! What do you think? Suppose there were as many Ganges Rivers as there are grains of sand in the Ganges. Would the grains of sand in all those Ganges Rivers be exceedingly numerous?”

Subhuti replied:

“World-Honored One! They would be very numerous. Well-Gone One! Exceedingly numerous indeed. Even the Ganges Rivers themselves would be innumerable, how much more so their grains of sand.”

The Buddha said:

“Subhuti! I shall now tell you and bring you to understanding. Suppose a good man or good woman were to fill worlds as numerous as the grains of sand in all those Ganges Rivers with exquisite seven precious substances and offer them to the Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Subhuti! What do you think? Through this cause and condition, would that good man or good woman acquire much merit?”

Subhuti replied:

“World-Honored One! Very much indeed. Well-Gone One! Exceedingly much indeed. Through this cause and condition, that good man or good woman would acquire an exceedingly great amount of merit.”

The Buddha said:

“Subhuti! Suppose one were to fill worlds as numerous as the grains of sand in all those Ganges Rivers with the seven precious substances and offer them to the Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Suppose, on the other hand, that a good man or good woman were to receive and uphold this Dharma gateway—even so little as a four-line verse—read and recite it, penetrate it completely and ultimately, proclaim and reveal it to others, and attend to it in accordance with reality. Through this cause and condition, the merit acquired would be immeasurably and incalculably greater than the former merit.

“Furthermore, Subhuti! Wherever even a four-line verse from this Dharma gateway is proclaimed and revealed to others, that place will be honored by the world—with its devas, human beings, asuras, and others—as though it were a shrine of the Buddha. How much more so will this be true of any sentient being who is able to copy this Dharma gateway, receive and uphold it, read and recite it fully and completely, penetrate it completely and ultimately, extensively proclaim and reveal it to others, and attend to it in accordance with reality. Such a sentient being will accomplish the rare and supremely excellent qualities of merit. That place is the abode of the Great Teacher, and in every respect will be honored by wise companions in the holy life.”

When the Buddha had finished speaking, the Venerable Subhuti again addressed him:

“World-Honored One! By what name should this Dharma gateway be called? How should I receive and uphold it?”

The Buddha said to Subhuti:

– Venerable one! This Dharma-gate is called the Diamond Cutter Prajnaparamita. By this name you should uphold it. Why is this?

Subhuti! This Prajnaparamita is said by the Tathagata not to be Prajnaparamita; therefore, the Tathagata calls it Prajnaparamita.

The Buddha said:

– Subhuti! What do you think? Is there even the slightest Dharma that the Tathagata can expound?

Subhuti replied:

– World-Honored One! No. There is not even the slightest Dharma that the Tathagata can expound.

The Buddha said:

– Subhuti! Are the particles of dust comprising the great earth throughout the three-thousand-great-thousand world-system numerous?

Subhuti replied:

– World-Honored One! These particles of dust comprising the great earth are exceedingly numerous. Sugata! They are exceedingly numerous.

The Buddha said:

– Subhuti! The particles of dust comprising the great earth are said by the Tathagata not to be particles of dust; therefore, the Tathagata calls them particles of dust comprising the great earth. The worlds are said by the Tathagata not to be worlds; therefore, the Tathagata calls them worlds.

The Buddha said:

– Subhuti! What do you think? Can the Tathagata, the Worthy One, the Perfectly Enlightened One, be contemplated by means of the thirty-two marks of a Great Man?

Subhuti replied:

– World-Honored One! No. The Tathagata, the Worthy One, the Perfectly Enlightened One, cannot be contemplated by means of the thirty-two marks of a Great Man. Why is this?

World-Honored One! The thirty-two marks of a Great Man are said by the Tathagata not to be marks; therefore, the Tathagata calls them the thirty-two marks of a Great Man.

The Buddha further said to Subhuti:

– Subhuti! Suppose a good man or good woman were each day to relinquish and give away bodies as numerous as the sands of the Ganges, and were to relinquish and give away their bodies in this manner for kalpas as numerous as the sands of the Ganges. Suppose, moreover, that another good man or good woman, with respect to this Dharma-gate, were to receive and uphold even a four-line verse, read and recite it, comprehend it thoroughly and completely, extensively expound and reveal it to others, and attend to it in accordance with reason. Because of these causes and conditions, the merit gained would be immeasurably and incalculably greater than the former.

At that time, the venerable Subhuti, upon hearing the awe-inspiring power of this Dharma, wept with sorrow and shed tears. Bending down to wipe away his tears, he addressed the Buddha:

– World-Honored One! It is truly rare! Sugata! It is exceedingly rare! The Dharma-gate now expounded by the Tathagata brings every benefit to those who have aroused the aspiration directed toward the Supreme Vehicle and brings every benefit to those who have aroused the aspiration directed toward the Most Excellent Vehicle.

World-Honored One! Since wisdom first arose in me, I have never before heard such a Dharma-gate.

World-Honored One! If any sentient being, upon hearing such a profound scripture expounded, gives rise to the perception of truth, one should know that this sentient being has accomplished something supremely rare. Why is this?

World-Honored One! Perceptions of truth and those who perceive truth are said by the Tathagata not to be perceptions; therefore, the Tathagata calls them perceptions of truth.

World-Honored One! Now that I have heard such a Dharma-gate, I accept, comprehend, believe, and understand it, yet this is not rare. In the future age, at a later time, in the latter part of the five-hundred-year period, when the True Dharma is approaching extinction and the times are changing, if any sentient being accepts, comprehends, believes, and understands such a profound Dharma-gate; receives and upholds it; reads and recites it; comprehends it thoroughly and completely; extensively expounds and reveals it to others; and attends to it in accordance with reason, one should know that this sentient being has accomplished something supremely rare. Why is this?

World-Honored One! Those sentient beings have no perception of a self, a sentient being, a living being, a person, a pudgala, a mind-born being, a youth, an agent, or an experiencer. Why is this?

World-Honored One! Perceptions of a self are precisely not perceptions. Perceptions of a sentient being, a living being, a person, a pudgala, a mind-born being, a youth, an agent, or an experiencer are precisely not perceptions. Why is this? Because all Buddhas, the World-Honored Ones, are free from every perception.

At that time, the World-Honored One said to the venerable Subhuti:

– So it is, so it is. Subhuti! If sentient beings hear such a profound scripture and are neither startled, frightened, nor terrified, one should know that these sentient beings have accomplished something supremely rare. Why is this?

Subhuti! The supreme paramita is said by the Tathagata to be Prajnaparamita. Subhuti! The supreme paramita spoken of by the Tathagata is likewise proclaimed by immeasurable Buddhas, the World-Honored Ones; therefore, it is called the supreme paramita. The supreme paramita is said by the Tathagata not to be a paramita; therefore, the Tathagata calls it the supreme paramita.

Furthermore, Subhuti! The paramita of patience is said by the Tathagata not to be a paramita; therefore, the Tathagata calls it the paramita of patience. Why is this?

Subhuti! Long ago in a past life, when King Kalinga severed my hands and feet and cut away my flesh, I had no perception whatsoever of a self, a sentient being, a living being, a person, a pudgala, a mind-born being, a youth, an agent, or an experiencer. I had no perception at all, yet neither was I without perception. Why is this?

Subhuti! If at that time I had held a perception of a self, I would have held a perception of anger. If I had held a perception of a sentient being, a living being, a person, a pudgala, a mind-born being, a youth, an agent, or an experiencer, I would have held a perception of anger. Why is this?

Subhuti! I recall that, during five hundred past lives, I was an immortal sage named Forbearance. At that time, I had no perception whatsoever of a self, no perception of a sentient being, no perception of a living being, no perception of a person, no perception of a pudgala, no perception of a mind-born being, no perception of a youth, no perception of an agent, and no perception of an experiencer. I had no perception at all, yet neither was I without perception.

Subhuti! A great bodhisattva who has aroused the aspiration for unsurpassed, perfect enlightenment should remain far removed from every perception. One should give rise to the mind without abiding in form and give rise to the mind without abiding in what is not form; one should give rise to the mind without abiding in sound, scent, taste, touch, or dharmas, and give rise to the mind without abiding in what is not sound, scent, taste, touch, or dharmas. One should give rise to the mind without any abiding whatsoever. Why is this?

Subhuti! All places of abiding are not places of abiding. Therefore, the Tathagata says that bodhisattvas should practice generosity without abiding. They should not practice generosity while abiding in form, sound, scent, taste, touch, or dharmas.

Furthermore, Subhuti! In order to benefit sentient beings, a great bodhisattva should relinquish and give in this manner. Why is this?

Subhuti! Perceptions of sentient beings are precisely not perceptions. All sentient beings are said by the Tathagata not to be sentient beings.

Subhuti! The Tathagata is one who speaks truth, who speaks what is factual, who speaks what is correct, and who speaks without variance.

Furthermore, Subhuti! Among the dharmas directly realized, spoken, or contemplated by the Tathagata, there is neither truth nor falsehood.

Subhuti! It is like a person who enters a dark house and sees nothing at all. One should know that a bodhisattva who falls into involvement with things—that is, who practices generosity while involved with things—is likewise so.

Subhuti! It is like a clear-sighted person who, when the night has ended and the sun shines brightly, sees the forms of all things. One should know that a bodhisattva who does not fall into involvement with things—that is, who practices generosity without being involved with things—is likewise so.

Furthermore, Subhuti! If a good man or good woman receives and upholds this Dharma-gate, reads and recites it, penetrates it thoroughly and completely, and expounds and reveals it to others, attending to it in accordance with reason, the Tathagata clearly knows this person with Buddha-wisdom, the Tathagata clearly sees this person with the Buddha-eye, and the Tathagata delivers this person. All such sentient beings will obtain immeasurable merit.

Furthermore, Subhuti! Suppose a good man or good woman, during the first part of the day, were to give away bodies of their own as numerous as the sands of the Ganges; during the middle part of the day, were again to give away bodies of their own as numerous as the sands of the Ganges; and during the last part of the day, were also to give away bodies of their own as numerous as the sands of the Ganges. If they were to practice such giving throughout countless hundreds of thousands of kalpas, yet another sentient being heard such a Dharma-gate and did not disparage it, then, by virtue of this cause and condition, the merit obtained by that sentient being would be immeasurably and incalculably greater than the former merit.

How much more so if one can copy this Dharma-gate, receive and uphold it, read and recite it, penetrate it thoroughly, completely, and fully, and extensively expound and reveal it to others, attending to it in accordance with reason.

Furthermore, Subhuti! Such a Dharma-gate is inconceivable and immeasurable. One should aspire to it, for it brings an inconceivable ripened fruit.

Subhuti! The Tathagata expounds such a Dharma-gate because he wishes to benefit sentient beings who are proceeding toward the Supreme Vehicle.

Subhuti! If anyone receives and upholds this Dharma-gate, reads and recites it, penetrates it thoroughly and completely, and extensively expounds and reveals it to others, attending to it in accordance with reason, that person is clearly known by the Tathagata with Buddha-wisdom, clearly seen by the Tathagata with the Buddha-eye, and delivered by the Tathagata. All such sentient beings accomplish immeasurable merit and will all accomplish boundless merit that is inconceivable and immeasurable.

Subhuti! All such sentient beings bear upon their shoulders the Tathagata’s unsurpassed perfect enlightenment. Why is this? Subhuti! Because such a Dharma-gate cannot be faithfully understood by those of inferior disposition. The Dharma understood upon hearing it cannot be understood by those holding views of a self, views of sentient beings, views of a living being, views of a person, views of a pudgala, views of a mind-born being, views of a youth, views of an agent, or views of an experiencer. It is impossible for people of these kinds to receive and uphold it, read and recite it, penetrate it thoroughly and completely, and extensively expound and reveal it to others, attending to it in accordance with reason.

Furthermore, Subhuti! Wherever this scripture is heard, that place will be honored with offerings, reverence, and clockwise circumambulation by the devas, human beings, asuras, and others of the world, just like a shrine dedicated to the Buddha.

Furthermore, Subhuti! Suppose a good man or good woman receives and upholds this scripture, reads and recites it, penetrates it thoroughly and completely, and extensively expounds and reveals it to others, attending to it in accordance with reason, yet is treated with contempt and subjected to abuse, insults, and slander. Why is this? Subhuti! These sentient beings created impure karma in previous lives and should have fallen into the lower realms. Yet because they are treated with contempt and subjected to abuse in this present life, all the impure karma they created in previous lives will be extinguished, and they will attain unsurpassed perfect enlightenment. Why is this?

Subhuti! I recall that in the distant past, more than countless kalpas ago, before the time of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One—and even before that time—I encountered eight billion four hundred million hundreds of thousands of Buddhas, all of whom I reverently served. Having reverently served them, I never transgressed against them.

Subhuti! I reverently served all such Buddhas, the World-Honored Ones. Having reverently served them, I never transgressed against them.

In the future age, at a later time, during the latter part of the final five-hundred-year period, when the true Dharma is about to disappear and the age is undergoing change, if any sentient being receives and upholds this scripture, reads and recites it, penetrates it thoroughly and completely, and extensively expounds and reveals it to others, attending to it in accordance with reason, then, Subhuti, the merit I accumulated in former lives would not equal even one hundredth of that merit, nor even one thousandth, one hundred-thousandth, one part in a hundred million hundreds of thousands, or one part in more than a hundred million hundreds of thousands.

It cannot equal any numerical fraction, calculated fraction, mathematical fraction, analogical fraction, or even the most infinitesimal fraction of it.

Subhuti! If I were to explain fully, at this very moment, the amount of merit obtained by this good man or good woman, including the amount of merit gained by this good man or good woman through receiving and upholding it, the sentient beings who heard it would become bewildered and faint, their minds overcome by doubt and confusion.

Therefore, Subhuti! The Dharma-gate expounded by the Tathagata is inconceivable and incalculable. One should aspire to it, for the fruit attained is inconceivable.

At that time, the Venerable Subhuti again addressed the Buddha:

“World-Honored One! How should those who have generated the aspiration to proceed toward the bodhisattva vehicle abide? How should they practice? How should they subdue their minds?”

The Buddha said:

“Subhuti! Those who have generated the aspiration to proceed toward the bodhisattva vehicle should give rise to this thought: ‘I shall cause all sentient beings to enter nirvana in the wondrous realm of nirvana without remainder.’ Although they deliver all sentient beings and bring them to cessation, they do not perceive any sentient being who has been brought to cessation. Why is this?

“Subhuti! If great bodhisattvas still entertain the notion of a sentient being, they are not called great bodhisattvas. Why is this? Great bodhisattvas should not be said to entertain the notion of a sentient being; likewise, understand that they should not entertain the notion of a living being, the notion of a person, the notion of a pudgala, the notion of a mind-born being, the notion of a youth, the notion of an agent, or the notion of an experiencer. Why is this? Subhuti! Because there is not the slightest dharma that can be called one who proceeds toward the bodhisattva vehicle.”

The Buddha said:

“Subhuti! What do you think? Long ago, in the presence of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, was there even the slightest dharma through which the Tathagata attained unsurpassed perfect enlightenment?”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! As I understand the meaning of what the Buddha has taught, long ago, in the presence of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, there was not the slightest dharma through which the Tathagata attained unsurpassed perfect enlightenment.”

The Buddha said to the Venerable Subhuti:

“So it is, so it is. Subhuti! Long ago, in the presence of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, there was not the slightest dharma through which the Tathagata attained unsurpassed perfect enlightenment. Why is this? Subhuti! If, long ago, in the presence of Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, the Tathagata had attained unsurpassed perfect enlightenment through even the slightest dharma, then Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, would not have conferred upon me the prediction: ‘Good man! In a future age, you will be named Shakyamuni Tathagata, the Worthy One, the Perfectly Enlightened One.’

“Subhuti! Because there was not the slightest dharma through which the Tathagata attained unsurpassed perfect enlightenment, Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, therefore conferred upon me the prediction: ‘Good man! In a future age, you will be named Shakyamuni Tathagata, the Worthy One, the Perfectly Enlightened One.’ Why is this?

“Subhuti! The expression ‘Tathagata’ designates true suchness as it really is. The expression ‘Tathagata’ designates the unborn Dharma-nature. The expression ‘Tathagata’ designates the complete severance of all paths. The expression ‘Tathagata’ designates ultimate non-arising. Why is this?”

Subhuti! If there is truly no arising, that is the supreme meaning. Subhuti! If anyone were to say, “The Tathagata, the Worthy One, the Perfectly Enlightened One, attained unsurpassed, perfect enlightenment,” know that this statement is not true. Why?

Subhuti! Because that person slanders me and gives rise to an unreal attachment. Why?

Subhuti! Because there is not the slightest dharma whereby the Tathagata, the Worthy One, the Perfectly Enlightened One, attained unsurpassed, perfect enlightenment.

Subhuti! Among the dharmas directly realized, spoken, or contemplated by the Tathagata, there is neither truth nor falsehood. Therefore, the Tathagata says that all dharmas are Buddha-dharmas.

Subhuti! All dharmas—all those dharmas—the Tathagata says are not all dharmas. Therefore, the Tathagata calls them all dharmas.

The Buddha said:

– Subhuti! It is like a man whose body is tall and large.

The Venerable Subhuti then said to the Buddha:

– Blessed One! The tall and large body of which the Tathagata speaks is not a body; therefore, it is called a tall and large body.

The Buddha said:

– Subhuti! So it is, so it is. If bodhisattvas were to say, “I shall bring immeasurable sentient beings to nirvana,” they would not be called bodhisattvas. Why? Subhuti! Is there even the slightest dharma called a bodhisattva?

Subhuti replied:

– Blessed One! No. There is not the slightest dharma called a bodhisattva.

The Buddha said:

– Subhuti! Sentient beings—those sentient beings—the Tathagata says are not sentient beings; therefore, they are called sentient beings. Thus, the Tathagata says that all dharmas are without a sentient being, without a living being, without a person, and without a pudgala...

Subhuti! If bodhisattvas were to say, “I shall accomplish the meritorious adornment of a Buddha-land,” the same would apply. Why? Subhuti! The meritorious adornment of a Buddha-land—the meritorious adornment of a Buddha-land—the Tathagata says is not adornment. Therefore, the Tathagata calls it the meritorious adornment of a Buddha-land.

Subhuti! If bodhisattvas have profound faith and understanding in the dharma of selflessness, the Tathagata, the Worthy One, the Perfectly Enlightened One, calls them bodhisattvas.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata possess the fleshly eye?

Subhuti replied:

– Blessed One! Yes. The Tathagata possesses the fleshly eye.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata possess the divine eye?

Subhuti replied:

– Blessed One! Yes. The Tathagata possesses the divine eye.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata possess the wisdom eye?

Subhuti replied:

– Blessed One! Yes. The Tathagata possesses the wisdom eye.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata possess the Dharma eye?

Subhuti replied:

– Blessed One! Yes. The Tathagata possesses the Dharma eye.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata possess the Buddha eye?

Subhuti replied:

– Blessed One! Yes. The Tathagata possesses the Buddha eye.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata speak of the grains of sand in the Ganges as sand?

Subhuti replied:

– Blessed One! So it is. Well-Gone One! So it is. The Tathagata speaks of them as sand.

The Buddha said:

– Subhuti! What do you think? Suppose there were as many Ganges rivers as there are grains of sand in the Ganges, and as many worlds as there are grains of sand in all those innumerable Ganges rivers. Would those worlds be very numerous?

Subhuti replied:

– Blessed One! So it is. Well-Gone One! So it is. Those worlds would be exceedingly numerous.

The Buddha said:

– Subhuti! Even though there are innumerable sentient beings in those worlds, I fully know every one of their distracted minds. Why? Subhuti! A distracted mind—a distracted mind—the Tathagata says is not distracted. Therefore, the Tathagata calls it a distracted mind. Why?

Subhuti! Because the past mind cannot be apprehended, the future mind cannot be apprehended, and the present mind cannot be apprehended.

The Buddha said:

– Subhuti! What do you think? If a good man or good woman were to fill this three-thousand-great-thousand world system with the seven precious substances and offer them to the Tathagata, the Worthy One, the Perfectly Enlightened One, would that good man or good woman, through these causes and conditions, gain a great amount of merit?

Subhuti replied:

– Blessed One! Very great. Well-Gone One! It would be exceedingly great.

The Buddha said:

– Subhuti! So it is, so it is. Through these causes and conditions, that good man or good woman would gain an exceedingly great amount of merit. Why? Subhuti! Because if merit truly existed, the Tathagata would not call it merit.

The Buddha said:

– Subhuti! What do you think? Can the Tathagata be contemplated by means of his perfectly complete physical body?

Subhuti replied:

– Blessed One! No. The Tathagata cannot be contemplated by means of his perfectly complete physical body. Why?

Blessed One! Because the perfectly complete physical body—the perfectly complete physical body—the Tathagata says is not perfectly complete. Therefore, the Tathagata calls it the perfectly complete physical body.

The Buddha said:

– Subhuti! What do you think? Can the Tathagata be contemplated by means of the complete marks?

Subhuti replied:

– Blessed One! No. The Tathagata cannot be contemplated by means of the complete marks. Why?

Blessed One! Because the complete marks—the complete marks—the Tathagata says are not complete marks. Therefore, the Tathagata calls them the complete marks.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata entertain this thought: “I have taught the Dharma”? Subhuti! You should not now form such a view. Why? Subhuti! Because anyone who says that the Tathagata teaches the Dharma slanders me, for such a person is unable to comprehend what I have taught. Why?

Subhuti! The teaching of the Dharma—the teaching of the Dharma—has no dharma that can be attained; therefore, it is called teaching the Dharma.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! In the future age, in later times, during the final five hundred years, when the true Dharma is about to perish and the times are changing, will there be any sentient beings who, upon hearing a teaching of this kind, will acquire profound faith?

The Buddha said:

– Subhuti! Those beings are neither sentient beings nor non-sentient beings. Why? Subhuti! Because all sentient beings—all those sentient beings—the Tathagata says are not sentient beings; therefore, they are called all sentient beings.

The Buddha said:

– Subhuti! What do you think? Is there even the slightest dharma through which the Tathagata, the Worthy One, the Perfectly Enlightened One, directly realized unsurpassed, perfect enlightenment?

The Venerable Subhuti said to the Buddha:

– Blessed One! As I understand the meaning of the Buddha’s teaching, there is not the slightest dharma through which the Tathagata, the Worthy One, the Perfectly Enlightened One, directly realized unsurpassed, perfect enlightenment.

The Buddha said:

– Subhuti! So it is, so it is. Within even the slightest dharma, there is neither anything existent nor anything attained; therefore, it is called unsurpassed, perfect enlightenment.

Furthermore, Subhuti! This Dharma is equal. Within it, there is complete equality; therefore, it is called unsurpassed, perfect enlightenment. Because there is no nature of self, no nature of a sentient being, no nature of a living being, no nature of a person, and no nature of a pudgala..., there is such equality; therefore, it is called unsurpassed, perfect enlightenment. There is no wholesome dharma that is not directly realized, and no wholesome dharma that is not fully known. Subhuti! Wholesome dharmas—those wholesome dharmas—the Tathagata says are all not dharmas. Therefore, the Tathagata calls them wholesome dharmas.

Furthermore, Subhuti! If a good man or good woman were to gather a quantity of the seven treasures equal to the three-thousand-great-thousand world system, and give in charity heaps of those seven treasures as great as Mount Sumeru, king of mountains; and if another good man or good woman were to receive and retain, read and recite, thoroughly master, and ultimately comprehend even as little as a four-line verse from this Prajnaparamita Sutra, extensively proclaim and elucidate it for others, and attend to it in accordance with reason, then, Subhuti, the previously mentioned accumulation of merit would not equal even one hundredth of this accumulation of merit.

Likewise, it would not equal one thousandth, one hundred-thousandth, one part in a hundred billion hundreds of thousands, one part in ten thousand billion hundreds of thousands, any numerical fraction, calculable fraction, computed fraction, analogous fraction, or even the most infinitesimal fraction of it.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata entertain this thought: “I shall liberate sentient beings”? Subhuti! You should not regard it in this way. Why? Subhuti! Because there is not the slightest sentient being whom the Tathagata liberates.

Subhuti! If there were any sentient being whom the Tathagata liberated, then the Tathagata would entertain attachment to a self, attachment to a sentient being, attachment to a living being, attachment to a person, attachment to a pudgala, and so forth. Subhuti! Those attachments to a self are said by the Tathagata to be no attachments; therefore, they are called attachments to a self, and so forth. Only foolish ordinary beings obstinately cling to them. Subhuti! Those foolish ordinary beings are said by the Tathagata to be unborn; therefore, they are called foolish ordinary beings.

The Buddha said:

– Subhuti! What do you think? Can the Tathagata be perceived by means of the complete marks?

Subhuti replied:

– World-Honored One! As I understand the meaning of what the Buddha has just said, the Tathagata cannot be perceived by means of the complete marks.

The Buddha said:

– Subhuti! Excellent, excellent! It is so, it is so. Just as you have said, the Tathagata cannot be perceived by means of the complete marks.

Subhuti! If the Tathagata could be perceived by means of the complete marks, then would a wheel-turning sage-king be the Tathagata? Therefore, one should not perceive the Tathagata by means of the complete marks. Thus, one should perceive the Tathagata by means of marks that are not marks.

At that time, the World-Honored One spoke these verses:

Whoever perceives Me through form,

Or seeks Me through sound,

That person follows a wrong path

And cannot behold Me.

One should perceive the Buddha’s Dharma-nature,

Which is the Dharma-body of the Teacher.

The Dharma-nature cannot be known;

Thus, they cannot comprehend it.

The Buddha said:

– Subhuti! What do you think? Does the Tathagata, the Arhat, the Perfectly Enlightened One, directly realize unsurpassed perfect enlightenment by means of the complete marks? Subhuti! You should not regard it in this way. Why? Subhuti! Because the Tathagata, the Arhat, the Perfectly Enlightened One, does not directly realize unsurpassed perfect enlightenment by means of the complete marks.

Furthermore, Subhuti! Do those who have aroused the aspiration for the bodhisattva vehicle establish even the slightest dharma, whether by destroying or annihilating it? Subhuti! You should not regard it in this way: those who have aroused the aspiration for the bodhisattva vehicle certainly do not establish even the slightest dharma, whether by destroying or annihilating it.

Furthermore, Subhuti! If a good man or good woman were to fill worlds as numerous as the sands of the Ganges and so forth with the seven treasures and offer them to the Tathagata, the Arhat, the Perfectly Enlightened One; and if a bodhisattva were to attain patient acceptance regarding the selflessness and non-arising of all dharmas, then, because of this cause and condition, that bodhisattva would obtain a far greater accumulation of merit than the former.

Furthermore, Subhuti! A bodhisattva should not appropriate an accumulation of merit.

The Venerable Subhuti immediately asked the Buddha:

– World-Honored One! Why should a bodhisattva not appropriate an accumulation of merit?

The Buddha said:

– Subhuti! Appropriating without appropriating is therefore called appropriating.

Furthermore, Subhuti! If anyone says that the Tathagata goes, comes, stands, sits, or lies down, that person does not understand the meaning of what I teach. Why? Subhuti! Because the Tathagata is true suchness and ultimate reality, coming from nowhere and going nowhere; therefore, he is called the Tathagata, the Arhat, the Perfectly Enlightened One.

Furthermore, Subhuti! Suppose a good man or good woman were to take the material forms of innumerable worlds, equal in number to the infinitesimal particles of the earth throughout the three-thousand-great-thousand world system, and grind them into ink as fine as infinitesimal particles.

Subhuti! What do you think? Would that quantity of infinitesimal particles be exceedingly great?

Subhuti replied:

– World-Honored One! That quantity of infinitesimal particles would be exceedingly great. Sugata! It would be exceedingly great. Why?

World-Honored One! If that quantity of infinitesimal particles truly existed, the Buddha would not call it a quantity of infinitesimal particles. Why? Because the quantity of infinitesimal particles spoken of by the Tathagata is not a quantity; therefore, it is called a quantity of infinitesimal particles. The three-thousand-great-thousand world system spoken of by the Tathagata is not a world system; therefore, it is called a three-thousand-great-thousand world system. Why?

World-Honored One! If a world system truly existed, it would constitute attachment to a single composite entity. The attachment to a single composite entity spoken of by the Tathagata is not attachment; therefore, it is called attachment to a single composite entity.

The Buddha said:

– Subhuti! This attachment to a single composite entity is inexpressible and cannot be made an object of conceptual proliferation. Yet all those foolish ordinary beings obstinately cling to this dharma. Why? Subhuti! Suppose someone were to say: “The Tathagata teaches the view of a self, the view of a sentient being, the view of a living being, the view of a person, the view of a pudgala, the view of a mind-born being, the view of a youth, the view of an agent, and the view of an experiencer.” What do you think? Would such a statement be correct?

Subhuti replied:

– World-Honored One! It would not be correct. Sugata! It would not be correct. Such a statement would not be rightly spoken. Why? Because the view of a self, the view of a sentient being, the view of a living being, the view of a person, the view of a pudgala, the view of a mind-born being, the view of a youth, the view of an agent, and the view of an experiencer spoken of by the Tathagata are not views; therefore, they are called the view of a self, and so forth, up to the view of an experiencer.

The Buddha said:

– Subhuti! Those who have aroused the aspiration for the bodhisattva vehicle should know all dharmas in this way, see them in this way, and faithfully understand them in this way, without abiding in such a conception of dharmas. Why? Subhuti! Because what is called a conception of dharmas—a conception of dharmas—is said by the Tathagata to be no conception; therefore, the Tathagata calls it a conception of dharmas.

Furthermore, Subhuti! If a great bodhisattva were to fill immeasurable and innumerable worlds with the seven treasures and offer them to the Tathagata, the Arhat, the Perfectly Enlightened One; and if a good man or good woman were to receive and retain, read and recite, thoroughly master, and ultimately comprehend even as little as a four-line verse from this Prajnaparamita Sutra, attend to it in accordance with reason, and extensively proclaim and elucidate it for others, then, because of this cause and condition, that person would obtain an immeasurably and incalculably greater accumulation of merit than the former. What does it mean to proclaim and elucidate it for others? Proclaiming and elucidating it for no person is therefore called proclaiming and elucidating it for others.

At that time, the World-Honored One spoke these verses:

All conditioned things that arise through combination

Are like stars seen through impaired vision, a lamp, and an illusion,

Like dew, bubbles, dreams, lightning, and clouds;

One should contemplate them thus.

When the Bhagavat, the World-Honored One, had expounded this sutra, the Venerable Subhuti, the bhiksus, bhiksunis, male lay followers, female lay followers, and the devas, humans, asuras, gandharvas, and others of the worlds all greatly rejoiced, faithfully accepted it, and reverently put it into practice.

Fascicle 577

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