金剛般若波羅蜜經

Thus have I heard: At one time the Buddha was dwelling in the city of Shravasti, in the Jeta Grove of Anathapindika, together with a great assembly of twelve hundred and fifty bhikshus.

When it was time for the meal, the Blessed One put on his robe, took up his bowl, and entered the city of Shravasti to seek alms. Within the city, [the Sangha] went from house to house in due order seeking alms, and then returned to the monastery. After taking his meal, he put away his robe and bowl, washed his hands and feet, arranged his seat, and sat down.

At that time the Elder Subhuti rose from his seat in the great assembly, uncovered his right shoulder, knelt on his right knee, respectfully joined his palms, and addressed the Buddha: “Blessed One, how exceedingly rare! The Tathagata skillfully protects and keeps the bodhisattvas in mind, and skillfully entrusts and instructs the bodhisattvas.

“Blessed One! When good men and good women give rise to the aspiration for unsurpassed bodhi, how should their minds abide? How should they subdue their minds?”

The Buddha said: “Excellent! Excellent! Subhuti, it is just as you have said. The Tathagata skillfully protects and keeps the bodhisattvas in mind, and skillfully entrusts and instructs the bodhisattvas. Now listen attentively, and I shall explain it for you.

“When good men and good women give rise to the aspiration for bodhi, they should abide their minds in this way and subdue their minds in this way.”

“Blessed One! I gladly wish to hear.”

The Buddha said to Subhuti: “The great bodhisattvas should subdue their minds [by contemplating] in this way: ‘As for all classes of sentient beings—whether born from a womb, born from an egg, born from moisture, or born by transformation; whether possessing form or possessing no form; whether possessing perception, possessing no perception, or neither possessing perception nor not possessing perception—I shall lead them all into nirvana without remainder. Yet although immeasurable numbers of sentient beings are thus brought to cessation, in truth no sentient being whatsoever is brought to cessation.’

“Why is this? Subhuti, if a bodhisattva has the marks of a self, a person, a sentient being, or a life span, then that one is not a bodhisattva.

“Furthermore, Subhuti! In accordance with the Dharma, a bodhisattva should practice giving with a mind that abides nowhere. That is, one should not abide in form when giving, nor should one abide in sound, fragrance, taste, touch, or dharmas when giving.

“Subhuti! A bodhisattva should give in this way, without abiding in marks.

“Why is this? If a bodhisattva gives with a mind that does not abide in marks, that merit cannot be measured.

“Subhuti! What do you think? Can the extent of space in the east be measured?” “No, Blessed One, it cannot.”

“Subhuti! Can the extent of space in the south, west, north, the four intermediate directions, above, and below be measured?”

“No, Blessed One, it cannot.”

“Subhuti! The merit of a bodhisattva who gives with a mind that does not abide in marks is likewise immeasurable.

“Subhuti! A bodhisattva should abide the mind only as instructed.

“Subhuti! What do you think? Can the Tathagata be seen by means of bodily marks?”

“No, Blessed One, he cannot. The Tathagata cannot be seen by means of bodily marks. Why is this? The Tathagata has taught that bodily marks are in truth not bodily marks.”

The Buddha said to Subhuti: “Whatever possesses marks is false and illusory. If one sees that all marks are truly not marks, one sees the Tathagata.”

Subhuti addressed the Buddha: “Blessed One! Will there be sentient beings who, on hearing these teachings, give rise to genuine faith?”

The Buddha told Subhuti: “Do not speak thus! Five hundred years after the Tathagata’s nirvana, there will be those who cultivate merit and uphold the precepts, and who will give rise to faith in these teachings and accept them as true. You should know that such people will not have planted roots of goodness merely before one, two, three, four, or five Buddhas, but will have planted roots of goodness before countless thousands and myriads of Buddhas. [Such people], on hearing these teachings, will give rise to pure faith even in a single thought.

“Subhuti! The Tathagata will certainly see and know that these sentient beings attain immeasurable merit. Why is this? These sentient beings will no longer give rise to the marks of a self, a person, a sentient being, or a life span; nor will they give rise to the mark of dharmas or the mark of non-dharmas.

“Why is this? If the minds of these sentient beings grasp at marks, they become attached to a self, a person, a sentient being, and a life span. If they grasp the mark of dharmas, they become attached to a self, a person, a sentient being, and a life span.

“Why is this? If they grasp the mark of non-dharmas, they become attached to a self, a person, a sentient being, and a life span.

“Therefore, one should grasp neither dharmas nor non-dharmas.

“For this reason, the Tathagata often says: Bhikshus, you should know that the Dharma taught by the Buddha is like a raft for crossing a river. Even the Dharma should be relinquished; how much more so what is not the Dharma?

“Subhuti! What do you think? Has the Tathagata attained the Dharma of unsurpassed, complete, perfect enlightenment? Does the Tathagata have any Dharma to teach?”

Subhuti replied: “According to my understanding of the meaning of the Buddha’s teaching, there is no fixed dharma called unsurpassed, complete, perfect enlightenment, nor is there any fixed dharma that the Tathagata can teach.

“Why is this? The Dharma taught by the Tathagata can neither be grasped nor expressed; it is neither Dharma nor non-Dharma.

“Why is this? All sages and noble ones are distinguished from one another through the unconditioned Dharma.”

“Subhuti! What do you think? If someone filled the three-thousand-great-thousand world system with the seven treasures and gave them in charity, would that person gain much merit?”

Subhuti replied: “Very much, Blessed One. Why is this? Merit is in truth not the nature of merit; therefore the Tathagata says that the merit is great.”

“If, moreover, someone receives and upholds even a four-line verse from this sutra and explains it to others, that merit surpasses the merit of the former gift.

“Why is this? All Buddhas and their Dharma of unsurpassed, complete, perfect enlightenment arise from this sutra.

“Subhuti! Therefore it is said that the Buddha-Dharma is not the Buddha-Dharma.

“Subhuti! What do you think? Can a stream-enterer entertain the thought, ‘I have attained the fruit of stream-entry’?”

Subhuti replied: “No, Blessed One. Why is this? A stream-enterer is said to have entered the stream, yet in truth there is no place entered. Not entering form, sound, fragrance, taste, touch, or dharmas, one is therefore called a stream-enterer.”

“Subhuti! What do you think? Can a once-returner entertain the thought, ‘I have attained the fruit of once-returning’?”

Subhuti replied: “No, Blessed One. Why is this? A once-returner is said to return once, yet in truth there is no returning; therefore one is called a once-returner.”

“Subhuti! What do you think? Can a non-returner entertain the thought, ‘I have attained the fruit of non-returning’?”

Subhuti replied: “No, Blessed One. Why is this? A non-returner is said not to return, yet in truth there is no non-returning; therefore one is called a non-returner.”

“Subhuti! What do you think? Can an arhat entertain the thought, ‘I have attained the path of arhatship’?”

Subhuti replied: “No, Blessed One. Why is this? In truth, there is no dharma called an arhat. Blessed One! If an arhat entertained the thought, ‘I have attained the path of arhatship,’ that would be attachment to a self, a person, a sentient being, and a life span.

“Blessed One! The Buddha has said that I have attained the samadhi of non-contention, that I am foremost among human beings, and that I am the foremost arhat free from desire. Yet I do not entertain the thought, ‘I am an arhat free from desire.’

“Blessed One! If I entertained the thought, ‘I have attained the path of arhatship,’ the Blessed One would not have said, ‘Subhuti delights in the aranya practice.’ Because I am in truth unattached to any practice, it is said, ‘Subhuti delights in the aranya practice.’”

The Buddha asked Subhuti: “What do you think? When the Tathagata was formerly with Dipankara Buddha, did he attain any Dharma?”

“No, Blessed One. When the Tathagata was with Dipankara Buddha, in truth he attained no Dharma.”

“Subhuti! What do you think? Does a bodhisattva adorn a Buddha-land?”

“No, Blessed One. Why is this? The adornment of a Buddha-land is in truth no adornment; therefore it is called adornment.”

“Subhuti! Therefore the great bodhisattvas should give rise to a pure mind in this way: They should not give rise to a mind abiding in form, nor should they give rise to a mind abiding in sound, fragrance, taste, touch, or dharmas. They should give rise to a mind that abides nowhere.

“Subhuti! Suppose a person had a body as great as Mount Sumeru, king of mountains. What do you think? Would that body be great?”

Subhuti replied: “Very great, Blessed One. Why is this? The Buddha has taught that what is not a body is called a great body.”

“Subhuti! Suppose every grain of sand in the Ganges River were itself another Ganges River. What do you think? Would all the grains of sand in all those Ganges Rivers be many?”

Subhuti replied: “Very many, Blessed One. The number of those Ganges Rivers alone would be incalculable; how much more so the grains of sand within them!”

“Subhuti! I shall now tell you truthfully. If good men or good women filled as many three-thousand-great-thousand world systems as there are grains of sand in all those Ganges Rivers with the seven treasures and gave them in charity, would their merit be great?”

Subhuti replied: “Very great, Blessed One.”

The Buddha said to Subhuti: “If good men or good women receive and uphold even a four-line verse from this sutra and explain it to others, this merit surpasses the merit of that gift.

“Furthermore, Subhuti! Wherever this sutra is taught, even if only a four-line verse, you should know that all beings in the world—devas, humans, and asuras—should make offerings there as though it were a stupa or shrine of the Buddha. How much more so if someone devotes himself fully to receiving, upholding, reading, and reciting it! Subhuti! You should know that this person accomplishes the foremost, rare, and exalted Dharma.

“Wherever this scripture is present, it is as though the Buddha or a venerable, noble disciple were present there.”

At that time Subhuti addressed the Buddha: “Blessed One! What is the name of this sutra, and how should we uphold it?”

The Buddha said to Subhuti: “This sutra is called the Vajra Prajnaparamita. You should uphold it according to this name. Why is this? Subhuti! The prajnaparamita taught by the Buddha is not prajnaparamita.

“Subhuti! What do you think? Does the Tathagata have any Dharma to teach?”

Subhuti addressed the Buddha: “Blessed One, the Tathagata has no Dharma to teach.”

“Subhuti! What do you think? Are the minute particles throughout the three-thousand-great-thousand world system many?”

Subhuti replied: “Very many, Blessed One.”

“Subhuti! The Tathagata teaches that these minute particles are not minute particles; therefore they are called minute particles. The Tathagata teaches that the world system is not a world system; therefore it is called a world system.

“Subhuti! What do you think? Can the Tathagata be seen by means of the thirty-two marks?”

“No, Blessed One, he cannot. The Tathagata cannot be seen by means of the thirty-two marks. Why is this? The Tathagata teaches that the thirty-two marks are not marks; therefore they are called the thirty-two marks.

“Subhuti! If good men or good women gave away as many lives as there are grains of sand in the Ganges, and another person received and upheld this sutra, even so little as a four-line verse, and explained it to others, the latter person’s merit would be far greater.”

At that time, having heard this sutra and deeply understood its meaning and import, Subhuti was moved to tears. He addressed the Buddha: “How exceedingly rare, Blessed One! The scripture taught by the Buddha is exceedingly profound. Although I have long possessed the wisdom-eye, I have never before heard such a sutra.

“Blessed One! If someone hears this sutra and, with pure faith, gives rise to the mark of reality, you should know that this person accomplishes the foremost and rarest merit.

“Blessed One! This mark of reality is no mark; therefore the Tathagata calls it the mark of reality.

“Blessed One! Now that I have heard this scripture, it is not difficult for me to believe, understand, receive, and uphold it. But if, in the next five hundred years, there are sentient beings who hear this sutra and believe, understand, receive, and uphold it, they will indeed be exceedingly rare. Why is this? Such people will be free of the marks of a self, a person, a sentient being, and a life span.

“Why is this? The mark of a self is no mark; the marks of a person, a sentient being, and a life span are likewise no marks. Why is this? Those who are free from all marks are called Buddhas.”

The Buddha told Subhuti: “So it is, so it is! If someone hears this sutra without fear, alarm, or terror, you should know that this person is exceedingly rare.

“Why is this? Subhuti! The Tathagata teaches that the foremost paramita is not the foremost paramita; therefore it is called the foremost paramita.

“Subhuti! The paramita of patience is taught by the Tathagata as not being the paramita of patience.

“Why is this? Subhuti! Long ago, when King Kali cut my body limb from limb, at that time I had no marks of a self, a person, a sentient being, or a life span. Why is this? While my body was being cut limb from limb, if I had possessed the marks of a self, a person, a sentient being, or a life span, I would necessarily have given rise to anger and hatred.

“Subhuti! I also recall that for five hundred former lives I was a rishi who practiced patience. At that time, too, I had no marks of a self, a person, a sentient being, or a life span.

“Therefore, Subhuti, a bodhisattva should relinquish all marks when giving rise to the aspiration for unsurpassed, complete, perfect enlightenment. One should not give rise to a mind abiding in form, nor to a mind abiding in sound, fragrance, taste, touch, or dharmas. One should give rise to a mind that abides nowhere. If the mind abides anywhere, it does not truly abide.

“Therefore, the Buddha teaches that bodhisattvas should not abide in form when giving. Subhuti! For the benefit of all sentient beings, a bodhisattva should give in this way.

“The Tathagata teaches that all marks are not marks. He also teaches that all sentient beings are not sentient beings.

“Subhuti! The words of the Tathagata are true, real, in accord with suchness, neither false nor contrary.

“Subhuti! The Dharma attained by the Tathagata is neither real nor unreal.

“Subhuti! If a bodhisattva abides in dharmas when practicing giving, it is like a person entering darkness, unable to see anything.

“If a bodhisattva does not abide in dharmas when practicing giving, it is like a person with eyes who, in the bright sunlight, sees all colors clearly.

“Subhuti! In the future, if good men or good women are able to receive, uphold, read, and recite this sutra, the Tathagata, with the wisdom of a Buddha, will see and know that they all accomplish immeasurable and boundless merit.

“Subhuti! Suppose good men or good women, at the beginning of the day, gave away as many lives as there are grains of sand in the Ganges; at midday again gave away as many lives as there are grains of sand in the Ganges; and at the end of the day likewise gave away as many lives as there are grains of sand in the Ganges. Suppose they continued giving their lives in this way for immeasurable hundreds of thousands of kotis of kalpas. If someone hears this scripture and believes it without opposition, that person’s merit surpasses even theirs. How much more so for one who copies, receives, upholds, reads, recites, and explains it to others!

“Subhuti! To state the essential point briefly: This sutra possesses immeasurable, boundless, and inconceivable merit. The Tathagata teaches it for those who have set forth in the Great Vehicle and for those who have set forth in the Supreme Vehicle. If someone is able to receive, uphold, read, and recite it, and expound it extensively to others, the Tathagata will certainly see and know that this person accomplishes immeasurable, boundless, and inconceivable merit. Such people are capable of bearing the Tathagata’s unsurpassed, complete, perfect enlightenment.

“Why is this? Subhuti! Those who delight in lesser teachings and are attached to views of a self, a person, a sentient being, and a life span cannot receive, uphold, read, recite, or explain this sutra to others.

“Subhuti! Wherever this sutra is found, all beings in the world—devas, humans, and asuras—should make offerings. You should know that such a place is a stupa of the Buddha. All should respectfully circumambulate it, bow in homage, and scatter various fragrances and flowers upon it.

“Furthermore, Subhuti! If good men or good women who receive, uphold, read, and recite this sutra are despised by others, although evil karma committed in previous lives would have caused them to fall into evil destinies, through being despised in this life their former evil karma will be extinguished, and they will attain the fruit of unsurpassed, complete, perfect enlightenment.

“Subhuti! I recall that, immeasurable asamkhya kalpas ago, before Dipankara Buddha, I encountered eighty-four thousand myriad kotis of nayutas of Buddhas, all of whom I respectfully served without fault. If, in the future age of the final Dharma, someone regularly receives, upholds, reads, and recites this sutra, that person’s merit will surpass by many times the merit I gained from making offerings to all those Buddhas. My merit would not equal even one hundredth of theirs, nor one part in a thousand, ten thousand, or koti; indeed, no calculation or analogy could approach it.

“Subhuti! If I fully described the great merit gained by good men and good women who, in the age of the final Dharma, receive, uphold, read, and recite this sutra, some who heard it would become mentally confused, doubtful, and disbelieving.

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

At that time Subhuti addressed the Buddha: “Blessed One! When good men and good women give rise to the aspiration for unsurpassed, complete, perfect enlightenment, how should their minds abide? How should they subdue their minds?”

The Buddha said to Subhuti: “Good men and good women who give rise to the aspiration for unsurpassed, complete, perfect enlightenment should give rise to this thought: ‘I should bring all sentient beings to cessation; yet when all sentient beings have been brought to cessation, in truth no sentient being whatsoever has been brought to cessation.’

“Why is this? Subhuti! If a bodhisattva has the marks of a self, a person, a sentient being, or a life span, that one is not a bodhisattva.

“Why is this? Subhuti! In truth, there is no dharma of giving rise to the aspiration for unsurpassed, complete, perfect enlightenment.

“Subhuti! What do you think? When the Tathagata was with Dipankara Buddha, did he attain the Dharma of unsurpassed, complete, perfect enlightenment?”

“No, Blessed One. As I understand the meaning of the Buddha’s teaching, when the Tathagata was formerly with Dipankara Buddha, he did not attain the Dharma of unsurpassed, complete, perfect enlightenment.”

The Buddha said: “So it is, so it is! Subhuti, in truth there is no dharma by which the Tathagata attained unsurpassed, complete, perfect enlightenment.

“Subhuti! If there had been a dharma by which the Tathagata attained unsurpassed, complete, perfect enlightenment, Dipankara Buddha would not have bestowed upon me the prediction: ‘In the future you will become a Buddha named Shakyamuni.’

“Because in truth there was no dharma by which unsurpassed, complete, perfect enlightenment was attained, Dipankara Buddha bestowed upon me the prediction: ‘In the future you will become a Buddha named Shakyamuni.’

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

“If someone says, ‘The Tathagata attained unsurpassed, complete, perfect enlightenment,’ Subhuti, in truth there is no dharma by which the Buddha attained unsurpassed, complete, perfect enlightenment.

“Subhuti! In the unsurpassed, complete, perfect enlightenment attained by the Tathagata, there is neither reality nor unreality.

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

“Subhuti! What is called ‘all dharmas’ is not dharmas; therefore it is called ‘all dharmas.’

“Subhuti! It is like a person whose body is tall and great.”

Subhuti said: “Blessed One, the Tathagata teaches that a person’s tall and great body is not a great body; therefore it is called a great body.”

“Subhuti! A bodhisattva is likewise so. If one says, ‘I am liberating immeasurable sentient beings,’ one is not called a bodhisattva.

“Why is this? Subhuti! In truth, there is no dharma called a bodhisattva. Therefore the Buddha teaches that all dharmas are devoid of the marks of a self, a person, a sentient being, and a life span.

“Subhuti! If a bodhisattva says, ‘I am adorning a Buddha-land,’ that one is not called a bodhisattva. Why is this? The Tathagata teaches that the adornment of a Buddha-land is not adornment; therefore it is called adornment.

“Subhuti! If a bodhisattva penetrates the Dharma of no-self, the Tathagata calls that one a true bodhisattva.

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

“Yes, Blessed One. The Tathagata possesses the physical eye.”

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

“Yes, Blessed One. The Tathagata possesses the divine eye.”

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

“Yes, Blessed One. The Tathagata possesses the wisdom-eye.”

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

“Yes, Blessed One. The Tathagata possesses the Dharma-eye.”

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

“Yes, Blessed One. The Tathagata possesses the Buddha-eye.”

“Subhuti! What do you think? Does the Buddha speak of the sand in the Ganges as sand?”

“Yes, Blessed One. The Tathagata speaks of it as sand.”

“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 many?”

“Very many, Blessed One.”

The Buddha told Subhuti: “If all the sentient beings in that vast number of Buddha-lands give rise to thoughts, the Tathagata knows them all. Why is this? The Tathagata teaches that all minds are not minds; therefore they are called minds.

“Why is this so? Subhuti! The past mind cannot be grasped. The present mind cannot be grasped. The future mind cannot be grasped.

“Subhuti! What do you think? If someone filled the three-thousand-great-thousand world system with the seven treasures and gave them in charity, would that person, because of these causes and conditions, gain much merit?”

“Yes, Blessed One, indeed so. Because of the causes and conditions of that giving, the person would gain very great merit.”

“Subhuti! If merit truly existed, the Tathagata would not say that much merit was gained. Because merit is empty, the Tathagata says that much merit is gained.

“Subhuti! What do you think? Can one see the Buddha by means of the perfection of the physical body?”

“No, Blessed One. One should not see the Tathagata by means of the perfection of the physical body. Why is this? The Tathagata teaches that the perfection of the physical body is not the perfection of the physical body; therefore it is called the perfection of the physical body.”

“Subhuti! What do you think? Can one see the Tathagata by means of the perfection of all marks?”

“No, Blessed One. One should not see the Tathagata by means of the perfection of all marks. Why is this? The Tathagata teaches that the perfection of all marks is not perfection; therefore it is called the perfection of all marks.”

“Subhuti! Do not suppose that the Tathagata entertains the thought, ‘I have a Dharma to teach.’ Do not think in this way. Why is this? If someone says that the Tathagata has a Dharma to teach, that person slanders the Buddha and cannot understand what I teach.

“Subhuti! As for one who teaches the Dharma, there is no Dharma that can be taught; therefore this is called teaching the Dharma.”

At that time Venerable Subhuti addressed the Buddha: “Blessed One! Will there be sentient beings in the future who, upon hearing this Dharma taught, give rise to faith?”

The Buddha said: “Subhuti! They are neither sentient beings nor not sentient beings.

“Why is this? Subhuti! Those whom the Tathagata calls sentient beings are not sentient beings; therefore they are called sentient beings.”

Subhuti addressed the Buddha: “Blessed One! In attaining the Dharma of unsurpassed, complete, perfect enlightenment, did the Buddha attain nothing whatsoever?”

The Buddha said: “So it is, so it is! Subhuti! Regarding unsurpassed, complete, perfect enlightenment, there is not even the slightest dharma that I could attain; therefore it is called unsurpassed, complete, perfect enlightenment.

“Furthermore, Subhuti! This Dharma is equal, having neither high nor low; therefore it is called unsurpassed, complete, perfect enlightenment. By relinquishing the marks of a self, a person, a sentient being, and a life span, and cultivating all wholesome dharmas, one attains unsurpassed, complete, perfect enlightenment.

“Subhuti! What are called wholesome dharmas are taught by the Tathagata as not being wholesome dharmas; therefore they are called wholesome dharmas.

“Subhuti! Suppose someone gathered heaps of the seven treasures as great as all the Mount Sumerus, kings of mountains, throughout the three-thousand-great-thousand world system and gave them in charity. Suppose another person received, upheld, read, and recited even a four-line verse from this Prajnaparamita Sutra and explained it to others. The merit of the former person’s giving would not equal even one hundredth of the latter person’s merit, nor one part in a hundred thousand myriad kotis; indeed, no calculation or analogy could approach it.

“Subhuti! What do you think? You should not suppose that the Tathagata entertains the thought, ‘I am liberating sentient beings.’

“Subhuti! Do not think in this way. Why is this? In truth, there are no sentient beings whom the Tathagata liberates. If there were sentient beings liberated by the Tathagata, the Tathagata would possess the marks of a self, a person, a sentient being, and a life span.

“Subhuti! The Tathagata teaches that a self is not a self, yet ordinary people regard it as a self.

“Subhuti! Ordinary people are taught by the Tathagata as not being ordinary people.

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

Subhuti replied: “Yes, yes. By means of the thirty-two marks, one contemplates the Tathagata.”

The Buddha told 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 addressed the Buddha: “Blessed One! As I understand the meaning of the Buddha’s teaching, one should not contemplate the Tathagata by means of the thirty-two marks.”

At that time the Blessed One spoke this verse:

“If one sees Me through form,

Or seeks Me through sound,

That person walks a deviant path

And cannot see the Tathagata.”

“Subhuti! If you entertain the thought that the Tathagata did not attain unsurpassed, complete, perfect enlightenment through the perfection of marks, Subhuti, do not think in this way. Do not think that the Tathagata did not attain unsurpassed, complete, perfect enlightenment through the perfection of marks.

“Subhuti! If you entertain the thought, ‘Those who give rise to the aspiration for unsurpassed, complete, perfect enlightenment teach the annihilation of dharmas,’ do not think in this way. Why is this? Those who give rise to the aspiration for unsurpassed, complete, perfect enlightenment do not teach the annihilation of any dharma.

“Subhuti! Suppose a bodhisattva filled as many worlds as there are grains of sand in the Ganges with the seven treasures and gave them in charity. Suppose another person understood that all dharmas are without self and thereby accomplished the patience of non-arising. This person’s merit would surpass that of the bodhisattva who practiced giving.

“Why is this? Subhuti! It is because bodhisattvas do not receive merit.”

Subhuti addressed the Buddha: “Blessed One! How is it that bodhisattvas do not receive merit?”

“Subhuti! Bodhisattvas should not greedily cling to any merit they create; therefore it is said that they do not receive merit.

“Subhuti! If someone says, ‘The Tathagata comes, goes, sits, or lies down,’ that person does not understand the meaning of my teaching. Why is this? The Tathagata neither comes from anywhere nor goes anywhere; therefore he is called the Tathagata.

“Subhuti! Suppose good men or good women ground the entire three-thousand-great-thousand world system into minute particles. What do you think? Would the number of those minute particles be great?”

Subhuti replied: “Very great, Blessed One. Why is this? If these minute particles truly existed, the Buddha would not speak of them as minute particles. Why is this so? The Buddha teaches that minute particles are not minute particles; therefore they are called minute particles.

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

“Why is this? If a world system truly existed, it would be a single composite mark. The Tathagata teaches that a single composite mark is not a single composite mark; therefore it is called a single composite mark.”

“Subhuti! A single composite mark cannot be expressed. It is only ordinary people who greedily cling to such things.

“Subhuti! Suppose someone says that the Buddha teaches views of a self, a person, a sentient being, and a life span. Subhuti! What do you think? Does that person understand the meaning of my teaching?”

“No, Blessed One. That person does not understand the meaning of the Tathagata’s teaching. Why is this? The Blessed One teaches that views of a self, a person, a sentient being, and a life span are not views of a self, a person, a sentient being, and a life span; therefore they are called views of a self, a person, a sentient being, and a life span.”

“Subhuti! Those who give rise to the aspiration for unsurpassed, complete, perfect enlightenment should thus see and know all dharmas, thus believe and understand them, and not give rise to the mark of dharmas.

“Subhuti! What is called the mark of dharmas is taught by the Tathagata as not being the mark of dharmas; therefore it is called the mark of dharmas.

“Subhuti! Suppose someone filled immeasurable asamkhya worlds with the seven treasures and gave them in charity. Suppose, moreover, that good men or good women who have given rise to the aspiration for bodhi follow this sutra, receiving, upholding, reading, and reciting even a four-line verse and expounding it to others. This merit surpasses the merit of that gift.

“How should it be expounded to others? Without grasping at marks, abiding in suchness, unmoving. Why is this?

“All conditioned dharmas

Are like dreams, illusions, bubbles,

Like dew and flashes of lightning.

Thus should they be contemplated.”

When the Buddha had finished teaching this sutra, the Elder Subhuti, together with the bhikshus, bhikshunis, upasakas, upasikas, and all beings in the world—devas, humans, and asuras—heard the Buddha’s teaching, greatly rejoiced, faithfully accepted it, and reverently practiced it.