Cap. XIV.—Removing all distinctive qualities, eternal rest and freedom is obtained.
At this time Subhúti hearing this doctrine thus delivered, earnestly desiring a complete explanation of the system, deeply moved even to tears, addressed Buddha thus: Oh! thou much-desired, world-honoured one! the deep mysterious doctrine which Buddha has now delivered, I, from days of old, when I first obtained the eyes of wisdom, have never yet heard equalled. World-honoured one! if we suppose a person to have heard this system, and with a believing heart, pure and calm, to have received it, then in that man is produced the true distinction, and we may then know that he has obtained merit, unequalled in character, to be desired above all things. (But) world-honoured one! this true distinction of which I spoke is after all no real distinction, and even of this Buddha declares that it is a mere name. World-honoured one! I having now heard the doctrine thus explained, understanding and believing the interpretation of it thus, accept and adopt it. I halt not at any difficulties; but if in future years, after the lapse of five centuries or more, all these countless sentient creatures having likewise heard this Sútra, and believing its interpretation, accept and adopt it, these men likewise shall attain the unequalled and much to be desired condition (of merit before alluded to). And why so? but because these men are affected by neither of the four distinctive qualities, whether of self, or men, or worldly desire, or long life; but from this it follows that this very distinction of self is the same as no distinction, and so with the rest also, they are unreal, and not to be considered except as names. So that a man, getting rid of all such distinctions, arrives at the condition of what is called “the state of all the Buddhas.”
Buddha replied: Subhúti, you are right, you are right!
But if again there be a man who hears this system of doctrine, and be neither affected by pride, or fear, or bewilderment, this man also, be it known, has attained the much desired condition before alluded to. What then, Subhúti? Tathágata declares that the first Páramitá (of charity) is no real Páramitá; this also is a mere name. And as to the Páramitá of Patience, Tathágata declares that this also is no Páramitá; it is but an empty name. What then, Subhúti? in old time, when I was King of Koli, and my body was cut up and mutilated (or when my body was mutilated by the King of Koli), I at that time was without either of these four distinctive qualities of individuality; and again, when I, in old time, was cut up piece by piece, limb by limb, if I then had possessed either of these four distinctive qualities, then surely I should have experienced some degree of anger or resentment. Subhúti, again when, in old time, five hundred generations since, I was the Rishi Kshánti (or a Rishi practising the Kshánti Páramitá), at that time I was not subject to either of these before-named distinctive qualities. Know this therefore, Subhúti, a Bodhisatwa ought to get rid of all these individual distinctions, and in aspiring after the unsurpassed, just, and enlightened heart, he ought to rely on no earth-born principle, he ought to rely on no disposition founded on either sound or odour or taste or touch or thought, he ought to depend only on having no dependence, for if the heart once learns to depend, then it has no real strength. Hence Buddha declares that the mind of the Bodhisatwa ought not to rely on any formal act of charity. Subhúti, the Bodhisatwa ought to distribute his almsgiving for the purpose of benefiting the whole mass of sentient creatures, and yet Tathágata declares that as all dependencies are after all no real subjects of dependence, so also he says that all sentient creatures are not in reality what they are called.
Subhúti, Tathágata’s words are true words, real words, literal words, not wild or contradictory ones. Subhúti, the condition of Being to which Tathágata has attained, this condition is neither really capable of description, nor yet is it wholly unreal. Subhúti, if the heart of a Bodhisatwa rely upon any condition or active principle whatever in the discharge of his charitable labors, he is like a man entering into a dark place in which nothing can be seen, but if a Bodhisatwa do not rely on any active purpose whatever in the distribution of his alms, he is like a man with his eyes open, and the brightness of the sun around him, he sees clearly every form and every object. Subhúti, in future ages, if there be a disciple male or female, who is able to read through the whole, and accept and adopt the whole of this Sútra, he is then the same as Tathágata himself. Buddha, by his supreme wisdom, clearly knows and clearly sees that this man, arrived thus at complete perfection, derives boundless and immeasurable merit.
Cap. XV.—The redundant merit derived from an adoption of this system of doctrine.
Subhúti, if there be a disciple, male or female, who during the three portions of the day deliver in charity as many lives as there are sands in the Ganges, and proceed thus through a space of an asankhya of kalpas, ever offering up his life and body in alms, and if on the other hand there were a man who on hearing this system of doctrine, receives it into a believing heart, without any doubt or reservation, the happiness of this man is far superior to that of the other, how much rather if he receive and adopt this written doctrine, read and study it and expound it to man.
Subhúti, it is indeed the case that this Sútra contains a method which cannot be completely fathomed, it cannot be compared to anything which has been hitherto spoken, its distinguishing merit is without bounds. Tathágata, on behalf of those aspiring to the Great Vehicle, and those affecting the Highest Vehicle, says, if there be a man who is able to receive and adopt this Sútra and repeat it throughout and declare it generally amongst men, Tathágata clearly sees, clearly knows, all these having arrived at perfection shall attain merit without bounds, incomparable, not to be fathomed. Thus it is, all men being one with Ho-Tan (Gautama?), Tathágata, arrive at the state of the unsurpassed, just, and enlightened (heart). Moreover if a man delights in an inferior system (the Little Vehicle), relying on one of the four individual distinctions, he cannot receive and adopt, or study or proclaim this Sútra.
Subhúti, wherever it be that this Sútra [is thus read and proclaimed], all men, Devas and Asuras ought to bring their offerings, ought to apprehend that such a spot is as sacred as that where a Stúpa is erected, all ought to worship here with respect, to bring their flowers and incense, to scatter them around this locality.
Cap. XVI.—Being once pure, all the power of Karma[10] is past.