Part 2

But if again there be a man who hears this system of doctrine, and be neither affected by pride, or fear, or bewilderment, this man also, be it known, has attained the much desired condition before alluded to. What then, Subhúti? Tathágata declares that the first Páramitá (of charity) is no real Páramitá; this also is a mere name. And as to the Páramitá of Patience, Tathágata declares that this also is no Páramitá; it is but an empty name. What then, Subhúti? in old time, when I was King of Koli, and my body was cut up and mutilated (or when my body was mutilated by the King of Koli), I at that time was without either of these four distinctive qualities of individuality; and again, when I, in old time, was cut up piece by piece, limb by limb, if I then had possessed either of these four distinctive qualities, then surely I should have experienced some degree of anger or resentment. Subhúti, again when, in old time, five hundred generations since, I was the Rishi Kshánti (or a Rishi practising the Kshánti Páramitá), at that time I was not subject to either of these before-named distinctive qualities. Know this therefore, Subhúti, a Bodhisatwa ought to get rid of all these individual distinctions, and in aspiring after the unsurpassed, just, and enlightened heart, he ought to rely on no earth-born principle, he ought to rely on no disposition founded on either sound or odour or taste or touch or thought, he ought to depend only on having no dependence, for if the heart once learns to depend, then it has no real strength. Hence Buddha declares that the mind of the Bodhisatwa ought not to rely on any formal act of charity. Subhúti, the Bodhisatwa ought to distribute his almsgiving for the purpose of benefiting the whole mass of sentient creatures, and yet Tathágata declares that as all dependencies are after all no real subjects of dependence, so also he says that all sentient creatures are not in reality what they are called.

Subhúti, Tathágata’s words are true words, real words, literal words, not wild or contradictory ones. Subhúti, the condition of Being to which Tathágata has attained, this condition is neither really capable of description, nor yet is it wholly unreal. Subhúti, if the heart of a Bodhisatwa rely upon any condition or active principle whatever in the discharge of his charitable labors, he is like a man entering into a dark place in which nothing can be seen, but if a Bodhisatwa do not rely on any active purpose whatever in the distribution of his alms, he is like a man with his eyes open, and the brightness of the sun around him, he sees clearly every form and every object. Subhúti, in future ages, if there be a disciple male or female, who is able to read through the whole, and accept and adopt the whole of this Sútra, he is then the same as Tathágata himself. Buddha, by his supreme wisdom, clearly knows and clearly sees that this man, arrived thus at complete perfection, derives boundless and immeasurable merit.

_Cap. XV.—The redundant merit derived from an adoption of this system of doctrine._

Subhúti, if there be a disciple, male or female, who during the three portions of the day deliver in charity as many lives as there are sands in the Ganges, and proceed thus through a space of an asankhya of kalpas, ever offering up his life and body in alms, and if on the other hand there were a man who on hearing this system of doctrine, receives it into a believing heart, without any doubt or reservation, the happiness of this man is far superior to that of the other, how much rather if he receive and adopt this written doctrine, read and study it and expound it to man.

Subhúti, it is indeed the case that this Sútra contains a method which cannot be completely fathomed, it cannot be compared to anything which has been hitherto spoken, its distinguishing merit is without bounds. Tathágata, on behalf of those aspiring to the Great Vehicle, and those affecting the Highest Vehicle, says, if there be a man who is able to receive and adopt this Sútra and repeat it throughout and declare it generally amongst men, Tathágata clearly sees, clearly knows, all these having arrived at perfection shall attain merit without bounds, incomparable, not to be fathomed. Thus it is, all men being one with Ho-Tan (Gautama?), Tathágata, arrive at the state of the unsurpassed, just, and enlightened (heart). Moreover if a man delights in an inferior system (the Little Vehicle), relying on one of the four individual distinctions, he cannot receive and adopt, or study or proclaim this Sútra.

Subhúti, wherever it be that this Sútra [is thus read and proclaimed], all men, Devas and Asuras ought to bring their offerings, ought to apprehend that such a spot is as sacred as that where a Stúpa is erected, all ought to worship here with respect, to bring their flowers and incense, to scatter them around this locality.

_Cap. XVI.—Being once pure, all the power of Karma[1] is past._

Moreover, Subhúti, if there be a disciple, male or female, who having received and adopted this Sútra reads it throughout, if on account of his evil Karma produced by his sins in former births, he be now born as a man of poor degree and unhappy circumstances, or having entered one of the three evil degrees of birth, he be now born poor and miserable as a man, all the evil Karma resulting from his former sins, shall now be for ever destroyed, and he himself be enabled to attain to the unsurpassed, just, and enlightened heart.

Subhúti, I remember countless ages ago, before Dípankara Buddha having met with infinite myriads of Buddhas, who were all engaged in performing the external duties of religious service, deceived by the belief of the reality of things around them; but if there be a man, who in after ages is able to accept and recite this Sútra throughout, the merit which he will thus attain to, shall infinitely exceed that which formal attention to religious observances will secure, so much so that to draw any proportion between them would be impossible, and incredible were it to be stated; for as the method and entire meaning of this Sútra is not to be described or entirely conceived, so the merit and happy consequences of accepting it, cannot be conceived or described.

_Cap. XVII.—Having arrived at the perfection of wisdom, there is no individuality left._

At this time Subhúti addressed Buddha thus: World-honoured one, if a disciple, male or female, aspire after the attainment of the unsurpassed, just, and enlightened heart, say, on what ought that disciple to ground his reliance; by what means ought he to destroy and suppress _this_ evil heart?

Buddha replied: Subhúti, if a disciple, male or female, aspire after the unsurpassed, just, and enlightened heart, he ought to beget in himself this disposition [and say], “I must now destroy and get rid of all the principles of life in whatever creature they exist, all creatures being, as far as I am concerned, thus destroyed and got rid of; then, in truth, there will be no longer any such thing as getting rid of all such creatures.” So then, Subhúti, if a Bodhisatwa still be affected by any individual distinction, such as the following: I will strive after so and so because “it seems agreeable to me,” or because “men approve of it,” or because “it is the best reward for a sentient creature,” or because “it entails endless duration of life,” such a Bodhisatwa, I say, is not a true Bodhisatwa, wherefore it is plain, O Subhúti, that there is in reality no such condition of being as that described as the unsurpassed, just, and enlightened heart.

Subhúti, what think you? did Tathágata possess one fixed law of action when he attained in the days of Dípankara Buddha the condition of the unsurpassed heart?

No! world-honoured one! as I at least interpret the doctrine of Buddha, then Buddha had no fixed rule of action when in the days of Dípankara Buddha he attained the unsurpassed, just, and enlightened heart.

Buddha said: Right! Right! Subhúti, there is in truth no fixed law [by which] Tathágata attained this condition. Subhúti, if there had been such a law then, Dípankara Buddha would not have said in delivering the prediction concerning me, “You in after ages must attain to the state of Buddha, and your name shall be Sákyamuni,” so that because there is indeed no fixed law for attaining the condition of “the perfect heart,” on that account it was Dípankara Buddha delivered his prediction in such words. What, then, the very word “Tathágata” is the explanation as it were of all systems of law. If a man say, “Tathágata has arrived at the condition of the perfect heart,” [and hence conclude that there is a fixed method by which he has so arrived, this is erroneous] Subhúti, in truth there is no such fixed law. The condition of the unsurpassed heart to which Tathágata has arrived, is thus a medial one, neither wholly real nor wholly false, hence Tathágata declares that all things[11] are but conditions of being existing in Buddha himself. Subhúti, what men call “all things,” is in fact just the contrary (_i.e._ no-things); such things are only mere names. Subhúti, it is as though there were a man with a very great body. Subhúti said: “World-honoured one! Tathágata speaks of a man’s body as great, but this idea of greatness is but a mere name, it is just the opposite of a reality.” Subhúti, so it is with the Bodhisatwa, if he should say “I ought to destroy all recollection of the countless kinds of creatures,” this Bodhisatwa would not be really one, but only a nominal one. What then, Subhúti, there is in reality no fixed condition of being, and when this is the case, then a man is really a Bodhisatwa. Hence Buddha says that all things ought to be without any individual distinction. Subhúti, if a Bodhisatwa should say thus, “I ought to adorn the land of Buddha” (_i.e._ I ought to practise all the Pâramitás and other meritorious observances, in order thoroughly to exhibit in myself the excellences of a Bodhisatwa), this Bodhisatwa ought not to be called one. For Buddha declared that this adornment is after all not any adornment, it is a mere name. Subhúti, if a Bodhisatwa completely gets rid of the idea of individuality, then this Bodhisatwa is one in reality and truth.

_Cap. XVIII.—When all things are brought to their one true state of being, then there can only be one method of knowledge._

Subhúti, what think you? does Tathágata possess human power of sight?

Yes, certainly, world-honoured one! Tathágata possesses this power.

Subhúti, what think you? has Tathágata the power of sight peculiar to Devas?

Yes, certainly, world-honoured one! Tathágata possesses this power.

Subhúti, what think you? does Tathágata possess the eyes of wisdom?

Yes, certainly, world-honoured one! Tathágata possesses this power.

Subhúti, what think you? does Tathágata possess the eyes of the law?

Yes, certainly, world-honoured one! Tathágata possesses this power.

Subhúti, what think you? does Tathágata possess the eyes of Buddha?

Yes, certainly, world-honoured one! Tathágata possesses this power.

Subhúti, what think you? as many sands as there are in the Ganges can Buddha declare (the number of these sands) (or, does Buddha say that these are [real] sands)?

Yes, world-honoured one! Tathágata declares [the number of] these sands.

Subhúti, what think you? if there were as many rivers Ganges as there are sands in the Ganges, would the sands of all these rivers be considerable or not? and if there were as many chiliocosms as there are sands, would these be numerous?

Very numerous indeed, world-honoured one!

Buddha said: As many sentient creatures as there are in all these numerous worlds; if there were as many different dispositions (or hearts) as there are creatures, Tathágata nevertheless distinctly knows them all, and he says that all these different dispositions are after all none at all in reality, and that they are mere names.

Wherefore, Subhúti, the various dispositions that have existed in relation with things past, present, or future, are all unsubstantial and unreal.

_Cap. XIX. treats of the universal diffusion[12] of the mystical body [of Tathágata.]_

Subhúti, what think you? if there were a man who in the practice of his charity were to bestow in alms enough of the seven precious substances to fill the great chiliocosm, would the merit which this man obtained by the consequent influences of such charity be great or not?

Yes, certainly, world-honoured one! the effect of such charity would be very considerable in its consequent merit.

Subhúti, if that merit and happiness consequent on it, were real merit and happiness, then Tathágata would not describe it as being “great:” it is when the happiness is in reality vain and transitory that Buddha speaks of it comparatively as “much” or “great.”

_Cap. XX.—On the removal of all material forms and all distinctive qualities._

Subhúti, what think you? Is it possible to behold Buddha through the outward distinctions of his perfectly fashioned body? No, world-honoured one! Tathágata is not to be seen through the medium of any such distinctions as these. And why? Tathágata declares that all such distinctions are after all no real distinctions; this term perfectly-fashioned-body, is nothing more than a mere name.

Subhúti, what think you? is it possible to behold Tathágata in any of the various changes which his body may be made to undergo (_i.e._ his spiritual transformations)?

No, world-honoured one! Juloi must not thus be sought for. What then—Tathágata declares that all these various changes and appearances are after all unreal—by whatever terms they are known they are but mere names.

_Cap. XXI.—On the impossibility of expressing this system in words, that which can be so expressed is not agreeable to this body of doctrine._

Subhúti, be mindful not to speak after this manner, “Tathágata has this intention in his heart, viz., ‘I ought to have a definitely declared system of doctrine,’” never think thus. For why, if a man say that Tathágata has a definitely spoken system of doctrine, that man does but malign Buddha, for the law which I give cannot be explained in words. Subhúti, as to a definitely declared system of law, that which can be thus declared is no law, it is but an empty name.

At this time the aged sage Subhúti addressed Buddha thus: World-honoured one! will the mass of sentient beings who in future years may listen to this law, will they hereby have begotten in them a believing heart? Buddha said: Subhúti, that mass of sentient beings, of which you speak, in one sense is real, and in another is unreal. But what then, Subhúti? the mass of sentient beings, born of sentient beings, Tathágata declares are no such beings at all; the term “sentient beings” is but a name.

_Cap. XXII.—It is wrong also to say that this system or condition of being can be attained to._

Subhúti addressed Buddha thus: World-honoured one! Buddha having arrived at the condition of the unsurpassed and perfect heart, is he in the condition which has previously been described as “not to be attained?”

Buddha said: True, True, Subhúti! I, as possessed of this heart, have come into the condition above described. This term the unsurpassed, just, and enlightened heart, is but a mere name.

_Cap. XXIII.—The heart purified leads to virtuous practice._

Moreover, Subhúti, this condition of being of which I speak is one and uniform. There is no such thing as high or low in it. This condition which is named the unsurpassed, just, and enlightened (heart), consists in nothing more than the exclusion of all individual distinctions. A man who practises all the rules of virtuous conduct will forthwith attain this condition. But, Subhúti, when we speak of rules of virtuous conduct, Tathágata declares that these rules are after all no real and lasting rules; the term is but a mere name.

_Cap. XXIV.—On the incomparable character of the happiness consequent on this wisdom._

Subhúti, if all the royal Sumerus in the great chiliocosm were gathered together, and a man were to distribute in charity an amount of the seven precious substances equal to this accumulated mass, and if another man were to accept and adopt this Prajná-páramitá Sútra, up to the point of the four canons, and read and recite it, on account of that man, I declare that his happiness and consequent merit would be incomparably greater than that of the other, so much so, that no number could express the excess of one over the other.

_Cap. XXV.—The non-reality of transformational differences._

Subhúti, what think you? say not any of you that Tathágata thinks thus within himself, “I must deliver all these sentient creatures?” Subhúti, think not thus; and why? because in truth there are no such sentient beings for Tathágata to deliver; if there were, then Tathágata would immediately be subject to one of the _individual distinctions_.[13] Subhúti, Tathágata in speaking of the _first distinction of personality_,[14] declares that the term “I” is the same as that which is not “I,” all other sects indeed believe in the reality of such personality. But, Subhúti, this expression “all other sects” Tathágata declares likewise to be a mere name, it is the same as that which is the opposite of this term (_i.e._ the name is nothing).[15]

_Cap. XXVI.—The mystical body without any distinct characteristic._

Subhúti, what think you? is it possible to contemplate Tathágata through the thirty-two “distinctive signs,”[16] which adorn his person? Subhúti said: Yes! Yes! Tathágata is manifested through the thirty two distinctive signs. Buddha said: Subhúti, if Tathágata is to be seen through the medium of these signs, then every Chakrawarttí is the same as Tathágata.

Subhúti addressed Buddha: World-honoured one! as I understand the doctrine which Buddha declares, Tathágata cannot be seen through the thirty-two distinctive signs. At this time the world-honoured one delivered the following Gáthá, “He who looks for me through any material form, or seeks me through any audible sound, that man has entered on a wrong course, he shall not be able to see Tathágata.”

_Cap. XXVII.—But there is a period when it would be incorrect to say that all laws and conditions of being must be disregarded and expunged._

Subhúti, if you should think thus, “Tathágata, by means of his personal distinctions has attained to the unsurpassable condition,” you would be wrong, Subhúti. Tathágata has not arrived at this state by means of any such distinctions. But, Subhúti, do not come to such an opinion as this, viz., “that what is called the unsurpassed, just, and enlightened heart is nothing more than the mere neglect and destruction of all rules and conditions.” Think not so, for why? the exhibition of this perfect and unsurpassed heart is not the consequence of having disregarded and destroyed all rules, in the active discharge of duty.

_Cap. XXVIII.—On not receiving and not coveting the reward of virtuous conduct._

Subhúti, if a Bodhisatwa use in charity as much of the seven precious substances as would fill sakwalas as numerous as the sands of the Ganges; and if another man clearly understand the non-individual character of all conditions of being, and by patient endurance obtain perfection, the meritorious happiness of this Bodhisatwa exceeds that of the former. What then Subhúti, as far as all the Bodhisatwas are concerned there can be no such thing as the appreciation of reward.

Subhúti asked Buddha: World-honoured one! what is this you say, that Bodhisatwas cannot be said to appreciate reward?

Subhúti, the reward which a Bodhisatwa enjoys ought to be connected with no covetous desire; this is what I mean by non-appreciation of reward.

_Cap. XXIX.—The dignity appertaining to complete rest and composure (Nirváṅa)._

Subhúti, if there be a man who speaks of Tathágata as coming or going, as sitting or sleeping, this man understands not the secret of the system which I declare. For why? That which is Tathágata has no where whence to come, and no where whither he can go, and is therefore named “Tathágata.”

_Cap. XXX.—The characteristic of the “One Harmonious Principle.”_

Subhúti, if a disciple, male or female, were to divide as many great chiliocosms as, there are into small particles of dust, do you think that the whole mass of these particles would be numerous or not? Subhúti replied: Very numerous, world-honoured one! but yet if all these particles were such in reality, Buddha would not then have spoken of them in words. What then, if Buddha speaks of all these particles, then they are not really what they are called, it is but a mere name, world-honoured one! Tathágata speaks of the great chiliocosm, but this is nothing real—the term great chiliocosm is but a mere name. What then? if this universe be really something substantial, then it is but the _characteristic_[17] of the “one great harmonious principle.”[18] But Tathágata declares that this also is something unreal—it is only an empty name.

Subhúti, this characteristic of the one “harmonious principle,” is a thing which cannot be spoken of in words; it is only the vain philosophy of the world, which has grasped the idea of explaining this.

_Cap. XXXI.—Thus there will be no more any acquired knowledge._

Subhúti, if a man say that Buddha declares that there is any such thing as a distinct knowledge of either of the four characteristics before named, do you think that this man properly explains the system I have now expounded?

No, world-honoured one! such a man would not properly explain this system, because Buddha declares that the knowledge of these characteristics is a knowledge of that which is not really existing, and therefore it is impossible.

Subhúti, the persons who aspire to the perfectly enlightened heart, ought to know accordingly that this is true with respect to all things, and thus prevent the exhibition of any characteristics on any point whatever.

Subhúti, these very characteristics of which we speak are after all no characteristics, but a mere name.

_Cap. XXXII.—Every appearance is in fact unreal and false._

Subhúti, if there were a man who kept for charity enough of the seven precious substances to fill innumerable asankyas of worlds, and if there was a disciple, male or female, who aspired after the perfectly enlightened heart, and adopted this Sútra and arrived to (the observance of) the four canons, and carefully recited the various passages of the work and proclaimed them generally for the advantage of men, the happiness of this man would far exceed that of the other. And in what way can the disciple “proclaim them generally?” simply by relying on no conditions or distinctions whatever; thus he will act without agitation or excitement. Wherefore the conclusion is this—

That all things which admit of definition are as a dream, a phantom, a bubble, a shadow, as the dew and lightning flash. They ought to be regarded thus.

Buddha having uttered this Sútra, the venerable Subhúti, and all the Bhikshus and Bhikshunis, the lay-disciples, male and female, and all the devas and asuras, hearing the words thus spoken, were filled with joy, and believing they accepted them and departed.

[1] This is the well-known phrase, “evam mayá śrutam,” concerning which Burnouf has a note (Lotus, p. 286). I will observe here that the phrase in question was probably introduced by the compilers of the Buddhist Sútras in order to give these writings the same degree of sanctity which belongs to the Bráhmaṅas and Mantras, as forming the “S’ruti,” or Sacred Revelation of the followers of the Vedas.—_Vide_ Max Müller, Hist, of Sansc. Lit., p. 75.

[2] For a full account of this garden, _vide_ S. Hardy, M. of Bud., p. 218. [Hardy gives the name of the prince as “Jeta,” and the gardenia called “Jeta-vana.” Burnouf Int. 22.—ED.]

[3] Subhúti is in Chinese “Virtuous presence.”

[4] Anuttara samyak sambodhi hṛdaya.