Then, Subhūti, having heard this sermon, deeply understood its point. He was moved to tears, and said to the Buddha: "It is a rare treasure for us, World Honored One, that you have taught this profound scripture. Since the time long ago when I attained the eye of insight, I have never had access to this sort of teaching. World Honored One, if someone is able to hear this kind of scripture, purify his faith and thus [perceive] the true characteristics of things, we should know that this person has attained the most rare kind of merit. World Honored One, these true characteristics are actually not characteristics. Therefore the Tathāgata calls them true characteristics."
"World Honored One: Having presently heard the teaching of this scripture, I do not have difficulty in adequately grasping its point. But if there is someone five hundred years hence who is able to hear this scripture, and believe, understand, and commit it to memory, then this person will be most rare. Why? This person will not be abiding in the notion of self, the notion of person, the notion of sentient being, or the notion of life span. And why? Because the notion of self is not a notion. The notion of person, the notion of sentient being, and the notion of life span are also not notions. And why? Those who are free from all notions are called buddhas."
The Buddha said to Subhūti: "Yes, yes. You are right. You should know that if someone hears the teaching of this scripture and is neither shocked, afraid, or alarmed, this person is extremely rare. And why? Subhūti, what the Tathāgata calls the greatest transcendence, is not the greatest transcendence. Therefore it is called the greatest transcendence."
"Subhūti, the transcendent forbearance that I teach is not transcendent forbearance. And why not? Subhūti, in a former lifetime my body was cut into pieces by the Rājah Kaliṅga. If, at that time, I was not abiding in the notions of self, person, sentient being, or life span. And why not? If, at the time body was cut into pieces, if I had been holding to the notions of self, person, sentient being, or life span, I would have felt ill-will [toward Kaliṅga]. Subhūti, I also remember some five hundred lifetimes ago having practiced forbearance as a renunciant sage. At that time I was also free from the notions of self, person, sentient being, and life. Therefore, Subhūti, the bodhisattvas should free themselves from all notions and arouse the aspiration for peerless perfect enlightenment. They should not arouse this aspiration while abiding in form, and they should not arouse this aspiration while abiding in sound, odor, taste, touch, or conceptualization. They should give rise to the aspiration that has no abode. If the mind abides, then this is not abiding. Therefore I say that the mind of the bodhisattvas should not abide in the form of charity."
"Subhūti, when a bodhisattva wants to confer benefit on all sentient beings, she should practice charity like this. I teach that all notions are not notions. I also teach that all sentient beings are not sentient beings. Subhūti, my words are true — they are authentic, and they explain things they way they are. My words are not deceptions, and they are not erroneous. Subhūti, the dharma that I have attained, as a teaching, has neither truth nor falsity. Subhūti, if a bodhisattva practices charity while abiding in [notions of] the teaching, it is like a person in the dark who cannot see anything. If a bodhisattva practices charity while not abiding in [notions of] the teaching, it is like a person with eyes wide open in the sunlight, seeing all kinds of forms. Subhūti, if, in a future time there are good sons and good daughters who are able to memorize this scripture and recite it, then I will, with my buddha-wisdom, be fully aware of these people, seeing each one of them, as each one attains countless, limitless merit."
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