Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra)
Section 1
Sanskrit
॥ 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॥
English
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
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॥
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
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॥
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
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॥
"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
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॥
"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
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॥
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
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॥
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
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॥
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
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॥
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
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॥
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
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॥
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
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॥
"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
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॥
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
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॥
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
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॥
"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
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॥
"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
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॥
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
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॥
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
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॥
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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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॥
"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
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 ॥
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.