(translated by A.F.Price and Wong Mou-Lam)
This text may or may not be an accessible presentation of Buddha's teaching,
for you. It may be the most nondual. Because there are so many superb websites
on Buddhism, an alternative offering on Buddha is left to the reader's search
effort. Thank you.
Section I. The Convocation of the Assembly
Thus have I heard. Upon a time Buddha sojourned
in Anathapindika's Park by Shravasti with a great company of bhikshus, even
twelve hundred and fifty.
One day, at the time for breaking fast, the World-honored One enrobed, and carrying
His bowl made His way into the great city of Shravasti to beg for His food.
In the midst of the city He begged from door to door according to rule. This
done, He returned to His retreat and took His meal. When He had finished He
put away His robe and begging bowl, washed His feet, arranged His seat, and
sat down.
Section II. Subhuti Makes a Request
Now in the midst of the assembly was the Venerable
Subhuti. Forthwith he arose, uncovered his right shoulder, knelt upon his right
knee, and, respectfully raising his hands with palms joined, addressed Buddha
thus: World-honored One, if good men and good women seek the Consummation of
Incomparable Enlightenment, by what criteria should they abide and how should
they control their thoughts?
Buddha said: Very good, Subhuti! Just as you say, the Tathagata is ever-mindful
of all the Bodhisattvas, protecting and instructing them well. Now listen and
take my words to heart: I will declare to you by what criteria good men and
good women seeking the Consummation of Incomparable Enlightenment should abide,
and how they should control their thoughts.
Said Subhuti: Pray, do, World-honored One. With joyful anticipation we long
to hear.
Section III. The Real Teaching of the Great Way
Buddha said: Subhuti, all the Bodhisattva-Heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms - all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality.
Section IV. Even the Most Beneficent Practices are Relative
Furthermore, Subhuti, in the practice of charity
a Bodhisattva should be detached. That is to say, he should practice charity
without regard to appearances; without regard to sound, odor, touch, flavor
or any quality. Subhuti, thus should the Bodhisattva practice charity without
attachment. Wherefore? In such a case his merit is incalculable.
Subhuti, what do you think? Can you measure all the space extending eastward?
No, World-honored One, I cannot.
Then can you, Subhuti, measure all the space extending southward, westward,
northward, or in any other direction, including nadir and zenith?
No, World-honored One, I cannot.
Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices
charity without any attachment to appearances. Subhuti, Bodhisattvas should
persevere one-pointedly in this instruction.
Section V. Understanding the Ultimate Principle of Reality
Subhuti, what do you think? Is the Tathagata to
be recognized by some material characteristic?
No, World-honored One; the Tathagata cannot be recognized by any material characteristic.
Wherefore? Because the Tathagata has said that material characteristics are
not, in fact, material characteristics.
Buddha said: Subhuti, wheresoever are material characteristics there is delusion;
but whoso perceives that all characteristics are in fact no-characteristics,
perceives the Tathagata.
Section VI. Rare is True Faith
Subhuti said to Buddha: World-honored One, will
there always be men who will truly believe after coming to hear these teachings?
Buddha answered: Subhuti, do not utter such words! At the end of the last five-hundred-year
period following the passing of the Tathagata, there will be self-controlled
men, rooted in merit, coming to hear these teachings, who will be inspired with
belief. But you should realize that such men have not strengthened their root
of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas,
but under countless Buddhas; and their merit is of every kind. Such men, coming
to hear these teachings, will have an immediate uprising of pure faith, Subhuti;
and the Tathagata will recognize them. Yes, He will clearly perceive all these
of pure heart, and the magnitude of their moral excellences. Wherefore? It is
because such men will not fall back to cherishing the idea of an ego-entity,
a personality, a being, or a separated individuality. They will neither fall
back to cherishing the idea of things as having intrinsic qualities, nor even
of things as devoid of intrinsic qualities.
Wherefore? Because if such men allowed their minds to grasp and hold on to anything
they would be cherishing the idea of an ego-entity, a personality, a being,
or a separated individuality; and if they grasped and held on to the notion
of things as having intrinsic qualities they would be cherishing the idea of
an ego-entity, a personality, a being, or a separated individuality. Likewise,
if they grasped and held on to the notion of things as devoid of intrinsic qualities
they would be cherishing the idea of an ego-entity, a personality, a being,
or a separated individuality. So you should not be attached to things as being
possessed of, or devoid of, intrinsic qualities.
This is the reason why the Tathagata always teaches this saying: My teaching
of the Good Law is to be likened unto a raft. [Does a man who has safely crossed
a flood upon a raft continue his journey carrying that raft upon his head?]
The Buddha-teaching must be relinquished; how much more so mis-teaching!
Section VII. Great Ones, Perfect Beyond Learning, Utter no Words of Teaching
Subhuti, what do you think? Has the Tathagata attained
the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching
to enunciate?
Subhuti answered: As I understand Buddha's meaning there is no formulation of
truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata
has no formulated teaching to enunciate. Wherefore? Because the Tathagata has
said that truth is uncontainable and inexpressible. It neither is nor is it
not.
Thus it is that this unformulated Principle is the foundation of the different
systems of all the sages.
Section VIII. The Fruits of Meritorious Action
Subhuti, what do you think? If anyone filled three
thousand galaxies of worlds with the seven treasures and gave all away in gifts
of alms, would he gain great merit?
Subhuti said: Great indeed, World-honored One! Wherefore? Because merit partakes
of the character of no-merit, the Tathagata characterized the merit as great.
Then Buddha said: On the other hand, if anyone received and retained even only
four lines of this Discourse and taught and explained them to others, his merit
would be the greater.
Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas
and the Consummation of Incomparable Enlightenment teachings of all the Buddhas.
Subhuti, what is called "the Religion given by Buddha" is not, in
fact Buddha-Religion.
Section IX. Real Designation is Undesignate
Subhuti, what do you think? Does a disciple who
has entered the Stream of the Holy Life say within himself: I obtain the fruit
of a Stream-entrant?
Subhuti said: No, World-honored One. Wherefore? Because "Stream-entrant"
is merely a name. There is no stream-entering. The disciple who pays no regard
to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.
Subhuti, what do you think? Does an adept who is subject to only one more rebirth
say within himself: I obtain the fruit of a Once-to-be-reborn?
Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn"
is merely a name. There is no passing away nor coming into existence. [The adept
who realizes] this is called "Once-to-be-reborn."
Subhuti, what do you think? Does a venerable one who will never more be reborn
as a mortal say within himself: I obtain the fruit of a Non-returner?
Subhuti said: No, World-honored One. Wherefore? Because "Non-returner"
is merely a name. There is no non-returning; hence the designation "Non-returner."
Subhuti, what do you think? Does a holy one say within himself: I have obtained
Perfective Enlightenment?
Subhuti said: No, World-honored One. Wherefore? Because there is no such condition
as that called "Perfective Enlightenment." World-honored one, if a
holy one of Perfective Enlightenment said to himself "such am I,"
he would necessarily partake of the idea of an ego-entity, a personality, a
being, or a separated individuality. World-honored One, when the Buddha declares
that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling
in seclusion, and in freedom from passions, I do not say within myself: I am
a holy one of Perfective Enlightenment, free from passions. World-honored One,
if I said within myself: Such am I; you would not declare: Subhuti finds happiness
abiding in peace, in seclusion in the midst of the forest. This is because Subhuti
abides nowhere: therefore he is called, "Subhuti, Joyful-Abider-in-Peace,
Dweller-in-Seclusion-in-the-Forest."
Section X. Setting Forth Pure Lands
Buddha said: Subhuti, what do you think? In the
remote past when the Tathagata was with Dipankara Buddha, did he have any degree
of attainment in the Good Law?
No, World-honored One. When the Tathagata was with Dipankara Buddha he had no
degree of attainment in the Good Law.
Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?
No, World-honored One. Wherefore? Because setting forth majestic Buddha-lands
is not a majestic setting forth; this is merely a name.
[Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and great,
should develop a pure, lucid mind, not depending upon sound, flavor, touch,
odor, or any quality. A Bodhisattva should develop a mind which alights upon
no thing whatsoever; and so should he establish it.
Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru.
What do you think? Would such a body be great?
Subhuti replied: Great indeed, World-honored One. This is because Buddha has
explained that no body is called a great body.
Section XI. The Superiority of Unformulated Truth
Subhuti, if there were as many Ganges rivers as
the sand-grains of the Ganges, would the sand-grains of them all be many?
Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be
innumerable; how much more so would be their sand-grains?
Subhuti, I will declare a truth to you. If a good man or good woman filled three
thousand galaxies of worlds with the seven treasures for each sand-grain in
all those Ganges rivers, and gave all away in gifts of alms, would he gain great
merit?
Subhuti answered: Great indeed, World-honored One!
Then Buddha declared: Nevertheless, Subhuti, if a good man or good woman studies
this Discourse only so far as to receive and retain four lines, and teaches
and explains them to others, the consequent merit would be far greater.
Section XII. Veneration of the True Doctrine
Furthermore, Subhuti, you should know that wheresoever
this Discourse is proclaimed, by even so little as four lines, that place should
be venerated by the whole realms of Gods, Men and Titans as though it were a
Buddha-Shrine. How much more is this so in the case of one who is able to receive
and retain the whole and read and recite it throughout!
Subhuti, you should know that such a one attains the highest and most wonderful
truth. Wheresoever this sacred Discourse may be found there should you comport
yourself as though in the presence of Buddha and disciples worthy of honor.
Section XIII. How this Teaching should be Received and Retained
At that time Subhuti addressed Buddha, saying: World-honored
One, by what name should this Discourse be known, and how should we receive
and retain it?
Buddha answered: Subhuti, this Discourse should be known as "The Diamond
of the Perfection of Transcendental Wisdom" - thus should you receive and
retain it. Subhuti, what is the reason herein?
According to the Buddha-teaching the Perfection of Transcendental Wisdom is
not really such. "Perfection of Transcendental Wisdom" is just the
name given to it. Subhuti, what do you think? Has the Tathagata a teaching to
enunciate?
Subhuti replied to the Buddha: World-honored One, the Tathagata has nothing
to teach.
Subhuti, what do you think? Would there be many molecules in [the composition
of] three thousand galaxies of worlds?
Subhuti said: Many indeed, World-honored One!
Subhuti, the Tathagata declares that all these molecules are not really such;
they are called "molecules." [Furthermore,] the Tathagata declares
that a world is not really a world; it is called "a world."
Subhuti, what do you think? May the Tathagata be perceived by the thirty-two
physical peculiarities [of an outstanding sage]?
No, World-honored One, the Tathagata may not be perceived by these thirty-two
marks. Wherefore? Because the Tathagata has explained that the thirty-two marks
are not really such; they are called "the thirty-two marks."
Subhuti, if on the one hand a good man or a good woman sacrifices as many lives
as the sand-grains of the Ganges, and on the other hand anyone receives and
retains even only four lines of this Discourse, and teaches and explains them
to others, the merit of the latter will be the greater.
Section XIV. Perfect Peace Lies in Freedom from Characteristic Distinctions
Upon the occasion of hearing this Discourse Subhuti
had an interior realization of its meaning and was moved to tears.
Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored
One, that you should deliver this supremely profound Discourse. Never have I
heard such an exposition since of old my eye of wisdom first opened. World-honored
One, if anyone listens to this Discourse in faith with a pure, lucid mind, he
will thereupon conceive an idea of Fundamental Reality. We should know that
such a one establishes the most remarkable virtue. World-honored One, such an
idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the
Tathagata teaches: "Idea of Fundamental Reality" is merely a name.
World-honored One, having listened to this Discourse, I receive and retain it
with faith and understanding. This is not difficult for me, but in ages to come
- in the last five-hundred years, if there be men coming to hear this Discourse
who receive and retain it with faith and understanding, they will be persons
of most remarkable achievement. Wherefore? Because they will be free from the
idea of an ego-entity, free from the idea of a personality, free from the idea
of a being, and free from the idea of a separated individuality. And why? Because
the distinguishing of an ego-entity is erroneous. Likewise the distinguishing
of a personality, or a being, or a separated individuality is erroneous. Consequently
those who have left behind every phenomenal distinction are called Buddhas all.
Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse
and is neither filled with alarm nor awe nor dread, be it known that such a
one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata
teaches that the First Perfection [the Perfection of Charity] is not, in fact,
the First Perfection: such is merely a name.
Subhuti, the Tathagata teaches likewise that the Perfection of Patience is not
the Perfection of Patience: such is merely a name. Why so? It is shown thus,
Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free
from the idea of an ego-entity, a personality, a being, and a separated individuality.
Wherefore? Because then when my limbs were cut away piece by piece, had I been
bound by the distinctions aforesaid, feelings of anger and hatred would have
been aroused in me. Subhuti, I remember that long ago, sometime during my past
five-hundred mortal lives, I was an ascetic practicing patience. Even then was
I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas
should leave behind all phenomenal distinctions and awaken the thought of the
Consummation of Incomparable Enlightenment by not allowing the mind to depend
upon notions evoked by the sensible world - by not allowing the mind to depend
upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities.
The mind should be kept independent of any thoughts which arise within it. If
the mind depends upon anything it has no sure haven. This is why Buddha teaches
that the mind of a Bodhisattva should not accept the appearances of things as
a basis when exercising charity. Subhuti, as Bodhisattvas practice charity for
the welfare of all living beings they should do it in this manner. Just as the
Tathagata declares that characteristics are not characteristics, so He declares
that all living beings are not, in fact, living beings.
Subhuti, the Tathagata is He who declares that which is true; He who declares
that which is fundamental; He who declares that which is ultimate. He does not
declare that which is deceitful, nor that which is monstrous. Subhuti, that
Truth to which the Tathagata has attained is neither real nor unreal.
Subhuti, if a Bodhisattva practices charity with mind attached to formal notions
he is like unto a man groping sightless in the gloom; but a Bodhisattva who
practices charity with mind detached from any formal notions is like unto a
man with open eyes in the radiant glory of the morning, to whom all kinds of
objects are clearly visible.
Subhuti, if there be good men and good women in future ages, able to receive,
read and recite this Discourse in its entirety, the Tathagata will clearly perceive
and recognize them by means of His Buddha-knowledge; and each one of them will
bring immeasurable and incalculable merit to fruition.
Section XV. The Incomparable Value of This Teaching
Subhuti, if on one hand, a good man or a good woman
performs in the morning as many charitable acts of self-denial as the sand-grains
of the Ganges, and performs as many again in the noonday and as many again in
the evening, and continues so doing throughout numberless ages, and, on the
other hand, anyone listens to this Discourse with heart of faith and without
contention, the latter would be the more blessed. But how can any comparison
be made with one who writes it down, receives it, retains it, and explains it
to others!
Subhuti, we can summarize the matter by saying that the full value of this Discourse
can neither be conceived nor estimated, nor can any limit be set to it. The
Tathagata has declared this teaching for the benefit of initiates of the Great
Way; He has declared it for the benefit of initiates of the Supreme Way. Whosoever
can receive and retain this teaching, study it, recite it and spread it abroad
will be clearly perceived and recognized by the Tathagata and will achieve a
perfection of merit beyond measurement or calculation - a perfection of merit
unlimited and inconceivable. In every case such a one will exemplify the Tathagata-Consummation
of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find
consolation in limited doctrines involving the conception of an ego-entity,
a personality, a being, or a separated individuality are unable to accept, receive,
study, recite and openly explain this Discourse.
Subhuti, in every place where this Discourse is to be found the whole realms
of Gods, Men and Titans should offer worship; for you must know that such a
place is sanctified like a shrine, and should properly be venerated by all with
ceremonial obeisance and circumambulation and with offerings of flowers and
incense.
Section XVI. Purgation through Suffering the Retribution for Past Sins
Furthermore, Subhuti, if it be that good men and
good women who receive and retain this Discourse are downtrodden, their evil
destiny is the inevitable retributive result of sins committed in their past
mortal lives. By virtue of their present misfortunes the reacting effects of
their past will be thereby worked out, and they will be in a position to attain
the Consummation of Incomparable Enlightenment.
Subhuti, I remember the infinitely remote past before Dipankara Buddha. There
were 84,000 myriads of multimillions of Buddhas and to all these I made offerings;
yes, all these I served without the least trace of fault. Nevertheless, if anyone
is able to receive, retain, study and recite this Discourse at the end of the
last [500-year] period, he will gain such a merit that mine in the service of
all the Buddhas could not be reckoned as one-hundredth part of it, not even
one thousand myriad multimillionth part of it - indeed, no such comparison is
possible.
Subhuti, if I fully detailed the merit gained by good men and good women coming
to receive, retain, study and recite this Discourse in the last period, my hearers
would be filled with doubt and might become disordered in mind, suspicious and
unbelieving. You should know, Subhuti, that the significance of this Discourse
is beyond conception; likewise the fruit of its rewards is beyond conception.
Section XVII. No One Attains Transcendental Wisdom
At that time Subhuti addressed Buddha, saying: World-honored
One, if good men and good women seek the Consummation of Incomparable Enlightenment,
by what criteria should they abide and how should they control their thoughts?
Buddha replied to Subhuti: Good men and good women seeking the Consummation
of Incomparable Enlightenment must create this resolved attitude of mind: I
must liberate all living beings, yet when all have been liberated, verily not
any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an ego-entity,
a personality, a being, or a separated individuality, he is consequently not
a Bodhisattva, Subhuti. This is because in reality there is no formula which
gives rise to the Consummation of Incomparable Enlightenment.
Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was
there any formula for the attainment of the Consummation of Incomparable Enlightenment?
No, World-honored One, as I understand Buddha's meaning, there was no formula
by which the Tathagata attained the Consummation of Incomparable Enlightenment.
Buddha said: You are right, Subhuti! Verily there was no formula by which the
Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti,
had there been any such formula, Dipankara Buddha would not have predicted concerning
me: "In the ages of the future you will come to be a Buddha called Shakyamuni";
but Dipankara Buddha made that prediction concerning me because there is actually
no formula for the attainment of the Consummation of Incomparable Enlightenment.
The reason herein is that Tathagata is a signification implying all formulas.
In case anyone says that the Tathagata attained the Consummation of Incomparable
Enlightenment, I tell you truly, Subhuti, that there is no formula by which
the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the
Consummation of Incomparable Enlightenment is wholly beyond; it is neither real
nor unreal. Hence I say that the whole realm of formulations is not really such,
therefore it is called "Realm of formulations."
Subhuti, a comparison may be made with [the idea of] a gigantic human frame.
Then Subhuti said: The World-honored One has declared that such is not a great
body; "a great body" is just the name given to it.
Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces:
I will liberate all living creatures, he is not rightly called a Bodhisattva.
Wherefore? Because, Subhuti, there is really no such condition as that called
Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood,
devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will
set forth majestic Buddha-lands, one does not call him a Bodhisattva, because
the Tathagata has declared that the setting forth of majestic Buddha-lands is
not really such: "a majestic setting forth" is just the name given
to it.
Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood
are truthfully called Bodhisattvas.
Section XVIII. All Modes of mind are Really Only Mind
Subhuti, what do you think? Does the Tathagata possess
the human eye?
Yes, World-honored One, He does.
Well, do you think the Tathagata possesses the divine eye?
Yes, World-honored One, He does.
And do you think the Tathagata possesses the gnostic eye?
Yes, World-honored One, He does.
And do you think the Tathagata possesses the eye of transcendent wisdom?
Yes, World-honored One, He does.
And do you think the Tathagata possesses the Buddha-eye of omniscience?
Yes, World-honored One, He does.
Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the
Buddha taught about them?
Yes, World-honored One, the Tathagata has taught concerning these grains.
Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the
Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers,
would those Buddha-lands be many?
[Subhuti replied]: Many indeed, World-honored One!
Then Buddha said: Subhuti, however many living beings there are in all those
Buddha-lands, though they have manifold modes of mind, the Tathagata understands
them all. Wherefore? Because the Tathagata teaches that all these are not Mind;
they are merely called "mind". Subhuti, it is impossible to retain
past mind, impossible to hold on to present mind, and impossible to grasp future
mind.
Section XIX. Absolute Reality is the Only Foundation
Subhuti, what do you think? If anyone filled three
thousand galaxies of worlds with the seven treasures and gave all away in gifts
of alms, would he gain great merit?
Yes, indeed, World-honored One, he would gain great merit!
Subhuti, if such merit was Real, the Tathagata would not have declared it to
be great, but because it is without a foundation the Tathagata characterized
it as "great."
Section XX. The Unreality of Phenomenal Distinctions
Subhuti, what do you think? Can the Buddha be perceived
by His perfectly-formed body?
No, World-honored One, the Tathagata cannot be perceived by His perfectly-formed
body, because the Tathagata teaches that a perfectly-formed body is not really
such; it is merely called "a perfectly-formed body."
Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal
characteristic?
No, World-honored One, the Tathagata may not be perceived by any phenomenal
characteristic, because the Tathagata teaches that phenomenal characteristics
are not really such; they are merely termed "phenomenal characteristics."
Section XXI. Words cannot express Truth. That which Words Express is not Truth
Subhuti, do not say that the Tathagata conceives
the idea: I must set forth a Teaching. For if anyone says that the Tathagata
sets forth a Teaching he really slanders Buddha and is unable to explain what
I teach. As to any Truth-declaring system, Truth is undeclarable; so "an
enunciation of Truth" is just the name given to it.
Thereupon, Subhuti spoke these words to Buddha: World-honored One, in the ages
of the future will there be men coming to hear a declaration of this Teaching
who will be inspired with belief?
And Buddha answered: Subhuti, those to whom you refer are neither living beings
nor not-living beings. Wherefore? Because "living beings," Subhuti,
these "living beings" are not really such; they are just called by
that name.
Section XXII. It Cannot be Said that Anything is Attainable
Then Subhuti asked Buddha: World-honored One, in
the attainment of the Consummation of Incomparable Enlightenment did Buddha
make no acquisition whatsoever?
Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment
I acquired not even the least thing; therefore it is called "Consummation
of Incomparable Enlightenment."
Section XXIII. The Practice of Good Works Purifies the Mind
Furthermore, Subhuti, This is altogether everywhere,
without differentiation or degree; therefore it is called "Consummation
of Incomparable Enlightenment." It is straightly attained by freedom from
separate personal selfhood and by cultivating all kinds of goodness.
Subhuti, though we speak of "goodness", the Tathagata declares that
there is no goodness; such is merely a name.
Section XXIV. The Incomparable Merit of This Teaching
Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.
Section XXV. The Illusion of Ego
Subhuti, what do you think? Let no one say the Tathagata
cherishes the idea: I must liberate all living beings. Allow no such thought,
Subhuti. Wherefore? Because in reality there are no living beings to be liberated
by the Tathagata. If there were living beings for the Tathagata to liberate,
He would partake in the idea of selfhood, personality entity, and separate individuality.
Subhuti, though the common people accept egoity as real, the Tathagata declares
that ego is not different from non-ego. Subhuti, those whom the Tathagata referred
to as "common people" are not really common people; such is merely
a name.
Section XXVI. The Body of Truth has no Marks
Subhuti, what do you think? May the Tathagata be
perceived by the thirty-two marks [of a great man]?
Subhuti answered: No, the Tathagata may not be perceived thereby.
Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks,
any great imperial ruler is the same as the Tathagata.
Subhuti then said to Buddha: World-honored One, as I understand the meaning
of Buddha's words, the Tathagata may not be perceived by the thirty-two marks.
Whereupon the World-honored One uttered this verse:
Who sees Me by form,
Who seeks Me in sound,
Perverted are his footsteps upon the Way,
For he cannot perceive the Tathagata.
Section XXVII. It is Erroneous to Affirm that All Things are Ever Extinguished
Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended and extinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.
Section XXVIII. Attachment to Rewards of Merit
Subhuti, if one Bodhisattva bestows in charity sufficient
of the seven treasures to fill as many worlds as there are sand-grains in the
river Ganges, and another, realizing that all things are egoless, attains perfection
through patient forbearance, the merit of the latter will far exceed that of
the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient
as to the rewards of merit.
Then Subhuti said to Buddha: What is this saying, World-honored One, that Bodhisattvas
are insentient as to rewards of merit?
[And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be
fettered with desire for rewards. Thus it is said that the rewards of merit
are not received.
Section XXIX. Perfect Tranquility
Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because TATHAGATA has neither whence nor whither, therefore is He called "Tathagata".
Section XXX. The Integral Principle
Subhuti, if a good man or a good woman ground an
infinite number of galaxies of worlds to dust, would the resulting minute particles
be many?
Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such
were really minute particles Buddha would not have spoken of them as minute
particles. For as to this, Buddha has declared that they are not really such.
"Minute particles" is just the name given to them. Also, World-honored
One, when the Tathagata speaks of galaxies of worlds, these are not worlds;
for if reality could be predicated of a world it would be a self-existent cosmos
and the Tathagata teaches that there is really no such thing. "Cosmos"
is merely a figure of speech.
[Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos.
Only common people fettered with desire make use of this arbitrary method.
Section XXXI. Conventional Truth Should be Cut Off
Subhuti, if anyone should say that Buddha declares
any conception of egoity do you consider he would understand my teaching correctly?
No, World-honored One, such a man would not have any sound understanding of
the Tathagata's teaching, because the World-honored One declares that notions
of selfhood, personality, entity and separate individuality, as really existing,
are erroneous - these terms are merely figures of speech.
[Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable
Enlightenment should recognize and understand all varieties of things in the
same way and cut off the arising of [views which are mere] aspects. Subhuti,
as regards aspects, the Tathagata declares that in reality they are not such.
They are called "aspects".
Section XXXII. The Delusion of Appearances
Subhuti, someone might fill innumerable worlds with
the seven treasures and give all away in gifts of alms, but if any good man
or any good woman awakens the thought of Enlightenment and takes even only four
lines from this Discourse, reciting, using, receiving, retaining and spreading
them abroad and explaining them for the benefit of others, it will be far more
meritorious.
Now in what manner may he explain them to others? By detachment from appearances
- abiding in Real Truth. - So I tell you -
Thus shall ye think of all this fleeting world:
A star at dawn, a bubble in a stream;
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.
When the Buddha finished this Discourse the venerable Subhuti, together with
the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of
Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely
to heart they went their ways.