Upper Valley Zen Center (UVZC) announces its first ‘Virtual Seichu,’ a commitment to contemplative practice–- March 10 through May 19. For these 10 weeks, participants are invited to make a personal commitment: 1) to practice, 2) to study, 3) to community - to Buddha, Dharma and Sangha. The six teachers below will guide our study of the Diamond Sutra, Thursdays, 7 to 8:30 pm. Participants are invited to join a One Day Virtual Retreat, March 13, and a Three Day Virtual Retreat, May 20-22.
Commitment. Participants design their own commitment to the practice period. A page offering guidance and space for recording your intention can be printed here.
Cost and Registration. Participants are invited to contribute to the Zen Center (we still pay rent) and to this effort (teacher honoraria) with monthly membership donation, or a one time contribution ($150 suggested). To attend Virtual retreats separately (apart from Seichu): $25 per day. For questions or to register, contact us. Payments can be made here or by mail at UVZC, 58 Bridge St., White River Junction, VT 05001.
Study. UVZC welcomes the following teachers, grateful for their willingness to join our study of the Diamond Sutra. Find also attached below Red Pine's translation of the sixteen chapters we will be studying .
Join : <https://bit.ly/uvzczoom>
Teachers
Tenku Ruff, osho
…is a Soto Zen Buddhist priest who has trained in Zen monasteries in Japan and North America. Ordained by Tessai Yamamoto Roshi in Morioka, Japan and received dharma transmission in the same lineage.
…is a Soto Zen Buddhist priest who has trained in Zen monasteries in Japan and North America. Ordained by Tessai Yamamoto Roshi in Morioka, Japan and received dharma transmission in the same lineage.
Chigan-kutsu Kyō-on Dokurō, Roshi
Kyo-On Dokuro Osho was given Dharma Transmission by Shinge Roshi Nov. 25, 2017, at Dai Bosatsu Zendo Kongo-ji. Three years later, on Nov. 29, 2020, in a shitsugo (room name) ceremony, Shinge Roshi gave him the name Chigan-kutsu (Wisdom Mirror-Cave)and the title Roshi.
Kyo-On Dokuro Osho was given Dharma Transmission by Shinge Roshi Nov. 25, 2017, at Dai Bosatsu Zendo Kongo-ji. Three years later, on Nov. 29, 2020, in a shitsugo (room name) ceremony, Shinge Roshi gave him the name Chigan-kutsu (Wisdom Mirror-Cave)and the title Roshi.
Koshin Cain, osho
In 1999 Joshu Roshi made him an Osho, or teacher. From 1999 to 2002 he served as Vice-abbot of Mt. Baldy Zen Center. In 2003 he moved to Vashon Island and became the founding teacher of the Puget Sound Zen Center. Since 2009, Koshin has been the formal teacher of the Rinzai Zen Center in Oslo, Norway.
In 1999 Joshu Roshi made him an Osho, or teacher. From 1999 to 2002 he served as Vice-abbot of Mt. Baldy Zen Center. In 2003 he moved to Vashon Island and became the founding teacher of the Puget Sound Zen Center. Since 2009, Koshin has been the formal teacher of the Rinzai Zen Center in Oslo, Norway.
Kenzan Seidenberg
…was ordained by Rev. Taihaku Priest in 2008, was shuso (head monk) in 2013 and received dharma transmission (authorization to teach in the Soto Zen lineage) in January 2016. His training included monastic practice in both the United States and Japan.
…was ordained by Rev. Taihaku Priest in 2008, was shuso (head monk) in 2013 and received dharma transmission (authorization to teach in the Soto Zen lineage) in January 2016. His training included monastic practice in both the United States and Japan.
Herb Ferris
….sculptor, longtime Buddhist practitioner, mostly studying in the mahamudra/ maha ati (Kagyu and Nyingma) lineages of Tibet; friend of the Zen Center.
….sculptor, longtime Buddhist practitioner, mostly studying in the mahamudra/ maha ati (Kagyu and Nyingma) lineages of Tibet; friend of the Zen Center.
Hakusen Gendo, osho
….lay monk and teacher in the Rinzai Zen tradition. He received ordination from Joshu Sasaki in 2003 and suijishiki (teacher ordination) from Sandy Gentei Stewart in 2013. He leads practice at Upper Valley Zen Center, leads student practice at Dartmouth College, is a "per diem chaplain” at Dartmouth-Hitchcock Medical Center and (before covid) led Zen practice at Concord State Prison.
….lay monk and teacher in the Rinzai Zen tradition. He received ordination from Joshu Sasaki in 2003 and suijishiki (teacher ordination) from Sandy Gentei Stewart in 2013. He leads practice at Upper Valley Zen Center, leads student practice at Dartmouth College, is a "per diem chaplain” at Dartmouth-Hitchcock Medical Center and (before covid) led Zen practice at Concord State Prison.
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TEXT The Diamond Sutra, translator, Red Pine. Chapters 1-16
THE DIAMOND SUTRA: THE PERFECTION OF WISDOM
ONE: Thus have I heard: Once the Bhagavan was dwelling near Shravasti at Anathapindada Garden in Jeta Forest together with the full assembly of 1250 bhikshus and a great many fearless bodhisattvas.
One day before noon, the Bhagavan put on his patched robe and picked up his bowl and entered the capital of Shravasti for offerings. After begging for food in the city and eating his meal of rice, he returned from his daily round in the afternoon, put his robe and bowl away, washed his feet, and sat down on the appointed seat. After crossing his legs and adjusting his body, he turned his awareness to what was before him.
A number of bhikshus then came up to where the Bhagavan was sitting. After touching their heads to his feet, they walked around him to the right three times and sat down to one side.
TWO: On this occasion, the venerable Subhuti was also present in the assembly. Rising from his seat, he uncovered one shoulder and touched his right knee to the ground. Pressing his palms together and bowing to the Buddha, he said: “It is rare,
Bhagavan, most rare, indeed, Sugata, how the Tathagata, the Arhan, the Fully-Enlightened One blesses fearless bodhisattvas with the best of blessings. And it is rare, Bhagavan, how the Tathagata, the Arhan, the Fully-Enlightened One entrusts fearless bodhisattvas with the greatest of trusts.
“Even so, Bhagavan, if a noble son or daughter should set forth on the bodhisattva path, how should they stand, how should they walk, and how should they control their thoughts?”
The Buddha told the venerable Subhuti, “Well said, Subhuti. Well said. So it is, Subhuti. It is as you say. The Tathagata blesses fearless bodhisattvas with the best of blessings and entrusts fearless bodhisattvas with the greatest of trusts. You should therefore truly listen, Subhuti, and consider this well. I shall tell you how those who set forth on the bodhisattva path should stand, how they should walk, and how they should control their thoughts.”
The venerable Subhuti answered, “May it be so, Bhagavan,” and gave his full attention.
THREE: The Buddha said to him, “Subhuti, those who would now set forth on the bodhisattva path should thus give birth to this thought: ‘However many beings there are in whatever realms of being might exist, whether they are born from an egg or born from a womb, born from the water or born from the air, whether they have form or no form, whether they have perception or no
perception or neither perception nor no perception, in whatever conceivable realm of being one might conceive of beings, in the realm of complete nirvana I shall liberate them all. And though I thus liberate countless beings, not a single being is liberated.’
“And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called a ‘bodhisattva. ’ And why not? Subhuti, no one can be called a bodhisattva who creates the perception of a self or who creates the perception of a being, a life, or a soul.”
FOUR: “Moreover, Subhuti, when bodhisattvas give a gift, they should not be attached to a thing. When they give a gift, they should not be attached to anything at all. They should not be attached to a sight when they give a gift. Nor should they be attached to a sound, a smell, a taste, a touch, or a dharma when they give a gift. Thus, Subhuti, fearless bodhisattvas should give a gift without being attached to the perception of an object. And why? Subhuti, the body of merit of those bodhisattvas who give a gift without being attached is not easy to measure. What do you think, Subhuti, is the space to the east easy to measure?”
Subhuti replied, “No, it is not, Bhagavan.”
The Buddha said, “Likewise, is the space to the south, to the west, to the north, in between, above, below, or in any of the ten directions easy to measure?”
Subhuti replied, “No, it is not, Bhagavan.”
The Buddha said, “So it is, Subhuti. The body of merit of those bodhisattvas who give a gift without being attached is not easy to measure. Thus, Subhuti, those who set forth on the bodhisattva path should give a gift without being attached to the perception of an object.”
FIVE: “What do you think, Subhuti, can the Tathagata be seen by means of the possession of attributes?”
Subhuti replied, “No, indeed, Bhagavan, the Tathagata cannot be seen by means of the possession of attributes. And why not? Bhagavan, what the Tathagata says is the possession of attributes is no possession of attributes.”
This having been said, the Buddha told the venerable Subhuti, “Since the possession of attributes is an illusion, Subhuti, and no possession of attributes is no illusion, by means of attributes that are no attributes the Tathagata can, indeed, be seen.”
SIX: This having been said, the venerable Subhuti asked the Buddha, “Bhagavan, will there be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra such as that spoken here?”
The Buddha said, “Subhuti, do not ask, ‘Will there be any beings in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, who give birth to a perception of the truth of the words of a sutra such as that spoken here?’ Surely, Subhuti, in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, there will be fearless bodhisattvas who are capable, virtuous, and wise who give birth to a perception of the truth of the words of a sutra such as that spoken here.
“Indeed, Subhuti, such fearless bodhisattvas will have honored not just one buddha, and they will have planted auspicious roots before not just one buddha. Surely, Subhuti, such fearless bodhisattvas will have honored countless hundreds and thousands of buddhas, and they will have planted auspicious roots before countless hundreds and thousands of buddhas. In the words of a sutra such as that spoken here, they are sure to gain perfect clarity of mind. The Tathagata knows them, Subhuti, by means of his buddha knowledge. And the Tathagata sees them, Subhuti, by means of his buddha vision. The Tathagata is aware of them, Subhuti. For they all produce and receive a measureless, infinite body of merit.
“And how so? Because, Subhuti, these fearless bodhisattvas do not create the perception of a self. Nor do they create the perception of a being, a life, or a soul. Nor, Subhuti, do these fearless bodhisattvas create the perception of a dharma, much less the perception of no dharma. Subhuti, they do not create a perception nor no perception.
“And why not? Because, Subhuti, if these fearless bodhisattvas created the perception of a dharma, they would be attached to a self, a being, a life, and a soul. Likewise, if they created the perception of no dharma, they would be attached to a self, a being, a life, and a soul.
“And why not? Because surely, Subhuti, fearless bodhisattvas do not cling to a dharma, much less to no dharma. This is the meaning behind the Tathagata’s saying, ‘A dharma teaching is like a raft. If you should let go of dharmas, how much more so no dharmas.’”
SEVEN: Once again, the Buddha asked the venerable Subhuti, “What do you think, Subhuti? Did the Tathagata realize any such dharma as ‘unexcelled, perfect enlightenment’? And does the Tathagata teach any such dharma?”
The venerable Subhuti thereupon answered, “Bhagavan, as I understand the meaning of what the Buddha says, the Tathagata did not realize any such dharma as ‘unexcelled, perfect enlightenment.’ Nor does the Tathagata teach such a dharma. And why? Because this dharma realized and taught by the Tathagata is incomprehensible and inexpressible and neither a dharma nor no dharma. And why? Because sages arise from what is uncreated.”
EIGHT: The Buddha said, “Subhuti, what do you think? If
some noble son or daughter filled the billion worlds of this universe with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, would the body of merit produced as a result by this noble son or daughter be great?”
Subhuti answered, “Great, indeed, Bhagavan. The body of merit produced as a result by that noble son or daughter would be great, Sugata. And how so? Bhagavan, whatever is said by the Tathagata to be a body of merit is said by the Tathagata to be no body. Thus does the Tathagata speak of a body of merit as a ‘body of merit.’”
The Buddha said, “Subhuti, if, instead of filling the billion worlds of this universe with the seven jewels and giving them as a gift to the tathagatas, the arhans, the fully-enlightened ones, this noble son or daughter grasped but one four-line gatha of this dharma teaching and made it known and explained it in detail to others, the body of merit produced as a result would be immeasurably, infinitely greater. And how so? Subhuti, from this is born the unexcelled, perfect enlightenment of tathagatas, arhans, and fully-enlightened ones. From this are born buddhas and bhagavans. And how so? Buddha dharmas, Subhuti, ‘buddha dharmas’ are spoken of by the Tathagata as no buddha dharmas. Thus are they called ‘buddha dharmas.’”
NINE: “Tell me, Subhuti. Do those who find the river think, ‘I have attained the goal of finding the river’?”
Subhuti replied, “No, indeed, Bhagavan. Those who find the river do not think, ‘I have attained the goal of finding the river.’ And why not? Bhagavan, they do not find any such dharma. Thus are they said to ‘find the river.’ They do not find a sight, nor do they find a sound, a smell, a taste, a touch, or a dharma. Thus are they said to ‘find the river.’ Bhagavan, if those who found the river should think, ‘I have attained the goal of finding the river,’ they would be attached to a self, they would be attached to a being, a life, and a soul.”
The Buddha said, “Tell me, Subhuti. Do those who return once more think, ‘I have attained the goal of returning once more’?”
Subhuti replied, “No, indeed, Bhagavan. Those who return once more do not think, ‘I have attained the goal of returning once more.’ And why not? Bhagavan, they do not find any such dharma as ‘returning once more.’ Thus are they said to ‘return once more.’”
The Buddha said, “Tell me, Subhuti. Do those who return no more think, ‘I have attained the goal of returning no more.’”
Subhuti replied, “No, indeed, Bhagavan. Those who return no more do not think ‘I have attained the goal of returning no more.’ And why not? Bhagavan, they do not find any such dharma as ‘returning no more.’ Thus are they said to ‘return no more.’”
The Buddha said, “Tell me, Subhuti. Do those who are free from rebirth think, ‘I have attained freedom from rebirth’?”
Subhuti replied, “No, indeed, Bhagavan. Those who are free from rebirth do not think, ‘I have attained freedom from rebirth.’ And why not? Bhagavan, there is no such dharma as ‘freedom from rebirth.’ Thus are they said to be ‘free from rebirth.’ If, Bhagavan, those who are free from rebirth should think, ‘I have attained freedom from rebirth,’ they would be attached to a self, they would be attached to a being, a life, and a soul.
“And how so? Bhagavan, the Tathagata, the Arhan, the Fully- Enlightened One has declared that I am foremost among those who dwell free of passion. Bhagavan, although I am free from rebirth and without desires, I do not think, ‘I am free from rebirth and without desires.’ Bhagavan, if I thought, ‘I have attained freedom from rebirth,’ the Tathagata would not have singled me out by saying, ‘Foremost among those who dwell free of passion is the noble son Subhuti. For he dwells nowhere at all. Thus is he called one who dwells free of passion who “dwells free of passion.”’”
TEN: The Buddha said, “Subhuti, what do you think? Did the Tathagata obtain any such dharma in the presence of Dipankara Tathagata, the Arhan, the Fully-Enlightened One?”
Subhuti replied, “No, indeed, Bhagavan. The Tathagata did not obtain any such dharma in the presence of Dipankara
Tathagata, the Arhan, the Fully-Enlightened One.”
The Buddha said, “Subhuti, if any bodhisattva should thus claim, ‘I shall bring about the transformation of a world,’ such a claim would be untrue. And how so? The transformation of a world, Subhuti, the ‘transformation of a world’ is said by the Tathagata to be no transformation. Thus is it called the ‘transformation of a world.’ Therefore, Subhuti, fearless bodhisattvas should thus give birth to a thought that is not attached and not give birth to a thought attached to anything. They should not give birth to a thought attached to a sight. Nor should they give birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma.
“Subhuti, imagine a person with an immense, perfect body whose self-existence is like that of Mount Sumeru. What do you think, Subhuti? Would such self-existence be great?”
Subhuti replied, “Great, indeed, Bhagavan. Such self- existence would be great, Sugata. And why? Because self- existence, Bhagavan, ‘self-existence’ is said by the Tathagata to be no existence. Thus is it called ‘self-existence. ’ Because, Bhagavan, it is neither existence nor no existence. Thus is it called ‘self-existence.’”
ELEVEN: The Buddha said, “Subhuti, what do you think? If there were as many rivers as there are grains of sand in the great river of the Ganges, would the number of grains of sand in all
those rivers be great?”
Subhuti replied, “The number of rivers would be great, Bhagavan, how much more so their grains of sand.”
The Buddha said, “I shall tell you, Subhuti, so you shall know. If a man or woman filled as many worlds as there are grains of sand in all those rivers with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, what do you think, Subhuti, would the body of merit produced as a result by that man or woman be great?”
Subhuti replied, “It would be great, Bhagavan, great, indeed, Sugata. The body of merit produced as a result by that man or woman would be immeasurable and infinite.”
The Buddha said, “Subhuti, if, then, a man or woman filled as many worlds as that with the seven jewels and gave them as a gift to the tathagatas, the arhans, the fully-enlightened ones, and a noble son or daughter grasped but one four-line gatha of this dharma teaching and made it known and explained it to others, the body of merit produced as a result would be immeasurably, infinitely greater.”
TWELVE: “Furthermore, Subhuti, wherever but one four-line gatha of this dharma teaching is spoken or explained, that place is like a stupa in the world of devas, humans, and asuras. How much more shall they be remarkably blessed, Subhuti, who
memorize, recite, and master this entire teaching and explain it in detail to others. For in that place, Subhuti, dwells a teacher or one who represents the guru of wisdom.”
THIRTEEN: This having been said, the venerable Subhuti asked, “Bhagavan, what is the name of this dharma teaching, and how should we remember it?”
The Buddha told the venerable Subhuti, “The name of this dharma teaching, Subhuti, is the Perfection of Wisdom. Thus should you remember it. And how so? Subhuti, what the Tathagata says is the perfection of wisdom, the Tathagata says is no perfection. Thus is it called the ‘perfection of wisdom.’
“Subhuti, what do you think? Is there any such dharma spoken by the Tathagata?”
Subhuti said, “No, indeed, Bhagavan. There is no such dharma spoken by the Tathagata.”
The Buddha said, “Subhuti, what do you think? Are all the specks of dust in the billion-world-system of a universe many?”
Subhuti said, “Many, Bhagavan. The specks of dust are many, Sugata. And how so? Because, Bhagavan, what the Tathagata says is a speck of dust, Bhagavan, the Tathagata says is no speck. Thus is it called a ‘speck of dust.’ And what the
Tathagata says is a world-system, the Tathagata says is no system. Thus is it called a ‘world-system.’”
The Buddha said, “Subhuti, what do you think? Can the Tathagata, the Arhan, the Fully-Enlightened One be seen by means of the thirty-two attributes of a perfect person?”
Subhuti said, “No, indeed, Bhagavan. The Tathagata, the Arhan, the Fully-Enlightened One cannot be seen by means of the thirty-two attributes of a perfect person. And why not? Because, Bhagavan, what the Tathagata says are the thirty-two attributes of a perfect person, Bhagavan, the Tathagata says are no attributes. Thus are they called the ‘thirty-two attributes of a perfect person.’”
The Buddha said, “Furthermore, Subhuti, if a man or woman renounced their self-existence every day as many times as there are grains of sand in the Ganges and renounced their self- existence in this manner for as many kalpas as there are grains of sand in the Ganges, and someone grasped but one four-line gatha of this dharma teaching and made it known and explained it to others, the body of merit produced as a result would be immeasurably, infinitely greater.”
FOURTEEN: By the force of this dharma, the venerable Subhuti was moved to tears. Wiping his eyes, he said to the Buddha, “How remarkable, Bhagavan, how most remarkable, Sugata, is this dharma teaching that the Bhagavan speaks for the
benefit of those beings who seek the foremost of paths, for the benefit of those who seek the best of paths, and from which my own awareness is born. Bhagavan, I have never heard such a teaching as this! They shall be the most remarkably blessed of bodhisattvas, Bhagavan, who hear what is said in this sutra and give birth to a perception of its truth. And how so? Bhagavan, a perception of its truth is no perception of its truth. Thus does the Tathagata speak of a perception of its truth as a ‘perception of its truth.’
“Hearing such a dharma teaching as this, Bhagavan, it is not remarkable that I should trust and believe it. But in the future, Bhagavan, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, Bhagavan, those beings who grasp this dharma teaching and memorize it, recite it, master it, and explain it in detail to others, they shall be most remarkably blessed. Moreover, Bhagavan, they shall not create the perception of a self, nor shall they create the perception of a being, the perception of a life, or the perception of a soul. They shall create neither a perception nor no perception. And why not? Bhagavan, the perception of a self is no perception, and the perception of a being, a life, or a soul is also no perception. And why not? Because buddhas and bhagavans are free of all perceptions.”
This having been said, the Buddha told the venerable Subhuti, “So it is, Subhuti. So it is. Those beings shall be most remarkably blessed, Subhuti, who are not alarmed, not frightened, and not distressed by what is said in this sutra. And how so? Subhuti, what the Tathagata proclaims as the best of perfections is, in truth, no perfection. Moreover, Subhuti, what
the Tathagata proclaims as the best of perfections is also proclaimed by countless buddhas and bhagavans. Thus is it called the ‘best of perfections. ’
“So, too, Subhuti, is the Tathagata’s perfection of forbearance no perfection. And how so? Subhuti, when King Kali cut off my limbs, my ears and nose, and my flesh, at that moment I had no perception of a self, a being, a life, or a soul. I had neither a perception nor no perception. And why not? At that moment, Subhuti, if I had had the perception of a self, at that moment I would have also had the perception of anger. Or if I had had the perception of a being, the perception of a life, or the perception of a soul, at that moment I would have had the perception of anger. And how so? Subhuti, I recall the five hundred lifetimes I was the mendicant Kshanti, and during that time I had no perception of a self. Nor did I have the perception of a being, the perception of a life, or the perception of a soul.
“Therefore, Subhuti, fearless bodhisattvas should get rid of all perceptions in giving birth to the thought of unexcelled, perfect enlightenment. They should not give birth to a thought attached to a sight, nor should they give birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma. They should not give birth to a thought attached to a dharma, nor should they give birth to a thought attached to no dharma. They should not give birth to a thought attached to anything. And why not? Every attachment is no attachment. Thus the Tathagata says that bodhisattvas should give gifts without being attached. They should give gifts without being attached to a sight, a sound, a smell, a taste, a touch, or a dharma.
“Moreover, Subhuti, bodhisattvas should practice charity in this manner for the benefit of all beings. And how so? Subhuti, the perception of a being is no perception. Likewise, all the beings of whom the Tathagata speaks are thus no beings. And how so? Subhuti, what the Tathagata says is real. What the Tathagata says is true and is as he says it is and is not other than as he says it is. What the Tathagata says is not false. Moreover, Subhuti, in the dharma realized, taught, and reflected on by the Tathagata, there is nothing true and nothing false.
“Subhuti, imagine a person who enters a dark place and who can’t see a thing. He is like a bodhisattva ruled by objects, like someone practicing charity ruled by objects. Now, Subhuti, imagine a person with eyesight at the end of the night when the sun shines forth who can see all manner of things. He is like a bodhisattva not ruled by objects, like someone practicing charity not ruled by objects.
“Furthermore, Subhuti, if a noble son or daughter should grasp this dharma teaching and memorize it, recite it, master it, and explain it in detail to others, the Tathagata will know them, Subhuti, by means of his buddha knowledge. And the Tathagata will see them, Subhuti, by means of his buddha vision. The Tathagata will be aware of them, Subhuti, for all such beings produce and obtain an immeasurable, infinite body of merit.”
FIFTEEN: “Furthermore, Subhuti, if a man or woman renounced their self-existence during the morning as many times as there are grains of sand in the Ganges, and likewise
renounced their self-existence during midday as many times as there are grains of sand in the Ganges, and renounced their self- existence during the afternoon as many times as there are grains of sand in the Ganges, and renounced their self-existence in this manner for many hundreds and thousands of millions and trillions of kalpas, and someone heard this dharma teaching and did not reject it, the body of merit produced as a result would be immeasurably, infinitely greater. How much more so if they not only wrote it down but grasped it, memorized it, recited it, mastered it, and explained it in detail to others.
“Furthermore, Subhuti, inconceivable and incomparable is this dharma teaching, this dharma teaching spoken by the Tathagata, Subhuti, for the benefit of those beings who set forth on the foremost of paths, for the benefit of those beings who set forth on the best of paths. For if someone grasps, memorizes, recites, and masters this dharma teaching and explains it in detail to others, the Tathagata will know them, Subhuti, by means of his buddha knowledge. And the Tathagata will see them, Subhuti, by means of his buddha vision. The Tathagata will be aware of them, Subhuti, for all such beings produce a body of merit that has no limits, a body of merit that is inconceivable, incomparable, immeasurable, and boundless. For all such beings as these, Subhuti, likewise wear enlightenment upon their shoulders. And how so? Subhuti, this dharma teaching cannot be heard by beings of lesser aspiration: not by those who mistakenly perceive a self, nor by those who mistakenly perceive a being, a life, or a soul. For beings who lack the bodhisattva’s aspiration cannot hear, grasp, memorize, recite, or master this dharma teaching.
“Moreover, Subhuti, wherever this sutra is explained, that place shall be honored. Whether in the realm of devas, humans, or asuras, that place shall be honored with prostrations and circumambulations. That place shall be like a stupa.”
SIXTEEN: “Nevertheless, Subhuti, the noble son or daughter who grasps, memorizes, recites, and masters such a sutra as this and contemplates it thoroughly and explains it in detail to others will suffer their contempt, their utter contempt. And how could this be? Subhuti, the bad karma created by these beings in their past lives should result in an unfortunate rebirth. But now, by suffering such contempt, they put an end to the bad karma of their past lives and attain the enlightenment of buddhas.
“Subhuti, I recall in the past, during the countless, infinite kalpas before Dipankara Tathagata, the Arhan, the Fully- Enlightened One, I served eighty-four hundred, thousand, million, trillion other buddhas and served them without fail. Nevertheless, Subhuti, although I served those buddhas and bhagavans and served them without fail, in the future, in the final epoch, in the final period, in the final five hundred years of the dharma-ending age, the body of merit of the person who grasps, memorizes, recites, and masters such a sutra as this and explains it in detail to others will exceed my former body of merit not by a hundredfold or a thousandfold or a hundred thousandfold or a millionfold or a hundred millionfold or a thousand millionfold or a hundred-thousand millionfold, but by an amount that cannot be measured, calculated, illustrated, characterized, or even imagined. Subhuti, if I were to describe this noble son or daughter’s body of merit, the full extent of the body of merit this
noble son or daughter would thereby produce and obtain, it would bewilder or disturb people’s minds. Furthermore, Subhuti, inconceivable and incomparable is this dharma teaching spoken by the Tathagata, and inconceivable is the result you should expect.”