THUS HAVE I HEARD. Upon a memorable occasion, the Lord Buddha sojourned in the kingdom of Shravasti, lodging in the grove of Jeta, a park within the royal domain which Jeta, the heir-apparent, had bestowed upon Sutana, a minister of state renouned for his charities and benefactions. With the Lord Buddha there were assembled twelve hundred and fifty mendicant disciples, besides many who had attained to eminent degrees of spiritual wisdom. As the hour for the morning meal approached, Lord Buddha attired in a mendicant's robe and carrying an alms bowl, walked towards the great cry of Shravasti which he entered to beg for food. Within the city he went from door to door and received such gifts as the good people severally bestowed. Concluding this religious exercise, the Lord Buddha returned to the grove of Jeta and after bathing his sacred feet partook of the frugal meal which he had received as alms. Thereafter he divested himself of the mendicant's robe, laid aside the alms bowl and accepted the seat of honor which his disciples had reserved for him. The venerable Subhuti, who occupied a place in the midst of the assembly, rose from his seat, arranged his robe so that his right shoulder was exposed, pressing the palms of his hands together, and kneeling upon his right knee, respectfully bowed to the Lord Buddha, saying: "Thou art of transcendent wisdom, Honored The Lord Buddha replied to Sabuti, saying: "Truly a most excellent theme. Attend diligently unto me and I will enunciate a Truth whereby the mind of a good disciple, whether man or woman, seeking to attain supreme spiritual wisdom shall be adequately sustained and enabled to bring into subjection every inordinate desire. "Subhuti, it is by the Truth of emptiness and egolessness that enlightened disciples are to advance along the Path, to restrain their thoughts, to attain Buddahood. If they diligently observe the Paramitas, and fully enter into a realisation of the profound Prajna Paramita, they will attain the supreme spiritual wisdom they seek." "Subhuti, good disciples, whether man or woman, should thus arrange their thoughts. Every species of life whether hatched in an egg, formed in a womb, evolved from spawn, produced by metamorphosis, with or without form, possessing or devoid of natural (Subhuti, regarding the Dana Paramita--Ideal Charity, the Awakening of Faith Scripture teaches how disciples should practise charity. It says: "If persons should come to them and ask for something, they should as far as their means allow, supply it ungrudgingly and thus make them happy. If they see people threatened with danger, they should try every means for rescuing them and restore them to a feeling of safety. If people come to them desiring instruction in the Dharma, they should, as far as they are acquainted with it and according to their discretion, deliver discourses upon religious themes. And when they are performing these acts of charity, let them not cherish any desire for fame or advantage, nor covet any earthly reward. Thinking only of the benefits and blessings that are to be mutually shared, let them aspire for the most excellent, the most perfect wisdom.") The Lord Buddha resumed: "Moreover, Subhuti, an enlightened disciple in his acts of charity, ought to act spontaneously, uninfluenced by such things as form, sound, taste, odour, touch, discrimination, and favoritism. It is imperative that an enlightened disciple, Subhuti replied: "Blessed One! It is impossible to estimate the distances comprising the illimitable universe of space." The Lord Buddha continued: "It is equally impossible to estimate the merit of an enlightened disciple who practises charity unperturbed by the disturbing influences of Phenomena. Subhuti, the minds of all disciples ought thus to be taught." The Lord Buddha addressing Subhuti, said: "What think you? If a benevolent person bestowed as alms an abundance of the seven treasures sufficient to fill the universe, would there accrue to that person a considerable merit?" Subhuti replied, saying: "A very considerable merit; Honored of the Worlds! Because what is referred to does not partake of the nature of ordinary merit; in that sense the Lord Buddha rightly speaks of 'a considerable merit.'" The Lord Buddha continued: "If a disciple studies and adheres with implicit faith to even a stanza of this Scripture, the intrinsic merit of such a disciple would (Regarding the Sila Paramita--Ideal Behavior--the Sutra says: "Lay members should abstain from all unkindness, stealing, unchastity, lying, duplicity, slander, frivolous talk, covetousness, malice, currying favor, and false teachings. Disciples, in order to disarm prejudice, should retire from the excitement of the worldly life and, abiding in solitude, should practise those deeds which lead to restraint and contentment. In the case of advanced bhikshus, they have other rules to follow and should feel all the more shame, fear and remorse for any failure to observe the minor precepts. Strictly observing all the precepts given by the Tathagatas, they should endeavor, by their example, to induce all beings to abandon evil and practise the good.") "What do you think, Subhuti? If a disciple, whether man or woman, were to collect a store of precious gems as great as this universe and was to bestow them on the holy Tathagatas, would that disciple on the strength of his gift lay up a large stock of merit?" Subhuti replied: "Yes, Blessed One, he would lay up a very great merit." The Lord Buddha replied: "Subhuti, if another disciple after reading even one verse of this Scripture and observing it by living a good life, he will lay up a greater merit than the one who merely makes gifts in charity and continues his egoistic life. And why? Because, making gifts may or may not involve an advance Subhuti replied: "Exceedingly great, Honored of the Worlds!" The Lord Buddha enquired: "Would his mind and heart be correspondingly great, Subhuti? What is it that makes a man great? Is it the size of his body? Is it his unusual personality? Is it the work he accomplishes? Or is it the wisdom and compassion and selflessness of this behavior? Subhuti, what is behavior? There is no such thing; it is something the mind imagines, just like body and personality; it is only a name. Then the Lord Buddha continued: "Nevertheless, if a good disciple, man or woman, studies this Scripture and thoughtfully observes even a verse of it, his merit will be very great. What words can express the merit of a disciple who, living with restraint and kindness, diligently studies and observes it! Such a disciple is attaining powers commensurate with the supreme and most wonderful Dharma. Wherever there is the hermitage of such a good disciple, it is the treasure-house of this sacred Scripture; it is a shrine of the Lord Buddha; and over it will hover uncounted Bodhisattvas of highest reverence and honor." At that time the Lord Buddha addressed Subhuti, saying: "If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby lightly esteemed or despised, it is because, in a previous life there had been committed some grievous transgression, now followed by its inexorable retribution. But, although in this life lightly esteemed or despised, he bears it patiently, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the patient disciple will be adequately recompensed by his final attainment of supreme spiritual enlightenment." (Regarding this Kshanti Paramita--Ideal Patience--it is said in the Sutra: "If disciples meet with the ills of life they should not shun them. If they suffer painful experiences, they should not feel afflicted or treated unjustly, but should always rejoice in remembering and contemplating the deep significance of the Dharma.') The Lord Buddha continued: "Numberless ages ago, Subhuti, before the advent of Dipankara Buddha, there were many other Buddhas and I recall my difficult experiences while serving them and receiving their religious instruction and discipline, but I endured it patiently and, because my conduct was entirely blameless and without reproach, I was reborn in the days of Dipankara Buddha. But in the ages to come, if a disciple faithfully study and put into practice the teaching of this Scripture, the merit that he will thus acquire will far exceed the merit of my service in the days of those many Buddhas. Subhuti, in aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and be independent of everything pertaining to form, sound, odour, taste, touch, or discrimination. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external thing, it is cherishing a delusion; in reality, there is nothing external to the mind. Even the whole realm of sentient life is ephemeral and illusory. Therefore, in the exercise of this Paramita, the mind of an enlightened disciple ought to be unperturbed by any form of phenomena." The Lord Buddha addressed Subhuti, saying: "If an enlightened disciple in the exercise of this Paramita was patient in the face of external difficulties and steadily studied and observed this Scripture; and another disciple, realising that within the meaning and purport of it, there could be no abstract individual Subhuti enquired of the Lord Buddha: "In what respect are enlightened disciples unaffected by merit or reward?" The Lord Buddha replied: "Enlightened disciples, having patiently accepted the truth of egolessness, do not aspire for supreme enlightenment in any spirit of covetousness or acquisitiveness; they never think of merit and its commensurate reward. But the Tathagata, because of his perfect wisdom, knows of their patience and knows that for them there is reserved a cumulative merit that is immeasurable and illimitable." The Lord Buddha said to Subhuti: "If within this universe a good disciple heaped together the seven treasures forming many elevations as Mount Sumeru, and entirely bestowed these treasures on the Tathagata as a gift in his exercise of charity; and another disciple sacrificed his life as many times as there are grains of sand in the river Ganges, would such disciples accumulate great merit, Subhuti?" Subhuti replied: "They would accumulate great merit, indeed, Blessed One." The Lord Buddha continued: "If a good disciple were to select a single verse of this Scripture, faithfully (Regarding this Virya Paramita--Ideal Zeal-the Sutra says: "In the practice of all good deeds, disciples should never indulge in indolence. They should recall all their great mental and physical sufferings that they have undergone in the past on account of having coveted worldly objects and comforts during former existences and which did not give the least nourishment to their physical lives. They should, therefore, in order to be emancipated in the future from these sufferings, be indefatigably zealous and never let even the thought of indolence arise in their minds; but steadily and persistently out of deep compassion endeavor to benefit all beings. They should dauntlessly, energetically, unintermittently, six watches, day and night, pay homage to all the Buddhas, make offerings to them, praise them, repent and confess to them, aspire to the most excellent knowledge, and make sincere vows of unselfish service. It is only, thereby, that they can root, out the hindrances and foster their root of merit.") "Subhuti, if a disciple takes pleasure in a narrow and exclusive form of doctrine, or is attached to false ideas as to an entity, a being, a living being, a personality, he cannot receive with profit the instruction of this Scripture nor can he find delight in its study. This Scripture is intended for those who are entering upon the path, as well as for those who are attaining the highest planes of spiritual wisdom. If a disciple zealously observes, studies and widely disseminates the The Lord Buddha continued: "What think you? May an enlightened disciple ponder within himself, saying, 'I will create numerous Buddhist Kingdoms?'" Subhuti replied: "No, Honored of the Worlds! And why? Because, such thoughts would be incompatible with the Virya Paramita, and kingdoms thus imagined would not, in reality, be Buddhist Kingdoms. Such a phrase as 'the creation of Buddhist Kingdoms,' is merely a figure of speech." The Lord Buddha continued: "What think you, Subhuti? Do you imagine that the Tathagata reflects within himself, 'I will bring salvation to all beings'? Entertain no such delusive thought. And why? Because, in reality, there is no such dharma as 'salvation' for any one; and there is no such thing as a living being to whom 'salvation' can be brought. What is referred to as an entity, a being, a living being, a personality, is not so in reality--it is only so understood by ignorant and uneducated people." The Lord Buddha enquired of Subhuti, saying: "May a disciple who has 'entered the stream' which bears on to Nirvana, thus moralise within himself: I have attained the fruits commensurate with the merits of one who has 'entered the stream'?" Subhuti replied: "No, Honored of the Worlds! And why? Because, 'entered the stream' is simply a descriptive term. A disciple who avoids the seductions of The Lord Buddha again enquired of Subhuti, saying: "What think you? Is a bhikshu who is subject to only one more reincarnation, to muse within himself, 'I have obtained the fruits in agreement with the merits of "a once returner"?' "Subhuti replied, saying: "No, Honored of the Worlds! And why? Because, 'a once returner' is merely a descriptive title denoting only one more reincarnation; but, in reality, there is no such condition as 'only one more reincarnation.' 'A once returner' is merely a descriptive title." The Lord Buddha once again enquired of Subhuti, saying: "What think you? May a bhikshu who has attained so high a degree of spiritual merit that he is never again to be reincarnated, may he thus reflect within himself, I have obtained the fruits which accord with the merits of one who is never to return to this world of life-and-death?" Subhuti replied, saying: "No, Honored of the Worlds! And why? Because, 'a never returner' is merely a designation, meaning, 'immunity from reincarnation'; but, in reality, there is no such condition, hence 'a never returner' is merely a convenient name." The Lord Buddha yet again enquired of Subhuti, saying: "What think you? May a Bodhisattva who has attained to absolute tranquillity of mind thus meditate within himself: I have obtained the position of an Arhat?" Subhuti replied, saying: "No, Honored of the Worlds! And why? Because, in reality, there is no such condition synonymous with the term Arhat. If an The Lord Buddha added: "True, Subhuti! Enlightened disciples in the exercise of the Viya Paramita ought to maintain within themselves a pure and single mind; they should be unconscious of sensuous conditions and cultivate a mind that is independent of material circumstances. And why? Because, all sensuous conditions and material circumstances are only manifestations of mind and are alike dream-like and imaginary. "Subhuti, A Bodhisattva should have a heart filled with compassion for all sentient life, but if he should think within his mind: 'I will deliver all beings,' he ought not to be called a Bodhisattva. And why? Because, in the first place, if there is no living being, no personality, then there is no one to be called a Bodhisattva. And in the second place, the Tathagata has declared: 'All beings are without self, without life, without personality.' Who then is to be delivered? Subhuti enquired of the Lord Buddha, saying: "Honored of the Worlds! In future ages, when this scripture is proclaimed amongst those beings destined to hear it, shall any conceive within their minds a sincere, unmingled faith?" The Lord Buddha replied, saying: "Have no such apprehensive thought. Even at the remote period of five centuries subsequent to the Nirvana of the Tathagata, there will be many disciples observing the monastic vows and assiduously devoted to good works. These, hearing this Scripture proclaimed, will believe in its immutability and will conceive within their minds a pure, unmingled faith. Besides, it is important to realise that faith thus conceived, is not exclusively in virtue of the individual thought of any particular Buddha, but because of its affiliation with the universal thought of all the myriad Buddhas throughout the infinite ages. Therefore, among the beings destined to hear this Scripture proclaimed, many, by the Dhyana Paramita, will intuitively conceive a pure and holy faith. "Subhuti, the Tathagata by his prescience is perfectly (Regarding the Dhyana Paramita--Ideal Tranquillity--the Sutra says: "The beginner should consider and practise Dhyana in two aspects: as cessation of the mind's intellectual activities, and as realisation of insight. To bring all mental states that produce vagrant thinking to a stand is called cessation. To adequately understand the transitory and emptiness and egolessness of all things is insight. At first each of them should be practised separately by the beginner, but when, by degrees, he attains facility, and finally attains perfection, The Lord Buddha resumed his words to Subhuti, saying: "What think you, Subhuti, are the atoms of dust in the myriad worlds which comprise the universe, are they very numerous?" The Lord Buddha continued: "Subhuti, these atoms of dust, many as they are, are not in reality 'atoms of dust,' they are merely termed so. Moreover, these 'myriad worlds' are not really worlds, they are merely termed so because of ignorance. "Subhuti, if a good disciple were to take these infinite worlds and reduce them to exceedingly minute particles of dust and blow them away into space, would the so-called 'infinite worlds' cease to exist?" Subhuti replied: "The Blessed One has already taught us that 'myriad worlds' is only a name; how can that which is only a name, cease to exist?" Then the Lord Buddha continued: "True, Subhuti, but if it were otherwise, and the infinite worlds were a reality, then it would be asserting the unity and eternality of matter, which every one knows is dream-like, changing and transitory. Unity and eternality of matter, indeed! There is neither matter, nor unity, nor eternality--they are merely names. Belief in the unity and eternality of matter is incomprehensible; only common and worldly minded people, for purely materialistic reasons, cling to that hypothesis. Subhuti, enlightened disciples must thoroughly understand that emptiness and egolessness are characteristic of' all Truth. The Dhyana Paramita can be successfully practised only from that viewpoint." Then the Lord Buddha continued: "If a disciple should affirm that the Tathagata had enunciated a doctrine that the mind could comprehend the idea of an entity, a being, a living being, a personality, or ally Subhuti replied: "Blessed One, that disciple would not be interpreting aright the meaning of the Lord Buddha's discourse. And why? Because, Blessed One, when you discoursed on belief in the reality of an entity, a being, a living being, a personality, it was plainly declared that there were no such things; that they were entirely unreal and illusive; that they were merely words." The Lord Buddha continued: "Subhuti, the disciples who aspire to supreme spiritual wisdom ought thus to know, to believe in, and to interpret all phenomena. They ought to eliminate from their minds every seeming evidence of concrete objects; they ought to eliminate from their minds even the notions of such things; and become oblivious to every idea connected with them. And why? Because, so long as he cherishes ideas of and concerning an entity, a being, a living being, a personality, his mind is kept in confusion. He must even become oblivious to the idea that there is any one to whom the idea of sentient life can become oblivious. If he were to think within his mind, 'I must become oblivious to every idea of sentient life,' he could not be described as being wholly enlightened. And why? Because, within the bounds of reality there is no such thing, no entity, no being, no living being, no personality, nothing whatever that can be discriminated, and therefore, there can be no reality to ideas concerning them, for all these things are merely manifestations of the mind itself." Subhuti enquired, saying: "Blessed One, in the The Lord Buddha replied, smiling: "Subhuti, it cannot be asserted that there are or will be any such things as sentient beings, nor can it be asserted that there will not be. At present there are none, they are merely termed 'sentient beings.' And as to any one being saved: how can there be one to find it by seeking, or to know it if it is ever found? One cannot gain self-realisation of Prajna Paramita without transcending the conscious faculty. To fully realise emptiness, egolessness, imagelessness by the use of the discriminating mind is futile. It is only by practising the Dhyana Paramita, by identifying oneself with emptiness and egolessness, that emptiness and egolessness is to be realised. In the exercise of the Dhyana Paramita, unless the mind of the enlightened disciple is independent of all phenomena, he is like a person lost in impenetrable darkness, to whom every object is invisible and himself helpless. But an enlightened disciple practising the Paramita with a mind independent of every phenomena, is like unto a person to whom suddenly the power of vision is restored, and he sees every thing as in the meridian glory of the sunlight." The Lord Buddha said: "Not by means of visible form, The Lord Buddha addressing Subhuti, said: "What think you? When in a previous life I was a disciple of Dipankara Buddha, did I eventually become a Buddha because of some prescribed teaching or system of doctrine?" Subhuti replied: "No, Blessed One. When the Lord Buddha was a disciple of Dipankara Buddha neither prescribed teaching nor system of doctrine was communicated to him, whereby he eventually became a Buddha." The Lord Buddha continued, saying: "In my discourses have I presented a system of doctrine that can be specifically formulated?" Subhuti replied: "As I understand the meaning of the Blessed One's discourses, he has no system of doctrine that can be specifically formulated. And why? Because, what the Blessed One adumbrates in the terms of the Dharma is, in reality, inscrutable and inexpressible. Being a purely spiritual concept, it is neither consonant with the Dharma, nor synonymous with anything apart from the Dharma; but it is exemplified in the manner in which Bodhisattvas and holy Buddhas have regarded intuitive self-realisation as the highest law of their minds and by it have severally attained to different planes of spiritual wisdom." The Lord Buddha endorsed these words, saying: "True it is; Subhuti! True it is. There is no dharma by means of which Buddhas attain supreme spiritual wisdom. Wisdom is attained only by self-realisation through the practice of the Dhyana Paramita. If there had been such a Dharma, Dipankara would not have (Regarding the Prajna Paramita--Ideal Wisdom--really, there is no such thing. Prajna Paramita transcends all ideation, all knowledge, all wisdom; It is Noble Wisdom in its "suchness" and its self-nature is manifested in the transformation-bodies of the Tathagatas.) Subhuti enquired of the Lord Buddha: "In attaining supreme spiritual wisdom did the Lord Buddha, then, attain nothing definite and tangible?" The Lord Buddha replied: "In attaining supreme spiritual wisdom, not a vestiage of dharma nor doctrine was obtained, that is why it is called 'supreme spiritual wisdom.' Prajna Paramita is universal, coherent, indivisible; it is neither above nor below; it excludes all such arbitrary ideas as an entity, a being, a living being, a personality, discrimination, ideation; but it includes every dharma pertaining to the cultivation of wisdom and compassion. And even these, "What think you? Can the Tathagatas be perceived by their perfect material bodies, or by any physical phenomena?" Subhuti replied: "It is improbable that a Lord Buddha can be perceived by his perfect material body, or by any physical phenomena; because, in reality, there is no such thing as a material body, nor physical phenomena; they are only terms that are in common use." Then the Lord Buddha said: "Why is the Tathagata so named? It is because he manifests the essential nature of reality. 'He who thus comes,' comes from nowhere. He symbolises the emptiness of qualities, the egolessness, the imagelessness, of ultimate reality. He symbolises the un-born, the un-originate, the truly eternal because the ultimate. And yet, Subhuti, if any one should affirm that by the Tathagata ultimate Wisdom is manifested, he would speak an untruth, he would slander me by his limited knowledge. That which is manifested by the Tathagatas is neither truth nor falsehood: it is no-thing-ness; and yet it is inconceivable Oneness, because it is Prajna Paramita, because it is the essence nature of Buddahood. Then the Lord Buddha enquired of Subhuti, saying: "Are Tathagatas to be recognised by the works they do and the effects they produce?" Subhuti replied: "No, Blessed One; a Buddha is not to be known by his works, else would a great world-conquering King be a Buddha." The Lord Buddha said: "Just so, Subhuti. It is not by a great show of erudition, nor by the building of anything, nor by the destruction of anything, that the Tathagatas are to be known. It is only within the deepest consciousness of Bodhisattvas through the self-realisation of the Prajna Paramita, that the Tathagatas are to be realised. The Lord Buddha continued: "What think you, Subhuti? Does the Tathagata possess a physical eye?" Subhuti assented, saying: "The Blessed One truly possesses a physical eye." "What think you, Subhuti? Does the Tathagata possess the eye of enlightenment?" Subhuti assented, saying: "The Blessed One truly possesses the eye of enlightenment." "What think you, Subhuti? Does the Tathagata possess the eye of Wisdom?" Subhuti assented, saying: "The Blessed One truly possesses the eye of Wisdom." "What think you, Subhuti? Does the Tathagata(Vajracchedika Sutra)
DANA PARAMITA--IDEAL CHARITY
SILA PARAMITA--IDEAL BEHAVIOR
VIRYA PARAMITA--IDEAL ZEAL
DHYANA PARAMITA--IDEAL TRANQUILLITY
Not by audible sound,
Is Buddha to be perceived;
Only in the solitude and purity of Dhyana
Is one to realise the blessedness of Buddha."
