Subhúti, if a man say that Buddha declares that there is any such thing as a distinct knowledge of either of the four characteristics before named, do you think that this man properly explains the system I have now expounded?
No, world-honoured one! such a man would not properly explain this system, because Buddha declares that the knowledge of these characteristics is a knowledge of that which is not really existing, and therefore it is impossible.
Subhúti, the persons who aspire to the perfectly enlightened heart, ought to know accordingly that this is true with respect to all things, and thus prevent the exhibition of any characteristics on any point whatever.
Subhúti, these very characteristics of which we speak are after all no characteristics, but a mere name.
Cap. XXXII.—Every appearance is in fact unreal and false.
Subhúti, if there were a man who kept for charity enough of the seven precious substances to fill innumerable asankyas of worlds, and if there was a disciple, male or female, who aspired after the perfectly enlightened heart, and adopted this Sútra and arrived to (the observance of) the four canons, and carefully recited the various passages of the work and proclaimed them generally for the advantage of men, the happiness of this man would far exceed that of the other. And in what way can the disciple “proclaim them generally?” simply by relying on no conditions or distinctions whatever; thus he will act without agitation or excitement. Wherefore the conclusion is this—
That all things which admit of definition are as a dream, a phantom, a bubble, a shadow, as the dew and lightning flash. They ought to be regarded thus.
Buddha having uttered this Sútra, the venerable Subhúti, and all the Bhikshus and Bhikshunis, the lay-disciples, male and female, and all the devas and asuras, hearing the words thus spoken, were filled with joy, and believing they accepted them and departed.
[1] This is the well-known phrase, “evam mayá śrutam,” concerning which Burnouf has a note (Lotus, p. 286). I will observe here that the phrase in question was probably introduced by the compilers of the Buddhist Sútras in order to give these writings the same degree of sanctity which belongs to the Bráhmaṅas and Mantras, as forming the “S’ruti,” or Sacred Revelation of the followers of the Vedas.—Vide Max Müller, Hist, of Sansc. Lit., p. 75.