--- type: article status: Published slug: "diamond-sutra" title: "Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra)" author: "Unknown" tradition: "buddhist" language: "sa" genre: "sutra" period: "c. 2nd–5th century CE" source_url: "https://archive.org/details/p1anecdotaoxonie01oxfouoft" certainty: observed source: "https://archive.org/details/p1anecdotaoxonie01oxfouoft" --- # Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) ## Original ### Section 1 ॥ नमो भगवत्या आर्यप्रज्ञापारमितायै ॥ एवं मया श्रुतम् । एकस्मिन्समये भगवाञ्श्रावस्त्यां विहरति स्म जेतवनेऽनाथपिण्डदस्यारामे महता भिक्षुसंघेन सार्धमर्धत्रयोदशभिर्भिक्षुशतैः संबहुलैश्च बोधिसत्त्वैर्महासत्त्वैः । अथ खलु भगवान्पूर्वाह्णकालसमये निवास्य पात्रचीवरमादाय श्रावस्तीं महानगरीं पिंडाय प्राविक्षत् । अथ खलु भगवाञ्श्रावस्तीं महानगरीं पिंडाय चरित्वा कृतभक्तकृत्यः पश्चाद्भक्तपिंडपातप्रतिक्रांतः पात्रचीवरं प्रतिशाम्य पादौ प्रक्षाल्य न्यषीदत्प्रज्ञप्त एवासने पर्यंकमाभुज्य ऋजुं कायं प्रणिधाय प्रतिमुखीं स्मृतिमुपस्थाय । अथ खलु संबहुला भिक्षवो येन भगवांस्तेनोपसंक्रमन् उपसंक्रम्य भगवतः पादौ शिरोभिरभिवन्द्य भगवन्तं त्रिष्प्रदक्षिणीकृत्यैकांते न्यषीदन् ॥१॥ ### Section 2 तेन खलु पुनः समयेनायुष्मान्सुभूतिस्तस्यामेव पर्षदि संनिपतितोऽभूत्संनिषण्णः । अथ खल्वायुष्मान्सुभूतिरुत्थायासनादेकांसमुत्तरासंगं कृत्वा दक्षिणं जानुमण्डलं पृथिव्यां प्रतिष्ठाय येन भगवांस्तेनांजलिं प्रणम्य भगवंतमेतदवोचत् । आश्चर्यं भगवन्परमाश्चर्यं सुगत यावदेव तथागतेनार्हता सम्यक्संबुद्धेन बोधिसत्त्वा महासत्त्वा अनुपरिगृहीताः परमेणानुग्रहेण । आश्चर्यं भगवन्यावदेव तथागतेनार्हता सम्यक्संबुद्धेन बोधिसत्त्वा महासत्त्वाः परींदिताः परमया परींदनया । तत्कथं भगवन्बोधिसत्त्वयानसंप्रस्थितेन कुलपुत्रेण वा कुलदुहिता वा स्थातव्यं कथं प्रतिपत्तव्यं कथं चित्तं प्रग्रहीतव्यं ॥ एवमुक्ते भगवानायुष्मंतं सुभूतिमेतदवोचत् । साधु साधु सुभूते एवमेतत्सुभूते एवमेतद्यथा वदसि । अनुपरिगृहीतास्तथागतेन बोधिसत्त्वा महासत्त्वाः परमेणानुग्रहेण परींदितास्तथागतेन बोधिसत्त्वा महासत्त्वाः परमया परींदनया । तेन हि सुभूते शृणु साधु च सुष्ठु च मनसिकुरु । भाषिष्येऽहं ते यथा बोधिसत्त्वयानसंप्रस्थितेन स्थातव्यं यथा प्रतिपत्तव्यं यथा चित्तं प्रग्रहीतव्यं । एवं भगवन्नित्यायुष्मान्सुभूतिर्भगवतः प्रत्यश्रौषीत् ॥२॥ ### Section 3 भगवानस्यैतदवोचत् । इह सुभूते बोधिसत्त्वयानसंप्रस्थितेनैवं चित्तमुत्पादयितव्यं यावंतः सुभूते सत्त्वाः सत्त्वधातौ सत्त्वसंग्रहेण संगृहीता अंडजा वा जरायुजा वा संस्वेदजा वौपपादुका वा रूपिणो वारूपिणो वा संज्ञिनो वासंज्ञिनो वा नैव संज्ञिनो नासंज्ञिनो वा यावान्कश्चित्सत्त्वधातुप्रज्ञप्यमानः प्रज्ञप्यते ते च मया सर्वेऽनुपधिशेषे निर्वाणधातौ परिनिर्वापयितव्याः । एवमपरिमाणानपि सत्त्वान्परिनिर्वाप्य न कश्चित्सत्त्वः परिनिर्वापितो भवति । तत्कस्य हेतोः । सचेत्सुभूते बोधिसत्त्वस्य सत्त्वसंज्ञा प्रवर्तेत न स बोधिसत्त्व इति वक्तव्यः । तत्कस्य हेतोः । न स सुभूते बोधिसत्त्वो वक्तव्यो यस्य सत्त्वसंज्ञा प्रवर्तेत जीवसंज्ञा वा पुद्गलसंज्ञा वा प्रवर्तेत ॥३॥ ### Section 4 अपि तु खलु पुनः सुभूते न बोधिसत्त्वेन वस्तुप्रतिष्ठितेन दानं दातव्यं न क्वचित्प्रतिष्ठितेन दानं दातव्यं न रूपप्रतिष्ठितेन दानं दातव्यं न शब्दगंधरसस्प्रष्टव्यधर्मेषु प्रतिष्ठितेन दानं दातव्यं । एवं हि सुभूते बोधिसत्त्वेन महासत्त्वेन दानं दातव्यं यथा न निमित्तसंज्ञायामपि प्रतितिष्ठेत् । तत्कस्य हेतोः । यः सुभूते बोधिसत्त्वो ऽप्रतिष्ठितो दानं ददाति तस्य सुभूते पुण्यस्कंधस्य न सुकरं प्रमाणमुद्ग्रहीतुं । तत्किं मन्यसे सुभूते सुकरं पूर्वस्यां दिश्याकाशस्य प्रमाणमुद्ग्रहीतुं । सुभूतिराह । नो हीदं भगवन् । भगवानाह । एवं दक्षिणपश्चिमोत्तरास्वध ऊर्ध्वं दिग्विदिक्षु समंताद्दशसु दिक्षु सुकरमाकाशस्य प्रमाणमुद्ग्रहीतुं । सुभूतिराह । नो हीदं भगवन् । भगवानाह । एवमेव सुभूते यो बोधिसत्त्वोऽप्रतिष्ठितो दानं ददाति तस्य सुभूते पुण्यस्कंधस्य न सुकरं प्रमाणमुद्ग्रहीतुं । एवं हि सुभूते बोधिसत्त्वयानसंप्रस्थितेन दानं दातव्यं यथा न निमित्तसंज्ञायामपि प्रतितिष्ठेत् ॥४॥ ### Section 5 तत्किं मन्यसे सुभूते लक्षणसंपदा तथागता द्रष्टव्यः । सुभूतिराह । नो हीदं भगवन् न लक्षणसंपदा तथागतो द्रष्टव्यः । तत्कस्य हेतोः । या सा भगवन् लक्षणसंपत्तथागतेन भाषिता सैवालक्षणसंपत् । एवमुक्ते भगवानायुष्मंतं सुभूतिमेतदवोचत् । यावत्सुभूते लक्षणसंपन्नावन्मृषा यावदलक्षणसंपन्नावन्न मृषेति हि लक्षणालक्षणतस्तथागतो द्रष्टव्यः ॥५॥ ### Section 6 एवमुक्ते आयुष्मान्सुभूतिर्भगवंतमेतदवोचत् । अस्ति भगवन्केचित्सत्त्वा भविष्यंत्यनागतेऽध्वनि पश्चिमे काले पश्चिमे समये पश्चिमायां पंचशत्यां सद्धर्मविप्रलोपकाले वर्तमाने य इमेष्वेववंरूपेषु सूत्रांतपदेषु भाष्यमाणेषु भूतसंज्ञामुत्पादयिष्यंति । भगवानाह । मा सुभूते त्वमेवं वोचः । अस्ति केचित्सत्त्वा भविष्यंत्यनागतेऽध्वनि पश्चिमे काले पश्चिमे समये पश्चिमायां पंचशत्यां सद्धर्मविप्रलोपे वर्तमाने य इमेष्वेववंरूपेषु सूत्रांतपदेषु भाष्यमाणेषु भूतसंज्ञामुत्पादयिष्यंति । अपि तु खलु पुनः सुभूते भविष्यत्यनागतेऽध्वनि बोधिसत्त्वा महासत्त्वाः पश्चिमे काले पश्चिमे समये पश्चिमायां पंचशत्यां सद्धर्मविप्रलोपे वर्तमाने गुणवंतः शीलवंतः प्रज्ञावंतश्च भविष्यंति य इमेष्वेववंरूपेषु सूत्रांतपदेषु भाष्यमाणेषु भूतसंज्ञामुत्पादयिष्यंति । न खलु पुनस्ते सुभूते बोधिसत्त्वा महासत्त्वा एकबुद्धपर्युपासिता भविष्यंति नैकबुद्धावरोपितकुशलमूला भविष्यंति अपि तु खलु पुनः सुभूते अनेकबुद्धशतसहस्रपर्युपासिता अनेकबुद्धशतसहस्रावरोपितकुशलमूलास्ते बोधिसत्त्वा महासत्त्वा भविष्यंति य इमेष्वेववंरूपेषु सूत्रांतपदेषु भाष्यमाणेष्वेकचित्तप्रसादमपि प्रतिलप्स्यंते । ज्ञातास्ते सुभूते तथागतेन बुद्धज्ञानेन दृष्टास्ते सुभूते तथागतेन बुद्धचक्षुषा बुद्धास्ते सुभूते तथागतेन । सर्वे ते सुभूतेऽप्रमेयमसंख्येयं पुण्यस्कंधं प्रसविष्यंति प्रतिगृहीष्यंति । तत्कस्य हेतोः । न हि सुभूते तेषां बोधिसत्त्वानां महासत्त्वानामात्मसंज्ञा प्रवर्तते न सत्त्वसंज्ञा न जीवसंज्ञा न पुद्गलसंज्ञा प्रवर्तते । नापि तेषां सुभूते बोधिसत्त्वानां महासत्त्वानां धर्मसंज्ञा प्रवर्तते । एवं नाधर्मसंज्ञा । नापि तेषां सुभूते संज्ञा नासंज्ञा प्रवर्तते । तत्कस्य हेतोः । सचेत्सुभूते तेषां बोधिसत्त्वानां महासत्त्वानां धर्मसंज्ञा प्रवर्तेत स एव तेषामात्मग्राहो भवेत्सत्त्वग्राहो जीवग्राहः पुद्गलग्राहो भवेत् । सचेदधर्मसंज्ञा प्रवर्तेत स एव तेषामात्मग्राहो भवेत्सत्त्वग्राहो जीवग्राहः पुद्गलग्राह इति । तत्कस्य हेतोः । न खलु पुनः सुभूते बोधिसत्त्वेन महासत्त्वेन धर्मं उद्ग्रहीतव्यो नाधर्मः । तस्मादियं तथागतेन संधाय वाग्भाषिता । कोलोपमं धर्मपर्यायमाजानद्भिर्धर्मा एव प्रहातव्याः प्रागेवाधर्मा इति ॥६॥ ### Section 7 पुनरपरं भगवानायुष्मंतं सुभूतिमेतदवोचत् । तत्किं मन्यसे सुभूते अस्ति स कश्चिद्धर्मो यस्तथागतेनानुत्तरां सम्यक्संबोधिरित्यभिसंबुद्धः । कश्चिद्वा धर्मस्तथागतेन देशितः । एवमुक्ते आयुष्मान्सुभूतिर्भगवंतमेतदवोचत् । यथाहं भगवन्भगवतो भाषितस्यार्थमाजानामि नास्ति स कश्चिद्धर्मो यस्तथागतेनानुत्तरा सम्यक्संबोधिरित्यभिसंबुद्धः । नास्ति धर्मो यस्तथागतेन देशितः । तत्कस्य हेतोः । योऽसौ तथागतेन धर्मोऽभिसंबुद्धो देशितो वा ग्राह्यः सोऽनभिलप्यः । न स धर्मो नाधर्मः । तत्कस्य हेतोः । असंस्कृतप्रभाविता ह्यार्यपुद्गलाः ॥७॥ ### Section 8 भगवानाह । तत्किं मन्यसे सुभूते यः कश्चित्कुलपुत्रो वा कुलदुहिता वेमं त्रिसाहस्रमहासाहस्रं लोकधातुं सप्तरत्नपरिपूर्णं कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्यात् । अपि नु स कुलपुत्रो वा कुलदुहिता वा ततो निदानं बहु पुण्यस्कंधं प्रसुनुयात् । सुभूतिराह । बहु भगवन् बहु सुगत स कुलपुत्रो वा कुलदुहिता वा ततो निदानं पुण्यस्कंधं प्रसुनुयात् । तत्कस्य हेतोः । योऽसौ भगवन्पुण्यस्कंधस्तथागतेन भाषितः अस्कंधः स तथागतेन भाषितः । तस्मात्तथागतो भाषते पुण्यस्कंधः पुण्यस्कंध इति । भगवानाह । यश्च खलु पुनः सुभूते कुलपुत्रो वा कुलदुहिता वेमं त्रिसाहस्रमहासाहस्रं लोकधातुं सप्तरत्नपरिपूर्णं कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्यात् यश्चेतो धर्मपर्यायादंतशश्चतुष्पादिकामपि गाथामुद्गृह्य परेभ्यो विस्तरेण देशयेत्संप्रकाशयेदयमेव ततो निदानं बहुतरं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं । तत्कस्य हेतोः । अतो निर्जाता हि सुभूते तथागतानामर्हतां सम्यक्संबुद्धानामनुत्तरा सम्यक्संबोधिरतो निर्जाताश्च बुद्धा भगवंतः । तत्कस्य हेतोः । बुद्धधर्मा बुद्धधर्मा इति सुभूतेऽबुद्धधर्माश्चैव ते तथागतेन भाषिताः । तेनोच्यंते बुद्धधर्मा इति ॥८॥ ### Section 9 तत्किं मन्यसे सुभूते अपि नु स्रोतआपन्नस्यैवं भवति मया स्रोतआपत्तिफलं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् । न स्रोतआपन्नस्यैवं भवति मया स्रोतआपत्तिफलं प्राप्नमिति । तत्कस्य हेतोः । न हि स भगवन्कंचिद्धर्ममापन्नः । तेनोच्यते स्रोतआपन्न इति । न रूपमापन्नो न शब्दान्न गन्धान्न रसान्न स्प्रष्टव्यान्धर्मानापन्नः । तेनोच्यते स्रोतआपन्न इति । सचेद्भगवन्स्रोतआपन्नस्यैवं भवेन्मया स्रोतआपत्तिफलं प्राप्नमिति स एव तस्यात्मग्राहो भवेत् सत्त्वग्राहो जीवग्राहः पुद्गलग्राहो भवेदिति ॥ भगवानाह । तत्किं मन्यसे सुभूते अपि नु सकृदागामिन एवं भवति मया सकृदागामिफलं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् न सकृदागामिन एवं भवति मया सकृदागामिफलं प्राप्नमिति । तत्कस्य हेतोः । न हि स कश्चिद्धर्मो यः सकृदागामित्वमापन्नः । तेनोच्यते सकृदागामीति ॥ भगवानाह । तत्किं मन्यसे सुभूते अपि न्वनागामिन एवं भवति मयानागामिफलं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् नानागामिन एवं भवति मयानागामिफलं प्राप्नमिति । तत्कस्य हेतोः । न हि स भगवन्कश्चिद्धर्मो योऽनागामित्वमापन्नः । तेनोच्यतेऽनागामीति ॥ भगवानाह । तत्किं मन्यसे सुभूते अपि न्वर्हत एवं भवति मयार्हत्त्वं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् नार्हत एवं भवति मयार्हत्त्वं प्राप्नमिति । तत्कस्य हेतोः । न हि स भगवन्कश्चिद्धर्मो योऽर्हन्नाम । तेनोच्यतेऽर्हनिति । सचेद्भगवन्नर्हत एवं भवेन्मयार्हत्त्वं प्राप्नमिति स एव तस्यात्मग्राहो भवेत् सत्त्वग्राहो जीवग्राहः पुद्गलग्राहो भवेत् ॥ तत्कस्य हेतोः । अहमस्मि भगवंस्तथागतेनार्हता सम्यक्संबुद्धेनारणाविहारिणामग्र्यो निर्दिष्टः । अहमस्मि भगवन्नर्हन्वीतरागः । न च मे भगवन्नेवं भवति अर्हन्नस्यहं वीतराग इति । सचेन्मम भगवन्नेवं भवेन्मयार्हत्त्वं प्राप्नमिति न मां तथागतो व्याकरिष्यदरणाविहारिणामग्र्यः सुभूतिः कुलपुत्रो न क्वचिद्विहरति तेनोच्यतेऽरणाविहार्यरणाविहारीति ॥९॥ ### Section 10 भगवानाह । तत्किं मन्यसे सुभूते अस्ति स कश्चिद्धर्मो यस्तथागतेन दीपंकरस्य तथागतस्यार्हतः सम्यक्संबुद्धस्यांतिकादुद्गृहीतः । सुभूतिराह । नो हीदं भगवन् नास्ति स कश्चिद्धर्मो यस्तथागतेन दीपंकरस्य तथागतस्यार्हतः सम्यक्संबुद्धस्यांतिकादुद्गृहीतः ॥ भगवानाह । यः कश्चित्सुभूते बोधिसत्त्व एवं वदेदहं क्षेत्रव्यूहानिष्पादयिष्यामीति स वितथं वदेत् । तत्कस्य हेतोः । क्षेत्रव्यूहाः क्षेत्रव्यूहा इति सुभूतेऽव्यूहास्ते तथागतेन भाषिताः । तेनोच्यंते क्षेत्रव्यूहा इति ॥ तस्मात्तर्हि सुभूते बोधिसत्त्वेन महासत्त्वेनैवमप्रतिष्ठितं चित्तमुत्पादयितव्यं यन्न क्वचित्प्रतिष्ठितं चित्तमुत्पादयितव्यं न रूपप्रतिष्ठितं चित्तमुत्पादयितव्यं न शब्दगंधरसस्प्रष्टव्यधर्मप्रतिष्ठितं चित्तमुत्पादयितव्यं । तद्यथापि नाम सुभूते पुरुषो भवेदुपेतकायो महाकायो यस्यैवंरूप आत्मभावः स्यात् । तद्यथापि नाम सुमेरुः पर्वतराजः । तत्किं मन्यसे सुभूते अपि नु महान्स आत्मभावो भवेत् । सुभूतिराह । महान्स भगवन्महान्सुगत स आत्मभावो भवेत् । तत्कस्य हेतोः । आत्मभाव आत्मभाव इति भगवन्न भावः स तथागतेन भाषितः । तेनोच्यत आत्मभाव इति । न हि भगवन्स भावो नाभावः । तेनोच्यत आत्मभाव इति ॥१०॥ ### Section 11 भगवानाह । तत्किं मन्यसे सुभूते यावत्यो गंगायां महानद्यां वालुकास्तावत्य एव गंगानद्यो भवेयुः तासु या वालुका अपि नु ता बह्व्यो भवेयुः । सुभूतिराह । ता एव तावद्भगवन्बह्व्यो गंगानद्यो भवेयुः प्रागेव यास्तासु गंगानदीषु वालुकाः । भगवानाह । आरोचयामि ते सुभूते प्रतिवेदयामि ते यावत्यस्तासु गंगानदीषु वालुका भवेयुस्तावतो लोकधातून्कश्चिदेव स्त्री वा पुरुषो वा सप्तरत्नपरिपूर्णं कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्सं बुद्धेभ्यो दानं दद्यात् । तत्किं मन्यसे सुभूते अपि नु सा स्त्री वा पुरुषो वा ततो निदानं बहु पुण्यस्कंधं प्रसुनुयात् । सुभूतिराह । बहु भगवन्बहु सुगत स्त्री वा पुरुषो वा ततो निदानं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं । भगवानाह । यश्च खलु पुनः सुभूते स्त्री वा पुरुषो वा तावतो लोकधातून्सप्तरत्नपरिपूर्णं कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्यात् । यश्च कुलपुत्रो वा कुलदुहिता वेतो धर्मपर्यायादंतशश्चतुष्पादिकामपि गाथामुद्गृह्य परेभ्यो देशयेत्संप्रकाशयेदयमेव ततो निदानं बहुतरं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं ॥११॥ ### Section 12 अपि तु खलु पुनः सुभूते यस्मिन्पृथिवीप्रदेश इतो धर्मपर्यायादंतशश्चतुष्पादिकामपि गाथामुद्गृह्य भाषेत वा संप्रकाशयेत वा स पृथिवीप्रदेशश्चैत्यभूतो भवेत्सदेवमानुषासुरस्य लोकस्य कः पुनर्वादो य इमं धर्मपर्यायं सकलसमाप्तं धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति परेभ्यश्च विस्तरेण संप्रकाशयिष्यंति । परमेण ते सुभूते आश्चर्येण समन्वागता भविष्यंति । तस्मिंश्च सुभूते पृथिवीप्रदेशे शास्ता विहरत्यन्यतरान्यतरो वा विज्ञगुरुस्थानीयः ॥१२॥ ### Section 13 एवमुक्ते आयुष्मान्सुभूतिर्भगवंतमेतदवोचत् । को नामायं भगवन्धर्मपर्यायः कथं चैनं धारयामि । एवमुक्ते भगवानायुष्मंतं सुभूतिमेतदवोचत् । प्रज्ञापारमिता नामायं सुभूते धर्मपर्यायः । एवं चैनं धारय । तत्कस्य हेतोः । यैव सुभूते प्रज्ञापारमिता तथागतेन भाषिता सैवापारमिता तथागतेन भाषिता । तेनोच्यते प्रज्ञापारमितेति ॥ तत्किं मन्यसे सुभूते अपि न्वस्ति स कश्चिद्धर्मो यस्तथागतेन भाषितः । सुभूतिराह । नो हीदं भगवन् नास्ति स कश्चिद्धर्मो यस्तथागतेन भाषितः ॥ भगवानाह । तत्किं मन्यसे सुभूते यावत्त्रिसाहस्रमहासाहस्रे लोकधातौ पृथिवीरजः कच्चिद्बहु भवेत् । सुभूतिराह । बहु भगवन्बहु सुगत पृथिवीरजो भवेत् । तत्कस्य हेतोः । यद्भगवन्पृथिवीरजस्तथागतेन भाषितमरजस्तद्भगवंस्तथागतेन भाषितं । तेनोच्यते पृथिवीरज इति ॥ योऽयमसौ लोकधातुस्तथागतेन भाषितोऽधातुः स तथागतेन भाषितः । तेनोच्यते लोकधातुरिति ॥ भगवानाह । तत्किं मन्यसे सुभूते द्वाचिंशन्महापुरुषलक्षणैस्तथागतोऽर्हन्सम्यक्संबुद्धो द्रष्टव्यः । सुभूतिराह । नो हीदं भगवन् द्वाचिंशन्महापुरुषलक्षणैस्तथागतोऽर्हन्सम्यक्संबुद्धो द्रष्टव्यः । तत्कस्य हेतोः । यानि हि तानि भगवन् द्वाचिंशन्महापुरुषलक्षणानि तथागतेन भाषितान्यलक्षणानि तानि भगवंस्तथागतेन भाषितानि । तेनोच्यंते द्वाचिंशन्महापुरुषलक्षणानीति ॥ भगवानाह । यश्च खलु पुनः सुभूते स्त्री वा पुरुषो वा दिने दिने गंगानदीवालुकासमानात्मभावान्परित्यजेत् एवं परित्यजन्गंगानदीवालुकासमान्कल्पांस्तानात्मभावान्परित्यजेत् यश्चेतो धर्मपर्यायादंतशश्चतुष्पादिकामपि गाथामुद्गृह्य परेभ्यो देशयेत्संप्रकाशयेदयमेव ततो निदानं बहुतरं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं ॥१३॥ ### Section 14 अथ खल्वायुष्मान्सुभूतिर्धर्मवेगेनाश्रूणि प्रामुंचत् सोऽश्रूणि प्रमृज्य भगवंतमेतदवोचत् । आश्चर्यं भगवन्परमाश्चर्यं सुगत यावदयं धर्मपर्यायस्तथागतेन भाषितोऽग्रयानसंप्रस्थितानां सत्त्वानामर्थाय श्रेष्ठयानसंप्रस्थितानामर्थाय यतो मे भगवज्ज्ञानमुत्पन्नं । न मया भगवञ्जात्वेवंरूपो धर्मपर्यायः श्रुतपूर्वः । परमेण ते भगवन्नाश्चर्येण समन्वागता बोधिसत्त्वा भविष्यंति य इह सूत्रे भाष्यमाणे श्रुत्वा भूतसंज्ञामुत्पादयिष्यंति । तत्कस्य हेतोः । या चैषा भगवन्भूतसंज्ञा सैवाभूतसंज्ञा । तस्मात्तथागतो भाषते भूतसंज्ञा भूतसंज्ञेति ॥ न मम भगवन्नाश्चर्यं यदाहमिमं धर्मपर्यायं भाष्यमाणमवकल्पयाम्यधिमुच्ये । येऽपि ते भगवन्सत्त्वा भविष्यंत्यनागतेऽध्वनि पश्चिमे काले पश्चिमे समये पश्चिमायां पंचशत्यां सद्धर्मविप्रलोपे वर्तमाने य इमं भगवन्धर्मपर्यायमुद्गृहीष्यंति धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति परेभ्यश्च विस्तरेण संप्रकाशयिष्यंति ते परमाश्चर्येण समन्वागता भविष्यंति ॥ अपि तु खलु पुनर्भगवन्न तेषामात्मसंज्ञा प्रवर्तिष्यते । न सत्त्वसंज्ञा न जीवसंज्ञा न पुद्गलसंज्ञा प्रवर्तिष्यते नापि तेषां काचित्संज्ञा नासंज्ञा प्रवर्तते । तत्कस्य हेतोः । या सा भगवन्नात्मसंज्ञा सैवासंज्ञा । या सत्त्वसंज्ञा जीवसंज्ञा पुद्गलसंज्ञा सैवासंज्ञा । तत्कस्य हेतोः । सर्वसंज्ञापगता हि बुद्धा भगवंतः ॥ एवमुक्ते भगवानायुष्मंतं सुभूतिमेतदवोचत् । एवमेतत्सुभूते एवमेतत् । परमाश्चर्यसमन्वागतास्ते सत्त्वा भविष्यंति य इह सुभूते सूत्रे भाष्यमाणे नोत्त्रसिष्यंति न संत्रसिष्यंति न संत्रासमापत्स्यंते । तत्कस्य हेतोः । परमपारमितेयं सुभूते तथागतेन भाषिता यदुतापारमिता । यां च सुभूते तथागतः परमपारमितां भाषते तामपरिमाणा अपि बुद्धा भगवंतो भाषंते । तेनोच्यते परमपारमितेति ॥ अपि तु खलु पुनः सुभूते या तथागतस्य क्षांतिपारमिता सैवापारमिता । तत्कस्य हेतोः । यदा मे सुभूते कलिंगराजाङ्गप्रत्यंगमांसान्यच्छैत्सीत्तस्मिन्समये आत्मसंज्ञा वा सत्त्वसंज्ञा वा जीवसंज्ञा वा पुद्गलसंज्ञा वा नापि मे काचित्संज्ञा वासंज्ञा वा बभूव । तत्कस्य हेतोः । सचेन्मे सुभूते तस्मिन्समये आत्मसंज्ञाभविष्यद्व्यापादसंज्ञापि मे तस्मिन्समयेऽभविष्यत् । सचेत्सत्त्वसंज्ञा जीवसंज्ञा पुद्गलसंज्ञाभविष्यद्व्यापादसंज्ञापि मे तस्मिन्समयेऽभविष्यत् । तत्कस्य हेतोः । अभिजानाम्यहं सुभूतेऽतीतेऽध्वनि पंच जातिशतानि यदहं क्षांतिवादी ऋषिरभूवं । तत्रापि मे नात्मसंज्ञा बभूव न सत्त्वसंज्ञा न जीवसंज्ञा न पुद्गलसंज्ञा बभूव । तस्मात्तर्हि सुभूते बोधिसत्त्वेन महासत्त्वेन सर्वसंज्ञां विवर्जयित्वानुत्तरायां सम्यक्संबोधौ चित्तमुत्पादयितव्यं । न रूपप्रतिष्ठितं चित्तमुत्पादयितव्यं न शब्दगंधरसस्प्रष्टव्यधर्मप्रतिष्ठितं चित्तमुत्पादयितव्यं न धर्मप्रतिष्ठितं चित्तमुत्पादयितव्यं नाधर्मप्रतिष्ठितं चित्तमुत्पादयितव्यं न क्वचित्प्रतिष्ठितं चित्तमुत्पादयितव्यं । तत्कस्य हेतोः । यत्प्रतिष्ठितं तदेवाप्रतिष्ठितं । तस्मादेव तथागतो भाषते अप्रतिष्ठितेन बोधिसत्त्वेन दानं दातव्यं । न रूपशब्दगंधरसस्पर्शधर्मप्रतिष्ठितेन दानं दातव्यं ॥ अपि तु खलु पुनः सुभूते बोधिसत्त्वेनैवंरूपो दानपरित्यागः कर्तव्यः सर्वसत्त्वानामर्थाय । तत्कस्य हेतोः । या चैषा सुभूते सत्त्वसंज्ञा सैवासंज्ञा । य एवं ते सर्वसत्त्वास्तथागतेन भाषितास्त एवासत्त्वाः । तत्कस्य हेतोः । भूतवादी सुभूते तथागतः सत्यवादी तथावादी तथागतः । अनन्यथावादी तथागतः । न वितथवादी तथागतः ॥ अपि तु खलु पुनः सुभूते यस्तथागतेन धर्मोऽभिसंबुद्धो देशितो निध्यातो न तच्च सत्यं न मृषा । तद्यथापि नाम सुभूते पुरुषोऽंधकारप्रविष्टो न किंचिदपि पश्येत् एवं वस्तुपतितो बोधिसत्त्वो द्रष्टव्यो यो वस्तुपतितो दानं परित्यजति । तद्यथापि नाम सुभूते चक्षुष्मान्पुरुषः प्रभातायां रात्र्यां सूर्येऽभ्युद्गते नानाविधानि रूपाणि पश्येत् एवमवस्तुपतितो बोधिसत्त्वो द्रष्टव्यो योऽवस्तुपतितो दानं परित्यजति ॥ अपि तु खलु पुनः सुभूते ये कुलपुत्रा वा कुलदुहितरो वेमं धर्मपर्यायमुद्गृहीष्यंति धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति परेभ्यश्च विस्तरेण संप्रकाशयिष्यंति ज्ञातास्ते सुभूते तथागतेन बुद्धज्ञानेन दृष्टास्ते सुभूते तथागतेन बुद्धचक्षुषा बुद्धास्ते तथागतेन । सर्वे ते सुभूते सत्त्वा अप्रमेयमसंख्येयं पुण्यस्कंधं प्रसविष्यंति प्रतिगृहीष्यंति ॥१४॥ ### Section 15 यश्च खलु पुनः सुभूते स्त्री वा पुरुषो वा पूर्वाह्णकालसमये गंगानदीवालुकासमानात्मभावान्परित्यजेत् एवं मध्याह्नकालसमये गंगानदीवालुकासमानात्मभावान्परित्यजेत् सायाह्नकालसमये गंगानदीवालुकासमानात्मभावान्परित्यजेत् अनेन पर्यायेण बहूनि कल्पकोटिनियुतशतसहस्राण्यात्मभावान्परित्यजेत् यश्चेमं धर्मपर्यायं श्रुत्वा न प्रतिक्षिपेत् अयमेव ततो निदानं बहुतरं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं । कः पुनर्वादो यो लिखित्वोद्गृह्णीयाद्धारयेद्वाचयेत्पर्यवाप्नुयात्परेभ्यश्च विस्तरेण संप्रकाशयेत् ॥ अपि तु खलु पुनः सुभूते अचिंत्योऽतुल्योऽयं धर्मपर्यायः । अयं च सुभूते धर्मपर्यायस्तथागतेन भाषितोऽग्रयानसंप्रस्थितानां सत्त्वानामर्थाय श्रेष्ठयानसंप्रस्थितानां सत्त्वानामर्थाय । य इमं धर्मपर्यायमुद्गृहीष्यंति धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति परेभ्यश्च विस्तरेण संप्रकाशयिष्यंति ज्ञातास्ते सुभूते तथागतेन बुद्धज्ञानेन दृष्टास्ते सुभूते तथागतेन बुद्धचक्षुषा बुद्धास्ते तथागतेन । सर्वे ते सुभूते सत्त्वा अप्रमेयेण पुण्यस्कंधेन समन्वागता भविष्यंति । अचिंत्येनातुल्येनामापेनापरिमाणेन पुण्यस्कंधेन समन्वागता भविष्यंति । सर्वे ते सुभूते सत्त्वाः समांशेन बोधिं धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति । तत्कस्य हेतोः । न हि शक्यं सुभूतेऽयं धर्मपर्यायो हीनाधिमुक्तिकैः सत्त्वैः श्रोतुं नात्मदृष्टिकैर्न सत्त्वदृष्टिकैर्न जीवदृष्टिकैर्न पुद्गलदृष्टिकैः । नाबोधिसत्त्वप्रतिज्ञैः सत्त्वैः शक्यमयं धर्मपर्यायः श्रोतुं वोद्गृहीतुं वा धारयितुं वा वाचयितुं वा पर्यवाप्तुं वा । नेदं स्थानं विद्यते ॥ अपि तु खलु पुनः सुभूते यच्च पृथिवीप्रदेश इदं सूत्रं प्रकाशयिष्यते पूजनीयः स पृथिवीप्रदेशो भविष्यति सदेवमानुषासुरस्य लोकस्य वंदनीयः प्रदक्षिणीयश्च स पृथिवीप्रदेशो भविष्यति चैत्यभूतः स पृथिवीप्रदेशो भविष्यति ॥१५॥ ### Section 16 अपि तु ये ते सुभूते कुलपुत्रा वा कुलदुहितरो वेमानेवंरूपान्सूत्रांतानुद्गृहीष्यंति धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति योनिशश्च मनसिकरिष्यंति परेभ्यश्च विस्तरेण संप्रकाशयिष्यंति ते परिभूता भविष्यंति सुपरिभूताश्च भविष्यंति । तत्कस्य हेतोः । यानि च तेषां सुभूते सत्त्वानां पौर्वजन्मिकान्यशुभानि कर्माणि कृतान्यपायसंवर्तनीयानि दृष्ट एव धर्मे परिभूततया तानि पौर्वजन्मिकान्यशुभानि कर्माणि क्षपयिष्यंति बुद्धबोधिं चानुप्राप्स्यंति ॥ अभिजानाम्यहं सुभूते अतीतेऽध्वन्यसंख्येयैः कल्पैरसंख्येयतरैर्दीपंकरस्य तथागतस्यार्हतः सम्यक्संबुद्धस्य परेण परतरेण चतुरशीतिबुद्धकोटिनियुतशतसहस्राण्यभूवन्ये मयारागिता आराग्य न विरागिताः । यच्च मया सुभूते ते बुद्धा भगवंत आरागिता आराग्य न विरागिता यच्च पश्चिमे काले पश्चिमे समये पश्चिमायां पंचशत्यां सद्धर्मविप्रलोपकाले वर्तमाने इमानेवंरूपान्सूत्रांतानुद्गृहीष्यंति धारयिष्यंति वाचयिष्यंति पर्यवाप्स्यंति परेभ्यश्च विस्तरेण संप्रकाशयिष्यंति । अस्य खलु पुनः सुभूते पुण्यस्कंधस्यांतिकादसौ पौर्वकः पुण्यस्कंधः शततमीमपि कलां नोपैति सहस्रतमीमपि शतसहस्रतमीमपि कोटितमीमपि कोटिशततमीमपि कोटिसहस्रतमीमपि कोटिनियुतशतसहस्रतमीमपि संख्यामपि कलामपि गणनामप्युपमामप्युपनिषदमपि यावदौपम्यमपि न क्षमते ॥ सचेत्पुनः सुभूते तेषां कुलपुत्राणां कुलदुहितॄणां वाहं पुण्यस्कंधं भाषेयं यावत्ते कुलपुत्रा वा कुलदुहितरो वा तस्मिन्समये पुण्यस्कंधं प्रसविष्यंति प्रतिगृहीष्यंति उन्मादं सत्त्वा अनुप्राप्नुयुश्चित्तविक्षेपं वा गच्छेयुः । अपि तु खलु पुनः सुभूते अचिंत्योऽतुल्योऽयं धर्मपर्यायस्तथागतेन भाषितः । अस्याचिंत्य एव विपाकः प्रतिकांक्षितव्यः ॥१६॥ ### Section 17 अथ खल्वायुष्मान्सुभूतिर्भगवंतमेतदवोचत् । कथं भगवन्बोधिसत्त्वयानसंप्रस्थितेन स्थातव्यं कथं प्रतिपत्तव्यं कथं चित्तं प्रग्रहीतव्यं । भगवानाह । इह सुभूते बोधिसत्त्वयानसंप्रस्थितेनैवं चित्तमुत्पादयितव्यं सर्वे सत्त्वा मयानुपधिशेषे निर्वाणधातौ परिनिर्वापयितव्याः । एवं च सत्त्वान्परिनिर्वाप्य न कश्चित्सत्त्वः परिनिर्वापितो भवति । तत्कस्य हेतोः । सचेत्सुभूते बोधिसत्त्वस्य सत्त्वसंज्ञा प्रवर्तेत न स बोधिसत्त्व इति वक्तव्यः । जीवसंज्ञा वा यावत्पुद्गलसंज्ञा वा प्रवर्तेत न स बोधिसत्त्व इति वक्तव्यः । तत्कस्य हेतोः । नास्ति सुभूते स कश्चिद्धर्मो यो बोधिसत्त्वयानसंप्रस्थितो नाम ॥ तत्किं मन्यसे सुभूते अस्ति स कश्चिद्धर्मो यस्तथागतेन दीपंकरस्य तथागतस्यांतिकादनुत्तरां सम्यक्संबोधिमभिसंबुद्धः । एवमुक्ते आयुष्मान्सुभूतिर्भगवंतमेतदवोचत् । यथाहं भगवन्भगवतो भाषितस्यार्थमाजानामि नास्ति स भगवन्कश्चिद्धर्मो यस्तथागतेन दीपंकरस्य तथागतस्याहतः सम्यक्संबुद्धस्यांतिकादनुत्तरां सम्यक्संबोधिमभिसंबुद्धः । एवमुक्ते भगवानायुष्मंतं सुभूतिमेतदवोचत् । एवमेतत्सुभूते एवमेतत् नास्ति सुभूते स कश्चिद्धर्मो यस्तथागतेन दीपंकरस्य तथागतस्याहतः सम्यक्संबुद्धस्यांतिकादनुत्तरां सम्यक्संबोधिमभिसंबुद्धः । सचेत्पुनः सुभूते कश्चिद्धर्मस्तथागतेनाभिसंबुद्धोऽभविष्यत् न मां दीपंकरस्तथागतो व्याकरिष्यद्भविष्यसि त्वं माणवानागतेऽध्वनि शाक्यमुनिर्नाम तथागतोऽर्हन्सम्यक्संबुद्ध इति । यस्मात्तर्हि सुभूते तथागतेनार्हता सम्यक्संबुद्धेन नास्ति स कश्चिद्धर्मो योऽनुत्तरां सम्यक्संबोधिमभिसंबुद्धस्तस्मादहं दीपंकरेण तथागतेन व्याकृतो भविष्यामि त्वं माणवानागतेऽध्वनि शाक्यमुनिर्नाम तथागतोऽर्हन्सम्यक्संबुद्धः ॥ तत्कस्य हेतोस्तथागत इति सुभूते । भूततथताया एतदधिवचनं । तथागत इति सुभूते । अनुत्पादधर्मताया एतदधिवचनं । तथागत इति सुभूते । धर्मोच्छेदस्यैतदधिवचनं । तथागत इति सुभूते । अत्यंतानुत्पन्नस्यैतदधिवचनं ॥ तत्कस्य हेतोः । एष सुभूतेऽनुत्पादो यः परमार्थः । यः कश्चित्सुभूत एवं वदेत्तथागतेनार्हता सम्यक्संबुद्धेनानुत्तरा सम्यक्संबोधिरभिसंबुद्धेति स वितथं वदेत् अभ्याचक्षीत मां स सुभूते असतोऽग्रहीतेन । तत्कस्य हेतोः । नास्ति सुभूते स कश्चिद्धर्मो यस्तथागतेनानुत्तरां सम्यक्संबोधिमभिसंबुद्धः । यश्च सुभूते तथागतेन धर्मोऽभिसंबुद्धो देशितो वा तच्च न सत्यं न मृषा । तस्मात्तथागतो भाषते सर्वधर्मा बुद्धधर्मा इति । तत्कस्य हेतोः । सर्वधर्मा इति सुभूते अधर्मास्तथागतेन भाषिताः । तस्मादुच्यंते सर्वधर्मा बुद्धधर्मा इति ॥ तद्यथापि नाम सुभूते पुरुषो भवेदुपेतकायो महाकायः । आयुष्मान्सुभूतिराह । योऽसौ भगवंस्तथागतेन पुरुषो भाषित उपेतकायो महाकाय इति अकायः स भगवंस्तथागतेन भाषितः । तेनोच्यत उपेतकायो महाकाय इति ॥ भगवानाह । एवमेतत्सुभूते । यो बोधिसत्त्व एवं वदेदहं सत्त्वान्परिनिर्वापयिष्यामीति न स बोधिसत्त्व इति वक्तव्यः । तत्कस्य हेतोः । अस्ति सुभूते स कश्चिद्धर्मो यो बोधिसत्त्वो नाम । सुभूतिराह । नो हीदं भगवन् नास्ति स कश्चिद्धर्मो यो बोधिसत्त्वो नाम । भगवानाह । सत्त्वाः सत्त्वा इति सुभूते असत्त्वास्ते तथागतेन भाषितास्तेनोच्यंते सत्त्वा इति । तस्मात्तथागतो भाषते निरात्मानः सर्वधर्मा निर्जीवा निष्पोषा निष्पुद्गलाः सर्वधर्मा इति ॥ यः सुभूते बोधिसत्त्व एवं वदेदहं क्षेत्रव्यूहानिष्पादयिष्यामीति स वितथं वदेत् । तत्कस्य हेतोः । क्षेत्रव्यूहा क्षेत्रव्यूहा इति सुभूते अव्यूहास्ते तथागतेन भाषिताः । तेनोच्यंते क्षेत्रव्यूहा इति ॥ यः सुभूते बोधिसत्त्वो निरात्मानो धर्मा निरात्मानो धर्मा इत्यधिमुच्यते स तथागतेनार्हता सम्यक्संबुद्धेन बोधिसत्त्वो महासत्त्व इत्याख्यातः ॥१७॥ ### Section 18 भगवानाह । तत्किं मन्यसे सुभूते संविद्यते तथागतस्य मांसचक्षुः । सुभूतिराह । एवमेतद्भगवन् संविद्यते तथागतस्य मांसचक्षुः । भगवानाह । तत्किं मन्यसे सुभूते संविद्यते तथागतस्य दिव्यं चक्षुः । सुभूतिराह । एवमेतद्भगवन् संविद्यते तथागतस्य दिव्यं चक्षुः । भगवानाह । तत्किं मन्यसे सुभूते संविद्यते तथागतस्य प्रज्ञाचक्षुः । सुभूतिराह । एवमेतद्भगवन् संविद्यते तथागतस्य प्रज्ञाचक्षुः । भगवानाह । तत्किं मन्यसे सुभूते संविद्यते तथागतस्य धर्मचक्षुः । सुभूतिराह । एवमेतद्भगवन् संविद्यते तथागतस्य धर्मचक्षुः । भगवानाह । तत्किं मन्यसे सुभूते संविद्यते तथागतस्य बुद्धचक्षुः । सुभूतिराह । एवमेतद्भगवन्संविद्यते तथागतस्य बुद्धचक्षुः ॥ भगवानाह । तत्किं मन्यसे सुभूते यावत्यो गंगायां महानद्यां वालुका अपि नु ता वालुकास्तथागतेन भाषिताः । सुभूतिराह । एवमेतद्भगवन्नेवमेतत्सुगत भाषितास्तथागतेन वालुकाः । भगवानाह । तत्किं मन्यसे सुभूते यावत्यो गंगायां महानद्यां वालुकास्तावत्य एव गंगानद्यो भवेयुः तासु या वालुकास्तावंतश्च लोकधातवो भवेयुः कच्चिद्बहवस्ते लोकधातवो भवेयुः । सुभूतिराह । एवमेतद्भगवन्नेवमेतत्सुगत बहवस्ते लोकधातवो भवेयुः । भगवानाह । यावंतः सुभूते तेषु लोकधातुषु सत्त्वास्तेषामहं नानाभावां चित्तधारां प्रजानामि । तत्कस्य हेतोः । चित्तधारा चित्तधारेति सुभूते अधौरेषा तथागतेन भाषिता । तेनोच्यते चित्तधारेति । तत्कस्य हेतोः । अतीतं सुभूते चित्तं नोपलभ्यते । अनागतं चित्तं नोपलभ्यते । प्रत्युत्पन्नं चित्तं नोपलभ्यते ॥१८॥ ### Section 19 तत्किं मन्यसे सुभूते यः कश्चित्कुलपुत्रो वा कुलदुहिता वेमं त्रिसाहस्रमहासाहस्रं लोकधातुं सप्तरत्नपरिपूर्णं कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्यात् । अपि नु स कुलपुत्रो वा कुलदुहिता वा ततो निदानं बहु पुण्यस्कंधं प्रसुनुयात् । सुभूतिराह । बहु भगवन्बहु सुगत । भगवानाह । एवमेतत्सुभूते एवमेतत् बहु स कुलपुत्रो वा कुलदुहिता वा ततो निदानं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं । तत्कस्य हेतोः । पुण्यस्कंधः पुण्यस्कंध इति सुभूते अस्कंधः स तथागतेन भाषितः । तेनोच्यते पुण्यस्कंध इति । सचेत्पुनः सुभूते पुण्यस्कंधोऽभविष्यत् न तथागतोऽभाषिष्यत् पुण्यस्कंधः पुण्यस्कंध इति ॥१९॥ ### Section 20 तत्किं मन्यसे सुभूते रूपकायपरिनिष्पत्त्या तथागतो द्रष्टव्यः । सुभूतिराह । नो हीदं भगवन् न रूपकायपरिनिष्पत्त्या तथागतो द्रष्टव्यः । तत्कस्य हेतोः । रूपकायपरिनिष्पत्तिः रूपकायपरिनिष्पत्तिरिति भगवन् अपरिनिष्पत्तिरेषा तथागतेन भाषिता । तेनोच्यते रूपकायपरिनिष्पत्तिरिति ॥ भगवानाह । तत्किं मन्यसे सुभूते लक्षणसंपदा तथागतो द्रष्टव्यः । सुभूतिराह । नो हीदं भगवन् न लक्षणसंपदा तथागतो द्रष्टव्यः । तत्कस्य हेतोः । यैषा भगवँल्लक्षणसंपत्तथागतेन भाषिता अलक्षणसंपदेषा तथागतेन भाषिता । तेनोच्यते लक्षणसंपदिति ॥२०॥ ### Section 21 भगवानाह । तत्किं मन्यसे सुभूते अपि नु तथागतस्यैवं भवति मया धर्मो देशित इति । सुभूतिराह । नो हीदं भगवन् तथागतस्यैवं भवति मया धर्मो देशित इति । भगवानाह । यः सुभूते एवं वदेत्तथागतेन धर्मो देशित इति स वितथं वदेत् अभ्याचक्षीत मां स सुभूतेऽसतोऽग्रहीतेन । तत्कस्य हेतोः । धर्मदेशना धर्मदेशनेति सुभूते नास्ति स कश्चिद्धर्मो यो धर्मदेशना नामोपलभ्यते ॥ एवमुक्ते आयुष्मान्सुभूतिर्भगवंतमेतदवोचत् । अस्ति भगवन्केचित्सत्त्वा भविष्यंत्यनागतेऽध्वनि पश्चिमे काले पश्चिमे समये पश्चिमायां पंचशत्यां सद्धर्मविप्रलोपे वर्तमाने य इमानेवंरूपान्धर्मान्श्रुत्वाभिश्रद्धास्यंति । भगवानाह । न ते सुभूते सत्त्वा नासत्त्वाः । तत्कस्य हेतोः । सत्त्वाः सत्त्वा इति सुभूते सर्वे ते सुभूते असत्त्वास्तथागतेन भाषिताः । तेनोच्यंते सत्त्वा इति ॥२१॥ ### Section 22 तत्किं मन्यसे सुभूते अपि न्वस्ति स कश्चिद्धर्मो यस्तथागतेनानुत्तरां सम्यक्संबोधिमभिसंबुद्धः । आयुष्मान्सुभूतिराह । नो हीदं भगवन् नास्ति स भगवन्कश्चिद्धर्मो यस्तथागतेनानुत्तरां सम्यक्संबोधिमभिसंबुद्धः । भगवानाह । एवमेतत्सुभूते एवमेतत् अणुरपि तच धर्मो न संविद्यते नोपलभ्यते । तेनोच्यतेऽनुत्तरा सम्यक्संबोधिरिति ॥२२॥ ### Section 23 अपि तु खलु पुनः सुभूते समः स धर्मो न तच कश्चिद्विषमः । तेनोच्यतेऽनुत्तरा सम्यक्संबोधिरिति । निरात्मत्वेन निःसत्त्वेन निर्जीवत्वेन निष्पुद्गलत्वेन समा सानुत्तरा सम्यक्संबोधिः सर्वैः कुशलैर्धर्मैरभिसंबुध्यते । तत्कस्य हेतोः । कुशला धर्माः कुशला धर्मा इति सुभूते अधर्माश्चैव ते तथागतेन भाषिताः । तेनोच्यंते कुशला धर्मा इति ॥२३॥ ### Section 24 यश्च खलु पुनः सुभूते स्त्री वा पुरुषो वा यावंतस्त्रिसाहस्रमहासाहस्रे लोकधातौ सुमेरवः पर्वतराजानस्तावतो राशीन्सप्तानां रत्नानामभिसंहत्य तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्यात् । यश्च कुलपुत्रो वा कुलदुहिता वेतः प्रज्ञापारमिताया धर्मपर्यायादंतशश्चतुष्पादिकामपि गाथामुद्गृह्य परेभ्यो देशयेदस्य सुभूते पुण्यस्कंधस्यासौ पौर्वकः पुण्यस्कंधः शततमीमपि कलां नोपैति यावदुपनिषदमपि न क्षमते ॥२४॥ ### Section 25 तत्किं मन्यसे सुभूते अपि नु तथागतस्यैवं भवति मया सत्त्वाः परिमोचिता इति । न खलु पुनः सुभूत एवं द्रष्टव्यं । तत्कस्य हेतोः । नास्ति सुभूते कश्चित्सत्त्वो यस्तथागतेन परिमोचितः । यदि पुनः सुभूते कश्चित्सत्त्वोऽभविष्यत् तथागतेन परिमोचितः स्यात् स एव तथागतस्यात्मग्राहोऽभविष्यत् सत्त्वग्राहो जीवग्राहः पुद्गलग्राहोऽभविष्यत् । आत्मग्राह इति सुभूते अग्राह एष तथागतेन भाषितः । स च बालपृथग्जनैरुद्गृहीतः । बालपृथग्जना इति सुभूते अजना एव ते तथागतेन भाषिताः । तेनोच्यंते बालपृथग्जना इति ॥२५॥ ### Section 26 तत्किं मन्यसे सुभूते लक्षणसंपदा तथागतो द्रष्टव्यः । सुभूतिराह । नो हीदं भगवन् । यथाहं भगवतो भाषितस्यार्थमाजानामि न लक्षणसंपदा तथागतो द्रष्टव्यः । भगवानाह । साधु साधु सुभूते एवमेतत्सुभूते एवमेतद्यथा वदसि । न लक्षणसंपदा तथागतो द्रष्टव्यः । तत्कस्य हेतोः । सचेत्पुनः सुभूते लक्षणसंपदा तथागतो द्रष्टव्योऽभविष्यद्राजापि चक्रवर्ती तथागतोऽभविष्यत् । तस्मान्न लक्षणसंपदा तथागतो द्रष्टव्यः । आयुष्मान्सुभूतिर्भगवंतमेतदवोचत् । यथाहं भगवतो भाषितस्यार्थमाजानामि न लक्षणसंपदा तथागतो द्रष्टव्यः । अथ खलु भगवांस्तस्यां वेलायामिमे गाथे अभाषत ॥ ये मां रूपेण चाद्राक्षुर्ये मां घोषेण चान्वगुः । मिथ्याप्रहाणप्रसृता न मां द्रक्ष्यंति ते जनाः ॥१॥ धर्मतो बुद्धो द्रष्टव्यो धर्मकाया हि नायकाः । धर्मता च न विज्ञेया न सा शक्या विजानितुं ॥२॥ २६॥ ### Section 27 तत्किं मन्यसे सुभूते लक्षणसंपदा तथागतेनानुत्तरा सम्यक्संबोधिरभिसंबुद्धा । न खलु पुनस्ते सुभूत एवं द्रष्टव्यं । तत्कस्य हेतोः । न हि सुभूते लक्षणसंपदा तथागतेनानुत्तरा सम्यक्संबोधिरभिसंबुद्धा स्यात् । न खलु पुनस्ते सुभूते कश्चिदेवं वदेत् बोधिसत्त्वयानसंप्रस्थितैः कस्यचिद्धर्मस्य विनाशः प्रज्ञप्त उच्छेदो वेति । न खलु पुनस्ते सुभूत एवं द्रष्टव्यं । तत्कस्य हेतोः । न बोधिसत्त्वयानसंप्रस्थितैः कस्यचिद्धर्मस्य विनाशः प्रज्ञप्तो नोच्छेदः ॥२७॥ ### Section 28 यश्च खलु पुनः सुभूते कुलपुत्रो वा कुलदुहिता वा गंगानदीवालुकासमाँल्लोकधातून्सप्तरत्नपरिपूर्णं कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्याद्यश्च बोधिसत्त्वो निरात्मकेष्वनुत्पत्तिकेषु धर्मेषु क्षांतिं प्रतिलभते अयमेव ततो निदानं बहुतरं पुण्यस्कंधं प्रसवेदप्रमेयमसंख्येयं । न खलु पुनः सुभूते बोधिसत्त्वेन महासत्त्वेन पुण्यस्कंधः परिगृहीतव्यः । आयुष्मान्सुभूतिराह । ननु भगवन् बोधिसत्त्वेन पुण्यस्कंधः परिगृहीतव्यः । भगवानाह । परिगृहीतव्यः सुभूते नो गृहीतव्यः । तेनोच्यते परिगृहीतव्य इति ॥२८॥ ### Section 29 अपि तु खलु पुनः सुभूते यः कश्चिदेवं वदेत् तथागतो गच्छति वागच्छति वा तिष्ठति वा निषीदति वा शय्यां वा कल्पयति न मे सुभूते भाषितस्यार्थमाजानाति । तत्कस्य हेतोः । तथागत इति सुभूत उच्यते न क्वचिद्गतो न कुतश्चिदागतः । तेनोच्यते तथागतोऽर्हन्सम्यक्संबुद्ध इति ॥२९॥ ### Section 30 यश्च खलु पुनः सुभूते कुलपुत्रो वा कुलदुहिता वा यावंति त्रिसाहस्रमहासाहस्रे लोकधातौ पृथिवीरजांसि तावतां लोकधातूनामेवंरूपं मषिं कुर्यात् यावदेवमसंख्येयेन वीर्येण तद्यथापि नाम परमाणुसंचयः तत्किं मन्यसे सुभूते अपि नु बहुः स परमाणुसंचयो भवेत् । सुभूतिराह । एवमेतद्भगवन्नेवमेतत्सुगत । बहुः स परमाणुसंचयो भवेत् । तत्कस्य हेतोः । सचेद्भगवन्बहुः परमाणुसंचयोऽभविष्यत् न भगवानवक्ष्यत्परमाणुसंचय इति । तत्कस्य हेतोः । योऽसौ भगवन्परमाणुसंचयस्तथागतेन भाषितः असंचयः स तथागतेन भाषितः । तेनोच्यते परमाणुसंचय इति ॥ यश्च तथागतेन भाषितस्त्रिसाहस्रमहासाहस्रो लोकधातुरिति अधातुः स तथागतेन भाषितः । तेनोच्यते त्रिसाहस्रमहासाहस्रो लोकधातुरिति । तत्कस्य हेतोः । सचेद्भगवन् लोकधातुरभविष्यत् स एव पिंडग्राहोऽभविष्यत् यश्चैव पिंडग्राहस्तथागतेन भाषितः अग्राहः स तथागतेन भाषितः । तेनोच्यते पिंडग्राह इति । भगवानाह । पिंडग्राहश्चैव सुभूते अव्यवहारोऽनभिलप्यः । न स धर्मो नाधर्मः । स च बालपृथग्जनैरुद्गृहीतः ॥३०॥ ### Section 31 तत्कस्य हेतोः । यो हि कश्चित्सुभूत एवं वदेदात्मदृष्टिस्तथागतेन भाषिता सत्त्वदृष्टिर्जीवदृष्टिः पुद्गलदृष्टिस्तथागतेन भाषिता । अपि नु स सुभूते सम्यग्वदमानो वदेत् । सुभूतिराह । नो हीदं भगवन्नो हीदं सुगत न सम्यग्वदमानो वदेत् । तत्कस्य हेतोः । या सा भगवन्नात्मदृष्टिस्तथागतेन भाषिता अदृष्टिः सा तथागतेन भाषिता । तेनोच्यत आत्मदृष्टिरिति ॥ भगवानाह । एवं हि सुभूते बोधिसत्त्वयानसंप्रस्थितेन सर्वधर्मा ज्ञातव्या दृष्टव्या अधिमोक्तव्याः । तथा च ज्ञातव्या दृष्टव्या अधिमोक्तव्या यथा न धर्मसंज्ञायामपि प्रत्युपतिष्ठेन्नाधर्मसंज्ञायां । तत्कस्य हेतोः । धर्मसंज्ञा धर्मसंज्ञेति सुभूते असंज्ञैषा तथागतेन भाषिता । तेनोच्यते धर्मसंज्ञेति ॥३१॥ ### Section 32 यश्च खलु पुनः सुभूते बोधिसत्त्वो महासत्त्वोऽप्रमेयानसंख्येयाँल्लोकधातून्सप्तरत्नपरिपूर्णान् कृत्वा तथागतेभ्योऽर्हद्भ्यः सम्यक्संबुद्धेभ्यो दानं दद्याद्यश्च कुलपुत्रो वा कुलदुहिता वेतः प्रज्ञापारमिताया धर्मपर्यायादंतशश्चतुष्पादिकामपि गाथामुद्गृह्य धारयेद्वाचयेत्पर्यवाप्नुयात्परेभ्यश्च विस्तरेण संप्रकाशयेदयमेव ततो निदानं बहुतरं पुण्यस्कंधं प्रसुनुयादप्रमेयमसंख्येयं । कथं च संप्रकाशयेत् । तद्यथाकाशे । तारका तिमिरं दीपो मायावश्यायबुद्बुदं । स्वप्नं च विद्युदभ्रं च एवं द्रष्टव्यं संस्कृतं ॥ तथा प्रकाशयेत् तेनोच्यते संप्रकाशयेदिति ॥ इदमवोचद्भगवानात्तमनाः । स्थविरसुभूतिस्ते च भिक्षुभिक्षुण्युपासकोपासिकास्ते च बोधिसत्त्वाः सदेवमानुषासुरगंधर्वश्च लोको भगवतो भाषितमभ्यनंदन्निति ॥३२॥ ॥ आर्यवज्रच्छेदिका भगवती प्रज्ञापारमिता समाप्ता ॥ ## Translation — Mouseia > Mouseia’s complete machine-assisted Musean translation, made directly from the Sanskrit of F. Max Müller’s 1881 Anecdota Oxoniensia edition, all 32 sections, with the printed section numbers kept. ### Section 1 Homage to the Blessed Noble Perfection of Wisdom. Thus have I heard. At one time the Blessed One was staying at Śrāvastī, in the Jeta Grove, in the park of Anāthapiṇḍada, with a great company of monks, twelve hundred and fifty of them, and with many bodhisattvas, great beings. Then, in the forenoon, the Blessed One dressed, took his bowl and robe, and entered the great city of Śrāvastī to beg for alms. He walked through Śrāvastī for alms, and when his meal was done he came back, put away his bowl and robe, washed his feet, and sat down on the seat prepared for him, crossing his legs, holding his body upright, and setting mindfulness before him. Then many monks came to where the Blessed One was, bowed with their heads to his feet, circled him three times to the right, and sat down to one side. [1] ### Section 2 Then the venerable Subhūti was in that assembly, seated among the monks. He rose from his seat, drew his upper robe over one shoulder, knelt on his right knee, set his palms together in homage toward the Blessed One, and said: "How wonderful, Blessed One, how supremely wonderful, Sugata, that the Tathāgata, the Worthy, the Perfectly Awakened, has so embraced the bodhisattvas, the great beings, with his highest favor. How wonderful, Blessed One, that the Tathāgata, the Worthy, the Perfectly Awakened, has so entrusted the bodhisattvas, the great beings, with the highest entrusting. Blessed One, how should a son or daughter of good family who has set out on the bodhisattva vehicle stand? How should they walk? How should they hold the mind?" The Blessed One said to the venerable Subhūti: "Well said, well said, Subhūti. So it is, Subhūti, so it is, just as you say. The Tathāgata has embraced the bodhisattvas, the great beings, with his highest favor, and has entrusted them with the highest entrusting. Listen, Subhūti, and attend well, and I will tell you how one who has set out on the bodhisattva vehicle should stand, how one should walk, and how one should hold the mind." "So be it, Blessed One," the venerable Subhūti answered the Blessed One, and he listened. [2] ### Section 3 The Blessed One said to him: "Here, Subhūti, one who has set out on the bodhisattva vehicle should bring forth the mind in this way: 'However many living beings there are, of whatever kind, in the realm of beings, whether born from eggs, from the womb, from moisture, or by spontaneous birth; whether they have form or are formless; whether they have perception, lack perception, or have neither perception nor non-perception; however many beings can be named as beings, all of them I must lead into the realm of nirvāṇa without remainder and bring to final extinction.' Yet though countless beings are led to extinction in this way, not one being has in truth been extinguished. Why? Subhūti, if a bodhisattva still held the perception of a being, he should not be called a bodhisattva. Why? Subhūti, no one should be called a bodhisattva who still holds the perception of a being, a living soul, or a person." [3] ### Section 4 "Again, Subhūti, a bodhisattva should not give resting on a basis, nor give resting anywhere at all. He should not give resting on a form, nor on a sound, smell, taste, touch, or any object of mind. In this way the great bodhisattva should give, so that his mind does not rest even on the perception of a sign. Why? The one who gives without resting has a heap of merit that cannot easily be measured. What do you think, Subhūti? Is it easy to measure the space to the east?" "No, Blessed One." "Is it easy to measure the space to the south, the west, and the north, below and above, in the intermediate directions, in all ten directions?" "No, Blessed One." "So too, Subhūti, the bodhisattva who gives without resting has a heap of merit that cannot easily be measured. Therefore a bodhisattva who has set out on the bodhisattva vehicle should give so that his mind does not rest even on the perception of a sign." [4] ### Section 5 "What do you think, Subhūti? Can the Tathāgata be seen by the perfection of his marks?" Subhūti answered: "No, Blessed One. The Tathāgata cannot be seen by the perfection of his marks. Why? The perfection of marks that the Blessed One has spoken of is itself no perfection of marks." Then the Blessed One said to the venerable Subhūti: "Wherever there is a perfection of marks, there is falsehood; wherever there is no perfection of marks, there is no falsehood. Therefore the Tathāgata should be seen in the marks and in the absence of marks." [5] ### Section 6 Then the venerable Subhūti said to the Blessed One: "Blessed One, will there be beings in the future, in the last age, in the last time, in the last five hundred years, when the true teaching is in decline, who, when such passages are spoken, will bring forth the perception of what is real?" The Blessed One said: "Do not speak so, Subhūti. There will be beings in that future time, in the last age, in the last time, in the last five hundred years when the true teaching is in decline, who, when such passages are spoken, will bring forth the perception of what is real. Yet, Subhūti, in that future time there will be bodhisattvas, great beings, in the last age, in the last time, in the last five hundred years when the true teaching is in decline, who will be virtuous, disciplined, and wise, and who, when such passages are spoken, will bring forth the perception of what is real. Those bodhisattvas will not have waited upon only one Buddha, nor will they have planted their roots of goodness under only one Buddha. They will have waited upon many hundreds of thousands of Buddhas, and planted roots of goodness under many hundreds of thousands of Buddhas. When such passages are spoken, even a single moment of clear faith will arise in them. Subhūti, such beings are known by the Tathāgata with his Buddha-knowledge, seen by the Tathāgata with his Buddha-eye, and understood by the Tathāgata. All of those beings will gain a heap of merit that cannot be measured or counted, and will receive it. Why? In those bodhisattvas, great beings, no perception of a self arises, nor a perception of a being, of a living soul, or of a person. Nor does any perception of a dharma arise in them, nor any perception of a non-dharma. Nor does any perception or non-perception arise in them. Why? If a perception of dharmas arose in those bodhisattvas, great beings, it would be a grasping at a self, a being, a living soul, and a person. If a perception of non-dharmas arose, it would likewise be a grasping at a self, a being, a living soul, and a person. Why? Subhūti, a bodhisattva, great being, should not grasp at dharmas, nor at non-dharmas. Therefore the Tathāgata has taught this in a veiled way: those who understand this teaching as a raft must give up even the dharmas, and how much more the non-dharmas." [6] ### Section 7 Again the Blessed One said to the venerable Subhūti: "What do you think, Subhūti? Is there any dharma that the Tathāgata awakened to as 'unsurpassed perfect awakening'? Is there any dharma that the Tathāgata has taught?" The venerable Subhūti answered: "As I understand the meaning of what the Blessed One has said, there is no dharma that the Tathāgata awakened to as unsurpassed perfect awakening, and there is no dharma that the Tathāgata has taught. Why? What the Tathāgata has awakened to and taught cannot be grasped or spoken of. It is neither a dharma nor a non-dharma. Why? Because the noble persons are distinguished by what is unconditioned." [7] ### Section 8 The Blessed One said to him: "What do you think, Subhūti? If a son or daughter of good family were to fill this threefold thousand-great-thousand world-system with the seven treasures, and give them as an offering to the Tathāgatas, the Worthy, the Perfectly Awakened, would that son or daughter gain much merit from it?" Subhūti answered: "Much, Blessed One, much, Sugata. That son or daughter would gain much merit. Why? The heap of merit the Blessed One has spoken of is no heap; the Tathāgata has said so, and therefore he speaks of a heap of merit." The Blessed One said: "Moreover, Subhūti, if a son or daughter of good family filled this threefold thousand-great-thousand world-system with the seven treasures and gave them as an offering to the Tathāgatas, the Worthy, the Perfectly Awakened, and if someone took up even a four-line verse of this teaching and taught it to others in full, the merit of that one would be far greater, immeasurable and countless. Why? All the Buddhas, the Tathāgatas, and the supreme perfect awakening of the Buddhas arise from this teaching. Why? Subhūti, the Buddha-dharmas the Tathāgata has spoken of are no Buddha-dharmas; therefore they are called Buddha-dharmas." [8] ### Section 9 "What do you think, Subhūti? Does it occur to one who has entered the stream that 'I have attained the fruit of stream-entry'?" "No, Blessed One. It does not occur to one who has entered the stream that 'I have attained the fruit of stream-entry.' Why? He has entered no dharma; therefore he is called one who has entered the stream, since he has not entered form, sound, smell, taste, touch, or any object of mind. Yet if it occurred to one who has entered the stream that 'I have attained the fruit of stream-entry,' he would be grasping at a self, a being, a living soul, and a person." "What do you think, Subhūti? Does it occur to one who returns once that 'I have attained the fruit of once-returning'?" "No, Blessed One. Why? There is no dharma that is a once-returner; therefore he is called a once-returner." "What do you think, Subhūti? Does it occur to one who does not return that 'I have attained the fruit of non-returning'?" "No, Blessed One. Why? There is no dharma that is a non-returner; therefore he is called a non-returner." "What do you think, Subhūti? Does it occur to an arhat that 'I have attained arhatship'?" "No, Blessed One. Why? There is no dharma called arhat. If it occurred to an arhat that 'I have attained arhatship,' he would be grasping at a self, a being, a living soul, and a person. Blessed One, I am declared by the Tathāgata, the Worthy, the Perfectly Awakened, to be the foremost of those who dwell in the peace of solitude. I am an arhat, free of desire. Yet it does not occur to me that 'I am an arhat free of desire.' If it occurred to me that 'I have attained arhatship,' the Tathāgata would not have declared of me: 'Foremost among those who dwell in the peace of solitude is Subhūti, the son of good family, who dwells nowhere; therefore he is called one who dwells in the peace of solitude.'" [9] ### Section 10 The Blessed One said: "What do you think, Subhūti? Did the Tathāgata obtain any dharma from the Tathāgata, the Worthy, the Perfectly Awakened Dīpaṃkara?" "No, Blessed One. He obtained none." "Subhūti, if a bodhisattva were to say, 'I will bring about the adornment of buddha-lands,' he would be speaking falsely. Why? 'Adornments, adornments': the Tathāgata has said these are no adornments, and therefore they are called adornments. Therefore, Subhūti, a bodhisattva, a great being, should bring forth a mind that rests in nothing. It should not rest on form, nor on sound, smell, taste, touch, or any object of mind. The mind should be brought forth resting in nothing. Subhūti, suppose a person had a body vast and great, like Sumeru, the king of mountains. What do you think, Subhūti, would such a body be great?" "Great, Blessed One, great, Sugata. Why? 'Body, body': the Tathāgata has said it is no body, and therefore it is called a body. For, Blessed One, that body is neither a thing nor a non-thing; therefore it is called a body." [10] ### Section 11 The Blessed One said: "What do you think, Subhūti? Suppose there were as many Ganges rivers as there are grains of sand in the great Ganges. Would the sands of all those rivers be many?" "Many indeed, Blessed One. Those rivers alone would be many, let alone the sands in them." "I tell you, Subhūti, I make this known to you: if a woman or a man filled as many world-systems as there are sands in those rivers with the seven treasures, and gave them to the Tathāgatas, the Worthy, the Perfectly Awakened, would that woman or man gain much merit from this?" "Much, Blessed One, much, Sugata: it is immeasurable and incalculable." "Yet if a son or daughter of good family took up even four lines of this teaching and taught them to others, the merit of that one would be far greater, beyond all measure." [11] ### Section 12 "Again, Subhūti, in whatever place this teaching is spoken or explained, even a four-line verse, that place becomes a shrine for the world with its gods, humans, and asuras. How much more so for one who keeps this teaching in full, recites it, learns it, and explains it at length to others! Such people, Subhūti, will be endowed with a supreme wonder. In that place the Teacher dwells, or one who stands in the place of a teacher who knows." [12] ### Section 13 Subhūti said to the Blessed One: "What is the name of this teaching, Blessed One, and how should I hold it?" The Blessed One said: "This teaching, Subhūti, is called the Perfection of Wisdom. Hold it so. For the Perfection of Wisdom that the Tathāgata has taught is itself no perfection; therefore it is called the Perfection of Wisdom." "What do you think, Subhūti? Is there some dharma that the Tathāgata has taught?" "No, Blessed One, there is none." "What do you think, Subhūti? If there were as much dust of the earth as there is in a world-system of three thousand great thousands, would that dust be much?" "Much indeed, Blessed One, much, Sugata." "Subhūti, the dust the Tathāgata has spoken of is no dust; therefore it is called dust. And the world-system the Tathāgata has spoken of is no world-system; therefore it is called a world-system." "What do you think, Subhūti? Can the Tathāgata be seen by the thirty-two marks of a great person?" "No, Blessed One. The marks the Tathāgata has spoken of are no marks; therefore they are called the thirty-two marks." "Subhūti, suppose a woman or a man gave up as many bodies as there are sands in the Ganges, day after day, for as many kalpas as there are sands in the Ganges; and suppose someone else took up even four lines of this teaching and explained them to others. The merit of this second person would be far greater, beyond all measure." [13] ### Section 14 Then the venerable Subhūti was moved to tears. He wiped away his tears and said to the Blessed One: "How wonderful, Blessed One, how supremely wonderful, Sugata, is this teaching that the Tathāgata has spoken for the sake of beings who have set out on the foremost vehicle and the highest vehicle. Since this understanding has arisen in me, Blessed One, I have never before heard a teaching of this kind. Bodhisattvas who hear this teaching spoken, and bring forth the perception of what is real, will be endowed with supreme wonder. Why? What is this perception of what is real? It is the perception of the unreal, and so the Tathāgata speaks of the perception of what is real." "It is no wonder to me, Blessed One, that I should understand this teaching as it is spoken and have faith in it. Beings who will come in the last time, in the last age, in the last five hundred years when the true teaching has declined, and who will take up this teaching, hold it, recite it, master it, and explain it widely to others, will be endowed with supreme wonder." "Blessed One, those beings will not hold the perception of a self, nor of a being, nor of a living soul, nor of a person. Nor will any perception or non-perception arise in them. Why? The perception of self is itself no-perception. The perception of a being, of a living soul, of a person is itself no-perception. Why? The Buddhas, the Blessed Ones, are freed from every perception." The Blessed One said to the venerable Subhūti: "So it is, Subhūti, so it is. Those beings will be endowed with supreme wonder when this teaching is spoken. They will not be startled, nor frightened, nor overcome with dread. Why? Subhūti, this is the supreme perfection that the Tathāgata has taught, namely the no-perfection. And the supreme perfection that the Tathāgata teaches is taught by immeasurable Buddhas, the Blessed Ones, as well. Therefore it is called the supreme perfection." "Yet also, Subhūti, the patience-perfection of the Tathāgata is itself no perfection. Why? Subhūti, when the king of Kaliṅga cut off my limbs and flesh, at that time I had no perception of a self, of a being, of a living soul, or of a person; I had no perception of any kind, nor of non-perception. Why? If at that time a perception of self had arisen in me, a perception of ill-will would have arisen in me too. If a perception of being, of living soul, or of person had arisen, a perception of ill-will would have arisen in me. Why? Subhūti, I remember that for five hundred births I was a sage who taught patience, and even then there was in me no perception of self, of being, of living soul, or of person." "Therefore, Subhūti, a bodhisattva, a great being, should set aside all perceptions and bring forth the mind toward unsurpassed perfect awakening. He should not bring forth a mind that rests on a form, nor on a sound, smell, taste, touch, or object of mind, nor on a dharma, nor on a non-dharma, nor on any place at all. Why? What rests is, for that very reason, unrested. Therefore the Tathāgata says that a bodhisattva should give without resting. He should not give resting on a form, a sound, a smell, a taste, a touch, or an object of mind." "Moreover, Subhūti, a bodhisattva should practice such giving for the sake of all beings. Why? The perception of beings that the Tathāgata has spoken of is no perception, and the beings the Tathāgata has spoken of are not beings. Why? The Tathāgata speaks what is true; he speaks what is so; he speaks in accord with what is; he does not speak otherwise; he does not speak what is false." "Moreover, Subhūti, the teaching the Tathāgata has fully awakened to and proclaimed is neither true nor false. It is like a person who enters a dark room and sees nothing. So a bodhisattva who gives while resting in things should be seen as one who gives in darkness. And it is like a person with sight, when the sun has risen and the night is over, who sees many kinds of form. So a bodhisattva who gives without resting in things should be seen as one who gives in light." "Moreover, Subhūti, the sons and daughters of good family who take up this teaching, hold it, recite it, master it, and explain it widely to others: the Tathāgata knows them with his Buddha-knowledge, sees them with his Buddha-eye, and understands them. All those beings will bring forth an immeasurable, uncountable heap of merit, and they will receive it." [14] ### Section 15 "Subhūti, suppose a woman or a man gave away their own bodies, as many as the sands of the Ganges, in the morning, at midday, and in the evening, day after day for many hundreds of thousands of niyutas of koṭis of kalpas; and suppose another heard this teaching and did not reject it. That second person's merit would be greater still, beyond all measure. What then of one who copies this teaching, holds it, recites it, learns it, and explains it widely to others?" "Subhūti, this teaching is inconceivable and incomparable. The Tathāgata has spoken this teaching for the sake of those who have set out on the foremost vehicle and the highest vehicle. Those who take it up, hold it, recite it, learn it, and explain it widely to others are known by the Tathāgata with his Buddha-knowledge, seen by him with his Buddha-eye, and understood by him. All those beings will be endowed with an immeasurable heap of merit. They will be endowed with an inconceivable, incomparable, boundless, measureless heap of merit. All those beings will hold, recite, and master an equal share of awakening. Why? Subhūti, a teaching like this cannot be heard by beings of low aspiration, nor by those who hold a self-view, a being-view, a soul-view, or a person-view. Nor can it be heard, taken up, held, recited, or learned by beings who have not made the bodhisattva's vow. That is not possible." "Moreover, Subhūti, in whatever place this sutra is proclaimed, that place will become worthy of worship for the world with its gods, humans, and asuras, worthy of salutation and of circumambulation, and will become a shrine." [15] ### Section 16 "Moreover, Subhūti, the sons and daughters of good family who take up such a teaching, hold it, recite it, learn it, reflect on it rightly, and explain it widely to others will be reviled, will be utterly reviled. Why? Whatever evil karma they created in former lives, karma that would lead to the lower realms, will be exhausted in this life through the contempt they now meet. They will exhaust that karma and attain the awakening of the Buddhas." "Subhūti, I recall that in countless and yet more countless aeons long past, before the Tathāgata Dīpaṃkara, the Worthy, the Perfectly Awakened, I pleased eighty-four koṭis of niyutas of hundreds of thousands of Buddhas, and having pleased them I never displeased them. Yet if in the last age, in the last five hundred years when the true teaching has declined, sons and daughters of good family take up such a teaching, hold it, recite it, learn it, and explain it widely to others, the merit of these later ones will far exceed my merit from those offerings. My merit would not come to a hundredth part of theirs, nor to a thousandth, nor to a hundred-thousandth, nor to a ten-millionth, nor to a hundred-koṭi part, nor to a thousand-koṭi part, nor to a hundred-thousand-niyuta-koṭi part, nor to any count, part, reckoning, comparison, or likeness at all." "Subhūti, if I were to speak in full of the merit of such people, beings would go mad, or their minds would be thrown into confusion. This teaching, Subhūti, is inconceivable and incomparable, and its fruit is inconceivable too." [16] ### Section 17 Then the venerable Subhūti asked the Blessed One: "Blessed One, how should one who has set out on the bodhisattva vehicle stand? How should he walk? How should he hold the mind?" The Blessed One said: "Here, Subhūti, one who has set out on the bodhisattva vehicle should bring forth the mind in this way: 'All living beings I must bring to final extinction in the realm of nirvāṇa without remainder.' And when beings have been led to extinction in this way, not one being has been extinguished. Why? If a bodhisattva's perception of a being were to arise, he should not be called a bodhisattva. If the perception of a living soul, or the perception of a person, were to arise in him, he should not be called a bodhisattva. Why? There is, Subhūti, no dharma called 'one who has set out on the bodhisattva vehicle.'" "What do you think, Subhūti? Is there any dharma that the Tathāgata awakened to, as unsurpassed perfect awakening, in the presence of the Tathāgata Dīpaṃkara, the Worthy, the Perfectly Awakened?" The venerable Subhūti answered: "As I understand the meaning of what the Blessed One has said, there is no dharma that the Tathāgata awakened to, as unsurpassed perfect awakening, in the presence of the Tathāgata Dīpaṃkara, the Worthy, the Perfectly Awakened." The Blessed One said: "So it is, Subhūti, so it is. There is no dharma that the Tathāgata awakened to, as unsurpassed perfect awakening, in the presence of the Tathāgata Dīpaṃkara. And if, Subhūti, the Tathāgata had awakened to any dharma, Dīpaṃkara, the Tathāgata, would not have predicted of me: 'You, young man, will in a future age be a Tathāgata named Śākyamuni, the Worthy, the Perfectly Awakened.' But because the Tathāgata awakened to no dharma as unsurpassed perfect awakening, therefore Dīpaṃkara, the Tathāgata, predicted of me: 'You, young man, will in a future age be a Tathāgata named Śākyamuni, the Worthy, the Perfectly Awakened.'" "Why, Subhūti, is he called the Tathāgata? 'Tathāgata', Subhūti, is a name for true suchness; it is a name for the nature in which nothing arises; it is a name for the cutting off of dharmas; it is a name for what has never at all arisen. Why? This, Subhūti, is non-arising, which is the ultimate truth. Whoever says that the Tathāgata has attained unsurpassed perfect awakening speaks falsely and misrepresents me, grasping at what is not. Why? Subhūti, there is no dharma that the Tathāgata awakened to as unsurpassed perfect awakening. Subhūti, the dharma that the Tathāgata has fully awakened to and taught is neither true nor false. Therefore it is said: 'All dharmas are Buddha-dharmas.' Why? 'All dharmas,' Subhūti: the Tathāgata has spoken of them as no-dharmas; therefore it is said: 'All dharmas are Buddha-dharmas.'" "Suppose, Subhūti, a person had a body, a great body." The venerable Subhūti said: "That person of whom the Tathāgata has spoken as 'a body, a great body': the Tathāgata has said he is no body; therefore he is called 'a body, a great body.'" The Blessed One said: "So it is, Subhūti. A bodhisattva who says, 'I will lead beings to final nirvāṇa,' should not be called a bodhisattva. Why? Is there, Subhūti, any dharma called a bodhisattva?" "No, Blessed One, there is no dharma called a bodhisattva." The Blessed One said: "'Beings, beings,' Subhūti: the Tathāgata has spoken of them as non-beings; therefore they are called beings. Therefore the Tathāgata says: 'All dharmas are without a self, without a living soul, without a nourisher, without a person.'" "Subhūti, a bodhisattva who says, 'I will bring about the adornment of lands,' speaks falsely. Why? 'Adornment of lands, adornment of lands': Subhūti, the Tathāgata has spoken of them as no adornment; therefore they are called the adornment of lands." "Subhūti, the bodhisattva who is convinced that 'dharmas are without a self, dharmas are without a self' is declared by the Tathāgata, the Worthy, the Perfectly Awakened, to be a bodhisattva, a great being." [17] ### Section 18 The Blessed One said: "What do you think, Subhūti? Does the Tathāgata have the fleshly eye?" "So it is, Blessed One; the Tathāgata has the fleshly eye." "Does the Tathāgata have the divine eye?" "So it is, Blessed One; he has the divine eye." "Does the Tathāgata have the eye of wisdom?" "So it is; he has the eye of wisdom." "Does the Tathāgata have the eye of dharma?" "So it is; he has the eye of dharma." "Does the Tathāgata have the Buddha-eye?" "So it is, Blessed One; he has the Buddha-eye." "What do you think, Subhūti? As many grains of sand as there are in the Ganges, did the Tathāgata speak of them as sand?" "So it is, Blessed One; the Tathāgata has spoken of those grains as sand." "What do you think? As many Ganges rivers as there are grains of sand, and as many worlds as there are grains in all those rivers, would those worlds be many?" "Many, Blessed One, many, Sugata." "Subhūti, of as many beings as there are in those worlds, I know the many and various streams of thought. Why? 'Stream of thought, stream of thought': the Tathāgata has said this is no stream; therefore it is called a stream of thought. Why? Past thought cannot be apprehended; future thought cannot be apprehended; present thought cannot be apprehended." [18] ### Section 19 "What do you think, Subhūti? Suppose a son or daughter of good family filled this threefold thousand-great-thousand world-system with the seven treasures and gave them as an offering to the Tathāgatas, the Worthy, the Perfectly Awakened. Would that son or daughter gain much merit from it?" Subhūti answered: "Much, Blessed One, much, Sugata." The Blessed One said: "So it is, Subhūti, so it is. That son or daughter would gain much merit, a heap of merit immeasurable and countless. Why? 'Heap of merit, heap of merit': the Tathāgata has said that this is no heap; therefore it is called a heap of merit. And if there were a heap of merit, the Tathāgata would not have spoken of a heap of merit." [19] ### Section 20 "What do you think, Subhūti? Can the Tathāgata be seen by the perfection of his body, the form-body?" "No, Blessed One. The Tathāgata cannot be seen by the perfection of the form-body. Why? The perfection of the form-body that the Tathāgata has spoken of is no perfection; therefore it is called the perfection of the form-body." "What do you think, Subhūti? Can the Tathāgata be seen by the perfection of his marks?" "No, Blessed One. The Tathāgata cannot be seen by the perfection of his marks. Why? The perfection of marks the Tathāgata has spoken of is no perfection; therefore it is called the perfection of marks." [20] ### Section 21 "What do you think, Subhūti? Does it occur to the Tathāgata that 'I have taught a dharma'?" The venerable Subhūti answered: "No, Blessed One, it does not occur to him so." The Blessed One said: "Whoever, Subhūti, says that the Tathāgata has taught a dharma speaks falsely, and misrepresents me, grasping at what is not. Why? 'The teaching of dharma, the teaching of dharma': no dharma can be found that is called the teaching of dharma." The venerable Subhūti then said to the Blessed One: "Blessed One, will there be beings in the future, in the last age, in the last five hundred years when the true teaching has declined, who will hear such a teaching and place their faith in it?" The Blessed One said: "They are neither beings nor non-beings, Subhūti. Why? 'Beings, beings': Subhūti, the Tathāgata has spoken of all of them as non-beings; therefore they are called beings." [21] ### Section 22 "What do you think, Subhūti? Is there any dharma that the Tathāgata has attained as unsurpassed perfect awakening?" "No, Blessed One, there is none." "So it is, Subhūti, so it is. Not even an atom of that dharma is found or apprehended, and therefore it is called unsurpassed perfect awakening." [22] ### Section 23 "Subhūti, that dharma is even, and nothing in it is uneven. Therefore it is called unsurpassed perfect awakening. Through being free of a self, free of a being, free of a living soul, and free of a person, this unsurpassed and even perfect awakening is realized through all the good dharmas. Why? 'Good dharmas, good dharmas': Subhūti, the Tathāgata has spoken of them as non-dharmas. Therefore they are called good dharmas." [23] ### Section 24 "Subhūti, suppose a woman or a man gathered as many heaps of the seven treasures as there are Sumeru kings of mountains in this threefold thousand-great-thousand world-system, and gave them as an offering to the Tathāgatas, the Worthy, the Perfectly Awakened. And suppose a son or daughter of good family took up even a four-line verse of this teaching of the perfection of wisdom, and explained it to others. Subhūti, that earlier heap of merit does not come to a hundredth part of this heap of merit; it does not bear even comparison." [24] ### Section 25 "What do you think, Subhūti? Does it occur to the Tathāgata that 'I have brought beings to liberation'? Subhūti, one should not think so. Why? No being has been brought to liberation by the Tathāgata. If any being had been liberated by him, the Tathāgata would be grasping at a self, a being, a living soul, and a person. 'Self-grasping, self-grasping': the Tathāgata has said it is no grasping, but foolish ordinary people have taken it up. 'Foolish ordinary people, foolish ordinary people': Subhūti, the Tathāgata has said they are no people; therefore they are called foolish ordinary people." [25] ### Section 26 "What do you think, Subhūti? Can the Tathāgata be seen by the perfection of marks?" "No, Blessed One. As I understand what the Blessed One has said, the Tathāgata cannot be seen by the perfection of marks." The Blessed One said: "Well said, well said, Subhūti. So it is, Subhūti, so it is, as you say: the Tathāgata cannot be seen by the perfection of marks. Why? If the Tathāgata could be seen by the perfection of marks, a universal monarch would be a Tathāgata too. Therefore the Tathāgata cannot be seen by the perfection of marks." The venerable Subhūti said to the Blessed One: "As I understand what the Blessed One has said, the Tathāgata cannot be seen by the perfection of marks." Then the Blessed One spoke these verses at that moment: Those who saw me in my form and followed me in my voice, set on wrong effort, will not see me. The Buddha is to be seen as the dharma; the leaders are the dharma-bodies. Yet the nature of the dharma cannot be known, and it cannot be understood. [26] ### Section 27 "What do you think, Subhūti? Did the Tathāgata attain unsurpassed perfect awakening through the perfection of marks? One should not see it so, Subhūti. Why? The Tathāgata could not have attained unsurpassed perfect awakening through the perfection of marks. Nor should anyone say that bodhisattvas who have set out on the bodhisattva vehicle have declared the destruction or annihilation of any dharma. One should not see it so. Why? Among the bodhisattvas who have set out, no dharma is declared to be destroyed or annihilated." [27] ### Section 28 "Subhūti, suppose a son or daughter of good family filled as many world-systems as there are sands in the Ganges with the seven treasures and gave them as an offering to the Tathāgatas, the Worthy, the Perfectly Awakened; and suppose a bodhisattva attained the patience that the selfless dharmas do not arise. The merit of this one would be far greater, immeasurable and countless. Subhūti, a bodhisattva, a great being, should not take hold of a heap of merit." "Blessed One," the venerable Subhūti said, "surely a bodhisattva should take hold of a heap of merit?" The Blessed One said: "It is to be taken up, Subhūti, but not seized. Therefore it is said: 'it is to be taken up.'" [28] ### Section 29 "Moreover, Subhūti, if someone were to say, 'The Tathāgata goes, comes, stands, sits, or lies down,' that person has not understood the meaning of what I have taught. Why? The Tathāgata, Subhūti, is called one who has gone nowhere and come from nowhere; therefore he is called the Tathāgata, the Worthy, the Perfectly Awakened." [29] ### Section 30 "Subhūti, suppose a son or daughter of good family ground as many world-systems as there are particles of earth in the threefold thousand-great-thousand world-system into such fine powder, with incalculable effort, like a cluster of atoms. What do you think, Subhūti? Would that cluster of atoms be great?" "So it is, Blessed One, so it is, Sugata. That cluster of atoms would be great." "Why? If, Blessed One, a great cluster of atoms had been, the Blessed One would not have spoken of a cluster of atoms. Why? The cluster of atoms the Tathāgata has spoken of is no cluster, the Tathāgata has said; therefore it is called a cluster of atoms." "And the threefold thousand-great-thousand world-system the Tathāgata has spoken of is no world-system, the Tathāgata has said; therefore it is called the threefold thousand-great-thousand world-system. Why? If, Blessed One, a world-system had been, that would have been a grasping of a lump. And the grasping of a lump the Tathāgata has spoken of is no grasping, the Tathāgata has said; therefore it is called the grasping of a lump." The Blessed One said: "Subhūti, the grasping of a lump is unspoken, inexpressible. It is neither a dharma nor a non-dharma. And foolish ordinary people have taken it up." [30] ### Section 31 "Why? Subhūti, if anyone said, 'The Tathāgata has taught the view of a self, the view of a being, the view of a living soul, the view of a person,' would he be speaking rightly?" "No, Blessed One, no, Sugata, he would not be speaking rightly. Why? The view of a self the Tathāgata has spoken of is no view, the Tathāgata has said; therefore it is called the view of a self." The Blessed One said: "So, Subhūti, a bodhisattva who has set out on the bodhisattva vehicle should know, see, and be convinced of all dharmas in such a way that he does not settle even on the perception of a dharma, nor on the perception of a non-dharma. Why? 'Perception of a dharma, perception of a dharma,' Subhūti: the Tathāgata has spoken of this as no perception; therefore it is called the perception of a dharma." [31] ### Section 32 Subhūti, suppose a bodhisattva, a great being, filled immeasurable and countless world-systems with the seven treasures, and gave them to the Tathāgatas, the Worthy, the Perfectly Awakened. And suppose a son or daughter of good family took up even a four-line verse of this teaching of the perfection of wisdom, held it, recited it, mastered it, and explained it widely to others. That second one's merit would be far greater, immeasurable and countless. And how should it be explained? Thus, as in space: Like a star, a dimming of the eye, a lamp, an illusion, dew, a bubble; like a dream, a flash of lightning, a cloud, so should the conditioned be seen. Thus should it be set forth; therefore it is said, 'he sets it forth.' Thus spoke the Blessed One, glad at heart. The venerable Subhūti, the monks, the nuns, the male and female lay disciples, the bodhisattvas, and the world with its gods, humans, asuras, and gandharvas rejoiced in the words of the Blessed One. [32] Here ends the noble Diamond-Cutter, the Blessed Perfection of Wisdom. ## Translation — Mouseia > Mouseia’s complete Plain English edition, made independently and directly from the same Sanskrit, covering all 32 sections with the printed section numbers. ### Section 1 Homage to the Blessed Noble Perfection of Wisdom. I heard it this way. Once the Buddha was staying in the city of Śrāvastī, in Jeta's Grove, in the park of Anāthapiṇḍada. He was with a large community of monks, one thousand two hundred and fifty of them, and with many bodhisattvas, who are great beings. One forenoon the Buddha got dressed, took his bowl and robe, and went into the large city of Śrāvastī to collect food. He walked through the city for alms. When he had finished his meal, he came back, put away his bowl and robe, washed his feet, and sat down on a seat that had been prepared. He sat cross-legged, kept his body straight, and kept his attention in front of him. Then many monks came to him, bowed their heads to his feet, walked around him three times with him on their right, and sat down to one side. [1] ### Section 2 Then the elder Subhūti was in the assembly, sitting with the monks. He stood up, put his upper robe over one shoulder, knelt on his right knee, put his palms together, bowed to the Buddha, and said: "It is wonderful, Blessed One, very wonderful, Sugata. The Tathāgata, the Worthy, the Fully Awakened One, has taken bodhisattvas, the great beings, under his care with the greatest kindness. It is wonderful, Blessed One, that the Tathāgata has entrusted bodhisattvas, the great beings, with the highest entrusting. Blessed One, how should a son or daughter of a good family who sets out on the bodhisattva path live? How should they practice? How should they direct their mind?" The Buddha said to Subhūti: "Well said, well said, Subhūti. So it is, just as you say. The Tathāgata has taken bodhisattvas under his care with great kindness, and has entrusted them with the highest entrusting. Now listen carefully and think about it. I will tell you how a person on the bodhisattva path should live, how they should practice, and how they should direct their mind." Subhūti said, "Yes, Blessed One," and he listened. [2] ### Section 3 The Buddha said to him: "Subhūti, a person who has set out on the bodhisattva path should develop the mind like this: 'However many living beings there are, of every kind, in the realm of beings, whether they are born from eggs, from the womb, from moisture, or appear suddenly, whether they have bodies or have no bodies, whether they have thoughts, have no thoughts, or are neither thinking nor not thinking, and however many are designated in the realm of beings, I must lead all of these beings to the final peace of nirvāṇa, where nothing is left behind.' When I have led countless beings to that peace, not one being has in fact been led there. Why? Subhūti, if a bodhisattva still thought of a being, he should not be called a bodhisattva. Why? Subhūti, no one should be called a bodhisattva if they still think of a being, a soul, or a person." [3] ### Section 4 "Again, Subhūti, a bodhisattva should not give while holding on to a basis, nor give while holding on anywhere at all. When he gives, he should not hold on to a form, a sound, a smell, a taste, a touch, or any object of the mind. This is how the great bodhisattva should give: his mind should not hold on even to the idea of a sign. Why? A person who gives without holding on builds a heap of merit that is hard to measure. Subhūti, what do you think? Is it easy to measure the space to the east?" "No, Blessed One." "Is it easy to measure the space to the south, west, or north, below and above, in the in-between directions, in all ten directions?" "No, Blessed One." "In the same way, Subhūti, a bodhisattva who gives without holding on builds a heap of merit that is hard to measure. So a person who sets out on the bodhisattva path should give without the mind holding even to the idea of a sign." [4] ### Section 5 "Subhūti, what do you think? Can you see the Tathāgata by the perfection of marks?" Subhūti said: "No, Blessed One. You cannot see the Tathāgata by the perfection of marks. Why? The perfection of marks you spoke of is not really a perfection of marks." Then the Buddha said to the elder Subhūti: "Where there is a perfection of marks, there is falsehood. Where there is no perfection of marks, there is no falsehood. So you should see the Tathāgata by both marks and the lack of marks." [5] ### Section 6 Subhūti said: "Blessed One, will there be people in the future, in the last age, in the last period of five hundred years when the true teaching has fallen into decline, who will hear these teachings and believe that they are true?" The Buddha said: "Do not say that, Subhūti. There will be people in that future time, in the last period of five hundred years, when the true teaching has declined, who will hear these teachings and believe that they are true. But there will also be bodhisattvas, who are great beings, in that same time. They will be good, disciplined, and wise. When they hear these teachings, they will believe in what is real. These bodhisattvas will not have served only one Buddha, and they will not have planted their roots of goodness under only one Buddha. They will have served many hundreds of thousands of Buddhas and planted their roots of goodness under them. When they hear these teachings, even one moment of clear trust will arise in them. Subhūti, the Tathāgata knows them with his Buddha-knowledge, sees them with his Buddha-eye, and understands them. All of these people will build a heap of merit that is endless and cannot be measured, and they will receive it. Why? In these bodhisattvas, great beings, no idea of a self arises, nor an idea of a living being, a soul, or a person. No idea of a teaching arises in them, and no idea of a non-teaching arises either. No idea and no absence of idea arises in them. Why? If they held an idea of a teaching, they would still be holding onto a self, a being, a soul, and a person. If they held an idea of a non-teaching, it would be the same. So, Subhūti, a bodhisattva should not hold on to teachings or to non-teachings. That is why the Tathāgata taught this with something hidden in mind: those who understand this teaching as a raft must let go even of the teachings, and how much more must they let go of the non-teachings." [6] ### Section 7 The Buddha asked Subhūti again: "What do you think? When the Tathāgata reached full awakening, did he awaken to any teaching as full awakening? Did he teach any teaching?" Subhūti said: "As I understand what the Blessed One has taught, the Tathāgata did not awaken to any teaching as full awakening, and he did not teach any teaching. Why? What the Tathāgata awakened to and taught cannot be grasped or described. It is neither a teaching nor a non-teaching. Why? Because the noble ones are known through what is beyond conditions." [7] ### Section 8 The Buddha said: "What do you think, Subhūti? Suppose a good man or woman filled a world as large as three thousand great thousands with the seven treasures, and gave them to the Tathāgatas, the Worthy, the Fully Awakened Ones. Would that person gain a great deal of merit from this?" Subhūti said: "Yes, Blessed One, a great deal. That person would gain a great deal of merit. Why? The heap of merit the Blessed One spoke of is no heap; the Tathāgata has said so, and that is why he calls it a heap of merit." The Buddha said: "Now suppose a good man or woman fills a world as large as three thousand great thousands with the seven treasures and gives them to the Tathāgatas, the Worthy, the Fully Awakened Ones, and suppose someone takes up even four lines of this teaching and explains them to others in full. That person's merit would be far greater, and it could not be counted. Why? All the Buddhas, the Tathāgatas, and the full awakening of the Buddhas come from this teaching. The Buddha-teachings the Tathāgata spoke of are not really Buddha-teachings. That is why they are called Buddha-teachings." [8] ### Section 9 The Buddha said: "Subhūti, what do you think? Does a person who has entered the stream think, 'I have reached the fruit of entering the stream'?" Subhūti said: "No, Blessed One. A person who has entered the stream does not think, 'I have reached the fruit of entering the stream.' Why? Because he has entered nothing. He has not entered a form, a sound, a smell, a taste, a touch, or any object of the mind. That is why he is called one who has entered the stream. If a person who has entered the stream thought, 'I have reached the fruit of entering the stream,' he would still be holding on to a self, a being, a soul, and a person." "What do you think, Subhūti? Does a person who comes back once think, 'I have reached the fruit of coming back once'?" "No, Blessed One. Why? Because there is no thing that is a 'once-returner.' That is why he is called a once-returner." "What do you think, Subhūti? Does a person who does not come back think, 'I have reached the fruit of not coming back'?" "No, Blessed One. Why? Because there is no thing that is a 'non-returner.' That is why he is called a non-returner." "What do you think, Subhūti? Does an arhat think, 'I have become an arhat'?" "No, Blessed One. Why? Because there is no thing called 'arhat.' If an arhat thought, 'I have become an arhat,' he would still be holding on to a self, a being, a soul, and a person. Blessed One, the Tathāgata has declared me the foremost of those who live in peaceful solitude. I am an arhat free from desire, but I do not think, 'I am an arhat free from desire.' If I thought that, the Tathāgata would not have declared of me, 'Foremost among those who live in peaceful solitude is Subhūti, the son of good family, who lives nowhere; that is why he is called one who lives in peaceful solitude.'" [9] ### Section 10 The Buddha said: "Subhūti, what do you think? Did the Tathāgata get any teaching from Dīpaṃkara, the Tathāgata, the Worthy, the Fully Awakened One?" Subhūti said: "No, Blessed One. He got no teaching from him." The Buddha said: "Subhūti, if a bodhisattva says, 'I will make the lands of the Buddhas beautiful,' he is not telling the truth. Why? When the Tathāgata says 'adornments, adornments,' he means these are not really adornments, which is why they are called adornments. So, Subhūti, a bodhisattva who is a great being should let his mind rest on nothing. It should not rest on a form, a sound, a smell, a taste, a touch, or any object of the mind. The mind should rest on nothing at all. Subhūti, suppose a person had a body as large as Mount Sumeru, the king of mountains. What do you think? Would that body be large?" Subhūti said: "Yes, Blessed One, very large. Why? When the Tathāgata says 'a body, a body,' he means it is not really a body, which is why it is called a body. Blessed One, that body is neither a thing nor a non-thing, and that is why it is called a body." [10] ### Section 11 The Buddha said: "Subhūti, what do you think? Suppose there were as many Ganges rivers as there are grains of sand in the Ganges. Would there be many grains of sand in all of those rivers?" Subhūti said: "Yes, Blessed One. There would be many rivers, and even more grains of sand." The Buddha said: "I tell you truly, Subhūti. Suppose a man or a woman filled as many worlds as there are grains of sand in those rivers with the seven treasures, and gave them to the Tathāgatas, the Worthy, the Fully Awakened Ones. Would that person gain a great deal of merit?" "A great deal, Blessed One, a great deal, Sugata: it is immeasurable and incalculable." "But if someone took up even four lines of this teaching and taught them to others, that person's merit would be far greater than that, and it could not be counted." [11] ### Section 12 "Again, Subhūti, in any place where this teaching is spoken or explained, even four lines of it, that place becomes a shrine for the world of gods, humans, and demigods. How much more so for those who keep this whole teaching, recite it, learn it, and explain it widely to others! Those people, Subhūti, will be endowed with the greatest wonder. In such a place the Teacher lives, or someone who stands in the place of a teacher who knows." [12] ### Section 13 Subhūti said: "Blessed One, what is the name of this teaching, and how should I keep it?" The Buddha said: "Subhūti, this teaching is called the Perfection of Wisdom. Keep it under that name. The Perfection of Wisdom that the Tathāgata taught is not really a perfection. That is why it is called the Perfection of Wisdom." "Subhūti, what do you think? Did the Tathāgata teach any teaching?" "No, Blessed One. He taught no teaching." "Subhūti, what do you think? If a world as large as three thousand great thousands were filled with dust from the earth, would there be a lot of dust?" "A lot, Blessed One, a lot, Sugata." "Subhūti, the dust the Tathāgata spoke of is not really dust. That is why it is called dust. And the world the Tathāgata spoke of is not really a world. That is why it is called a world." "Subhūti, what do you think? Can you see the Tathāgata by the thirty-two marks of a great person?" "No, Blessed One. The marks the Tathāgata spoke of are not really marks. That is why they are called the thirty-two marks." "Subhūti, suppose a man or a woman gave up as many bodies as there are grains of sand in the Ganges, day after day, for as many ages as there are grains of sand in the Ganges. And suppose someone else took up even four lines of this teaching and explained them to others. That second person's merit would be far greater, past all counting." [13] ### Section 14 Then the elder Subhūti began to cry. He wiped his tears and said to the Buddha: "It is wonderful, Blessed One, very wonderful, Sugata, that this teaching has been given for the sake of beings on the foremost path and the highest path. Since this understanding has come to me, Blessed One, I have never heard a teaching like this before. Bodhisattvas who hear this teaching spoken and form the idea of what is real will be filled with the greatest wonder. What is this idea of what is real? It is really the idea of what is unreal, and that is why the Tathāgata speaks of 'the idea of what is real.'" "It is no wonder to me, Blessed One, that I can understand this teaching when it is spoken and have faith in it. In the last age, in the last five hundred years, when the true teaching has fallen into decline, there will be beings who hear this teaching, hold it, recite it, learn it, and explain it widely to others. They will be filled with the greatest wonder." "Blessed One, those beings will not hold on to the idea of a self, a being, a soul, or a person. No idea and no absence of ideas will arise in them. Why? The idea of a self is itself no idea. The idea of a being, a soul, or a person is itself no idea. Why? The Buddhas are free of all ideas." The Buddha said to the elder Subhūti: "So it is, Subhūti, so it is. Those beings will be filled with the greatest wonder when this teaching is spoken. They will not be shaken, frightened, or terrified. Why? Subhūti, this is the highest perfection, and what the Tathāgata calls the highest perfection is no perfection at all. Countless Buddhas also teach this highest perfection. That is why it is called the highest perfection." "And Subhūti, the Tathāgata's perfection of patience is itself no perfection. Why? Subhūti, when the king of Kaliṅga cut off my arms and legs and my flesh, I had no idea of a self, a being, a soul, or a person. I had no idea of anything, and no lack of ideas either. Why? If I had held the idea of a self at that time, I would also have felt anger. If I had held the idea of a being, a soul, or a person, I would also have felt anger. Why? Subhūti, I remember that for five hundred lives I was a sage who taught patience. Even then I had no idea of a self, a being, a soul, or a person." "So, Subhūti, a bodhisattva who is a great being should let go of all ideas and set his mind on the highest and perfect awakening. He should not set his mind on a form, a sound, a smell, a taste, a touch, or any object of the mind. He should not set it on a teaching or a non-teaching, or on any place at all. Why? What rests is itself not resting. So the Tathāgata says that a bodhisattva should give without resting. He should not give while resting on a form, a sound, a smell, a taste, a touch, or an object of the mind." "Subhūti, a bodhisattva should give in this way for the sake of all beings. Why? The Tathāgata says that the idea of beings is not really an idea, and the beings he speaks of are not really beings. Why? The Tathāgata speaks the truth. He speaks what is real and what is so. He speaks as things are, and he does not speak otherwise. He does not speak falsely." "Subhūti, the teaching the Tathāgata has fully understood and declared is neither true nor false. It is like a person who walks into a dark room and sees nothing. In the same way, a bodhisattva who gives while holding on to things is like someone walking in the dark. It is like a person with good eyes, when the sun has risen in the morning, who sees many kinds of things. In the same way, a bodhisattva who gives without holding on to things is like someone walking in the light." "Subhūti, the sons and daughters of good families who take up this teaching, keep it, recite it, learn it, and explain it widely to others: the Tathāgata knows them with his Buddha-knowledge, sees them with his Buddha-eye, and understands them. All of them will build a heap of merit that is endless and cannot be counted, and they will receive it." [14] ### Section 15 "Subhūti, suppose a man or a woman gave away their own bodies, as many as the grains of sand in the Ganges, in the morning, at noon, and in the evening, day after day for many hundreds of thousands of niyutas of koṭis of ages. And suppose someone else heard this teaching and did not turn away from it. That second person would have even more merit, beyond all measure. What about someone who copies this teaching, keeps it, recites it, learns it, and explains it widely to others?" "Subhūti, this teaching cannot be imagined or compared. The Tathāgata taught it for people on the foremost path and the highest path. Those who take it up, keep it, recite it, learn it, and explain it widely to others are known to the Tathāgata with his Buddha-knowledge, seen by him with his Buddha-eye, and understood by him. All of them will be filled with merit that cannot be measured. They will be filled with merit that cannot be imagined, cannot be compared, and has no limit and no measure. All of them will hold, recite, and master an equal share of awakening. Why? Subhūti, people of low aspiration cannot hear this teaching, and neither can people who hold on to the idea of a self, a being, a soul, or a person. Nor can people who have not made the bodhisattva's vow hear it, keep it, or learn it. That is not possible." "Subhūti, in any place where this teaching is spoken aloud, that place will be worthy of honor from the world of gods, humans, and demigods, worthy of being bowed to and walked around, and it will be a shrine." [15] ### Section 16 "Subhūti, sons and daughters of good families who take up this teaching, keep it, recite it, learn it, think about it rightly, and explain it widely to others will be looked down on, and looked down on all the more. Why? Any evil deeds they did in past lives, deeds that would lead them to the lower worlds, will be used up in this life, because people look down on them now. Through this they will use up those old deeds and reach the awakening of the Buddhas." "Subhūti, I remember that countless and more than countless ages ago, before the Tathāgata Dīpaṃkara, I honored and pleased eighty-four koṭis of niyutas of hundreds of thousands of Buddhas, and having pleased them I never displeased them. But if, in the last age, in the last five hundred years when the true teaching has declined, sons and daughters of good families take up this teaching, keep it, recite it, learn it, and explain it widely, their merit would be far greater than mine from those offerings. My merit would not come to a hundredth of theirs, nor a thousandth, nor a hundred-thousandth, nor a ten-millionth, nor a hundred-millionth, nor a thousand-millionth, nor any part that can be counted or compared." "Subhūti, if I told in full the merit of such people, beings would go mad, or their minds would be thrown into confusion. This teaching, Subhūti, cannot be imagined or compared, and what it brings is also beyond imagining." [16] ### Section 17 The elder Subhūti asked the Buddha: "Blessed One, how should a person who has set out on the bodhisattva path live? How should they walk? How should they direct their mind?" The Buddha said: "Subhūti, a person on the bodhisattva path should develop the mind like this: 'I must bring all living beings to the final peace of nirvāṇa, where nothing is left behind.' When beings have been led to that peace in this way, not one being has really been led there. Why? If a bodhisattva still thought of a being, he should not be called a bodhisattva. Subhūti, no one who still thinks of a living soul, or a person, should be called a bodhisattva. Why? There is no such thing as one who has 'set out on the bodhisattva path.'" "Subhūti, what do you think? Is there any teaching that the Tathāgata awakened to, as the highest and complete awakening, in the presence of the Tathāgata Dīpaṃkara, the Worthy, the Fully Awakened One?" Subhūti said: "As I understand what the Blessed One has said, there is no teaching that the Tathāgata awakened to, as the highest and complete awakening, in the presence of the Tathāgata Dīpaṃkara." The Buddha said: "So it is, Subhūti, so it is. There is no teaching that the Tathāgata awakened to, as the highest and complete awakening, in the presence of the Tathāgata Dīpaṃkara. And if I had awakened to any teaching, Dīpaṃkara would not have said to me, 'Young man, in a future age you will be a Tathāgata named Śākyamuni, the Worthy, the Fully Awakened One.' But because there is no teaching that the Tathāgata awakened to as the highest awakening, Dīpaṃkara said to me, 'Young man, in a future age you will be a Tathāgata named Śākyamuni, the Worthy, the Fully Awakened One.'" "Why, Subhūti, is he called a Tathāgata? 'Tathāgata', Subhūti, is a name for true suchness. It is a name for the nature in which nothing arises. It is a name for the cutting off of teachings. It is a name for what has never at all arisen. Why? This, Subhūti, is non-arising, which is the ultimate truth. Whoever says that the Tathāgata has reached the highest awakening is speaking falsely, and he is misrepresenting me, holding on to something that is not there. Why? Subhūti, there is no teaching that the Tathāgata awakened to as the highest awakening. Subhūti, the teaching that the Tathāgata fully understood and taught is neither true nor false. That is why it is said, 'all teachings are the Buddha's teachings.' Why? 'All teachings,' Subhūti: the Tathāgata has spoken of them as no teachings. That is why it is said, 'all teachings are the Buddha's teachings.'" "Subhūti, suppose a person had a body, a great body." Subhūti said: "That person of whom the Tathāgata has spoken as 'a body, a great body': the Tathāgata has said he is no body. That is why he is called 'a body, a great body.'" The Buddha said: "So it is, Subhūti. A bodhisattva who says, 'I will lead beings to final nirvāṇa,' should not be called a bodhisattva. Why? Is there, Subhūti, any thing called a bodhisattva?" "No, Blessed One, there is no thing called a bodhisattva." The Buddha said: "'Beings, beings,' Subhūti: the Tathāgata has spoken of them as non-beings. That is why they are called beings. That is why the Tathāgata says, 'all teachings are without a self, without a living soul, without a nourisher, without a person.'" "Subhūti, a bodhisattva who says, 'I will make the lands beautiful,' is not telling the truth. Why? When the Tathāgata speaks of the beauty of lands, he means it is not really beauty. That is why it is called the beauty of lands." "Subhūti, the bodhisattva who is convinced that 'things are without a self, things are without a self' is declared by the Tathāgata, the Worthy, the Fully Awakened One, to be a bodhisattva, a great being." [17] ### Section 18 The Buddha said: "Subhūti, what do you think? Does the Tathāgata have the physical eye?" "Yes, Blessed One, he has the physical eye." "Does he have the heavenly eye?" "Yes, he has the heavenly eye." "Does he have the eye of wisdom?" "Yes, he has the eye of wisdom." "Does he have the eye of the teaching?" "Yes, he has the eye of the teaching." "Does he have the Buddha-eye?" "Yes, Blessed One, he has the Buddha-eye." "Subhūti, what do you think? Did the Tathāgata say that the sand in the Ganges is sand?" "Yes, Blessed One. The Tathāgata has said that those grains are sand." "Subhūti, what do you think? If there were as many Ganges rivers as there are grains of sand, and as many worlds as there are grains in all those rivers, would those worlds be many?" "Many, Blessed One, many, Sugata." "Subhūti, I know the beings in all those worlds, and I know their many and various streams of thought. Why? The Tathāgata said 'stream of thought, stream of thought,' but that is not really a stream, which is why it is called a stream of thought. Why? Past thought cannot be found. Future thought cannot be found. Present thought cannot be found." [18] ### Section 19 The Buddha said: "What do you think, Subhūti? Suppose a son or daughter of good family filled a world as large as three thousand great thousands with the seven treasures, and gave them to the Tathāgatas, the Worthy, the Fully Awakened Ones. Would that person gain a great deal of merit?" Subhūti said: "A great deal, Blessed One, a great deal, Sugata." The Buddha said: "So it is, Subhūti, so it is. That person would gain a great deal of merit, a heap that cannot be measured or counted. Why? When the Tathāgata says 'heap of merit, heap of merit,' he means it is not really a heap. That is why it is called a heap of merit. If there really were a heap of merit, the Tathāgata would not have said 'heap of merit.'" [19] ### Section 20 "Subhūti, what do you think? Can you see the Tathāgata by the complete form of his body?" "No, Blessed One. You cannot see the Tathāgata by the complete form of his body. Why? When the Tathāgata speaks of the complete form, he means it is not really complete. That is why it is called the complete form." "Subhūti, what do you think? Can you see the Tathāgata by his complete marks?" "No, Blessed One. You cannot see the Tathāgata by his complete marks. Why? When the Tathāgata speaks of the complete marks, he means they are not really complete. That is why they are called complete marks." [20] ### Section 21 "Subhūti, what do you think? Does the Tathāgata think, 'I have taught a teaching'?" The elder Subhūti said: "No, Blessed One, he does not think that." The Buddha said: "Subhūti, whoever says that the Tathāgata has taught a teaching is saying something false, and is slandering me. He is holding on to something that is not there. Why? When people speak of 'teaching a teaching,' there is no teaching that can be found under that name." Then the elder Subhūti said to the Buddha: "Blessed One, in the future, in the last age and the last five hundred years, when the true teaching has declined, will there be beings who hear such a teaching and believe it?" The Buddha said: "They are neither beings nor non-beings, Subhūti. Why? When the Tathāgata says 'beings, beings,' Subhūti, he means that all of them are not beings. That is why they are called beings." [21] ### Section 22 "Subhūti, what do you think? Did the Tathāgata get any teaching that is the highest and complete awakening?" "No, Blessed One. He got none." "So it is, Subhūti, so it is. Not even an atom of that teaching is found or grasped. That is why it is called the highest and complete awakening." [22] ### Section 23 "Subhūti, that teaching is even, and nothing in it is uneven. That is why it is called the highest and complete awakening. Because there is no self, no being, no soul, and no person in it, this equal and highest awakening is reached through all the good teachings. Why? When the Tathāgata says 'good teachings, good teachings,' Subhūti, he means they are not really teachings. That is why they are called good teachings." [23] ### Section 24 "Subhūti, suppose a man or a woman gathered as many heaps of the seven treasures as there are Mount Sumerus in a world as large as three thousand great thousands, and gave them as an offering to the Tathāgatas, the Worthy, the Fully Awakened Ones. And suppose a son or daughter of good family took up even a four-line verse of this Perfection of Wisdom teaching and explained it to others. Subhūti, that earlier heap of merit does not come to a hundredth part of this heap, and it does not bear comparison." [24] ### Section 25 "Subhūti, what do you think? Does the Tathāgata think, 'I have freed beings'? Subhūti, he should not be thought of that way. Why? The Tathāgata has freed no beings. If he had freed any being, he would still be holding on to a self, a being, a soul, and a person. When the Tathāgata speaks of 'holding on to a self,' he means it is not really holding on. But ordinary people hold on to it. When the Tathāgata says 'foolish ordinary people, foolish ordinary people,' Subhūti, he means they are not really people. That is why they are called foolish ordinary people." [25] ### Section 26 "Subhūti, what do you think? Can you see the Tathāgata by his marks?" Subhūti said: "No, Blessed One. As I understand what you have said, you cannot see the Tathāgata by his marks." The Buddha said: "Well said, Subhūti, well said. That is right, as you say: you cannot see the Tathāgata by his marks. Why? If you could see the Tathāgata by his marks, then a universal king would be a Tathāgata too. So you cannot see the Tathāgata by his marks." The elder Subhūti said to the Buddha: "As I understand what you have said, you cannot see the Tathāgata by his marks." Then at that time the Blessed One spoke these verses: People who saw me in my form and followed me by my voice were set on wrong effort. They will not see me. The Buddha should be seen as the teaching, because the leaders are bodies made of teaching. But the nature of the teaching cannot be known, and it cannot be understood. [26] ### Section 27 "Subhūti, what do you think? Did the Tathāgata reach the highest and complete awakening because of his marks? You should not see it that way, Subhūti. Why? It would not be by his marks that the Tathāgata reached the highest and complete awakening. And no one should say that those who have set out on the bodhisattva path have declared the destruction or ending of any teaching. You should not see it that way. Why? Among those who have set out, no teaching has been declared destroyed or annihilated." [27] ### Section 28 "Subhūti, suppose a son or daughter of good family filled as many worlds as there are grains of sand in the Ganges with the seven treasures and gave them to the Tathāgatas, the Worthy, the Fully Awakened Ones. And suppose a bodhisattva reached the patience of knowing that selfless things do not arise. That bodhisattva's merit would be far greater, immeasurable and countless. Subhūti, a bodhisattva who is a great being should not take hold of merit." The elder Subhūti said: "Blessed One, but a bodhisattva should take hold of merit, should he not?" The Buddha said: "It is to be taken up, Subhūti, but not seized. That is why it is said, 'it is to be taken up.'" [28] ### Section 29 "Subhūti, if someone says, 'The Tathāgata comes or goes, stands or sits, or lies down to sleep,' that person does not understand what I have taught. Why? The Tathāgata, Subhūti, is called one who has gone nowhere and come from nowhere. That is why he is called the Tathāgata, the Worthy, the Fully Awakened One." [29] ### Section 30 "Subhūti, what do you think? Suppose a son or daughter of good family ground as many worlds as there are particles of earth in a world as large as three thousand great thousands into such fine powder, with incalculable effort, like a cluster of atoms. Would that cluster of atoms be large?" "Very large, Blessed One." "Why? If it were a great cluster of atoms, the Buddha would not have called it a cluster of atoms. Why? When the Tathāgata speaks of a cluster of atoms, he means it is not really a cluster. That is why it is called a cluster of atoms." "And when the Tathāgata speaks of a world as large as three thousand great thousands, he means it is not really a world. That is why it is called a world. Why? If there really were a world, that would be grasping a lump. When the Tathāgata speaks of grasping a lump, he means it is not really grasping. That is why it is called grasping a lump." The Buddha said: "Subhūti, grasping a lump cannot be put into words. It is neither a thing nor a non-thing. Foolish ordinary people have grabbed hold of it." [30] ### Section 31 "Why? Subhūti, if someone said, 'The Tathāgata taught the view of a self, the view of a being, the view of a living soul, the view of a person,' would that person be speaking rightly?" Subhūti said: "No, Blessed One, no, Sugata, he would not be speaking rightly. Why? When the Tathāgata speaks of the view of a self, he means it is not really a view. That is why it is called the view of a self." The Buddha said: "So, Subhūti, a bodhisattva who has set out on the bodhisattva path should know, see, and be convinced of all things in this way: he should not settle even on the idea of a thing, nor on the idea of a non-thing. Why? When the Tathāgata says 'idea of things, idea of things,' Subhūti, he means that this is not an idea. That is why it is called the idea of things." [31] ### Section 32 Subhūti, suppose a bodhisattva, a great being, filled immeasurable and countless worlds with the seven treasures and gave them to the Tathāgatas, the Worthy, the Fully Awakened Ones. And suppose a son or daughter of good family took up even a four-line verse of this Perfection of Wisdom teaching, held it, recited it, mastered it, and explained it widely to others. That second person's merit would be far greater, immeasurable and countless. And how should this be explained? Like this, as in space: Like a star, a dimness of sight, a lamp, a magic trick, dew, a bubble; like a dream, a flash of lightning, a cloud: that is how to see everything that is made by conditions. That is how it should be explained, and that is why it is said, 'he explains it.' This is what the Buddha said, glad at heart. The elder Subhūti, the monks, the nuns, the men and women who follow the teaching, the bodhisattvas, and the whole world with its gods, humans, asuras, and spirits were glad to hear what the Buddha had said. [32] The noble Diamond-Cutter, the Blessed Perfection of Wisdom, is complete.