At that time, the venerable Subhuti was moved by the power of the Law, shed tears, and having wiped his tears, he thus spoke to Bhagavat: ‘It is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how fully this teaching of the Law has been preached by the Tathagata for the benefit of those beings who entered on the foremost path (the path that leads to Nirvana), and who entered on the best path, from whence, O Bhagavat, knowledge has been produced in me. Never indeed, O Bhagavat, has such a teaching of the Law been heard by me before. Those Bodhisattvas, O Bhagavat, will be endowed with the highest wonder, who when this Sutra is being preached hear it and will frame to themselves a true idea. And why? Because what is a true idea is not a true idea. Therefore the Tathagata preaches: “A true idea, a true idea indeed!”
It is no wonder to me, O Bhagavat, that I accept and believe this treatise of the Law, which has been preached. And those beings also, O Bhagavat,
who will exist in the future, in the last time, in the last moment, in the last 500 years, during the time of the decay of the good Law, who will learn this treatise of the Law, O Bhagavat, remember it, recite it, understand it, and fully explain it to others, they will indeed be endowed with the highest wonder.
‘But, O Bhagavat, there will not arise in them any idea of a self, any idea of a being, of a living being, or a person, nor does there exist for them any idea or no-idea. And why? Because, O Bhagavat, the idea of a self is no-idea, and the idea of a being, or a living being, or a person is no-idea. And why? Because the blessed Buddhas are freed from all ideas.’
who will exist in the future, in the last time, in the last moment, in the last 500 years, during the time of the decay of the good Law, who will learn this treatise of the Law, O Bhagavat, remember it, recite it, understand it, and fully explain it to others, they will indeed be endowed with the highest wonder.
‘But, O Bhagavat, there will not arise in them any idea of a self, any idea of a being, of a living being, or a person, nor does there exist for them any idea or no-idea. And why? Because, O Bhagavat, the idea of a self is no-idea, and the idea of a being, or a living being, or a person is no-idea. And why? Because the blessed Buddhas are freed from all ideas.’
After these words, Bhagavat thus spoke to the venerable Subhuti: ‘So it is, O Subhuti, so it is. Those beings, O Subhuti, who when this Sutra was being recited here will not be disturbed or frightened or become alarmed, will be endowed with the highest wonder. And why? Because, O Subhuti, this was preached by the Tathagata, as the Paramaparamita, which is no-Paramita. And, O Subhuti, what the Tathagata preaches as the Paramaparamita, that was preached also by immeasurable blessed Buddhas. Therefore it is called the Paramaparamita.
‘And, O Subhuti, the Paramita or the highest perfection of endurance (kshanti) belonging to a Tathagata, that also is no-Paramita. And why? Because, O Subhuti, at the time when the king of Kalinga cut my flesh from every limb, I had no idea of a self, of a being, of a living being, or of a person; I had neither an idea nor no-idea. And why? Because, O Subhuti, if I at that time had had an idea of a self, I should also have had an idea of malevolence. If I had had an idea of a being, or of a living being, or of a person, I should also have had an idea of malevolence. And why? Because, O Subhuti, I remember the past 500 births, when I was the Rishi Kshantivadin (preacher of endurance). At that time also, I had no idea of a self, of a being, of a living being, of a person. Therefore then, O Subhuti, a noble-minded Bodhisattva, after putting aside all ideas, should raise his mind to the highest perfect knowledge.
He should frame his mind so as not to believe (depend) in form, sound, smell, taste, or anything that can be touched, in something (dharma), in nothing or anything. And why? Because what is believed is not believed (not to be depended on). Therefore the Tathagata preaches: “A gift should not be given by a Bodhisattva who believes in anything, it should not be given by one who believes in form, sound, smell, taste, or anything that can be touched.”
‘And again, O Subhuti, a Bodhisattva should in such wise give his gift for the benefit of all beings. And why? Because, O Subhuti, the idea of a being is no-idea. And those who are thus spoken of by the Tathagata as all beings are indeed no-beings. And why? Because, O Subhuti, a Tathagata says what is real, says what is true, says the things as they are; a Tathagata does not speak untruth.
‘And again, O Subhuti, a Bodhisattva should in such wise give his gift for the benefit of all beings. And why? Because, O Subhuti, the idea of a being is no-idea. And those who are thus spoken of by the Tathagata as all beings are indeed no-beings. And why? Because, O Subhuti, a Tathagata says what is real, says what is true, says the things as they are; a Tathagata does not speak untruth.
‘But again, O Subhuti, whatever doctrine has been
perceived, taught, and meditated on by a Tathagata, in it there is neither truth nor falsehood. And as a man who has entered the darkness would not see anything, thus a Bodhisattva is to be considered who is immersed in objects, and who being immersed in objects gives a gift. But as a man who has eyes would, when the night becomes light, and the sun has risen, see many things, thus a Bodhisattva is to be considered who is not immersed in objects, and who not being immersed in objects gives a gift.
‘And again, O Subhuti, if any sons or daughters of good families will learn this treatise of the Law, will remember, recite, and understand it, and fully explain it to others, they, O Subhuti, are known by the Tathagata through his Buddha-knowledge, they are seen, O Subhuti, by the Tathagata through his Buddha-eye. All these beings, O Subhuti, will produce and hold fast an immeasurable and innumerable stock of merit.’
perceived, taught, and meditated on by a Tathagata, in it there is neither truth nor falsehood. And as a man who has entered the darkness would not see anything, thus a Bodhisattva is to be considered who is immersed in objects, and who being immersed in objects gives a gift. But as a man who has eyes would, when the night becomes light, and the sun has risen, see many things, thus a Bodhisattva is to be considered who is not immersed in objects, and who not being immersed in objects gives a gift.
‘And again, O Subhuti, if any sons or daughters of good families will learn this treatise of the Law, will remember, recite, and understand it, and fully explain it to others, they, O Subhuti, are known by the Tathagata through his Buddha-knowledge, they are seen, O Subhuti, by the Tathagata through his Buddha-eye. All these beings, O Subhuti, will produce and hold fast an immeasurable and innumerable stock of merit.’
‘And if, O Subhuti, a woman or man sacrificed in the morning as many lives as there are grains of sand in the river Ganga and did the same at noon and the same in the evening, and if in this way they sacrificed their lives for a hundred thousands of niyutas of kotis of ages, and if another, after hearing this treatise of the Law, should not oppose it, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. What should we say then of him who after having written it, learns it, remembers it, understands it, and fully explains it to others?
‘And again, O Subhuti, this treatise of the Law is incomprehensible and incomparable. And this treatise of the Law has been preached by the Tathagata for the benefit of those beings who entered on the foremost path (the path that leads to Nirvana), and who entered on the best path. And those who will learn this treatise of the Law, who will remember it, recite it, understand it, and fully explain it to others, they are known, O Subhuti, by the Tathagata through his Buddha-knowledge, they are seen, O Subhuti, by the Tathagata through his Buddha-eye. All these beings, O Subhuti, will be endowed with an immeasurable stock of merit, they will be endowed with an incomprehensible, incomparable, immeasurable and unmeasured stock of merit. All these beings, O Subhuti, will equally remember the Bodhi (the highest Buddha-knowledge), will recite it, and understand it. And why? Because it is not possible, O Subhuti, that this treatise of the Law should be heard by beings of little faith, by those who believe in self, in beings, in living beings, and in persons.
It is impossible that this treatise of the Law should be heard by beings who have not acquired the knowledge of Bodhisattvas, or that it should be learned, remembered, recited, and understood by them. The thing is impossible.
‘And again, O Subhuti, that part of the world in which this Sutra will be propounded, will have to be honoured by the whole world of gods, men, and evil spirits, will have to be worshipped, and will become like a Chaitya (a holy sepulchre).’
‘And, O Subhuti, sons or daughters of a good family who will learn these very Sutras, who will
Remember them, recite them, understand them, thoroughly take them to heart, and fully explain them to others, they will be overcome, they will be greatly overcome. And why? Because, O Subhuti, whatever evil deeds these beings have done in a former birth, deeds that must lead to suffering, those deeds these beings, owing to their being overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.
‘And again, O Subhuti, that part of the world in which this Sutra will be propounded, will have to be honoured by the whole world of gods, men, and evil spirits, will have to be worshipped, and will become like a Chaitya (a holy sepulchre).’
‘And, O Subhuti, sons or daughters of a good family who will learn these very Sutras, who will
Remember them, recite them, understand them, thoroughly take them to heart, and fully explain them to others, they will be overcome, they will be greatly overcome. And why? Because, O Subhuti, whatever evil deeds these beings have done in a former birth, deeds that must lead to suffering, those deeds these beings, owing to their being overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.
‘I remember, O Subhuti, in the past, before innumerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of kotis of Buddhas following after the venerable and fully enlightened Tathagata Dipankara, who were pleased by me, and after being pleased were not displeased. And if, O Subhuti, these blessed Buddhas were pleased by me, and after being pleased were not displeased, and if on the other hand people at the last time, at the last moment, in the last 500 years, during the time of the decay of the good Law, will learn these very Sutras, remember them, recite them, understand them, and fully explain them to others, then, O Subhuti, in comparison with their stock of merit that former stock of merit will not come to one hundredth part, nay, not to one thousandth part, not to a hundred thousandth part, not to a ten millionth part, not to a hundred millionth part, not to a hundred thousand ten millionth part, not to a hundred thousands of niyutas ten millionth part. It will not bear number, nor fraction, nor counting, nor comparison, nor approach, nor analogy.
‘And if, O Subhuti, I were to tell you the stock of merit of those sons or daughters of good families, and how large a stock of merit those sons or daughters of good families will produce, and hold fast at that time, people would become distracted and their thoughts would become bewildered. And again, O Subhuti, as this treatise of the Law preached by the Tathagata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.’
At that time the venerable Subhuti thus spoke to the Bhagavat: ‘How should a person, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?’ Bhagavat said: ‘He who has entered on the path of the Bodhisattvas should thus frame his thought: All beings must be delivered by me in the perfect world of Nirvana; and yet after I have thus delivered these beings, no being has been delivered. And why? Because, O Subhuti, if a Bodhisattva had any idea of beings, he could not be called a Bodhisattva, and so on from the idea of a living being to the idea of a person; if he had any such idea, he could not be called a Bodhisattva. And why? Because, O Subhuti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas.
‘What do you think, O Subhuti, is there anything which the Tathagata has adopted from the Tathagata Dipankara with regard to the highest perfect knowledge?’ After this, the venerable Subhuti
spoke thus to the Bhagavat: ‘As far as I, O Bhagavat, understand the meaning of the preaching of the Bhagavat, there is nothing which has been adopted by the Tathagata from the holy and fully enlightened Tathagata Dipankara with regard to the highest perfect knowledge.’ After this, Bhagavat thus spoke to the venerable Subhuti: ‘So it is, Subhuti, so it is. There is not, O Subhuti, anything which has been adopted by the Tathagata from the holy and fully enlightened Tathagata Dipankara with regard to the highest perfect knowledge. And if, O Subhuti, anything had been adopted by the Tathagata, the Tathagata Dipankara would not have prophesied of me, saying: “Thou, O boy, wilt be in the future the holy and fully enlightened Tathagata called Sakyamuni.” Because then, O Subhuti, there is nothing that has been adopted by the holy and fully enlightened Tathagata with regard to the highest perfect knowledge, therefore I was prophesied by the Tathagata Dipankara, saying: “Thou, boy, wilt be in the future the holy and fully enlightened Tathagata called Sakyamuni.”
And why, O Subhuti, the name of Tathagata? It expresses true suchness. And why Tathagata, O Subhuti? It expresses that he had no origin. And why Tathagata, O Subhuti? It expresses the destruction of all qualities. And why Tathagata, O Subhuti? It expresses one who had no origin whatever. And why this? Because, O Subhuti, no-origin is the highest goal.
‘And whosoever, O Subhuti, should say that, by the holy and fully enlightened Tathagata, the highest perfect knowledge has been known, he would speak an untruth, and would slander me, O Subhuti, with some untruth that he has learned. And why? Because there is no such thing, O Subhuti, as has been known by the Tathagata with regard to the highest perfect knowledge. And in that, O Subhuti, which has been known and taught by the Tathagata, there is neither truth nor falsehood. Therefore the Tathagata preaches: “All things are Buddha-things.” And why? Because what was preached by the Tathagata, O Subhuti, as all things, that was preached as no-things; and therefore all things are called Buddha-things.
‘And whosoever, O Subhuti, should say that, by the holy and fully enlightened Tathagata, the highest perfect knowledge has been known, he would speak an untruth, and would slander me, O Subhuti, with some untruth that he has learned. And why? Because there is no such thing, O Subhuti, as has been known by the Tathagata with regard to the highest perfect knowledge. And in that, O Subhuti, which has been known and taught by the Tathagata, there is neither truth nor falsehood. Therefore the Tathagata preaches: “All things are Buddha-things.” And why? Because what was preached by the Tathagata, O Subhuti, as all things, that was preached as no-things; and therefore all things are called Buddha-things.
‘Now, O Subhuti, a man might have a body and a large body.’ The venerable Subhuti said: ‘That man who was spoken of by the Tathagata as a man with a body, with a large body, he, O Bhagavat, was spoken of by the Tathagata as without a body, and therefore he is called a man with a body and with a large body.’
Bhagavat said: ‘So it is, O Subhuti; and if a Bodhisattva were to say: “I shall deliver all beings,” he ought not to be called a Bodhisattva. And why? Is there anything, O Subhuti, that is called a Bodhisattva?’ Subhuti said: ‘Not indeed, Bhagavat, there is nothing which is called a Bodhisattva.’ Bhagavat said: ‘Those who were spoken of as beings, beings indeed, O Subhuti, they were spoken of as no-beings by the Tathagata, and therefore they are called beings. Therefore the Tathagata says: “All beings are without self, all beings are without life, without manhood, without a personality.”’
Bhagavat said: ‘So it is, O Subhuti; and if a Bodhisattva were to say: “I shall deliver all beings,” he ought not to be called a Bodhisattva. And why? Is there anything, O Subhuti, that is called a Bodhisattva?’ Subhuti said: ‘Not indeed, Bhagavat, there is nothing which is called a Bodhisattva.’ Bhagavat said: ‘Those who were spoken of as beings, beings indeed, O Subhuti, they were spoken of as no-beings by the Tathagata, and therefore they are called beings. Therefore the Tathagata says: “All beings are without self, all beings are without life, without manhood, without a personality.”’
If, O Subhūti, a Bodhisattva were to say: “I shall create numbers of worlds,” he would say what is untrue. And why? Because what were spoken of as numbers of worlds, numbers of worlds indeed, O Subhūti, these were spoken of as no-numbers by the Tathāgata, and therefore they are called numbers of worlds.
A Bodhisattva, O Subhūti, who believes that all things are without self, that all things are without self, he has faith, he is called a noble-minded Bodhisattva by the holy and fully enlightened Tathāgata. (17)
A Bodhisattva, O Subhūti, who believes that all things are without self, that all things are without self, he has faith, he is called a noble-minded Bodhisattva by the holy and fully enlightened Tathāgata. (17)