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