Live well leads to dying well

Is there any validity to the statement that a majority of us do not know how to live a full and productive life and therefore are afraid to die? Can this be the reason why we do not know how to die well? It is very crucial to reflect on these aspects of life. According to the Buddhist insight teachings, in order to die well we must also live well and only then can dying well be accomplished. That is essentially the Buddhist approach which is to conduct oneself with utmost proper and ethical mannerism. In Buddhist terminology, the intermediate stages are referred to as the Bardo stages. It begins with the first intermediate stage called the Bardo of this life, which emphasizes the importance of living well. By living well in one’s life can the intermediate state of death become meaningful and beneficial. To transform or end the fear of death, one must come into contact with death directly as opposed to denying it. One must connect through genuine reflection with a calm and clear mind and not just with images of death that our thoughts have created on the mere basis of hearsay and pre-conceived notions. One must actually see or feel that state on a profound and visceral level. The basic fear surrounding death stems from our thoughts that create projections, ideas, or conclusions about death and the process of dying. However, most of these thoughts, projections, and ideas are not truly based on valid reasoning or a logical and calm mind. Rather, they are basically derived from rumors and popular anecdotal accounts. 

The Buddhist perspective concerning death is that it does not translate to total annihilation or coming to an end, but rather it is the start of a new beginning. It is a process of transition, which incorporates an aspect of an ending of one’s life and the start of another. Change cannot transpire without something expiring. Ending something is not necessarily negative. It is simply a change in which it is neither positive nor negative but a mere reality and inherent part of life. Birth essentially comes into contact with death. Every moment naturally comes to an end. This is an indisputable fact that we all experience. It is not just a theory nor is it based on a religious principle, but rather a fact that we all experience in our everyday lives. When the time comes, we will all encounter death. At that stage, it is critical to just allow it to occur naturally without consciously attempting to impede the process. It is a futile effort in our endeavor to prolong a life that is destined to progress from one stage to the next. We should accept the fact that death is basically just a part of life. Every moment has a beginning and an end and the latter merely leads to a new beginning. In other words, an end translates to a new beginning akin to the end of a seed resulting in a sprout, the transformation of a sprout to a flower, and the metamorphosis of a flower into a fruit. In essence, this is a pattern that perpetuates in a continuous cycle. To fully experience the concept of death in its truest form, a transitional phase must occur in every aspects of your life including your everyday thoughts, ideas, emotions, relationships, and even your joy. Simply stated, one cannot experience death without acknowledging its presence and natural occurrence in your everyday life. As such, the Buddhist point of perspective in regards to death is not an arcane and enigmatic subject that is associated with the arrival of the end, but rather that death is a transition that occurs in our everyday life.

 

The ending to a moment can be considered as a renewal and only in death can new things come into existence. Therefore, dying every day leads to renewal signifying the onset of a new beginning and hence a rebirth. Without the two, the world would be stagnant similar to observing a standing and lifeless artwork for a lengthy period of time. It would be just like that but much longer relatively speaking. It doesn’t change at all. To reside in such a world can be a very dreadful existence. In that sense, it is wonderful and a blessing in life to have refreshing momentary changes or what Buddhism refers to as the concept of impermanence. It is refreshing and not stagnant; it has a sense of fresh air that we breathe in every moment. Every moment brings new life and new changes. In essence, this perpetual continuity of moments is what we refer to as life.

Death in general occurs on an everyday basis and at every moment according to the Buddhist point of view. When your mind becomes more open, relaxed, free, and willing to explore the nature of this momentary world with a more profound and unbiased outlook plus a lack of any pre-conceived notion, then you are mentally prepared to end your fear of death. You are no longer afraid of death as a result of your acknowledgement that every minute is an ending and therefore a renewal. As such, your mind is readily opened to change. You can expand your capacious mind and be opened to the truth. The Buddhist point of view enables one to know how to die well which is linked intimately with how to live well. Just as important, how to live well is connected with the notion of understanding the momentary nature of the world. When one is able to see the momentary reality in this life, then one has the ability to transform one’s perception of the fear of death. The fear of death is basically a fear of change. The main and most essential question here involves the process of living well. As mentioned earlier, the Buddhist principle that living is a process of continuity consists of a facet of identification. We conceptually identify a multitude of everyday mundane and personal objects including me, you and others. Furthermore, there is an inherent process of labeling, imputing, and vast conceptualization. If you look closely at the notion of continuity, then one can see that continuity is simply a memory. What is really there is only a brief moment in time that proceeds to the next moment, which in turn propagates to another moment and so on. What we contemplate being there is merely something perpetuating from one moment to another. In essence, that continuity of thought is just simply a memory.

In summary, we have ascertained that the process of dying well is completely interconnected to the act of living well. Following are some questions and contemplations which will help us to dwell on the concept of living well. First contemplation is the definition of living or simply what the definition of life is or your perception of this life. Second contemplation is what your biggest challenges are for living well. Final contemplation is what you would like to change or stop and what you would like to continue in order to live and die well. It is paramount that we all seek the principles and right livelihoods to attain the goals of both living and dying well.

The Five Precepts

FIRST PRECEPT

Aware of the suffering caused by the destruction of live, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life. 

SECOND PRECEPT 

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I vow to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

 

THIRD PRECEPT

Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. 

FOURTH PRECEPT 

Aware of the suffering caused by unmindful speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I am determinde not to spread news that I no not know to be certain and not to criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I will make all afforts to reconcile and resolve all conflicts, however small. 

FIFTH PRECEPT 

Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancesters, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

The 37 Practice of Bodhisattva

I pay homage through my three doors,

To my supreme teacher and protector, Chenrezig,

Who while seeing all phenomena lack coming and going,

Makes single-minded effort for the good of living beings.
 

Perfect Buddhas, source of all well-being and happiness,

Arise from accomplishing the excellent teachings,

And this depends on knowing the practices,

So I will explain the practices of Bodhisattvas.
 

1. Having gained this rare ship of freedom and fortune,

Hear, think and meditate unwaveringly night and day

In order to free yourself and others from the ocean of cyclic existence --

This is the practice of Bodhisattvas.
 

2. Attached to your loved ones you are stirred up like water.

Hating your enemies you burn like fire.

In the darkness of confusion, you forget what to adopt and discard.

Give up your homeland -- This is the practice of Bodhisattvas.
 

3. By avoiding bad objects, disturbing emotions gradually decrease.

Without distraction, virtuous activities naturally increase.

With clarity of mind, conviction in teaching arises.

Cultivate seclusion -- This is the practice of Bodhisattvas.
 

4. Loved ones who have long kept company will part.

Wealth created with difficulty will be left behind.

Consciousness, the guest, will leave the guesthouse of the body.

Let go of this life -- This is the practice of Bodhisattvas.
 

5. When you keep their company your three poisons increase,

Your activities of hearing thinking and meditating decline,

And they make you lose your love and compassion.

Give up bad friends -- This is the practice of Bodhisattvas.
 

6. When you rely on them your faults come to an end

And your good qualities grow like the waxing moon.

Cherish spiritual teachers even more than your own body --

This is the practice of Bodhisattvas.
 

7. Bound himself in the jail of cyclic existence,

What worldly god can give you protection?

Therefore when you seek refuge, take refuge in

The Three Jewels which will not betray you -- This is the practice of Bodhisattvas.
 

8. The Subduer said that all the unbearable suffering of bad rebirths

Is the fruit of wrongdoing.

Therefore, even at the cost of your life, never do wrong --

This is the practice of Bodhisattvas.
 

9. Like dew on the tip of a blade of grass, pleasures of the three worlds

Last only a while and then vanish.

Aspire to the never-changing supreme state of liberation --

This is the practice of Bodhisattvas.
 

10. When your mothers, who have loved you since time without beginning,

Are suffering, what use is your own happiness?

Therefore to free limitless living beings,

Develop the altruistic intention -- This is the practice of Bodhisattvas.
 

11. All suffering comes from the wish for your own happiness.

Perfect Buddhas are born from the thought to help others.

Therefore exchange your own happiness

For the suffering of others -- This is the practice of Bodhisattvas.
 

12. Even if someone out of strong desire

Steals all of your wealth or has it stolen,

Dedicate to him your body, your possessions

And your virtue, past, present and future -- This is the practice of Bodhisattvas.
 

13. Even if someone tries to cut off your head

When you have not done the slightest thing wrong,

Out of compassion take all his misdeeds

Upon yourself -- This is the practice of Bodhisattvas.
 

14. Even if someone broadcasts all kinds of unpleasant remarks

About you throughout the three thousand worlds,

In return, with a loving mind,

Speak of his good qualities -- This is the practice of Bodhisattvas.
 

15. Though someone may deride and speak bad words

About you in a public gathering,

Looking on him as a spiritual teacher,

Bow to him with respect -- This is the practice of Bodhisattvas.
 

16. Even if a person for whom you have cared

Like your own child regards you as an enemy,

Cherish him specially, like a mother

Does her child who is stricken with sickness -- This is the practice of Bodhisattvas.
 

17. If an equal or inferior person

Disparages you out of pride,

Place him, as you would your spiritual teacher,

With respect on the crown of your head -- This is the practice of Bodhisattvas.
 

18. Though you lack what you need and are constantly disparaged,

Afflicted by dangerous sickness and spirits,

Without discouragement take on the misdeeds

And the pain of all living beings -- This is the practice of Bodhisattvas.
 

19. Though you become famous and many bow to you,

And you gain riches to equal Vaishravana's,

See that worldly fortune is without essence,

And do not be conceited -- This is the practice of Bodhisattvas.
 

20. While the enemy of your own anger is not subdued

Though you conquer external foes, they will only increase.

Therefore with the militia of love and compassion

Subdue your own mind -- This is the practice of Bodhisattvas.
 

21. Sensual pleasures are like saltwater:

The more you indulge, the more thirst increases.

Abandon at once those things which breed

Clinging attachment -- This is the practice of Bodhisattvas.
 

22. Whatever appears is your own mind.

Your mind from the start is free from fabricated extremes.

Understanding this, do not take to mind [inherent] signs of subject and object.

This is the practice of Bodhisattvas.
 

23. When you encounter attractive objects,

Though they seem beautiful

Like a rainbow in summer, do not regard them as real, and give up attachment.

This is the practice of Bodhisattvas.
 

24. All forms of suffering are like a child's death in a dream.

Holding illusory appearances to be true makes you weary.

Therefore, when you meet with disagreeable circumstances,

See them as illusory -- This is the practice of Bodhisattvas.
 

25. When those who want enlightenment must give even their body,

There is no need to mention external things.

Therefore without hope of return or any fruition

Give generously -- This is the practice of Bodhisattvas.
 

26. Without ethics you cannot accomplish your own wellbeing,

So wanting to accomplish others' is laughable.

Therefore without worldly aspirations

Safeguard your ethical discipline -- This is the practice of Bodhisattvas.
 

27. To Bodhisattvas who want a wealth of virtue

Those who harm are like a precious treasure.

Therefore towards all cultivate patience

Without hostility -- This is the practice of Bodhisattvas.
 

28. Seeing even Hearers and Solitary Realizers, who accomplish only their own good,

Strive as if to put out a fire on their head,

For the sake of all beings make joyful effort

Toward the source of all good qualities -- This is the practice of Bodhisattvas.
 

29. Understanding that disturbing emotions are destroyed

By special insight with calm abiding,

Cultivate concentration which surpasses

The four formless absorptions -- This is the practice of Bodhisattvas.
 

30. Since five perfections without wisdom

Cannot bring perfect enlightenment,

Along with skillful means cultivate the wisdom which does not conceive the

Three spheres [as real] -- This is the practice of Bodhisattvas.
 

31. If you do not examine your errors,

You may look like a practitioner but not act as one.

Therefore, always examining your own errors,

Rid yourself of them -- This is the practice of Bodhisattvas.
 

32. If through the influence of disturbing emotions

You point out the faults of another Bodhisattva,

You yourself are diminished, so do not mention the faults

Of those who have entered the Great Vehicle -- This is the practice of Bodhisattvas.
 

33. Reward and respect cause us to quarrel

And make hearing, thinking and meditating decline.

For this reason give up attachment to the households of

Friends, relations and benefactors -- This is the practice of Bodhisattvas.
 

34. Harsh words disturb the minds of others

And cause deterioration in a Bodhisattva's conduct.

Therefore give up harsh words

Which are unpleasant to others -- This is the practice of Bodhisattvas.
 

35. Habitual disturbing emotions are hard to stop through counter actions.

Armed with antidotes, the guards of mindfulness and mental alertness

Destroy disturbing emotions like attachment at once, as soon as they arise --

This is the practice of Bodhisattvas.
 

36. In brief, whatever you are doing,

Ask yourself, "What is the state of my mind?"

With constant mindfulness and mental alertness

Accomplish others' good -- This is the practice of Bodhisattvas.
 

37. To remove the suffering of limitless beings,

Understanding the purity of the three spheres,

Dedicate the virtue from making such effort to enlightenment --

This is the practice of Bodhisattvas.
 

For all who want to train on the Bodhisattva path,

I have written The Thirty-seven Practices of Bodhisattvas

Following what has been said by excellent ones

On the meaning of sutras, tantras and treatises.
 

Though not poetically pleasing to scholars

Owing to my poor intelligence and lack of learning,

I have relied on the sutras and the words of the excellent,

So I think these Bodhisattva practices are without error.
 

However, as the great deeds of Bodhisattvas

Are hard to fathom for one of my poor intelligence,

I beg the excellent to forgive all faults,

Such as contradictions and non sequiturs.
 

Through the virtues from this may all living beings

Gain the ultimate and conventional altruistic intention

And thereby become like the Protector Chenrezig

Who dwells in neither extreme -- not in the world nor in peace.
 

This was written for his own and others' benefit by the monk Togmay, an exponent of scripture and reasoning, in a cave in Ngulchu Rinchen.

The Eight Mahayana Precept

1. Abandoning the taking of life.
 

2. Abandoning taking that which is not given.
 

3. Abandoning the sexual act.
 

4. Abandoning lies.
 

5. Abandoning intoxicants.
 

6. Abandoning large and high beds and thrones.
 

7. Abandoning food at improper times. (Take ~two vegetarian meals before the noon hour.)
 

8. Abandoning perfume, ornaments, and so forth; abandoning singing and dancing.
 

The Eight Verses on the Training of the Mind

With a determination to accomplish 
The highest welfare for all sentient beings
Who surpass even a wish-granting jewel
I will learn to hold them supremely dear.
*
Whenever I associate with others I will learn 
To think of myself as the lowest among all
And respectfully hold others to be supreme
From the very depths of my heart.
*
In all actions I will learn to search into my mind
And as soon as an afflictive emotion arises
Endangering myself and others
Will firmly face and avert it.
*
I will learn to cherish beings of bad nature
And those oppressed by strong sins and suffering
As if I had found a precious 
Treasure very difficult to find.
*
When others out of jealousy treat me badly
With abuse, slander, and so on,
I will learn to take on all loss,
And offer victory to them.
*
When one whom I have benefitted with great hope
Unreasonably hurts me very badly,
I will learn to view that person
As an excellent spiritual guide.
*
In short, I will learn to offer to everyone without exception
All help and happiness directly and indirectly
And respectfully take upon myself
All harm and suffering of my mothers.
*
I will learn to keep all these practices
Undefiled by the stains of the eight worldly conceptions
And by understanding all phenomena as like illusions
Be released from the bondage of attachment.
 

The Diamond Sutra

 To read different translater from PDF file Click Here.

  

Section I. The Convocation of the Assembly

Thus have I heard. Upon a time Buddha sojourned in Anathapindika's Park by Shravasti with a great company of bhikshus, even twelve hundred and fifty. One day, at the time for breaking fast, the World-honored One enrobed, and carrying His bowl made His way into the great city of Shravasti to beg for His food. In the midst of the city He begged from door to door according to rule. This done, He returned to His retreat and took His meal. When He had finished He put away His robe and begging bowl, washed His feet, arranged His seat, and sat down.

 

Section II. Subhuti Makes a Request

Now in the midst of the assembly was the Venerable Subhuti. Forthwith he arose, uncovered his right shoulder, knelt upon his right knee, and, respectfully raising his hands with palms joined, addressed Buddha thus: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?

Buddha said: Very good, Subhuti! Just as you say, the Tathagata is ever-mindful of all the Bodhisattvas, protecting and instructing them well. Now listen and take my words to heart: I will declare to you by what criteria good men and good women seeking the Consummation of Incomparable Enlightenment should abide, and how they should control their thoughts.

Said Subhuti: Pray, do, World-honored One. With joyful anticipation we long to hear.

 

Section III. The Real Teaching of the Great Way

Buddha said: Subhuti, all the Bodhisattva-Heroes should discipline their thoughts as follows: All living creatures of whatever class, born from eggs, from wombs, from moisture, or by transformation whether with form or without form, whether in a state of thinking or exempt from thought-necessity, or wholly beyond all thought realms -- all these are caused by Me to attain Unbounded Liberation Nirvana. Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality.

 

Section IV. Even the Most Beneficent Practices are Relative

Furthermore, Subhuti, in the practice of charity a Bodhisattva should be detached. That is to say, he should practice charity without regard to appearances; without regard to sound, odor, touch, flavor or any quality. Subhuti, thus should the Bodhisattva practice charity without attachment. Wherefore? In such a case his merit is incalculable. Subhuti, what do you think? Can you measure all the space extending eastward?

No, World-honored One, I cannot.

Then can you, Subhuti, measure all the space extending southward, westward, northward, or in any other direction, including nadir and zenith?

No, World-honored One, I cannot.

Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one-pointedly in this instruction.

 

Section V. Understanding the Ultimate Principle of Reality

Subhuti, what do you think? Is the Tathagata to be recognized by some material characteristic?

No, World-honored One; the Tathagata cannot be recognized by any material characteristic. Wherefore? Because the Tathagata has said that material characteristics are not, in fact, material characteristics.

Buddha said: Subhuti, wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.
 

Section VI. Rare is True Faith

Subhuti said to Buddha: World-honored One, will there always be men who will truly believe after coming to hear these teachings?

Buddha answered: Subhuti, do not utter such words! At the end of the last five-hundred-year period following the passing of the Tathagata, there will be self-controlled men, rooted in merit, coming to hear these teachings, who will be inspired with belief. But you should realize that such men have not strengthened their root of merit under just one Buddha, or two Buddhas, or three, or four, or five Buddhas, but under countless Buddhas; and their merit is of every kind. Such men, coming to hear these teachings, will have an immediate uprising of pure faith, Subhuti; and the Tathagata will recognize them. Yes, He will clearly perceive all these of pure heart, and the magnitude of their moral excellences.

Wherefore? It is because such men will not fall back to cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. They will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.

Wherefore? Because if such men allowed their minds to grasp and hold on to anything they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality; and if they grasped and held on to the notion of things as having intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. Likewise, if they grasped and held on to the notion of things as devoid of intrinsic qualities they would be cherishing the idea of an ego-entity, a personality, a being, or a separated individuality. So you should not be attached to things as being possessed of, or devoid of, intrinsic qualities. This is the reason why the Tathagata always teaches this saying: My teaching of the Good Law is to be likened unto a raft. [Does a man who has safely crossed a flood upon a raft continue his journey carrying that raft upon his head?] The Buddha-teaching must be relinquished; how much more so mis-teaching!

 

Section VII. Great Ones, Perfect Beyond Learning, Utter no Words of Teaching

Subhuti, what do you think? Has the Tathagata attained the Consummation of Incomparable Enlightenment? Has the Tathagata a teaching to enunciate?

Subhuti answered: As I understand Buddha's meaning there is no formulation of truth called Consummation of Incomparable Enlightenment. Moreover, the Tathagata has no formulated teaching to enunciate. Wherefore? Because the Tathagata has said that truth is uncontainable and inexpressible. It neither is nor is it not. Thus it is that this unformulated Principle is the foundation of the different systems of all the sages.

 

Section VIII. The Fruits of Meritorious Action

Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?

Subhuti said: Great indeed, World-honored One! Wherefore? Because merit partakes of the character of no-merit, the Tathagata characterized the merit as great.

Then Buddha said: On the other hand, if anyone received and retained even only four lines of this Discourse and taught and explained them to others, his merit would be the greater. Wherefore? Because, Subhuti, from this Discourse issue forth all the Buddhas and the Consummation of Incomparable Enlightenment teachings of all the Buddhas. Subhuti, what is called "the Religion given by Buddha" is not, in fact Buddha-Religion.

 

Section IX. Real Designation is Undesignate

Subhuti, what do you think? Does a disciple who has entered the Stream of the Holy Life say within himself: I obtain the fruit of a Stream-entrant?

Subhuti said: No, World-honored One. Wherefore? Because "Stream-entrant" is merely a name. There is no stream-entering. The disciple who pays no regard to form, sound, odor, taste, touch, or any quality, is called a Stream-entrant.

Subhuti, what do you think? Does an adept who is subject to only one more rebirth say within himself: I obtain the fruit of a Once-to-be-reborn?

Subhuti said: No, World-honored One. Wherefore? Because "Once-to-be-reborn" is merely a name. There is no passing away nor coming into existence. [The adept who realizes] this is called "Once-to-be-reborn."

Subhuti, what do you think? Does a venerable one who will never more be reborn as a mortal say within himself: I obtain the fruit of a Non-returner?

Subhuti said: No, World-honored One. Wherefore? Because "Non-returner" is merely a name. There is no non-returning; hence the designation "Non-returner."

Subhuti, what do you think? Does a holy one say within himself: I have obtained Perfective Enlightenment?

Subhuti said: No, World-honored One. Wherefore? Because there is no such condition as that called "Perfective Enlightenment." World-honored one, if a holy one of Perfective Enlightenment said to himself "such am I," he would necessarily partake of the idea of an ego-entity, a personality, a being, or a separated individuality. World-honored One, when the Buddha declares that I excel amongst holy men in the Yoga of perfect quiescence, in dwelling in seclusion, and in freedom from passions, I do not say within myself: I am a holy one of Perfective Enlightenment, free from passions. World-honored One, if I said within myself: Such am I; you would not declare: Subhuti finds happiness abiding in peace, in seclusion in the midst of the forest. This is because Subhuti abides nowhere: therefore he is called, "Subhuti, Joyful-Abider-in-Peace, Dweller-in-Seclusion-in-the-Forest."

 

Section X. Setting Forth Pure Lands

Buddha said: Subhuti, what do you think? In the remote past when the Tathagata was with Dipankara Buddha, did he have any degree of attainment in the Good Law?

No, World-honored One. When the Tathagata was with Dipankara Buddha he had no degree of attainment in the Good Law.

Subhuti, what do you think? Does a Bodhisattva set forth any majestic Buddha-lands?

No, World-honored One. Wherefore? Because setting forth majestic Buddha-lands is not a majestic setting forth; this is merely a name.

[Then Buddha continued:] Therefore, Subhuti, all Bodhisattvas, lesser and great, should develop a pure, lucid mind, not depending upon sound, flavor, touch, odor, or any quality. A Bodhisattva should develop a mind which alights upon no thing whatsoever; and so should he establish it. Subhuti, this may be likened to a human frame as large as the mighty Mount Sumeru. What do you think? Would such a body be great?

Subhuti replied: Great indeed, World-honored One. This is because Buddha has explained that no body is called a great body. 

Section XI. The Superiority of Unformulated Truth

Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges, would the sand-grains of them all be many?

Subhuti said: Many indeed, World-honored One! Even the Ganges rivers would be innumerable; how much more so would be their sand-grains?

Subhuti, I will declare a truth to you. If a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand-grain in all those Ganges rivers, and gave all away in gifts of alms, would he gain great merit?

Subhuti answered: Great indeed, World-honored One!

Then Buddha declared: Nevertheless, Subhuti, if a good man or good woman studies this Discourse only so far as to receive and retain four lines, and teaches and explains them to others, the consequent merit would be far greater.

 

Section XII. Veneration of the True Doctrine

Furthermore, Subhuti, you should know that wheresoever this Discourse is proclaimed, by even so little as four lines, that place should be venerated by the whole realms of Gods, Men and Titans as though it were a Buddha-Shrine. How much more is this so in the case of one who is able to receive and retain the whole and read and recite it throughout! Subhuti, you should know that such a one attains the highest and most wonderful truth. Wheresoever this sacred Discourse may be found there should you comport yourself as though in the presence of Buddha and disciples worthy of honor.

 

Section XIII. How this Teaching should be Received and Retained

At that time Subhuti addressed Buddha, saying: World-honored One, by what name should this Discourse be known, and how should we receive and retain it?

Buddha answered: Subhuti, this Discourse should be known as "The Diamond of the Perfection of Transcendental Wisdom" - thus should you receive and retain it. Subhuti, what is the reason herein?

According to the Buddha-teaching the Perfection of Transcendental Wisdom is not really such. "Perfection of Transcendental Wisdom" is just the name given to it. Subhuti, what do you think? Has the Tathagata a teaching to enunciate?

Subhuti replied to the Buddha: World-honored One, the Tathagata has nothing to teach.

Subhuti, what do you think? Would there be many molecules in [the composition of] three thousand galaxies of worlds?

Subhuti said: Many indeed, World-honored One!

Subhuti, the Tathagata declares that all these molecules are not really such; they are called "molecules." [Furthermore,] the Tathagata declares that a world is not really a world; it is called "a world." Subhuti, what do you think? May the Tathagata be perceived by the thirty-two physical peculiarities [of an outstanding sage]?

No, World-honored One, the Tathagata may not be perceived by these thirty-two marks. Wherefore? Because the Tathagata has explained that the thirty-two marks are not really such; they are called "the thirty-two marks."

Subhuti, if on the one hand a good man or a good woman sacrifices as many lives as the sand-grains of the Ganges, and on the other hand anyone receives and retains even only four lines of this Discourse, and teaches and explains them to others, the merit of the latter will be the greater.

 

Section XIV. Perfect Peace Lies in Freedom from Characteristic Distinctions

Upon the occasion of hearing this Discourse Subhuti had an interior realization of its meaning and was moved to tears. Whereupon he addressed the Buddha thus: It is a most precious thing, World-honored One, that you should deliver this supremely profound Discourse. Never have I heard such an exposition since of old my eye of wisdom first opened. World-honored One, if anyone listens to this Discourse in faith with a pure, lucid mind, he will thereupon conceive an idea of Fundamental Reality. We should know that such a one establishes the most remarkable virtue. World-honored One, such an idea of Fundamental Reality is not, in fact, a distinctive idea; therefore the Tathagata teaches: "Idea of Fundamental Reality" is merely a name.

World-honored One, having listened to this Discourse, I receive and retain it with faith and understanding. This is not difficult for me, but in ages to come - in the last five-hundred years, if there be men coming to hear this Discourse who receive and retain it with faith and understanding, they will be persons of most remarkable achievement. Wherefore? Because they will be free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an ego-entity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all.

Buddha said to Subhuti: Just as you say! If anyone listens to this Discourse and is neither filled with alarm nor awe nor dread, be it known that such a one is of remarkable achievement. Wherefore? Because, Subhuti, the Tathagata teaches that the First Perfection [the Perfection of Charity] is not, in fact, the First Perfection: such is merely a name. Subhuti, the Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience: such is merely a name. Why so? It is shown thus, Subhuti: When the Rajah of Kalinga mutilated my body, I was at that time free from the idea of an ego-entity, a personality, a being, and a separated individuality. Wherefore? Because then when my limbs were cut away piece by piece, had I been bound by the distinctions aforesaid, feelings of anger and hatred would have been aroused in me.

Subhuti, I remember that long ago, sometime during my past five-hundred mortal lives, I was an ascetic practicing patience. Even then was I free from those distinctions of separated selfhood. Therefore, Subhuti, Bodhisattvas should leave behind all phenomenal distinctions and awaken the thought of the Consummation of Incomparable Enlightenment by not allowing the mind to depend upon notions evoked by the sensible world - by not allowing the mind to depend upon notions evoked by sounds, odors, flavors, touch-contacts, or any qualities. The mind should be kept independent of any thoughts which arise within it. If the mind depends upon anything it has no sure haven. This is why Buddha teaches that the mind of a Bodhisattva should not accept the appearances of things as a basis when exercising charity. Subhuti, as

Bodhisattvas practice charity for the welfare of all living beings they should do it in this manner. Just as the Tathagata declares that characteristics are not characteristics, so He declares that all living beings are not, in fact, living beings.

Subhuti, the Tathagata is He who declares that which is true; He who declares that which is fundamental; He who declares that which is ultimate. He does not declare that which is deceitful, nor that which is monstrous. Subhuti, that Truth to which the Tathagata has attained is neither real nor unreal. Subhuti, if a Bodhisattva practices charity with mind attached to formal notions he is like unto a man groping sightless in the gloom; but a Bodhisattva who practices charity with mind detached from any formal notions is like unto a man with open eyes in the radiant glory of the morning, to whom all kinds of objects are clearly visible.

Subhuti, if there be good men and good women in future ages, able to receive, read and recite this Discourse in its entirety, the Tathagata will clearly perceive and recognize them by means of His Buddha-knowledge; and each one of them will bring immeasurable and incalculable merit to fruition.

 

Section XV. The Incomparable Value of This Teaching

Subhuti, if on one hand, a good man or a good woman performs in the morning as many charitable acts of self-denial as the sand-grains of the Ganges, and performs as many again in the noonday and as many again in the evening, and continues so doing throughout numberless ages, and, on the other hand, anyone listens to this Discourse with heart of faith and without contention, the latter would be the more blessed. But how can any comparison be made with one who writes it down, receives it, retains it, and explains it to others!

Subhuti, we can summarize the matter by saying that the full value of this Discourse can neither be conceived nor estimated, nor can any limit be set to it. The Tathagata has declared this teaching for the benefit of initiates of the Great Way; He has declared it for the benefit of initiates of the Supreme Way. Whosoever can receive and retain this teaching, study it, recite it and spread it abroad will be clearly perceived and recognized by the Tathagata and will achieve a perfection of merit beyond measurement or calculation - a perfection of merit unlimited and inconceivable. In every case such a one will exemplify the Tathagata-Consummation of the Incomparable Enlightenment. Wherefore? Because, Subhuti, those who find consolation in limited doctrines involving the conception of an ego-entity, a personality, a being, or a separated individuality are unable to accept, receive, study, recite and openly explain this Discourse.

Subhuti, in every place where this Discourse is to be found the whole realms of Gods, Men and Titans should offer worship; for you must know that such a place is sanctified like a shrine, and should properly be venerated by all with ceremonial obeisance and circumambulation and with offerings of flowers and incense.

Section XVI. Purgation through Suffering the Retribution for Past Sins

Furthermore, Subhuti, if it be that good men and good women who receive and retain this Discourse are downtrodden, their evil destiny is the inevitable retributive result of sins committed in their past mortal lives. By virtue of their present misfortunes the reacting effects of their past will be thereby worked out, and they will be in a position to attain the Consummation of Incomparable Enlightenment.

Subhuti, I remember the infinitely remote past before Dipankara Buddha. There were 84,000 myriads of multimillions of Buddhas and to all these I made offerings; yes, all these I served without the least trace of fault. Nevertheless, if anyone is able to receive, retain, study and recite this Discourse at the end of the last [500-year] period, he will gain such a merit that mine in the service of all the Buddhas could not be reckoned as one-hundredth part of it, not even one thousand myriad multimillionth part of it - indeed, no such comparison is possible.

Subhuti, if I fully detailed the merit gained by good men and good women coming to receive, retain, study and recite this Discourse in the last period, my hearers would be filled with doubt and might become disordered in mind, suspicious and unbelieving. You should know, Subhuti, that the significance of this Discourse is beyond conception; likewise the fruit of its rewards is beyond conception.

 

Section XVII. No One Attains Transcendental Wisdom

At that time Subhuti addressed Buddha, saying: World-honored One, if good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?

Buddha replied to Subhuti: Good men and good women seeking the Consummation of Incomparable Enlightenment must create this resolved attitude of mind: I must liberate all living beings, yet when all have been liberated, verily not any one is liberated. Wherefore? If a Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality, he is consequently not a Bodhisattva, Subhuti. This is because in reality there is no formula which gives rise to the Consummation of Incomparable Enlightenment.

Subhuti, what do you think? When the Tathagata was with Dipankara Buddha was there any formula for the attainment of the Consummation of Incomparable Enlightenment?

No, World-honored One, as I understand Buddha's meaning, there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment.

Buddha said: You are right, Subhuti! Verily there was no formula by which the Tathagata attained the Consummation of Incomparable Enlightenment. Subhuti, had there been any such formula, Dipankara Buddha would not have predicted concerning me: "In the ages of the future you will come to be a Buddha called Shakyamuni"; but Dipankara Buddha made that prediction concerning me because there is actually no formula for the attainment of the Consummation of Incomparable Enlightenment. The reason herein is that Tathagata is a signification implying all formulas. In case anyone says that the Tathagata attained the Consummation of Incomparable Enlightenment, I tell you truly, Subhuti, that there is no formula by which the Buddha attained it. Subhuti, the basis of Tathagata's attainment of the Consummation of Incomparable Enlightenment is wholly beyond; it is neither real nor unreal. Hence I say that the whole realm of formulations is not really such, therefore it is called "Realm of formulations."

Subhuti, a comparison may be made with [the idea of] a gigantic human frame.

Then Subhuti said: The World-honored One has declared that such is not a great body; "a great body" is just the name given to it.

Subhuti, it is the same concerning Bodhisattvas. If a Bodhisattva announces: I will liberate all living creatures, he is not rightly called a Bodhisattva. Wherefore? Because, Subhuti, there is really no such condition as that called Bodhisattvaship, because Buddha teaches that all things are devoid of selfhood, devoid of separate individuality. Subhuti, if a Bodhisattva announces: I will set forth majestic Buddha-lands, one does not call him a Bodhisattva, because the Tathagata has declared that the setting forth of majestic Buddha-lands is not really such: "a majestic setting forth" is just the name given to it.

Subhuti, Bodhisattvas who are wholly devoid of any conception of separate selfhood are truthfully called Bodhisattvas.

 

Section XVIII. All Modes of mind are Really Only Mind

Subhuti, what do you think? Does the Tathagata possess the human eye?

Yes, World-honored One, He does.

Well, do you think the Tathagata possesses the divine eye?

Yes, World-honored One, He does.

And do you think the Tathagata possesses the gnostic eye?

Yes, World-honored One, He does.

And do you think the Tathagata possesses the eye of transcendent wisdom?

Yes, World-honored One, He does.

And do you think the Tathagata possesses the Buddha-eye of omniscience?

Yes, World-honored One, He does.

Subhuti, what do you think? Concerning the sand-grains of the Ganges, has the Buddha taught about them?

Yes, World-honored One, the Tathagata has taught concerning these grains.

Well, Subhuti, if there were as many Ganges rivers as the sand-grains of the Ganges and there was a Buddha-land for each sand-grain in all those Ganges rivers, would those Buddha-lands be many?

[Subhuti replied]: Many indeed, World-honored One!

Then Buddha said: Subhuti, however many living beings there are in all those Buddha-lands, though they have manifold modes of mind, the Tathagata understands them all. Wherefore? Because the Tathagata teaches that all these are not Mind; they are merely called "mind". Subhuti, it is impossible to retain past mind, impossible to hold on to present mind, and impossible to grasp future mind.

 

Section XIX. Absolute Reality is the Only Foundation

Subhuti, what do you think? If anyone filled three thousand galaxies of worlds with the seven treasures and gave all away in gifts of alms, would he gain great merit?

Yes, indeed, World-honored One, he would gain great merit!

Subhuti, if such merit was Real, the Tathagata would not have declared it to be great, but because it is without a foundation the Tathagata characterized it as "great."

 

Section XX. The Unreality of Phenomenal Distinctions

Subhuti, what do you think? Can the Buddha be perceived by His perfectly-formed body?

No, World-honored One, the Tathagata cannot be perceived by His perfectly-formed body, because the Tathagata teaches that a perfectly-formed body is not really such; it is merely called "a perfectly-formed body."

Subhuti, what do you think? Can the Tathagata be perceived by means of any phenomenal characteristic?

No, World-honored One, the Tathagata may not be perceived by any phenomenal characteristic, because the Tathagata teaches that phenomenal characteristics are not really such; they are merely termed "phenomenal characteristics."

Section XXI. Words cannot express Truth. That which Words Express is not Truth

Subhuti, do not say that the Tathagata conceives the idea: I must set forth a Teaching. For if anyone says that the Tathagata sets forth a Teaching he really slanders Buddha and is unable to explain what I teach. As to any Truth-declaring system, Truth is undeclarable; so "an enunciation of Truth" is just the name given to it.

Thereupon, Subhuti spoke these words to Buddha: World-honored One, in the ages of the future will there be men coming to hear a declaration of this Teaching who will be inspired with belief?

And Buddha answered: Subhuti, those to whom you refer are neither living beings nor not-living beings. Wherefore? Because "living beings," Subhuti, these "living beings" are not really such; they are just called by that name.

 

Section XXII. It Cannot be Said that Anything is Attainable

Then Subhuti asked Buddha: World-honored One, in the attainment of the Consummation of Incomparable Enlightenment did Buddha make no acquisition whatsoever?

Buddha replied: Just so, Subhuti. Through the Consummation of Incomparable Enlightenment I acquired not even the least thing; therefore it is called "Consummation of Incomparable Enlightenment."

 

Section XXIII. The Practice of Good Works Purifies the Mind

Furthermore, Subhuti, This is altogether everywhere, without differentiation or degree; therefore it is called "Consummation of Incomparable Enlightenment." It is straightly attained by freedom from separate personal selfhood and by cultivating all kinds of goodness.

Subhuti, though we speak of "goodness", the Tathagata declares that there is no goodness; such is merely a name.

 

Section XXIV. The Incomparable Merit of This Teaching

Subhuti, if there be one who gives away in gifts of alms a mass of the seven treasures equal in extent to as many mighty Mount Sumerus as there would be in three thousand galaxies of worlds, and if there be another who selects even only four lines from this Discourse upon the Perfection of Transcendental Wisdom, receives and retains them, and clearly expounds them to others, the merit of the latter will be so far greater than that of the former that no conceivable comparison can be made between them.

 

Section XXV. The Illusion of Ego

Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti.

Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.

Subhuti, though the common people accept egoity as real, the Tathagata declares that ego is not different from non-ego. Subhuti, those whom the Tathagata referred to as "common people" are not really common people; such is merely a name.

Section XXVI. The Body of Truth has no Marks

Subhuti, what do you think? May the Tathagata be perceived by the thirty-two marks [of a great man]?

Subhuti answered: No, the Tathagata may not be perceived thereby.

Then Buddha said: Subhuti, if the Tathagata may be perceived by such marks, any great imperial ruler is the same as the Tathagata.

Subhuti then said to Buddha: World-honored One, as I understand the meaning of Buddha's words, the Tathagata may not be perceived by the thirty-two marks.

Whereupon the World-honored One uttered this verse:

Who sees Me by form,

Who seeks Me in sound,

Perverted are his footsteps upon the Way,

For he cannot perceive the Tathagata.

 

Section XXVII. It is Erroneous to Affirm that All Things are Ever Extinguished

Subhuti, if you should conceive the idea that the Tathagata attained the Consummation of Incomparable Enlightenment by reason of His perfect form, do not countenance such thoughts. The Tathagata's attainment was not by reason of His perfect form. [On the other hand] Subhuti, if you should conceive the idea that anyone in whom dawns the Consummation of Incomparable Enlightenment declares that all manifest standards are ended andextinguished, do not countenance such thoughts. Wherefore? Because the man in whom the Consummation of Incomparable Enlightenment dawns does not affirm concerning any formula that it is finally extinguished.

 

Section XXVIII. Attachment to Rewards of Merit

Subhuti, if one Bodhisattva bestows in charity sufficient of the seven treasures to fill as many worlds as there are sand-grains in the river Ganges, and another, realizing that all things are egoless, attains perfection through patient forbearance, the merit of the latter will far exceed that of the former. Why is this, Subhuti? It is because all Bodhisattvas are insentient as to the rewards of merit.

Then Subhuti said to Buddha: What is this saying, World-honored One, that Bodhisattvas are insentient as to rewards of merit?

[And Buddha answered]: Subhuti, Bodhisattvas who achieve merit should not be fettered with desire for rewards. Thus it is said that the rewards of merit are not received.

 

Section XXIX. Perfect Tranquility

Subhuti, if anyone should say that the Tathagata comes or goes or sits or reclines, he fails to understand my teaching. Why? Because Tathagata has neither whence nor whither, therefore is He called "Tathagata".

 

Section XXX. The Integral Principle

Subhuti, if a good man or a good woman ground an infinite number of galaxies of worlds to dust, would the resulting minute particles be many?

Subhuti replied: Many indeed, World-honored One! Wherefore? Because if such were really minute particles Buddha would not have spoken of them as minute particles. For as to this, Buddha has declared that they are not really such. "Minute particles" is just the name given to them. Also, World-honored One, when the Tathagata speaks of galaxies of worlds, these are not worlds; for if reality could be predicated of a world it would be a self-existent cosmos and the Tathagata teaches that there is really no such thing. "Cosmos" is merely a figure of speech.

[Then Buddha said]: Subhuti, words cannot explain the real nature of a cosmos. Only common people fettered with desire make use of this arbitrary method.

 

Section XXXI. Conventional Truth Should be Cut Off

Subhuti, if anyone should say that Buddha declares any conception of egoity do you consider he would understand my teaching correctly?

No, World-honored One, such a man would not have any sound understanding of the Tathagata's teaching, because the World-honored One declares that notions of selfhood, personality, entity and separate individuality, as really existing, are erroneous - these terms are merely figures of speech.

[Thereupon Buddha said]: Subhuti, those who aspire to the Consummation of Incomparable Enlightenment should recognize and understand all varieties of things in the same way and cut off the arising of [views which are mere] aspects. Subhuti, as regards aspects, the Tathagata declares that in reality they are not such. They are called "aspects".

 

Section XXXII. The Delusion of Appearances

Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances - abiding in Real Truth. - So I tell you - Thus shall ye think of all this fleeting world:

A star at dawn, a bubble in a stream;

A flash of lightning in a summer cloud,

A flickering lamp, a phantom, and a dream.

 

When the Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.