Cap. XIX. Treats of the Universal Diffusion of the Mystical Body [of Tathágata.]12
Subhúti, what think you? if there were a man who in the practice of his charity were to bestow in alms enough of the seven precious substances to fill the great chiliocosm, would the merit which this man obtained by the consequent influences of such charity be great or not?
Yes, certainly, world-honoured one! the effect of such charity would be very considerable in its consequent merit.
Subhúti, if that merit and happiness consequent on it, were real merit and happiness, then Tathágata would not describe it as being “great:” it is when the happiness is in reality vain and transitory that Buddha speaks of it comparatively as “much” or “great.”
Cap. XX.—On the removal of all material forms and all distinctive qualities.
Subhúti, what think you? Is it possible to behold Buddha through the outward distinctions of his perfectly fashioned body? No, world-honoured one! Tathágata is not to be seen through the medium of any such distinctions as these. And why? Tathágata declares that all such distinctions are after all no real distinctions; this term perfectly-fashioned-body, is nothing more than a mere name.
Subhúti, what think you? is it possible to behold Tathágata in any of the various changes which his body may be made to undergo (i.e. his spiritual transformations)?
No, world-honoured one! Juloi must not thus be sought for. What then—Tathágata declares that all these various changes and appearances are after all unreal—by whatever terms they are known they are but mere names.
Cap. XXI.—On the impossibility of expressing this system in words, that which can be so expressed is not agreeable to this body of doctrine.
Subhúti, be mindful not to speak after this manner, “Tathágata has this intention in his heart, viz., ‘I ought to have a definitely declared system of doctrine,’” never think thus. For why, if a man say that Tathágata has a definitely spoken system of doctrine, that man does but malign Buddha, for the law which I give cannot be explained in words. Subhúti, as to a definitely declared system of law, that which can be thus declared is no law, it is but an empty name.
At this time the aged sage Subhúti addressed Buddha thus: World-honoured one! will the mass of sentient beings who in future years may listen to this law, will they hereby have begotten in them a believing heart? Buddha said: Subhúti, that mass of sentient beings, of which you speak, in one sense is real, and in another is unreal. But what then, Subhúti? the mass of sentient beings, born of sentient beings, Tathágata declares are no such beings at all; the term “sentient beings” is but a name.
Cap. XXII.—It is wrong also to say that this system or condition of being can be attained to.
Subhúti addressed Buddha thus: World-honoured one! Buddha having arrived at the condition of the unsurpassed and perfect heart, is he in the condition which has previously been described as “not to be attained?”
Buddha said: True, True, Subhúti! I, as possessed of this heart, have come into the condition above described. This term the unsurpassed, just, and enlightened heart, is but a mere name.
Cap. XXIII.—The heart purified leads to virtuous practice.
Moreover, Subhúti, this condition of being of which I speak is one and uniform. There is no such thing as high or low in it. This condition which is named the unsurpassed, just, and enlightened (heart), consists in nothing more than the exclusion of all individual distinctions. A man who practises all the rules of virtuous conduct will forthwith attain this condition. But, Subhúti, when we speak of rules of virtuous conduct, Tathágata declares that these rules are after all no real and lasting rules; the term is but a mere name.
Cap. XXIV.—On the incomparable character of the happiness consequent on this wisdom.
Subhúti, if all the royal Sumerus in the great chiliocosm were gathered together, and a man were to distribute in charity an amount of the seven precious substances equal to this accumulated mass, and if another man were to accept and adopt this Prajná-páramitá Sútra, up to the point of the four canons, and read and recite it, on account of that man, I declare that his happiness and consequent merit would be incomparably greater than that of the other, so much so, that no number could express the excess of one over the other.
Cap. XXV.—The non-reality of transformational differences.
Subhúti, what think you? say not any of you that Tathágata thinks thus within himself, “I must deliver all these sentient creatures?” Subhúti, think not thus; and why? because in truth there are no such sentient beings for Tathágata to deliver; if there were, then Tathágata would immediately be subject to one of the individual distinctions.13 Subhúti, Tathágata in speaking of the first distinction of personality,14 declares that the term “I” is the same as that which is not “I,” all other sects indeed believe in the reality of such personality. But, Subhúti, this expression “all other sects” Tathágata declares likewise to be a mere name, it is the same as that which is the opposite of this term (i.e. the name is nothing).15
Cap. XXVI.—The mystical body without any distinct characteristic.
Subhúti, what think you? is it possible to contemplate Tathágata through the thirty-two “distinctive signs,”16 which adorn his person? Subhúti said: Yes! Yes! Tathágata is manifested through the thirty two distinctive signs. Buddha said: Subhúti, if Tathágata is to be seen through the medium of these signs, then every Chakrawarttí is the same as Tathágata.
Subhúti addressed Buddha: World-honoured one! as I understand the doctrine which Buddha declares, Tathágata cannot be seen through the thirty-two distinctive signs. At this time the world-honoured one delivered the following Gáthá, “He who looks for me through any material form, or seeks me through any audible sound, that man has entered on a wrong course, he shall not be able to see Tathágata.”
Cap. XXVII.—But there is a period when it would be incorrect to say that all laws and conditions of being must be disregarded and expunged.
Subhúti, if you should think thus, “Tathágata, by means of his personal distinctions has attained to the unsurpassable condition,” you would be wrong, Subhúti. Tathágata has not arrived at this state by means of any such distinctions. But, Subhúti, do not come to such an opinion as this, viz., “that what is called the unsurpassed, just, and enlightened heart is nothing more than the mere neglect and destruction of all rules and conditions.” Think not so, for why? the exhibition of this perfect and unsurpassed heart is not the consequence of having disregarded and destroyed all rules, in the active discharge of duty.
Cap. XXVIII.—On not receiving and not coveting the reward of virtuous conduct.
Subhúti, if a Bodhisatwa use in charity as much of the seven precious substances as would fill sakwalas as numerous as the sands of the Ganges; and if another man clearly understand the non-individual character of all conditions of being, and by patient endurance obtain perfection, the meritorious happiness of this Bodhisatwa exceeds that of the former. What then Subhúti, as far as all the Bodhisatwas are concerned there can be no such thing as the appreciation of reward.
Subhúti asked Buddha: World-honoured one! what is this you say, that Bodhisatwas cannot be said to appreciate reward?
Subhúti, the reward which a Bodhisatwa enjoys ought to be connected with no covetous desire; this is what I mean by non-appreciation of reward.