This is what I heard.
At one time the Buddha was staying in the Jeta
Grove, near the city of Sravasti.
With him there was a community of 1,250
venerable monks and devoted disciples.
One day before dawn, the Buddha clothed himself,
and along with his disciples took up his alms bowl and entered the city to beg
for food door to door, as was his custom.
After he had returned and eaten, he put away his
bowl and cloak, bathed his feet, and then sat with his legs crossed and body
upright upon the seat arranged for him.
He began mindfully fixing his attention in front
of himself, while many monks approached the Buddha, and showing great
reverence, seated themselves around him.
Chapter two :-
After a time a most venerable monk named
Subhuti, who was sitting in the congregation, rose from his seat.
He uncovered his right shoulder, placed his
right knee on the ground, and as he joined his palms together he
respectfully bowed and then addressed the Buddha:
“Most Honored One, It is truly majestic how much
knowledge and wisdom your monks and disciples have been given through
your most inspired teachings! It is remarkable that you look after our welfare
so selflessly and so completely.”
“Most Honored One, I have a question to ask you.
If sons and daughters of good families want to develop the highest, most
fulfilled and awakened mind, if they wish to attain the Highest Perfect Wisdom,
what should they do to help quiet their drifting minds and help subdue their
craving thoughts?”
The Buddha then replied:
“So it is as you say, Subhuti. Monks and
disciples have been favored with the highest favor by the Buddha, the monks and
disciples have been instructed with the highest instruction by the Buddha. The
Buddha is constantly mindful of the welfare of his followers. Listen carefully
with your full attention, and I will speak to your question.”
“If sons and daughters of good families want to
develop the highest, most fulfilled and awakened mind, if they wish to attain
the Highest Perfect Wisdom and quiet their drifting minds while subduing their
craving thoughts, then they should follow what I am about to say to you. Those
who follow what I am about to say here will be able to subdue their
discriminative thoughts and craving desires. It is possible to attain perfect
tranquility and clarity of mind by absorbing and dwelling on the teachings I am
about to give.”
Then the Buddha addressed the assembly.
Chapter three :-
“All living beings, whether born from eggs, from
the womb, from moisture, or spontaneously; whether they have form or do not
have form; whether they are aware or unaware, whether they are not aware or not
unaware, all living beings will eventually be led by me to the final Nirvana,
the final ending of the cycle of birth and death. And when this unfathomable,
infinite number of living beings have all been liberated, in truth not even a
single being has actually been liberated.”
“Why Subhuti? Because if a disciple still clings
to the arbitrary illusions of form or phenomena such as an ego, a personality,
a self, a separate person, or a universal self existing eternally, then that
person is not an authentic disciple.”
Chapter four:-
“Furthermore, Subhuti, in the practice of
compassion and charity a disciple should be detached. That is to say, he should
practice compassion and charity without regard to appearances, without regard
to form, without regard to sound, smell, taste, touch, or any quality of any
kind. Subhuti, this is how the disciple should practice compassion and charity.
Why? Because practicing compassion and charity without attachment is the way to
reaching the Highest Perfect Wisdom, it is the way to becoming a living
Buddha.”
“Subhuti, do you think that you can measure all
of the space in the Eastern Heavens?”
“No, Most Honored One. One cannot possibly
measure all of the space in the Eastern Heavens.”
“Subhuti, can space in all the Western,
Southern, and Northern Heavens, both above and below, be measured?”
“No, Most Honored One. One cannot possibly
measure all the space in the Western, Southern, and Northern Heavens.”
“Well, Subhuti, the same is true of the merit of
the disciple who practices compassion and charity without any attachment to
appearances, without cherishing any idea of form. It is impossible to measure
the merit they will accrue. Subhuti, my disciples should let their minds absorb
and dwell in the teachings I have just given.”
Chapter five:-
“Subhuti, what do you think? Can the Buddha be
recognized by means of his bodily form?”
“No, Most Honored One, the Buddha cannot be
recognized by means of his bodily form. Why? Because when the Buddha speaks of
bodily form, it is not a real form, but only an illusion.”
The Buddha then spoke to Subhuti: “All that
has a form is illusive and unreal. When you see that all forms are illusive and
unreal, then you will begin to perceive your true Buddha nature.”
Chapter six:-
Subhuti respectfully asked the lord Buddha,
“Most Honored One! In the future, if a person hears this teaching, even if it
is only a phrase or sentence, is it possible for that person to have a true
faith and knowledge of Enlightenment awaken in their mind?”
“Without a doubt, Subhuti. Even 500 years after
the Enlightenment of this Buddha there will be some who are virtuous and wise,
and while practicing compassion and charity, will believe in the words and
phrases of this Sutra and will awaken their minds purely. After they come to
hear these teachings, they will be inspired with belief. This is because when
some people hear these words, they will have understood intuitively that these
words are the truth.”
“But you must also remember, Subhuti, that such
persons have long ago planted the seeds of goodness and merit that lead to this
realization. They have planted the seeds of good deeds and charity not simply
before one Buddhist temple, or two temples, or five, but before hundreds of
thousands of Buddhas and temples. So when a person who hears the words and phrases
of this Sutra is ready for it to happen, a pure faith and clarity can awaken
within their minds.”
“Subhuti, any person who awakens faith upon
hearing the words or phrases of this Sutra will accumulate countless blessings
and merit.”
“How do I know this? Because this person must
have discarded all arbitrary notions of the existence of a personal self, of
other people, or of a universal self. Otherwise their minds would still grasp
after such relative conceptions. Furthermore, these people must have already
discarded all arbitrary notions of the non-existence of a personal self, other
people, or a universal self. Otherwise, their minds would still be grasping at
such notions. Therefore anyone who seeks total Enlightenment should discard not
only all conceptions of their own selfhood, of other selves, or of a universal
self, but they should also discard all notions of the non-existence of such
concepts.”
“When the Buddha explains these things using
such concepts and ideas, people should remember the unreality of all such
concepts and ideas. They should recall that in teaching spiritual truths the
Buddha always uses these concepts and ideas in the way that a raft is used to
cross a river. Once the river has been crossed over, the raft is of no more
use, and should be discarded. These arbitrary concepts and ideas about
spiritual things need to be explained to us as we seek to attain Enlightenment.
However, ultimately these arbitrary conceptions can be discarded. Think
Subhuti, isn’t it even more obvious that we should also give up our conceptions
of non-existent things?”
Chapter seven:-
Then Buddha asked Subhuti, “What do you
think, Subhuti, has the Buddha arrived at the highest, most fulfilled, most
awakened and enlightened mind? Does the Buddha teach any teaching?”
Subhuti replied, “As far as I have understood
the lord Buddha’s teachings, there is no independently existing object of mind
called the highest, most fulfilled, awakened or enlightened mind. Nor is there
any independently existing teaching that the Buddha teaches. Why? Because the
teachings that the Buddha has realized and spoken of cannot be conceived of as
separate, independent things and therefore cannot be described. The truth in
them is uncontainable and inexpressible. It neither is, nor is it not. What
does this mean? What this means is that Buddhas and disciples are not
enlightened by a set method of teachings, but by an internally intuitive
process which is spontaneous and is part of their own inner nature.”
Chapter eight:-
“Let me ask you Subhuti? If a person filled over
ten thousand galaxies with the seven treasures for the purpose of compassion,
charity, and giving alms, would this person not gain great merit and spread
much happiness?”
“Yes, Most Honored One. This person would gain
great merit and spread much happiness, even though, in truth, this person does
not have a separate existence to which merit could accrue. Why? Because this
person’s merit is characterized with the quality of not being merit.”
The Buddha continued, “Then suppose another
person understood only four lines of this Sutra, but nevertheless took it upon
themselves to explain these lines to someone else. This person’s merit would be
even greater than the other person’s. Why? Because all Buddhas and all the
teachings and values of the highest, most fulfilled, most awakened minds arise
from the teachings in this Sutra. And yet, even as I speak, Subhuti, I must
take back my words as soon as they are uttered, for there are no Buddhas and
there are no teachings.”
Chapter nine :-
Buddha then asked, “What do you think,
Subhuti, does one who has entered the stream which flows to Enlightenment, say
‘I have entered the stream’?”
“No, Buddha”, Subhuti replied. “A true disciple
entering the stream would not think of themselves as a separate person that
could be entering anything. Only that disciple who does not differentiate
themselves from others, who has no regard for name, shape, sound, odor, taste,
touch or for any quality can truly be called a disciple who has entered the
stream.”
Buddha continued, “Does a disciple who is
subject to only one more rebirth say to himself, ‘I am entitled to the honors
and rewards of a Once-to-be-reborn.’?”
“No, Lord. ‘Once-to-be-reborn’ is only a name.
There is no passing away, or coming into, existence. Only one who realizes this
can really be called a disciple.”
“Subhuti, does a venerable One who will never
more be reborn as a mortal say to himself, ‘I am entitled to the honor and
rewards of a Non-returner.’?”
“No, Perfectly Enlightened One. A ‘Non-returner’
is merely a name. There is actually no one returning and no one not-returning.”
“Tell me, Subhuti. Does a Buddha say to himself,
‘I have obtained Perfect Enlightenment.’?”
“No, lord. There is no such thing as Perfect
Enlightenment to obtain. If a Perfectly Enlightened Buddha were to say to
himself, ‘I am enlightened’ he would be admitting there is an individual
person, a separate self and personality, and would therefore not be a Perfectly
Enlightened Buddha.”
Subhuti then said, “Most Honored One! You have
said that I, Subhuti, excel amongst thy disciples in knowing the bliss of
Enlightenment, in being perfectly content in seclusion, and in being free from
all passions. Yet I do not say to myself that I am so, for if I ever thought of
myself as such then it would not be true that I escaped ego delusion. I know
that in truth there is no Subhuti and therefore Subhuti abides nowhere, that he
neither knows nor does he not know bliss, and that he is neither free from nor
enslaved by his passions.”
Chapter ten:-
The Buddha then continued, “What do you
think, Subhuti? When I was in a previous life, with Dipankara Buddha, did I
receive any definite teaching or attain any degree of self-control, whereby I
later became a Buddha?”
“No, honorable one. When you were a disciple of
Dipankara Buddha, in truth, you received no definite teaching, nor did you
attain any definite degree of self-control.”
“Subhuti, know also that if any Buddha would
say, ‘I will create a paradise,’ he would speak falsely. Why? Because a
paradise cannot be created nor can it not be uncreated.”
“A disciple should develop a mind which is in no
way dependent upon sights, sounds, smells, tastes, sensory sensations or any
mental conceptions. A disciple should develop a mind which does not rely on
anything.”
“Therefore, Subhuti, the minds of all disciples
should be purified of all thoughts that relate to seeing, hearing, tasting,
smelling, touching, and discriminating. They should use their minds
spontaneously and naturally, without being constrained by preconceived notions
arising from the senses.”
“Suppose, Subhuti, a man had an enormous body.
Would the sense of personal existence he had also be enormous?”
“Yes, indeed, Buddha,” Subhuti answered. “His
sense of personal existence would be enormous. But the Buddha has taught that
personal existence is just a name, for it is in fact neither existence nor
non-existence. So it only has the name ‘personal existence’.”
Chapter eleven:-
“Subhuti, if there were as many Ganges rivers as
the number of grains of sand in the Ganges, would you say that the number of
grains of sand in all those Ganges rivers would be very many?”
Subhuti answered, “Very many indeed, Most
Honored One. If the number of Ganges rivers were that large, how much more so
would be the number of grains of sand in all those Ganges rivers.”
“Subhuti, I will declare a truth to you. If a
good man or a good woman filled over ten thousand galaxies of worlds with the
seven treasures for each grain of sand in all those Ganges rivers, and gave it
all away for the purpose of compassion, charity and giving alms, would this man
or woman not gain great merit and spread much happiness?”
Subhuti replied, “Very much so, Most Honored
One.”
“Subhuti, if after studying and observing even a
single stanza of this Sutra, another person were to explain it to others, the
happiness and merit that would result from this virtuous act would be far
greater.”
Chapter twelve:-“Furthermore, Subhuti, if any person in any place were to teach
even four lines of this Sutra, the place where they taught it would become
sacred ground and would be revered by all kinds of beings. How much more sacred
would the place become if that person then studied and observed the whole
Sutra! Subhuti, you should know that any person who does that would surely
attain something rare and profound. Wherever this Sutra is honored and revered
there is a sacred site enshrining the presence of the Buddha or one of the
Buddha’s most venerable disciples.”
Chapter thirteen:-
Subhuti said to the Buddha, “By what name shall
we know this Sutra, so that it can be honored and studied?”
The lord Buddha replied, “This Sutra shall be known as ‘The Diamond that Cuts
through Illusion’.
By this name it shall be revered and studied and
observed. What does this name mean? It means that when the Buddha named it, he
did not have in mind any definite or arbitrary conception, and so named it.
This Sutra is hard and sharp, like a diamond that will cut away all arbitrary
conceptions and bring one to the other shore of Enlightenment.”
“What do you think, Subhuti? Has the Buddha
taught any definite teaching in this Sutra?”
“No lord, the Buddha has not taught any definite
teaching in this Sutra.”
“What do you think, Subhuti? Are there many
particles of dust in this vast universe?”
Subhuti replied:“Yes, many, Most Honored
One!”
“Subhuti, when the Buddha speaks of particles of dust, it does not mean I am
thinking of any definite or arbitrary thought, I am merely using these words as
a figure of speech. They are not real, only illusion. It is just the same with
the word universe; these words do not assert any definite or arbitrary idea, I
am only using the words as words.”
“Subhuti, what do you think? Can the Buddha be
perceived by means of his thirty-two physical characteristics?”
“No, Most Honored One. The Buddha cannot be perceived by his thirty-two
physical characteristics. Why? Because the Buddha teaches that they are not
real but are merely called the thirty-two physical characteristics.”
“Subhuti, if a good and faithful person, whether
male or female, has, for the sake of compassion and charity, been sacrificing
their life for generation upon generation, for as many generations as the
grains of sands in 3,000 universes; and another follower has been studying and
observing even a single section of this Sutra and explains it to others, that
person’s blessings and merit would be far greater.”
Chapter fourteen:-
At that time, after listening to this Sutra,
Subhuti had understood its profound meaning and was moved to tears.
He said, “What a rare and precious thing it is
that you should deliver such a deeply profound teaching. Since the day I
attained the eyes of understanding, thanks to the guidance of the Buddha, I
have never before heard teachings so deep and wonderful as these. Most Honored
One, if someone hears this Sutra, and has pure and clear confidence in it they
will have a profound insight into the truth. Having perceived that profound
insight, that person will realize the rarest kind of virtue. Most Honored One,
that insight into the truth is essentially not insight into the truth, but is
what the Buddha calls insight into the truth.”
“Most Honored One, having listened to this
Sutra, I am able to 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 is a person who hears this Sutra, who receives and retains it with faith
and understanding, then that person will be a rare one, a person of most
remarkable achievement. Such a person will be able to awaken pure faith because
they have ceased to cherish any arbitrary notions of their own selfhood, other
selves, living beings, or a universal self. Why? Because if they continue to
hold onto arbitrary conceptions as to their own selfhood, they will be holding
onto something that is non-existent. It is the same with all arbitrary
conceptions of other selves, living beings, or a universal self. These are all
expressions of non-existent things. Buddhas are Buddhas because they have been
able to discard all arbitrary conceptions of form and phenomena, they have
transcended all perceptions, and have penetrated the illusion of all forms.”
The Buddha replied:
“So it is, Subhuti. Most wonderfully blest will
be those beings who, on hearing this Sutra, will not tremble, nor be
frightened, or terrified in any way. And why? The Buddha has taught this Sutra
as the highest perfection. And what the Buddha teaches as the highest
perfection, that also the innumerable Blessed Buddhas do teach. Therefore is it
called the ‘highest perfection’.”
“Subhuti, when I talk about the practice of
transcendent patience, I do not hold onto any arbitrary conceptions about the
phenomena of patience, I merely refer to it as the practice of transcendent
patience. And why is that? Because when, thousands of lifetimes ago, the Prince
of Kalinga severed the flesh from my limbs and my body I had no perception of a
self, a being, a soul, or a universal self. If I had cherished any of these
arbitrary notions at the time my limbs were being torn away, I would have
fallen into anger and hatred.”
“I also remember Subhuti that during my five
hundred previous lives I had used life after life to practice patience and to
look upon my life humbly, as though I were a saint called upon to suffer
humility. Even then my mind was free of arbitrary conceptions of the phenomena
of my self, a being, a soul, or a universal self.”
“Therefore, Subhuti, disciples should leave
behind all distinctions of phenomena and awaken the thought of the attainment
of Supreme Enlightenment. A disciple should do this by not allowing their mind
to depend upon ideas evoked by the world of the senses – by not allowing their
mind to depend upon ideas stirred by sounds, odors, flavors, sensory touch, or
any other qualities. The disciple’s mind should be kept independent of any
thoughts that might arise within it. If the disciple’s mind depends upon
anything in the sensory realm it will have no solid foundation in any reality.
This is why Buddha teaches that the mind of a disciple should not accept the
appearances of things as a basis when exercising charity. Subhuti, as disciples
practice compassion and charity for the welfare of all living beings they
should do it without relying on appearances, and without attachment. Just as
the Buddha declares that form is not form, so he also declares that all living
beings are, in fact, not living beings.”
Chapter fifteen:-
“Subhuti, if on the one hand, a son or daughter
of a good family gives up his or her life in the morning as many times as there
are grains of sand in the Ganges river as an act of generosity, and gives as
many again in the afternoon and as many again in the evening, and continues
doing so for countless ages; and if, on the other hand, another person listens
to this Sutra with complete confidence and without contention, that person’s
happiness will be far greater. But the happiness of one who writes this Sutra
down, receives, recites, and explains it to others cannot even be compared it
is so great.”
“Subhuti, we can summarize by saying that the
merit and virtue of this Sutra is inconceivable, incalculable and boundless.
The Buddha has declared this teaching for the benefit of initiates on the path
to Enlightenment; he has declared it for the benefit of initiates on the path
to Nirvana. If there is someone capable of receiving, practicing, reciting, and
sharing this Sutra with others, the Buddha will see and know that person, and
he or she will receive immeasurable, incalculable, and boundless merit and
virtue. Such a person is known to be carrying the Supreme Enlightenment
attained by the Buddha. Why? Subhuti, if a person is satisfied with lesser
teachings than those I present here, if he or she is still caught up in the
idea of a self, a person, a living being, or a universal self, then that person
would not be able to listen to, receive, recite, or explain this Sutra to
others.”
“Subhuti, wherever this Sutra shall be observed,
studied and explained, that place will become sacred ground to which countless
spiritually advanced beings will bring offerings. Such places, however humble
they may be, will be revered as though they were famous temples, and countless
pilgrims will come there to worship. Such a place is a shrine and should be
venerated with formal ceremonies, and offerings of flowers and incense. That is
the power of this Sutra.”
Chapter sixteen:-
“Furthermore, Subhuti, if a good man or good
woman who accepts, upholds, reads or recites this Sutra is disdained or
slandered, if they are despised or insulted, it means that in prior lives they
committed evil acts and as a result are now suffering the fruits of their
actions. When their prior life’s evil acts have finally been dissolved and
extinguished, he or she will attain the supreme clarity of the most fulfilled,
and awakened mind.”
“Subhuti, in ancient times before I met Dipankara
Buddha, I had made offerings to and had been attendant of all 84,000 million
Buddhas. If someone is able to receive, recite, study, and practice this Sutra
in a later, more distant age, then the happiness and merit brought about by
this virtuous act would be hundreds of thousands of times greater than that
which I brought about by my service to the Buddhas in ancient times. In fact,
such happiness and merit cannot be conceived or compared with anything, even
mathematically. If I were to explain all this in detail now some people might
become suspicious and disbelieving, and their minds may even become disoriented
or confused. Subhuti, you should know that the meaning of this Sutra is beyond
conception and discussion. Likewise, the fruit resulting from receiving and
practicing this Sutra is beyond conception and discussion.”
Chapter seventeen:-
At that time, the venerable Subhuti then asked
the Buddha, “World-Honored One, may I ask you a question again? If sons or
daughters of a good family want to develop the highest, most fulfilled and
awakened mind, if they wish to attain the Highest Perfect Wisdom, what should
they do to help quiet their drifting minds and master their thinking?”
The Buddha replied:
“Subhuti, a good son or daughter who wants to
give rise to the highest, most fulfilled, and awakened mind must create this
resolved attitude of mind: ‘I must help to lead all beings to the shore of
awakening, but, after these beings have become liberated, in truth I know that
not even a single being has been liberated.’ Why is this so? If a disciple
cherishes the idea of a self, a person, a living being or a universal self,
then that person is not an authentic disciple. Why? Because in fact there is no
independently existing object of mind called the highest, most fulfilled, and
awakened mind.”
“What do you think, Subhuti? In ancient times,
when the Buddha was living with Dipankara Buddha, did he attain anything called
the highest, most fulfilled, and awakened mind?”
“No, Most Honored One. According to what I understand
from the teachings of the Buddha, there is no attaining of anything called the
highest, most fulfilled, and awakened mind.”
The Buddha said:
“You are correct, Subhuti. In fact, there does
not exist any so-called highest, most fulfilled, and awakened mind that the
Buddha attains. Because if there had been any such thing, Dipankara Buddha
would not have predicted of me, ‘In the future, you will come to be a Buddha
known as The Most Honored One’. This prediction was made because there is, in
fact, nothing to be attained. Someone would be mistaken to say that the Buddha
has attained the highest, most fulfilled, and awakened mind because there is no
such thing as a highest, most fulfilled, or awakened mind to be attained.”
“Subhuti, a comparison can be made with the
idea of a large human body. What would you understand me to mean if I spoke of
a ‘large human body’?”
“I would understand that the lord Buddha was
speaking of a ‘large human body’ not as an arbitrary conception of its being,
but as a series of words only. I would understand that the words carried merely
an imaginary meaning. When the Buddha speaks of a large human body, he uses the
words only as words.”
“Subhuti, it is just the same when a disciple
speaks of liberating numberless sentient beings. If they have in mind any
arbitrary conception of sentient beings or of definite numbers, then they are
unworthy of being called a disciple. Subhuti, my teachings reveal that even
such a thing as is called a ‘disciple’ is non-existent. Furthermore, there is
really nothing for a disciple to liberate.”
“A true disciple knows that there is no such
thing as a self, a person, a living being, or a universal self. A true disciple
knows that all things are devoid of selfhood, devoid of any separate
individuality.”
To make this teaching even more emphatic, the
lord Buddha continued,
“If a disciple were to speak as follows, ‘I
have to create a serene and beautiful Buddha field’, that person is not yet
truly a disciple. Why? What the Buddha calls a ‘serene and beautiful Buddha
field’ is not in fact a serene and beautiful Buddha field. And that is why it
is called a serene and beautiful Buddha field. Subhuti, only a disciple who is
wholly devoid of any conception of separate selfhood is worthy of being called
a disciple.”
Chapter eighteen:-
The Buddha then asked Subhuti, “What do
you think? Does the Buddha have human eyes?”
“Subhuti replied, “Yes, he has human eyes.”
“Does he have the eyes of Enlightenment?”
“Of course, the Buddha has the eyes of
Enlightenment, otherwise he would not be the Buddha.”
“Does the Buddha have the eyes of transcendent
intelligence?”
“Yes, the Buddha has the eyes of transcendent
intelligence.”
“Does the Buddha have the eyes of spiritual
intuition?”
“Yes, lord, the Buddha has the eyes of
spiritual intuition.”
“Does the Buddha have the eyes of love and
compassion for all sentient beings?”
Subhuti agreed and said, “Lord, you love all
sentient life.”
“What do you think, Subhuti? When I referred
to the grains of sand in the river Ganges, did I assert that they were truly
grains of sand?”
“No blessed lord, you only spoke of them as
grains of sand.”
“Subhuti, if there were as many Ganges rivers
as there are grains of sand in the river Ganges, and if there were as many
buddhalands as there are grains of sand in all those innumerable rivers, would
these buddhalands be considered numerous?”
“Very numerous indeed, lord Buddha.”
“Subhuti, I know the mind of every sentient
being in all the host of universes, regardless of any modes of thought,
conceptions or tendencies. For all modes, conceptions and tendencies of thought
are not mind. And yet they are called ‘mind’. Why? It is impossible to retain a
past thought, to seize a future thought, and even to hold onto a present
thought.”
Chapter nineteen:-
The Buddha continued:
“What do you think Subhuti? If a follower were
to give away enough treasures to fill 3,000 universes, would a great blessing
and merit incur to him or her?”
Subhuti replied, “Honored one, such a follower
would acquire considerable blessings and merit.”
The lord Buddha said:
“Subhuti, if such a blessing had any
substantiality, if it were anything other than a figure of speech, the Most
Honored One would not have used the words ‘blessings and merit’.”
Chapter twenty:-
“Subhuti, what do you think, should one look
for Buddha in his perfect physical body?”
“No, Perfectly Enlightened One, one should not
look for Buddha in his perfect physical body. Why? The Buddha has said
that the perfect physical body is not the perfect physical body. Therefore it
is called the perfect physical body.”
“Subhuti, what do you think, should one look
for Buddha in all his perfect appearances?”
“No Most Honored One, one should not look for
Buddha in all his perfect appearances. Why? The Buddha has said perfect
appearances are not perfect appearances. Therefore they are called perfect
appearances.”
Chapter twenty one:-
“Subhuti, do not maintain that the Buddha has
this thought: I have spoken spiritual truths.’ Do not think that way. Why? If
someone says the Buddha has spoken spiritual truths, he slanders the Buddha due
to his inability to understand what the Buddha teaches. Subhuti, as to speaking
truth, no truth can be spoken. Therefore it is called ‘speaking truth’.”
Chapter twenty two:-
Subhuti again asked, “Blessed lord, when you
attained complete Enlightenment, did you feel in your mind that nothing had
been acquired?”
The Buddha replied:
“That is it exactly, Subhuti. When I attained
total Enlightenment, I did not feel, as the mind feels, any arbitrary
conception of spiritual truth, not even the slightest. Even the words ‘total
Enlightenment’ are merely words, they are used merely as a figure of speech.”
Chapter twenty three:-
“Furthermore Subhuti, what I have attained in
total Enlightenment is the same as what all others have attained. It is
undifferentiated, regarded neither as a high state, nor a low state. It is
wholly independent of any definite or arbitrary conceptions of an
individual self, other selves, living beings, or a universal self.”
“Subhuti, when someone is selflessly charitable,
they should also practice being ethical by remembering that there is no
distinction between one’s self and the selfhood of others. Thus one practices
charity by giving not only gifts, but through kindness and sympathy. Practice
kindness and charity without attachment and you can become fully enlightened.”
“Subhuti, what I just said about kindness does
not mean that when someone is being charitable they should hold onto arbitrary
conceptions about kindness, for kindness is, after all, only a word and charity
needs to be spontaneous and selfless, done without regard for appearances.”
Chapter twenty four:-
The Buddha continued:
“Subhuti, if a person collected treasures as
high as 3,000 of the highest mountains, and gave them all to others, their
merit would be less than what would accrue to another person who simply
observed and studied this Sutra and, out of kindness, explained it to others.
The latter person would accumulate hundreds of times the merit, hundreds of
thousands of millions of times the merit. There is no conceivable comparison.”
Chapter twenty five:-
“Subhuti, do not say that the Buddha has the
idea, ‘I will lead all sentient beings to Nirvana.’ Do not think that way,
Subhuti. Why? In truth there is not one single being for the Buddha to lead to
Enlightenment. If the Buddha were to think there was, he would be caught in the
idea of a self, a person, a living being, or a universal self. Subhuti, what
the Buddha calls a self essentially has no self in the way that ordinary
persons think there is a self. Subhuti, the Buddha does not regard anyone as an
ordinary person. That is why he can speak of them as ordinary persons.”
Chapter twenty six:-
Then the Buddha inquired of Subhuti:
“What do you think Subhuti? Is it possible to
recognize the Buddha by the 32 physical marks?”
Subhuti replied, “Yes, Most Honored One, the
Buddha may thus be recognized.”
“Subhuti, if that were true then Chakravartin,
the mythological king who also had the 32 marks, would be called a Buddha.”
Then Subhuti, realizing his error, said, “Most
Honored One, now I realize that the Buddha cannot be recognized merely by his
32 physical marks of excellence.”
The Buddha then said:
“Should anyone, looking at an image or likeness
of the Buddha, claim to know the Buddha and worship him, that person would be
mistaken, not knowing the true Buddha.”
Chapter twenty seven:-
“However, Subhuti, if you think that the Buddha
realizes the highest, most fulfilled, and awakened mind and does not need to
have all the marks, you are mistaken. Subhuti, do not think in that way. Do not
think that when one gives rise to the highest, most fulfilled, and awakened
mind, one needs to see all objects of mind as nonexistent, cut off from life.
Please do not think in that way. One who gives rise to the highest, most
fulfilled, and awakened mind does not contend that all objects of mind are
nonexistent and cut off from life. That is not what I say.”
Chapter twenty eight:-
The lord Buddha continued:
“Subhuti, if someone gives treasures equal to
the number of sands on the shores of the Ganges river, and if another, having
realized the egolessness of all things, thereby understands selflessness, the
latter would be more blessed than the one who practiced external charity. Why?
Because great disciples do not see blessings and merit as a private possession,
as something to be gained.”
Subhuti inquired of the lord Buddha, “What do
you mean ‘great disciples do not see blessings and merit as a private
possession’?”
The Buddha replied:
“Because those blessings and merit have never
been sought after by those great disciples, they do not see them as private
possessions, but they see them as the common possession of all beings.”
Chapter twenty nine:-
The Buddha said:
“Subhuti, if any person were to say that the
Buddha is now coming or going, or sitting up or lying down, they would not have
understood the principle I have been teaching. Why? Because while the
expression ‘Buddha’ means ‘he who has thus come, thus gone,’ the true Buddha is
never coming from anywhere or going anywhere. The name ‘Buddha’ is merely an
expression, a figure of speech.”
Chapter thirty:-
The lord Buddha resumed:
“Subhuti, if any good person, either man or
woman, were to take 3,000 galaxies and grind them into microscopic
powder and blow it into space, what do you think, would this
powder have any individual existence?”
Subhuti replied, “Yes, lord, as a microscopic
powder blown into space, it might be said to have a relative existence,
but as you use words, it has no existence. The words are used only
as a figure of speech. Otherwise the words would imply a belief in the
existence of matter as an independent and self- existent thing,
which it is not.”
“Furthermore, when the Most Honored One refers
to the ‘3,000 galaxies,’ he could only do so as a figure of speech.
Why? Because if the 3,000 galaxies really existed, their only reality would
consist in their cosmic unity. Whether as microscopic powder or as galaxies,
what does it matter? Only in the sense of the cosmic unity of ultimate being
can the Buddha rightfully refer to it.”
The lord Buddha was very pleased with this reply
and said:
“Subhuti, although ordinary people have always
grasped after an arbitrary conception of matter and galaxies, the concept has
no true basis; it is an illusion of the mortal mind. Even when it is referred
to as ‘cosmic unity’ it is unthinkable and unknowable.”
Chapter thirty one:-
The lord Buddha continued:
“If any person were to say that the Buddha, in
his teachings, has constantly referred to himself, to other selves, to living
beings, or to a universal self, what do you think, would that person have
understood my meaning?”
Subhuti replied, “No, blessed lord. That person
would not have understood the meaning of your teachings. For when you refer to
those things, you are not referring to their actual existence, you only use the
words as figures of speech, as symbols. Only in that sense can words be used,
for conceptions, ideas, limited truths, and spiritual truths have no more
reality than have matter or phenomena.”
Then the lord Buddha made his meaning even
more emphatic by saying:
“Subhuti, when people begin their practice of
seeking to attaining total Enlightenment, they ought to see, to perceive, to
know, to understand, and to realize that all things and all spiritual truths
are no-things, and, therefore, they ought not to conceive within their minds
any arbitrary conceptions whatsoever.”
Chapter thirty two:-
Buddha continued:
“Subhuti, if anyone gave to the Buddha an
immeasurable quantity of the seven treasures sufficient to fill the whole
universe; and if another person, whether a man or woman, in seeking to attain
complete Enlightenment were to earnestly and faithfully observe and study even
a single section of this Sutra and explain it to others, the accumulated
blessing and merit of that latter person would be far greater.”
“Subhuti, how can one explain this Sutra to others
without holding in mind any arbitrary conception of forms or phenomena or
spiritual truths? It can only be done, Subhuti, by keeping the mind in perfect
tranquility and free from any attachment to appearances.”
“So I say to you –
This is how to contemplate our conditioned
existence in this fleeting world:”
“Like a tiny drop of dew,
or a bubble floating in a stream;
Like a flash of lightning in a summer cloud,
Or a flickering lamp, an illusion, a phantom, or a dream.”
“So is all conditioned
existence to be seen.”
Thus spoke Buddha.
