Translator's Note
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beings might come to read it, and grow wiser.
1.
Thus have I heard: One time the Buddha was staying at the garden
retreat of Anathapindada, in the Jeta Grove near Sravasti, with a great bhiksu
congregation of 1,250 people. At that time, the World Honored One at mealtime donned robes
and took his almsbowl into the great city of Sravasti to beg for alms. In the midst of
that city, he begged successively and then returned to his personal dwelling to eat his
meal. Having put away his robes and bowl, and washed his feet, he prepared his seat and
sat.
2.
At that time, the venerable Subhuti was amidst the great congregation.
He then rose from his seat, adjusted his robes to one shoulder, and with his right knee
touched the ground. With palms joined in reverence, he addressed the Buddha:
"Extraordinary, World Honored One, is the tathagata's skillful mindfulness of the
bodhisattvas, and his skillful entrustment to the bodhisattvas. World Honored One, in what
should good sons and good daughters initiating the annutara-samyak-sambodhicitta dwell?
How should they regulate their thoughts?"
The Buddha replied: "Excellent, excellent! Subhuti, as you have
said, the tathagata is skillfully mindful of the bodhisattvas, and skillful in entrusting
to the bodhisattvas. If you now listen closely, I shall explain for you in what good sons
and good daughters launching the anuttara-samyak-sambodhi mind should thus abide, and how
thus they should regulate their thoughts."
"Yes, World Honored One. Gladly, I shall listen."
3.
The Buddha told Subhuti: "Bodhisattva-mahasattvas should thus
regulate their thoughts: 'Where there is every single sort of being -- whether womb-born,
whether egg-born, whether water-born, or born of transformation; whether possessing form
or whether without form; whether possessing thought or whether without thought; whether
neither possessing thought nor without thought -- I will cause all to enter the
non-residual nirvana, liberating them. Thus liberating the immeasurably boundless beings,
in reality there are no beings attaining that liberation.' What is the reason? Subhuti, if
a bodhisattva has the view of a self, the view of a person, the view of beings, or the
view of a soul; then he is not a bodhisattva.
4.
"Furthermore, Subhuti, a bodhisattva in the Dharma should in no
place dwell while acting in charity. That is to say, not dwelling in the forms of charity:
not dwelling in the sounds, odors, tastes, sensations, or dharmas of charity. Subhuti, a
bodhisattva should thus be charitable, not dwelling in appearances. What is the reason? If
a bodhisattva does not dwell in the appearances of charity, his blessed virtue cannot be
calculated.
"Subhuti, what do you think? To the East, the empty space can be
calculated, no?"
"No, World Honored One."
"Subhuti, to the South, West, North, the four directions between,
above and below, the empty space can be calculated, no?"
"No, World Honored One."
"Subhuti, the blessed virtue of a bodhisattva not dwelling in the
appearances of charity is also, again, thus: it cannot be calculated. Subhuti,
bodhisattvas should only thus in this teaching dwell."
5.
"Subhuti, what do you think? One can by means of the bodily signs
see the tathagata, no?"
"No, World Honored One. One cannot by means of the bodily signs
attain sight of the tathagata. What is the reason? The tathagata has explained that the
bodily signs are not bodily signs [of the tathagata]."
The Buddha told Subhuti: "The mortal possession of signs is in
every case vacant and delusive. If one sees that the signs are not signs, then one sees
the tathagata."
6.
Subhuti said to the Buddha: "World Honored One, it is doubtful
that there are beings who, hearing thus the spoken words in this composition, will give
birth to genuine belief, no?"
The Buddha told Subhuti: "Do not compose such a statement. In the
last five hundred years after the tathagata's extinction, there will be the taking up of
precepts and cultivation of the blessed. From these paragraphs and phrases, it is possible
to give birth to the believing mind because they are true. It should be known that these
people [of that age] would not be with one buddha, two buddhas, three, four, or five
buddhas when sowing their good roots. They will have completed, with immeasurable tens of
millions of buddhas, the sowing of good roots. Hearing these paragraphs and phrases, even
for a single recitation, shall give birth to pure belief. Subhuti, the tathagata fully
knows and fully sees this of every being attaining thusly the immeasurably blessed virtue.
What is the reason? These beings will not return to the views of a self, a person, beings,
or a soul. They would be without the views of dharmas and also without the views of
non-dharmas. What is the reason? If these beings' minds were to apprehend appearances, it
would then create the clinging to a self, a person, beings, and a soul. If they were to
take up the appearances of dharmas, it would then create the clinging to a self, a person,
beings, and a soul. What is the reason? If they were to take up the appearances of
non-dharmas, it would then create the clinging to a self, a person, beings, and a soul.
For this reason, one should not apprehend dharmas, nor should one apprehend non-dharmas.
This meaning is the reason the Tathagata always says, 'You monks! Know that my expounded
Dharma is like the bamboo raft. The honored Dharma must be relinquished, how much more so
what is not the Dharma?'
7.
"Subhuti, what do you think? Has the tathagata attained the
annuttara-samyak-sambodhi? Has the Tathagata a teaching of the Dharma?"
Subhuti replied: "As I have comprehended the Buddha's express
meaning, there is no established dharma called 'annuttara-samyak-sambodhi'. Also, there is
no established dharma which the tathagata can expound. What is the reason? Of the dharmas
expounded by the tathagata, none can be grasped or explained, being neither dharmas nor
non-dharmas. What is the reason for that? Of every one of the Sages, all via the
unconditioned dharma make discriminations."
8.
"Subhuti, what do you think? If a person filled the billion worlds
with the seven treasures for the purpose of charity, this person's attainment of blessed
deeds would become plentiful, no?"
Subhuti replied: "Incredibly plentiful, World Honored One. What is
the reason? This blessed deed then would not, again, be of a blessed nature. This is the
reason the Tathagata has said that the blessed deeds would become plentiful."
"If again, there is a person who receives and keeps what is in
this sermon, even just four lines of verse, and to another person expounds it, that
person's blessedness would overcome the other's. What is the reason? Subhuti, every one of
the buddhas who reach the buddhas' annuttara-samyak-sambodhi Dharma are all from this
sermon produced. Subhuti, what is called the 'Buddha's Dharma,' then, is not the Buddha's
Dharma.
9.
"Subhuti, what do you think? The stream entrant (srota-apanna)
is able to compose this thought -- 'I have attained the stream entrant's fruit' --
no?"
Subhuti replied: "No, World Honored One. What is the reason?
'Stream entrant' is the name for entering the stream [of the holy life], for entering
nowhere; not entering forms, sounds, odors, tastes, sensations, or dharmas. This is called
'stream entrant'."
"Subhuti, what do you think? The Once More to be Reborn (sakrdagama)
is able to compose this thought -- 'I have attained the Once More to be Reborn's fruit' --
no?"
Subhuti replied: "No, World Honored One. What is the reason? 'Once
More to be Reborn' is the name for one more arrival [in this mortal world], and really is
without future arrival. This is called 'Once More to be Reborn'."
"Subhuti, what do you think? The Non-Returner (anagamin) is
able to compose this thought -- 'I have attained the Non-Returner's fruit' -- no?"
Subhuti replied: "No, World Honored One. What is the reason?
'Non-Returner' is the name for no more rebirth, and really has no non-rebirth. This is why
it is called 'Non-Returner'."
"Subhuti, what do you think? The Arhat can compose this thought --
'I have attained the Arhat's path' -- no?"
Subhuti replied: "No, World Honored One. What is the reason?
Really, there is no existent dharma called 'Arhat'. World Honored One, if an arhat were to
compose this thought -- 'I have attained the Arhat's reward' -- then it would be because
of clinging to a self, a person, sentient beings, and a soul. The Buddha has said that I
have attained, without debate, a samadhi which among others is the best. It is the best
because of the departure from the desire for Arhatship. I do not compose this thought --
'I have departed from the desire for Arhatship'. World Honored One, of myself, if I
composed this thought -- 'I have attain the arhat's path' --the World Honored One would
then not have said that Subhuti is this happy woodland practitioner (ie, ascetic), because
Subhuti really practices nowhere. And so he is called 'Subhuti, the happy woodland
practitioner."
10.
The Buddha addressed Subhuti: "What do you think? When the
Tathagata was formerly staying with the Buddha Dipamkara, in the Dharma he had attainment,
no?"
"No, World Honored One. When the tathagata was staying with the
Buddha Dipamkara, in the Dharma he really had no attainment."
"Subhuti, what do you think? The bodhisattva adorns the
buddhaland, no?"
"No, World Honored One. What is the reason? The adornment of the
buddhalands is not adornment. This is called 'adornment'."
"This is why, Subhuti, that bodhisattva-mahasattvas should thusly
give rise to the purified mind. They should not dwell in forms when giving rise to that
mind; they should not dwell in sounds, odors, tastes, sensations, or dharmas when giving
rise to that mind. They should dwell nowhere while giving rise to their thoughts.
Subhuti, supppose there is a person whose body is like Mount Sumeru.
What do you think? This body would be made great, no?"
Subhuti replied: "Incredibly great, World Honored One. What is the
reason? The Buddha has said that a non-body is called a great body."
11.
"Subhuti, suppose there were Ganges Rivers equal in numbers to
that of all the sand grains in the Ganges River. What do you think? The sand grains of all
those Ganges Rivers would be many, no?"
"Incredibly many, World Honored One. Merely all of those Ganges
Rivers would be so many as to be countless. How much more so would be their sand
grains?"
"Subhuti, I now will truthfully tell you: if there are good sons
and good daughters who fill the billion worlds with the seven treasures with the purpose
of charity, themselves numbering like the sands of those Ganges Rivers, they would attain
many blessings, no?"
Subhuti replied: "Incredibly many, World Honored One."
The Buddha addressed Subhuti: "If a good son or good daughter from
within this sermon should receive and uphold just four lines of verse, and for another
person explain it, the blessed virtue of this person would surpass the former's blessed
virtue.
12.
"Furthermore, Subhuti, where what is said in this sermon is
followed, even if just four lines of verse, it should be known that this place in every
single world -- be it they of gods, men, or asuras -- all within should give offerings of
support as though it were a Buddhist pagoda or temple. How much more so if there is
someone who is able to receive, keep, read, and recite it in its entirety? Subhuti, it
should be known that this person will completely accomplish the supreme, best, most
extraordinary Dharma. If this canonical sermon resides in his abode, then it would be like
the place of a buddha, if it is honored by the disciples."
13.
At that time, Subhuti said to the Buddha: "World Honored One, what
shall be the name of this sermon? How are we to receive and uphold it?"
The Buddha addressed Subhuti: "This sermon's name is the Diamond
Perfection of Wisdom (Vajra Prajna-paramita). By way of the words of this title,
you should receive and uphold it. For what reason? Subhuti, the Buddha says that it is the
perfection of wisdom, so it is not the perfection of wisdom.
"Subhuti, what do you think? The Tathagata has a teaching of the
Dharma, no?"
Subhuti said to the Buddha: "World Honored One, the Tathagata has
no teaching."
"Subhuti, what do you think? The atoms of the billion worlds are
many, no?"
Subhuti replied: "Incredibly many, World Honored One."
"Subhuti, atoms, the Tathagata has said, are not atoms: these are
called 'atoms'. The Tathagata has explained that the worlds are not worlds: these are
called 'worlds'. Subhuti, what do you think? One can by way of the thirty-two signs see
the Tathagata, no?"
"No, World Honored One. One cannot by way of the thirty-two signs
attain sight of the Tathagata. What is the reason? The Tathagata has explained that the
thirty-two signs then are not signs: these are called the 'thirty-two signs'."
"Subhuti, suppose there are good sons and good daughters who with
their lives equal to the sands of the Ganges River give in charity; and suppose again
there is a person who from within this sermon, even if only receiving and keeping four
lines of verse and for another person expounds it: his merit would be incredibly
more."
14.
At that time Subhuti, hearing the pronouncement of this sermon, deeply
understood its meaning suddenly. He wept and lamented, and then addressed the Buddha,
saying: "It is extraordinary, World Honored One, that the Buddha expounds thusly such
an incredibly profound canonical sermon. Since formerly coming to obtaining the
wisdom-eye, I have never before heard such a sermon. World Honored One, if again there is
a person who hears this sermon with a believing mind that is pure, then they will give
rise to the sign of reality. It should be known that this person will have entirely
accomplished the best, most extraordinary merit. World Honored One, this sign of reality
then is a non-sign. This is why the Tathagata has said that it is called the 'real sign'.
World Honored One, having heard thusly this canonical sermon, and sincerely understood it,
receiving and upholding it is no longer difficult. If there shall come into the world
after five hundred years, beings who hear this sermon with sincere understanding,
receiving and upholding it, then they would be made most extraordinary. What is the
reason? These people would be without the views of a self, a person, beings, or a soul.
Why is that? The view of self then is this non-sign. The views of a person, beings, and a
soul then are this non-sign. What is the reason? Departing, from all signs, they then are
called Buddhas."
The Buddha told Subhuti, "Yes, yes. If again there is a person who
hears this sermon, and is not astonished, alarmed, or fearful; it should be known that
this person would be made most extraordinary. What is the reason? Subhuti, the Tathagata
has explained that the first perfection is then not the first perfection: This is called
the first perfection. Subhuti, the perfection of perseverance (kshanti), the
Tathagata has said, is not the perfection of perseverance. What is the reason? Subhuti, as
I had formerly had my body sliced to pieces by King Kalinga, I in that time was without
the views of a self, a person, beings, or a soul. What is the reason? When I in that
former time had been limb from limb cut apart, if there had been the views of a self, a
person, beings, or a soul; there would have arisen in me anger and indignation. Subhuti,
further, I recall that in the past five hundred incarnations I had been an ascetic
practicing perseverance. In that incarnation, I was without the view of a self, without
the view of a person, without the view of beings, and without the view of a soul. Subhuti,
bodhisattvas should depart from all signs while initiating the
annutara-samyak-sambodhicitta. They should not dwell in forms when giving rise to that
thought. They should not dwell in sounds, odors, tastes, sensations, or dharmas when
giving rise to that thought. They should dwell nowhere when giving rise to that thought.
If in thought they were to have a dwelling, then it would be to become non-dwelling. For
this reason, the Buddha has said that the bodhisattva's thought should not dwell in forms
regarding charity. Subhuti, the bodhisattvas creating blessings for every sentient being
should thus be charitable. The Tathagata has said that all signs then is the non-sign.
Further, he has said that all sentient beings, then are not sentient beings. Subhuti, the
Tathagata's discourses are true, real, thus, not false, and not contradictory. Subhuti,
the Dharma that the Tathagata has attained is neither true nor false. Subhuti, if a
bodhisattva's thought dwells in dharmas while practicing charity, it would be like a
person entering darkness, and therefore being unable to see anything. If a bodhisattva's
thought does not dwell in dharmas while practicing charity, it would be like a person who,
seeing by the sunlight that illumines, sees all the various forms. Subhuti, if it should
come into the world that there are good sons and good daughters who are able to receive,
keep, read, and recite what is in this sermon, then they will become Tathagatas. Via the
Buddha's sagely wisdom which fully knows and fully sees these people, I can say that that
all shall attain the complete accomplishment of the immeasurably boundless merit.
15.
"Subhuti, suppose there are good sons and good daughters who, in
the morning, in numbers equaling that of the sand grains of the Ganges, give themselves in
charity; who, in the afternoon, in numbers equaling that of the sand grains of the Ganges,
give themselves in charity; who, in the evening, in numbers equaling that of the sand
grains of the Ganges, give themselves in charity; thusly for immeasurable billions of
kalpas gave themselves in charity. Suppose, again, that there is a person who hears this
canonical sermon with a believing mind that is not contrary: his blessedness would
overcome that of the others. How much more so copying, receiving, upholding, reading, and
recited it in its entirety, and then giving comprehensive explanations of it to other
people? Subhuti, essentially speaking, this sermon has a meaning which cannot be
comprehended, and the boundless merit [of receiving, upholding, et al] cannot be measured.
The Tathagata for the sake of setting forth the great vehicle speaks it; for the sake of
setting forth the supreme vehicle speaks it. If there is a person who is able to receive,
uphold, read, and recite this sermon and widely explain it to others, The Tathagata fully
knows and fully sees that such people will all attain entirely the accomplishment of the
merit which cannot be measured, cannot be express, has no bounds, and is inconcievable.
Thusly such people therefore carry on the Tathagata's annuttara-samyak-sambodhi. What is
the reason? Subhuti, if there is satisfaction found in lesser dharmas, that is attachment
to the view of a self, the view of a person, the view of sentient beings, and the view of
a soul. Therefore, there could not be compliance with, receiving, upholding, reciting, or
explaining for another what is in this sermon. Subhuti, wherever it resides in whatever
place, if therein is this sermon, every one of the worlds, be they of gods, humans, or
asuras, should give offerings for its support. It should be known that this place then is
a pagoda. All should venerate it by circling it clockwise, scattering flowers and incense
about its premises.
16.
"Furthermore, Subhuti, good sons and good daughters receiving,
upholding, reading, and reciting this sermon; if they should be insulted or despised, they
would have in prior lives committed evil acts and accordingly fallen into the path of
suffering. Because of that, they in the present life are insulted or despised by others.
When the prior life's evil acts then have been dissolved and extinguished, they shall
attain the annuttara-samyak-sambodhi. Subhuti, I recall in the past measureless asankya
kalpa, before having been with the Buddha Dipamkara, I had met eighty-four trillion
nayutas of Buddhas, had to their entirety given offerings of support, and had carried on
their work without needless error. Suppose, again, there is someone who, in the later
superficial age, is capable of receiving, upholding, reading, and reciting this sermon,
attaining that merit. The merit of my giving offerings of support to all of those buddhas
would not compare to a hundredth of the latter's merit. Even a billionth of the latter's
merit would be an insufficient estimation. Subhuti, if good sons and good daughters, in
the later superficial age, who have received, upheld, read, and recited this sermon; if I
were to fully enunciate the extent of their attainment of merit, some of the people's
minds in the audience would be confounded, becoming doubtful and disbelieving. Subhuti, it
should be known that this sermon's meaning is inconceivable. The fruit of its reward is
also inconceivable.
17.
At that time, Subhuti said to the Buddha: "World Honored One, in
what should good sons and good daughters initiating the annuttara-samyak-sambodhicitta
dwell, how should they regulate their thoughts?"
The Buddha told Subhuti: "Goods sons and good daughters initiating
the annuttara-samyak-sambodhicitta will give rise to the thought: 'I shall liberate all
sentient beings. Having liberated all of the sentients beings, there are really no
existent beings who are liberated.' What is the reason? Subhuti, if a bodhisattva has the
view of a self, the view of a person, the view of sentient beings, or view of a soul; then
that is not a bodhisattva. Why is that? Subhuti, really there is no existent
annuttara-samyak-sambodhicitta. Subhuti, what do you think? When the Tathagata was with
Dipamkara Buddha, he had attained the annuttara-samyak-sambodhi, no?"
"No, World Honored One. As I have understood the Buddha's express
meaning, the Buddha, when with Dipamkara Buddha, did not have any attainment of the
annuttara-samyak-sambodhi."
The Buddha replied: "Yes, yes. Subhuti, really there is no
existent dharma that the Tathagata has attained in the annuttara-samyak-sambodhi. Subhuti,
suppose there is a dharma that the Tathagata has attained in the
annuttara-samyak-sambodhi. Dipamkara Buddha, then, would not have given me the prediction
'You, in a life to come, shall appear as a Buddha named Shakyamuni'. That is because in
reality there is no existent dharma in the attainment of annuttara-samyak-sambodhi. For
this reason Dipamkara Buddha bestowed onto me prediction, composing the words: 'You in a
life to come shall appear as a buddha named Shakyamuni.' What is the reason? For one who
is a Tathagata, then, the dharmas are of like meaning. Suppose there is a person who says
the Tathagata has attained the annuttara-samyak-sambodhi. Subhuti, really there is no
existent dharma in the Buddha's attaining the annuttara-samyak-sambodhi. Subhuti, the
Tathagata's attainment of the annuttara-samyak-sambodhi is the middle, being without truth
or falsehood. For this reason, the Tathagata says that all of the dharmas are all the
buddhadharma. Subhuti, that which is called 'all of the dharmas,' then, is not all of the
dharmas. This is the reason it is called 'all of the dharmas.' Subhuti, for example take
the person whose body is ancient and great."
Subhuti replied: "World Honored One, the Tathagata has said that
the person who has a body which is ancient and great, then, does not have a great body. It
is called a great body."
"Subhuti, a bodhisattva is also thus. If one should compose the
words 'I shall liberate the immeasurable beings' then this is not to be called a
bodhisattva. What is the reason? Subhuti, really there is no existent dharma whose name is
'bodhisattva'. For this reason, the Buddha has said that every one of the dharmas lack a
self, lack a person, lack sentient beings, and lack a soul. Subhuti, if a bodhisattva were
to compose these words: 'I shall adorn the buddhaland'; this is not to be called a
bodhisattva. What is the reason? The Tathagata has said that the adornment of the
buddhaland, then, are not adornment: it is called 'adornment'. Subhuti, if a bodhisattva
penetrates and traverses selflessly the Dharma, the Tathagata has said that he is
truthfully called a bodhisattva."
18.
"Subhuti, what do you think? The Tathagata possesses the
flesh-eye, no?"
"Yes, World Honored One. The Tathagata possesses the
flesh-eye."
"Subhuti, what do you think? The Tathagata possesses the
heavenly-eye, no?"
"Yes, World Honored One. The Tathagata possesses the
heavenly-eye."
"Subhuti, what do you think? The Tathagata possesses the
wisdom-eye, no?"
"Yes, World Honored One. The Tathagata possesses the
wisdom-eye."
"Subhuti, what do you think? The Tathagata possesses the
Dharma-eye, no?"
"Yes, World Honored One. The Tathagata possesses the
Dharma-eye."
"Subhuti, what do you think? The Tathagata possesses the
Buddha-eye, no?"
"Yes, World Honored One. The Tathagata possesses the
Buddha-eye."
"Subhuti, what do you think? The sand grains in the Ganges River
-- the Buddha has spoken of these sands, no?"
"Yes, World Honored One. The Tathagata has spoken of these
sands."
"Subhuti, what do you think? As there are sand grains in a single
Ganges River, suppose there are Ganges Rivers equal in number to those sands, possessing
Buddha realms numbering [in each] like those sand grains. These realms would be made
rather many, no?"
"Incredibly many, World Honored One."
The Buddha said to Subhuti, "In those lands there are sentient
beings with various kinds of minds, which the Tathagata fully knows. What is the reason?
The Tathagata has said that minds all are not minds, and so are called minds. What is the
reason for that? Subhuti, past thoughts are unobtainable, present thoughts are
unobtainable, and future thoughts are unobtainable."
19.
"Subhuti, what do you think? Suppose there is a person who filled
the billion worlds with the seven treasures for the purpose of charity. This person,
because of these causes and conditions, would obtain many blessings, no?"
"Yes, World Honored One. This person, via these causes and
conditions, would obtain incredibly many blessings."
"Subhuti, if that blessed deed were real, the Tathagata would not
have said that this person would obtain many blessings. Since the blessed deed is not, the
Tathagata says that the person would obtain many blessings."
20.
"Subhuti, what do you think? The Buddha can by means of the
perfect form of his body be recognized, no?"
"No, World Honored One. The Tathagata should not by means of the
perfect form of his body be recognized. What is the reason? The Tathagata has said that
the perfect form of his body is not a perfect form of body. It is called a perfect form of
body."
"Subhuti, what do you think? The Tathagata can by means of the
perfect signs be recognized, no?"
"No, World Honored One. The Tathagata should not by means of the
perfect signs be recognized. What is the reason? The Tathagata has said that the signs
which are perfect are not signs which are perfect. They are called signs which are
perfect."
21.
"Subhuti, do not say that the Tathagata composes this thought: 'I
shall have an explanation of the Dharma.' Do not compose that thought. What is the reason?
If a person says that the Tathagata has an explanation of the Dharma, then they have
slandered the Buddha, because they are unable to understand the reason for my speaking.
Subhuti, the spoken Dharma lacks a Dharma which can be spoken. It is called a spoken
Dharma."
At that time, the Venerable Subhuti said to the Buddha: "World
Honored One, it is doubtful that there will be sentient beings in generations yet to come
who, hearing of this Dharma, will give birth to the believing mind, no?"
The Buddha replied: "Subhuti, those are not sentient beings, nor
are they not sentient beings. What is the reason? Subhuti, the sentient beings who are
sentient beings, the Tathagata has said, are not sentient beings. They are called sentient
beings."
22.
Subhuti said to the Buddha: "World Honored One, the Buddha's
attainment of the annuttara-samyak-sambodhi is because of nowhere attaining
anything?"
The Buddha replied: "Yes, yes. Subhuti, in my
annuttara-samyak-sambodhi, verily, there is not the slightest dharma that can be attained.
This is called the annuttara-samyak-sambodhi."
23.
"Furthermore, Subhuti, the Dharma is level, lacking high or low.
This is called the annuttara-samyak-sambodhi. By means of being without self, without
person, without sentient beings, and without a soul, cultivation of all the good Dharmas,
then, is attaining the annuttara-samyak-sambodhi. Subhuti, what is said to be the good
Dharmas, the Tathagata has explained to be non-Dharmas. They are called good Dharmas.
24.
"Subhuti, suppose that, like the Mount Sumerus of the billion
realms, a person has accumulated mounds of the seven treasures of such size and numbers as
those Mount Sumerus for the purpose of charity. If a person, via this perfection of wisdom
sutra, even just four lines of verse, receives, upholds, reads, and recites, and for
another explains it: the former's blessed deed would not reach a hundredth of the
latter's. A billionth part of the latter's, even, would be an insufficient estimation of
it.
25.
"Subhuti, what do you think? Do you say that the tathagata
composes this thought: 'I shall save the sentient beings'? Subhuti, do not compose that
thought. What is the reason? Really, there are no sentient beings the Tathagata saves. If
there were beings the Tathagata saved, the Tathagata then would have a self, a personage,
beings, and a soul. Subhuti, the Tathagata has explained that an existent self is then not
a self. Mortal men regard their persons as being a self. Subhuti, mortal men, the
Tathagata has explained, then, are not mortal men. They are called 'mortal men'."
26.
"Subhuti, what do you think? One can by means of the thirty-two
signs examine the Tathagata, no?"
Subhuti replied: "Yes, yes. By means of the the thirty-two signs,
one examines the Tathagata."
The Buddha said: "Subhuti, if by means of the thirty-two signs one
examines the Tathagata, a [Dharma]-wheel turning holy king, then, is this Tathagata."
Subhuti said to the Buddha: "World Honored One, the Tathagata, as
I understand the Buddha's express meaning, should not be examined by means of the
thirty-two signs."
