Dennis Quaid On Criticism Of 39-Year Age Gap With Fiancée Laura Savoie: ‘It Really Doesn’t Bother Us’
by Corey AtadDennis Quaid isn’t letting criticism dampen his love for his fiancée.
Back in October, the 65-year-old “Innerspace” actor announced his engagement to 26-year-old Laura Savoie. In a new interview with the Guardian, he opens up about their relationship.
“No, it really doesn’t bother us,” Quaid says of people thinking their 39-year age gap is taboo-breaking. “Everyone comes from the perspective of their own life and so I can’t comment on the way they feel; I can’t even get angry.”
He adds, “I didn’t go out looking for an age gap or someone really younger than me. I met her at a business event and then the relationship developed. You have no control over who you fall in love with. I don’t fall in love easy. But I can’t let what a few people think control all that. I’ve been married three times and this is the final one, I know it is. I feel like I have a real partner in life.”
Quaid also takes in stride comparisons to his film “The Parent Trap”, in which his character gets engaged to a 26-year-old.
“In fact, that very day, we went to the Staglin Family Vineyard, where we filmed ‘The Parent Trap’,” he says of the jokes on Twitter about it. “I hadn’t been there since 1996. So we went and they offered us the opportunity to get married there.”
Asked if they will take the vineyard up on the offer, Quaid says, “Well, wouldn’t you? For sure!”
As for when the wedding will take place, the actor teases, “I think you have to get married within a year of asking.”


Bar$Foo.class
public class Bar { public class Foo { private int value; } public void test() { Foo instance = new Foo(); instance.value = 100; } }
Bar$Foo.class
类中有一个access$002
方法：
methods_count='0002' (2) methods MethodInfo {Value='<init>:(Lsample/Bar;)V', AccessFlags='[ACC_PUBLIC]', Attrs='[Code, MethodParameters]'} MethodInfo {Value='access$002:(Lsample/Bar$Foo;I)I', AccessFlags='[ACC_STATIC,ACC_SYNTHETIC]', Attrs='[Code]'}
Bar$1.class
public class Bar { private Runnable r = new Runnable() { @Override public void run() { // } }; }
Bar$1Foo.class
Bar$2Foo.class
public class Bar { public void test1() { class Foo { // } } public void test2() { class Foo { // } } }
$VALUES
public enum Day { SUNDAY, MONDAY, TUESDAY, WEDNESDAY, THURSDAY, FRIDAY, SATURDAY }
fields_count='0008' (8) fields FieldInfo {Value='SUNDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='MONDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='TUESDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='WEDNESDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='THURSDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='FRIDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='SATURDAY:Lsample/Day;', AccessFlags='[ACC_PUBLIC,ACC_STATIC,ACC_FINAL,ACC_ENUM]', Attrs='[]'} FieldInfo {Value='$VALUES:[Lsample/Day;', AccessFlags='[ACC_PRIVATE,ACC_STATIC,ACC_FINAL,ACC_SYNTHETIC]', Attrs='[]'}
public class Bar { public void tellItLikeItIs(Day day) { switch (day) { case MONDAY: System.out.println("Mondays are bad."); break; case FRIDAY: System.out.println("Fridays are better."); break; case SATURDAY: case SUNDAY: System.out.println("Weekends are best."); break; default: System.out.println("Midweek days are so-so."); break; } } }
生成Bar$1.class
，包含字段$SwitchMap$sample$Day
:
fields_count='0001' (1) fields FieldInfo {Value='$SwitchMap$sample$Day:[I', AccessFlags='[ACC_STATIC,ACC_FINAL,ACC_SYNTHETIC]', Attrs='[]'}
StackOverflow: What does $$ in javac generated name mean?
Bar$Foo
refers to Foo
, which is an inner class of Bar
.
Bar$1
refers to an anonymous class declared inside one of the methods of Bar
.
Bar.lambda$test$0()
refers to a lambda declared inside of Bar.test()
method.
Bar$$Lambda$1
refers to the special "new classes" used for lambda expressions inside of Bar.test()
method
What does double dollar ($$
) mean?
It seems obvious that the double dollar ($$
) is simply used for the special "new classes" used for lambda expressions.
So $
is used to separate names for inner classes, and $$
marks lambda-expression-based inner classes. – GhostCat
When a source file containing lambdas is compiled, javac will compile the lambda bodies into synthetic(ACC_SYNTHETIC
) methods that reside in the containing class.
These methods are private
(ACC_PRIVATE
) and static
(ACC_STATIC
), and their names will be something like lambda$<method>$<count>
where method
is the name of the method that contains the lambda, and count
is a sequential counter that numbers methods from the beginning of the source file (starting from zero).
lambda$test$0
lambda$test$1
import java.util.function.Function; public class Bar { public void test() { Function<Integer, Integer> func1 = val -> val + 5; Function<String, String> func2 = name -> "Hello, " + name; } }
When a lambda expression is first evaluated at runtime, the lambda metafactory
is called.
This produces a class that implements the lambda's functional interface.
It instantiates this class, takes the arguments to the functional interface method (if any), combines them with any captured values, and calls the synthetic method compiled by javac as described above.
This instance is referred to as a "function object" or a "proxy".
Bar$$Lambda$1.class
import java.util.function.Consumer; public class Bar { public static void main(String[] args) { System.setProperty("jdk.internal.lambda.dumpProxyClasses","D:/git-repo/java8-classfile-tutorial/target/classes"); Consumer<String> c = System.out::println; c.accept("Hello"); } }


#include <compressingfilewriter.h>
Definition at line 35 of file compressingfilewriter.h.
Public Member Functions | |
| size_t | bytesWrittenToDisk () const |
| void | close () |
| CompressingFileWriter (const std::string &file_path) | |
| CompressingFileWriter (const std::wstring &file_path) | |
| CompressingFileWriter () | |
| CompressionProfileValue | compressionProfile () const |
| std::wstring | filePath () const |
| void | flush () |
| bool | isOpen () const |
| void | open (const std::string &file_path) |
| void | open (const std::wstring &file_path) |
| bool | openNoThrow (const std::string &file_path) |
| bool | openNoThrow (const std::wstring &file_path) |
| void | setCompressionProfile (CompressionProfileValue profile) |
| void | setProfileRegistry (const CompressionProfileRegistry &profile_registry) |
| void | write (SerializablePtr object, SubObjectFilter &filter) |
| void | write (SerializablePtr object) |
Constructs and un-opened instance.
| CompressingFileWriter | ( | const std::wstring & | file_path | ) | [explicit] |
Construct with opened file.
| file_path | The path to the log file to open. |
| SerializableError | Failed to open file |
| size_t bytesWrittenToDisk | ( | ) | const |
Returns the number of bytes written to disk so far.
This does not include any unflushed data.
| void close | ( | ) |
Flushes any data and closes the file if open.
| SerializableError | Failed to write to file, file will have been closed. |
| CompressionProfileValue compressionProfile | ( | ) | const |
Returns the current compression profile.
| std::wstring filePath | ( | ) | const |
The currently opened filepath.
This is the empty string if no file is open.
| void flush | ( | ) |
Flushes any data in memory to disk.
Can be called even if isOpen() is false.
| SerializableError | Failed to write to file, file will have been closed. |
| bool isOpen | ( | ) | const |
Never throws
| void open | ( | const std::wstring & | file_path | ) |
Opens a single file.
Calls close() to close any already opened file and then tries to open a new file for writing.
| file_path | Path to file to write to. Any existing data is truncated. |
| SerializableError | Failed to open file |
| bool openNoThrow | ( | const std::wstring & | file_path | ) |
Opens a single file.
Calls close() to close any already opened file and then tries to open a new file for writing.
| file_path | Path to file to write to. Any existing data is truncated. |
true
if the file was opened successfully. | void setCompressionProfile | ( | CompressionProfileValue | profile | ) |
Flushes any existing data and changes the compression profile.
Subsequent calls to write will use the supplied compression profile.
| SerializableError | Failed to write to file, file will have been closed. |
| void setProfileRegistry | ( | const CompressionProfileRegistry & | profile_registry | ) |
Sets the compression profile registry to use.
| profile_registry | Registry used for encoding serializable objects. |
| void write | ( | SerializablePtr | object, | |
| SubObjectFilter & | filter | |||
| ) |
Writes the object to file.
The filter is applied to the object and then any nodes enabled for serializable will be written using the current compression profile.
| SerializableError | Failed to write to file, file will have been closed. |
| void write | ( | SerializablePtr | object | ) |
Writes the object to the file.
| SerializableError | Failed to write to file, file will have been closed. |


{% extends "header.html" %} {% block body %}
Hello everybody and welcome to the 11th fundamental investing with programming tutorial.
Now I want to talk about Quandl.com, which offers free financial data, which is absolutely awesome, this kind of financial data should be totally free, and easily accessible by programming.
Quandl offers an API and also modules in most major programming languages, that said, it looks like the module's main use would be if you were building a web app. In our case, we're not and we'd be looking for a very small and specific set of companies.
The Quandl API restricts anonymous calls to 50 a day, measured in UTC time. If you just make an account, that raises to 500 calls a day. Then, if you want more, you just have to contact them, and they, at least for now, assert that they will accept the request, they just want to know who is doing it. If you do want to exceed those 500 calls a day, you just need the api token, and you get that immediately when you make an account.
Anyway, to the tutorial!
import time import urllib2 from urllib2 import urlopen def grabQuandl(ticker): endLink = 'sort_order=asc' try: #Keep in mind this will result in 3 requests# ... so dont run the heck out of this. netIncome = urllib2.urlopen('http://www.quandl.com/api/v1/datasets/OFDP/DMDRN_'+ticker+'_NET_INC.csv?&'+endLink).read() revenue = urllib2.urlopen('http://www.quandl.com/api/v1/datasets/OFDP/DMDRN_'+ticker+'_REV_LAST.csv?&'+endLink).read() ROC = urllib2.urlopen('http://www.quandl.com/api/v1/datasets/OFDP/DMDRN_'+ticker+'_ROC.csv?&'+endLink).read() print netIncome print '__________________' print revenue print '__________________' print ROC print '__________________' except Exception,e: print 'failed in the main loop',str(e) pass grabQuandl('YHOO')


The outcome of concurrent accumulates to the same location, with the same operation and predefined datatype, is as if the accumulates where done at that location in some serial order. On the other hand, if two locations are both updated by two accumulate calls, then the updates may occur in reverse order at the two locations. Thus, there is no guarantee that the entire call to MPI_ACCUMULATE is executed atomically. The effect of this lack of atomicity is limited: The previous correctness conditions imply that a location updated by a call to MPI_ACCUMULATE, cannot be accessed by load or an RMA call other than accumulate, until the MPI_ACCUMULATE call has completed (at the target). Different interleavings can lead to different results only to the extent that computer arithmetics are not truly associative or commutative.


Om namo Bhagavatyai Arya-Prajnaparamitayai!
Homage to the Perfection of Wisdom, the Lovely, the Holy!
Evam maya srutam ekasmin samaye. Bhagavan Sravastyam viharati sma Jetavane'nathapindadasya-arame
mahata bhiksu-samghena sarddham ardhatrayodasabhir bhiksu-sataih sambahulais
ca bodhisattvair mahasattvaih. Atha khalu Bhagavan purvahna-kala-samaye nivasya
patracivaram adaya Sravastim maha-nagarim pindaya praviksat. Atha khalu Bhagavan
Sravastim maha-nagarim pindaya caritva krta-bhakta-krtyah pascadbhakta-pindapata-pratikrantah
patra-civaram pratisamya padau praksalya nyasidat prajnapta eva-asane paryankam
abhujya rjum kayam pranidhaya, pratimukhim smrtim upasthapya. Atha khalu sambahula
bhiksavo yena Bhagavams tenopasamkraman upasamkramya Bhagavatah padau sirobhir
abhivandya Bhagavantam trispradaksinikrtyaikante nyasidan.
Thus have I heard at one time. The Lord dwelt at Sravasti, in the Jeta Grove,
in the garden of Anathapindika, together with a large gathering of monks, consisting
of 1,250 monks, and with many Bodhisattvas, great beings. Early in the morning
the Lord dressed, put on his cloak, took his bowl, and entered the great city
of Sravasti to collect alms. When he had eaten and returned from his round,
the Lord put away his bowl and cloak, washed his feet, and sat down on the seat
arranged for him, crossing his legs, holding his body upright, and mindfully
fixing his attention in front of him. Then many monks approached to where the
Lord was, saluted his feet with their heads, thrice walked round him to the
right, and sat down on one side.
Tena khalu punah samayena-ayusman Subhutis tasyam eva parsadi samnipatito'bhut
samnisannah. Atha khalv ayusman Subhutir utthaya-asanad, ekamsam uttarasangham
krtva, daksinam janu-mandalam prthivyam pratisthapya, yena Bhagavams tena-anjalim
pranamya Bhagavantam etad avocat: Ascaryam Bhagavan parama-ascaryam Sugata,
yavad eva Tathagatena-arhata samyaksambuddhena bodhisattva mahasattva anuparigrhitah
paramena-anugrahena. Ascaryam Bhagavan yavad eva Tathagatena-arhata samyaksambuddhena
bodhisattva mahasattvah parinditah paramaya parindanaya. Tat katham Bhagavan
bodhisattva-yana-samprasthitena kulaputrena va kuladuhitra va sthatavyam katham
pratipattavyam katham cittam pragrahitavyam?
At that time the Venerable Subhuti came to that assembly, and sat down. Then
he rose from his seat, put his upper robe over one shoulder, placed his right
knee on the ground, bent forth his folded hands towards the Lord, and said to
the Lord: 'It is wonderful O Lord, it is exceedingly wonderful, O Well-Gone,
how much the Bodhisattvas, the great beings, have been helped with the greatest
help by the Tathagata, the Arhat, the Fully Enlightened One. It is wonderful,
O Lord, how much the Bodhisattvas, the great beings, have been favoured with
the highest favour by the Tathagata, the Arhat, the Fully Enlightened One. How
then, O Lord, should a son or daughter of good family, who have set out in the
Bodhisattva-vehicle, stand, how progress, how control their thoughts?'
Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Sadhu sadhu Subhute, evam
etad yatha vadasi. Anuparigrhitas Tathagatena bodhisattva mahasattvah paramena-anugrahena,
parinditas Tathagatena bodhisattva mahasattvah paramaya parindanaya. Tena hi
Subhute srnu sadhu ca susthu ca manasikuru, bhasisye 'ham te yatha bodhisattva-yana-samprasthitena
sthatavyam yatha pratipattavyam yatha cittam pragrahitavyam. Evam Bhagavann
ity ayusman Subhutir Bhagavatah pratyasrausit.
After these words the Lord said to the Venerable Subhuti: 'Well said, well said,
Subhuti! So it is, Subhuti, so it is, as you say! The Tathagata, Subhuti, has
helped the Bodhisattvas, the great beings with the greatest help, and he has
favoured them with the highest favour. Therefore, 'Subhuti, listen well, and
attentively! I will teach you how those who have set out in the Bodhisattva
vehicle should stand, how progress, how control their thoughts.' 'So be it,
O Lord', replied the Venerable Subhuti and listened.
Bhagavan etad avocat: Iha Subhute bodhisattva-yana-samprasthitena evam cittam
utpadayitavyam: Yavantah Subhute sattvah sattvadhatau sattva-samgrahena samgrhita
anda-ja va jarayu-ja va samsveda-ja vaupapaduka va, rupino va-arupino va, samjnino
va-asamjnino va naiva samjnino na-asamjnino va, yavan kascit sattvadhatu-prajnapyamanah
prajnapyate, te ca maya sarve nupadhisese nirvana-dhatau parinirvapayitavyah.
Evam aparimanam api sattvan parinirvapya na kascit sattvah parinirvapito bhavati.
Tat kasya hetoh? Sacet Subhute bodhisattvasya sattva-samjna pravarteta, na sa
bodhisattva iti vaktavyah. Tat kasya hetoh? Na sa Subhute bodhisattvo vaktavyo
yasya-atma-samjna pravarteta, sattva-samjna va jiva-samjna va pudgala-samjna
va pravarteta.
The Lord said: Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva
should produce a thought in this manner: 'As many beings as there are in the
universe of beings, comprehended under the term "beings" egg-born,
born from a womb, moisture-born, or miraculously born; with or without form;
with perception, without perception, and with neither perception nor non-perception,
as far as any conceivable form of beings is conceived: all these I must lead
to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet,
although innumerable beings have thus been led to Nirvana, no being at all has
been led to Nirvana.' And why? If in a Bodhisattva the notion of a 'being' should
take place, he could not be called a 'Bodhi-being'. 'And why? He is not to be
called a Bodhi-being, in whom the notion of a self or of a being should take
place, or the notion of a living soul or of a person.'
Api tu khalu punah Subhute na bodhisattvena vastu-pratisthitena danam datavyam,
na kvacit pratisthitena danam datavyam, na-rupa-pratisthitena danam datavyam,
na sabda-gandha-rasa-sprastavya-dharmesu pratisthitena danam datavyam. Evam
hi Subhute bodhisattvena mahasattvena danam datavyam yatha na nimitta-samjnayam
api pratitisthet. Tat kasya hetoh? Yah Subhute'pratisthito danam dadati, tasya
Subhute punya-skandhasya na sukaram pramanam udgrahitum. Tat kim manyase Subhute
sukaram purvasyam disy akasasya pramanam udgrahitum? Subhutir aha: No hidam
Bhagavan. Bhagavan aha: Evam daksina-pascima-uttara-asvadha-urdhvam digvidiksu
samantad dasasu diksu sukaram akasasya pramanam udgrahitum? Subhutir aha: No
hidam Bhagavan. Bhagavan aha: Evam eva Subhute yo bodhisattvo' pratisthito danam
dadati, tasya Subhute punya-skandhasya na sukaram pramanam udgrahitum. Evam
hi Subhute bodhisattva-yana-samprasthitena danam datavyam yatha na nimitta-samjnayam
api pratitisthet.
Moreover, Subhuti, a Bodhisattva who gives a gift should not be supported by
a thing, nor should he be supported anywhere. When he gives gifts he should
not be supported by sight-objects, nor by sounds, smells, tastes, touchables,
or mind-objects. For, Subhuti, the Bodhisattva, the great being should give
gifts in such a way that he is not supported by the notion of a sign. And why?
Because the heap of merit of that Bodhi-being, who unsupported gives a gift,
is not easy to measure. What do you think, Subhuti, is the extent of space in
the East easy to measure? Subhuti replied: No indeed, O Lord. The Lord asked:
In like manner, is it easy to measure the extent of space in the South, West
or North, downwards, upwards, in the intermediate directions, in all the ten
directions all round? Subhuti replied: No indeed, O Lord. The Lord said: Even
so the heap of merit of that Bodhibeing who unsupported gives a gift is not
easy to measure. That is why, Subhuti, those who have set out in the Bodhisattva-vehicle,
should give gifts without being supported by the notion of a sign.
Tat kim manyase Subhute laksana-sampada Tathagato drastavyah? Subhutir aha:
No hidam Bhagavan, na laksana-sampada Tathagato drastavyah. Tat kasya hetoh?
Ya sa Bhagavan laksana-sampat Tathagatena bhasita saiva-alaksana-sampat. Evam
ukte Bhagavan ayusmantam Subhutim etad avocat: Yavat Subhute laksana-sampat
tavan mrsa, yavad alaksana-sampat tavan na mrseti hi laksana-alaksanatas Tathagato
drastavyah.
The Lord continued: 'What do you think, Subhuti, can the Tathagata be seen by
the possession of his marks?' Subhuti replied: 'No indeed, O Lord. And why?
What has been taught by the Tathagata as the possession of marks, that is truly
a no-possession of no-marks.' The Lord said: 'Wherever there is possession of
marks, there is fraud, wherever there is no-possession of no-marks there is
no fraud. Hence the Tathagata is to be seen from no marks as marks.'
Evam ukte ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan kecit sattva
bhavisyanty anagate' dhvani pascime kale pascime samaye pascimayam panca-satyam
sad-dharma-vipraloka-kale vartamane, ya imesv evamrupesu sutranta-padesu bhasyamanesu
bhuta-samjnam utpadayisyanti? Bhagavan aha: Ma Subhute tvam evam vocah. Asti
kecit sattva bhavisyanty anagate' dhvani pascime kale pascime samaye pascimayam
pancasatyam sad-dharma-vipralope vartamane, ya imesv evamrupesu sutrantapadesu
bhasyamanesu bhuta-samjnam utpadayisyanti. Api tu khalu punah Subhute bhavisyanty
anagate' dhvani bodhisattva mahasattvah pascime kale pascime samaye pascimayam
panca-satyam sad-dharma-vipralope vartamane gunavantah silavantah prajnavantas
ca bhavisyanti, ya imesv evamrupesu sutranta-padesu bhasyamanesu bhutasamjnam
utpadayisyanti. Na khalu punas te Subhute bodhisattva mahasattva eka-buddha-paryupasita
bhavisyanti, na-eka-buddha-avaropita-kusala-mula bhavisyanti, api tu khalu punah
Subhute aneka-buddha-satasahasra-paryupasita aneka-buddha-satasahasra-avaropita-kusala-mulas
te bodhisattva mahasattva bhavisyanti, ya imesv evamrupesu sutranta-padesu bhasyamanesv
eka-citta-prasadam api pratilapsyante. Jnatas te Subhute Tathagatena buddha-jnanena,
drstas te Subhute Tathagatena buddha-caksusa, buddhas te Subhute Tathagatena.
Sarve te Subhute' prameyam asamkhyeyam punyaskandham prasavisyanti pratigrahisyanti.
Subhuti asked: Will there be any beings in the future period, in the last time,
in the last epoch, in the last 500 years, at the time of the collapse of the
good doctrine who, when these words of the Sutra are being taught, will understand
their truth? The Lord replied: Do not speak thus, Subhuti! Yes, even then there
will be such beings. For even at that time, Subhuti, there will be Bodhisattvas
who are gifted with good conduct, gifted, with virtuous qualities, gifted with
wisdom, and who, when these words of the Sutra are being taught, will understand
their truth. And these Bodhisattvas, Subhuti, will not be such as have honoured
only one single Buddha, nor such as have planted their roots of merit under
one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when
these words of the Sutra are being taught, will find even one single thought
of serene faith, they will be such as have honoured many hundreds of thousands
of Buddhas, such as have planted their roots of merit under many hundreds of
thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his
Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye,
fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will
beget and acquire an immeasurable and incalculable heap of merit.
Tat kasya hetoh? Na hi Subhute tesam bodhisattvanam mahasattvanam atma-samjna
pravartate na sattva-samjna na jiva-samjna na pudgala-samjna pravartate. Na-api
tesam Subhute bodhisattvanam mahasattvanam dharma-samjna pravartate, evam na-adharma-samjna.
Na-api tesam Subhute samjna na-asamjna pravartate.
And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self
takes place, (2) no perception of a being, (3) no perception of a soul, (4)
no perception of a person. Nor do these Bodhisattvas have (5) a perception of
a dharma, or (6) a perception of a no-dharma. (7) No perception or (8) non-perception
takes place in them.
Tat kasya hetoh? Sacet Subhute tesam bodhisattvanam mahasattvanam dharma-samjna
pravarteta, sa eva tesam atma-graho bhavet, sattva-graho jiva-grahah pudgala-graho
bhavet. Saced a-dharma-samjna pravarteta, sa eva tesam atma-graho bhavet, sattva-graho
jiva-grahah pudgala-graha iti. Tat kasya hetoh? Na khalu punah Subhute bodhisattvena
mahasattvena dharma udgrahitavyo na-adharmah. Tasmad iyam Tathagatena sandhya
vag bhasita: Kolopamam dharma-paryayam ajanadbhir dharma eva prahatavyah prag
eva-adharma iti.
And why? If, Subhuti, these Bodhisattvas should have a perception of either
a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul,
or a person. And why? Because a Bodhisattva should not seize on either a dharma
or a no-dharma. Therefore this saying has been taught by the Tathagata with
a hidden meaning: 'Those who know the discourse on dharma as like unto a raft,
should forsake dharmas, still more so no-dharmas.'
Punar aparam Bhagavan ayusmantam Subhutim etad avocat: Tat kim manyase Subhute,
asti sa kascid dharmo yas Tathagatena-anuttara samyaksambodhir ity abhisambuddhah,
kascid va dharmas Tathagatena desitah? Evam ukta ayusman Subhutir Bhagavantam
etad avocat: Yatha-aham Bhagavan Bhagavato bhasitasya-artham ajanami, na-asti
sa kascid dharmo yas Tathagatena-anuttara samyaksambodhir ity abhisambuddhah,
na-asti dharmo yas Tathagatena desitah. Tat kasya hetoh? Yo'sau Tathagatena
dharmo'bhisambuddho desito va, agrahyah so'nabhilapyah, na sa dharmo na-adharmah.
Tat kasya hetoh? Asamskrtaprabhavita hy arya-pudgalah.
The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata
has fully known as 'the utmost, right and perfect enlightenment, or is there
any dharma which the Tathagata has demonstrated? Subhuti replied: No, not as
I understand what the Lord has said. And why? This dharma which the Tathagata
has fully known or demonstrated it cannot be grasped, it cannot be talked about,
it is neither a dharma nor a no-dharma. And why? Because an Absolute exalts
the Holy Persons.
Bhagavan aha: Tat kim manyase Subhute yah kascit kulaputro va kuladuhita vemam
trisahasramahasahasram lokadhatum sapta-ratnaparipurnam krtva Tathagatebhyo'
rhadbhyah samyaksambuddhebhyo danam dadyat, api nu sa kulaputro va kuladuhita
va tato nidanam bahutaram punya-skandham prasunuyat? Subhutir aha: Bahu Bhagavan
bahu Sugata sa kulaputro va kuladuhita va tato nidanam punya-skandham prasunuyat.
Tat kasya hetoh? Yo'sau Bhagavan punya-skandhas Tathagatena bhasitah, a-skandhah
sa Tathagatena bhasitah. Tasmat Tathagato bhasate: Punya-skandhah punya-skandha
iti. Bhagavan aha: Yas ca khalu punah Subhute kulaputro va kuladuhita vemam
trisahasramahasahasram lokadhatum sapta-ratna-paripurnam krtva Tathagatebhyo'
rhadbhyah samyaksambuddhebhyo danam dadyat, yas ceto dharma-paryayad antasas
catuspadikam api gatham udgrhya parebhyo vistarena desayet samprakasayed, ayam
eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam.
Tat kasya hetoh? Ato nirjata hi Subhute Tathagatanam arhatam samyaksambuddhanam
anuttara samyaksambodhir, ato nirjatas ca Buddha Bhagavantah. Tat kasya hetoh?
Buddhadharma buddhadharma iti Subhute 'buddhadharmas caiva te Tathagatena bhasitah.
Tenocyante buddhadharma iti.
The Lord then asked: What do you think, Subhuti, if a son or daughter of good
family had filled this world system of 1,000 million worlds with the seven precious
things, and then gave it as a gift to the Tathagatas, Arhats, Fully Enlightened
Ones, would they on the strength of that beget a great heap of merit? Subbuti
replied: Great, O Lord, great, O Well-Gone, would that heap of merit be! And
why? Because the Tathagata spoke of the 'heap of merit' as a non-heap. That
is how the Tathagata speaks of 'heap of merit'. The Lord said: But if someone
else were to take from this discourse on dharma but one stanza of four lines,
and would demonstrate and illuminate it in full detail to others, then he would
on the strength of that beget a still greater heap of merit, immeasurable and
incalculable. And why? Because from it has issued the utmost, right and perfect
enlightenment of the Tathagatas, Arhats, Fully Enlightened Ones, and from it
have issued the Buddhas, the Lords. And why? For the Tathagata has taught that
the dharmas special to the Buddhas are just not a Buddha's special dharmas.
That is why they are called 'the dharmas special to the Buddhas'.
Tat kim manyase Subhute, api nu srotaapannasyaivam bhavati: Maya srotaapatti-phalam
praptam iti? Subhutir aha: No hidam Bhagavan, na srotaapannasyaivam bhavati:
Maya srotaapatti-phalam praptam iti. Tat kasya hetoh? Na hi sa Bhagavan kamcid
dharmam apannah. Tenocyate srotaapanna iti. Na rupam apanno na sabdan na gandhan
na rasan na sprastavyan na dharman apannah. Tenocyate srotaapanna iti. Saced
Bhagavan srotaapannasyaivam bhaven: Maya srotaapatti-phalam praptam iti, sa
eva tasya-atma-graho bhavet sattva-graho jiva-grahah pudgala-graho bhaved iti.
Bhagavan aha: Tat kim manyase Subhute, api nu sakrdagamina evam bhavati: Maya
sakrdagami-phalam praptam iti? Subhutir aha: No hidam Bhagavan, na sakrdagamina
evam bhavati: Maya sakrdagami-phalam praptam iti. Tat kasya hetoh? Na hi sa
kascid dharmo yah sakrdagamitvam apannah. Tenocyate sakrdagami-iti. Bhagavan
aha: Tat kim manyase Subhute, api nv anagamina evam bhavati: Maya-anagami-phalam
praptam iti? Subhutir aha: No hidam Bhagavan, na-anagamina evam bhavati: Maya-anagami-phalam-praptam
iti. Tat kasya hetoh? Na hi sa Bhagavan kascid dharmo yo'nagamitvam apannah.
Tenocyate'nagami-iti. Bhagavan aha: Tat kim manyase Subhute, api nv arhata evam
bhavati: Maya-arhattvam praptam iti? Subhutir aha: No hidam Bhagavan, na-arhata
evam bhavati: Maya-arhattvam praptam iti. Tat kasya hetoh? Na hi sa Bhagavan
kascid dharmo yo'rhan nama. Tenocyate' rhann iti. Saced Bhagavan arhata evam
bhaven: Maya-arhattvam praptam iti, sa eva tasya-atma-graho bhavet sattva-graho
jiva-grahah pudgala-graho bhavet. Tat kasya hetoh? Aham asmi Bhagavams Tathagatena-arhata
samyaksambuddhena-arana-viharinam agryo nirdistah. Aham asmi Bhagavann arhan
vitaragah. Na ca me Bhagavann evam bhavati: Arhann asmy aham vitaraga iti. Sacen
mama Bhagavann evam bhaven: Maya-arhattvam praptam iti, na mam Tathagato vyakarisyad:
Arana-viharinam agryah Subhutih kulaputro na kvacid viharati, tenocyate'rana-vihary
arana-vihari-iti.
The Lord asked: What do you think, Subhuti, does it occur to the Streamwinner,
'by me has the fruit of a Streamwinner been attained'? Subhuti replied: No indeed,
O Lord. And why? Because, O Lord, he has not won any dharma.  No sight-object has been won, no sounds, smells, tastes,
touchables, or objects of mind. That is why he is called a 'Streamwinner'. If,
O Lord, it would occur to a Streamwinner, 'by me has a Streamwinner's fruit
been attained', then that would be in him a seizing on a self, seizing on a
being, seizing on a soul, seizing on a person. The Lord asked: What do you think,
Subhuti, does it then occur to the Once-Returner, 'by me has the fruit of a
Once-Returner been attained'? Subhuti replied: No indeed, O Lord. And why? Because
there is not any dharma that has won Once-Returnership. That is why he is called
a 'Once-Returner'. The Lord asked: What do you think, Subhuti, does it then
occur to the Never-Returner 'by me has the fruit of a Never-Returner been attained'?
Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma
that has won Never Returnership.
The Lord asked: What do you think, Subhuti, does it then occur to the Arhat,
'by me has Arhatship been attained'? Subhuti: No indeed, O Lord. And why? Because
no dharma is called 'Arhat'. That is why he is called an Arhat. If, O Lord,
it would occur to an Arhat. 'by me has Arhatship been attained', then that would
be in him a seizing on a self, seizing on a being, seizing on a soul, seizing
on a person. And why? I am, O Lord, the one whom the Tathagata, the Arhat, the
Fully Enlightened One has pointed out as the foremost of those who dwell in
Peace. I am, O Lord, an Arhat free from greed. And yet, O Lord, it does not
occur to me, 'an Arhat am I and free from greed'. If, O Lord, it could occur
to me that I have attained Arhatship, then the Tathagata would not have declared
of me that 'Subhuti, this son of good family, who is the foremost of those who
dwell in Peace, does not dwell anywhere; that is why he is called "a dweller
in Peace, a dweller in Peace"'.
Bhagavan aha: Tat kim manyase Subhute, asti sa kascid dharmo yas Tathagatena
Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah? Subhutir
aha: No hidam Bhagavan, na-asti sa kascid dharmo yas Tathagatena Dipankarasya
Tathagatasya-arhatah samyaksambuddhasya-antikad udgrhitah.
The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata
has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened
One? Subhuti replied: Not so, O Lord, there is not.
Bhagavan aha: Yah kascit Subhute bodhisattva evam vaded: Aham ksetra-vyuhan
nispadayisyami-iti, sa vitatham vadet. Tat kasya hetoh? Ksetra-vyuhah ksetra-vyuha
iti Subhute, 'vyuhas te Tathagatena bhasitah. Tenocyante ksetra-vyuha iti.
The Lord said: If any Bodhisattva would say, 'I will create harmonious Buddhafields',
he would speak falsely. And why? 'The harmonies of Buddhafields, the harmonies
of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata.
Therefore he spoke of 'harmonious Buddhafields'.
Tasmat tarhi Subhute bodhisattvena mahasattvenaivam apratisthitam cittam utpadayitavyam
yan na kvacit-pratisthitam cittam utpadayitavyam, na rupa-pratisthitam cittam
utpadayitavyam na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam.
Therefore then, Subhuti, the Bodhisattva, the great being, should produce an
unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported
by sights, sounds, smells, tastes, touchables or mind-objects.
Tad yathapi nama Subhute puruso bhaved upeta-kayo maha-kayo vat tasyaivamrupa
atma-bhavah syat tad yathapi nama Sumeruh parvata-raja, tat kim manyase Subhute
api nu mahan sa atmabhavo bhavet? Subhutir aha: Mahan sa Bhagavan mahan Sugata
sa atma-bhavo bhavet. Tat kasya hetoh? Atma-bhava atma-bhava iti Bhagavann a-bhavah
sa Tathagatena bhasitah. Tenocyata atma-bhava iti. Na hi Bhagavan sa bhavo na-abhavah.
Tenocyata atma-bhava iti.
Suppose, Subhuti, there were a man endowed with a body, a huge body, so that
he had a personal existence like Sumeru, king of mountains. Would that, Subhuti,
be a huge personal existence? Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone,
would his personal existence be. And why so? 'Personal existence, personal existence',
as no-existence has that been taught by the Tathagata; for not, O Lord, is that
existence or non-existence. Therefore is it called 'personal existence'.
Bhagavan aha: Tat kim manyase Subhute yavatyo Gangayam mahanadyam valukas tavatya
eva Ganga-nadyo bhaveyuh, tasu ya valuka api nu ta bahavyo bhaveyuh? Subhutir
aha: Ta eva tavad Bhagavan bahavyo Ganga-nadyo bhaveyuh, prag eva yas tasu Ganga-nadisu
valukah. Bhagavan aha: Arocayami te Subhute prativedayami te yavatyas tasu Ganga-nadisu
valuka bhaveyus, tavato loka-dhatun kascid eva stri va puruso va sapta-ratna-paripurnam
krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo danam dadyat, tat kim manyase
Subhute, api nu sa stri va puruso va tato nidanam bahu punyaskandham prasunuyat?
Subhutir aha: Bahu Bhagavan bahu Sugata stri va puruso va tato nidanam punya-skandham
prasunuyad aprameyam asamkhyeyam. Bhagavan aha: Yas ca khalu punah Subhute stri
va puruso va tavato loka-dhatun sapta-ratna-paripurnam krtva Tathagatebhyo'rhadbhyah
samyaksambuddhebhyo danam dadyat, yas ca kulaputro va kuladuhita veto dharma-paryayad
antasas catuspadikam api gatham udgrhya parebhyo desayet samprakasayed, ayam
eva tato nidanam bahutaram punya-skandham prasunuyad aprameyam asamkhyeyam.
Api tu khalu punah Subhute yasmin prthivi-pradesa ito dharma-paryayad antasas
catuspadikam api gatham udgrhya bhasyeta va samprakasyeta va, sa prthivi-pradesas
caityabhuto bhavet sa-deva-manusa-asurasya lokasya; kah punar vado ya imam dharma-pryayam
sakala-samaptam dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena
samprakasayisyanti, paramena te Subhute ascaryena samanvagata bhavisyanti. Tasmims
ca Subhute prthivi-pradese sasta viharaty anyatara-anyataro va vijnaguru-sthaniyah.
The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers
as there are grains of sand in the large river Ganges, would the grains of sand
in them be many? Subhuti replied: Those Ganges rivers would indeed be many,
much more so the grains of sand in them. The Lord said: This is what I announce
to you, Subhuti, this is what I make known to you, if some woman or man had
filled with the seven precious things as many world systems as there are grains
of sand in those Ganges rivers, and would give them as a gift to the Tathagatas,
Arhats, fully Enlightened Ones what do you think, Subhuti, would that woman
or man on the strength of that beget a great heap of merit? Subhuti replied:
Great, O Lord, great O Well-Gone, would that heap of merit be, immeasurable
and incalculable. The Lord said: But if a son or daughter of good family had
taken from this discourse on dharma but one stanza of four lines, and were to
demonstrate and illuminate it to others, then they would on the strength of
that beget a still greater heap of merit, immeasurable and incalculable. Moreover,
Subhuti, that spot of earth where one has taken from this discourse on dharma
but one stanza of four lines, taught or illumined it, that spot of earth will
be a veritable shrine for the whole world with its gods, men and Asuras. What
then should we say of those who will bear in mind this discourse on dharma in
its entirety, who will recite, study, and illuminate it in full detail for others!
Most wonderfully blest, Subhuti, they will be! And on that spot of earth, Subhuti,
either the Teacher dwells, or a sage representing him.
Evam ukta ayusman Subhutir Bhagavantam etad avocat: Ko nama-ayam Bhagavan dharma-paryayah,
katham cainam dharayami? Evam ukte Bhagavan ayusmantam Subhutim etad avocat:
Prajnaparamita nama-ayam Subhute dharma-paryayah, evam cainam dharaya.
Subhuti asked: What then, O Lord, is this discourse on dharma, and how should
I bear it in mind? The Lord replied: This discourse on dharma, Subhuti, is called
'Wisdom which has gone beyond', and as such should you bear it in mind!
Tat kasya hetoh? Subhute prajnapa ramita Tathagatena bhasita saiva-a-paramita
Tathagatena bhasita. Tenocyate prajnaparamiteti. Tat kim manyase Subhute api
nv asti sa kascid dharmo yas Tathagatena bhasitah? Subhutir aha: No hidam Bhagavan,
na-asti sa kascid dharmo yas Tathagatena bhasitah. Bhagavan aha: Tat kim manyase
Subhute, yavat trisahasramahasahasre loka-dhatuu prthivi-rajah kacit tad bahu
bhavet? Subhutir aha: Bahu Bhagavan bahu Sugata prthivi-rajo bhavet. Tat kasya
hetoh? Yat tad Bhagavan prthivi-rajas Tathagatena bhasitam a-rajas tad Bhagavams
Tathagatena bhasitam. Tenocyate prthivi-raja iti. Yo'py asau loka-dhatus Tathagatena
bhasito 'dhatuh sa Tathagatena bhasitah. Tenocyate lokadhatur iti. Bhagavan
aha: Tat kim manyase Subhute dvatrimsan mahapurusa-laksanais Tathagato 'rhan
samyaksambuddho drastavyah? Subhutir aha: No hidam Bhagavan, na dvatrimsan-mahapurusa-laksanais
Tathagato'rhan samyaksambuddho drastavyah. Tat kasya hetoh? Yani hi tani Bhagavan
dvatrimsan-mahapurusa-laksanani Tathagatena bhasitany, a-laksanani tani Bhagavams
Tathagatena bhasitani. Tenocyante dvatrimsan-mahapurusa-laksanani-iti.
And why? Just that which the Tathagata has taught as the wisdom which has gone
beyond, just that He has taught as not gone beyond. Therefore is it called 'Wisdom
which has gone beyond'. What do you think, Subhuti, is there any dharma which
the Tathagata has taught? Subhuti replied: No indeed, O Lord, there is not.
The Lord said: When, Subhuti, you consider the number of particles of dust in
this world system of 1,000 million worlds-would they be many? Subhuti replied:
Yes, O Lord. Because what was taught as particles of dust by the Tathagata,
as no-particles that was taught by the Tathagata. Therefore are they called
'particles of dust'. And this world-system the Tathagata has taught as no-system.
Therefore is it called a 'world system'. The Lord asked: What do you think,
Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman?
Subhuti replied: No indeed, O Lord. And why? Because those thirty-two marks
of the superman which were taught by the Tathagata, they are really no-marks.
Therefore are they called 'the thirty-two marks of the superman'.
Bhagavan aha: Yas ca khalu punah Subhute stri va puruso va dine dine Ganga-nadi-valuka-saman
atma-bhavan parityajet, evam parityajan Ganga-nadi-valuka-saman kalpams tan
atmabhavan parityajet, yas ceto dharma-paryayad antasas catuspadikam api gatham
udgrhya parebhyo desayet samprakasayed, ayam eva tato nidanam bahutaram punya-skandham
prasunuyad aprameyam asamkhyeyam.
The Lord said: And again, Subhuti, suppose a woman or a man were to renounce
all their belongings as many times as there are grains of sand in the river
Ganges; and suppose that someone else, after taking from this discourse on Dharma
but one stanza of four lines, would demonstrate it to others. Then this latter
on the strength of that would beget a greater heap of merit, immeasurable and
incalculable.
Atha khalv ayusman Subhutir dharma-vegena-asru-ni pramuncat, so' sruni pramrjya
Bhagavantam etad avocat: Ascaryam Bhagavan parama-ascaryam Sugata, yavad ayam
dharma-paryayas Tathagatena bhasito, 'gra-yana-samprasthitanam sattvanam arthaya
srestha-yana-samprasthitanam arthaya, yato me Bhagavan jnanam utpannam. Na maya
Bhagavan jatv evamrupo dharmaparyayah sruta-purvah. Paramena te Bhagavann ascaryena
samanvagata bodhisattva bhavisyanti ya iha sutre bhasyamane srutva bhuta-samjnam
utpadayisyanti. Tat kasya hetoh? Ya caisa Bhagavan bhuta-samjna saiva-abhuta-samjna.
Tasmat Tathagato bhasate bhuta-samjna bhuta-samjneti. Na mama Bhagavan duskaram
yad aham imam dharma-paryayam bhasyamanam avakalpayamy adhimucye. Ye 'pi te
Bhagavan sattva bhavisyanty anagate 'dhvani pascime kale pascime samaye pascimayam
panca-satyam saddharma-vipralope vartamane, ya imam Bhagavan dharma-paryayam
udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena
samprakasayisyanti, te parama-ascaryena samanvagata bhavisyanti. Api tu khalu
punar Bhagavan na tesam atma-samjna pravartisyate, na sattva-samjna na jiva-samjna
na pudgala-samjna pravartisyate, na-api tesam kacit samjna na-a-samjna pravartate.
Tat kasya hetoh? Ya sa Bhagavann atma-samjna saiva-a-samjna, ya sattva-samjna
jiva-samjna pudgala-samjna saiva-a-samjna. Tat kasya hetoh? Sarva-samjna-apagata
hi Buddha Bhagavantah.
Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having
wiped away his tears, he thus spoke to the Lord: It is wonderful, O Lord, it
is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this
discourse on Dharma. Through it cognition has been produced in me. Not have
I ever before heard such a discourse on Dharma. Most wonderfully blest will
be those who, when this Sutra is being taught, will produce a true perception.
And that which is true perception, that is indeed no perception. Therefore the
Tathagata teaches, 'true perception, true perceptions'. It is not difficult
for me to accept and believe this discourse on Dharma when it is being taught.
But those beings who will be in a future period, in the last time, in the last
epoch, in the last 500 years, at the time of the collapse of the good doctrine,
and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite
it, study it, and illuminate it in full detail for others, these will be most
wonderfully blest. In them, however, no perception of a self will take place,
or of a being, a soul, or a person. And why? That, O Lord, which is perception
of self, that is indeed no perception. That which is perception of a being,
a soul or a person, that is indeed no perception. And why? Because the Buddhas,
the Lords have left all perceptions behind.
Evam ukte Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhute evam etat.
Parama-ascarya-samanvagatas te sattva bhavisyanti ya iha Subhute sutre bhasyamane
nottrasisyanti na samtrasisyanti na samtrasam apatsyante. Tat kasya hetoh? Paramaparamiteyam
Subhute Tathagatena bhasita yaduta-a-paramita. Yam ca Subhute Tathagatah parama-paramitam
bhasate, tam aparimana-api Buddha Bhagavanto bhasante, tenocyate parama-paramiteti.
The Lord said: So it is, Subhuti. Most wonderfully blest will be those beings
who, on hearing this Sutra, will not tremble, nor be frightened, or terrified.
And why? The Tathagata has taught this as the highest (parama-) perfection (paramita).
And what the Tathagata teaches as the highest perfection, that also the innumerable
(aparimana) Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.
Api tu khalu punah Subhute ya Tathagatasya ksanti-paramita saiva-a-paramita.
Tat kasya hetoh? Yada me Subhute Kalinga raja-anga-pratyanga-mamsany acchaitsit,
tasmin samaya atma-samjna va sattva-samjna va jiva-samjna va pudgala-samjna
va na-api me kacit samjna va-a-samjna va babhuva. Tat kasya hetoh? Sacen me
Subhute tasmin samaya atma-samjna-abhavisyad vyapada-samjna-api me tasmin samaye'bhavisyat.
Sacet sattva-samjna jiva-samjna pudgala-samjna-abhavisyad, vyapada-samjna-api
me tasmin samaye'bhavisyat. Tat kasya hetoh? Abhijanamy aham Subhute'tite'dhvani
panca-jati-satani yad aham Ksantivadi rsir abhuvam. Tatra-api me na-atma-samjna
babhuva, na-sattva-samjna na jiva-samjna na pudgala-samjna babhuva.
Moreover, Subhuti, the Tathagata's perfection of patience is really no perfection.
And why? Because, Subhuti, when the king of Kalinga cut my flesh from every
limb, at that time I had no perception of a self, of a being, of a soul, or
a person. And why? If, Subhuti, at that time I had had a perception of self,
I would also have had a perception of ill-will at that time. And so, if I had
had a perception of a being, of a soul, or of a person. With my superknowledge
I recall that in the past I have for five hundred births led the life of a sage
devoted to patience. Then also have I had no perception of a self, a being,
a soul, or a person.
Tasmat tarhi Subhute bodhisattvena mahasattvena sarva-samjna-vivarjayitva-anuttarayam
samyaksambodhau cittam utpadayitavyam. Na rupa-pratisthitam cittam utpadayitavyam,
na sabda-gandha-rasa-sprastavya-dharma-pratisthitam cittam utpadayitavyam, na
dharma-pratisthitam cittam utpadayitavyam, na adharma-pratisthitam cittam utpadayitavyam,
na kvacit-pratisthitam cittam utpadayitavyam. Tat kasya hetoh? Yat pratisthitam
tad eva-apratisthitam. Tasmad eva Tathagato bhasate: Apratisthitena bodhisattvena
danam datavyam. Na rupa-sabda-gandha-rasa-sprastavya-dharma-pratisthitena danam
datavyam.
Therefore then, Subhuti, the Bodhi-being, the great being, after he has got
rid of all perceptions, should raise his thought to the utmost, right and perfect
enlightenment. He should produce a thought which is unsupported by forms, sounds,
smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported
by no-dharma, unsupported by anything. And why? All supports have actually no
support. It is for this reason that the Tathagata teaches: By an unsupported
Bodhisattva should a gift be given, not by one who is supported by forms, sounds,
smells, tastes, touchables, or mind-objects.
Api tu khalu punah Subhute bodhisattvenaivamrupo dana-parityagah kartavyah sarva-sattvanam
arthaya. Tat kasya hetoh? Ya caisa Subhute sattva-samjna saiva-a-samjna. Ya
evam te sarva-sattvas Tathagatena bhasitas ta eva-a-sattvah. Tat kasya hetoh?
Bhuta-vadi Subhute Tathagatah satyavadi tathavady ananyathavadi Tathagatah.
Na vitatha-vadi Tathagatah.
And further, Subhuti, it is for the weal of all beings that a Bodhisattva should
give gifts in this manner. And why? This perception of a being, Subhuti, that
is just a non-perception. Those all-beings of whom the Tathagata has spoken,
they are indeed no-beings. And why? Because the Tathagata speaks in accordance
with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata
does not speak falsely.
Api tu khalu punah Subhute yas Tathagatena dharmo 'bhisambuddho desito nidhyato,
na tatra satyam na mrsa. Tadyatha-api nama Subhute puruso 'ndhakara-pravisto
na kimcid api pasyet, evam vastu-patito bodhisattvo drastavyo yo vastu-patito
danam parityajati. Tadyatha-api nama Subhute caksusman purusah prabhatayam ratrau
surye'bhyudgate nanavidhani rupani pasyet, evam a-vastu-patito bodhisattvo drastavyo
yo'vastu-patito danam parityajati.
But nevertheless, Subhuti, with regard to that dharma which the Tathagata has
fully known and demonstrated, on account of that there is neither truth nor
fraud.
In darkness a man could not see anything. Just so should be viewed a Bodhisattva
who has fallen among things, and who, fallen among things, renounces a gift.
A man with eyes would, when the night becomes light and the sun has arisen,
see manifold forms. Just so should be viewed a Bodhisattva who has not fallen
among things, and who, without having fallen among things, renounces a gift.
Api tu khalu punah Subhute ye kulaputra va kuladuhitaro vemam dharmaparyayam
udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena
samprakasayisyanti, jnatas te Subhute Tathagatena buddha-jnanena, drstas te
Subhute Tathagatena buddha-caksusa, buddhas te Tathagatena. Sarve te Subhute
sattva aprameyam asamkhyeyam punya-skandham prasavisyanti pratigrahisyanti.
Yas ca khalu punah Subhute stri va puruso va purva-ahna-kala-samaye Ganga-nadi-valuka-saman
atmabhavan parityajet, evam madhya-ahna-kala-samaye Ganga-nadi-valuka-saman
atmabhavan parityajet, saya-ahna-kala-samaye Ganga-nadi-valuka-saman atmabhavan
parityajet, anena paryayena bahuni kalpa-koti-niyuta-satasahasrany atmabhavan
parityajet; yas cemam dharmaparyayam srutva na pratiksipet, ayam eva tato nidanam
bahutaram punyaskandham prasunuyad aprameyam asamkhyeyam. Kah punar vado yo
likhitvodgrhniyad dharayed vacayet paryavapnuyat parebhyas ca vistarena samprakasayet.
Furthermore, Subhuti, those sons and daughters of good family who will take
up this discourse on Dharma, will bear it in mind, recite, study, and illuminate
it in full detail for others, they have been known, Subhuti, by the Tathagata
with his Buddha-cognition, they have been seen, Subhuti, by the Tathagata with
his Buddha-eye, they have been fully known by the Tathagata. All these beings,
Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.
And if, Subhuti, a woman or man should renounce in the morning all their belongings
as many times as there are grains of sand in the river Ganges, and if they should
do likewise at noon and in the evening, and if in this way they should renounce
all their belongings for many hundreds of thousands of millions of milliards
of aeons; and someone else, on hearing this discourse on Dharma, would not reject
it; then the latter would on the strength of that beget a greater heap of merit,
immeasurable and incalculable. What then should we say of him who, after writing
it, would learn it, bear it in mind, recite, study and illuminate it in full
detail for others?
Api tu khalu punah Subhute 'cintyo' tulyo 'yam dharmaparyayah. Ayam ca Subhute
dharmaparyayas Tathagatena bhasito'gra-yana-samprasthitanam sattvanam arthaya
srestha-yana-samprasthitanam sattvanam arthaya, ya imam dharma-paryayam udgrahisyanti
dharayisyanti vacayisyanti paryavapsyanti parebhyas ca vistarena samprakasayisyanti,
jnatas te Subhute Tathagatena buddha-jnanena, drstas te Subhute Tathagatena
buddha-caksusa, buddhas te Tathagatena. Sarve te Subhute sattva aprameyena punya-skandhena
samanvagata bhavisyanti, acintyena-atulyena-amapyena-aparimanena punya-skandhena
samanvagata bhavisyanti. Sarve te Subhute sattvah samamsena bodhim dharayisyanti.
Tat kasya hetoh? Na hi sakyam Subhute 'yam dharmaparyayo hina-adhimuktikaih
sattvaih srotum na-atma-drstikair na sattvadrstikair na jiva-drstikair na pudgala-drstikaih.
Na-abodhisattva-pratijnaih sattvaih sakyam ayam dharma-paryayah srotum vodgrahitum
va dharayitum va vacayitum va paryavaptum va. Nedam sthanam vidyate.
Moreover, Subhuti, (1) unthinkable and (2) incomparable is this discourse on
Dharma. (3) The Tathagata has taught it for the weal of beings who have set
out in the best, in the most excellent vehicle. Those who will take up this
discourse on Dharma, bear it in mind, recite, study and illuminate it in full
detail for others, the Tathagata has known them with his Buddha-cognition, the
Tathagata has seen them with his Buddha-eye, the Tathagata has fully known them.
All these beings, Subhuti, will be blest with an immeasurable heap of merit,
they will be blest with a heap of merit unthinkable, incomparable, measureless
and illimitable. All these beings, Subhuti, will carry along an equal share
of enlightenment. And why? (4) Because it is not possible, Subhuti, that this
discourse on Dharma could be heard by beings of inferior resolve, nor by such
as have a self in view, a being, a soul, or a person. Nor can beings who have
not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or
take it up, bear it in mind, recite or study it. That cannot be.
Api tu khalu punah Subhute yatra prthivipradesa idam sutram prakasayisyate,
pujaniyah sa prthivipradeso bhavisyati sadeva-manusa-asurasya lokasya, vandaniyah
pradaksiniyas ca sa prthivipradeso bhavisyati, caitya-bhutah sa prthivipradeso
bhavisyati. Api tu ye te Subhute kulaputra va kuladuhitaro veman evamrupan sutrantan
udgrahisyanti dharayisyanti vacayisyanti paryavapsyanti yonisas ca manasikarisyanti
parebhyas ca vistarena samprakasayisyanti te paribhuta bhavisyanti, suparibhutas
ca bhavisyanti. Tat kasya hetoh? Yani ca tesam Subhute sattvanam paurva-janmikany
asubhani karmani krtany apaya-samvartaniyani, drsta eva dharme taya paribhutatataya
tani paurvajanmikany asubhani karmani ksapayisyanti, buddha-bodhim ca-anuprapsyanti.
Tat kasya hetoh? Abhijanamy aham Subhute 'tite-dhvany asamkhyeyaih kalpair asamkhyeyatarair
Dipankarasya Tathagatasya-arhatah samyaksambuddhasya parena para-tarena catur-asiti-buddha-koti-niyuta-satasahasrany
abhuvan ye maya aragita aragya na viragitah.
Sacet punah Subhute tesam kulaputranam kuladuhitrinam va-aham punyaskandham
bhaseyam, yavat te kulaputra va kuladuhitaro va tasmin samaye punyaskandham
prasavisyanti pratigrahisyanti, unmadam sattva anuprapnuyus citta-viksepam va
gacheyuh. Api tu khalu punah Subhute 'cintyo 'yam dharmaparyayas Tathagatena
bhasitah, asya-acintya eva vipakah pratikanksitavyah.
(1) Moreover, Subhuti, the spot of earth where this Sutra will be revealed,
that spot of earth will be worthy of worship by the whole world with its Gods,
men and Asuras, worthy of being saluted respectfully, worthy of being honoured
by circumambulation, like a shrine will be that spot of earth. And yet Subhuti,
those sons and daughters of good family, who will take up these very Sutras,
and will bear them in mind, recite and study them, they will be humbled, well
humbled they will be! And why? The impure deeds which these beings have done
in their former lives, and which are liable to lead them into the states of
woe, in this very life they will, by means of that humiliation, (2) annul those
impure deeds of their former lives, and (3) they will reach the enlightenment
of a Buddha.
With my superknowledge, Subhuti, I recall that in the past period, long before
Dipankara, the Tathagata, Arhat, fully Enlightened One, during incalculable,
quite incalculable aeons, I gave satisfaction by loyal service to 84,000 million
milliards of Buddhas, without ever becoming again estranged from them. But the
heap of merit, Subhuti, from the satisfaction I gave to those Buddhas and Lords
without again becoming estranged from them compared with the heap of merit of
those who in the last time, the last epoch, the last five hundred years, at
the time of the collapse of the good doctrine, will take up these very Sutras,
bear them in mind, recite and study them, and will illuminate them in full detail
for others, it does not approach one hundredth part, not one thousandth part,
nor a one hundred thousandth part, not a ten millionth part, nor a one hundred
millionth part, nor a 100,000 millionth part. It does not bear number, nor fraction,
nor counting, nor similarity, nor comparison, nor resemblance. (4) If moreover,
Subhuti, I were to teach, the heap of merit of those sons and daughters of good
family, and how great a heap of merit they will at that time beget and acquire,
beings would become frantic and confused. Since, however, Subhuti, the Tathagata
has taught this discourse on Dharma as unthinkable, so just an unthinkable karma
result should be expected from it.
Atha khalv ayusman Subhutir Bhagavantam etad avocat: Katham Bhagavan bodhisattva-yana-samprasthitena
sthatavyam, katham pratipattavyam, katham cittam pragrahitavyam? Bhagavan aha:
Iha Subhute bodhisattva-yana-samprasthitenaivam cittam utpadayitavyam: Sarve
sattva maya-anupadhisese nirvanadhatau parinirvapayitavyah. Evam ca sattvan
parinirvapya, na kascit sattvah parinirvapito bhavati. Tat kasya hetoh? Sacet
Subhute bodhisattvasya sattva-samjna pravarteta, na sa bodhisattva iti vaktavyah.
Jiva-samjna va, yavat pudgalasamjna va pravarteta, na sa bodhisattva iti vaktavyah.
Tat kasya hetoh? Na-asti Subhute sa kascid dharmo yo bodhisattva-yana-samprasthito
nama.
[(Subhuti asked: How, O Lord, should one set out in the Bodhisattva-vehicle
stand, how progress, how control his thoughts? The Lord replied: Here, Subhuti,
someone who has set out in the Bodhisattva-vehicle should produce a thought
in this manner: 'all beings I must lead to Nirvana, into that Realm of Nirvana
which leaves nothing behind; and yet, after beings have thus been led to Nirvana,
no being at all has been led to Nirvana'. And why? If in a Bodhisattva the notion
of a 'being' should take place, he could not be called a 'Bodhi-being'. And
likewise if the notion of a soul, or a person should take place in him.)] And
why? He who has set out in the Bodhisattva-vehicle he is not one of the dharmas.
Tat kim manyase Subhute asti sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-antikad
anuttaram samyaksambodhim abhisambuddhah? Evam ukta ayusman Subhutir Bhagavantam
etad avocat: Yatha-aham Bhagavan Bhagavato bhasitasya-artham ajanami, na-asti
sa Bhagavan kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah
samyaksambuddhasya-antikad anuttaram samyaksambodhim abhisambuddhah. Evam ukte
Bhagavan ayusmantam Subhutim etad avocat: Evam etat Subhute evam etat, na-asti
Subhute sa kascid dharmo yas Tathagatena Dipankarasya Tathagatasya-arhatah samyaksambuddhasya-antikad
anuttaram samyaksambodhim abhisambuddhah. Sacet punah Subhute kascid dharmas
Tathagatena-abhisambuddho'bhavisyat, na mam Dipankaras Tathagato vyakarisyad:
Bhavisyasi tvam manava-anagate 'dhvani Sakyamunir nama Tathagato 'rhan samyaksambuddha
iti. Yasmat tarhi Subhute Tathagatena-arhata samyaksambuddhena na-asti sa kascid
dharmo yo 'nuttaram samyaksambodhim abhisambuddhas, tasmad aham Dipankarena
Tathagatena vyakrto: Bhavisyasi tvam manava-anagate 'dhvani Sakyamunir nama
Tathagato 'rhan samyaksambuddhah.
What do you think Subhuti, is there any dharma by which the Tathagata, when
he was with Dipankara the Tathagata, has fully known the utmost, right and perfect
enlightenment? Subhuti replied: There is not any dharma by which the Tathagata,
when he was with the Tathagata Dipankara, has fully known the utmost, right
and perfect enlightenment. The Lord said: It is for this reason that the Tathagata
Dipankara then predicted of me: 'You, young Brahmin, will be in a future period
a Tathagata, Arhat, fully Enlightened, by the name of Shakyamuni!'
Tat kasya hetos? Tathagata iti Subhute bhuta-tathataya etad adhivacanam. Yah
kascit Subhuta evam vadet: Tathagatena-arhatah samyaksambuddhena-anuttara samyaksambodhir
abhisambuddheti, sa vitatham vadet, abhyacaksita mam sa Subhute asatodgrhitena.
Tat kasya hetoh? Na-asti Subhute sa kascid dharmo yas Tathagatena-anuttaram
samyaksambodhim abhisambuddhah. Yas ca Subhute Tathagatena dharmo 'bhisambuddho
desito va, tatra na satyam na mrsa. Tasmat Tathagato bhasate sarva-dharma Buddha-dharma
iti. Tat kasya hetoh? Sarva-dharma iti a-dharmas Tathagatena bhasita. Tasmat
ucyante sarva-dharma Buddha-dharma iti. Tad yatha-api nama Subhute puruso bhaved
upetakayo mahakayah. Ayusman Subhutir aha: Yo 'sau Bhagavams Tathagatena puruso
bhasita upetakayo mahakaya iti, a-kayah sa Bhagavams Tathagatena bhasitah. Tenocyata
upetakayo mahakaya iti.
And why? 'Tathagata', Subhuti, is synonymous with true Suchness (tathata). And
whosoever, Subhuti, were to say, 'The Tathagata has fully known the utmost,
right and perfect enlightenment', he would speak falsely. And why? [(There is
not any dharma by which the Tathagata has fully known the utmost, right and
perfect enlightenment. And that dharma which the Tathagata has fully known and
demonstrated, on account of that there is neither truth nor fraud.)] Therefore
the Tathagata teaches, all dharmas are the Buddha's own and special dharmas'.
And why? 'All-dharmas', Subhuti, have as no-dharmas been taught by the Tathagata.
Therefore all dharmas are called the Buddha's own and special dharmas. [(Just
as a man, Subhuti, might be endowed with a body, a huge body.)] Subhuti said:
That man of whom the Tathagata spoke as 'endowed with a body, a huge body',
as a no-body he has been taught by the Tathagata. Therefore is he called, 'endowed
with a body, a huge body'.
Bhagavan aha: Evam etat Subhute. Yo bodhisattvo evam vaded: Aham sattvan parinirvapayisyanti-iti,
na sa bodhisattva iti vaktavyah. Tat kasya hetoh, asti Subhute sa kascid dharmo
yo bodhisattvo nama? Subhutir aha: No hidam Bhagavan, na-asti sa kascid dharmo
yo bodhisattvo nama. Bhagavan aha: Sattvah sattva iti Subhute a-sattvas te Tathagatena
bhasitas, tenocyante sattva iti. Tasmat Tathagato bhasate: Niratmanah sarva-dharma
nihsattvah nirjiva nispudgalah sarva-dharma iti. Yah Subhute bodhisattva evam
vaded: Aham ksetra-vyuhan nispadayisyanti iti, so 'pi tathaiva vaktavyah. Tat
kasya hetoh? Ksetra-vyuha ksetra-vyuha iti Subhute 'vyuhas te Tathagatena bhasitah,
tenocyante ksetra-vyuha iti. Yah Subhute bodhisattvo niratmano dharma niratmano
dharma ity adhimucyate, sa Tathagatena-arhata samyaksambuddhena bodhisattvo
mahasattva ity akhyatah.
The Lord said: So it is, Subhuti. The Bodhisattva who would say, I will lead
beings to Nirvana', he should not be called a 'Bodhi-being'. And why? Is there,
Subhuti, any dharma named 'Bodhi-being'? Subhuti replied: No indeed, O Lord.
The Lord said: Because of that the Tathagata teaches, 'selfless are all dharmas,
they have not the character of living beings, they are without a living soul,
without personality'. [(If any Bodhisattva should say, 'I will create harmonious
Buddhafields')], he likewise should not be called a Bodhi-being. [(And why?
'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as
no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious
Buddhafields'.)] The Bodhisattva, however, Subhuti, who is intent on 'without
self are the dharmas, without self are the dharmas', him the Tathagata, the
Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great being.
Bhagavan aha: Tat kim manyase Subhute, samvidyate Tathagatasya mamsa-caksuh?
Subhutir aha: Evam etad Bhagavan, samvidyate Tathagatasya mamsacaksuh. Bhagavan
aha: Tat kim manyase Subhute, samvidyate Tathagatasya divyam caksuh? Subhutir
aha: Evam etad Bhagavan, samvidyate Tathagatasya divyam caksuh. Bhagavan aha:
Tat kim manyase Subhute, samvidyate Tathagatasya prajna-caksuh? Subhutir aha:
Evam etad Bhagavan, samvidyate Tathagatasya prajna-caksuh. Bhagavan aha: Tat
kim manyase Subhute, samvidyate Tathagatasya dharma-caksuh? Subhutir aha: Evam
etad Bhagavan, samvidyate Tathagatasya dharma-caksuh. Bhagavan aha: Tat kim
manyase Subhute, samvidyate Tathagatasya buddha-caksuh? Subhutir aha: Evam etad
Bhagavan, samvidyate Tathagatasya buddha-caksuh.
What do you think, Subhuti, does the fleshly eye of the Tathagata exist? Subhuti
replied: So it is, O Lord, the fleshly eye of the Tathagata does exist. The
Lord asked: What do you think, Subhuti, does the Tathagata's heavenly eye exist,
his wisdom eye, his Dharma-eye, his Buddha-eye? Subhuti replied: So it is, O
Lord, the heavenly eye of the Tathagata does exist, and so does his wisdom eye,
his Dharma-eye and his Buddha-eye.
Bhagavan aha: Tat kim manyase Subhute, yavantyo Gangayam maha-nadyam valuka,
api nu ta valukas Tathagatena bhasitah? Subhutir aha: Evam etad Bhagavann, evam
etat Sugata, bhasitas Tathagatena valukah. Bhagavan aha: Tat kim manyase Subhute
yavantyo Gangayam maha-nadyam valukas tavantya eva Ganga-nadyo bhaveyuh, tasu
ya valukas tavantas ca lokadhatavo bhaveyuh, kascid bahavas te lokadhatavo bhaveyuh?
Subhutir aha: Evam etad Bhagavann, evam etat Sugata, bahavas te loka-dhatavo
bhaveyuh. Bhagavan aha: Yavantah Subhute tesu loka-dhatusu sattvas tesam aham
nanabhavam citta-dharam prajanami. Tat kasya hetoh? Citta-dhara citta-dhareti
Subhute a-dharaisa Tathagatena bhasitas. Tenocyate citta-dhareti. Tat kasya
hetoh? Atitam Subhute cittam nopalabhyate, anagatam cittam nopalabhyate, pratyutpannam
cittam nopalabhyate.
The Lord said: What do you think, Subhuti, has the Tathagata used the phrase,
'as many grains of sand as there are in the great river Ganges'? Subhuti replied:
So it is, O Lord, so it is, O Well-Gone! The Tathagata has done so. The Lord
asked: What do you think, Subhuti, if there were as many Ganges rivers as there
are grains of sand in the great river Ganges, and if there were as many world
systems as there are grains of sand in them, would those world systems be many?
Subhuti replied: So it is, O Lord, so it is, O Well-Gone, these world systems
would be many. The Lord said: As many beings as there are in these world systems,
of them I know, in my wisdom, the manifold trends of thought. And why? 'Trends
of thought, trends of thought', Subhuti, as no trends have they been taught
by the Tathagata. Therefore are they called 'trends of thought'. And why? Past
thought is not got at; future thought is not got at; present thought is not
got at.
Tat kim manyase Subhute yah kascit kulaputro va kuladuhita vemam trisahasramahasahasram
lokadhatum sapta-ratna-paripurnam krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo
danam dadyat, api nu sa kulaputro va kuladuhita va tato nidanam bahu punya-skandham
prasunuyat? Subhutir aha: Bahu Bhagavan, bahu Sugata. Bhagavan aha: Evam etat
Subhute evam etat, bahu sa kulaputro va kuladuhita va tato nidanam punyaskandham
prasunuyad. Tat kasya hetoh? Punya-skandhah punya-skandha iti Subhute a-skandhah
sa Tathagatena bhasitah. Tenocyate punya-skandha iti. Sacet Subhute punya-skandho'bhavisyan,
na Tathagato'bhasisyat punya-skandhah punya-skandha iti.
What do you think, Subhuti, if a son or daughter of good family had filled this
world system of 1,000 million worlds with the seven precious things, and then
gave it as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones,
would they on the strength of that beget a great heap of merit? Subhuti replied:
they would, O Lord, they would, O Well-Gone! The Lord said: So it is, Subhuti,
so it is. On the strength of that this son or daughter of good family would
beget a great heap of merit, immeasurable and incalculable. But if, on the other
hand, there were such a thing as a heap of merit, the Tathagata would not have
spoken of a 'heap of merit'.
Tat kim manyase Subhute rupa-kaya-parinispattya Tathagato drastavyah? Subhutir
aha: No hidam Bhagavan, na rupa-kaya-parinispattya Tathagato drastavyah. Tat
kasya hetoh? Rupa-kaya-parinispatti rupakaya-parinispattir iti Bhagavan a-parinispattir
esa Tathagatena bhasita. Tenocyate rupakaya-parinispattir iti. Bhagavan aha:
Tat kim manyase Subhute, laksana-sampada Tathagato drastavyah? Subhutir aha:
No hidam Bhagavan, na laksana-sampada Tathagato drastavyah. Tat kasya hetoh?
Yaisa Bhagavaml laksana-sampat Tathagatena bhasita, a-laksana-sampad esa Tathagatena
bhasita. Tenocyate laksana-sampad iti.
What do you think, Subhuti, is the Tathagata to be seen by means of the accomplishment
of his form-body? Subhuti replied: No indeed, O Lord, the Tathagata is not to
be seen by means of the accomplishment of his form-body. And why? 'Accomplishment
of his form-body, accomplishment of his form-body', this, O Lord, has been taught
by the Tathagata as no-accomplishment. Therefore is it called 'accomplishment
of his form-body'. The Lord asked: What do you think, Subhuti, is the Tathagata
to be seen through his possession of marks? Subhuti replied: No indeed, O Lord.
And why? This possession of marks, O Lord, which has been taught by the Tathagata,
as a no-possession of no-marks this has been taught by the Tathagata. Therefore
is it called 'possession of marks'.
Bhagavan aha: Tat kim manyase Subhute, api nu Tathagatasyaivam bhavati: Maya
dharmo desita iti? Subhutir aha: No hidam Bhagavan, na Tathagatasyaivam bhavati:
Maya dharmo desita iti. Bhagavan aha: Yah Subhute evam vadet: Tathagatena dharmo
desita iti, sa vitatham vadet, abhyacaksita mam sa Subhute 'satodgrhitena. Tat
kasya hetoh? Dharma-desana dharma-desaneti Subhute, na-asti sa kascid dharmo
yo dharma-desana namopalabhyate.
The Lord asked: What do you think, Subhuti, does it occur to the Tathagata,
'by me has Dharma been demonstrated'? Whosoever, Subhuti, would say, 'the Tathagata
has demonstrated Dharma', he would speak falsely, he would misrepresent me by
seizing on what is not there. And why? 'Demonstration of dharma, demonstration
of dharma', Subhuti, there is not any dharma which could be got at as a demonstration
of dharma.
Evam ukta ayusman Subhutir Bhagavantam etad avocat: Asti Bhagavan kecit sattva
bhavisyanty anagate 'dhvani pascime kale pascime samaye pascimayam panca-satyam
saddharma-vipralope vartamane ya iman evamrupan dharman srutva-abhisraddadhasyanti?
Bhagavan aha: Na te Subhute sattva na-a-sattvah. Tat kasya hetoh? Sattvah sattva
iti Subhute sarve te Subhute a-sattvas Tathagatena bhasitah tenocyante sattva
iti.
Subhuti asked: Are there, O Lord, any beings in the future, in the last time,
in the last epoch, in the last 500 years, at the time of the collapse of the
good doctrine who, on hearing such dharmas, will truly believe? The Lord replied:
They, Subhuti, are neither beings nor no-beings. And why? 'Beings, beings',
Subhuti, the Tathagata has taught that they are all no-beings. Therefore has
he spoken of 'all beings'.
Tat kim manyase Subhute, api nv asti sa kascid dharmo yas Tathagatena-anuttaram
samyaksambodhim abhisambuddhah? Ayusman Subhutir aha: No hidam Bhagavan na-asti
sa Bhagavan kascid dharmo yas Tathagatena-anuttaram samyaksambodhim abhisambuddhah.
Bhagavan aha: Evam etat Subhute evam etat, anur api tatra dharmo na samvidyate
nopalabhyate. Tenocyate 'nuttara samyaksambodhir iti. Api tu khalu punah Subhute
samah sa dharmo na tatra kimcid visamam. Tenocyate 'nuttara samyaksambodhir
iti. Niratmatvena nihsattvatvena nirjivatvena nispudgalatvena sama sanuttara
samyaksambodhih sarvaih kusalair dharmair abhisambudhyate. Tat kasya hetoh?
Kusala dharmah kusala dharma iti Subhute a-dharmas caiva te Tathagatena bhasitah.
Tenocyante kusala dharma iti.
What do you think, Subhuti, is there any dharma by which the Tathagata has fully
known the utmost, right and perfect enlightenment? Subhuti replied: No indeed,
O Lord, there is not any dharma by which the Tathagata has fully known the utmost,
right and perfect enlightenment. The Lord said: So it is, Subhuti, so it is.
Not even the least (anu) dharma is there found or got at. Therefore is it called
'utmost (anuttara), right and perfect enlightenment'. Furthermore, Subhuti,
self-identical (sama) is that dharma, and nothing is therein at variance (vishama).
Therefore is it called 'utmost, right (samyak) and perfect (sam-) enlightenment'.
Self-identical through the absence of a self, a being, a soul, or a person,
the utmost, right and perfect enlightenment is fully known as the totality of
all the wholesome dharmas. 'Wholesome dharmas, wholesome dharmas', Subhuti yet
as no-dharmas have they been taught by the Tathagata. Therefore are they called
'wholesome dharmas'.

And again, Subhuti, if a woman or man had piled up the seven precious things
until their bulk equaled that of all the Sumerus, kings of mountains, in the
world system of 1,000 million worlds, and would give them as a gift; and if,
on the other hand, a son or daughter of good family would take up from this
Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and
demonstrate it to others, compared with his heap of merit the former heap of
merit does not approach one hundredth part, etc., until we come to, it will
not bear any comparison.
Tat kim manyase Subhute api nu Tathagatasyaivam bhavati: Maya sattvah parimocita
iti? Na khalu punah Subhute evam drastavyam. Tata kasya hetoh? Na-asti Subhute
kascit sattvo yas Tathagatena parimocitah. Yadi punah Subhute kascit sattvo'
bhavisyat yas Tathagatena parimocitah syat, sa eva Tathagatasya-atma-graho'bhavisyat,
sattva-graho jiva-grahah pudgala-graho 'bhavisyat. Atma-graha iti Subhute agraha
esa Tathagatena bhasitah. Sa ca balaprthag-janair udgrhitah. Balaprthag-jana
iti Subhute a-jana eva te Tathagatena bhasitah. Tenocyante balaprthagjana iti.
What do you think, Subhuti, does it occur to a Tathagata, 'by me have beings
been set free'? Not thus should you see it, Subhuti! And why? There is not any
being whom the Tathagata has set free. Again, if there had been any being whom
the Tathagata had set free, then surely there would have been on the part of
the Tathagata a seizing of a self, of a being, of a soul, of a person. 'Seizing
of a self', as a no-seizing, Subhuti, has that been taught by the Tathagata.
And yet the foolish common people have seized upon it. 'Foolish common people',
Subhuti, as really no people have they been taught by the Tathagata. Therefore
are they called 'foolish common people'.
Tat kim manyase Subhute, laksana-sampada Tathagato drastavyah? Subhutir aha:
No hidam Bhagavan, yatha-aham Bhagavato bhasitasya-artham ajanami na laksana-sampada
Tathagato drastavyah. Bhagavan aha: Sadhu sadhu Subhute, evam etat Subhute evam
etad, yatha vadasi: Na laksana-sampada Tathagato drastavyah. Tat kasya hetoh?
Sacet punah Subhute laksana-sampada Tathagato drastavyo 'bhavisyad, raja-api
cakravarti Tathagato'bhavisyat. Tasman na laksana-sampada Tathagato drastavyah.
Ayusman Subhutir Bhagavantam etad avocat: Yatha-aham Bhagavato bhasitasya-artham
ajanami, na laksana-sampada Tathagato drastavyah. Atha khalu Bhagavams tasyam
velayam ime gathe abhasata:
What do you think, Subhuti, is the Tathagata to be seen by means of his possession
of marks? Subhuti replied: No indeed, O Lord. The Lord said: If, Subhuti, the
Tathagata could be recognized by his possession of marks, then also the universal
monarch would be a Tathagata. Therefore the Tathagata is not to be seen by means
of his possession of marks. Subhuti then said: As I, O Lord, understand the
Lord's teaching, the Tathagata is not to be seen through his possession of marks.
Further the Lord taught on that occasion the following stanzas:
Ye mam rupena ca-adraksur
Ye mam ghosena ca-anvayuh
Mithya-prahana-prasrta
Na mam draksyanti te janah
Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.
Dharmato Buddha drastavya
Dharmakaya hi nayakah
Dharmata ca na vijneya
Na sa sakya vijanitum.
From the Dharma should one see the Buddhas,
From the Dharmabodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object.
Tat kim manyase Subhute laksana-sampada Tathagatena-anuttara samyaksambodhir
abhisambuddha? Na khalu punas te Subhute evam drastavyam. Tat kasya hetoh? Na
hi Subhute laksana-sampada Tathagatena-anuttara samyaksambodhir abhisambuddha
syat.
What do you think, Subhuti, has the Tathagata fully known the utmost, right
and perfect enlightenment through his possession of marks? Not so should you
see it, Subhuti. And why? Because the Tathagata could surely not have fully
known the utmost, right and perfect enlightenment through his possession of
marks.
Na khalu punas te Subhute kascid evam vaded: Bodhisattva-yana-samprasthitaih
kasyacid dharmasya vinasah prajnapta ucchedo veti. Na khalu punas te Subhute
evam drastavyam. Tat kasya hetoh? Na bodhisattva-yana-samprasthitaih kasyacid
dharmasya vinasah prajnapto nocchedah.
Nor should anyone, Subhuti, say to you, 'those who have set out in the Bodhisattva-vehicle
have conceived the destruction of a dharma, or its annihilation'. Not so should
you see it, Subhuti! For those who have set out in the Bodhisattva-vehicle have
not conceived the destruction of a dharma, or its annihilation.
Yas ca khalu punah Subhute kulaputro va kuladuhita va ganganadi-valuka-samaml
lokadhatun saptaratna-paripurnan krtva Tathagatebhyo'rhadbhyah samyaksambuddhebhyo
danam dadyat, yas ca bodhisattvo niratmakesv anutpatti-kesu dharmesu ksantim
pratilabhate, ayam eva tato nidanam bahutaram punya-skandham prasaved aprameyam
asamkhyeyam.
And again, Subhuti, if a son or daughter of good family had filled with the
seven precious things as many world systems as there are grains of sand in the
river Ganges, and gave them as a gift to the Tathagatas, Arhats, fully Enlightened
Ones, and if on the other hand a Bodhisattva would gain the patient acquiescence
in dharmas which are nothing of themselves and which fail to be produced, then
this latter would on the strength of that beget a greater heap of merit, immeasurable
and incalculable.
Na khalu punah Subhute bodhisattvena mahasattvena punya-skandhah parigrahitavyah.
Ayusman Subhutir aha: Nanu Bhagavan bodhisattvena punyaskandhah parigrahitavyah?
Bhagavan aha: Parigrahitavyah Subhute nodgrahitavyah. Tenocyate parigrahitavya
iti.
Moreover, Subhuti, the Bodhisattva should not acquire a heap of merit. Subhuti
said: Surely, O Lord, the Bodhisattva should acquire a heap of merit? The Lord
said: 'Should acquire', Subhuti, not 'should seize upon.' Therefore is it said,
'should acquire'.
Api tu khalu punah Subhute yah kascid evam vadet: Tathagato gacchati vagacchati
va, tisthati va nisidati va sayyam va kalpayati, na me Subhute sa bhasitasya-artham
ajanati. Tat kasya hetoh? Tathagata iti Subhute ucyate na kvacid-gato na kutascid
agatah. Tenocyate Tathagato 'rhan samyaksambuddha iti.
Whosoever says that the Tathagata goes or comes, stands, sits or lies down,
he does not understand the meaning of my teaching. And why? 'Tathagata' is called
one who has not gone anywhere, nor come from anywhere.
Yas ca khalu punah Subhute kulaputro va kuladuhita va yavantas trisahasra-mahasahasre
lokadhatau prthivi-rajamsi tavatam lokadhatunam evamrupam masim kuryat yavad
evam asamkhyeyena viryena tad yathapi nama paramanu-samcayah, tat kim manyase
Subhute api nu bahuh sa paramanu-samcayo bhavet? Subhutir aha: Evam etat Bhagavann,
evam etat Sugata, bahuh sa paramanu-samcayo bhavet. Tat kasya hetoh? Saced Bhagavan
bahuh paramanu-samcayo 'bhavisyat, na Bhagavan avaksyat paramanu-samcaya iti.
Tat kasya hetoh? Yo 'sau Bhagavan paramanu-samcayas Tathagatena bhasitah, a-samcayah
sa Tathagatena bhasitah. Tenocyate paramanu-samcaya iti.
And again, Subhuti, if a son or daughter of good family were to grind as many
world systems as there are particles of dust in this great world system of 1,000
million worlds, as finely as they can be ground with incalculable vigour, and
in fact reduce them to something like a collection of atomic quantities, what
do you think, Subhuti, would that be an enormous collection of atomic quantities?
Subhuti replied: So it is, O Lord, so it is, O Well-Gone, enormous would that
collection of atomic quantities be! And why? If, O Lord, there had been an enormous
collection of atomic quantities, the Lord would not have called it an 'enormous
collection of atomic quantities'. And why? What was taught by the Tathagata
as a 'collection of atomic quantities', as a no-collection that was taught by
the Tathagata. Therefore is it called a 'collection of atomic quantities'.
Yas ca Tathagatena bhasitas trisahasramahasahasro lokadhatur iti, a-dhatuh sa
Tathagatena bhasitah. Tenocyate trisahasramahasahasro lokadhatur iti. Tat kasya
hetoh? Saced Bhagavan loka-dhatur abhavisyat, sa eva pinda-graho 'bhavisyat,
yas caiva pinda-grahas Tathagatena bhasitah, a-grahah sa Tathagatena bhasitah.
Tenocyate pinda-graha iti. Bhagavan aha: Pinda-grahas caiva Subhute 'vyavaharo
'nabhilapyah. Na sa dharmo na-adharmah, sa ca balaprthagjanair udgrhitah.
And what the Tathagata taught as 'the world system of 1,000 million worlds',
that he has taught as a no-system. Therefore is it called 'the world system
of 1,000 million worlds'. And why? If, O Lord, there had been a world system,
that would have been a case of seizing on a material object, and what was taught
as 'seizing on a material object' by the Tathagata, just as a no-seizing was
that taught by the Tathagata. Therefore is it called 'seizing on a material
object'. The Lord added: And also, Subhuti, that 'seizing on a material object'
is a matter of linguistic convention, a verbal expression without factual content.
It is not a dharma nor a no-dharma. And yet the foolish common people have seized
upon it.
Tat kasya hetoh? Yo hi kascit Subhuta evam vaded: Atma-drstis Tathagatena bhasita
sattva-drstir jiva-drstih pudgala-drstis Tathagatena bhasita, api nu sa Subhute
samyagvadamano vadet? Subhuti aha: No hidam Bhagavan no hidam Sugata, na samyag-vadamano
vadet. Tat kasya hetoh? Ya sa Bhagavann atma-drstis Tathagatena bhasita, a-drstih
sa Tathagatena bhasita. Tenocyata atma-drstir iti. Bhagavan aha: Evam hi Subhute
bodhisattva-yana-samprasthitena sarva-dharma jnatavya drastavya adhimoktavyah.
Tatha ca jnatavya drastavya adhimoktavyah yatha na dharma-samjna pratyupasthahe.
Tat kasya hetoh? Dharma-samjna dharma-samjneti Subhute a-samjnaisa Tathagatena
bhasita. Tenocyate dharma-samjneti.
And why? Because whosoever would say that the view of a self has been taught
by the Tathagata, the view of a being, the view of a living soul, the view of
a person, would he, Subhuti, be speaking right? Subhuti replied: No indeed,
O Lord, no indeed, O Well-Gone, he would not be speaking right. And why? That
which has been taught by the Tathagata as 'view of self', as a no-view has that
been taught by the Tathagata. Therefore is it called 'view of self'. The Lord
said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle
should know all dharmas, view them, be intent on them. And he should know, view
and be intent on them in such a way that he does not set up the perception of
a dharma. And why? 'Perception of dharma, perception of dharma, 'Subhuti, as
no-perception has this been taught by the Tathagata. Therefore is it called
'perception of dharma'.
Yas ca khalu punah Subhute bodhisattva mahasattvo 'prameyan asamkhyeyaml lokadhatun
saptaratna-paripurnam krtva Tathagatebhyo 'rhadbhyah samyaksambuddhebhyo danam
dadyat, yas ca kulaputro va kuladuhita vetah prajnapara-mitaya dharmaparyayad
antasas catuspadikam api gatham udgrhya dharayed desayed vacayet paryavapnuyat
parebhyas ca vistarena samprakasayed, ayam eva tato nidanam bahutaram punyaskandham
prasunuyad aprameyam asamkhyeyam. Katham ca samprakasayet? Yatha na prakasayet.
Tenocyate samprakasayed iti.
And finally, Subhuti, if a Bodhisattva, a great being had filled world-systems
immeasurable and incalculable with the seven precious things, and gave them
as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, and if,
on the other hand, a son or daughter of good family had taken from this Prajnaparamita,
this discourse on Dharma, but one stanza of four lines, and were to bear it
in mind, demonstrate, recite and study it, and illuminate it in full detail
for others, on the strength of that this latter would beget a greater heap of
merit, immeasurable and incalculable. And how would he illuminate it? So as
not to reveal. Therefore is it said, 'he would illuminate'.
Taraka timiram dipo
Maya-avasyaya budbudam
Supinam vidyud abhram ca
Evam drastavyam samskrtam.
As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.
Idam avocad Bhagavan. Attamanah sthavira Subhutis, te ca bhiksu-bhiksuny-upasakopasikas
te ca bodhisattvah sa-deva-manusa-asura-gandharvas ca loko Bhagavato bhasitam
abhyanandann iti. Arya-Vajracchedika Bhagavati Prajnaparamita samapta.
Thus spoke the Lord. Enraptured, the Elder Subhuti, the monks and nuns, the
pious laymen and laywomen, and the Bodhisattvas, and the whole world with its
Gods, men, Asuras and Gandharvas rejoiced in the Lord's teaching.
This completes the Diamond-Cutter of Perfect Wisdom.
Aus: Conze, E.: Buddhist wisdom books; the Diamond and the Heart Sutra. London 1988 (4e)


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Thoughts & Opinions
Questioning How To Question
Don't Just Ask Questions, Ask Them Well
04/03/2015
The more questions you ask, the more you'll know; but how you ask your questions will determine the amount of useful information you receive. If you're asking a question with a title of "Please Help" or "Why doesn't this work?!", you're not making it easy for another person to help answer your question. Without proper context (yes, even in the title), people will be wary of your questions. Even though you might be stressed out and need an answer ASAP, calming yourself and thinking through what you're actually trying to ask will benefit not only your mental clarity, but also help another help you!
Calmly thinking through and asking a question under pressure is something I hope to improve as well. One time when I asked a friend for help with some debugging I was so frustrated and crunched for time that I didn't provide enough background information. I wouldn't have wanted to answer my own question! I sent him my code and asked for help, but now realize all of the pieces of information I should have given him. People will jump on answering your question if you're specific about the things you've already tried, and what you're trying to accomplish.
Let's go over some points to note and think about when asking a question, so answers pour in for you.
- Imagine you're trying to answer your own question. When you put yourself in another's shoes, the lens is always clearer.
- I know you need help, but making that your title won't helping anyone. The title of your question should provide a simple overview of the overall issue.
- Everything, in context! It's super helpful if you say what language you're working in, what version, what OS, and describe what you've already tried. Due diligience wins solvers' hearts.
- Make sure you to let others know what you were expecting your code to do, and what it's actually doing. If something is failing, they probably want to know.
- Make sure the code you're sharing is as short as possible and relatively seamless for another to execute and debug with you.


--- layout: post esbma_id: 1474 date: 2003-08-05 12:00:00 keywords: cornsharp title: Is Microsoft a bad partner? ---
People say that Microsoft is a bad partner. In fact, I'd have to confess that I myself have said that, on certain occasions.
I recently got a call from somebody at Microsoft's field office in Chicago. They had a customer who was unhappy with SourceSafe, and they asked me to go with them to visit that customer and try to convince them to switch to Vault.
Bottom line: Microsoft asked me to help them sell my product. In my book, that's pretty darn good partnering. If this continues, I'm obviously going to have to take back all those horrible things I've said about Microsoft.


---
layout: post
title: Caught Between Stations
date: '2005-07-30T18:00:00.000-05:00'
author: Tom Ray
tags:
modified_time: '2005-08-24T01:03:23.920-05:00'
blogger_id: tag:blogger.com,1999:blog-11319466.post-112276512508639818
blogger_orig_url: http://www.lorenzosmusic.com/2005/07/caught-between-stations.html
---
Hot Water Avalanche was just featured on a new podcast called,
Caught Between Stations.
visit the site here - www.caughtbetweenstations.com/podcast/
Buy our album here - Solamente Tres Palabras
That is all.