What is “maha”? Maha means great. The mind is like the great empty space of the universe; it has no boundaries.  It is neither square nor round, neither great nor small, neither blue yellow, red, nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, has neither beginning nor end.

All Buddha Lands are like empty space. Our inconceivable nature is originally empty; not a single dharma is tangible. Such is the true emptiness of our inherent nature.

Noble friends, when you hear me speak of emptiness, do not cling to it.  First and foremost, you must not cling to the concept of emptiness. If you sit in meditation with a mind devoid of awareness; that is called clinging to idle emptiness.

Noble friends, the universe is empty therefore it can contain things of every color and form—the sun, moon, and stars; rivers, hills, and the plains; springs, streams, grasses, and forests; virtuous and evil people, good deeds and bad deeds, heaven and hell, all the oceans, mountain ranges, and Mount Sumeru. All these are possible because of emptiness.  In the same way, our true nature is empty.

Noble friends, our inherent nature can contain myriads of things, that is ‘greatness’. All things are within this nature. If we see evil or virtue in people without any grasping or rejection, without being defiled by any attachment, the mind will be like empty space. In this way, our mind is great and is therefore called ‘maha’.  (1-2)Noble friends, the wise cultivate the mind while the deluded merely talk about it. Then there are some who sit in meditation devoid of awareness, believing that to not think of anything is great.  Because of their erroneous views, it is futile to discuss prajna with them.

Noble friends, the mind has great capacity, pervading the dharma realm; clear and perceiving all, it can understand anything wherever applied.  Everything is one and one is everything.   Coming and going freely, the mind is unobstructed.  This is the state of prajna.

Noble friends, do not let your mind be misled!  Prajna wisdom arises from our inherent nature and is not acquired externally. Prajna is the function of our true nature. When you understand this one truth, you can understand all truths. The mind is of great capacity; it does not take a narrow path.  Do not just speak of emptiness all day while the mind fails to cultivate prajna. This is like an ordinary person who proclaims himself a king but can never be one. Such people are not my disciples.

Noble friends, what is “prajna”? It means wisdom. If at all times and in all places, we cultivate wisdom and every thought is free from ignorance, this is the practice of prajna. With one ignorant thought, prajna ceases; with one wise thought, prajna arises. Ordinary people are deluded and do not understand prajna. They speak of prajna but their minds remain ignorant. They always talk about emptiness and say that they practice prajna, but they do not understand the meaning of true emptiness. Prajna has neither shape nor form; it is the mind of wisdom. To have such understanding is prajna wisdom. (1-3)

What is “paramita”? It is a Sanskrit word for “reaching the other shore” which in Buddhism means to be free from birth and death.  When we cling, birth and death result, like water that breaks into waves—this is called “this shore.” When we are detached, birth and death cease, like water that flows freely and smoothly—this is paramita, “the other shore.”  Noble friends, the deluded merely recite prajna, while erroneous and deceptive [thoughts] continue to arise.  When every thought is in accordance with prajna, that is our true nature.  To understand this teaching is to understand prajna, to cultivate it is to apply prajna.  If you do not apply it you are an ordinary person, but the moment you put prajna into practice you are equal to the buddhas.

Noble friends, the ordinary person is Buddha. Affliction is enlightenment.  A deluded thought makes you an ordinary person, an enlightened thought makes you a buddha.  To have a clinging thought one moment is affliction, to be free from attachment the next is enlightenment.

Noble friends, the Maha-prajna-paramita is the most noble, most exalted, and foremost. It neither stays nor comes nor goes. Buddhas of the past, present, and future all emerge from it. We should use this great wisdom to break through the burdensome afflictions of the five skandhas. Practicing this way, one will certainly attain Buddhahood, transforming the three poisons into sila (precepts), samadhi, and prajna.

Noble friends, in my teaching, this prajna gives rise to 84,000 kinds of wisdom. Why? It is because people of the world have 84,000 defilements. If you are free from defilements, wisdom constantly manifests and you will not deviate from your inherent nature. (1-4)

When you are awakened to this teaching, there is  “no thought”— you are free from recollection and attachments, and do not give rise to delusions.  From your own true suchness, illuminate and observe with wisdom, neither grasp nor reject anything—this is to see your true nature and attain Buddhahood.
Noble friends, if you wish to enter the most profound realm of reality (Dharma realm) and the samadhi of prajna, you must cultivate prajna paramita, uphold and recite the Diamond Sutra, then you will realize your true nature. You should know that the benefits of this sutra as clearly extolled in the text itself are boundless and immeasurable and cannot be fully conveyed in words.  This is a teaching of the Supreme Vehicle and is spoken for the benefit of the very wise and those with superior faculties. When those with lesser faculties and little wisdom hear it, their minds give rise to doubts.  Why?Just as when the celestial dragon sends rain to Jambudvipa, the cities and villages will be flooded and drift about like leaves and twigs. But should it rain on the great ocean, the ocean water will neither increase nor decrease. When practitioners of the Great Vehicle or Supreme Vehicle hear the Diamond Sutra, their minds awaken and are open to true understanding. We therefore know that the wisdom of prajna is inherent in our nature.  By always using this inherent wisdom to illuminate and observe clearly, we need not rely on words. Similarly, the rains do not originate from the sky but are brought forth from the ocean by the celestial dragon, to nourish all animates and inanimates, sentient beings, trees, and grasses. Hundreds of streams flow into the ocean and merge into one body. Such is the prajna wisdom of our intrinsic nature. (1-5)

Noble friends, people of lesser faculties who hear this teaching of Sudden Enlightenment are like plants with shallow roots; overwhelmed by heavy rains, their growth is stunted.  The fundamental prajna wisdom in people of lesser faculties is no different from those who have great wisdom. Why are they not awakened when they hear the Dharma? It is because their mistaken views are hardened and their afflictions are deeply rooted.  It is like dense clouds that obscure the sun; without winds to clear them away, the sunlight cannot shine through.

Likewise, prajna wisdom is neither great nor small. What makes the difference is whether one’s mind is deluded or enlightened. Those with deluded views seeking Buddhahood outside of their minds do not realize their inherent nature; these are people of lesser faculties. Those who realize this teaching of Sudden Enlightenment do not cling to external practices. When the right view arises in their minds at all times, defilements and afflictions can never contaminate them. This is to see one’s true nature.

Noble friends, abiding neither within nor without, coming and going freely, clearing the mind of attachments with thorough and unimpeded comprehension – being able to cultivate this way, one is in complete accord with the Prajna Sutra.

Noble friends, all the sutras and writings of the Greater and Lesser Vehicles, the twelve divisions of the Buddhist Canon, were established for the people.  These teachings were possible because of the nature of people’s wisdom.  If it weren’t for the people in the world, no dharma would exist. Therefore, we know that all dharmas originate from human beings and all sutras were spoken because of people’s needs.  (1-6)

Yet, some people are wise and some are ignorant. The ignorant are considered inferior and the wise superior. When the ignorant question the wise, the wise teach them the Dharma.  When the ignorant suddenly awaken and are open to true understanding, they will be no different than the wise.

Noble friends, without enlightenment, buddhas are just sentient beings; the moment the mind is enlightened, sentient beings are buddhas. Therefore you should know that all dharmas are intrinsic to the mind. Why not immediately realize in your own mind the intrinsic nature of suchness? The Bodhisattva Sila Sutra says, “Our inherent nature is originally pure. If you realize your mind and see its true nature, you will attain Buddhahood.” The Vimalakirti Sutra says, “Suddenly, seeing everything clearly, you return to your original mind.”

Noble friends, when the Fifth Patriarch spoke to me in his quarters, I immediately attained enlightenment, realizing the true nature of suchness. Therefore, I pass down this teaching so that cultivators can attain sudden enlightenment. By contemplating their own mind, everyone can realize their intrinsic nature.

Should you fail to enlighten yourself, you must seek out great masters who understand this supreme doctrine; they can directly show you the right path. These masters are here for a great cause, that is, they will guide you toward the realization of your true nature; all wholesome dharmas arise because of them. (1-7)

Buddhas of the past, present, and future and the twelve divisions of the Canon are fully present in our nature. If you cannot enlighten yourselves, you should seek out masters for guidance; if you can, you do not need to seek externally. Moreover, it is wrong to rely solely on a master for liberation. Why? Because the mind has a master within, it can enlighten itself.  If you give in to erroneous, deluded, and distorted thoughts, even a great master’s teaching would be futile.  If you give rise to genuine prajna contemplation, in an instant all deluded thoughts will cease; if you realize your inherent nature, you awaken and you arrive at the stage of a buddha.

Noble friends, by observing and contemplating with wisdom, which illuminates within and without, we realize our original mind.  Realization of the original mind is true liberation.  To attain liberation is to attain prajna samadhi.  Prajna samadhi is “no thought.”  What is “no thought”?  To understand and perceive all dharmas, with a mind free from attachment and defilement, that is “no thought.”  When in use, this mind pervades everywhere, yet it does not cling to anything.  We only have to purify our mind so that the six consciousnesses exit the six gates (senses) without being contaminated or defiled by the six dusts (sense objects).  Coming and going freely, the mind functions without hindrances, that is prajna samadhi; that is to be free and liberated.  That is the practice of “no thought.”  But if we suppress all thoughts and do not think of anything, that is Dharma bondage and is an extreme view. (1-8)

Noble friends, those who realize the doctrine of “no thought” thoroughly understand all dharmas; those who realize the doctrine of “no thought” perceive the realm of the buddhas; those who realize the doctrine of “no thought” attain Buddhahood.
Noble friends, future generations who grasp my doctrine, vow to uphold this teaching of the Sudden Enlightenment with others of the same view, cultivate together as if they were serving the Buddha, never regress, will surely attain the state of the saints. Without obscuring its true meaning, you should transmit this teaching which was passed down by the patriarchs independent of words and speech.  To those who do not share the same view or practice, or hold other beliefs, the Dharma should not be taught, as this will bring no benefit and may even bring harm. This is because the ignorant may misunderstand this doctrine and slander it, which will hinder the seed of their Buddha nature for a thousand lifetimes or many kalpas. (1-9)

Noble friends, I have a Verse of the Formless which all of you, layperson or monastic, should recite and practice accordingly.  Merely memorizing my words without putting them into practice will be of no benefit. Now listen to my verse:

One who has mastery of the mind
And mastery in teaching the Dharma
Is like the sun shining in the sky;
Through teaching how to see one’s nature
Such one emerges to abolish all false  doctrines.2-1
The Dharma is not inherently sudden or gradual;
Yet according to each person’s delusion,
Enlightenment may come swiftly or slowly.

善知識！迷人口說，智者心行。又有迷人，空心靜坐，百無所思，自稱為大；此一輩人，不可與語，為邪見故。

善知識！心量廣大，遍周法界，用即了了分明，應用便知一切。一切即一，一即一切，去來自由，心體無滯，即是般若。

善知識！一切般若智，皆從自性而生，不從外入，莫錯用意！名為真性自用。一真一切真。心量大事，不行小道。口莫終日說空，心中不修此行，恰似凡人自稱國王，終不可得，非吾弟子！

善知識！何名般若？般若者，唐言智慧也。一切處所，一切時中，念念不愚，常行智慧，即是般若行。一念愚即般若絕，一念智即般若生。世人愚迷，不見般若；口說般若，心中常愚。常自言我修般若，念念說空，不識真空。般若無形相，智慧心即是。若作如是解，即名般若智。(1-3)

何 名波羅蜜？此是西國語，唐言到彼岸，解義離生滅。著境生滅起，如水有波浪，即名為此岸；離境無生滅，如水常通流，即名為彼岸；故號波羅蜜。善知識！迷人 口念，當念之時，有妄有非。念念若行，是名真性。悟此法者，是般若法；修此行者，是般若行。不修，即凡；一念修行，自身等佛。

善知識！凡夫即佛，煩惱即菩提。前念迷即凡夫，後念悟即佛；前念著境即煩惱，後念離境即菩提。

善知識！摩訶般若波羅蜜，最尊最上最第一，無住無往亦無來，三世諸佛從中出。當用大智慧，打破五蘊煩惱塵勞。如此修行，定成佛道，變三毒為戒定慧。

善知識！我此法門，從一般若生八萬四千智慧。何以故？為世人有八萬四千塵勞，若無塵勞，智慧常現，不離自性。(1-4)

悟此法者，即是無念、無憶、無著，不起誑妄，用自真如性，以智慧觀照，於一切法不取不捨，即是見性成佛道。
善知識！若欲入甚深法界及般若三昧者，須修般若行，持誦《金剛般若經》，即得見性。當知此經功德，無量無邊，經中分明讚歎，莫能具說。此法門是最上乘，為大智人說，為上根人說。小根小智人聞，心生不信。何以故？
譬 如天龍下雨於閻浮提，城邑聚落，悉皆漂流，如漂棗葉。若雨大海，不增不減。若大乘人、若最上乘人，聞說《金剛經》，心開悟解，故知本性自有般若之智；自用 智慧常觀照故，不假文字。譬如雨水，不從天有，元是龍能興致，令一切眾生、一切草木、有情無情，悉皆蒙潤。百川眾流卻入大海，合為一體。眾生本性般若之智 亦復如是。(1-5)

善知識！小根之人聞此頓教，猶如草木，根性小者，若被大雨，悉皆自倒，不能增長，小根之人亦復如是，元有般若之智，與大智人更無差別，因何聞法不自開悟？緣邪見障重，煩惱根深，猶如大雲覆蓋於日，不得風吹，日光不現。
般若之智亦無大小，為一切眾生自心迷悟不同。迷心外見，修行覓佛，未悟自性，即是小根。若開悟頓教，不執外修，但於自心常起正見，煩惱塵勞常不能染，即是見性。
善知識！內外不住，去來自由，能除執心，通達無礙。能修此行，與般若經本無差別。
善知識！一切修多羅及諸文字，大小二乘，十二部經，皆因人置，因智慧性，方能建立。若無世人，一切萬法本自不有。故知萬法本自人興，一切經書因人說有。(1-6)

緣其人中有愚有智，愚為小人，智為大人。愚者問於智人，智者與愚人說法。愚人忽然悟解心開，即與智人無別。

善知識！不悟，即佛是眾生；一念悟時，眾生是佛。故知萬法盡在自心，何不從自心中頓見真如本性？《菩薩戒經》云：『我本元自性清淨，若識自心見性，皆成佛道。』《淨名經》云：『即時豁然，還得本心。』

善知識！我於忍和尚處一聞，言下便悟，頓見真如本性。是以將此教法流行，令學道者頓悟菩提，各自觀心，自見本性。

若自不悟，須覓大善知識，解最上乘法者，直示正路。是善知識有大因緣，所謂化導令得見性，一切善法因善知識能發起故。(1-7)

三 世諸佛，十二部經，在人性中本自具有，不能自悟，須求善知識指示方見。若自悟者，不假外求；若一向執，謂須他善知識方得解脫者，無有是處。何以故？自心 內有知識自悟。若起邪迷，妄念顛倒，外善知識雖有教授，救不可得。若起正真般若觀照，一剎那間，妄念俱滅；若識自性，一悟即至佛地。
善 知識！智慧觀照，內外明徹，識自本心。若識本心，即本解脫。若得解脫，即是般若三昧，即是無念。何名無念？若見一切法，心不染著，是為無念。用即遍一切 處， 亦不著一切處；但淨本心，使六識出六門，於六塵中無染無雜，來去自由，通用無滯，即是般若三昧，自在解脫，名無念行。若百物不思，當令念絕，即是法縛，即 名邊見。(1-8)

善知識！悟無念法者，萬法盡通；悟無念法者，見諸佛境界；悟無念法者，至佛地位。
善知識！後代得吾法者，將此頓教法門，於同見同行，發願受持，如事佛故，終身而不退，定入聖位。然須傳授從上來默傳分付，不得匿其正法。若不同見同行，在別法中，不得傳付，損彼前人，究竟無益。恐愚人不解，謗此法門，百劫千生，斷佛種性。(1-9)

善知識！吾有一無相頌，各須誦取，在家出家，但依此修。若不自修，惟記吾言，亦無有益。聽吾頌曰：

 

 

說通及心通，如日處虛空。

唯傳見性法。出世破邪宗。2-1

法即無頓漸，迷悟有遲疾。

只此見性門，愚人不可悉。2-2

說即雖萬般，合理還歸一。

煩惱暗宅中，常須生慧日。2-3

邪來煩惱至，正來煩惱除。

邪正俱不用，清淨至無餘。2-4

菩提本自性，起心即是妄。

淨心在妄中，但正無三障。2-5

世人若修道，一切盡不妨。

常自見己過，與道即相當。2-6

色類自有道，各不相妨惱。
離道別覓道，終身不見道。2-7

波波度一生，到頭還自懊。

欲得見真道，行正即是道。2-8

自若無道心，闇行不見道。

若真修道人，不見世間過。2-9

若見他人非，自非卻是左。

他非我不非，我非自有過。3-1

但自卻非心，打除煩惱破。

憎愛不關心，長伸兩腳臥。3-2

欲擬化他人，自須有方便。

勿令彼有疑，即是自性現。3-3

佛法在世間，不離世間覺；

離世覓菩提，恰如求兔角。3-4

正見名出世，邪見是世間；

邪正盡打卻，菩提性宛然。3-5

此頌是頓教，亦名大法船。

迷聞經累劫，悟則剎那間。3-6

師復曰：「今於大梵寺說此頓教，普願法界眾生言下見性成佛。」時韋使君與官僚道俗聞師所說，無不省悟。一時作禮，皆歎：「善哉！何期嶺南有佛出世！」(3-7)

“Why? If the minds of these sentient beings cherish these notions, then they will cling to a self, a person, a sentient being, and a life span. If they cherish the notion of dharmas, they will cling to a self, a person, a sentient being, and a life span. Why? If they cherish the notion of non-dharmas, they will cling to a self, a person, a sentient being, and a life span. Therefore one should not cherish dharmas or non-dharmas. For this reason, the Tathagata often teaches: Bhiksus, know that my Dharma is like a raft. If even the correct teachings (Dharma) should be abandoned, how much more so the incorrect teachings (non-Dharma)?”

7. No Attainment, No Teaching

“Subhuti, what do you think? Has the Tathagata attained unsurpassed complete enlightenment? And does he explain the Dharma?” Subhuti said: “As I understand the meaning of what the Buddha has said, there is no fixed teaching called unsurpassed complete enlightenment. And there is also no fixed teaching that the Tathagata can convey. Why? The Dharma explained by the Tathagata cannot be grasped or explained. They are neither Dharmas nor non-Dharmas. How is this so? It is because all the saints and sages are distinguished by the Unconditioned Dharma.”

8. Real Merit Has No Merit

 “Subhuti, what do you think? If a person were to fill a trichiliocosm with the seven jewels and give them away in charity, wouldn’t the merit attained by this person be great?” Subhuti said, “Extremely great, World Honored One. Why? The nature of merit is empty; therefore the Tathagata says that this merit is great.” The Buddha said: “But if a person comprehends and follows even a four-line verse of this sutra, and teaches it to others, this person’s merit would exceed that of the former example. Why? Subhuti, all buddhas and all of their teachings on unsurpassed complete enlightenment originate from this sutra.  Subhuti, that which is called the Buddha Dharma is not the Buddha Dharma; therefore it is called the Buddha Dharma. ”

9. The Four Stages of an Arhat

 “Subhuti, what do you think? Does a srotapanna have the thought: ‘I have attained the realization of the srota-apanna’?” Subhuti said, “No, World Honored One. Why not? Because ‘srotapanna’ means ‘stream-enterer,’ and there is in fact nothing to enter; one who does not enter into form, sound, smell, taste, touch, or dharmas is called a srota-apanna.”

“Subhuti, what do you think? Does a sakridagamin have the thought, ‘I have attained the realization of the sakridagamin’?” Subhuti said: “No, World Honored One. Why not? Although ‘sakridagamin’ means to go and come one more time, there is, in reality, no going and no coming. Therefore he is called a sakridagamin.”

“Subhuti, what do you think? Does an anagamin have the thought, ‘I have attained the realization of the anagamin’?” Subhuti said, “No, World Honored One. Why not?  ‘Anagamin’ means non-returning [to the human world], but there is, in fact, no such thing as non-returning. Therefore he is called an anagamin.”

“Subhuti, what do you think? Does an arhat have the thought, ‘I have attained the realization of the arhat’?” Subhuti said, “No, World Honored One. Why not? There is, in reality, no such a thing called ‘arhat.’ World Honored One, if an arhat should give rise to the thought, ‘I have attained the realization of the arhat’, this means that he is attached to the notions of a self, a person, a sentient being, or a life span.

“World Honored One, you have said that of all people I am the foremost in attaining the samadhi of non-contention, and the foremost arhat in being free from desires. But I do not have the thought that I am an arhat who is free from desires. World Honored One, if I were to give rise to the thought that I have attained arhatship, then you would not have said that Subhuti practices aranya—abiding peacefully in non-contention. In reality, Subhuti abides in nothing at all, therefore Subhuti is called one who abides peacefully in non-contention.”

10. Transformation to a Buddha World

The Buddha said to Subhuti, “What do you think? When the Tathagata studied under Dipankara Buddha, did he receive any Dharma?” “No, World Honored One, when the Tathagata studied under Dipankara Buddha, he did not receive any Dharma.” “Subhuti, what do you think? Does a bodhisattva transform a world into a Buddha world?” “No, he does not, World Honored One. Why not? One who transforms the world does not transform the world; that is to transform the world.”

“And so, Subhuti, bodhisattvas and mahasattvas should give rise to a pure mind that is not attached to form, sound, smell, taste, touch, or dharmas. The mind should act without any attachments. Subhuti, if there were a person with a body the size of Mt. Sumeru, what do you think? Wouldn’t this body be huge?” “Extremely huge, World Honored One. Why? The Buddha teaches us that a body is not a body, hence it is called a huge body.”

11. Merits of this Sutra

 “Subhuti, what do you think? If there were as many Ganges Rivers as the grains of sand in the Ganges, wouldn’t the amount of sand contained in all those Ganges Rivers be great?” Subhuti said, “Extremely great, World Honored One. If even the number of the Ganges Rivers is innumerable, how much more so their grains of sand?” “Subhuti, now I tell you truthfully: If a good man or good woman filled as many trichiliocosms as the grains of sand in all those Ganges Rivers with the seven jewels, and gave them away in charity, wouldn’t this merit be great?”  “Extremely great, World Honored One.” The Buddha said to Subhuti: “If a good man or good woman is able to comprehend and follow a four-line verse of this sutra and teach it to others, their merit will be far greater.”

12. The Most Extraordinary Merit

“Furthermore, Subhuti, wherever one teaches or recites so much as a four-line verse of this sutra, that place should be venerated as a Buddha-shrine by heavenly beings, human beings, and asuras in this world. How much more so is the case where one can completely remember, comprehend, and follow this sutra! Subhuti, you should know that such a person has achieved the highest, rarest of accomplishments. Wherever this sutra is present, it is as if the Buddha and the Buddha’s revered disciples were also present.”

13. Naming of the Sutra

Then Subhuti addressed the Buddha, “World Honored One, what should we call this sutra, and how should we uphold it?” The Buddha said to Subhuti: “This sutra is called the Diamond of Perfect Wisdom. You should revere this title and practice the sutra accordingly. Why? Subhuti, the Buddha teaches that ‘prajna paramita’ (perfection of wisdom) is not prajna paramita. Therefore it is called prajna paramita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?” Subhuti said to the Buddha, “World Honored One, the Tathagata has nothing to teach.” “Subhuti, what do you think? Are all the tiny particles contained in this trichiliocosm great in number?” Subhuti said, “Extremely great, World Honored One.” “Subhuti, the Tathagata teaches that tiny particles are not tiny particles. Therefore they are called tiny particles. The Tathagata teaches that worlds are not worlds. Therefore they are called worlds.

Then Subhuti addressed the Buddha, “World Honored One, what should we call this sutra, and how should we uphold it?” The Buddha said to Subhuti: “This sutra is called the Diamond of Perfect Wisdom. You should revere this title and practice the sutra accordingly. Why? Subhuti, the Buddha teaches that ‘prajna paramita’ (perfection of wisdom) is not prajna paramita. Therefore it is called prajna paramita. Subhuti, what do you think? Does the Tathagata have any Dharma to teach?” Subhuti said to the Buddha, “World Honored One, the Tathagata has nothing to teach.” “Subhuti, what do you think? Are all the tiny particles contained in this trichiliocosm great in number?” Subhuti said, “Extremely great, World Honored One.” “Subhuti, the Tathagata teaches that tiny particles are not tiny particles. Therefore they are called tiny particles. The Tathagata teaches that worlds are not worlds. Therefore they are called worlds.

“Subhuti, what do you think? Can the Tathagata be recognized by means of his thirty-two physical attributes?” “No, he cannot, World Honored One. One cannot recognize the Tathagata by means of his thirty-two physical attributes. Why not? Because the Tathagata teaches that the thirty-two physical attributes are in fact not real attributes. Therefore they are called the thirty-two physical attributes.” “Subhuti, if a good man or good woman were to dedicate lifetimes as numerous as the grains of sand in the Ganges River to charitable acts, and another comprehended and followed even a four-line verse of this sutra and taught it to others, the merits gained by the latter would far exceed that of the former.”

14. A Mind Without Attachments

Upon hearing this sermon, Subhuti was moved to tears, having deeply understood its meaning and significance. He said to the Buddha: “How remarkable, World Honored One! You have taught us such a profound sutra. Even though I have long attained the Wisdom Eye, I have never heard such a teaching before. World Honored One, if someone who hears this sutra gives rise to pure faith, and thus perceives the true nature of reality, we should know that this person has achieved the most extraordinary virtue. World Honored One, the true nature of reality is empty. This is what the Tathagata calls the true nature of reality.

“World Honored One, having just heard this sutra, I have no difficulty in believing, comprehending, and following it. But in the ages to come, in the last five hundred years, if there are sentient beings who hear this sutra, believe, comprehend, and follow it, they will be most remarkable beings. Why? These beings do not abide in the notions of a self, a person, a sentient being, or a life span. Why? Because a self is not a self. The appearances of a person, a sentient being, and a life span are likewise illusory. Why? Those who relinquish all appearances and notions are called buddhas.”

The Buddha said to Subhuti: “So it is, so it is. You should know that if someone who hears the teaching of this sutra is neither shocked, frightened, nor disturbed, this person is extremely rare. And why? Subhuti, the Tathagata says that the foremost paramita is not the foremost paramita. Therefore it is called the foremost paramita. Subhuti, the Tathagata teaches that tolerance paramita is not tolerance paramita. Therefore it is called tolerance paramita. Why? Subhuti, in a former lifetime my body was mutilated by King Kalinga. At that time, I had no notions of a self, a person, a  sentient being, or a life span. Why not? If I had held to the notions of a self, a person, a sentient being, or a life span, when my body was dismembered limb after limb, I would have given rise to feelings of resentment and hatred.

“Subhuti, I also recall that for five hundred lifetimes I was a rishi of tolerance. At that time, I was also free from the notions of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should relinquish all appearances and notions in their resolve to attain unsurpassed complete enlightenment. They should not give rise to any thought attached to form, sound, smell, taste, touch, or dharma. They should give rise to a mind without any attachments. Any attachment of the mind is errant. Therefore the Buddha says that a bodhisattva should practice charity with a mind unattached to form. Subhuti, to benefit all sentient beings, a bodhisattva should practice charity in this way. The Tathagata teaches that all appearances and notions are not appearances and notions, and that all sentient beings are not sentient beings.

“Subhuti, what the Tathagata speaks is true, real, and as it is. His words are neither deceptive nor contradictory. Subhuti, the Truth that the Tathagata has attained is neither real nor unreal. Subhuti, if a bodhisattva practices charity with attachments, he is like a person in the dark who cannot see anything. If a bodhisattva practices charity without any attachments, he is like a person under the bright sun with eyes open, seeing all things clearly. Subhuti, if in a future time there are good men and women who are able to recite, remember, comprehend, and follow this sutra, the Tathagata, with his Buddha-wisdom, will clearly perceive and recognize each one of them as they all achieve immeasurable and infinite virtues.”

15. The Sutra Is a Supreme Vehicle

“Subhuti, if a good man or good woman should renounce their life for charity in the morning as many times as there are grains of sand in the Ganges, and do likewise at noon and in the evening, continuing thus for immeasurable hundreds of thousands of millions of kalpas; and if someone else heard this teaching and gave rise to unwavering faith, the merit of the latter would far exceed that of the former. How much more the merit of those who transcribe, recite, remember, follow, and explain this sutra to others!

“In summary, Subhuti, this sutra carries inconceivable, immeasurable, limitless virtue, and the Tathagata teaches it for the benefit of the aspirants of the great vehicle, and the aspirants of the supreme vehicle. The Tathagata will know and see those, who are able to recite, remember, follow, and widely teach this sutra to others, as achieving innumerable, immeasurable, limitless, and inconceivable virtues. They carry on the work of the Tathagata in bringing beings to unsurpassed complete enlightenment. Why? Subhuti, those who are content with inferior teachings are attached to the views of a self, a person, a sentient being, and a life span. Such people are not able to hear, recite, remember, and explain this sutra to others. Subhuti, wherever this sutra is present, all the heavenly and human beings and asuras in all the worlds should come and make offerings. You should know that its presence is equivalent to a pagoda that all should venerate and pay homage to, by circumambulating or scattering flowers and incense around its hearing  grounds.”

16. Purgation of Bad Karma

“Furthermore, Subhuti, if there are good men or women who recite, remember, comprehend, and follow this sutra, but are belittled by others, it is because of their previous evil karma, which would cause them to be reborn in the wretched destinies. But now, by enduring the disparagement of others, this previous bad karma is eradicated, and they will eventually attain unsurpassed complete enlightenment. Subhuti, I remember that countless kalpas ago, before the time of Dipankara Buddha, I have encountered 84,000 billion nayutas of buddhas, made offerings to, and served all of them without fail. However, if someone in the Dharma-ending age can recite, remember, comprehend, and follow this sutra, this person’s virtue will be one hundred times, even a hundred trillion times greater than mine when I made offerings to all these buddhas. In fact, no such comparison either by calculation or analogy is possible. Subhuti, if I fully revealed the virtue attained by good men and good women in the Dharma-ending age who recite, remember, comprehend, and follow this sutra, some people, upon hearing it, would become suspicious, skeptical, even bewildered. Subhuti, you should know that the underlying meaning of this sutra is inconceivable, and its rewards are also inconceivable.”

17. All Dharmas Are Non-Dharmas

Then Subhuti addressed the Buddha, “World Honored One, if good men and good women resolve to attain unsurpassed complete enlightenment, how should they abide their mind, and how should they subdue their thoughts?” The Buddha said to Subhuti: “Good men and good women who resolve to attain unsurpassed complete enlightenment should think like this: ‘I will liberate all sentient beings by bringing them to nirvana.’ Yet when all sentient beings have been liberated, not a single sentient being has actually attained nirvana. Why not? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas. Why? Subhuti, there is actually no resolve for the attainment of unsurpassed complete enlightenment.

“Subhuti, what do you think? When the Tathagata met Dipankara Buddha, did he obtain anything in order to realize unsurpassed complete enlightenment?” “No, World Honored One. As I understand the meaning of your teaching, when you met Dipankara Buddha, there was nothing to obtain for the realization of unsurpassed complete enlightenment.” The Buddha said, “So it is, Subhuti, so it is. There is indeed nothing that can produce the unsurpassed complete enlightenment of the Tathagata. Subhuti, if there were something that could produce the unsurpassed complete enlightenment of the Tathagata, Dipankara Buddha would not have foretold, ‘You will attain Buddhahood in the future, with the name Shakyamuni.’ It is precisely because there is actually nothing to be obtained in unsurpassed complete enlightenment that Dipankara Buddha foretold, ‘You will attain Buddhahood in the future, with the name Shakyamuni.’

Why? This is because ‘tathagata’ means ‘all phenomena (dharmas) as they really are.’ If someone says that the Tathagata attained unsurpassed complete enlightenment, Subhuti, there is in fact, nothing to attain in the Buddha’s unsurpassed complete enlightenment. Subhuti, the unsurpassed complete enlightenment attained by the Tathagata is neither real nor unreal. Therefore the Tathagata teaches that all dharmas are the Buddha Dharma. Subhuti, the so-called ‘all dharmas’ are not dharmas at all. Therefore they are called ‘all dharmas.

“Subhuti, take the example of a person with an immense, perfect body.” Subhuti said, “World Honored One, the person with the immense, perfect body has no such body; therefore it is called an immense, perfect body.” “Subhuti, so it is with a bodhisattva. If someone says, ‘I will bring countless sentient beings to nirvana,’ then he is not a bodhisattva. Why? Subhuti, there is actually no such thing called a bodhisattva. Therefore the Buddha says that all phenomena are free from the ideas of a self, a person, a sentient being, or a life span. Subhuti, if a bodhisattva says ‘I will transform the world into a Buddha world,’ then he is not a bodhisattva. Why? The Tathagata teaches that one who transforms the world is not the one who transforms the world. That is to transform the world. Subhuti, if a bodhisattva realizes the Dharma of non-self, the Tathagata says this is a real bodhisattva.”

18. All Thoughts Are Intangible

“Subhuti, what do you think? Does the Tathagata have the physical eye?” “Yes, World Honored One. The Tathagata has the physical eye.” “Subhuti, what do you think? Does the Tathagata have the divine eye?” “Yes, World Honored One, the Tathagata has the divine eye.” “Subhuti, what do you think? Does the Tathagata have the wisdom eye?” “Yes, World Honored One, the Tathagata has the wisdom eye.” “Subhuti, what do you think? Does the Tathagata have the Dharma eye?”  “Yes, World Honored One. The Tathagata has the Dharma eye.” “Subhuti, what do you think? Does the Tathagata have the Buddha eye?” “Yes, World Honored One. The Tathagata has the Buddha eye.” “Subhuti, what do you think? Does the Buddha consider all the sand in the Ganges River as sand?” “Yes, World Honored One, the Tathagata calls it ‘sand.’” “Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, and there were a Buddha world for each grain of sand of all those rivers, would the number of those Buddha worlds be great?” “Great indeed, World Honored One.”

The Buddha said to Subhuti: “The Tathagata is fully aware of the thoughts of each sentient being dwelling in all these Buddha worlds. How is it so? The Tathagata says all these thoughts are not thoughts. Therefore they are called thoughts. Why, Subhuti? Because past thoughts are intangible, present thoughts are intangible, and future thoughts are intangible.”

19. No Merit Is Great Merit

“Subhuti, what do you think? If a person were to fill all the worlds of the trichiliocosm with the seven jewels and give them all away in charity, wouldn’t this person’s merit be great?” “Yes, World Honored One, this person’s merit from such an act would be extremely great.” “Subhuti, if this merit were real, the Tathagata would not say that there is great merit. It is because this merit is non-existent that the Tathagata says that the merit is great.”

20. Transcending Physical Attributes

“Subhuti, what do you think? Can the Buddha be recognized by means of his perfect physical body?” “No, World Honored One. The Tathagata cannot be recognized by means of his perfect physical body. Why? The Tathagata teaches that a perfect physical body is not a perfect physical body, hence it is called a perfect physical body.”  “Subhuti, what do you think? Can the Tathagata be recognized by means of his perfect attributes?” “No, World Honored One. The Tathagata cannot be recognized by means of his perfect attributes. Why? The Tathagata teaches that ‘perfect attributes’ are actually not perfect attributes. Therefore they are called perfect attributes.”

21. There Is No Dharma to Teach

“Subhuti, do not think that the Tathagata holds the thought ‘I have something to teach.’ Do not even think such a thing. Why not? Whoever says that the Tathagata has a Dharma to teach slanders the Buddha, because he does not understand my teaching. Subhuti, in teaching the Dharma there is no Dharma to teach. This is called teaching the Dharma.” Then the wise Venerable Subhuti said to the Buddha: “World Honored One, will there be sentient beings in the future [during the Dharma ending age] who will generate faith upon hearing these teachings?” The Buddha said, “Subhuti, they are neither sentient beings nor non-sentient beings. Why? Subhuti, the Tathagata teaches that sentient beings, who go through many births, are not sentient beings. Therefore they are called sentient beings.”

22. No Attainment Is Supreme Enlightenment

Subhuti said to the Buddha: “World Honored One, when the Buddha attained unsurpassed complete enlightenment, was nothing actually attained?” The Buddha said, “So it is, Subhuti, so it is. As to unsurpassed complete enlightenment, I have not attained the slightest thing. This is why it is called unsurpassed complete enlightenment.”

23. All Dharmas Are Equal

“Furthermore, Subhuti, all dharmas are equal, none is superior or inferior. This is called unsurpassed complete enlightenment. When one cultivates all good without the notions of a self, a person, a sentient being, or a lifespan, one attains unsurpassed complete enlightenment. Subhuti, the Tathagata teaches that good is not good, therefore it is good.”

24. The Merits of Transmitting the Sutra

“Subhuti, if a person were to accumulate the seven jewels into mounds equivalent to all Mt. Sumerus in the worlds of a trichiliocosm and give them away in charity, and another person  recited, remembered, followed, and taught this prajna paramita sutra or even a four-line verse of this sutra to others, the merit of the former would not be a hundredth, or even a billionth, of that of the latter. In fact, the merit of the latter would be so great that no comparison, by calculation or by analogy, could possibly be made.”

25. There Are No Beings to Liberate

“Subhuti, what do you think? You should not claim that the Tathagata has the thought, ‘I will liberate sentient beings.’ Subhuti, do not have such a thought. Why? There are in fact no sentient beings for the Tathagata to liberate. If there were sentient beings liberated by the Tathagata, it would mean that the Tathagata holds the notions of a self, a person, a sentient being, or a life span. Subhuti, when the Tathagata says ‘I’, there is actually no ‘I’. Yet ordinary beings think there is a real ‘I’. Subhuti, the Tathagata says that ordinary beings are in fact not ordinary beings. Therefore they are called ordinary beings”

26. Seek the Buddha Not in Form or Sound

“Subhuti, what do you think? Can one discern the Tathagata by means of the thirty-two physical attributes?” Subhuti said, “Yes, yes. One can discern the Tathagata by means of the thirty-two physical attributes.” The Buddha said, “Subhuti, if one discerns the Tathagata by means of the thirty-two physical attributes, then a wheel-turning sage king would be a tathagata.” Subhuti said to the Buddha, “World Honored One, as I understand the meaning of what you have said, one should not try to discern the Tathagata by means of the thirty-two physical attributes.” Then the World Honored One spoke this verse:

  Those who see me in form,

Or  seek me through sound,

Are on a mistaken path;

They do not see the Tathagata.

27. Avoid Annihilistic Views

“Subhuti, if you think that the Tathagata attains unsurpassed complete enlightenment without the perfection of all attributes, then, Subhuti, you should not think this way , because the Tathagata does not attain unsurpassed complete enlightenment without the perfection of all attributes. Subhuti, if you resolve to attain unsurpassed complete enlightenment with such a thought, you would be asserting the extinction of dharmas. You should not think this way. Why? One who resolves to attain unsurpassed complete enlightenment does not assert the extinction of dharmas.”

28. Bodhisattvas Do Not Accumulate Merits

“Subhuti, if a bodhisattva were to give away enough of the seven jewels to fill as many world systems as the grains of sand in the Ganges River, and another bodhisattva attained the forbearance of the selfless nature of all phenomena, the virtue of this bodhisattva would exceed that of the former. Why? Subhuti, this is because bodhisattvas do not accumulate merits.” Subhuti said to the Buddha: “World Honored One, how is it that bodhisattvas do not accumulate merits?” “Subhuti, bodhisattvas do not cling to the merits they generate. Therefore I say that they do not accumulate merits.”

29. The Thus-Come One Neither Comes Nor Goes

“Subhuti, whoever says that the Tathagata (‘Thus-come One’) comes, goes, sits, or lies down does not understand the meaning of my teaching. Why? The Thus-come One neither comes nor goes. Therefore he is called ‘Thus-come One’.”

30. The Nature of the World

“Subhuti, what do you think? If a good man or good woman were to take all the worlds of a trichiliocosm and crush them into tiny particles, wouldn’t these particles be numerous?” “Extremely numerous, World Honored One. Why? If these tiny particles had real existence, the Buddha would not call them tiny particles. What does this mean? What the Buddha calls ‘tiny particles’ are not tiny particles. Therefore they are called tiny particles. World Honored One, that which the Tathagata calls ‘all the worlds of a trichiliocosm’ are actually not worlds. Therefore they are called worlds. Why? To the extent that these worlds really exist, they do so as a composite. The Tathagata teaches that ‘composites’ are not composites. Therefore they are called composites.”  “Subhuti, a composite is actually ineffable, but ordinary beings form attachments to such phenomena.

31. Extinction of the Four Views

“Subhuti, if someone claims that I teach views of a self, a person, a sentient being, or a life span, what would you say? Has this person understood the meaning of my teaching?” “World Honored One, this person has not understood the meaning of the Tathagata’s teaching. Why? The World Honored One explains that views of a self, a person, a sentient being, or a life span are actually not views of a self, a person, a sentient being, or a life span. Therefore they are called views of a self, a person, a sentient being, or a life span.” “Subhuti, one who resolves to attain unsurpassed complete enlightenment should know, perceive, believe, and understand all dharmas like this, just as they are, without attachment to the attributes of any dharma. Subhuti, the Tathagata has explained that dharma attributes are not dharma attributes, therefore they are called dharma attributes.”

 All conditioned phenomena

Are like a dream, an illusion, a bubble, a shadow,

Like dew or a flash of lightning;

Thus we shall perceive them.”

The elder Subhuti, other bhiksus, bhiksunis, upasakas, upasikas, heavenly and human beings, asuras, and other beings of the world, having heard the Buddha, were all filled with immense joy; they accepted and followed the teaching faithfully.

1 sutra(Sanskrit)佛經. A Buddhist scripture containing the dialogues or discourses of the Buddha.

2 Later Han Dynasty (25 – 220 C.E.) 35 years after the demise of the Former Han Dynasty (206 – 8 B.C.E., also known as Western Han), a relative of the imperial family re-established Han with Luoyang as the capital, (east of Chang An, the former capital), which was also known as the Later (Eastern) Han Dynasty. It was during the rein of the second emperor, Han Ming Di (漢明帝), circa 70 C.E., that Buddhism was brought to China by two Indian Buddhist Masters, Kashyapa-matanga and Gobharana, who also translated the Sutra of Forty-Two Chapters into Chinese.

3 the World Honored One. Bhagavan (Sanskrit). One of the ten honorable titles (十號) of Shakyamuni and all other buddhas. The ten titles are (in Sanskrit and Chinese):

Tathagata (如來): Thus Come One (one who comes from the Truth); Thus Gone One; One who Neither Comes nor Goes

Arhat (應供): One who is (1) worthy of offering, (2) killer of thieves – Arhat has killed the thieves of afflictions and defilements, and (3) free of future rebirths

Samyak-sambuddha (正遍知): Rightly Enlightened, one who knows the whole truth

Vidya-carana-sampanna (明行足): Perfect in Wisdom and Action

Sugata (善逝): Well-Gone (a good death)

Lokavid (世間解): Knower of the World

Anuttara (無上士): The Unsurpassed One

Purusadamya-saratha (調御大夫): The Tamer

Sasta devamanusyanam (天人師): Teacher of Heavenly and Human Beings

Bhagavan (世尊or薄伽梵): World Honored One

4 desire. Here it refers to all levels of attachment to worldly phenomena which are the cause of suffering.

5 stillness. A state of mind in absolute peace and serenity.

6 samadhi (Sanskrit). A highly concentrated state of mind achieved by meditation.

7 evil. To subdue all evil means to overcome all demons who try to block one’s practice.

8 Dharma Wheel. A Buddhist emblem. Dharma, the Buddha’s teaching, is likened to a wheel because it can crush illusions and ignorance. To turn the Dharma Wheel is to spread the Buddha’s teachings.

9 the Four Truths. Refers to The Four Noble Truths, the foundation of the Buddha’s teaching. They are: (1) the truth of suffering, (2) the truth of the cause of suffering, (3) the truth of the cessation of suffering, and (4) the truth of the path that leads to the cessation of suffering.

10 Deer Park. The place where the Buddha delivered his first sermon to the five bhiksus. It is in Sarnath near Varanasi, long considered a Buddhist holy place in India.

11 Kaundinya. The first disciple of Shakyamuni Buddha to become enlightened and one of the first five bhiksus that followed the Buddha.The other four are Bhadrika, Vaspa, Mahanama, and Ashvajit.

12 the Way. The truth, or the path of awakening to the truth, the path to Buddhahood.

13 bhiksu (Sanskrit). An ordained monk who has renounced home life to seek enlightenment; he observes celibacy as well as 250 precepts defining the conduct of a monk. The female equivalent is called bhikshuni.

14 enlightenment. “Bodhi” in Sanskrit, means awakening. An enlightened person is awakened to the truth, the ultimate nature of reality. There are many levels of enlightenment, the highest being Buddhahood.

15 renounce the secular life. Means to leave the secular home life to become a monk or a nun. In addition, it also means 1) to leave the home of the five skandhas(form, feeling, conception, volition, and consciousness), that is, to identify the five aggregates as the ‘false’ self; 2) to leave the home of klesas (greed, anger, and ignorance) or afflictions; and 3) to leave the home of samsara, that is, the home of the endless cycle of birth and death.

16 unconditioned. The world as perceived by ordinary people are conditioned which leads to suffering. The enlightened beings are able to transcend the conditioned existence and arrive at the unconditioned shore which is to attain nirvana.

17 unconditioned Dharma. To understand the unconditioned Dharma is to realize nirvara. See ‘unconditioned’.

18 shramanas (Sanskrit). Monks. Shramanas diligently cultivate precepts, samadhi, and wisdom, striving to eradicate greed, anger, and ignorance.

19 250 precepts. The full set of guidelines of conduct that fully ordained Buddhist monks must observe.

20 arhat (Sanskrit).A Buddhist saint who has realized emptiness, having eradicated all afflictions. An arhat is no longer subject to death and rebirth.

21 power of levitation and transformation. One of the six supramundane powers possessed by an arhat. The other five are clairvoyance, clairaudience, telepathy, knowledge of past lives, and knowledge of having ended all defilements.

22 kalpa. A kalpa is a very long period of time. Formally, a large kalpa is a cycle of the universe, which consists of four stages: birth (of the universe or a “buddha world”), stability, disintegration, and void.

23 non-returner or anagamin. The third stage of arhatship. A non-returner has eradicated all defilements of the Desire Realm and thus will never be born in that realm again.

24 Nineteenth heaven. Heaven in the Realm of Form which is above the Realm of Desire. There are nineteen heavens in the Realm of Desire and Realm of Form. A non-returner ascends above the Nineteenth heaven to reside in one of the five celestial planes of the Saint.

25 once-returner or sakridagamin. The second stage of arhatship. A once-returner has not completely eradicated the defilements of the Desire Realm and thus has to undergo one more human re-birth.

26 stream-enterer or srotapanna. The first stage of arhatship. A stream-enterer is enlightened to emptiness, but yet has to undergo a maximum of seven rebirths as a human and seven rebirths as a heavenly being, alternately, in order to eradicate all defilements.

27 no-mind. The state of the mind free of delusion and dualistic thoughts.

28 recognize the source of their own mind. To realize our original nature, also known as the buddha nature.

29 nothing to gain from within, nothing to seek from without. We are intrinsically whole and complete, lacking nothing spiritually or materially.

30 karma. Karma means action, which includes physical, verbal, and mental activities. By the law of causality, each action has its corresponding consequences. Action that benefits others brings blessings and happiness; action that harms others brings suffering. We are subject to the consequences of our own karma.

31 no thought. The mind is free from deluded thoughts and does not cling to anything.

32 no action. Free from forced efforts. Refer to the annotation of “unconditioned” above.

33 no cultivation. Cultivation without an ego, attachment, and dualistic thoughts.

34 no attainment. The nature of all phenomena, including the fruit of cultivation, is empty.

35 successive stages. The levels of enlightenment to Buddhahood.

36 desire. All kinds of desires, for example the five cravings for wealth, sex, fame, food, and sleep.

37 shave their heads. A way Buddhist monastics renounce attachments to appearance and vanity.

38 four evil deeds of the mouth. 1) Malicious speech 兩舌 – divisive words; 2) Abusive speech 惡口 – harsh words, profanities; 3) False speech 妄言 – lying, slandering; 4) Frivolous speech 綺語 – worthless talks, flirtatious talks.

39 offences. Bad thoughts and actions that bring upon suffering.

40 repent. To sincerely confess our bad deeds, speech, and thoughts, to realize the harm they have caused, to make amends and vow never to repeat them again.

41 cease immediately the thoughts. Getting rid of harmful thoughts and calming the mind right away to allow no time for anger and greed to build up within us.

42 sage. An advanced practitioner of the Way who is virtuous and wise, whose words and actions are exemplary.

43 becoming enamored. Becoming attached to the Way, practicing with extreme views, or being captivated with philosophy without practice.

44 the Way is great indeed. For those with unwavering resolve in following the Way, the path opens widely to them. Because of their persistence, they will go far in their cultivation.

45 dana. Charity, the first of the six paramitas (perfections) practiced by a bodhisattva.

46 to cook food and dispel darkness. “To cook food” represents worldly blessings (good karma). “To dispel darkness” represents gaining great transcendental wisdom (prajna), the ultimate blessing of dana paramitas.

47 these blessings. Refer to what the flame can do when thousands of people share it; it refers to the whole thing, not just the single flame.

48 fields of blessings. Good deeds are like seeds; if planted in richer soil (those who are worthy of offerings), they yield greater merits.

49 Five Precepts. The foundation of morality in the Buddhism. They are 1) no killing, 2) no stealing, 3) no sexual misconduct, 4) no lying, and 5) no intoxication.

50 pratyekabuddha. Persons who get enlightened and attain nirvana (1) by meditating on the principle of causality specifically the twelve links of dependent origination; (2) by awakening to the truth through their own effort because they live in time when there is no buddha or Buddhist teachings.

51 three periods of time. The past, present, and future.

52 ‘no thought’, ‘no cultivation’, and ‘no attainment’. Refer to annotations 31, 33, and 34.

53 no abidance. No clinging, no attachment.

54 encounter the Buddhist sutras. Many people in the world do not have the opportunity to read the Buddhist sutras; those who do should cherish this opportunity as it is a result of great benevolent deeds in the past.

55 detached mind. Seeing things without attachments, i.e. the mind remains calm and lucid without clinging to emotions or becoming vexed by the situations.

56 impartiality. Without preference, prejudice, bias, or discrimination; with the view that all sentient beings have Buddha nature and are intrinsically equal.

57 original nature. The Buddha nature that is intrinsically pure; free from delusions of the false ego.

58 guide beings appropriately. To teach beings according to their individual needs, abilities, dispositions, and circumstances.

59 expedient means. Ways to guide all types of sentient beings on the path to Buddhahood.

60 supreme Way. Ultimate enlightenment, Buddhahood.

61 one with the Way. When our goals, thoughts, and actions are all in unison with the Way.

62 what is the brightest light. The shramana, as a cultivator, is trying to understand how to perceive things in the clearest way so he can practice the bodhisattva way wisely and effectively.

63 tolerance under insult is great power. Through tolerance one can endure insults and turn enemies into allies, therefore benefiting oneself and others. That is the great power in the bodhisattva practice.

64 the ten directions. The eight directions of the compass plus the upward and downward directions.

65 all inclusive wisdom. The wisdom of a fully enlightened one, which includes the wisdom of expedient means and emptiness.

66 no-mind doctrine. One should practice and abide by the Buddha’s teaching of right thought, right action, right speech, and right cultivation. Yet for advanced practitioners, they should understand that all these practices are empty in nature, so one should not be attached to them.

67 mindful of no-mind. To be mindful without delusive and dualistic thoughts; to think without attachment.

68 act with non-action. To act with the understanding that all phenomena are illusive.

69 speak the inexpressible. To speak with the understanding that reality is indescribable.

70 cultivate non-cultivation. To cultivate with the understanding that our original nature is complete and perfect; so there is nothing gained or lost from cultivation.

71 meditate on the illusive and the real. The path to Buddhahood involves both meditation on the conventional truth (the Illusive) and meditation on the absolute truth (the Real).

72 seeing one’s awareness is bodhi. Bodhi is a Sanskrit word for awakening, perfect wisdom, and enlightenment. The goal of Buddhism is to attain the bodhi mind, one’s true awareness. To attain enlightenment is to see into the true nature of one’s own awareness.

73 four great elements. Earth (solid), water (liquid), wind (air or motion), and fire (heat or energy). They comprise all matter.

74 intrinsic self cannot be found. The “self” cannot be found anywhere in the four elements that make up our body; therefore, the self is illusory. Furthermore, each of the four elements has no independent existence, and thus is empty of a “self”. The teaching of emptiness includes two parts: the emptiness of sentient beings and of all phenomena. (The same is true with the other skandhas.)

75 lasting worldly fame. No matter how great one’s fame is, when that person dies, it becomes irrelevant; the karmic consequences of one’s deeds however follow the person like a burning fire.

76 the imminent fire will consume you. The strong habitual desires and their karmic consequences are the fire that will continue to destroy us.

77 men are bound to their wives. Vice versa, women are also bound to their husbands and homes, and the husband has no desire to let go.

78 deva (Sanskrit). Devas are heavenly beings with significantly higher powers than that of human beings. They are usually benevolent with some exceptions. The deva denoted here is probably the ruler of the sixth heaven, Mara. Mara actively hinders spiritual seekers who are near enlightenment, because they will soon transcend samsara and be out of his control. (Also see annotation 98 “demons”.)

79 skin-bags. Our body is literally a skin-bag, inside of which are wastes, fetid bodily fluids, germs, and many other foul substances. This is a kind of impurity contemplation that lessens our attraction to the human body, eventually realizing the body is neither impure nor pure.

80 either shore. Refers to extreme views.

81 gathered by men. As human beings, we are easily pulled away from our cultivation by either loved ones or enemies because of our desires and anger.

82 intercepted by demons and spirits. When cultivators harbor false and erroneous views, they are vulnerable to demons and bad spirits.

83 caught in whirlpools. There are different kinds of barriers in the path of cultivation. If one is not diligent in overcoming obstacles, or if one is attached to secular rewards, then one is caught in a whirlpool, not making real progress.

84 do not decay. One observes the precepts correctly and does not become morally corrupted.

85 diligent yet empty of effort. To attain the Way one must be diligent, but the perfection of diligence is “empty of effort”, or “wu-wei” — i.e. the Way becomes completely natural and effortless.

86 unbridled mind. Our ordinary mind is easily distracted, clinging to sights, sounds, memories, and ideas, like an unbridled wild horse, unstoppable and rarely in control.

87 once you have … trust your own mind. Our mind can deceive itself unless we become arhats, which means we are free from delusions.

88 lotus flower. A symbol of purity in Buddhism because it grows from muddy water and blooms without a trace of mud left upon it. Mud represents defilements that soil our mind.

89 regard women as your mother and sister. All sentient beings have been our relatives through our countless rebirths, so we should regard them as our family and try to help them achieve liberation instead of viewing them as objects of desire.

90 hay, fire. Before cultivators get rid of the root of desire, they are vulnerable to temptations and thus should be very cautious.

91 curb your mind. While the man blamed his lust on the physical body, the Buddha pointed out that all problems originate in the mind.

92 both aspects of the mind. Refers to “conception”(想) and “discernment”(思). When both are quiescent, then “thinking” and “desire” will not arise.

93 neither form nor action. “Form” refers to the physical body and “action” refers to mental activities (feeling, conception…). When both aspects of the mind are still, one sees that form and action are both empty.

94 Kashyapa Buddha. There are buddhas in the past, present, and future. Kashyapa Buddha, one of the Past Seven Buddhas, is the one immediately preceding the historical Shakyamuni Buddha.

95 fear. Fear arises from worrying about losing what we have and not getting what we desire.

96 ten thousand. A metaphor referring to the many habitual thoughts, actions, and demons that can hinder the practitioner.

97 donning the armor and leaving home. Means practicing the Dharma and being ready to fight the “ten thousand”.

98 demons. Refers to the four kinds of demons (or Maras) that block one’s practice: the five skandhas (skandha-mara), the five poisons (klesha-mara), death (matyu-mara), and the heavenly demons. (Also see annotation 80 “heavenly demon“.)

99 the Middle Way. Without dualistic thoughts or harboring extreme views. Here it means that in practicing the Way, one’s attitude must not be too lax or too eager.

100 shramana (Sanskrit). A monk (see annotation 18.) Here the monk is Sronakotivimsa or “Two-billion Ear.” He is known as the most diligent of the Buddha’s disciples.

101 doubts. In Buddhism, three types of doubt can hinder one’s practice of the Way 1) the doubt of the Dharma, i.e. whether the Dharma can free us of our sufferings, 2) the doubt of oneself, i.e. whether one can make the journey, and 3) the doubting of Dharma teachers, i.e. whether or not they can lead us to enlightenment.

102 defilements. Refers to all kinds of afflictions such as greed, anger, ignorance, and dualistic thoughts.

103 three wretched destinies. The three lower planes of existence in the realm of desire, namely animal, hungry ghost, and hell.

104 it is difficult … born as a human being. An analogy in Buddhism says the chance of being born as a human being is like a blind turtle who rises to the surface of the sea every one hundred years and happens to poke his head through a hole in a piece of floating drift wood.

105 it is difficult to be born as a man. In the time of the Buddha, women suffer more than men. It was preferable to be born a man just as it was preferable to be born into a higher caste. The Buddha broke the caste and gender barriers by leading both men and women to enlightenment through his teachings.

106 six senses complete. It is difficult for one to learn the Buddha’s teaching without the five sense organs or without a sound mind.

107 the middle country. A country that is the center of culture, knowledge, and where Buddhism prospers. At the time of the Buddha, it refers to India.

108 sufficient faith. It includes 1) believing the Principle of Causality, 2) understanding “emptiness”, 3) seeing that all sentient beings have the Buddha nature and that Buddha nature is inherently whole and complete.

109 bring forth the bodhi mind. A bodhi mind is an awakened mind. To bring forth the bodhi mind is to attain enlightenment. Before one gets enlightened, this phrase also means to resolve to attain Buddhahood and liberate countless sentient beings.

110 non-cultivation and non-attainment. Through the understanding of the principle of emptiness, one cultivates without the thought of self, others, actions, and attachments to their results.

111 sweet from the surface to the middle. Like the sweetness of honey, the Buddha’s words are consistently beneficial to those who follow them. The teachings are sweet from the surface (expedient means) to the middle (the ultimate truth of the Middle Way.)

112 an ox turning a millstone. In a granary an ox is yoked to grind grain by turning a millstone. The ox follows a path around the grinding stone because he is forced to, but his mind does not. A shramana should have his mind and body unified in his cultivation path.

113 “I look upon positions ….. as a tree in four seasons.” In the first five verses of this chapter, the Buddha presents perceptions of worldly objects that differ from our own. This allows us to contemplate our attachments to our own perceptions. It also shows the impermanent nature of both worldly objects and attachments. In the next eight verses, the Buddha looks upon his own teachings as impermanent. They are useful only as a means to perfect enlightenment. He has no attachment to his own teaching.

114 haritaki fruit. Haritaki fruit is a type of Indian fruit, very small in size. We see the world as massive, yet the Buddha perceives the universe as a small fruit.

115 Anavatapta Lake. What we see as abundant, the Buddha sees it as a few drops of oil. Anavatapta Lake is a great lake near the Himalayas, from which it is said flows the waters of the four great rivers of India, including the Ganges and Indus. Its cool and pure water is considered precious and sacred.

116 imaginary jewels. It is said the Buddha provided eighty-four thousand expedient means to transform our eighty-four thousand afflictions. For those in need, expedient means are treasured. In the Buddha’s eyes, expedient means exist only for the people who need it. When the need is gone, they are like imaginary jewels that should disappear.

117 Supreme Vehicle. The One Vehicle that brings everyone to Buddhahood.

118 flowers in the air. An Indian metaphor for the illusion seen by one with eye disease. The Buddha Way exists for the illnesses of the world.

119 samadhi as the great pillar Mount Sumeru. Mount Sumeru is the greatest mountain in the world like a pillar holding up the sky. Worldly Samadhi is as stable as Mount Sumeru. However, just as Mount Sumeru (because it is made of the four elements) will become speckles of dust as the world eventually disintegrates, worldly samadhi is impermanent like any phenomena.

120 nirvana as being awake both day and night. Nirvana is being fully awake (enlightened) at all times, contrary to samsara which is dreaming (deluded) both day and night. Nirvana and samsara are still relative concepts; higher enlightenment means to see that nirvana and samsara are not different.

121 six dancing dragons. This analogy comes from the perspective of the Middle Way. The “six dancing dragons” refers to our six senses. Aversion and attachment to phenomena that our six senses perceived are two extremes. For example, ordinary people may view a body as attractive (deviancy), but from the Theravadans’ point of view, a body is repulsive (orthodoxy). In the ultimate truth, there is no absolute good or bad, pure or impure, up or down, merely the head and tail of a dancing dragon constantly switching places as it moves around.

122 absolute ground of reality. This comes from the perspective of emptiness. All sentient beings have the Buddha nature, therefore they are equal. All phenomena are mutually dependent and inseparable, therefore they are equal. This is the absolute ground of reality.

123 a tree in four seasons. This analogy comes from the perspective of conventional truth. The Buddha sees that his teaching, like a tree in four seasons, goes through the cycle of germination, growth, fruition, and deterioration. The propagation of the teaching waxes and wanes.

124 the great bhiksus. A “great bhiksus” in Buddhism usually refers to the elder bhiksus of the Buddha’s disciples or to bhiksus who have already attained arhatship. Here it includes all those who are present in the assembly.

世尊成道已，作是思惟：離欲寂靜，是最為勝。住大禪定，降諸魔道。於鹿野苑中，轉四諦法輪，度憍陳如等五人而證道果。復有比丘，所說諸疑，求佛進止。世尊教敕，一一開悟，合掌敬諾，而順尊敕。

第一章：出家證果

佛 言：辭親出家，識心達本，解無為法，名曰沙門。常行二百五十戒，進止清淨，為四真道行，成阿羅漢。阿羅漢者，能飛行變 化，曠劫壽命，住動天地。次為阿那含，阿那含者，壽終靈神上十九天，證阿羅漢。次為斯陀含，斯陀含者，一上一還，即得阿羅漢。次為須陀洹，須陀洹者，七死 七生，便證阿羅漢。愛欲斷者，如四肢斷，不復用之。

第二章：斷欲絕求

佛言：出家沙門者，斷欲去愛，識自心源，達佛深理，悟無為法。內無所得，外無所求。心不繫道，亦不結業。無念無作，非修非證。不歷諸位而自崇最，名之為道。

 第三章： 割愛去貪

 佛言：剃除鬚髮，而為沙門，受道法者，去世資財，乞求取足；日中一食，樹下一宿，慎勿再矣。使人愚蔽者，愛與欲也。

佛言：眾生以十事為善，亦以十事為惡。何等為十？身三、口四、意三。身三者，殺、盜、淫。口四者，兩舌、惡口、妄言、綺語。意三者，嫉、恚、癡。如是十事，不順聖道，名十惡行；是惡若止，名十善行耳

第五章：轉重令輕