Section XIV (Selected Portion)
‘And, O Subhûti, the Pâramitâ or the highest perfection of endurance (kshânti) belonging to a Tathâgata, that also is no-Pâramitâ. And why? Because, O Subhûti, at the time when the king of Kalinga[1] cut my flesh from every limb, I had no idea of a self, of a being, of a living being, or of a person; I had neither an idea nor no-idea. And why? Because, O Subhûti, if I at that time had had an idea of a self, I should also have had an idea of malevolence. If I had had an idea of a being, or of a living being, or of a person, I should also have had an idea of malevolence. And why? Because, O Subhûti, I remember the past 500 births, when I was the Rishi Kshântivâdin (preacher of endurance). At that time also, I had no idea of a self, of a being, of a living being, of a person. Therefore then, O Subhûti, a noble-minded Bodhisattva, after putting aside all ideas, should raise his mind to the highest perfect knowledge. He should frame his mind so as not to believe (depend) in form, sound, smell, taste, or anything that can be touched, in something (dharma), in nothing or anything. And why? Because what is believed is not believed (not to be depended on). Therefore the Tathâgata preaches: “A gift should not be given by a Bodhisattva[1] who believes in anything, it should not be given by one who believes in form, sound, smell, taste, or anything that can be touched.”
‘And again, O Subhûti, a Bodhisattva should in such wise give his gift for the benefit of all beings. And why? Because, O Subhûti, the idea of a being is no-idea. And those who are thus spoken of by the Tathâgata as all beings are indeed no-beings. And why? Because, O Subhûti, a Tathâgata says what is real, says what is true, says the things as they are; a Tathâgata does not speak untruth.
‘But again, O Subhûti, whatever doctrine has been perceived, taught, and meditated on by a Tathâgata, in it there is neither truth nor falsehood. And as a man who has entered the darkness would not see anything, thus a Bodhisattva is to be considered who is immersed in objects, and who being immersed in objects gives a gift. But as a man who has eyes would, when the night becomes light, and the sun has risen, see many things, thus a Bodhisattva is to be considered who is not immersed in objects, and who not being immersed in objects gives a gift.
‘And again, O Subhûti, if any sons or daughters of good families will learn this treatise of the Law, will remember, recite, and understand it, and fully explain it to others, they, O Subhûti, are known by the Tathâgata through his Buddha-knowledge, they are seen, O Subhûti, by the Tathâgata through his Buddha-eye. All these beings, O Subhûti, will produce and hold fast an immeasurable and innumerable stock of merit.’