Prince Chao-Ming thirty-two sections version.
Translated from Sanskrit to Chinese by Master Kumarajiva.
Translated from Chinese to English by Hue En (Pia Giammasi).
With the guidance of Master Nan Huai-Chin.
Thus have I heard. At one time the Buddha was sojourning in the Kingdom of Sravasti, staying at Anathapindika's Park in the Grove of Jeta together with an assembly of twelve hundred and fifty bhiksus. As it was time to eat, the World-Honored One put on His robe, picked up His bowl and made His was into the great city of Sravasti where He begged for His food from door to door. This done, He returned to His retreat and took His meal. When He had finished, He put away His robe and bowl, washed His feet, arranged His seat and sat down.
Now in the midst of the assembly was the Elder Subhuti. Forthwith, he arose from his seat, bared his right shoulder, knelt upon his right knee and with palms joined respectfully, addressed the Buddha thus,
“Most rare World- Honored One! The Tathagata is skillfully mindful, perfectly instructing and entrusting the Bodhisattvas. World-Honored One, when virtuous men and virtuous women initiate the mind of anuttara-samyaksambodhi, how should their minds dwell? How should the minds be pacified?”
The Buddha spoke, “Excellent, excellent Subhuti, it is as you say. The Tathagata is skillfully mindful, perfectly instructing and entrusting the Boddhisattvas. Now, listen well to what I say. Virtuous men and virtuous women who initiate the mind of anuttara-samyaksambodhi should thus dwell and pacify their minds.”
“I assure you, World-Honored One, we joyfully await your answer.”
The Buddha then said, “Subhuti, all the Bodhisattvas and Mahasattvas should quell their minds in this way: All kinds of sentient beings - whether egg born, womb born, moisture born or transformation born, having form or not having form, having thought or not having thought - through my reaching nirvana are saved. Yet when immeasurable, innumerable and unlimited number of beings have been liberated, verily, no beings have been liberated. And why is this Subhuti? If a Bodhisattva retains the notion of an ego, a personality, a being and a life, he is not a true Bodhisattva.”
“Furthermore, Subhuti, a Bodhisattva ought to practice charity without dwelling. That is to say, a Bodhisattva should also practice charity without dwelling in form, sound, smell, taste, touch or even dharma. Subhuti, Bodhisattvas ought to practice charity, without dwelling in form. Why is this? If Bodhisattvas practices charity without dwelling in form, the blessings will be inestimable and inconceivable.”
“Subhuti, what do you think? Can you conceive of measuring the extent of space in the East?”
“Certainly not, World-Honored One.”
“Subhuti, what do you think? Can the extent of space in the South, West, and North, as well as the Zenith and Nadir be measured?”
“Certainly not, World-Honored One.”
“Subhuti, for Bodhisattvas who practice charity without dwelling, the blessings are also immeasurable. ”
“Subhuti, a Bodhisattva's mind should thus dwell as taught”.
“Subhuti, what do you think? Can the Tathagata be perceived by means of form or appearance?”
“No, World-Honored One, the Tathagata cannot be so perceived. Why is that? The form and appearance spoken of by the Tathagata is not true form and appearance.”
The Buddha told Subhuti, “Everything with form and appearance is merely illusion. If all form and appearance are seen as illusion, the Tathagata will be perceived.”
Subhuti then said to the Buddha, “World-Honored One, will there be living beings who, after hearing these words and sentences, awaken to a true faith in them?”
The Buddha said, “Subhuti, do not speak that way. Even in the last 500 years after the passing of the Tathagata, there will be those practicing charity, performing good actions and observing the precepts who happen to hear these sentences and develop a true faith in them. You should know that such people will have planted roots of merit not simply before one, two, three, four, or five Buddhas, but under countless millions of Buddhas. Furthermore, if upon hearing these words clean, clear belief is instantly awakened, Subhuti, the Tathagata who knows and sees all assures that this person has attained immeasurable fortune.”
“Subhuti, the Tathagata knows and sees that these people will acquire immeasurable blessings and merit. Why is this? Because this person also holds no notion of an ego, a personality, a being and a life, of Dharma and no-Dharma. If such a person seized upon the idea of form, they would still be holding onto the notion of an ego, a personality, a being, and life. If they clung to the idea of Dharma, they would still be holding onto the notion of an ego, a personality, a being and a life. If they grasp the idea of no-Dharma, they would still be holding onto the notion of an ego, a personality, a being and a life. Therefore, do not grasp onto the concept of Dharma and no-Dharma.”
This is why the Tathagata always says, “Ye Bhiksus, know that the teaching I expound is like a raft. Even the Dharma must be cast aside; how much more so no-Dharma.”
“Subhuti, what do you think? Has the Tathagata attained anything by anuttara-samyaksambodhi? Does the Tathagata in fact expound a Dharma?”
Subhuti replied, “As I understand the teaching of the Buddha, there is no definite Dharma called anuttara-samyaksambodhi, nor is there any definite Dharma which the Tathagata can expound. Why is this? The Dharma which the Tathagata expounds is inconceivable and beyond words. It is neither Dharma nor not -Dharma. All of the saints and sages vary only in mastery of this.”
“Subhuti, what do you think? If a person bestowed in charity an abundance of the seven treasures to fill the universal galaxies of worlds, would the merit and fortune obtained be great?”
Subhuti replied, “ Very great, World-Honored One. Why? Because what the Tathagata refers to as merit and fortune is not real merit and fortune, the Tathagata calls it great.”
“Subhuti, if, on the other hand, there be someone who receives and retains even a single stanza of this discourse and expounds it to others, his merit and fortune would be much greater. The reason, Subhuti is that all Buddhas and their anutara-samyaksambodhi arise from this teaching. Subhuti, the so-called Buddha Dharma is not Buddha Dharma.”
“Subhuti, what do you think? Can a srotapanna have the thought, ‘I have attained the realization of a srotapanna’?”
Subhuti replied, “No, World-Honored One. Why is this? The reason is that while srotapanna means “entering the stream,” actually one does not enter into form, sound, smell, taste, touch or dharma. Therefore, one is called a srotapanna.”
“Subhuti, what do you think? Can a sakridagamin have the thought ‘I have obtained the realization fruit of a sakridagamin’?”
Subhuti replied, “No, World-Honored One. The reason being that while sakridagamin means “only once more to come,” actually one neither comes nor goes and therefore, one is called a sakridagamin.”
“Subhuti, what do you think? Can an anagamin have the thought, ‘I have attained the realization of an anagamin’?”
Subhuti replied, “ No, World-Honored One. The reason is that while anagamin means “no returning,” actually there is no such thing as no-returning. Therefore, one is called an anagamin.”
“Subhuti, what do you think? Can an arhat have the thought, ‘I have the realization of an arhat’?”
Subhuti said, “ No, World-Honored One. Why? Because there is no dharma called arhat. World-Honored One, if an arhat has the thought ‘I have attained the realization of an arhat’, he would still be grasping onto the notion of an ego, a personality, a being and a life. World-Honored One, although the Buddha says that I have attained the samadhi of no dispute, am foremost amongst men and am the leading arhat who has left desire, I do not have the thought ‘I have attained the realization of an arhat’. If I had the thought ‘I have attained the realization of an arhat’, the World-Honored One would not have said that Subhuti takes delight in calm and quiet abiding. The fact that Subhuti does not stir mentally is called the calm and quiet in which Subhuti delights.”
The Buddha then said to Subhuti, “What do you think? When the Tathagata in the remote past was with Dipankara Buddha, did he gain anything from the Dharma?”
“No, World-Honored One. When the Tathagata was with Dipankara Buddha, He did not gain anything whatsoever.”
“What do you think, Subhuti? Do Bodhisattvas establish majestic Buddha lands?”
“No, World-Honored one, they do not. Why is this? Majestic Buddha lands are not majestic but are called majestic.”
“This is why, Subhuti, Bodhisattvas and Mahasattvas should develop a clear, pure mind which does not dwell in form, sound, smell, taste or dharma. They should develop a mind which does not dwell anywhere.”
“Subhuti, suppose a man has a body as large as Mount Sumeru. What do you think? Would not his body be considered great?”
Subhuti replied, “Very great, World-Honored One. Why is this? That which the Buddha says is not a body, is called a great body.”
“Subhuti, if there were as many Ganges Rivers as there are grains of sand in the Ganges, would the grains of sand of them all be many?”
“Very many, World-Honored One! Even the Ganges Rivers would be innumerable, how more much so their grains of sand.”
“Subhuti, I tell you truly. If a good man or woman bestowed in charity the seven treasures sufficient to fill a number of galaxies, as many as the number of grains of sand in all these rivers, do you think his or her merit would be great?”
Subhuti replied, “Exceedingly great, World-Honored One.”
The Buddha then said to Subhuti, “If a good man or woman receives and retains even one stanza of this sutra and teaches it to others, his or her merit would be even greater.”
“Furthermore, Subhuti, you should know that wheresoever this teaching or even one of its stanzas is kept, that place will be held in reverence by all beings including gods, devas and asuras as if it were the Buddha's sacred temple or stupa.”
“How much more so if someone is able to receive, retain, read and write the entire discourse throughout. Subhuti, be assured that such a person will achieve the highest and most precious Dharma. Wheresoever this teaching is kept, the Buddha and his respected disciples will be there also.”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”
“”