金剛經解義

12—Revering the True Teaching

“Furthermore, Subhuti, wherever this sutra is expounded, even if only four lines of verse, you should know that this is a place where all humans, devas, and asuras in the world should make offerings, just as they would make offerings to a stupa of the Buddha.”

Wherever someone expounds this sutra, in every thought that person should constantly practice non-thought; the mind should be a mind that attains nothing, and one should not expound it with a discriminating mind that distinguishes subject and object. If one can remain far removed from all grasping thoughts and constantly abide by the mind that attains nothing, then within this very body are the golden-body relics of the Tathagata; therefore, it is said to be like a stupa of the Buddha.

One who expounds this sutra with a mind that attains nothing will inspire the devas, nagas, and the eight classes of beings all to come and hear the teaching. If a person’s mind is impure and that person expounds this sutra solely for fame and gain, after death that person will fall into the three evil destinies; what benefit could there be? If one expounds this sutra with a pure mind, enabling listeners to eliminate their deluded thoughts, awaken to their original Buddha-nature, and constantly engage in true practice, one will inspire humans, devas, and asuras all to come and make offerings to the person who upholds this sutra.

“How much more so a person who is fully able to receive, uphold, read, and recite it.

Subhuti, you should know that this person accomplishes the foremost, rare, and supreme Dharma. Wherever this sutra is present, there is the Buddha, together with the Buddha’s most honored disciples.”

When one’s own mind can recite this sutra, one’s own mind can understand its meaning, and one’s own mind can enter the principle of signlessness; when one practices the conduct of a Buddha wherever one may be, without interruption from thought to thought, then one’s own mind is the Buddha. Therefore, it is said that wherever this occurs, the Buddha is present there.

13—Receiving and Upholding in Accordance with the Dharma

“At that time, Subhuti addressed the Buddha: ‘World-Honored One, what is the name of this sutra, and how should we practice it?’

The Buddha told Subhuti: ‘This sutra is called the Vajra Prajnaparamita. You should receive and uphold this name.

Why is this? Subhuti, the Prajnaparamita spoken of by the Buddha is not Prajnaparamita; therefore, it is called Prajnaparamita.’”

The Buddha taught Prajnaparamita so that practitioners might use wisdom to eliminate the ignorant mind of arising and cessation. When arising and cessation are completely eliminated, one reaches the other shore. If the mind still has anything to attain, one cannot reach the other shore. When the mind has not a single Dharma to attain, one reaches the other shore. When the mouth speaks it and the mind practices it, one reaches the other shore.

“Subhuti, what do you think? Is there any Dharma that the Tathagata has taught?”

Subhuti replied: “World-Honored One, there is no Dharma that the Tathagata has taught.”

The Buddha asked Subhuti whether, when the Tathagata teaches the Dharma, his mind has anything to attain. Subhuti knew that when the Tathagata teaches the Dharma, his mind attains nothing; therefore, he said that there is no Dharma taught at all. The Tathagata’s intention was that people in the world relinquish the thought that there is something to attain and something attained by a self. He therefore taught the Dharma of Prajnaparamita so that all who hear this Dharma might arouse the bodhi-mind, awaken to the principle of non-arising, and accomplish the unsurpassed Way.

“Subhuti, what do you think? Are all the tiny particles of dust in the three-thousand-great-thousand world-system numerous?”

Subhuti replied: “They are exceedingly numerous, World-Honored One.”

“Subhuti, the tiny particles of dust spoken of by the Tathagata

are not tiny particles of dust; therefore, they are called tiny particles of dust. The world spoken of by the Tathagata is not a world; therefore, it is called a world.”

The Tathagata taught that the deluded thoughts in the minds of sentient beings are like the dust in the three-thousand-great-thousand world-system. All sentient beings are incessantly subject to the arising and cessation of the dust of deluded thoughts, which obscures their Buddha-nature and prevents them from attaining liberation. If, thought after thought, they correctly practice the unattached and signless conduct of Prajnaparamita, they will clearly understand that the dust of deluded thoughts is itself the pure Dharma-nature.

When deluded thoughts no longer remain, that which is not dust is dust. When one clearly understands that the true is the deluded and the deluded is the true, both truth and delusion vanish, and not a single other Dharma remains; therefore, it is called dust. A mind without dust is the world of the Buddha.

A mind with dust is the world of sentient beings. Because one understands that all deluded thoughts are empty and quiescent, it is said not to be a world. When one realizes the Dharma-body of the Tathagata, manifests throughout all realms, and exercises wondrous functioning everywhere without exception, that is the world.

“Subhuti, what do you think? Can one be said to see the Tathagata by means of the thirty-two marks?”

“No, World-Honored One. One cannot be said to see the Tathagata by means of the thirty-two marks.

Why is this? Because the Tathagata teaches that the thirty-two marks are not marks; therefore, they are called the thirty-two marks.”

The thirty-two marks are the thirty-two pure practices. The thirty-two pure practices consist of practicing the six paramitas through each of the five sense faculties, and practicing signlessness and the unconditioned through the mental faculty; these are called the thirty-two pure practices. By constantly practicing these thirty-two pure practices, one attains Buddhahood. If one does not practice the pure conduct of the thirty-two marks, one will never attain Buddhahood. If one merely delights in and clings to the Tathagata’s thirty-two marks while failing to practice the thirty-two forms of conduct oneself, one will never see the Tathagata.

“Subhuti, if a good man or good woman were to give away as many bodies and lives as there are grains of sand in the Ganges, and if another person were to receive and uphold this sutra, even if only four lines of verse, and explain it to others, the merit of this person would be far greater.”

Nothing in the world is more highly cherished than one’s body and life. For the sake of the Dharma, bodhisattvas give away their bodies and lives to all sentient beings throughout immeasurable kalpas. Although that merit is great, it does not equal the merit of receiving and upholding four lines of this sutra.

If, throughout many kalpas, one relinquishes one’s body and life without understanding the meaning of emptiness and without eliminating the deluded mind, one remains a sentient being just as before. But if one upholds the sutra for a single thought, self and person are both exhausted and deluded thinking is eliminated; then, through a single utterance, one attains Buddhahood. Therefore, one should know that the merit of relinquishing one’s body throughout many kalpas does not equal the merit of receiving and upholding four lines of this sutra.

14—Quiescently Abandoning All Marks

“At that time, Subhuti heard the Buddha teach this sutra, understood its profound meaning, and, overcome with sorrow, wept as he addressed the Buddha: ‘How rare, World-Honored One! The Buddha has taught such an exceedingly profound scripture. Since long ago, I have attained the wisdom-eye, yet I have never heard a sutra such as this.

World-Honored One, if someone hears this sutra and gives rise to pure faith, thus bringing forth the true mark, one should know that this person has accomplished the foremost and rarest merit.’”

One whose self-nature is free from delusion possesses the wisdom-eye; one who hears the Dharma and awakens through oneself possesses the Dharma-eye. Subhuti was an arhat. Among the Buddha’s five hundred disciples, Subhuti was foremost in understanding the principle of emptiness.

He had attended upon many Buddhas in the past; how could he never have heard such a profound Dharma, and how could it be said that he first heard it from Shakyamuni Buddha? It may be, however, that what Subhuti had realized long before was the wisdom-eye of a shravaka, and only now did he awaken to the Buddha’s intent. Thus, upon hearing this profound sutra and Dharma, he wept sorrowfully because he had not awakened to it in the past.

To hear the sutra and contemplate its truth is purity. From within this pure essence arises the profound Dharma of Prajnaparamita. One should know that, in this way, one will certainly accomplish the merit of all Buddhas.

“World-Honored One, this true mark is no mark; therefore, the Tathagata calls it the true mark.”

Although one practices pure conduct, if one still perceives the dual marks of defilement and purity, then both are naturally the defiled mind, not the pure mind. If the mind still has something to attain, it is not the true mark.

“World-Honored One, now that I have heard this sutra, it is not considered difficult for me to believe, understand, receive, and uphold it. But if, in a future age, five hundred years hence, there are sentient beings who hear this sutra and believe, understand, receive, and uphold it, then such people will indeed be foremost in rarity.”

Why is this so? Because this person has no notion of self, no notion of person, no notion of a sentient being, and no notion of a life span. For the notion of self is itself no notion, and the notions of person, sentient being, and life span are themselves no notions.

Why is this so? To be free from all notions is to be a Buddha.”

Subhuti deeply understood the Buddha’s intent. Having eliminated all defiling karma, his wisdom-eye shone brightly, and thus it was no longer difficult for him to believe, understand, accept, and uphold the teaching. Yet even while the Blessed One was in the world teaching the Dharma, there were countless sentient beings who could not believe, understand, accept, and uphold it; how much more so five hundred years later?

Nevertheless, while the Buddha was still in the world, those of middling or inferior faculties—whether unbelieving or doubtful—could approach the Buddha and ask him. The Buddha would teach them according to their circumstances, and none failed to awaken. Five hundred years after the Buddha’s nirvana, however, the age would gradually approach the Dharma-ending period.

Sages and worthies would be remote and absent, and only the scriptural teachings would remain. Those beset by doubts would not know how to resolve them.

Deluded fools cling to attachments, fail to understand the principle of non-arising, race after appearances, and fall into the various paths of samsara. At such a time, if one hears the profound Prajnaparamita Sutra, gives rise to a pure mind of faith and reverence, and awakens to the principle of non-arising, this is truly rare. Therefore, it is said to be supremely rare. Five hundred years after the Tathagata’s nirvana, if there is again a person who can believe, understand, accept, and uphold the profound Prajnaparamita scriptures, one should know that this person has no notion of self, person, sentient being, or life span. The absence of these four notions is called the true mark, which is the Buddha-mind. Therefore, it is said that to be free from all notions is to be a Buddha.

“The Buddha said to Subhuti: ‘So it is! So it is!’”

The Buddha confirmed that Subhuti’s explanation accorded with the Buddha-mind; therefore, he repeated twice: “So it is, so it is.”

“If, moreover, a person hears this sutra and is neither startled, frightened, nor terrified, one should know that such a person is truly rare.”

The sravakas had long been attached to the characteristics of dharmas. They knew only how to cling to existence and did not understand that all dharmas are fundamentally empty and that all words and letters are merely provisional designations. Upon suddenly hearing this profound sutra declare that all notions are unborn and that, directly beneath the very words, there is the Buddha, they were therefore startled, frightened, and terrified. Only bodhisattvas of superior faculties and wisdom hear this principle with joy, accept and uphold it, and neither fear nor retreat. Such people are exceedingly rare.

“Why is this so? Subhuti! What the Tathagata calls the foremost paramita is not the foremost paramita; therefore, it is called the foremost paramita.”

To speak of it with the mouth while the mind does not practice it is “not,” meaning that it is not so. To speak of it with the mouth while the mind actually practices it is “so,” meaning that it is right and true. A mind that discriminates between subject and object is not so. A mind without subject or object is so.

“Subhuti! As for the paramita of patience, the Tathagata says that it is not the paramita of patience.”

To perceive circumstances in which patience must be exercised is not so. Not to perceive circumstances in which patience must be exercised is so. To perceive a bodily form that will be harmed by others is not so. Not to perceive a bodily form that will be harmed by others is so.

“Why is this so? Subhuti! In the past, when King Kali cut my body apart, at that time I had no notion of self, no notion of person, no notion of a sentient being, and no notion of a life span.

Why is this so? Long ago, when my body was severed limb by limb, if I had had a notion of self, person, sentient being, or life span, I would have given rise to anger and resentment.”

While cultivating the causes of awakening at the first bhumi, the Tathagata was the Sage of Patience. Although King Kali cut his body apart, he did not give rise to a single thought of grief or affliction, for grief and affliction would have produced anger and resentment. King Kali (Kali) is a Sanskrit name; here it means an utterly evil and unrighteous king.

According to another account, while cultivating the causes of awakening, the Tathagata once served as a king. The king constantly practiced the ten wholesome deeds for the benefit of sentient beings. The people of the kingdom praised the king, saying that King Kali practiced patience in quest of unsurpassed bodhi.

At that time, Sakra, lord of the devas, transformed himself into a destitute man and begged the king for some flesh. The king immediately cut flesh from his own body and gave it to him, without the least anger or sorrow. These two accounts are both reasonable.

“Subhuti! I also recall that, during five hundred past lives, I was the Sage of Patience. Throughout that time, I had no notion of self, no notion of person, no notion of a sentient being, and no notion of a life span.”

While cultivating the causes of awakening, the Tathagata practiced the paramita of patience for five hundred lifetimes. He attained the non-arising of the four notions. The Tathagata recounted his past cultivation of causes so that all practitioners might perfect the paramita of patience. Those who practice the paramita of patience do not perceive the faults of others. They regard enemies and loved ones equally and entertain no judgments of right or wrong. When beaten, reviled, or harmed by others, they gladly endure it and even continue to respect them. Those who practice in this way can perfect the paramita of patience.

“Therefore, Subhuti, a bodhisattva should relinquish all notions and give rise to the mind of unsurpassed bodhi. One should not give rise to a mind that abides in form; one should not give rise to a mind that abides in sound, scent, taste, touch, or dharmas. One should give rise to a mind that abides nowhere.”

The statement that one should not give rise to a mind abiding in form is a general statement, while sound, scent, and so forth are named individually. These are the six sense objects that cause thoughts of attachment and aversion to arise. Through the accumulation of these deluded thoughts, one becomes unable to awaken and illuminate, and grows ever more distant from the conduct of a Buddha.

Even if one diligently subjects oneself to arduous cultivation, one will never attain liberation without eliminating the defilements of the mind. Examined at their root, they all arise because the mind abides in form and so forth. If one can constantly practice Prajnaparamita in every thought and contemplate that all dharmas are empty, then attachment will not arise. In every thought one will remain diligent, single-mindedly guarding oneself without laxity or heedlessness. The Vimalakirti Sutra says: “In seeking omniscience, there is no time when one does not seek it.” The Great Prajnaparamita Sutra says: “Day and night, a bodhisattva-mahasattva diligently perseveres and constantly abides in the Dharma of Prajnaparamita, just as a mind in accord with it never departs from it.”

“If the mind has somewhere to abide, then that is not its true abiding place.”

If the mind abides in nirvana, that is not the abiding place of a bodhisattva. Not abiding in nirvana, not abiding in dharmas, and not abiding anywhere whatsoever—this alone is the abiding place of a bodhisattva. This is precisely what the preceding passage of the sutra means by saying that one should give rise to a mind that abides nowhere.

“Therefore, the Buddha says that a bodhisattva’s mind should not abide in form and so forth when practicing giving.

Subhuti! For the benefit of all sentient beings, a bodhisattva should practice giving in this manner.”

A bodhisattva does not practice giving in pursuit of personal happiness, but does so solely to eradicate inwardly the mind of greed and outwardly to benefit sentient beings.

“The Tathagata says that all notions are not notions. He also says that all sentient beings are not sentient beings.”

“Tatha” means non-arising. “Agata” means non-ceasing. Non-arising means that self and person do not arise. Non-ceasing means that awakened illumination does not cease. A passage later in the sutra says: “The Tathagata comes from nowhere and goes nowhere; therefore, he is called the Tathagata.” The Tathagata says that the notions of self, person, and so forth can ultimately all decay and are not true realities. “All sentient beings” is merely a provisional name. If the deluded mind is relinquished, there are no sentient beings at all; therefore, it is said that they are not sentient beings.

“Subhuti! The Tathagata is one who speaks what is correct, speaks what is true, speaks according to reality, speaks without deception, and speaks without inconsistency.”

To speak rightly is to say that all sentient and insentient beings possess Buddha-nature. To speak truthfully is to say that sentient beings who create evil karma will certainly undergo painful retribution. To speak in accordance with one’s words is to say that sentient beings who cultivate wholesome dharmas will certainly receive the fruit of peace and happiness.

To speak without deception is to say that the prajnaparamita Dharma, from which the Buddhas of the three times arise, is certainly not false. To speak without strangeness is to say that everything taught by the Tathagata is virtuous in the beginning, virtuous in the middle, and virtuous in the end; its purport is altogether subtle and wondrous, and no heavenly demon or non-Buddhist teacher can surpass it or refute the Buddha’s words.

“Subhuti! The Dharma realized by the Tathagata is neither real nor empty.”

It is said not to be real because the essence of Dharma is empty and quiescent, without any mark of attainment. Yet within it are virtues as numerous as the sands of the Ganges, whose functions are never deficient; therefore, it is said not to be empty. If one wishes to say that this Dharma is real, there is no form or appearance that can be grasped. If one wishes to say that this Dharma is empty, it nevertheless possesses inexhaustible wondrous functions. Therefore, it cannot be said to be empty, nor can it be said to exist. It exists, yet is not existent; it is empty, yet is not empty. All words and analogies fall short; only true wisdom can realize it. If one does not practice apart from marks, one cannot possibly reach it.

“Subhuti! If a bodhisattva gives while abiding in dharmas, it is like a person entering darkness who can see nothing.”

If one gives while the mind still clings, one will not understand the principle of the emptiness of the three aspects of giving. It is like a blind person in a dark place, unable to see anything clearly. The Avatamsaka Sutra says: The shravakas in the Tathagata’s Dharma assembly hear the Dharma as though blind and deaf. This is because they still abide in the marks of dharmas.

“If a bodhisattva gives without abiding in dharmas, it is like a person with clear sight who, when the sun shines, sees all forms and colors.”

If a bodhisattva constantly cultivates the unattached and markless practice of prajnaparamita, it is like a person with clear sight in the sunlight—what place would remain unseen?

“Subhuti! In a future age, if good men and good women can accept, uphold, read, and recite this sutra, the Tathagata, through the wisdom of the Buddha, will fully know and fully see that all these people have accomplished immeasurable and boundless merit.”

“A future age” means the period after the Tathagata enters nirvana. Five hundred years later will be an age of evil and defilement, when false teachings arise in rivalry and the true Dharma is difficult to propagate. At such a time, if good men and good women encounter this sutra, study it under a teacher, read and recite it inwardly, practice according to its meaning, and diligently advance without deluded thoughts, they will awaken to and enter the Buddha’s knowledge and vision and thus be able to accomplish unsurpassed bodhi. Therefore, all Buddhas of the three times know them.

15—The Merit of Upholding the Sutra

“Subhuti! Suppose a good man or good woman were in the morning to give away bodies and lives as numerous as the sands of the Ganges, at noon again to give away bodies and lives as numerous as the sands of the Ganges, and in the evening also to give away bodies and lives as numerous as the sands of the Ganges, continuing to give the body in this way for immeasurable hundreds of thousands of myriads of kalpas. Yet if another person, upon hearing this sutra, were to believe it without contradiction, that person’s merit would surpass the merit of the former. How much more so if that person copies, accepts, upholds, reads, and recites it, and explains it to others.”

The Buddha taught that if, in the age of the declining Dharma, one hears this sutra, believes it without contradiction, and does not give rise to the four marks, this is the knowledge and vision of the Buddha. This person’s merit surpasses that of the former person who relinquished the body over many kalpas; even hundreds of thousands of myriads of comparisons could not illustrate it. The merit gained from hearing the sutra for a single thought-moment is already so great; how much more so from copying, accepting, upholding, reading, and reciting it, and explaining it to others.

One should know that this person will certainly accomplish unsurpassed, complete, perfect enlightenment. Therefore, many skillful means are employed to expound this extremely profound sutra, helping people relinquish all marks and attain unsurpassed, complete, perfect enlightenment. The merit thereby attained is vast and boundless.

Although one may relinquish the body over many kalpas, if one does not understand that all dharmas are originally empty, the mind still retains subject and object, and one has not yet abandoned the view of sentient beings. If one can hear the sutra and awaken to the Way, swiftly eliminating the notions of self and person, then upon hearing a single sentence one is already a Buddha. The conditioned merit of relinquishing the body truly cannot compare with the unconditioned wisdom gained by upholding the sutra. Therefore, even giving precious treasures that fill the ten directions or relinquishing the body throughout the three times cannot equal accepting and upholding a four-line verse from this sutra.

“Subhuti! In summary, this sutra is inconceivable and immeasurable, and its merit is boundless.”

Those who uphold the sutra have no thought of self or possessions. Because they have no thought of self or possessions, theirs is the mind of the Buddha. The merit of the Buddha-mind has no boundary and is therefore said to be immeasurable.

“The Tathagata teaches this sutra for those who have set their minds upon the Great Vehicle and for those who have set their minds upon the Supreme Vehicle.

If anyone can accept, uphold, read, and recite it, and extensively explain it to others, the Tathagata fully sees and fully knows that these people will accomplish merit that is immeasurable, incalculable, boundless, and inconceivable. Such people bear the Tathagata’s Dharma of unsurpassed, complete, perfect enlightenment.”

Those of the Great Vehicle possess vast wisdom and are capable of establishing all dharmas. Those of the Supreme Vehicle cannot be defiled by any impure dharma, nor do they seek any pure dharma. They do not perceive sentient beings who are liberated, nor do they perceive any nirvana to be attained.

They have no thought that they themselves liberate sentient beings, yet neither do they fail to liberate sentient beings. This is called the Supreme Vehicle; it is also called omniscience, the patience of non-arising, and great prajna. If anyone sets the mind upon seeking the unsurpassed Buddha Way and hears this extremely profound, markless, unconditioned Dharma, that person should believe, understand, accept, and uphold it, and explain it to others so that they may awaken to its profound principle without disparaging or slandering it.

Only by attaining the great power of patience, the great power of wisdom, and the great power of skillful means can one propagate and circulate this sutra. Those of superior faculties and wisdom who hear this sutra profoundly understand the Buddha’s intent, inwardly uphold the sutra, ultimately see their nature, and then undertake practices benefiting others. They explain it to others, enabling students themselves to awaken to the markless principle, see their inherent Tathagata-nature, and accomplish the unsurpassed Way.

One should know that the merit of those who teach the Dharma is boundless and immeasurable. Those who hear the sutra and understand its meaning practice according to the teaching and extensively explain it to others, enabling sentient beings to understand clearly and cultivate the practice free from marks and attachment. Because they can practice in this way, they attain great, luminous wisdom and escape the toil of defilements.

Although they escape the toil of defilements, they entertain no thought of escaping it; this is to attain unsurpassed, complete, perfect enlightenment. Therefore, they are said to bear the Tathagata’s mission. One should know that those who uphold this sutra inherently possess immeasurable, boundless, and inconceivable merit.

“Why is this? Subhuti! Because if people delight in the Dharma of the Lesser Vehicle and cling to the view of self, the view of person, the view of sentient beings, and the view of a life span, they cannot hear this sutra, nor can they accept, uphold, read, or recite it, or explain it to others.”

Who are those who delight in the Dharma of the Lesser Vehicle? They are the shravakas of the Two Vehicles, who delight in lesser fruits and do not arouse the vast mind. Therefore, they cannot accept, uphold, read, or recite the Tathagata’s profound Dharma, or explain it to others.

“Subhuti! Wherever this sutra is present, all devas, humans, and asuras in the world should make offerings to it. One should know that this place is itself a stupa of the Buddha; all should reverently bow, circumambulate it, and scatter incense and flowers there.”

If one recites prajnaparamita with the mouth and practices prajnaparamita with the mind, wherever one may be, one constantly cultivates the unconditioned and signless practice; then wherever that person is, it is as though a stupa of the Buddha were there, inspiring all humans and devas to come, make offerings, show reverence, and bow their heads in homage, just as they would to the Buddha himself. One who can receive and uphold this sutra has the World-Honored One within one’s own mind; hence it is said to be like a stupa or temple of the Buddha. One should know that the merit thereby attained is immeasurable and boundless.

16- The Ability to Purify Karmic Obstructions

“Furthermore, Subhuti! If good men and good women who receive, uphold, read, and recite this sutra are despised by others, it is because they committed offenses in previous lives for which they should have fallen into the evil destinies. Now, through being despised by others, the sinful karma of their previous lives is extinguished, and they will attain unsurpassed bodhi.”

The Buddha said that those who receive and uphold the sutra are all reverently honored and supported with offerings by devas and humans. Yet because their karmic obstructions from previous kalpas are heavy, although in this life they are able to receive and uphold the extremely profound scriptures of the Buddhas, they are often despised by worldly people and are not reverently honored or supported with offerings. Because they themselves receive and uphold the scriptures, they do not give rise to the notions of self or person, do not discriminate between enemies and loved ones, and always remain respectful and honoring.

Their minds harbor neither sorrow nor resentment; they are impartial and calculating nothing, and in every thought they constantly practice prajnaparamita without retreating. Through cultivating in this way, all the gravely evil offenses and obstructions accumulated throughout immeasurable kalpas are extinguished.

Furthermore, according to principle, “previous life” means the deluded mind of the preceding thought, while “this life” means the awakened mind of the subsequent thought. The awakened mind of the subsequent thought mitigates the deluded mind of the preceding thought. Because delusion does not abide, the sinful karma of the previous life is extinguished. When deluded thoughts cease, sinful karma cannot be formed; thus one attains bodhi.

“Subhuti! I recall that, countless kalpas in the past, before the time of Dipankara Buddha, I encountered eighty-four hundred thousand myriad kotis upon trillions and trillions of Buddhas. I served and made offerings to them all, without passing over a single one. Yet if, in the final period to come, someone can receive, uphold, read, and recite this sutra, that person’s merit will surpass the merit I gained by making offerings to all those Buddhas. Compared with that person’s merit, mine does not equal one hundredth, one thousandth, one ten-thousandth, or one hundred-millionth part; indeed, no calculation or analogy could express the comparison.”

Making offerings to Buddhas as numerous as the sands of the Ganges, giving away precious treasures sufficient to fill a trichiliocosm, relinquishing bodies as numerous as motes of dust, and so forth—all such merits do not equal that of receiving and upholding the sutra. To awaken in a single thought to the principle of non-arising, sever the mind that seeks attainment, and depart far from all inverted views is immediately to reach the other shore, forever transcend the three realms, and realize nirvana without remainder.

“Subhuti! If, in the final period to come, good men or good women receive, uphold, read, and recite this sutra, and I were to state all their merits in full, those who heard would become alarmed and confused, and would doubt and disbelieve.”

The Buddha said that sentient beings in the Dharma-ending age possess little virtue, heavy defilements, deep jealousy, and powerful wrong views. In such a period, if good men and good women receive, uphold, read, and recite this sutra, fully realize the characteristics of the Dharma, clearly understand that there is nothing to attain, and in every thought constantly practice loving-kindness, compassion, sympathetic joy, and equanimity, while remaining humble, respectful, gentle, and harmonious, they will ultimately accomplish unsurpassed bodhi.

There are also those who do not know that the Tathagata’s true Dharma abides forever and is never extinguished. When they hear it said that five hundred years after the Tathagata’s parinirvana, people will be able to perfect the signless mind, practice signless conduct, and attain unsurpassed bodhi, fear and doubt arise in their minds, and they disbelieve.

“Subhuti! You should know that the meaning and principle of this sutra are inconceivable, and its karmic reward is likewise inconceivable.”

The meaning and principle of this sutra are the practice of non-attachment and signlessness. To call them inconceivable is to praise the practice of non-attachment and signlessness, which is capable of bringing about unsurpassed perfect enlightenment.

17- The Ultimate Absence of Self

“At that time, Subhuti addressed the Buddha, saying: ‘World-Honored One! When good men and good women give rise to the mind of unsurpassed bodhi, how should their minds abide, and how should they subdue their minds?’

The Buddha told Subhuti: ‘Good men and good women who give rise to the mind of unsurpassed bodhi should bring forth this thought: “I must lead all sentient beings to extinction. Yet after all sentient beings have been led to extinction, I do not perceive a single sentient being who has been led to extinction.”’”

Subhuti asked the Buddha: After the Tathagata has entered parinirvana, if, five hundred years later, someone gives rise to the mind of unsurpassed bodhi, in accordance with what Dharma should that person’s mind abide, and how should that person subdue the mind? The Buddha said that one must give rise to the mind that liberates all sentient beings; yet after liberating all sentient beings and bringing them to Buddhahood, one must not perceive a single sentient being as having been liberated by oneself. Why is this? It is to eliminate the mind that divides subject and object, eliminate the mind that perceives sentient beings, and also eliminate the mind of self-view.

“Why is this? Subhuti! If a bodhisattva has the notion of a self, the notion of a person, the notion of a sentient being, or the notion of a lifespan, then that person is not a bodhisattva.”

If a bodhisattva perceives sentient beings as having been liberated by oneself, that is the notion of a self. To entertain the thought that there are sentient beings who can be liberated is the notion of a person. To suppose that nirvana can be sought is the notion of a sentient being. To perceive that there is a nirvana that can be realized is the notion of a lifespan. One who has these four notions is not a bodhisattva.

“Why is this? Subhuti! In truth, there is no dharma called ‘one who gives rise to the mind of unsurpassed bodhi.’”

To speak of there being a dharma means the four dharmas of self, person, and so forth. Unless these four dharmas are eliminated, bodhi can never be attained. If one says, “I am one who has given rise to the mind of bodhi,” this too is a dharma of person, self, and so forth. The dharmas of person and self are the root of all afflictions.

“Subhuti! What do you think? When the Tathagata was in the presence of Dipankara Buddha, did he attain any dharma of unsurpassed bodhi?”

“No, World-Honored One! According to my understanding of the meaning of the Buddha’s teaching, when the Buddha was in the presence of Dipankara Buddha, he did not attain any dharma called unsurpassed bodhi.”

The Buddha said: “So it is, so it is!”

The Buddha asked Subhuti: When I was in the presence of my teacher, if I had not eliminated the four notions, could I have received a prediction of Buddhahood? Subhuti clearly understood the principle of signlessness and therefore answered no. This accorded perfectly with the Buddha’s intention, so the Buddha said, “So it is, so it is!” These were words of confirmation.

“Subhuti! In truth, there is no dharma called the Tathagata’s attainment of unsurpassed bodhi.

Subhuti! If there had been a dharma through which the Tathagata attained unsurpassed bodhi, Dipankara Buddha would not have given me the prediction: ‘In a future life, you will become a Buddha named Shakyamuni.’

Because in truth there was no dharma through which the Tathagata attained unsurpassed bodhi, Dipankara Buddha gave me the prediction: ‘In a future life, you will become a Buddha named Shakyamuni.’

Why is this? Because ‘Tathagata’ means the suchness of all dharmas.”

The Buddha said: Only when there is truly no self, person, sentient being, or lifespan can one receive a prediction of Buddhahood. If I had entertained the thought of giving rise to the mind of bodhi, Dipankara Buddha certainly would not have given me the prediction. It was precisely because there was truly nothing attained that Dipankara Buddha gave me the prediction.

In this passage, the Buddha summarizes for Subhuti the meaning of selflessness. The Buddha said, “the suchness of all dharmas,” meaning that all dharmas are form, sound, scent, taste, touch, and mental objects. Amid these six sense objects, one clearly distinguishes them while the fundamental essence remains constantly quiescent, undefiled, unattached, and utterly unchanging—unmoving like empty space, perfectly unobstructed and thoroughly penetrating, abiding forever.

This is called the suchness of all dharmas. The Bodhisattva Jeweled Necklace Sutra says: “Not allowing the mind to be moved by praise or blame is the practice of the Tathagata.” The Sutra on Entering the Realm of the Buddha says: “Because one is undefiled by desires, one pays homage; one contemplates all dharmas as having nothing that can be attained.”

“If anyone says that the Tathagata attained unsurpassed bodhi, then, Subhuti, in truth there is no dharma called the Tathagata’s attainment of unsurpassed bodhi.

Subhuti! In the unsurpassed bodhi attained by the Tathagata, there is neither reality nor emptiness.”

The Buddha said that bodhi is attained without any mind of attainment because the mind of attainment does not arise; therefore, bodhi is attained. Apart from this mind, there is no bodhi that can be attained; therefore, it is said that there is no reality. When the mind of attainment is quiescent and extinguished, omniscience is inherently present, complete with all the myriad practices and virtues as numerous as the sands of the Ganges, its functions lacking nothing; therefore, it is said that there is no emptiness.

“Therefore, the Tathagata says that all dharmas are Buddha-Dharma.

Subhuti! What is called all dharmas is not all dharmas; therefore, it is called all dharmas.”

With regard to all dharmas, the mind neither selects this nor rejects that, and makes no distinction between subject and object, host and guest. One vigorously establishes all dharmas like a blazing fire, while the mind remains ever empty and quiescent. Thus one should know that all dharmas are Buddha-Dharma. Fearing that deluded people might become attached to all dharmas and regard them as Buddha-Dharma, the Buddha, in order to cure this affliction, said that they are not all dharmas. When the mind is free from subject and object, quiescent yet constantly illuminating, with concentration and wisdom proceeding together and essence and function in unity, it is called all dharmas.

“Subhuti! It is like a person with a great body.”

Subhuti said: “World-Honored One! The Tathagata says that a person with a great body has no great body; therefore, it is called a great body.”

The Tathagata says that a person with a great body has no great body in order to enable sentient beings to see clearly that the Dharma-body is nondual and immeasurable; this is the great body. The Dharma-body fundamentally has no location; therefore, it is said to have no great body. Furthermore, although the physical body may be large, if there is no wisdom within, it is not a great body. Although the physical body may be small, if there is wisdom within, it is called a great body. Even if one possesses wisdom, if one does not rely upon wisdom in cultivation, it is not a great body. To practice in accordance with the teaching, awaken to and enter the knowledge and vision of all Buddhas, and possess a mind free from subject and object and without measure—this is the great body.

“Subhuti! A bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings,’ one is not called a bodhisattva.”

If a bodhisattva says that because of his preaching the Dharma another person was able to eliminate afflictions, this is attachment to a self in relation to dharmas. If he says, “I liberated sentient beings,” this is the notion of possession by a self. If, while liberating sentient beings, the mind still retains subject and object, and the notions of person and self have not been eliminated, one cannot be called a bodhisattva. If one courageously employs every skillful means to teach and liberate sentient beings while the mind is free from subject and object, one is a bodhisattva.

“Why is this? Subhuti! In truth, there is no dharma whatsoever called a bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient being, and without one who lives a life.

Subhuti! If a bodhisattva says, ‘I shall adorn a Buddha-land,’ that person is not called a bodhisattva.

Why is this? The Tathagata says that the adornment of a Buddha-land is not adornment; therefore, it is called adornment.”

If a bodhisattva says, “I am capable of establishing worlds,” that person is not a bodhisattva. Even while establishing worlds, if the mind retains subject and object, that person is not a bodhisattva. Courageously establishing worlds without giving rise to a mind of subject and object—this is a bodhisattva. The Sutra of the Supreme Wondrous Concentration says: Suppose someone were to establish silver monasteries throughout the trichiliocosm; this would not equal a single thought of meditative concentration. When the mind retains subject and object, it is not meditative concentration. When subject and object do not arise, that is meditative concentration. Meditative concentration is the pure mind.

“Subhuti! A bodhisattva who thoroughly comprehends the dharma of no-self is said by the Tathagata to be a true bodhisattva.”

To comprehend thoroughly means to be unobstructed with regard to the characteristics of all dharmas. To be without a self in relation to dharmas means not striving to use the mind to fathom all dharmas. A person who is without a self in relation to dharmas is said by the Tathagata to be a true bodhisattva. One who practices according to one’s ability may also be called a bodhisattva, but is not yet a true bodhisattva. Only when understanding and practice are fully perfected and every thought of subject and object has been completely ended can one truly be called a bodhisattva.

18—Contemplating the One Essence Equally

“Subhuti! What do you think? Does the Tathagata possess the physical eye?

“Yes, World-Honored One! The Tathagata possesses the physical eye.”

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

“Yes, World-Honored One! The Tathagata possesses the divine eye.”

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

“Yes, World-Honored One! The Tathagata possesses the wisdom eye.”

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

“Yes, World-Honored One! The Tathagata possesses the Dharma eye.”

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

“Yes, World-Honored One! The Tathagata possesses the Buddha eye.”

All people possess the five kinds of eyes, but because of delusion they do not see them for themselves. Therefore, the Buddha taught that when the deluded mind is eliminated, the five eyes open and shine brightly. With every thought, one practices the Dharma of prajnaparamita.

When the deluded mind is first eliminated, this is called the first eye, the physical eye: the eye of flesh. To see that all sentient beings possess Buddha-nature and to give rise to compassion is the second eye, the divine eye: the heavenly eye. When the ignorant mind does not arise, this is the third eye, the wisdom eye: the eye of wisdom.

To eliminate the mind that clings to dharmas is the fourth eye, the Dharma eye: the eye of Dharma. When all subtle afflictions are forever exhausted and one shines perfectly and brightly everywhere, this is the fifth eye, the Buddha eye: the eye of a Buddha. It is also said that seeing the Dharma-body within the physical body is the divine eye.

Seeing that all sentient beings are fully endowed with the nature of prajna is the wisdom eye. Seeing the luminous nature, forever eliminating subject and object, and realizing that all Buddha-Dharma has always been inherently complete is the Dharma eye. Seeing that prajnaparamita can give rise to all dharmas throughout the three periods of time is the Buddha eye.

“Subhuti! What do you think? Regarding the sands in the Ganges River, does the Tathagata truly speak of them as sands?

“Yes, World-Honored One! The Tathagata speaks of them as sands.”

“Subhuti! What do you think? Suppose there were as many Ganges Rivers as there are grains of sand in one Ganges River, and as many Buddha-lands as there are grains of sand in all those Ganges Rivers—would they be numerous?

“Extremely numerous, World-Honored One!”

The Ganges is a river near the Jeta Grove Monastery in India. When teaching the Dharma, the Tathagata often used this river as an analogy. The Buddha said that for every grain of sand in this river there was one Buddha-world, and asked, “Do you consider them numerous?” Subhuti replied, “Extremely numerous, World-Honored One!” The Buddha cited this vast number of lands to clarify that each and every sentient being throughout all those lands also possesses just as many thoughts.

“The Buddha told Subhuti: ‘However many sentient beings there are in all those lands, and however many thoughts they possess, the Tathagata knows them all.

“Why is this? The Tathagata says that all thoughts are not thoughts; therefore, they are called thoughts.”

However many sentient beings there are in those lands, each and every sentient being possesses innumerable thoughts. Although those thoughts are numerous, they are collectively called the deluded mind. If one knows that the deluded mind is not mind, then that knowing is the mind. This mind is the true mind, the ever-abiding mind, the Buddha-mind, the mind of wisdom that has reached the other shore, the pure mind of bodhi and nirvana.

“Why is this? Subhuti! The mind of the past cannot be apprehended, the mind of the present cannot be apprehended, and the mind of the future cannot be apprehended.”

The mind of the past cannot be attained because the preceding thought was a deluded mind; it has silently passed away and cannot be found anywhere. The mind of the present cannot be attained because the true mind has no characteristics—on what basis could it be seen? The mind of the future cannot be attained because fundamentally there is nothing attainable; habitual tendencies have been exhausted and will not arise again. To understand clearly that all three minds cannot be attained is to be a Buddha.

19- Pervasive Transformation throughout the Dharma Realm

“Subhuti! What do you think? If a person were to give in charity the seven treasures filling the three-thousand-great-thousand world-system, would that person, by virtue of this cause and condition, gain much merit?

–Indeed, World-Honored One! By virtue of this cause and condition, that person would gain exceedingly great merit.

Subhuti! If merit truly existed, the Tathagata would not have said that much merit is gained. Because merit is empty, the Tathagata says that much merit is gained.”

The merit arising from giving the seven treasures cannot bring the fruition of a Buddha’s bodhi to fulfillment; therefore, it is said to be empty. It is said to be much because it is countless and without limit; if it could be surpassed, it would not be called much.

20- Transcending Physical Characteristics

“Subhuti! What do you think? Can one regard the Tathagata as seen by means of the perfectly complete physical body?

–No, World-Honored One! One should not regard the Tathagata as seen by means of the perfectly complete physical body. Why is this? Because the Tathagata has taught that the perfectly complete physical body is not a perfectly complete physical body; thus it is called the perfectly complete physical body.”

The Buddha was concerned that sentient beings would not see the Dharma body, but would see only the thirty-two excellent marks and eighty graceful characteristics, together with the radiant golden body, and take that to be the Tathagata’s true body. To dispel this deluded attachment, he asked Subhuti whether the characteristics of the perfectly complete physical body could be taken to be the Tathagata. The thirty-two marks are not the perfectly complete physical body.

Only possessing all thirty-two pure practices is the perfectly complete physical body. The pure practices are the six paramitas. Through the five sense faculties, one cultivates the six paramitas.

Through the faculty of mind, one cultivates samadhi and wisdom. This is called the perfectly complete physical body. Merely cherishing the Tathagata’s thirty-two marks while not inwardly practicing the thirty-two pure practices is not the perfectly complete physical body.

Not cherishing the Tathagata’s physical characteristics while oneself maintaining pure conduct is also called the perfectly complete physical body.

“Subhuti! What do you think? Can one regard the Tathagata as seen by means of the perfect completeness of all characteristics?

–No, World-Honored One! One should not regard the Tathagata as seen by means of the perfect completeness of all characteristics. Why is this? Because the Tathagata has taught that the perfect completeness of all characteristics is not perfect completeness; thus it is called the perfect completeness of all characteristics.”

The Tathagata is the formless Dharma body and cannot be seen with the physical eye; only the eye of wisdom can see it. When the illumination of the eye of wisdom is not yet complete, the characteristics of self and person arise, and one then views the thirty-two marks through them and regards these as the Tathagata; therefore, this is not called perfect completeness. When the eye of wisdom is luminous and gives rise to no characteristics of self or person, true wisdom shines clearly and constantly; this is the perfect completeness of all characteristics.

If the three poisons have not yet been completely eliminated, yet one claims to see the Tathagata’s true body, there can certainly be no such principle. Even if one can behold it, it is only a transformation body, not the true and formless Dharma body.

21- No Dharma Is Spoken, and No Dharma Is There to Be Spoken

“Do not say that the Tathagata entertains this thought: ‘I shall teach the Dharma.’ Do not entertain such a thought. Why is this? If anyone says that the Tathagata teaches the Dharma, that person slanders the Buddha and does not understand what I have said.

Subhuti! To speak of teaching the Dharma means that there is no Dharma that can be spoken; thus it is called teaching the Dharma.”

When ordinary beings teach the Dharma, their minds retain something to be attained. Therefore, the Buddha told Subhuti that when the Tathagata teaches the Dharma, his mind has nothing to attain. Ordinary beings teach the Dharma by speaking from a discriminating, conceptual mind.

Whether the Tathagata speaks or remains silent, however, it accords with reality. His words arise like an echo answering a sound, functioning naturally without deliberate mental effort. This is not like ordinary beings speaking from a mind of arising and cessation.

To say that the Tathagata teaches the Dharma with a mind of arising and cessation is to slander the Buddha. The Vimalakirti Sutra says: Truly teaching the Dharma is to neither expound nor indicate anything; hearing the Dharma is to neither hear nor receive anything.

Clearly understanding that the myriad dharmas are quiescent and that all words are provisional constructs, one vigorously brings forth all forms of speech from emptiness, expounds the uncharacterized and unconditioned dharmas, and guides the deluded to see their original nature and cultivate toward realization of unsurpassed bodhi. This is called teaching the Dharma.

“At that time, Subhuti, endowed with wisdom and long life, addressed the Buddha, saying: –World-Honored One! Will there be sentient beings in a future age who, upon hearing this Dharma, give rise to faith?

The Buddha told Subhuti: Those people are not sentient beings, nor are they not sentient beings.

Why is this? Subhuti! What are called sentient beings? The Tathagata says that they are not sentient beings; thus they are called sentient beings.”

22- Not Attaining a Single Dharma

“Subhuti addressed the Buddha: –World-Honored One! When the Buddha attained unsurpassed bodhi, was there in fact nothing whatsoever that could be called attained?

The Buddha said: Just so, just so!

Subhuti! With regard to the Dharma of unsurpassed bodhi, I have not the slightest thing that could be called attained. Thus it is called unsurpassed bodhi.

Subhuti said: –When the mind that seeks attainment is completely extinguished, that itself is bodhi.

The Buddha said: Just so, just so! With regard to bodhi, I truly have no mind that seeks it, nor any thought that I have attained it; therefore, it is called unsurpassed bodhi.

23- Practicing Wholesome Dharmas with a Pure Mind

“Furthermore, Subhuti! This Dharma is equal, neither high nor low; therefore, it is called unsurpassed bodhi. By cultivating all wholesome dharmas with a mind free from self, person, sentient being, and life span, one attains unsurpassed bodhi.”

This Dharma of bodhi—from all the Buddhas above down to insects below—contains in all alike the seed of wisdom, identical to that of the Buddha and no different; therefore, it is said to be equal, neither high nor low. Because bodhi is nondual, one need only relinquish the four characteristics and cultivate all wholesome dharmas, and one attains bodhi. If one cultivates all wholesome dharmas without relinquishing the four characteristics, one only further increases the mind of self and person, and there will be no way to realize liberation.

If one relinquishes the four characteristics and cultivates all wholesome dharmas, one can attain liberation. To cultivate all wholesome dharmas means that one’s mind is not defiled by or attached to any dharma; that one’s mind is not disturbed by any circumstance; and that one neither craves, clings to, nor becomes infatuated with supramundane dharmas. In every place and circumstance, one constantly practices skillful means, adapting to sentient beings so that they rejoice, believe, and willingly follow; one teaches them the true Dharma so that they awaken to bodhi.

Only this is called cultivating all wholesome dharmas.

“Subhuti! As for what are called wholesome dharmas, the Tathagata says that they are not wholesome dharmas; thus they are called wholesome dharmas.”

To cultivate all wholesome dharmas while seeking karmic reward is not a wholesome dharma. To practice the six perfections and myriad practices fully and vigorously, while the mind seeks no recompense, is a wholesome dharma.

24- Merit and Wisdom Cannot Be Compared

“Subhuti! Suppose a person were to give in charity the seven treasures piled as high as all the great Mount Sumerus throughout the three-thousand-great-thousand world-system, and another person were to receive, uphold, read, recite, and explain to others even so little as four lines of verse from this Prajnaparamita Sutra. The merit of the latter, compared with that of the former, would be hundreds, thousands, myriads, and kotis of times greater, to an extent that neither calculation nor analogy could fully express.”

The Great Iron-Ring Mountain is 2,240,000 miles in height and breadth. The Lesser Iron-Ring Mountain is 1,120,000 miles in height and breadth. Mount Sumeru is 3,360,000 miles in height and breadth.

Taken together, these are called the three-thousandfold great-thousand world-system. In terms of principle, every deluded thought of greed, anger, and ignorance contains a thousand. All such mountains are called Sumeru.

If one were to give away that quantity of the seven treasures, the merit gained would be immeasurable and boundless; yet all of it would remain a conditioned karmic cause subject to outflows, and therefore, in principle, would not lead to liberation. Although the four-line verse in the Prajnaparamita Sutra is brief, one who practices in accordance with it will attain Buddhahood. One should know that the merit of receiving and upholding the sutra can enable sentient beings to realize bodhi.

Therefore, it is said that no comparison can be made.

25- Delivering Beings, Yet with No One Delivered

“Subhuti! What do you think? You should not say that the Tathagata entertains this thought: ‘I must deliver sentient beings.’

Subhuti! Do not entertain such a thought. Why? Because in truth there are no sentient beings whom the Tathagata delivers. If it were said that there were sentient beings whom the Tathagata delivers, then the Tathagata would have notions of a self, a person, a sentient being, and a life span.”

Subhuti thought that the Tathagata harbored the intention of delivering sentient beings. The Buddha wished to dispel this doubt and therefore told him not to think in this way. All sentient beings are originally Buddhas themselves. If it were said that the Tathagata delivers sentient beings and causes them to become Buddhas, that would be false speech. Because it would be false speech, it would entail notions of a self, a person, a sentient being, and a life span. This statement is intended to eliminate the thought of possessing what belongs to a self. Although all sentient beings possess Buddha-nature, if they do not rely upon the Buddhas’ teaching of the Dharma, they have no means of awakening and no basis upon which to practice and accomplish the Buddha Way.

“Subhuti! When the Tathagata speaks of a self, it is not a self, yet ordinary beings regard it as a self.

Subhuti! As for ordinary beings, the Tathagata says that they are not ordinary beings; therefore, they are called ordinary beings.”

When the Tathagata speaks of a self, that self is the pure self-nature, the self of permanence, bliss, self, and purity. It is not the unreal and insubstantial self of ordinary beings, characterized by greed, anger, and ignorance. Therefore, it is said that ordinary beings regard it as a self.

To entertain notions of a self and a person is to be an ordinary being. Not to give rise to notions of a self and a person is not to be an ordinary being. A mind subject to arising and ceasing is that of an ordinary being.

A mind free from arising and ceasing is not that of an ordinary being. Not to understand and awaken to prajnaparamita is to be an ordinary being. To understand and awaken to prajnaparamita is not to be an ordinary being.

A mind that distinguishes subject and object is that of an ordinary being. A mind free from subject and object is not that of an ordinary being.

26- The Dharma Body Is Formless

“Subhuti! What do you think? Can one contemplate the Tathagata by means of the thirty-two marks?

Subhuti said: ‘Indeed, indeed! One can contemplate the Tathagata by means of the thirty-two marks.’

The Buddha said: ‘Subhuti! If one could contemplate the Tathagata by means of the thirty-two marks, then a wheel-turning sage king would be the Tathagata.’

Subhuti said to the Buddha: ‘World-Honored One! As I understand the meaning of what the Buddha has taught, one cannot contemplate the Tathagata by means of the thirty-two marks.’”

In his great compassion, the World-Honored One feared that Subhuti had not yet eliminated the affliction of attachment to appearances, and therefore asked this question. Subhuti did not yet understand the Buddha’s intent and so answered as he did. By saying, “Indeed, indeed,” he revealed the deluded mind he had previously possessed; by further saying that one could contemplate the Tathagata by means of the thirty-two marks, he added yet another layer of delusion and departed still farther from the true mind.

Therefore, the Tathagata spoke in order to eliminate this deluded thought. If the Tathagata could be contemplated by means of the thirty-two marks, would a wheel-turning sage king then be the Tathagata? Although a wheel-turning sage king possesses the thirty-two marks, how could he be equal to the Tathagata?

The World-Honored One made this statement to eliminate Subhuti’s affliction of attachment to appearances and bring his understanding and awakening to completion. Upon being questioned in this way, Subhuti’s deluded mind was immediately released. Therefore, he said: “As I understand the meaning of what the Buddha has taught, one should not contemplate the Tathagata by means of the thirty-two marks.”

Subhuti was a great arhat of profound understanding and awakening. He obtained the skillful means of not entering the path of delusion because the World-Honored One cleansed away his subtle delusions, thereby ensuring that the understanding of sentient beings in later generations would not go astray.

“At that time, the World-Honored One spoke this verse:

Those who see me through physical form,

Or seek me through sound,

Practice a deviant path

And cannot behold the Tathagata.”

Physical form means outward appearance. Seeing means cognition. “Me” refers to the pure self-nature within the bodies of all sentient beings, the true and permanent essence that is unconditioned and formless. One cannot attain Buddhahood merely by loudly reciting the Buddha’s name. Recitation must be clear and grounded in right mindfulness before awakening can be attained. If one seeks the Buddha through physical form and sound, one will certainly be unable to encounter him. One should know that visualizing the Buddha through physical form and seeking the Buddha’s Dharma through sound still belong to a mind subject to arising and ceasing and do not constitute complete awakening to the Tathagata.

27- Neither Annihilation nor Extinction

“Subhuti! If you think that the Tathagata attains bodhi without fully cultivating the marks of pure conduct, then, Subhuti, you should not think in this way. Do not think that the Tathagata attains bodhi without fully cultivating the marks of purity.

Subhuti! If you think that one who gives rise to the mind of unsurpassed bodhi declares that the characteristics of all dharmas are annihilated, do not think in this way! Why? Because one who gives rise to the mind of unsurpassed bodhi does not declare that the characteristics of all dharmas are annihilated.”

Upon hearing that the true body is free from appearances, Subhuti immediately supposed that bodhi could be attained without cultivating the thirty-two pure practices. The Buddha told Subhuti that he should not say that the Tathagata attains bodhi without cultivating the thirty-two pure practices. If one says that bodhi can be attained without cultivating the thirty-two pure practices, one thereby cuts off the Buddha-lineage. No such thing is possible.

28- Neither Receiving nor Craving

“Subhuti! If a bodhisattva were to give away the seven treasures filling world-systems as numerous as the sands of the Ganges, and if another person knew that all dharmas are without self and accomplished the power of patient acceptance, the merit of the latter bodhisattva would surpass that of the former bodhisattva.

Why? Subhuti! Because bodhisattvas do not receive merit.

Subhuti said to the Buddha: ‘World-Honored One! Why do bodhisattvas not receive merit?’

Subhuti! Bodhisattvas perform meritorious deeds without craving or attachment; therefore, it is said that they do not receive merit.”

To penetrate all dharmas thoroughly, without a mind that distinguishes subject and object, is called patient acceptance. The merit of such a person surpasses the merit of the person previously described who gave away the seven treasures. Bodhisattvas perform meritorious deeds not for themselves but for the benefit of all sentient beings; therefore, it is said that they do not receive merit.

29- The Tranquility of Dignified Conduct

“Subhuti! If anyone says that the Tathagata comes, goes, sits, or lies down, that person does not understand the meaning of my teaching.

Why? The Tathagata means one who comes from nowhere and goes nowhere; therefore, he is called the Tathagata.”

The Tathagata neither comes nor does not come, neither goes nor does not go, neither sits nor does not sit, neither lies down nor does not lie down. To remain tranquil at all times amid the four dignified modes of conduct—walking, standing, lying down, and sitting—is to be the Tathagata.

30- The Principle of the Composite Appearance

“Subhuti! If a good man or good woman were to pulverize the three-thousandfold great-thousand world-system into minute particles of dust, what do you think? Would those particles of dust be numerous?

‘Extremely numerous, World-Honored One! Why? If those particles of dust truly existed, the Buddha would not have spoken of them as particles of dust.

Why? The particles of dust spoken of by the Buddha are not particles of dust; therefore, they are called particles of dust.’”

The Buddha spoke of the three-thousandfold great-thousand world-system as an analogy for the nature of all sentient beings, as numerous as the motes of dust throughout the three thousand worlds. The motes of dust—the deluded thoughts arising upon the nature of all sentient beings—are therefore not motes of dust. By hearing the sutras and Dharma, understanding and awakening to the principle, the wisdom of enlightenment constantly shines forth; proceeding directly toward bodhi, one does not abide in any thought and always remains within purity. Such are pure motes of dust, and they are called all the motes of dust.

“World-Honored One! The three-thousandfold great-thousand world-system spoken of by the Tathagata is not a world-system; therefore it is called a world-system.”

The expression “three thousand” is spoken from the standpoint of principle: the deluded thoughts of greed, anger, and ignorance each contain a full three thousand. The mind is the root of good and evil; it can remain ordinary, and it can also become noble. The mind’s movement and stillness are immeasurable, vast, and boundless; therefore it is called a great-thousand world-system.

“Why is this so? If the world-system truly existed, it would be the characteristic of a unified whole. The Tathagata teaches that the characteristic of a unified whole is not the characteristic of a unified whole; therefore it is called the characteristic of a unified whole.”

Within the luminous mind, nothing surpasses the two qualities of compassion and wisdom. Through these two qualities, bodhi is attained. To speak of the characteristic of a unified whole means that the mind still entertains something to be attained. That it is not the characteristic of a unified whole means that the mind has nothing to attain. Therefore it is the characteristic of a unified whole. Regarding the characteristic of a unified whole, one must not take a provisional name as a basis for discussing the true characteristic.

“Subhuti! The characteristic of a unified whole is a truth that cannot be expounded in words, yet ordinary people greedily cling to phenomenal characteristics.”

The fruition of a Buddha’s bodhi is accomplished through the two qualities of compassion and wisdom. This truth cannot be fully expressed; it is subtle and wondrous, beyond description in words. Yet ordinary people cling greedily to words, letters, and phenomenal characteristics and do not cultivate compassion and wisdom. If they do not practice these two qualities but seek unsurpassed bodhi, how could they attain it?

31—Views Do Not Arise

“Subhuti! Suppose someone were to say that the Buddha teaches the view of a self, the view of a person, the view of a sentient being, and the view of a life span. Subhuti, what do you think? Does that person understand the meaning of my teaching?

“No, World-Honored One! That person does not understand the meaning of the Tathagata’s teaching.

“Why is this so? The World-Honored One teaches that the view of a self, the view of a person, the view of a sentient being, and the view of a life span are not the view of a self, the view of a person, the view of a sentient being, or the view of a life span; therefore they are called the view of a self, the view of a person, the view of a sentient being, and the view of a life span.”

The Tathagata taught this sutra to enable sentient beings to awaken for themselves to prajnaparamita wisdom and personally cultivate the fruition of bodhi. Ordinary people do not understand the Buddha’s intent and consequently suppose that the Tathagata teaches that there is a view of a self, a view of a person, and so forth. They do not know that the Tathagata teaches the profound, signless, and unconditioned Dharma of prajnaparamita.

The view of a self, the view of a person, and so forth of which the Tathagata speaks are not like the views of a self, a person, and so forth spoken of by ordinary people. The Tathagata teaches that all sentient beings possess Buddha-nature; this is the knowledge and vision of the true self. To say that all sentient beings possess undefiled wisdom, inherently complete within their nature, is the knowledge and vision of a person.

To say that all sentient beings are originally free of afflictions is the knowledge and vision of a sentient being. To say that the nature of all sentient beings is originally neither born nor extinguished is the knowledge and vision of a life span.

“Subhuti! One who has aroused the aspiration for unsurpassed bodhi should know all dharmas in this way, see them in this way, believe and understand them in this way, without giving rise to the characteristics of dharmas.

“Subhuti! The characteristics of dharmas spoken of by the Tathagata are not the characteristics of dharmas; therefore they are called the characteristics of dharmas.”

One who has aroused the aspiration for bodhi must see that all sentient beings possess Buddha-nature, must see that all sentient beings are inherently endowed with the seed of undefiled wisdom, and must believe that the intrinsic nature of all sentient beings is originally neither born nor extinguished. Although such a person employs every kind of wisdom and skillful means to benefit sentient beings, there is no discriminating mind that divides subject and object. To speak verbally of the signless Dharma while the mind retains subject and object is not the characteristic of Dharma. To speak verbally of the signless Dharma, to practice signless conduct in the mind, and to extinguish the mind’s division into subject and object—this is the characteristic of Dharma.

32—Manifested Transformations Are Not True Reality

“Subhuti! Suppose someone were to give in charity enough of the seven treasures to fill immeasurable and innumerable worlds. And suppose a good man or good woman who has aroused the aspiration for bodhi were to receive, uphold, read, and recite this sutra and explain it to others, even if only a four-line verse. The merit of this person would surpass that of the former.

“What does it mean to explain it to others? It means to explain it without clinging to characteristics, remaining serene and steadfast, with the mind not moved in the least.”

Although the merit of giving the seven treasures is great, it does not equal that of a person who arouses the aspiration for bodhi, receives and upholds four lines of this sutra, and explains them to others. This merit surpasses the merit of that charitable giving by hundreds of thousands of myriads of millions of times and cannot be illustrated by analogy. Skillfully employing expedient means to teach the Dharma, observing people’s capacities, and responding to their mental dispositions according to each circumstance—this is called explaining it to others.

Among those who hear the Dharma, there are many different kinds of people. One should not regard them with a discriminating mind, but simply clearly understand the mind that is ever serene and quiescent: the mind with nothing to attain, the mind without thoughts of superiority or inferiority, the mind that expects nothing, and the mind that neither arises nor ceases. This is called remaining serene and unmoved.

“Why is this so? Because all conditioned dharmas are like a dream, an illusion, a bubble, a shadow, dew, or a flash of lightning. They should be contemplated in this way.”

The dream is this false and deceptive body; illusion is deluded thought; the bubble is affliction; the shadow is karmic obstruction. The foregoing kinds of karma are conditioned dharmas. True reality transcends names, meanings, and forms. With awakening, these kinds of karma no longer remain.

“When the Buddha had finished teaching this sutra, the elder Subhuti, together with the bhiksus, bhiksunis, upasakas, upasikas, and all the devas, humans, and asuras in the world who had heard what the Buddha taught, greatly rejoiced, faithfully accepted it, and reverently practiced it.”