Difference between revisions of "Vajracchedikā Prajñāpāramitā Sūtra"
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2. Elder [[Subhūti]] opens the question | 2. Elder [[Subhūti]] opens the question | ||
| − | From the midst of the great multitude, Elder [[Subhūti]] then arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in [[respect]], he addressed the [[Buddha]], saying, “How [[extraordinary]], [[Bhagavān]], is the [[manner]] in which the [[Tathāgata]] is skillfully [[mindful]] of the [[bodhisattvas]], and skillfully instructs and cares for the [[bodhisattvas]]! [[Bhagavān]], when good men and good women wish to develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]], how should their [[minds]] dwell? How should they pacify their [[minds]]?” The [[Buddha]] replied, | + | From the midst of the great multitude, Elder [[Subhūti]] then arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in [[respect]], he addressed the [[Buddha]], saying, “How [[extraordinary]], [[Bhagavān]], is the [[manner]] in which the [[Tathāgata]] is skillfully [[mindful]] of the [[bodhisattvas]], and skillfully instructs and cares for the [[bodhisattvas]]! [[Bhagavān]], when good men and good women wish to develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]], how should their [[minds]] dwell? How should they pacify their [[minds]]?” The [[Buddha]] replied, “{{Wiki|Excellent}}, {{Wiki|excellent}}, [[Subhūti]], for it is just as you have said: the [[Tathāgata]] is skillfully [[mindful]] of the [[bodhisattvas]], and skillfully instructs and cares for the [[bodhisattvas]]. Now listen carefully, because your question will be answered. Good men and good women who wish to develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] should dwell thusly, and should pacify their [[minds]] thusly.” “Just so, [[Bhagavān]]. We are joyfully wishing to hear it.” |
3. The true way of the [[Great Vehicle]] | 3. The true way of the [[Great Vehicle]] | ||
[[File:Buddha26.jpg|thumb|250px|]] | [[File:Buddha26.jpg|thumb|250px|]] | ||
| − | The [[Buddha]] told [[Subhūti]], “[[Bodhisattva]]-[[mahāsattvas]] should pacify their [[minds]] thusly: ‘All different types of [[sentient beings]], whether born from eggs, born from wombs, born from {{Wiki|moisture}}, or born from [[transformation]]; having [[form]] or no [[form]]; having [[thought]], no [[thought]], or neither [[thought]] nor no thought—I will [[cause]] them all to become liberated and enter Remainderless [[Nirvāṇa]].’ Thusly [[sentient beings]] are liberated [[without measure]], without number, and to no end; however, truly no [[sentient beings]] obtain [[liberation]]. Why? [[Subhūti]], if a [[bodhisattva]] has a notion of a [[self]], a notion of a [[person]], a notion of a [[being]], or a notion of a [[life]], he is not a [[bodhisattva]]. | + | The [[Buddha]] told [[Subhūti]], “[[Bodhisattva]]-[[mahāsattvas]] should pacify their [[minds]] thusly: ‘All different types of [[sentient beings]], whether born from eggs, born from wombs, born from {{Wiki|moisture}}, or born from [[transformation]]; having [[form]] or no [[form]]; having [[thought]], no [[thought]], or neither [[thought]] nor no thought—I will [[cause]] them all to become {{Wiki|liberated}} and enter Remainderless [[Nirvāṇa]].’ Thusly [[sentient beings]] are {{Wiki|liberated}} [[without measure]], without number, and to no end; however, truly no [[sentient beings]] obtain [[liberation]]. Why? [[Subhūti]], if a [[bodhisattva]] has a notion of a [[self]], a notion of a [[person]], a notion of a [[being]], or a notion of a [[life]], he is not a [[bodhisattva]]. |
| − | 4. The wondrous practice of non-abiding | + | 4. The wondrous practice of [[non-abiding]] |
| − | “Moreover, [[Subhūti]], [[bodhisattvas]] should not abide in [[dharmas]] when practicing giving. This is called ‘giving without abiding in [[form]].’ This giving does not abide in {{Wiki|sounds}}, scents, tastes, [[sensations]], or [[dharmas]]. [[Subhūti]], [[bodhisattvas]] should practice giving thusly, not abiding in characteristics. Why? If [[bodhisattvas]] do not abide in characteristics in their practice of giving, then the [[merits]] of this are inconceivable and [[immeasurable]]. [[Subhūti]], what do you think? Is the [[space]] to the {{Wiki|east}} conceivable or measurable?” “Certainly not, [[Bhagavān]].” “[[Subhūti]], what do you think? Is the [[space]] to the {{Wiki|south}}, {{Wiki|west}}, {{Wiki|north}}, the four intermediary [[directions]], or the [[zenith]] or {{Wiki|nadir}}, conceivable or measurable?” “Certainly not, [[Bhagavān]].” “[[Subhūti]], for [[bodhisattvas]] who do not abide when practicing giving, the [[merits]] are also such as this: inconceivable and [[immeasurable]]. [[Subhūti]], [[bodhisattvas]] should only dwell in what is taught thusly. | + | “Moreover, [[Subhūti]], [[bodhisattvas]] should not abide in [[dharmas]] when practicing giving. This is called ‘giving without abiding in [[form]].’ This giving does not abide in {{Wiki|sounds}}, [[scents]], {{Wiki|tastes}}, [[sensations]], or [[dharmas]]. [[Subhūti]], [[bodhisattvas]] should practice giving thusly, not abiding in [[characteristics]]. Why? If [[bodhisattvas]] do not abide in [[characteristics]] in their practice of giving, then the [[merits]] of this are [[inconceivable]] and [[immeasurable]]. [[Subhūti]], what do you think? Is the [[space]] to the {{Wiki|east}} conceivable or measurable?” “Certainly not, [[Bhagavān]].” “[[Subhūti]], what do you think? Is the [[space]] to the {{Wiki|south}}, {{Wiki|west}}, {{Wiki|north}}, the four intermediary [[directions]], or the [[zenith]] or {{Wiki|nadir}}, conceivable or measurable?” “Certainly not, [[Bhagavān]].” “[[Subhūti]], for [[bodhisattvas]] who do not abide when practicing giving, the [[merits]] are also such as this: [[inconceivable]] and [[immeasurable]]. [[Subhūti]], [[bodhisattvas]] should only dwell in what is [[taught]] thusly. |
| − | 5. The principle for true [[perception]] | + | 5. The [[principle]] for true [[perception]] |
“[[Subhūti]], what do you think? Can the [[Tathāgata]] be [[perceived]] by means of [[bodily]] marks?” “Certainly not, [[Bhagavān]]. The [[Tathāgata]] cannot be [[perceived]] by means of the [[bodily]] marks. Why? The [[bodily]] marks that the [[Tathāgata]] speaks of are not [[bodily]] marks.” The [[Buddha]] told [[Subhūti]], “Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is perceiving the [[Tathāgata]].” | “[[Subhūti]], what do you think? Can the [[Tathāgata]] be [[perceived]] by means of [[bodily]] marks?” “Certainly not, [[Bhagavān]]. The [[Tathāgata]] cannot be [[perceived]] by means of the [[bodily]] marks. Why? The [[bodily]] marks that the [[Tathāgata]] speaks of are not [[bodily]] marks.” The [[Buddha]] told [[Subhūti]], “Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is perceiving the [[Tathāgata]].” | ||
6. The rarity of true [[belief]] | 6. The rarity of true [[belief]] | ||
[[File:Buddha256.jpg|thumb|250px|]] | [[File:Buddha256.jpg|thumb|250px|]] | ||
| − | [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], will there be [[sentient beings]] who are able to hear these words thusly, giving rise to true [[belief]]?” The [[Buddha]] told to [[Subhūti]], “Do not speak that way. After the [[extinction]] of the [[Tathāgata]], in the next five hundred years, there will be those who maintain the [[precepts]] and cultivate [[merit]], who will be able to hear these words and give rise to a [[mind]] of [[belief]]. Such [[beings]] have not just planted [[good roots]] with one [[buddha]], or with two [[buddhas]], or with three, four, or five [[buddhas]]. They have already planted [[good roots]] with measureless millions of [[buddhas]], to be able to hear these words and give rise to even a single [[thought]] of clean, clear [[belief]]. [[Subhūti]], the [[Tathāgata]] in each case [[knows]] this, and in each case [[perceives]] this, and these [[sentient beings]] thus attain [[immeasurable]] [[merit]]. Why? This is because these [[beings]] are [[holding]] no further notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. They are [[holding]] no notions of [[dharmas]] and no notions of non-[[dharmas]]. Why? If the [[minds]] of [[sentient beings]] [[grasp]] after [[appearances]], then this is [[attachment]] to a [[self]], a [[person]], a [[being]], and a [[life]]. If they [[grasp]] after notions of [[dharmas]], that is certainly [[attachment]] to a [[self]], a [[person]], a [[being]], and a [[life]]. Why? When one [[grasps]] at non-dharmas, then that is immediate [[attachment]] to a [[self]], a [[person]], a [[being]], and a [[life]]. Therefore, you should neither [[grasp]] at [[dharmas]], nor should you [[grasp]] at non-[[dharmas]]. Regarding this principle, the [[Tathāgata]] frequently says, ‘You [[bhikṣus]] should know that the [[dharma]] I speak is like a raft. Even [[dharmas]] should be relinquished, so how much more so the non-[[dharmas]]?’ | + | [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], will there be [[sentient beings]] who are able to hear these words thusly, giving rise to true [[belief]]?” The [[Buddha]] told to [[Subhūti]], “Do not speak that way. After the [[extinction]] of the [[Tathāgata]], in the next five hundred years, there will be those who maintain the [[precepts]] and cultivate [[merit]], who will be able to hear these words and give rise to a [[mind]] of [[belief]]. Such [[beings]] have not just planted [[good roots]] with one [[buddha]], or with two [[buddhas]], or with three, four, or five [[buddhas]]. They have already planted [[good roots]] with measureless millions of [[buddhas]], to be able to hear these words and give rise to even a single [[thought]] of clean, clear [[belief]]. [[Subhūti]], the [[Tathāgata]] in each case [[knows]] this, and in each case [[perceives]] this, and these [[sentient beings]] thus attain [[immeasurable]] [[merit]]. Why? This is because these [[beings]] are [[holding]] no further notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. They are [[holding]] no notions of [[dharmas]] and no notions of non-[[dharmas]]. Why? If the [[minds]] of [[sentient beings]] [[grasp]] after [[appearances]], then this is [[attachment]] to a [[self]], a [[person]], a [[being]], and a [[life]]. If they [[grasp]] after notions of [[dharmas]], that is certainly [[attachment]] to a [[self]], a [[person]], a [[being]], and a [[life]]. Why? When one [[grasps]] at [[non-dharmas]], then that is immediate [[attachment]] to a [[self]], a [[person]], a [[being]], and a [[life]]. Therefore, you should neither [[grasp]] at [[dharmas]], nor should you [[grasp]] at non-[[dharmas]]. Regarding this [[principle]], the [[Tathāgata]] frequently says, ‘You [[bhikṣus]] should know that the [[dharma]] I speak is like a raft. Even [[dharmas]] should be relinquished, so how much more so the non-[[dharmas]]?’ |
7. No obtaining, no expounding | 7. No obtaining, no expounding | ||
| − | “[[Subhūti]], what do you think? Has the [[Tathāgata]] obtained [[Anuttarā Samyaksaṃbodhi]]? Is there any [[dharma]] the [[Tathāgata]] has spoken?” [[Subhūti]] replied, “Thus do I explain the true meaning of the [[Buddha’s]] teachings: there is no fixed [[dharma]] of [[Anuttarā Samyaksaṃbodhi]], nor is there a fixed [[dharma]] the [[Tathāgata]] can speak. Why? The [[Tathāgata]]’s exposition of the [[Dharma]] can never be grasped or spoken, [[being]] neither [[dharma]] nor non-[[dharma]]. What is it, then? All the [[noble ones]] are distinguished by the [[unconditioned]] [[Dharma]].” | + | “[[Subhūti]], what do you think? Has the [[Tathāgata]] obtained [[Anuttarā Samyaksaṃbodhi]]? Is there any [[dharma]] the [[Tathāgata]] has spoken?” [[Subhūti]] replied, “Thus do I explain the true meaning of the [[Buddha’s]] teachings: there is no fixed [[dharma]] of [[Anuttarā Samyaksaṃbodhi]], nor is there a fixed [[dharma]] the [[Tathāgata]] can speak. Why? The [[Tathāgata]]’s [[exposition]] of the [[Dharma]] can never be grasped or spoken, [[being]] neither [[dharma]] nor non-[[dharma]]. What is it, then? All the [[noble ones]] are {{Wiki|distinguished}} by the [[unconditioned]] [[Dharma]].” |
8. [[Emerging]] from the [[Dharma]] | 8. [[Emerging]] from the [[Dharma]] | ||
[[File:Buddha254'l.jpg|thumb|250px|]] | [[File:Buddha254'l.jpg|thumb|250px|]] | ||
| − | + | “[[Subhūti]], what do you think? If someone filled the three thousand great thousand-worlds with the Seven [[Precious]] [[Jewels]] in the practice of giving, would such a [[person]] obtain many [[merits]]?” [[Subhūti]] replied, “Very many, [[Bhagavān]]! Why? Such [[merits]] do not have the [[nature]] of [[merits]], and for this [[reason]] the [[Tathāgata]] speaks of many [[merits]].” “If a [[person]] accepts and maintains even as little as a four-line [[gāthā]] from within this [[sūtra]], {{Wiki|speaking}} it to others, then his or her [[merits]] will be even greater. Why? [[Subhūti]], this is because all [[buddhas]], as well as the [[dharmas]] of the [[Anuttarā Samyaksaṃbodhi]] of the [[buddhas]], emerge from this [[sūtra]]. [[Subhūti]], what is called the [[Buddha]] [[Dharma]] is not a [[buddha]] [[dharma]]. | |
| − | 9. The appearance without appearance | + | 9. The [[appearance]] without [[appearance]] |
| − | “[[Subhūti]], what do you think? Does a [[srotaāpanna]] have the [[thought]], ‘I have obtained the [[fruit]] of a [[srotaāpanna]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? ‘[[Srotaāpanna]]’ refers to one who has entered the stream, yet there is [[nothing]] entered into. There is no entry into [[forms]], {{Wiki|sounds}}, scents, tastes, [[sensations]], or [[dharmas]]. Thus is one called a [[srotaāpanna]].” “[[Subhūti]], what do you think? Does a [[sakṛdāgāmin]] have the [[thought]], ‘I have obtained the [[fruit]] of a [[sakṛdāgāmin]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? ‘[[Sakṛdāgāmin]]’ refers to one who will return once more, yet there is [[nothing]] which leaves or returns. Thus is one called a [[sakṛdāgāmin]].” “[[Subhūti]], what do you think? Does an [[anāgāmin]] have the [[thought]], ‘I have obtained the [[fruit]] of an [[anāgāmin]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? ‘[[Anāgāmin]]’ refers to one who will not return, yet there is [[nothing]] [[non-returning]]. Thus is one called an [[anāgāmin]].” | + | “[[Subhūti]], what do you think? Does a [[srotaāpanna]] have the [[thought]], ‘I have obtained the [[fruit]] of a [[srotaāpanna]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? ‘[[Srotaāpanna]]’ refers to [[one who has entered the stream]], yet there is [[nothing]] entered into. There is no entry into [[forms]], {{Wiki|sounds}}, [[scents]], {{Wiki|tastes}}, [[sensations]], or [[dharmas]]. Thus is one called a [[srotaāpanna]].” “[[Subhūti]], what do you think? Does a [[sakṛdāgāmin]] have the [[thought]], ‘I have obtained the [[fruit]] of a [[sakṛdāgāmin]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? ‘[[Sakṛdāgāmin]]’ refers to one who will return once more, yet there is [[nothing]] which leaves or returns. Thus is one called a [[sakṛdāgāmin]].” “[[Subhūti]], what do you think? Does an [[anāgāmin]] have the [[thought]], ‘I have obtained the [[fruit]] of an [[anāgāmin]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? ‘[[Anāgāmin]]’ refers to one who will not return, yet there is [[nothing]] [[non-returning]]. Thus is one called an [[anāgāmin]].” |
| − | “[[Subhūti]], what do you think? Does an [[arhat]] have the [[thought]], ‘I have obtained the [[fruit]] of an [[arhat]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? There is truly no [[dharma]] which may be called an [[arhat]]. [[Bhagavān]], if an [[arhat]] has the [[thought]], ‘I have attained the [[Arhat]] [[Path]],’ then this is a [[person]] attached to a [[self]], a [[person]], a [[being]], and a [[life]]. [[Bhagavān]], the [[Buddha]] says that among [[arhats]], I am the foremost in my practice of the [[Samādhi]] of Non-contention, and am the foremost free of [[desire]]. However, [[Bhagavān]], I do not have the [[thought]], ‘I am an [[arhat]] free of [[desire]].’ If I were [[thinking]] this way, then the [[Bhagavān]] would not speak of ‘[[Subhūti]], the one who dwells in [[peace]].’ It is because there is truly [[nothing]] dwelled in, that he speaks of ‘[[Subhūti]], the one who dwells in [[peace]].’” | + | “[[Subhūti]], what do you think? Does an [[arhat]] have the [[thought]], ‘I have obtained the [[fruit]] of an [[arhat]]?’” [[Subhūti]] replied, “No, [[Bhagavān]]. Why? There is truly no [[dharma]] which may be called an [[arhat]]. [[Bhagavān]], if an [[arhat]] has the [[thought]], ‘I have [[attained]] the [[Arhat]] [[Path]],’ then this is a [[person]] [[attached]] to a [[self]], a [[person]], a [[being]], and a [[life]]. [[Bhagavān]], the [[Buddha]] says that among [[arhats]], I am the foremost in my practice of the [[Samādhi]] of Non-contention, and am the foremost free of [[desire]]. However, [[Bhagavān]], I do not have the [[thought]], ‘I am an [[arhat]] free of [[desire]].’ If I were [[thinking]] this way, then the [[Bhagavān]] would not speak of ‘[[Subhūti]], the one who dwells in [[peace]].’ It is because there is truly [[nothing]] dwelled in, that he speaks of ‘[[Subhūti]], the one who dwells in [[peace]].’” |
10. The adornment of [[pure lands]] | 10. The adornment of [[pure lands]] | ||
[[File:Buddha25.jpg|thumb|250px|]] | [[File:Buddha25.jpg|thumb|250px|]] | ||
| − | The [[Buddha]] addressed [[Subhūti]], saying, “What do you think? In the past when the [[Tathāgata]] was with [[Dīpaṃkara]] [[Buddha]], was there any [[dharma]] obtained?” “No, [[Bhagavān]]. When the [[Tathāgata]] was with [[Dīpaṃkara]] [[Buddha]] there was truly no [[dharma]] obtained.” “[[Subhūti]], what do you think? Do [[bodhisattvas]] adorn [[buddha-lands]]?” “No, [[Bhagavān]]. Why? The adornments of [[buddha-lands]] are not adornments, and are thus called adornments.” “Therefore, [[Subhūti]], [[bodhisattva-mahāsattvas]] should thusly give rise to a clear and [[pure]] [[mind]]—a [[mind]] not associated with abiding in [[form]]; a [[mind]] not associated with abiding in {{Wiki|sounds}}, scents, tastes, [[sensations]], or [[dharmas]]; a [[mind]] not abiding in [[life]]. [[Subhūti]], suppose a [[person]] had a [[body]] like [[Mount Sumeru]], {{Wiki|King}} of Mountains. Would this [[body]] be great?” [[Subhūti]] replied, “It would be extremely great, [[Bhagavān]]. Why? The [[Buddha]] teaches that no [[body]] is the Great [[Body]].” | + | The [[Buddha]] addressed [[Subhūti]], saying, “What do you think? In the {{Wiki|past}} when the [[Tathāgata]] was with [[Dīpaṃkara]] [[Buddha]], was there any [[dharma]] obtained?” “No, [[Bhagavān]]. When the [[Tathāgata]] was with [[Dīpaṃkara]] [[Buddha]] there was truly no [[dharma]] obtained.” “[[Subhūti]], what do you think? Do [[bodhisattvas]] adorn [[buddha-lands]]?” “No, [[Bhagavān]]. Why? The adornments of [[buddha-lands]] are not adornments, and are thus called adornments.” “Therefore, [[Subhūti]], [[bodhisattva-mahāsattvas]] should thusly give rise to a clear and [[pure]] [[mind]]—a [[mind]] not associated with abiding in [[form]]; a [[mind]] not associated with abiding in {{Wiki|sounds}}, [[scents]], {{Wiki|tastes}}, [[sensations]], or [[dharmas]]; a [[mind]] not abiding in [[life]]. [[Subhūti]], suppose a [[person]] had a [[body]] like [[Mount Sumeru]], {{Wiki|King}} of [[Mountains]]. Would this [[body]] be great?” [[Subhūti]] replied, “It would be extremely great, [[Bhagavān]]. Why? The [[Buddha]] teaches that no [[body]] is the Great [[Body]].” |
11. [[Unconditioned]] [[merits]] surpass all | 11. [[Unconditioned]] [[merits]] surpass all | ||
| − | “[[Subhūti]], suppose each sand grain in the [[Ganges]] [[River]], contained its own [[Ganges]] [[River]]. What do you think, would there be many grains of sand of the [[Ganges]] [[River]]?” [[Subhūti]] said, “There would be extremely many, [[Bhagavān]]. The number of [[Ganges]] [[Rivers]] alone would be countless, let alone their grains of sand.” “[[Subhūti]], I will now tell you a [[truth]]. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven [[Precious]] Jewels in the practice of giving, would he or she obtain many [[merits]]?” [[Subhūti]] said, “Extremely many, [[Bhagavān]].” The [[Buddha]] told [[Subhūti]], “Just so, if good men and good women accept and maintain even a four-line [[gāthā]] from within this [[sūtra]], speaking it to others, then the [[merits]] of this surpass the former [[merits]]. | + | “[[Subhūti]], suppose each sand grain in the [[Ganges]] [[River]], contained its [[own]] [[Ganges]] [[River]]. What do you think, would there be many grains of sand of the [[Ganges]] [[River]]?” [[Subhūti]] said, “There would be extremely many, [[Bhagavān]]. The number of [[Ganges]] [[Rivers]] alone would be countless, let alone their grains of sand.” “[[Subhūti]], I will now tell you a [[truth]]. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven [[Precious]] [[Jewels]] in the practice of giving, would he or she obtain many [[merits]]?” [[Subhūti]] said, “Extremely many, [[Bhagavān]].” The [[Buddha]] told [[Subhūti]], “Just so, if good men and good women accept and maintain even a four-line [[gāthā]] from within this [[sūtra]], {{Wiki|speaking}} it to others, then the [[merits]] of this surpass the former [[merits]]. |
12. Venerating the true teachings | 12. Venerating the true teachings | ||
[[File:Buddha24.jpg|thumb|250px|]] | [[File:Buddha24.jpg|thumb|250px|]] | ||
| Line 45: | Line 45: | ||
14. Leaving [[appearances]]: [[Nirvāṇa]] | 14. Leaving [[appearances]]: [[Nirvāṇa]] | ||
[[File:Buddha22.jpg|thumb|250px|]] | [[File:Buddha22.jpg|thumb|250px|]] | ||
| − | At that [[time]], [[Subhūti]], [[hearing]] this [[sūtra]] [[being]] spoken, had a profound understanding of its [[essential]] meaning, and burst into tears. He then addressed the [[Buddha]], saying, “How [[exceptional]], [[Bhagavān]], is the [[Buddha]] who thus speaks this profound [[sūtra]]! Since attaining the [[Eye]] of [[Prajñā]], I have never [[heard]] such a [[sūtra]]! [[Bhagavān]], if there are again [[people]] who are able to hear this [[sūtra]] thusly, with a [[mind]] of clean and clear [[belief]], giving rise to the true appearance, then this is a [[person]] with the most [[extraordinary]] [[merits]]. [[Bhagavān]], the true appearance is not an appearance, and for this [[reason]] the [[Tathāgata]] speaks of a true appearance. | + | At that [[time]], [[Subhūti]], [[hearing]] this [[sūtra]] [[being]] spoken, had a profound [[understanding]] of its [[essential]] meaning, and burst into {{Wiki|tears}}. He then addressed the [[Buddha]], saying, “How [[exceptional]], [[Bhagavān]], is the [[Buddha]] who thus speaks this profound [[sūtra]]! Since [[attaining]] the [[Eye]] of [[Prajñā]], I have never [[heard]] such a [[sūtra]]! [[Bhagavān]], if there are again [[people]] who are able to hear this [[sūtra]] thusly, with a [[mind]] of clean and clear [[belief]], giving rise to the true [[appearance]], then this is a [[person]] with the most [[extraordinary]] [[merits]]. [[Bhagavān]], the true [[appearance]] is not an [[appearance]], and for this [[reason]] the [[Tathāgata]] speaks of a true [[appearance]]. |
| − | “[[Bhagavān]], [[being]] able to hear this [[sūtra]] thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next {{Wiki|era}}, five hundred years from now, if there are [[sentient beings]] who are able to hear this [[sūtra]] and believe, understand, accept, and maintain it, then they will be most [[extraordinary]]. Why? This is because such a [[person]] has no notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. Why? The appearance of a [[self]] is not a true appearance; [[appearances]] of a [[person]], a [[being]], and a [[life]], are also not true [[appearances]]. Those who have departed from all [[appearances]] are called [[buddhas]].” The [[Buddha]] told [[Subhūti]], “Thusly, thusly! If there are again [[people]] who are able to hear this [[sūtra]], and are not startled, terrified, or {{Wiki|fearful}}, know that the [[existence]] of such a [[person]] is extremely rare. Why? [[Subhūti]], this foremost [[pāramitā]] that the [[Tathāgata]] speaks of is not a foremost [[pāramitā]], and is thus called the foremost [[pāramitā]]. | + | “[[Bhagavān]], [[being]] able to hear this [[sūtra]] thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next {{Wiki|era}}, five hundred years from now, if there are [[sentient beings]] who are able to hear this [[sūtra]] and believe, understand, accept, and maintain it, then they will be most [[extraordinary]]. Why? This is because such a [[person]] has no notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. Why? The [[appearance]] of a [[self]] is not a true [[appearance]]; [[appearances]] of a [[person]], a [[being]], and a [[life]], are also not true [[appearances]]. Those who have departed from all [[appearances]] are called [[buddhas]].” The [[Buddha]] told [[Subhūti]], “Thusly, thusly! If there are again [[people]] who are able to hear this [[sūtra]], and are not startled, terrified, or {{Wiki|fearful}}, know that the [[existence]] of such a [[person]] is extremely rare. Why? [[Subhūti]], this foremost [[pāramitā]] that the [[Tathāgata]] speaks of is not a foremost [[pāramitā]], and is thus called the foremost [[pāramitā]]. |
| − | “[[Subhūti]], the [[Pāramitā]] of [[Forbearance]] that the [[Tathāgata]] speaks of is not a [[pāramitā]] of [[forbearance]]. Why? [[Subhūti]], this is like in the past when my [[body]] was cut apart by the [[Kalirāja]]: there were no notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. In the past, when I was [[being]] hacked limb from limb, if there were notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]], then I would have responded with [[hatred]] and [[anger]]. Remember also that I was the [[Ṛṣi]] of [[Forbearance]] for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. | + | “[[Subhūti]], the [[Pāramitā]] of [[Forbearance]] that the [[Tathāgata]] speaks of is not a [[pāramitā]] of [[forbearance]]. Why? [[Subhūti]], this is like in the {{Wiki|past}} when my [[body]] was cut apart by the [[Kalirāja]]: there were no notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. In the {{Wiki|past}}, when I was [[being]] hacked limb from limb, if there were notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]], then I would have responded with [[hatred]] and [[anger]]. Remember also that I was the [[Ṛṣi]] of [[Forbearance]] for five hundred lifetimes in the {{Wiki|past}}. Over so many lifetimes there were no notions of a [[self]], notions of a [[person]], notions of a [[being]], or notions of a [[life]]. |
[[File:Buddha21.jpg|thumb|250px|]] | [[File:Buddha21.jpg|thumb|250px|]] | ||
| − | “Therefore, [[Subhūti]], [[bodhisattvas]] should depart from all [[appearances]] in [[order]] to develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]]. They should give rise to a [[mind]] which does not dwell in [[form]]. They should give rise to a [[mind]] which does not dwell in {{Wiki|sounds}}, scents, tastes, [[sensations]], or [[dharmas]]. They should give rise to a [[mind]] which does not dwell. In anything that dwells in the [[mind]], one should not dwell, and for this [[reason]] the [[Buddha]] says that the [[minds]] of [[bodhisattvas]] should not dwell in [[form]] when practicing giving. [[Subhūti]], [[bodhisattvas]] should give thusly because it benefits all [[sentient beings]]. The [[Tathāgata]] teaches that all characteristics are not characteristics, and all [[sentient beings]] are not [[sentient beings]]. [[Subhūti]], the [[Tathāgata]] is one who speaks what is true, one who speaks what is {{Wiki|real}}, one who speaks what is thus, and is not a deceiver or one who speaks to the contrary. | + | “Therefore, [[Subhūti]], [[bodhisattvas]] should depart from all [[appearances]] in [[order]] to develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]]. They should give rise to a [[mind]] which does not dwell in [[form]]. They should give rise to a [[mind]] which does not dwell in {{Wiki|sounds}}, [[scents]], {{Wiki|tastes}}, [[sensations]], or [[dharmas]]. They should give rise to a [[mind]] which does not dwell. In anything that dwells in the [[mind]], one should not dwell, and for this [[reason]] the [[Buddha]] says that the [[minds]] of [[bodhisattvas]] should not dwell in [[form]] when practicing giving. [[Subhūti]], [[bodhisattvas]] should give thusly because it benefits all [[sentient beings]]. The [[Tathāgata]] teaches that all [[characteristics]] are not [[characteristics]], and all [[sentient beings]] are not [[sentient beings]]. [[Subhūti]], the [[Tathāgata]] is one who speaks what is true, one who speaks what is {{Wiki|real}}, one who speaks what is thus, and is not a deceiver or one who speaks to the contrary. |
| − | “[[Subhūti]], the [[Dharma]] attained by the [[Tathāgata]] is neither substantial nor [[void]]. [[Subhūti]], if the [[mind]] of a [[bodhisattva]] dwells in [[dharmas]] when practicing giving, then this is like a [[person]] in darkness who is unable to see anything. However, if the [[mind]] of a [[bodhisattva]] does not dwell in [[dharmas]] when practicing giving, then this is like a [[person]] who is able to see, for whom sunlight clearly illuminates the [[perception]] of various [[forms]]. [[Subhūti]], in the next {{Wiki|era}}, if there are good men or good women capable of accepting, maintaining, studying, and reciting this [[sūtra]], then the [[Tathāgata]] by means of his buddha-wisdom is always aware of them and always sees them. These [[people]] all obtain [[immeasurable]], limitless [[merit]]. | + | “[[Subhūti]], the [[Dharma]] [[attained]] by the [[Tathāgata]] is neither substantial nor [[void]]. [[Subhūti]], if the [[mind]] of a [[bodhisattva]] dwells in [[dharmas]] when practicing giving, then this is like a [[person]] in {{Wiki|darkness}} who is unable to see anything. However, if the [[mind]] of a [[bodhisattva]] does not dwell in [[dharmas]] when practicing giving, then this is like a [[person]] who is able to see, for whom sunlight clearly illuminates the [[perception]] of various [[forms]]. [[Subhūti]], in the next {{Wiki|era}}, if there are good men or good women capable of accepting, maintaining, studying, and reciting this [[sūtra]], then the [[Tathāgata]] by means of his [[buddha-wisdom]] is always {{Wiki|aware}} of them and always sees them. These [[people]] all obtain [[immeasurable]], {{Wiki|limitless}} [[merit]]. |
15. The [[merits]] of maintaining this [[sūtra]] | 15. The [[merits]] of maintaining this [[sūtra]] | ||
| − | “[[Subhūti]], suppose there were a good man or a good woman who, in the morning, gave his or her [[body]] away as many times as there are grains of sand in the [[Ganges]] [[River]]. In the middle of the day, this [[person]] would also give his or her [[body]] away as many times as there are grains of sand in the [[Ganges]] [[River]]. Then in the evening, this [[person]] would also give his or her [[body]] away as many times as there are grains of sand in the [[Ganges]] [[River]]. Suppose this giving continued for incalculable billions of eons. If there are [[people]] again who hear this [[sūtra]] with a [[mind]] of [[belief]], without [[doubt]], then the [[merits]] of these [[people]] surpass the former [[merits]]. How much more so for those who write, accept, maintain, study, recite, and explain it? | + | “[[Subhūti]], suppose there were a good man or a good woman who, in the morning, gave his or her [[body]] away as many times as there are grains of sand in the [[Ganges]] [[River]]. In the middle of the day, this [[person]] would also give his or her [[body]] away as many times as there are grains of sand in the [[Ganges]] [[River]]. Then in the evening, this [[person]] would also give his or her [[body]] away as many times as there are grains of sand in the [[Ganges]] [[River]]. Suppose this giving continued for [[incalculable]] billions of [[eons]]. If there are [[people]] again who hear this [[sūtra]] with a [[mind]] of [[belief]], without [[doubt]], then the [[merits]] of these [[people]] surpass the former [[merits]]. How much more so for those who write, accept, maintain, study, recite, and explain it? |
[[File:Buddha20.jpg|thumb|250px|]] | [[File:Buddha20.jpg|thumb|250px|]] | ||
| − | “[[Subhūti]], to summarize, this [[sūtra]] has inconceivable, [[immeasurable]], limitless [[merit]]. The [[Tathāgata]] speaks it to send forth those in the [[Great Vehicle]], to send forth those in the Supreme [[Vehicle]]. If there are [[people]] able to accept, maintain, study, recite, and explain this [[sūtra]] to others, then the [[Tathāgata]] is always aware of them and always sees them. Thusly, these [[people]] are carrying the [[Anuttarā Samyaksaṃbodhi]] of the [[Tathāgata]]. Why? [[Subhūti]], those who are [[happy]] with lesser teachings are attached to [[views]] of a [[self]], [[views]] of a [[person]], [[views]] of a [[being]], and [[views]] of a [[life]]. They cannot hear, accept, maintain, study, recite, and explain it to others. [[Subhūti]], in every place where this [[sūtra]] [[exists]], the [[devas]], [[humans]], and [[asuras]] from every [[world]] should provide [[offerings]]. This place is a [[shrine]] to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with [[flowers]] and [[incense]]. | + | “[[Subhūti]], to summarize, this [[sūtra]] has [[inconceivable]], [[immeasurable]], {{Wiki|limitless}} [[merit]]. The [[Tathāgata]] speaks it to send forth those in the [[Great Vehicle]], to send forth those in the Supreme [[Vehicle]]. If there are [[people]] able to accept, maintain, study, recite, and explain this [[sūtra]] to others, then the [[Tathāgata]] is always {{Wiki|aware}} of them and always sees them. Thusly, these [[people]] are carrying the [[Anuttarā Samyaksaṃbodhi]] of the [[Tathāgata]]. Why? [[Subhūti]], those who are [[happy]] with lesser teachings are [[attached]] to [[views]] of a [[self]], [[views]] of a [[person]], [[views]] of a [[being]], and [[views]] of a [[life]]. They cannot hear, accept, maintain, study, recite, and explain it to others. [[Subhūti]], in every place where this [[sūtra]] [[exists]], the [[devas]], [[humans]], and [[asuras]] from every [[world]] should provide [[offerings]]. This place is a [[shrine]] to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with [[flowers]] and [[incense]]. |
| − | 16. Able to purify obstructions | + | 16. Able to {{Wiki|purify}} obstructions |
| − | “Moreover, [[Subhūti]], suppose good men and good women accept, maintain, study, and recite this [[sūtra]]. If they are treated badly due to [[karma]] from a previous [[life]] that would make them fall onto [[evil]] [[paths]], then from this treatment by others their [[karma]] from previous [[lives]] will be eliminated in this [[lifetime]], and they will attain [[Anuttarā Samyaksaṃbodhi]]. [[Subhūti]], I remember in the past, innumerable, incalculable eons before [[Dīpaṃkara]] [[Buddha]], [[being]] able to meet 84,000 countless myriads of [[buddhas]], and providing [[offerings]] to {{Wiki|honor}} them all without exception. Suppose someone in the next {{Wiki|era}} is able to accept, maintain, study, and recite this [[sūtra]]. The [[merits]] of my [[offerings]] to all those [[buddhas]] are, in comparison to the [[merits]] of this [[person]], not even one hundredth as good. They are so vastly inferior that a comparison cannot be made. [[Subhūti]], if there are good men and good women in the next {{Wiki|era}} who accept, maintain, study, and recite this [[sūtra]], and I were to fully explain all the [[merits]] attained, the [[minds]] of those listening could go mad with confusion, full of [[doubt]] and disbelief. [[Subhūti]], understand that just as the meaning of this [[sūtra]] is inconceivable, its rewards of [[karma]] are also inconceivable.” | + | “Moreover, [[Subhūti]], suppose good men and good women accept, maintain, study, and recite this [[sūtra]]. If they are treated badly due to [[karma]] from a previous [[life]] that would make them fall onto [[evil]] [[paths]], then from this treatment by others their [[karma]] from previous [[lives]] will be eliminated in this [[lifetime]], and they will attain [[Anuttarā Samyaksaṃbodhi]]. [[Subhūti]], I remember in the {{Wiki|past}}, {{Wiki|innumerable}}, [[incalculable]] [[eons]] before [[Dīpaṃkara]] [[Buddha]], [[being]] able to meet 84,000 countless myriads of [[buddhas]], and providing [[offerings]] to {{Wiki|honor}} them all without exception. Suppose someone in the next {{Wiki|era}} is able to accept, maintain, study, and recite this [[sūtra]]. The [[merits]] of my [[offerings]] to all those [[buddhas]] are, in comparison to the [[merits]] of this [[person]], not even one hundredth as good. They are so vastly {{Wiki|inferior}} that a comparison cannot be made. [[Subhūti]], if there are good men and good women in the next {{Wiki|era}} who accept, maintain, study, and recite this [[sūtra]], and I were to fully explain all the [[merits]] [[attained]], the [[minds]] of those listening could go mad with [[confusion]], full of [[doubt]] and disbelief. [[Subhūti]], understand that just as the meaning of this [[sūtra]] is [[inconceivable]], its rewards of [[karma]] are also [[inconceivable]].” |
17. Ultimately without [[self]] | 17. Ultimately without [[self]] | ||
[[File:Buddha2.jpg|thumb|250px|]] | [[File:Buddha2.jpg|thumb|250px|]] | ||
| − | At that [[time]], [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], when good men and good women develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]], how should their [[minds]] dwell? How should they pacify their [[minds]]?” The [[Buddha]] told [[Subhūti]], “Good men and good women develop [[Anuttarā Samyaksaṃbodhi]] by giving rise to a [[mind]] thusly: ‘I will liberate all [[sentient beings]]. Yet when all [[sentient beings]] have been liberated, then truly not even a single [[sentient being]] has been liberated.’ Why? [[Subhūti]], a [[bodhisattva]] who has a notion of a [[self]], a notion of a [[person]], a notion of a [[being]], or a notion of a [[life]], is not a [[bodhisattva]]. Why is this so? [[Subhūti]], there is actually no [[dharma]] of one who develops [[Anuttarā Samyaksaṃbodhi]]. | + | At that [[time]], [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], when good men and good women develop the [[mind]] of [[Anuttarā Samyaksaṃbodhi]], how should their [[minds]] dwell? How should they pacify their [[minds]]?” The [[Buddha]] told [[Subhūti]], “Good men and good women develop [[Anuttarā Samyaksaṃbodhi]] by giving rise to a [[mind]] thusly: ‘I will {{Wiki|liberate}} all [[sentient beings]]. Yet when all [[sentient beings]] have been {{Wiki|liberated}}, then truly not even a single [[sentient being]] has been {{Wiki|liberated}}.’ Why? [[Subhūti]], a [[bodhisattva]] who has a notion of a [[self]], a notion of a [[person]], a notion of a [[being]], or a notion of a [[life]], is not a [[bodhisattva]]. Why is this so? [[Subhūti]], there is actually no [[dharma]] of one who develops [[Anuttarā Samyaksaṃbodhi]]. |
| − | “What do you think? When the [[Tathāgata]] was with [[Dīpaṃkara]] [[Buddha]], was there any [[dharma]] of the [[attainment]] of [[Anuttarā Samyaksaṃbodhi]]?” “No, [[Bhagavān]], and thus do I explain the actual meaning of the [[Buddha’s]] teachings: when the [[Buddha]] was with [[Dīpaṃkara]] [[Buddha]], there was truly no [[dharma]] of the [[attainment]] of [[Anuttarā Samyaksaṃbodhi]].” The [[Buddha]] said, “Thusly, thusly, [[Subhūti]]! There was no [[dharma]] of the [[Tathāgata’s]] [[attainment]] of [[Anuttarā Samyaksaṃbodhi]]. [[Subhūti]], if there were a [[dharma]] of the [[Tathāgata’s]] [[attainment]] of [[Anuttarā Samyaksaṃbodhi]], then [[Dīpaṃkara]] [[Buddha]] would not have given me the prediction, ‘In the next {{Wiki|era}} you will become a [[buddha]] named [[Śākyamuni]].’ It is because there was no [[dharma]] of the [[attainment]] of [[Anuttarā Samyaksaṃbodhi]], that [[Dīpaṃkara]] [[Buddha]] gave me this prediction by saying, ‘In the next {{Wiki|era}} you will become a [[buddha]] named [[Śākyamuni]].’ Why? ‘[[Tathāgata]]’ has the meaning of the [[suchness]] of [[dharmas]]. [[Subhūti]], if someone says, ‘The [[Tathāgata]] has attained [[Anuttarā Samyaksaṃbodhi]],’ there is no [[dharma]] of a buddha’s [[attainment]] of [[Anuttarā Samyaksaṃbodhi]]. | + | “What do you think? When the [[Tathāgata]] was with [[Dīpaṃkara]] [[Buddha]], was there any [[dharma]] of the [[attainment]] of [[Anuttarā Samyaksaṃbodhi]]?” “No, [[Bhagavān]], and thus do I explain the actual meaning of the [[Buddha’s]] teachings: when the [[Buddha]] was with [[Dīpaṃkara]] [[Buddha]], there was truly no [[dharma]] of the [[attainment]] of [[Anuttarā Samyaksaṃbodhi]].” The [[Buddha]] said, “Thusly, thusly, [[Subhūti]]! There was no [[dharma]] of the [[Tathāgata’s]] [[attainment]] of [[Anuttarā Samyaksaṃbodhi]]. [[Subhūti]], if there were a [[dharma]] of the [[Tathāgata’s]] [[attainment]] of [[Anuttarā Samyaksaṃbodhi]], then [[Dīpaṃkara]] [[Buddha]] would not have given me the {{Wiki|prediction}}, ‘In the next {{Wiki|era}} you will become a [[buddha]] named [[Śākyamuni]].’ It is because there was no [[dharma]] of the [[attainment]] of [[Anuttarā Samyaksaṃbodhi]], that [[Dīpaṃkara]] [[Buddha]] gave me this {{Wiki|prediction}} by saying, ‘In the next {{Wiki|era}} you will become a [[buddha]] named [[Śākyamuni]].’ Why? ‘[[Tathāgata]]’ has the meaning of the [[suchness]] of [[dharmas]]. [[Subhūti]], if someone says, ‘The [[Tathāgata]] has [[attained]] [[Anuttarā Samyaksaṃbodhi]],’ there is no [[dharma]] of a [[buddha’s]] [[attainment]] of [[Anuttarā Samyaksaṃbodhi]]. |
[[File:Buddha1lk.jpg|thumb|250px|]] | [[File:Buddha1lk.jpg|thumb|250px|]] | ||
| − | “[[Subhūti]], the true [[attainment]] by the [[Tathāgata]] of [[Anuttarā Samyaksaṃbodhi]] is neither substantial nor [[void]], and for this [[reason]] the [[Tathāgata]] says, ‘All [[dharmas]] are the [[Buddha]] [[Dharma]].’ [[Subhūti]], all [[dharmas]] spoken of are actually not all [[dharmas]], and are thus called all [[dharmas]]. [[Subhūti]], this is like the [[body]] of a [[person]] that is tall and great.” [[Subhūti]] said, “[[Bhagavān]], the [[body]] of a [[person]] that the [[Tathāgata]] speaks of, tall and great, is not a great [[body]], and is thus called the Great [[Body]].” “[[Subhūti]], for [[bodhisattvas]] it is also such as this. If someone says ‘I will liberate and cross over innumerable [[sentient beings]],’ then this is not one to be called a [[bodhisattva]]. Why? [[Subhūti]], truly there is no [[dharma]] of a [[bodhisattva]], and for this [[reason]] the [[Buddha]] says, ‘All [[dharmas]] are not a [[self]], a [[person]], a [[being]], or a [[life]].’ [[Subhūti]], if a [[bodhisattva]] says, ‘I am adorning [[buddha-lands]],’ then this is not one to be called a [[bodhisattva]]. Why? The adornments of [[buddha-lands]] spoken of by the [[Tathāgata]] are not adornments, and are thus called adornments. [[Subhūti]], if a [[bodhisattva]] has penetrating [[realization]] that [[dharmas]] are without [[self]], then the [[Tathāgata]] says, ‘This is a true [[bodhisattva]].’ | + | “[[Subhūti]], the true [[attainment]] by the [[Tathāgata]] of [[Anuttarā Samyaksaṃbodhi]] is neither substantial nor [[void]], and for this [[reason]] the [[Tathāgata]] says, ‘All [[dharmas]] are the [[Buddha]] [[Dharma]].’ [[Subhūti]], all [[dharmas]] spoken of are actually not all [[dharmas]], and are thus called all [[dharmas]]. [[Subhūti]], this is like the [[body]] of a [[person]] that is tall and great.” [[Subhūti]] said, “[[Bhagavān]], the [[body]] of a [[person]] that the [[Tathāgata]] speaks of, tall and great, is not a great [[body]], and is thus called the Great [[Body]].” “[[Subhūti]], for [[bodhisattvas]] it is also such as this. If someone says ‘I will {{Wiki|liberate}} and cross over {{Wiki|innumerable}} [[sentient beings]],’ then this is not one to be called a [[bodhisattva]]. Why? [[Subhūti]], truly there is no [[dharma]] of a [[bodhisattva]], and for this [[reason]] the [[Buddha]] says, ‘All [[dharmas]] are not a [[self]], a [[person]], a [[being]], or a [[life]].’ [[Subhūti]], if a [[bodhisattva]] says, ‘I am adorning [[buddha-lands]],’ then this is not one to be called a [[bodhisattva]]. Why? The adornments of [[buddha-lands]] spoken of by the [[Tathāgata]] are not adornments, and are thus called adornments. [[Subhūti]], if a [[bodhisattva]] has penetrating [[realization]] that [[dharmas]] are without [[self]], then the [[Tathāgata]] says, ‘This is a true [[bodhisattva]].’ |
18. Of a single unified [[perception]] | 18. Of a single unified [[perception]] | ||
| − | “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Physical]] [[Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Physical]] [[Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Divine Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Divine Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Prajñā]] [[Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Prajñā]] [[Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Dharma Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Dharma Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Buddha Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Buddha Eye]].” [[Subhūti]], what do you think? Regarding the sand grains of the [[Ganges]] [[River]], does the [[Buddha]] speak of these grains of sand?” “Thusly, [[Bhagavān]], the [[Tathāgata]] speaks of these grains of sand.” “If there were as many [[Ganges]] [[Rivers]] as there are sand grains in the [[Ganges]] [[River]], and there were such [[buddha]] [[world]] [[realms]] as there were sand grains in all those [[Ganges]] [[Rivers]], would their number be very many?” “It would be extremely many, [[Bhagavān]].” The [[Buddha]] told [[Subhūti]], “Such a number of lands possess a multitude of [[sentient beings]], and their [[minds]] are fully known by the [[Tathāgata]]. Why? The [[minds]] that the [[Tathāgata]] speaks of are not [[minds]], and are thus called [[minds]]. Why is this so? [[Subhūti]], past [[mind]] cannot be grasped, present [[mind]] cannot be grasped, and future [[mind]] cannot be grasped. | + | “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Physical]] [[Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Physical]] [[Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Divine Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Divine Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Prajñā]] [[Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Prajñā]] [[Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Dharma Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Dharma Eye]].” “[[Subhūti]], what do you think? Does the [[Tathāgata]] have the [[Buddha Eye]]?” “Thusly, [[Bhagavān]], the [[Tathāgata]] has the [[Buddha Eye]].” [[Subhūti]], what do you think? Regarding the sand grains of the [[Ganges]] [[River]], does the [[Buddha]] speak of these grains of sand?” “Thusly, [[Bhagavān]], the [[Tathāgata]] speaks of these grains of sand.” “If there were as many [[Ganges]] [[Rivers]] as there are sand grains in the [[Ganges]] [[River]], and there were such [[buddha]] [[world]] [[realms]] as there were sand grains in all those [[Ganges]] [[Rivers]], would their number be very many?” “It would be extremely many, [[Bhagavān]].” The [[Buddha]] told [[Subhūti]], “Such a number of lands possess a multitude of [[sentient beings]], and their [[minds]] are fully known by the [[Tathāgata]]. Why? The [[minds]] that the [[Tathāgata]] speaks of are not [[minds]], and are thus called [[minds]]. Why is this so? [[Subhūti]], {{Wiki|past}} [[mind]] cannot be grasped, {{Wiki|present}} [[mind]] cannot be grasped, and {{Wiki|future}} [[mind]] cannot be grasped. |
19. Pervading the [[Dharma Realm]] | 19. Pervading the [[Dharma Realm]] | ||
[[File:Buddha19.jpg|thumb|250px|]] | [[File:Buddha19.jpg|thumb|250px|]] | ||
| − | “[[Subhūti]], what do you think? If someone filled three thousand great thousand-worlds with the Seven [[Precious]] Jewels, and gave them away in the practice of giving, would this [[person]] obtain many [[merits]] from such [[causes]] and [[conditions]]?” “Thusly, [[Bhagavān]], from such [[causes]] and [[conditions]], the [[merits]] of this [[person]] would be extremely many.” “[[Subhūti]], if such [[merits]] truly existed, then the [[Tathāgata]] would not say that many [[merits]] that are obtained. It is from the [[merits]] that are [[unconditioned]], that the [[Tathāgata]] speaks of obtaining many [[merits]]. | + | “[[Subhūti]], what do you think? If someone filled three thousand great thousand-worlds with the Seven [[Precious]] [[Jewels]], and gave them away in the practice of giving, would this [[person]] obtain many [[merits]] from such [[causes]] and [[conditions]]?” “Thusly, [[Bhagavān]], from such [[causes]] and [[conditions]], the [[merits]] of this [[person]] would be extremely many.” “[[Subhūti]], if such [[merits]] truly existed, then the [[Tathāgata]] would not say that many [[merits]] that are obtained. It is from the [[merits]] that are [[unconditioned]], that the [[Tathāgata]] speaks of obtaining many [[merits]]. |
| − | 20. Leaving [[form]], leaving appearance | + | 20. Leaving [[form]], leaving [[appearance]] |
“[[Subhūti]], what do you think? Can the [[Tathāgata]] be seen by means of the perfected [[body]] of [[form]]?” “No, [[Bhagavān]], the [[Tathāgata]] cannot be seen by means of the perfected [[body]] of [[form]]. Why? The perfected [[body]] of [[form]] that the [[Tathāgata]] speaks of is itself not a perfected [[body]] of [[form]], and is thus called the perfected [[body]] of [[form]].” “[[Subhūti]], what do you think? Can the [[Tathāgata]] be seen by the [[perfection]] of all marks?” “No, [[Bhagavān]], the [[Tathāgata]] cannot be seen by the [[perfection]] of all marks. Why? The [[perfection]] of marks that the [[Tathāgata]] speaks of is itself not a [[perfection]], and is thus called the [[perfection]] of marks.” | “[[Subhūti]], what do you think? Can the [[Tathāgata]] be seen by means of the perfected [[body]] of [[form]]?” “No, [[Bhagavān]], the [[Tathāgata]] cannot be seen by means of the perfected [[body]] of [[form]]. Why? The perfected [[body]] of [[form]] that the [[Tathāgata]] speaks of is itself not a perfected [[body]] of [[form]], and is thus called the perfected [[body]] of [[form]].” “[[Subhūti]], what do you think? Can the [[Tathāgata]] be seen by the [[perfection]] of all marks?” “No, [[Bhagavān]], the [[Tathāgata]] cannot be seen by the [[perfection]] of all marks. Why? The [[perfection]] of marks that the [[Tathāgata]] speaks of is itself not a [[perfection]], and is thus called the [[perfection]] of marks.” | ||
| − | 21. No speaking, no [[dharma]] to speak | + | 21. No {{Wiki|speaking}}, no [[dharma]] to speak |
| − | “[[Subhūti]], do not say that it occurs to the [[Tathāgata]], ‘I have a spoken [[Dharma]].’ Do not compose this [[thought]]. Why? If someone says ‘The [[Tathāgata]] has a spoken [[Dharma]],’ then this is like slandering the [[Buddha]], because what I have spoken cannot be understood. [[Subhūti]], one who speaks the [[Dharma]] is unable to speak any [[dharma]], and it is thus called speaking the [[Dharma]].” At that [[time]], Living [[Wisdom]] [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], will there be [[sentient beings]] in the next {{Wiki|era}} who will hear this spoken [[dharma]] and give rise to a [[mind]] of [[belief]]?” The [[Buddha]] replied, “[[Subhūti]], there will be neither [[sentient beings]] nor will there not be [[sentient beings]]. Why? [[Subhūti]], the [[sentient beings]] that the [[Tathāgata]] speaks of are not [[sentient beings]], and are thus called [[sentient beings]].” | + | “[[Subhūti]], do not say that it occurs to the [[Tathāgata]], ‘I have a spoken [[Dharma]].’ Do not compose this [[thought]]. Why? If someone says ‘The [[Tathāgata]] has a spoken [[Dharma]],’ then this is like [[slandering]] the [[Buddha]], because what I have spoken cannot be understood. [[Subhūti]], one who speaks the [[Dharma]] is unable to speak any [[dharma]], and it is thus called {{Wiki|speaking}} the [[Dharma]].” At that [[time]], Living [[Wisdom]] [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], will there be [[sentient beings]] in the next {{Wiki|era}} who will hear this spoken [[dharma]] and give rise to a [[mind]] of [[belief]]?” The [[Buddha]] replied, “[[Subhūti]], there will be neither [[sentient beings]] nor will there not be [[sentient beings]]. Why? [[Subhūti]], the [[sentient beings]] that the [[Tathāgata]] speaks of are not [[sentient beings]], and are thus called [[sentient beings]].” |
22. No [[dharmas]] may be grasped | 22. No [[dharmas]] may be grasped | ||
[[File:Buddha11.jpg|thumb|250px|]] | [[File:Buddha11.jpg|thumb|250px|]] | ||
| Line 86: | Line 86: | ||
23. The [[virtuous]] practice of a [[pure mind]] | 23. The [[virtuous]] practice of a [[pure mind]] | ||
| − | “Moreover, [[Subhūti]], the equality of [[dharmas]] that has [[nothing]] that is better or worse, is called [[Anuttarā Samyaksaṃbodhi]], and by means of no [[self]], no [[person]], no [[being]], and no [[life]], all [[pure]] [[dharmas]] are cultivated and [[Anuttarā Samyaksaṃbodhi]] is attained. [[Subhūti]], these [[pure]] [[dharmas]] that the [[Tathāgata]] speaks of are not [[pure]] [[dharmas]], and are thus called [[pure]] [[dharmas]]. | + | “Moreover, [[Subhūti]], the equality of [[dharmas]] that has [[nothing]] that is better or worse, is called [[Anuttarā Samyaksaṃbodhi]], and by means of no [[self]], no [[person]], no [[being]], and no [[life]], all [[pure]] [[dharmas]] are cultivated and [[Anuttarā Samyaksaṃbodhi]] is [[attained]]. [[Subhūti]], these [[pure]] [[dharmas]] that the [[Tathāgata]] speaks of are not [[pure]] [[dharmas]], and are thus called [[pure]] [[dharmas]]. |
24. The [[merits]] of [[prajñā]] are incomparable | 24. The [[merits]] of [[prajñā]] are incomparable | ||
| − | “[[Subhūti]], suppose three thousand great thousand-worlds all contained [[Sumeru]], {{Wiki|King}} of Mountains, and there were mountains such as this of the Seven [[Precious]] Jewels, given away by someone in the practice of giving. If a [[person]] has only a four-line [[gāthā]] from this [[Prajñāpāramitā]] [[sūtra]], and accepts, maintains, studies, recites, and speaks it for others, then the [[merits]] of the other [[person]] are not even one hundredth as good. They are so vastly inferior that the two are incomparable. | + | “[[Subhūti]], suppose three thousand great thousand-worlds all contained [[Sumeru]], {{Wiki|King}} of [[Mountains]], and there were [[mountains]] such as this of the Seven [[Precious]] [[Jewels]], given away by someone in the practice of giving. If a [[person]] has only a four-line [[gāthā]] from this [[Prajñāpāramitā]] [[sūtra]], and accepts, maintains, studies, recites, and speaks it for others, then the [[merits]] of the other [[person]] are not even one hundredth as good. They are so vastly {{Wiki|inferior}} that the two are incomparable. |
25. Transformations are not transformations | 25. Transformations are not transformations | ||
“[[Subhūti]], what do you think? You should not say that it occurs to the [[Tathāgata]], ‘I will cross over [[sentient beings]].’ [[Subhūti]], do not compose this [[thought]]. Why? Truly there are no [[sentient beings]] crossed over by the [[Tathāgata]]. If there were [[sentient beings]] crossed over by the [[Tathāgata]], then there would be a [[self]], a [[person]], a [[being]], and a [[life]]. The [[existence]] of a [[self]] that the [[Tathāgata]] speaks of is not the [[existence]] of a [[self]], but [[ordinary people]] believe it is a [[self]]. [[Subhūti]], an ordinary [[person]] that the [[Tathāgata]] speaks of is not an ordinary [[person]]. | “[[Subhūti]], what do you think? You should not say that it occurs to the [[Tathāgata]], ‘I will cross over [[sentient beings]].’ [[Subhūti]], do not compose this [[thought]]. Why? Truly there are no [[sentient beings]] crossed over by the [[Tathāgata]]. If there were [[sentient beings]] crossed over by the [[Tathāgata]], then there would be a [[self]], a [[person]], a [[being]], and a [[life]]. The [[existence]] of a [[self]] that the [[Tathāgata]] speaks of is not the [[existence]] of a [[self]], but [[ordinary people]] believe it is a [[self]]. [[Subhūti]], an ordinary [[person]] that the [[Tathāgata]] speaks of is not an ordinary [[person]]. | ||
| − | 26. The [[Dharmakāya]] is without appearance | + | 26. The [[Dharmakāya]] is without [[appearance]] |
| − | “[[Subhūti]], what do you think? Can the [[Tathāgata]] be observed by means of the [[Thirty-two Marks]]?” [[Subhūti]] replied, “Thusly, thusly, with the [[Thirty-two Marks]] the [[Tathāgata]] is to be observed.” The [[Buddha]] said, “[[Subhūti]], if the [[Tathāgata]] could be observed by means of the [[Thirty-two Marks]], then a [[cakravartin]] [[king]] would be a [[tathāgata]].” [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], thus do I explain the meaning of what the [[Buddha]] has said. One should not observe the [[Tathāgata]] by means of the [[Thirty-two Marks]].” At that [[time]], the [[Bhagavān]] spoke a gāthā, saying: | + | “[[Subhūti]], what do you think? Can the [[Tathāgata]] be observed by means of the [[Thirty-two Marks]]?” [[Subhūti]] replied, “Thusly, thusly, with the [[Thirty-two Marks]] the [[Tathāgata]] is to be observed.” The [[Buddha]] said, “[[Subhūti]], if the [[Tathāgata]] could be observed by means of the [[Thirty-two Marks]], then a [[cakravartin]] [[king]] would be a [[tathāgata]].” [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], thus do I explain the meaning of what the [[Buddha]] has said. One should not observe the [[Tathāgata]] by means of the [[Thirty-two Marks]].” At that [[time]], the [[Bhagavān]] spoke a [[gāthā]], saying: |
| − | If one [[perceives]] me in forms, | + | If one [[perceives]] me in [[forms]], |
| − | If one listens for me in sounds, | + | If one listens for me in {{Wiki|sounds}}, |
This [[person]] practices a deviant [[path]] | This [[person]] practices a deviant [[path]] | ||
And cannot see the [[Tathāgata]]. | And cannot see the [[Tathāgata]]. | ||
| Line 104: | Line 104: | ||
27. No severing, no {{Wiki|annihilation}} | 27. No severing, no {{Wiki|annihilation}} | ||
| − | “[[Subhūti]], suppose you think, ‘The [[Tathāgata]] has not, from the [[perfection]] of characteristics, attained [[Anuttarā Samyaksaṃbodhi]].’ [[Subhūti]], do not compose the [[thought]], ‘The [[Tathāgata]] has not, from the [[perfection]] of characteristics, attained [[Anuttarā Samyaksaṃbodhi]].’ [[Subhūti]], composing this [[thought]], the one who is developing the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] is then speaking of the severence and {{Wiki|annihilation}} of [[dharmas]]. Do not compose this [[thought]]. Why? One who is developing the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] does not speak of a [[characteristic]] of the severence and {{Wiki|annihilation}} of [[dharmas]]. | + | “[[Subhūti]], suppose you think, ‘The [[Tathāgata]] has not, from the [[perfection]] of [[characteristics]], [[attained]] [[Anuttarā Samyaksaṃbodhi]].’ [[Subhūti]], do not compose the [[thought]], ‘The [[Tathāgata]] has not, from the [[perfection]] of [[characteristics]], [[attained]] [[Anuttarā Samyaksaṃbodhi]].’ [[Subhūti]], composing this [[thought]], the one who is developing the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] is then {{Wiki|speaking}} of the severence and {{Wiki|annihilation}} of [[dharmas]]. Do not compose this [[thought]]. Why? One who is developing the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] does not speak of a [[characteristic]] of the severence and {{Wiki|annihilation}} of [[dharmas]]. |
28. Not receiving, not [[desiring]] | 28. Not receiving, not [[desiring]] | ||
| − | “[[Subhūti]], suppose a [[bodhisattva]], in the practice of giving, filled as many [[world]] [[realms]] with the Seven [[Precious]] Jewels, as there are grains of sand in the [[Ganges]] [[River]]. If there is a [[person]] with the [[awareness]] that all [[dharmas]] are without [[self]], and accomplishes their complete [[endurance]], then this is superior, and the [[merits]] attained by this [[bodhisattva]] surpass those of the previous [[bodhisattva]]. [[Subhūti]], the [[reason]] for this is that [[bodhisattvas]] do not receive [[merit]].” [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], why do you say that [[bodhisattvas]] do not receive [[merit]]?” “[[Subhūti]], for [[bodhisattvas]] to make [[merit]], they should not greedily wish to acquire it, and therefore it is said that there is no [[merit]] received. | + | “[[Subhūti]], suppose a [[bodhisattva]], in the practice of giving, filled as many [[world]] [[realms]] with the Seven [[Precious]] [[Jewels]], as there are grains of sand in the [[Ganges]] [[River]]. If there is a [[person]] with the [[awareness]] that all [[dharmas]] are without [[self]], and accomplishes their complete [[endurance]], then this is {{Wiki|superior}}, and the [[merits]] [[attained]] by this [[bodhisattva]] surpass those of the previous [[bodhisattva]]. [[Subhūti]], the [[reason]] for this is that [[bodhisattvas]] do not receive [[merit]].” [[Subhūti]] addressed the [[Buddha]], saying, “[[Bhagavān]], why do you say that [[bodhisattvas]] do not receive [[merit]]?” “[[Subhūti]], for [[bodhisattvas]] to make [[merit]], they should not greedily wish to acquire it, and therefore it is said that there is no [[merit]] received. |
29. [[Power]] and position destroyed in [[silence]] | 29. [[Power]] and position destroyed in [[silence]] | ||
“[[Subhūti]], if someone says that the [[Tathāgata]] comes, goes, sits, or lies down, then this [[person]] does not understand the meaning of my teachings. Why? The [[Tathāgata]] is one who neither comes nor goes anywhere, and for this [[reason]] is called the [[Tathāgata]]. | “[[Subhūti]], if someone says that the [[Tathāgata]] comes, goes, sits, or lies down, then this [[person]] does not understand the meaning of my teachings. Why? The [[Tathāgata]] is one who neither comes nor goes anywhere, and for this [[reason]] is called the [[Tathāgata]]. | ||
| − | 30. The principle of the unity of [[appearances]] | + | 30. The [[principle]] of the {{Wiki|unity}} of [[appearances]] |
| − | “[[Subhūti]], if a good man or good woman disintegrated three thousand great thousand-worlds into [[atoms]], would these [[atoms]] be very many in number?” “They would be extremely many, [[Bhagavān]]. Why? If this multitude of [[atoms]] truly existed, then the [[Buddha]] would not speak of a multitude of [[atoms]]. Yet the [[Buddha]] does speak of a multitude of [[atoms]], and therefore the multitude of [[atoms]] spoken of by the [[Buddha]] is not a multitude of [[atoms]], and is thus called a multitude of [[atoms]]. [[Bhagavān]], the three thousand great thousand-worlds that the [[Tathāgata]] speaks of are not [[worlds]], and are thus called [[worlds]]. Why? The [[existence]] of these [[worlds]] is like a single unified appearance. Why? The unified appearance that the [[Tathāgata]] speaks of is not a unified appearance, and is thus called the unified appearance.” “[[Subhūti]], one who is of the unified [[characteristic]] is unable to speak it, and yet [[ordinary people]] greedily wish to acquire it. | + | “[[Subhūti]], if a good man or good woman disintegrated three thousand great thousand-worlds into [[atoms]], would these [[atoms]] be very many in number?” “They would be extremely many, [[Bhagavān]]. Why? If this multitude of [[atoms]] truly existed, then the [[Buddha]] would not speak of a multitude of [[atoms]]. Yet the [[Buddha]] does speak of a multitude of [[atoms]], and therefore the multitude of [[atoms]] spoken of by the [[Buddha]] is not a multitude of [[atoms]], and is thus called a multitude of [[atoms]]. [[Bhagavān]], the three thousand great thousand-worlds that the [[Tathāgata]] speaks of are not [[worlds]], and are thus called [[worlds]]. Why? The [[existence]] of these [[worlds]] is like a single unified [[appearance]]. Why? The unified [[appearance]] that the [[Tathāgata]] speaks of is not a unified [[appearance]], and is thus called the unified [[appearance]].” “[[Subhūti]], one who is of the unified [[characteristic]] is unable to speak it, and yet [[ordinary people]] greedily wish to acquire it. |
| − | 31. Unborn [[knowing]] and perceiving | + | 31. {{Wiki|Unborn}} [[knowing]] and perceiving |
“[[Subhūti]], suppose a [[person]] says, ‘The [[Buddha]] teaches [[views]] of a [[self]], a [[person]], a [[being]], and a [[life]].’ [[Subhūti]], what do you think? Does this [[person]] understand the meaning of my teachings?” “No, [[Bhagavān]], this [[person]] does not understand the meaning of the [[Tathāgata’s]] teachings. Why? The [[views]] of a [[self]], a [[person]], a [[being]], and a [[life]], that the [[Bhagavān]] speaks of, are not [[views]] of a [[self]], a [[person]], a [[being]], or a [[life]], and are thus called the [[views]] of a [[self]], a [[person]], a [[being]], and a [[life]].” “[[Subhūti]], regarding all [[dharmas]], one who is developing the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] should thusly know, thusly see, and thusly believe, not giving rise to notions of [[dharmas]]. [[Subhūti]], the true [[characteristic]] of [[dharmas]] is not a [[characteristic]] of [[dharmas]], and is thus called the [[characteristic]] of [[dharmas]]. | “[[Subhūti]], suppose a [[person]] says, ‘The [[Buddha]] teaches [[views]] of a [[self]], a [[person]], a [[being]], and a [[life]].’ [[Subhūti]], what do you think? Does this [[person]] understand the meaning of my teachings?” “No, [[Bhagavān]], this [[person]] does not understand the meaning of the [[Tathāgata’s]] teachings. Why? The [[views]] of a [[self]], a [[person]], a [[being]], and a [[life]], that the [[Bhagavān]] speaks of, are not [[views]] of a [[self]], a [[person]], a [[being]], or a [[life]], and are thus called the [[views]] of a [[self]], a [[person]], a [[being]], and a [[life]].” “[[Subhūti]], regarding all [[dharmas]], one who is developing the [[mind]] of [[Anuttarā Samyaksaṃbodhi]] should thusly know, thusly see, and thusly believe, not giving rise to notions of [[dharmas]]. [[Subhūti]], the true [[characteristic]] of [[dharmas]] is not a [[characteristic]] of [[dharmas]], and is thus called the [[characteristic]] of [[dharmas]]. | ||
32. [[Transforming]] the unreal | 32. [[Transforming]] the unreal | ||
| − | “[[Subhūti]], suppose someone filled [[immeasurable]], innumerable [[worlds]] with the Seven [[Precious]] Jewels, and then gave these away in the practice of giving. If a good man or good woman develops the [[mind]] of a [[bodhisattva]] and maintains this [[sūtra]], even with as little as a four-line gāthā, and accepts, maintains, studies, recites, and explains it to others, then the [[merits]] of this surpass the others. How should one explain it? Without [[grasping]] at characteristics, in unmoving [[suchness]]. For what [[reason]]? | + | “[[Subhūti]], suppose someone filled [[immeasurable]], {{Wiki|innumerable}} [[worlds]] with the Seven [[Precious]] [[Jewels]], and then gave these away in the practice of giving. If a good man or good woman develops the [[mind]] of a [[bodhisattva]] and maintains this [[sūtra]], even with as little as a four-line [[gāthā]], and accepts, maintains, studies, recites, and explains it to others, then the [[merits]] of this surpass the others. How should one explain it? Without [[grasping]] at [[characteristics]], in unmoving [[suchness]]. For what [[reason]]? |
All [[conditioned]] [[dharmas]] | All [[conditioned]] [[dharmas]] | ||
Are like [[dreams]], [[illusions]], bubbles, or shadows; | Are like [[dreams]], [[illusions]], bubbles, or shadows; | ||
| − | Like drops of dew, or flashes of lightning; | + | Like drops of dew, or flashes of {{Wiki|lightning}}; |
Thusly should they be contemplated. | Thusly should they be contemplated. | ||
| Line 130: | Line 130: | ||
[[namo]] bhagavatīprajñāpāramitāyai | [[namo]] bhagavatīprajñāpāramitāyai | ||
| − | [[oṃ]] īriti īṣiri śruta [[viṣaya]] [[viṣaya]] [[svāhā]] | + | [[oṃ]] īriti īṣiri [[śruta]] [[viṣaya]] [[viṣaya]] [[svāhā]] |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.lapislazulitexts.com/tripitaka/T08_0235 www.lapislazulitexts.com] | [http://www.lapislazulitexts.com/tripitaka/T08_0235 www.lapislazulitexts.com] | ||
[[Category:Vajracchedikā Prajñāpāramitā Sūtra]] | [[Category:Vajracchedikā Prajñāpāramitā Sūtra]] | ||
Latest revision as of 02:42, 8 January 2016
Translated from Taishō Tripiṭaka volume 8, number 235
1. The cause of the Dharma assembly
Thus have I heard. At one time the Buddha was in Śrāvastī, residing in the Jeta Grove, in Anāthapiṇḍada’s park, along with a great saṃgha of bhikṣus, twelve hundred and fifty in all. At mealtime, the Bhagavān put on his robe, picked up his bowl, and made his way into the great city of Śrāvastī to beg for food within the city walls. After he had finished begging sequentially from door to door, he returned and ate his meal. Then he put away his robe and bowl, washed his feet, arranged his seat, and sat down.
2. Elder Subhūti opens the question
From the midst of the great multitude, Elder Subhūti then arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in respect, he addressed the Buddha, saying, “How extraordinary, Bhagavān, is the manner in which the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavān, when good men and good women wish to develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha replied, “Excellent, excellent, Subhūti, for it is just as you have said: the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas. Now listen carefully, because your question will be answered. Good men and good women who wish to develop the mind of Anuttarā Samyaksaṃbodhi should dwell thusly, and should pacify their minds thusly.” “Just so, Bhagavān. We are joyfully wishing to hear it.”
3. The true way of the Great Vehicle
The Buddha told Subhūti, “Bodhisattva-mahāsattvas should pacify their minds thusly: ‘All different types of sentient beings, whether born from eggs, born from wombs, born from moisture, or born from transformation; having form or no form; having thought, no thought, or neither thought nor no thought—I will cause them all to become liberated and enter Remainderless Nirvāṇa.’ Thusly sentient beings are liberated without measure, without number, and to no end; however, truly no sentient beings obtain liberation. Why? Subhūti, if a bodhisattva has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, he is not a bodhisattva.
4. The wondrous practice of non-abiding
“Moreover, Subhūti, bodhisattvas should not abide in dharmas when practicing giving. This is called ‘giving without abiding in form.’ This giving does not abide in sounds, scents, tastes, sensations, or dharmas. Subhūti, bodhisattvas should practice giving thusly, not abiding in characteristics. Why? If bodhisattvas do not abide in characteristics in their practice of giving, then the merits of this are inconceivable and immeasurable. Subhūti, what do you think? Is the space to the east conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, what do you think? Is the space to the south, west, north, the four intermediary directions, or the zenith or nadir, conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, for bodhisattvas who do not abide when practicing giving, the merits are also such as this: inconceivable and immeasurable. Subhūti, bodhisattvas should only dwell in what is taught thusly.
5. The principle for true perception
“Subhūti, what do you think? Can the Tathāgata be perceived by means of bodily marks?” “Certainly not, Bhagavān. The Tathāgata cannot be perceived by means of the bodily marks. Why? The bodily marks that the Tathāgata speaks of are not bodily marks.” The Buddha told Subhūti, “Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is perceiving the Tathāgata.”
6. The rarity of true belief
Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are able to hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speak that way. After the extinction of the Tathāgata, in the next five hundred years, there will be those who maintain the precepts and cultivate merit, who will be able to hear these words and give rise to a mind of belief. Such beings have not just planted good roots with one buddha, or with two buddhas, or with three, four, or five buddhas. They have already planted good roots with measureless millions of buddhas, to be able to hear these words and give rise to even a single thought of clean, clear belief. Subhūti, the Tathāgata in each case knows this, and in each case perceives this, and these sentient beings thus attain immeasurable merit. Why? This is because these beings are holding no further notions of a self, notions of a person, notions of a being, or notions of a life. They are holding no notions of dharmas and no notions of non-dharmas. Why? If the minds of sentient beings grasp after appearances, then this is attachment to a self, a person, a being, and a life. If they grasp after notions of dharmas, that is certainly attachment to a self, a person, a being, and a life. Why? When one grasps at non-dharmas, then that is immediate attachment to a self, a person, a being, and a life. Therefore, you should neither grasp at dharmas, nor should you grasp at non-dharmas. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know that the dharma I speak is like a raft. Even dharmas should be relinquished, so how much more so the non-dharmas?’
7. No obtaining, no expounding
“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Is there any dharma the Tathāgata has spoken?” Subhūti replied, “Thus do I explain the true meaning of the Buddha’s teachings: there is no fixed dharma of Anuttarā Samyaksaṃbodhi, nor is there a fixed dharma the Tathāgata can speak. Why? The Tathāgata’s exposition of the Dharma can never be grasped or spoken, being neither dharma nor non-dharma. What is it, then? All the noble ones are distinguished by the unconditioned Dharma.”
8. Emerging from the Dharma
“Subhūti, what do you think? If someone filled the three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would such a person obtain many merits?” Subhūti replied, “Very many, Bhagavān! Why? Such merits do not have the nature of merits, and for this reason the Tathāgata speaks of many merits.” “If a person accepts and maintains even as little as a four-line gāthā from within this sūtra, speaking it to others, then his or her merits will be even greater. Why? Subhūti, this is because all buddhas, as well as the dharmas of the Anuttarā Samyaksaṃbodhi of the buddhas, emerge from this sūtra. Subhūti, what is called the Buddha Dharma is not a buddha dharma.
9. The appearance without appearance
“Subhūti, what do you think? Does a srotaāpanna have the thought, ‘I have obtained the fruit of a srotaāpanna?’” Subhūti replied, “No, Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered the stream, yet there is nothing entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotaāpanna.” “Subhūti, what do you think? Does a sakṛdāgāmin have the thought, ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is nothing which leaves or returns. Thus is one called a sakṛdāgāmin.” “Subhūti, what do you think? Does an anāgāmin have the thought, ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Anāgāmin’ refers to one who will not return, yet there is nothing non-returning. Thus is one called an anāgāmin.”
“Subhūti, what do you think? Does an arhat have the thought, ‘I have obtained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no dharma which may be called an arhat. Bhagavān, if an arhat has the thought, ‘I have attained the Arhat Path,’ then this is a person attached to a self, a person, a being, and a life. Bhagavān, the Buddha says that among arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am the foremost free of desire. However, Bhagavān, I do not have the thought, ‘I am an arhat free of desire.’ If I were thinking this way, then the Bhagavān would not speak of ‘Subhūti, the one who dwells in peace.’ It is because there is truly nothing dwelled in, that he speaks of ‘Subhūti, the one who dwells in peace.’”
10. The adornment of pure lands
The Buddha addressed Subhūti, saying, “What do you think? In the past when the Tathāgata was with Dīpaṃkara Buddha, was there any dharma obtained?” “No, Bhagavān. When the Tathāgata was with Dīpaṃkara Buddha there was truly no dharma obtained.” “Subhūti, what do you think? Do bodhisattvas adorn buddha-lands?” “No, Bhagavān. Why? The adornments of buddha-lands are not adornments, and are thus called adornments.” “Therefore, Subhūti, bodhisattva-mahāsattvas should thusly give rise to a clear and pure mind—a mind not associated with abiding in form; a mind not associated with abiding in sounds, scents, tastes, sensations, or dharmas; a mind not abiding in life. Subhūti, suppose a person had a body like Mount Sumeru, King of Mountains. Would this body be great?” Subhūti replied, “It would be extremely great, Bhagavān. Why? The Buddha teaches that no body is the Great Body.”
11. Unconditioned merits surpass all
“Subhūti, suppose each sand grain in the Ganges River, contained its own Ganges River. What do you think, would there be many grains of sand of the Ganges River?” Subhūti said, “There would be extremely many, Bhagavān. The number of Ganges Rivers alone would be countless, let alone their grains of sand.” “Subhūti, I will now tell you a truth. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would he or she obtain many merits?” Subhūti said, “Extremely many, Bhagavān.” The Buddha told Subhūti, “Just so, if good men and good women accept and maintain even a four-line gāthā from within this sūtra, speaking it to others, then the merits of this surpass the former merits.
12. Venerating the true teachings
“Moreover, Subhūti, if one speaks even a four-line gāthā from within this sūtra, you should understand that this place is like the shrine of a buddha. In every world, the devas, humans, and asuras should provide offerings to it. How much more so for those capable of accepting and maintaining the entire sūtra? Subhūti, you should know that this is a person with the highest and most exceptional Dharma. Wherever this sūtra dwells is the Buddha or an honored disciple.”
13. Receiving and maintaining the Dharma
Subhūti asked the Buddha, “Bhagavān, by what name should we revere and maintain this sūtra?” The Buddha told Subhūti, “This sūtra is called the Vajracchedikā Prajñāpāramitā, and by this name you should revere and maintain it. Why is it called this? Subhūti, this Prajñāpāramitā spoken by the Buddha is not a perfection of prajñā. Subhūti, what do you think? Has the Tathāgata actually spoken any dharma?” Subhūti replied, “Bhagavān, the Tathāgata has not spoken.” “Subhūti, what do you think? Are there very many atoms contained in three thousand great thousand-worlds?” Subhūti replied, “There are extremely many, Bhagavān.” “Subhūti, the atoms spoken of by the Tathāgata are not atoms, and are thus called atoms. The worlds spoken of by the Tathāgata are not worlds, and are thus called worlds. Subhūti, what do you think? Can the Tathāgata be seen by means of the Thirty-two Marks?” “No, Bhagavān, the Tathāgata cannot be seen by means of the Thirty-two Marks. Why? The Thirty-two Marks that the Tathāgata speaks of are not marks, and are thus called the Thirty-two Marks.” “Subhūti, suppose there were a good man or good woman who, in the practice of giving, gave his or her body away as many times as there are sand grains in the Ganges River. If there are people who accept and maintain even a four-line gāthā from within this sūtra, then the merits of this are far greater.”
14. Leaving appearances: Nirvāṇa
At that time, Subhūti, hearing this sūtra being spoken, had a profound understanding of its essential meaning, and burst into tears. He then addressed the Buddha, saying, “How exceptional, Bhagavān, is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Prajñā, I have never heard such a sūtra! Bhagavān, if there are again people who are able to hear this sūtra thusly, with a mind of clean and clear belief, giving rise to the true appearance, then this is a person with the most extraordinary merits. Bhagavān, the true appearance is not an appearance, and for this reason the Tathāgata speaks of a true appearance.
“Bhagavān, being able to hear this sūtra thusly, I do not find it difficult to believe, understand, accept, and maintain it. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this sūtra and believe, understand, accept, and maintain it, then they will be most extraordinary. Why? This is because such a person has no notions of a self, notions of a person, notions of a being, or notions of a life. Why? The appearance of a self is not a true appearance; appearances of a person, a being, and a life, are also not true appearances. Those who have departed from all appearances are called buddhas.” The Buddha told Subhūti, “Thusly, thusly! If there are again people who are able to hear this sūtra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhūti, this foremost pāramitā that the Tathāgata speaks of is not a foremost pāramitā, and is thus called the foremost pāramitā.
“Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is not a pāramitā of forbearance. Why? Subhūti, this is like in the past when my body was cut apart by the Kalirāja: there were no notions of a self, notions of a person, notions of a being, or notions of a life. In the past, when I was being hacked limb from limb, if there were notions of a self, notions of a person, notions of a being, or notions of a life, then I would have responded with hatred and anger. Remember also that I was the Ṛṣi of Forbearance for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notions of a person, notions of a being, or notions of a life.
“Therefore, Subhūti, bodhisattvas should depart from all appearances in order to develop the mind of Anuttarā Samyaksaṃbodhi. They should give rise to a mind which does not dwell in form. They should give rise to a mind which does not dwell in sounds, scents, tastes, sensations, or dharmas. They should give rise to a mind which does not dwell. In anything that dwells in the mind, one should not dwell, and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. Subhūti, bodhisattvas should give thusly because it benefits all sentient beings. The Tathāgata teaches that all characteristics are not characteristics, and all sentient beings are not sentient beings. Subhūti, the Tathāgata is one who speaks what is true, one who speaks what is real, one who speaks what is thus, and is not a deceiver or one who speaks to the contrary.
“Subhūti, the Dharma attained by the Tathāgata is neither substantial nor void. Subhūti, if the mind of a bodhisattva dwells in dharmas when practicing giving, then this is like a person in darkness who is unable to see anything. However, if the mind of a bodhisattva does not dwell in dharmas when practicing giving, then this is like a person who is able to see, for whom sunlight clearly illuminates the perception of various forms. Subhūti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this sūtra, then the Tathāgata by means of his buddha-wisdom is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.
15. The merits of maintaining this sūtra
“Subhūti, suppose there were a good man or a good woman who, in the morning, gave his or her body away as many times as there are grains of sand in the Ganges River. In the middle of the day, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Then in the evening, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Suppose this giving continued for incalculable billions of eons. If there are people again who hear this sūtra with a mind of belief, without doubt, then the merits of these people surpass the former merits. How much more so for those who write, accept, maintain, study, recite, and explain it?
“Subhūti, to summarize, this sūtra has inconceivable, immeasurable, limitless merit. The Tathāgata speaks it to send forth those in the Great Vehicle, to send forth those in the Supreme Vehicle. If there are people able to accept, maintain, study, recite, and explain this sūtra to others, then the Tathāgata is always aware of them and always sees them. Thusly, these people are carrying the Anuttarā Samyaksaṃbodhi of the Tathāgata. Why? Subhūti, those who are happy with lesser teachings are attached to views of a self, views of a person, views of a being, and views of a life. They cannot hear, accept, maintain, study, recite, and explain it to others. Subhūti, in every place where this sūtra exists, the devas, humans, and asuras from every world should provide offerings. This place is a shrine to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with flowers and incense.
16. Able to purify obstructions
“Moreover, Subhūti, suppose good men and good women accept, maintain, study, and recite this sūtra. If they are treated badly due to karma from a previous life that would make them fall onto evil paths, then from this treatment by others their karma from previous lives will be eliminated in this lifetime, and they will attain Anuttarā Samyaksaṃbodhi. Subhūti, I remember in the past, innumerable, incalculable eons before Dīpaṃkara Buddha, being able to meet 84,000 countless myriads of buddhas, and providing offerings to honor them all without exception. Suppose someone in the next era is able to accept, maintain, study, and recite this sūtra. The merits of my offerings to all those buddhas are, in comparison to the merits of this person, not even one hundredth as good. They are so vastly inferior that a comparison cannot be made. Subhūti, if there are good men and good women in the next era who accept, maintain, study, and recite this sūtra, and I were to fully explain all the merits attained, the minds of those listening could go mad with confusion, full of doubt and disbelief. Subhūti, understand that just as the meaning of this sūtra is inconceivable, its rewards of karma are also inconceivable.”
17. Ultimately without self
At that time, Subhūti addressed the Buddha, saying, “Bhagavān, when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti, “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I will liberate all sentient beings. Yet when all sentient beings have been liberated, then truly not even a single sentient being has been liberated.’ Why? Subhūti, a bodhisattva who has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, is not a bodhisattva. Why is this so? Subhūti, there is actually no dharma of one who develops Anuttarā Samyaksaṃbodhi.
“What do you think? When the Tathāgata was with Dīpaṃkara Buddha, was there any dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No, Bhagavān, and thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha, there was truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was no dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. Subhūti, if there were a dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, ‘In the next era you will become a buddha named Śākyamuni.’ It is because there was no dharma of the attainment of Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddha named Śākyamuni.’ Why? ‘Tathāgata’ has the meaning of the suchness of dharmas. Subhūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is no dharma of a buddha’s attainment of Anuttarā Samyaksaṃbodhi.
“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void, and for this reason the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhūti, this is like the body of a person that is tall and great.” Subhūti said, “Bhagavān, the body of a person that the Tathāgata speaks of, tall and great, is not a great body, and is thus called the Great Body.” “Subhūti, for bodhisattvas it is also such as this. If someone says ‘I will liberate and cross over innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti, truly there is no dharma of a bodhisattva, and for this reason the Buddha says, ‘All dharmas are not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva has penetrating realization that dharmas are without self, then the Tathāgata says, ‘This is a true bodhisattva.’
18. Of a single unified perception
“Subhūti, what do you think? Does the Tathāgata have the Physical Eye?” “Thusly, Bhagavān, the Tathāgata has the Physical Eye.” “Subhūti, what do you think? Does the Tathāgata have the Divine Eye?” “Thusly, Bhagavān, the Tathāgata has the Divine Eye.” “Subhūti, what do you think? Does the Tathāgata have the Prajñā Eye?” “Thusly, Bhagavān, the Tathāgata has the Prajñā Eye.” “Subhūti, what do you think? Does the Tathāgata have the Dharma Eye?” “Thusly, Bhagavān, the Tathāgata has the Dharma Eye.” “Subhūti, what do you think? Does the Tathāgata have the Buddha Eye?” “Thusly, Bhagavān, the Tathāgata has the Buddha Eye.” Subhūti, what do you think? Regarding the sand grains of the Ganges River, does the Buddha speak of these grains of sand?” “Thusly, Bhagavān, the Tathāgata speaks of these grains of sand.” “If there were as many Ganges Rivers as there are sand grains in the Ganges River, and there were such buddha world realms as there were sand grains in all those Ganges Rivers, would their number be very many?” “It would be extremely many, Bhagavān.” The Buddha told Subhūti, “Such a number of lands possess a multitude of sentient beings, and their minds are fully known by the Tathāgata. Why? The minds that the Tathāgata speaks of are not minds, and are thus called minds. Why is this so? Subhūti, past mind cannot be grasped, present mind cannot be grasped, and future mind cannot be grasped.
19. Pervading the Dharma Realm
“Subhūti, what do you think? If someone filled three thousand great thousand-worlds with the Seven Precious Jewels, and gave them away in the practice of giving, would this person obtain many merits from such causes and conditions?” “Thusly, Bhagavān, from such causes and conditions, the merits of this person would be extremely many.” “Subhūti, if such merits truly existed, then the Tathāgata would not say that many merits that are obtained. It is from the merits that are unconditioned, that the Tathāgata speaks of obtaining many merits.
20. Leaving form, leaving appearance
“Subhūti, what do you think? Can the Tathāgata be seen by means of the perfected body of form?” “No, Bhagavān, the Tathāgata cannot be seen by means of the perfected body of form. Why? The perfected body of form that the Tathāgata speaks of is itself not a perfected body of form, and is thus called the perfected body of form.” “Subhūti, what do you think? Can the Tathāgata be seen by the perfection of all marks?” “No, Bhagavān, the Tathāgata cannot be seen by the perfection of all marks. Why? The perfection of marks that the Tathāgata speaks of is itself not a perfection, and is thus called the perfection of marks.”
21. No speaking, no dharma to speak
“Subhūti, do not say that it occurs to the Tathāgata, ‘I have a spoken Dharma.’ Do not compose this thought. Why? If someone says ‘The Tathāgata has a spoken Dharma,’ then this is like slandering the Buddha, because what I have spoken cannot be understood. Subhūti, one who speaks the Dharma is unable to speak any dharma, and it is thus called speaking the Dharma.” At that time, Living Wisdom Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings in the next era who will hear this spoken dharma and give rise to a mind of belief?” The Buddha replied, “Subhūti, there will be neither sentient beings nor will there not be sentient beings. Why? Subhūti, the sentient beings that the Tathāgata speaks of are not sentient beings, and are thus called sentient beings.”
22. No dharmas may be grasped
Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly, thusly, Subhūti. With regard to my Anuttarā Samyaksaṃbodhi, there is not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may be grasped.
23. The virtuous practice of a pure mind
“Moreover, Subhūti, the equality of dharmas that has nothing that is better or worse, is called Anuttarā Samyaksaṃbodhi, and by means of no self, no person, no being, and no life, all pure dharmas are cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these pure dharmas that the Tathāgata speaks of are not pure dharmas, and are thus called pure dharmas.
24. The merits of prajñā are incomparable
“Subhūti, suppose three thousand great thousand-worlds all contained Sumeru, King of Mountains, and there were mountains such as this of the Seven Precious Jewels, given away by someone in the practice of giving. If a person has only a four-line gāthā from this Prajñāpāramitā sūtra, and accepts, maintains, studies, recites, and speaks it for others, then the merits of the other person are not even one hundredth as good. They are so vastly inferior that the two are incomparable.
25. Transformations are not transformations
“Subhūti, what do you think? You should not say that it occurs to the Tathāgata, ‘I will cross over sentient beings.’ Subhūti, do not compose this thought. Why? Truly there are no sentient beings crossed over by the Tathāgata. If there were sentient beings crossed over by the Tathāgata, then there would be a self, a person, a being, and a life. The existence of a self that the Tathāgata speaks of is not the existence of a self, but ordinary people believe it is a self. Subhūti, an ordinary person that the Tathāgata speaks of is not an ordinary person.
26. The Dharmakāya is without appearance
“Subhūti, what do you think? Can the Tathāgata be observed by means of the Thirty-two Marks?” Subhūti replied, “Thusly, thusly, with the Thirty-two Marks the Tathāgata is to be observed.” The Buddha said, “Subhūti, if the Tathāgata could be observed by means of the Thirty-two Marks, then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha, saying, “Bhagavān, thus do I explain the meaning of what the Buddha has said. One should not observe the Tathāgata by means of the Thirty-two Marks.” At that time, the Bhagavān spoke a gāthā, saying:
If one perceives me in forms,
If one listens for me in sounds,
This person practices a deviant path
And cannot see the Tathāgata.
27. No severing, no annihilation
“Subhūti, suppose you think, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, do not compose the thought, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, composing this thought, the one who is developing the mind of Anuttarā Samyaksaṃbodhi is then speaking of the severence and annihilation of dharmas. Do not compose this thought. Why? One who is developing the mind of Anuttarā Samyaksaṃbodhi does not speak of a characteristic of the severence and annihilation of dharmas.
28. Not receiving, not desiring
“Subhūti, suppose a bodhisattva, in the practice of giving, filled as many world realms with the Seven Precious Jewels, as there are grains of sand in the Ganges River. If there is a person with the awareness that all dharmas are without self, and accomplishes their complete endurance, then this is superior, and the merits attained by this bodhisattva surpass those of the previous bodhisattva. Subhūti, the reason for this is that bodhisattvas do not receive merit.” Subhūti addressed the Buddha, saying, “Bhagavān, why do you say that bodhisattvas do not receive merit?” “Subhūti, for bodhisattvas to make merit, they should not greedily wish to acquire it, and therefore it is said that there is no merit received.
29. Power and position destroyed in silence
“Subhūti, if someone says that the Tathāgata comes, goes, sits, or lies down, then this person does not understand the meaning of my teachings. Why? The Tathāgata is one who neither comes nor goes anywhere, and for this reason is called the Tathāgata.
30. The principle of the unity of appearances
“Subhūti, if a good man or good woman disintegrated three thousand great thousand-worlds into atoms, would these atoms be very many in number?” “They would be extremely many, Bhagavān. Why? If this multitude of atoms truly existed, then the Buddha would not speak of a multitude of atoms. Yet the Buddha does speak of a multitude of atoms, and therefore the multitude of atoms spoken of by the Buddha is not a multitude of atoms, and is thus called a multitude of atoms. Bhagavān, the three thousand great thousand-worlds that the Tathāgata speaks of are not worlds, and are thus called worlds. Why? The existence of these worlds is like a single unified appearance. Why? The unified appearance that the Tathāgata speaks of is not a unified appearance, and is thus called the unified appearance.” “Subhūti, one who is of the unified characteristic is unable to speak it, and yet ordinary people greedily wish to acquire it.
31. Unborn knowing and perceiving
“Subhūti, suppose a person says, ‘The Buddha teaches views of a self, a person, a being, and a life.’ Subhūti, what do you think? Does this person understand the meaning of my teachings?” “No, Bhagavān, this person does not understand the meaning of the Tathāgata’s teachings. Why? The views of a self, a person, a being, and a life, that the Bhagavān speaks of, are not views of a self, a person, a being, or a life, and are thus called the views of a self, a person, a being, and a life.” “Subhūti, regarding all dharmas, one who is developing the mind of Anuttarā Samyaksaṃbodhi should thusly know, thusly see, and thusly believe, not giving rise to notions of dharmas. Subhūti, the true characteristic of dharmas is not a characteristic of dharmas, and is thus called the characteristic of dharmas.
32. Transforming the unreal
“Subhūti, suppose someone filled immeasurable, innumerable worlds with the Seven Precious Jewels, and then gave these away in the practice of giving. If a good man or good woman develops the mind of a bodhisattva and maintains this sūtra, even with as little as a four-line gāthā, and accepts, maintains, studies, recites, and explains it to others, then the merits of this surpass the others. How should one explain it? Without grasping at characteristics, in unmoving suchness. For what reason?
All conditioned dharmas
Are like dreams, illusions, bubbles, or shadows;
Like drops of dew, or flashes of lightning;
Thusly should they be contemplated.
After the Buddha had spoken this sūtra, then Elder Subhūti along with all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the devas, humans, and asuras from every world, heard what the Buddha had said. With great bliss, they believed, accepted, and reverently practiced in accordance.
Appendix: Mantra for the Vajracchedikā Prajñāpāramitā
namo bhagavatīprajñāpāramitāyai
oṃ īriti īṣiri śruta viṣaya viṣaya svāhā
