Vajracchedika Sutra (diamond Sutra)

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Vajracchedikà Praj¤àpàramità [Translated by Jill Hayman from the Sanskrit text as found in Max Müller's Vajracchedikàsåtra, Buddhist Texts from Japan, Anecdota Oxoniensia; Texts, Documents and Extracts (chiefly from manuscripts in the Bodleian and other Oxford Libraries), Aryan Series Vol 1, Part 1, Amsterdam: Oriental Press, 1972.]

Praise to the blessed and noble perfection of wisdom!

ONE Thus it was heard by me. The Bhagavat1 was residing at one time in øravastã in the Jeta forest in Anàthapiõóada's pleasure garden, together with a large community of monks, altogether 1,250, with numerous bodhisattvas, great beings. Then the Bhagavat in the morning period, having clothed himself and having taken his bowl and his mendicant's garment, went to look for food in the great city of øravastã. Then indeed the Bhagavat, after having walked to the great city øravastã for food, ate the food, returned from the alms round, and having put away the bowl and the mendicant's garment, and having washed his two feet, sat down on his accustomed seat. After bending into the meditation posture, and having stretched his body straight, he focussed attention straight ahead. Then indeed numerous monks, having gone where the Bhagavat is going, bowed their heads at the two feet of the Bhagavat, and having circumambulated the Bhagavat three times with him on their right side, sat down to one side.

TWO Then indeed Venerable Subhåti having risen from his seat, arranged his outer garment over one shoulder, placed his right knee on the ground, saluted towards where the Bhagavat was with a reverential hand gesture and said this to the Bhagavat― It is wonderful, Bhagavat, how much the bodhisattvas, the great beings, are favoured with the most excellent favour of the Tathàgata, the Arhat, the perfectly enlightened one. Bhagavat, it is wonderful, Sugata, it is most wonderful, how much the bodhisattvas, the great beings, are gratified with the highest gratification by the Tathàgata, the Arhat, the perfectly enlightened one. Then, Bhagavat, how should a son of a good family or a daughter of a good family who is advancing on the bodhisattva path stand, how should he hasten, how should he control his thought2? 1 I have chosen to cite Bhagavat in its stem form and not translate it. 2 citta (Buddhist Hybrid Sanskrit (BHS))―thought (Note: this is masculine in BHS, not neuter as in Sanskrit).

2 On being addressed thus, the Bhagavat said this to Venerable Subhåti― Well done, well done, Subhåti! This is so, Subhåti, this is just as you say. The bodhisattvas, the great beings, are favoured by the Tathàgata with the greatest favour. The bodhisattvas, the great beings, are gratified by the Tathàgata with the highest gratification. Then Subhåti listen and ponder in your mind skillfully and well. I will tell you how one who has entered on the bodhisattva path is to stand, how one is to hasten and how one is to control one's thought. The Venerable Subhåti answered the Bhagavat― So be it, Bhagavat.

THREE The Bhagavat then said to him― In this case, Subhåti, with respect to the one who has set out on the bodhisattva path, the thought will surely arise thus―“As many living beings, Subhåti, as there are in the world of beings, taken to mean the collection of beings, either egg-born, born from a womb, produced from moist heat, or self-produced, with a body or without a body, with a consciousness or without a consciousness, or even neither with a consciousness nor without consciousness, as far as any world of beings is able to be known, they all must be emancipated by me into the region of nirvàõa where there is no longer the condition of individuality. In this way, even after having emancipated immeasurable living beings, no living being is emancipated.” What is the reason for that? If,3 Subhåti, the conception of a being arises in a bodhisattva, he ought not be called “bodhisattva”. What is the reason for that? Subhåti, he is not to be called a bodhisattva in whom the conception of a living being would arise, or the conception of a soul, or the conception of a person4 would arise.

FOUR But yet indeed furthermore, Subhåti, a gift ought not be given by a bodhisattva who is supported5 by a thing. A gift should not be given by one who is supported anywhere. A gift ought not be given by one supported by form. A gift out not be given one supported by the essential qualities of sounds, smells, tastes and things that can be touched. Thus, Subhåti, a gift ought to be given by a bodhisattva, a great being, in such a way that he is not supported by even the conception of a sign. What is the reason for that? The supported bodhisattva, 3 sacet (BHS)―if. 4 pudgala (BHS)―person, man, creature, soul. 5 pratiùñþita (BHS)―supported, dependent on, established in.

3 Subhåti, who gives a gift―it is not easy to take the measure of his store of merit. Then what do you think, Subhåti, is it easy to measure the extent of the space belonging in the direction of the East? Subhåti said― Not so, Bhagavat. The Bhagavat said― In the say way is it easy to measure the extent of the space in the southern, western, northern quarters, in the intermediate quarters and in all the ten directions on all sides? Subhåti said― Not so, Bhagavat. Bhagavat said― Thus indeed, Subhåti, if the unsupported bodhisattva gives a gift, Subhåti, it is not easy to measure his store of merit. For in this way, Subhåti, ought a gift by given by one who has set out on the bodhisattva path, as if he is not be supported by even the conception of a sign.

FIVE Then what do you think, Subhåti, ought the Tathàgata be recognised by the possession of marks? Subhåti said― Not so, Bhagavat, the Tathàgata is not to be recognised by the possession of marks. For what reason? That possession of marks, Bhagavat, which has been spoken about by the Tathàgata, that is the non-possession of marks. Addressed thus, the Bhagavat said to Venerable Subhåti― Whenever, Subhåti, there is the possession of marks, then there is falsehood. Whenever there is possession of non-marks, then there is not falsehood. For in this way the Tathàgata is to be recognised from non-marks as marks.

SIX After being addressed thus, Venerable Subhåti said this to the Bhagavat― Bhagavat, will there be some beings in the future time, in the final time, in the last period, in the final five hundred years while the destruction of the true Dharma is taking place, who when these very words of the såtras are spoken thus, will generate a true conception?

4 Bhagavat said― Do not speak in this way, Subhåti! It so happens that there will be some beings in the future time, in the final time, in the last period, in the final five hundred years while the destruction of the true Dharma is taking place, who upon hearing these very words of the såtras being spoken will generate a true conception. And indeed furthermore, Subhåti, there will be bodhisattvas, great beings, in the future time, in the final time, in the last period, in the final five hundred years while the destruction of the true Dharma is taking place, beings who are virtuous, well-conducted and wise, who upon hearing these very words of the såtras being spoken, will generate a true conception. And furthermore, Subhåti, those bodhisattvas, great beings, will not at all be ones who have worshipped one Buddha only, they will not be ones whose roots of merit come down from one Buddha. For now again, Subhåti, those bodhisattvas, those great beings, will be ones whose roots of merit come down from 100,000 various Buddhas and who when hearing these very words of the såtras being spoken will obtain single-minded clarity. They are known, Subhåti, by the Tathàgata with his enlightened consciousness, they are seen, Subhåti, by the Tathàgata with his eye of wisdom. They are awakened, Subhåti, by the Tathàgata. All of them, Subhåti, will bring forth and will receive an immeasurable and incalculable store of religious merit. What is the reason for that? For, Subhåti, a conception of a self would not arise among those bodhisattvas, those great beings, nor a conception of a living being, nor the conception of a soul, nor would the conception of an individual person arise. Also not among them, Subhåti, not among these bodhisattvas, these great beings, would a conception of a dharma/phenomenon6 arise. Likewise, not a notion of a non-phenomenon. Not even among them, Subhåti, would arise even a conception nor a non-conception. What is the reason for that? If, Subhåti, among those bodhisattvas, those great beings, a conception of a phenomenon would arise, truly among them a notion of a self would arise, a notion of a living being, a notion of a soul, a notion of an individual person would arise. If a conception of a non-phenomenon would arise, truly among them that notion of a self would come into being, a notion of a living being, a notion of a soul, a notion of a person. What is the reason for that? Further, Subhåti, a phenomenon is not at all to be grasped by a bodhisattva, a great being, nor a non-phenomenon. Therefore this speech has been spoken by the Tathàgata in its deeper sense―“phenomena are to be abandoned by those perceiving the way of the Dharma, the most excellent raft.7 Still more non-phenomena.” 6 That is, all phenomena. 7 kola (BHS)―raft or boat.

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SEVEN And subsequently, Bhagavat said this other thing to Venerable Subhåti― What do you think, Subhåti, is there any phenomenon which is thoroughly grasped by the Tathàgata as “supreme perfect wisdom”, or any phenomenon taught by the Tathàgata? Addressed thus, Venerable Subhåti said this to the Bhagavat― Just as I understand the meaning of the Bhagavat’s words, Bhagavat, there is not any phenomenon thoroughly grasped by the Tathàgata as “supreme perfect wisdom”, nor is there any phenomenon which is taught by the Tathàgata. What is the reason for that? That Dharma which is thoroughly grasped and taught by the Tathàgata is not to be seized upon or not to be talked about. It is not a phenomenon nor a non-phenomenon. What is the reason for that? Because those model individuals are not perfected and powerful.8

EIGHT Bhagavat said― What do you think, Subhåti, if either a son of a good family or daughter of a good family having made full the triple thousand great thousand world systems with the seven precious substances9 would give it as a gift to the Tathàgatas, to the Arhats, to the perfectly enlightened ones, would that son of a good family or daughter of a good family then produce from this cause an abundant store of religious merit? Subhåti said― Much, Bhagavat, much, Sugata. That son of a good family or that daughter of a good family thence from that cause would produce a store of religious merit. What is the reason for that? That which, Bhagavat, is spoken about by the Tathàgata as a store of merit, that is spoken about by the Tathàgata as a non-store. Therefore, the Tathàgata says, a store of merit is “a store of merit”. The Bhagavat said― And indeed furthermore, Subhåti, if either a son of a good family or a daughter of a good family, having made full the triple thousand great thousand worlds with seven precious substances, would give it as a gift to the Tathàgatas, to the Arhats, to the perfectly

8 ‘asaüskçtaprabhàvità hyàryapudgalàþ’ (Vajr., p. 24)―Conze translates as ‘Because an Absolute exalts the Holy Persons.’ Müller suggests, ‘Because the holy persons are of imperfect power.’ 9 ratna (BHS)―seven precious substances (suvarõa, råpya, muktà, vaióårya, sphañika, musàragaiva, and lohitikà) .

6 enlightened ones, and if someone having drawn out from this discourse on Dharma10 a verse of as much as only four lines and would show it and make this completely manifest to others with a detailed description, then because of this he would produce a greater store of merit, immeasurable and innumerable. What is the reason for that? For from this is produced the supreme perfect wisdom of the Tathàgatas, of the Arhats, and of the perfectly enlightened ones, and from this are produced the holy fully awakened ones. And what is the reason for that? The characteristics of the Buddha are called “characteristics of the Buddha”, Subhåti, and indeed they have been spoken about by the Tathàgata as non-characteristics of the Buddha. Therefore they are spoken about as “characteristics of the Buddha”.

NINE Then what do you think, Subhåti, does it ever occur to the stream-enterer11 thus―“the fruit of the stream-enterer is obtained by me”? Subhåti said― Not so, Bhagavat. It does not occur to the stream-enterer in this way―“the fruit of the stream-enterer is obtained by me”. What is the reason for that? For he, Bhagavat, has not fallen into any phenomenon. Therefore, he is called a “stream-enterer”. He has not attained a form, nor sound, nor smell, nor tastes, nor things to be touched, nor has he gained characteristics. Thus is he called a “stream-enterer”. If, Bhagavat, it occurred thus to the stream-enterer―“the fruit of the stream-enterer is obtained by me”, truly that would be in him a conception of a self, a conception of a being, a conception of a soul, and it would be a conception of a person. Bhagavat said― What do you think, Subhåti, does it ever occurs thus to a once-returner12―“the fruit of the once-returner is obtained by me”? Subhåti said― Not so, Bhagavat, it does not occur thus to a once-returner―“by me is the fruit of a once-returner obtained”. What is the reason for that? Because there is not any phenomenon which has gained the state of once-returnership. Therefore he is called “once-returner”. Bhagavat said―

10 dharmaparyàya (BHS)―means of teaching the doctrine, and thus religious discourse. 11 srota-àpanna (BHS)―one who has attained the first stage of progression to enlightenment. 12 sakçdàgàmin (BHS)―one who has attained the second stage of progession to enlightenment.

7 What do you think, Subhåti, then does it occur to a non-returner13 in this way―“By me is the fruit of the non-returner obtained”? Subhåti said― Not so, Bhagavat, it does not occur to a non-returner in this way―“By me is the fruit of the non-returner obtained”. What is the reason for that? Because there is not, Bhagavat, any phenomenon which has gained the state of non-returnership. Therefore he is he called “non-returner”. Bhagavat said― Then what do you think, Subhåti, does it ever occur thus to an arhat14―“By me is the state of arhatship obtained”? Subhåti said― Not so, Bhagavat, it does not occur to an arhat―“By me the state of arhatship has been obtained”. What is the reason for that? Because, Bhagavat, there is not any phenomenon which is arhat by name. Therefore he is called “arhat”. If, Bhagavat, it would occur thus to an arhat―“by me the state of arhatship is obtained”, truly that would be in him a conception of a self, a conception of a being, a conception of a soul and it would be be a conception of a person. What is the reason for that? I am, Bhagavat, pointed out by the Tathàgata, by the Arhat, by the perfectly enlightened one as foremost among those delighting in freedom from passion. I am, Bhagavat, an arhat free from desire. And not to me, Bhagavat, does it occur thus―“I am an arhat free from desire”. If, Bhagavat, it would occur to me in this way―“Arhatship has been obtained by me”, the Tathàgata would not have predicted of me thus―“Subhåti, the foremost of those delighting in freedom from passion,15 son of a good family, does not dwell anywhere. Therefore it is said, one delighting in freedom from passion is “one delighting in freedom from passion”.

TEN Bhagavat said― What do you think, Subhåti, is there any phenomenon which has been fully taken up by the Tathàgata in the presence of the Tathàgata Dãpaïkara, the Arhat, the perfectly enlightened one?

13 anàgàmin (BHS)―one who has attained the third stage of progression to enlightenment. 14 arhat―one who has attained the fourth stage of progression to enlightenment. 15 araõa (BHS)―free from passion, impurity.

8 Subhåti said― Not so, Bhagavat, there is not any phenomenon which has been taken up by the Tathàgata in the presence of the Tathàgata Dãpaïkara, the Arhat, the perfectly enlightened one. Bhagavat said― If a bodhisattva, Subhåti, would speak thus―“I will bring about a multitude of fields”, he would speak falsely. What is the reason for that? Multitudes of fields and “multitudes of fields”, Subhåti, these are spoken about by the Tathàgata as non-multitude of fields. Therefore they are called “multitudes of fields”. Therefore, in that case, Subhåti, an unsupported thought is to be produced by a bodhisattva in this way―a thought supported by nothing is to be produced. A thought not supported by form is to be produced, a thought not supported by sound, smell, taste, things to be touched and phenomena is to be produced. For instance, Subhåti, perhaps there would be a man furnished with a body, a large body, whose self-existence in his body would be perhaps like Sumeru, King of the mountains. Then what do you think, Subhåti, would that self-existence be large indeed? Subhåti said― Great, Bhagavat, great, Sugata, would that self-existence be. What is the reason for that? Self-existence is “self-existence”, Bhagavat, it is spoken about by the Tathàgata not as existence. Therefore it is called “self-existence”. For, Bhagavat, it is not existence or non-existence. Therefore it is called “self-existence”.

ELEVEN Bhagavat said― What do you think Subhåti, if there were as many Ganges rivers as there is sand in the great river Ganges, then would there be much sand in them? Subhåti said― Truly those Ganges rivers would be many, Bhagavat, and how much greater would be the sand in these great Ganges rivers. Bhagavat said― I declare to you, Subhåti, and I make known to you, if indeed any woman or man, having made full with the seven precious substances as many world systems as there would be sand in those Ganges Rivers, would give this as a gift to the Tathàgatas, to the Arhats, to the perfectly enlightened ones, what do you think, Subhåti, would he produce from this cause a

9 great store of merit? Subhåti said― Great, Bhagavat, great, Sugata. Either a woman or a man from this cause would then produce a store of merit, immeasurable and innumerable. Bhagavat said― And if indeed, Subhåti, either a woman or a man, having made full with the seven precious substances so many world systems, and would give it as a gift to the Tathàgatas, to the Arhats, to the perfectly enlightened ones, and if either a son of a good family or a daughter of a good family, having drawn out from this discourse on the Dharma here as much as only four verses and would show it and make it completely manifest to others, then because of that, he would produce a more abundant store of merit, immeasurable and innumerable.

TWELVE And indeed furthermore, Subhåti, that spot on the earth in which, after having drawn out from this discourse on Dharma even a verse of as much a four lines, it would be recited or would be made completely manifest, that spot of the earth would become like a holy shrine of the world, with its gods, humans and asuras. Moreover, what can be said about those who will bear this discourse on Dharma in mind completely with all its parts, who will speak about it, study it and will make it completely manifest with a detailed description to others. They will be provided with the greatest wonder. And in that spot on the earth, Subhåti, the teacher lives, or the one after the other who occupies the place of a wise teacher.

THIRTEEN Thus addressed, Venerable Subhåti said this to the Bhagavat― What, Bhagavat, is the name of this discourse on Dharma? And how do I bear it in mind? Thus addressed, Bhagavat said this to Venerable Subhåti― This discourse on Dharma is named Praj¤àpàramità (perfection of wisdom), Subhåti. And in this way you should bear it in mind. What is the reason for that? Indeed, Subhåti, the Praj¤àpàramità which is spoken about by the Tathàgata, that is spoken about by the Tathàgata as non-pàramità. Therefore, it is called “Praj¤àpàramità”. Then what do you think, Subhåti, is there any phenomenon which is spoken about by the Tathàgata? Subhåti said―

10 Not so, Bhagavat, there is not any phenomenon which is spoken about by the Tathàgata. Bhagavat said― Then what do you think, Subhåti, however much dust of the earth there is in the triple thousand great thousand world systems, would that be much? Subhåti said― Much, Bhagavat, much, Sugata, would be the dust of the earth. What is the reason for that? Because, Bhagavat, the dust of the earth is spoken about by the Tathàgata as dust, Bhagavat, that is spoken about by the Tathàgata as non-dust. Therefore it is called “dust of the earth”. And that world system which is spoken about by the Tathàgata, it is spoken about by the Tathàgata as a non-system. Therefore it is called a “world system”. Bhagavat said― So what do you think, Subhåti, is the Tathàgata, the Arhat, the perfectly enlightened one to be recognised by the thirty-two marks upon the body of the great man? Subhåti said― Not so, Bhagavat, can the Tathàgata, the Arhat, the perfectly enlightened one be recognised by the thirty-two marks upon the body of a great man. What is the reason for that? Because those thirty-two marks of a great man spoken about by the Tathàgata are spoken about by the Tathàgata as non-marks. Therefore, they are called the “thirty-two marks of a great man”. Bhagavat said― But if either a woman or a man day by day would sacrifice as many lives as there are grains of sand in the Ganges River, and would sacrifice their lives in this way for as many kalpas as there are grains of sand in the Ganges River, and if someone else, having drawn out from this discourse on Dharma here a verse of as much as only four lines, would show it to others, and make it completely manifest, then he would produce for that reason a greater store of merit, immeasurable and innumerable.

FOURTEEN Then indeed Venerable Subhåti shed tears because of the impact of the Dharma and, having wiped away his tears, he said to the Bhagavat― Wonderful, Bhagavat, most wonderful, Sugata, so great is this discourse on Dharma spoken by the Tathàgata for the sake of all beings who have set out on the foremost path, for the sake of those set out on the best path, and from which, Bhagavat, knowledge has arisen in

11 me. This kind of discourse on the Dharma has not ever been heard by me in this way. Those bodhisattvas will be, Bhagavat, furnished with the highest wonder, those who in this world, having heard the såtra being spoken, will produce a true conception. What is the reason for that? This true conception, Bhagavat, is indeed a non-true conception. Therefore the Tathàgata says a true conception is “a true conception”. It is not, Bhagavat, a surprise to me that I have confidence16 in this spoken discourse on Dharma as I am earnestly devoted to it17. Indeed those beings, Bhagavat, who will be in the future time, in the last time, in the final period, in the final five hundred years while the destruction of the true Dharma is taking place, they who will grasp this discourse on Dharma, Bhagavat, and who will bear it in mind, recite it, study it and will make it completely manifest with a detailed description to others, will be provided with the highest wonder. But then again Bhagavat, in them a conception of a self will not arise, nor a conception of a living being, nor a conception of a soul, nor will arise a conception of a person, nor even among them arises any conception nor non-conception. What is the reason for that? Bhagavat, whatever is that conception of a self, truly that is a non-conception. Whatever is the conception of a living being, a conception of a soul, a conception of a person, truly that is a non-conception. What is the reason for that? For the awakened ones, the venerable ones are they in whom a conception of anything has vanished. Thus addressed, the Bhagavat said this to Venerable Subhåti― This is so, Subhåti, this is so. Those living beings will be provided with the highest wonder who here now, Subhåti, while the såtra is being spoken, will not be frightened, will not tremble all over, will not fall into great terror. What is the reason for that? This highest perfection, Subhåti, is spoken about by the Tathàgata as non-perfection so to speak. And that which, Subhåti, the Tathàgata speaks of as highest perfection, the enlightened ones, the venerable ones also speak about that immeasurable thing. But rather furthermore, Subhåti, the complete perfection of patience, truly that is a non-perfection. What is the reason for that? Subhåti, when the King of Kaliïga cut my flesh from the parts and limbs of my body, at that time neither a conception of a self, a conception of a living being a conception of a soul, or conception of a person, nor even any conception, nor any non-conception had existed in me. What is the reason for that? Subhåti, if at that moment a conception of a self would have existed in me, also at that moment a conception of malice 16 avakalpayati (BHS)―has confidence in, puts faith in. 17 adhimucyate (BHS)―actively interested in, zealous for, earnestly devoted to, intent upon.

12 would have existed in me. If a conception of a living being, a conception of a soul, a conception of a person would have existed, also a conception of malice would have existed in me at that moment. What is the reason for that? I remember, Subhåti, five hundred rebirths in a time gone by when I was èùi Kùàntivàdã. Then, as well, a conception of a self did not arise in me, nor a conception of a living being, nor a conception of a soul, nor did arise a conception of a person. Therefore, then, Subhåti, all conceptions abandoned by the bodhisattva, the great being, he is to produce a thought of unequalled perfect wisdom. Not supported by form is he to produce a thought, not supported by sound, smell, taste, things which can be touched, or phenomena is he to produce a thought, nor supported by phenomena is he to produce a thought, nor supported by non-phenomena is he to produce a thought, not supported by anything is he to produce a thought. What is the reason for that? What is supported, truly that is non-supported. Therefore indeed, the Tathàgata says a gift is to be given by an unsupported bodhisattva, a gift is not to be given by one supported by forms, sounds, smells, tastes, things to be touched and phenomena. But then furthermore, Subhåti, for the benefit of all beings, the renouncing of a gift whose form is thus is to be done by the bodhisattva. What is the reason for that? Subhåti, whatever is this conception of a living being, that truly is a non-conception. Those who are spoken about thus by the Tathàgata as all-beings, they truly are non-beings. What is the reason for that? He is speaking of reality, Subhåti, the Tathàgata is speaking the truth, speaking of how it is, the Tathàgata speaks of nothing else. The Tathàgata is not speaking falsely. But rather furthermore, Subhåti, the Dharma which is thoroughly grasped, instructed, comprehended by the Tathàgata is neither truth nor falsehood. For instance perhaps, Subhåti, a man who has entered darkness would not be able to see anything, in this way is a bodhisattva to be seen who has fallen among things, and who having fallen among things, abandons giving a gift. For instance perhaps, Subhåti, a man endowed with the faculty of sight, when the night has begun to be light, and when the sun has risen, would see forms of various kinds. Thus in this way is to be seen a bodhisattva, who having fallen among things abandons giving a gift. But rather furthermore, Subhåti, if either a son of a good family or a daughter of a good family will grasp this discourse on Dharma, will bear it in mind, recite it, study it, will make it completely manifest with a detailed description to others, they are known, Subhåti, by the Tathàgata whose wisdom is awakened, they are seen by the Tathàgata whose eye is awakened they are known by the Tathàgata. Subhåti, all

13 those beings will produce and receive an immeasurable and innumerable store of merit.

FIFTEEN And if indeed furthermore, Subhåti, either a woman or a man at the occasion of the time of forenoon would sacrifice their bodies18 as numerous as grains of sand in the Ganges River, likewise at the occasion of the time of midday would sacrifice their bodies as numerous as grains of sand in the Ganges River, at the occasion of time of evening would sacrifice their bodies as numerous as grains of sand in the Ganges River, and in this way would sacrifice their bodies hundreds, thousand of millions of world ages, and if he who having heard this discourse on Dharma, would not reject it, this one would then, because of this, produce an even greater store of merit, immeasurable, innumerable. What further is to be said of he who, having written it, would grasp it, bear it in mind, recite it, study it and would make it manifest with a detailed description to others. But rather furthermore, Subhåti, this discourse on Dharma is inconceivable and unequalled. And, Subhåti, this discourse on Dharma is spoken by the Tathàgata for the benefit of living beings set out on the foremost path, for the sake of living beings who are set out on the best path. They who will grasp this discourse on Dharma, and who will bear it in mind, recite it, study it and make it manifest to others with a detailed description, these are recognised, Subhåti, by the Tathàgata whose wisdom is awakened, they are seen by the Tathàgata whose eye is awakened, they are known by the Tathàgata. All these beings, Subhåti, will be attended with an immeasurable store of merit. They will be provided with an inconceivable, unequalled, immeasurable, large store of merit. All of these beings, Subhåti, will bear in mind, will recite, will study the wisdom in equal share. What is the reason for that? Because, Subhåti, it is not possible that this discourse on Dharma is to be heard by living beings whose zealous interest is in lowly matters, nor by those having a false belief in the self, nor by those with a false belief in a soul, nor by those with a false belief in a person. This discourse on Dharma is not possibly heard, grasped, born in mind, recited, or studied by beings who have not made the vow of a bodhisattva. This situation does not exist. But rather furthermore, Subhåti, in the spot on the earth where this såtra is explained, that spot on the earth will be reverenced in the world of gods, men, asuras, and that spot on the earth will be respectfully greeted and worthy of veneration by circumambulation to the right, and that spot on the earth will become like a holy shrine.

18 àtmabhàva (BHS)―body.

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SIXTEEN And as well, Subhåti, either those sons of a good family or daughters of a good family who will grasp these såtras whose form is thus, who will bear them in mind, will recite them, will study them thoroughly, and will concentrate their mind and explain them completely with a detailed description to others, these will be humbled, they will be greatly humbled. What is the reason for that? For among those beings, Subhåti, whatever deeds have been done as shameful deeds in former births leading to evil states, when the Dharma is seen, through the truth they will destroy these deeds, these shameful deeds, from former lives and will produce the wisdom of the enlightened one. I remember, Subhåti, in the past time, in more than countless world ages, following after the worthy Tathàgata Dipaïkara, the perfectly enlightened one, there were eighty-four thousand, million, million enlightened ones who were pleased with me, and having been pleased, they were not displeased. And if, Subhåti, those blessed enlightened ones were pleased with me, and having been pleased, were not displeased, and if in the last time, in the final age, in the last period, in the time when the destruction of the true Dharma is taking place, they will grasp these såtras whose form is thus, will bear them in mind, recite them, study them, and will completely explain them to others in detail, indeed furthermore, Subhåti, that store of merit of former times does not approach even a hundredth part, a thousandth, a hundred thousandth, a ten millionth, nor a hundred millionth, even a hundred thousand millionth, nor a hundred thousandth of a ten millionth part―as well it is not worth a high number, a small part, a multitude, a similarity, a likeness, even as much as a comparison. And if, Subhåti, I would speak about the store of merit of these sons of a good family or of these daughters of a good family, and how large a store of merit those sons of a good family or daughters of a good family will produce and grasp hold of at that time, living beings would be sent mad or they would suffer a state where their thoughts are scattered. But rather furthermore, Subhåti, inconceivable and unequalled is this discourse on Dharma spoken by the Tathàgata. Truly its maturation is expected to be inconceivable.

SEVENTEEN Then indeed Venerable Subhåti said this to the Bhagavat― Bhagavat, how ought one who has set out on the bodhisattva path stand, how ought one hasten, how ought one control one's thought? Bhagavat said―

15 In the following way, Subhåti, ought one who has set out on the bodhisattva path produce a thought―“all beings are to be completely emancipated by me to the realm of nirvàõa in which there is no longer a condition of individuality. And thus having completely emancipated beings, not any being becomes emancipated.” What is the reason for that? Subhåti, if a conception of a living being arises in a bodhisattva, he is not to be called “bodhisattva”. If a conception of a soul, or as much as a conception of a person would arise, he is not to be called a “bodhisattva”. What is the reason for that? There is not, Subhåti, any phenomenon which is by name one who has entered on the bodhisattva path. What do you think, Subhåti, is there any phenomenon which is thoroughly grasped by the Tathàgata in the presence of Tathàgata Dãpaïkara as complete perfect wisdom? Thus addressed, Venerable Subhåti said this to the Bhagavat― Bhagavat, as I understand the purpose of the Bhagavat’s speech, there is not, Bhagavat, any phenomenon which is thoroughly grasped by the Tathàgata as unexcelled perfect wisdom when in the presence of the worthy Tathàgata Dãpaïkara, the fully and perfectly enlightened one. Addressed thus, Bhagavat said this to Venerable Subhåti― Thus is it so, Subhåti, thus is it so! There is not any phenomenon, Subhåti, which is thoroughly grasped by the Tathàgata when in the presence of the worthy Tathàgata Dãpaïkara, the completely enlightened one. If again, Subhåti, there will be any phenomenon fully grasped by the Tathàgata, the worthy Tathàgata Dãpaïkara would not have prophesied about me―“You, lad, will become in a future time a Tathàgata, an Arhat, a perfectly enlightened one by name of øakyamuni.” Because in that case, Subhåti, there is not any phenomenon which is thoroughly grasped by the Tathàgata, the Arhat, the perfectly enlightened one as supreme perfect wisdom, therefore it was prophesied by the Tathàgata Dãpaïkara―“You, lad, will become in a future time a Tathàgata, an Arhat, a perfectly enlightened one by name of øakyamuni”. What is the reason for saying “Tathàgata” Subhåti? This is the name of true essence. Thus “Tathàgata”, Subhåti. This is the name of the essence of non-origination. Thus “Tathàgata”, Subhåti, this is the epithet of the destruction of phenomena. Thus “Tathàgata”, Subhåti, is an epithet of the eternal unborn. What is the reason for that? Subhåti, it is not non-origination which is the highest truth. Subhåti, whoever would say thus―“the complete unexcelled wisdom is thoroughly grasped by the Tathàgata, by the Arhat, by the perfectly

16 enlightened one”―he who would say that would speak untruthfully and, Subhåti, he would speak of me by raising up untruth. What is the reason for that? Subhåti, there is not any phenomenon which is completely grasped as unexcelled perfect wisdom by the Tathàgata. And whatever phenomenon, Subhåti, is completely grasped or taught by the Tathàgata, in that spot there is neither truth nor falsehood. Therefore the Tathàgata says―“all phenomena are buddhadharmas”. What is the reason for that? Subhåti, “all phenomena” are talked about by the Tathàgata as non-phenomena. Therefore, all phenomena are called “buddhadharmas”. Then perhaps there would be a man, Subhåti, endowed with a body, a large body. Venerable Subhåti said― Bhagavat, this man who is talked about by the Tathàgata as one endowed with a “a body, a large body”, he is spoken about as one with a non-body, Bhagavat, by the Tathàgata. Therefore, he is called “one who is endowed with a body, a large body”. Bhagavat said― It is so, Subhåti! Whatever bodhisattva would say thus―“I will completely liberate beings”―he ought not be called “bodhisattva”. What is the reason for that? Subhåti, is there any phenomenon which is bodhisattva by name. Subhåti said― Not so, Bhagavat, there is not any phenomenon which is bodhisattva by name. Bhagavat said― Beings are called “beings”, Subhåti, they are spoken about by the Tathàgata as non-beings. Therefore, they are called “beings”. Thus the Tathàgata says―“all phenomena are devoid of a self, devoid of a soul, devoid of a personality19, all phenomena are devoid of a person.” If a bodhisattva would say thus, Subhåti―“I will bring about a multitude of fields”―he would speak falsely. What is the reason for that? Multitudes of fields are “multitudes of fields”, Subhåti, they are spoken about by the Tathàgata as non-multitudes of fields. Thus they are called “multitudes of fields”. Whatever bodhisattva, Subhåti, is intent upon selfless phenomena as “selfless phenomena”, he is declared by the Tathàgata, the Arhat, the perfectly enlightened one as a “bodhisattva, great being”.

19 niùpoùà (BHS)―devoid of a personality.

17

EIGHTEEN Bhagavat said― What do you think, Subhåti, does the fleshly eye of the Tathàgata exist? Subhåti said― This is so, Bhagavat, the fleshly eye of the Tathàgata does exist. Bhagavat said― What do you think, Subhåti, does the celestial eye of the Tathàgata exist? Subhåti said― This is so, Bhagavat, the celestial eye of the Tathàgata does exist. Bhagavat said― What do you think, Subhåti, does the wisdom eye of the Tathàgata exist? Subhåti said― This is so, Bhagavat, the wisdom eye of the Tathàgata does exist. Bhagavat said― What do you think, Subhåti, does the Dharma eye of the Tathàgata exist? Subhåti said― This is so, Bhagavat, the Dharma eye of the Tathàgata does exist. Bhagavat said― What do you think, Subhåti, does the Buddha eye of the Tathàgata exist? Subhåti said― This is so, Bhagavat, the Buddha eye of the Tathàgata does exist. Bhagavat said― What do you think, Subhåti, as much sand as there is in the great Ganges River, truly has that sand been spoken about by the Tathàgata? Subhåti said― This is so, Tathàgata, this is so, Sugata, the sand has been spoken about by the Tathàgata. Bhagavat said― If there would be as many Ganges Rivers as there is sand in the great Ganges River, and if

18 there would be as many world systems as there is sand in these, would these world systems be numerous? Subhåti said― This is so, Bhagavat, this is so, Sugata, the world systems would be numerous. Bhagavat said― I discern the various streams of thought of as many beings as these world systems, Subhåti. What is the reason for that? Streams of thought are “streams of thought”, Subhåti, they are spoken about by the Tathàgata as non-streams. Thus they are called “streams of thought”. What is the reason for that? A past thought, Subhåti, is not found. A future thought is not found. A present thought is not found.

NINETEEN What do you think, Subhåti, if a son of a good family or daughter of a good family, having made full the triple thousand, great thousand world systems with the seven precious substances, would give it as a gift to the Tathàgatas, to the Arhats, to the perfectly enlightened ones, truly then would that son of a good family or that daughter of a good family produce from that a large store of merit? Subhåti said― Great, Bhagavat, great, Sugata. Bhagavat said― That is so, Subhåti, that is so! That son of a good family or daughter of a good family then because of that would produce a large store of merit, immeasurable and innumerable. What is the reason for that? A store of merit is a “store of merit”, Subhåti, it is spoken about by the Tathàgata as a non-store of merit. Therefore it is called a “store of merit”. If further, Subhåti, there would exist a store of merit, that store of merit would not be spoken about by the Tathàgata as a “store of merit”.

TWENTY What do you think, Subhåti, is the Tathàgata to be recognised by the perfection of the form of the body? Subhåti said― No indeed Bhagavat, the Tathàgata is not to be recognised by the perfection of the form of

19 the body. What is the reason for that? The perfection of the form of the body is called the “perfection of the form of the body”, Bhagavat, here this is called the non-perfection of the form of the body by the Tathàgata. Therefore it is called the “perfection of the form of the body”. Bhagavat said― What do you think, Subhåti, is the Tathàgata recognised by the possession of special marks? Subhåti said― This is indeed not so, Bhagavat, the Tathàgata is not recognised by the possession of special marks. What is the reason for that? Bhagavat, if this possession of special marks is spoken about by the Tathàgata, it is spoken about by the Tathàgata as the non-possession of special marks. Therefore it is called the “possession special marks”.

TWENTY ONE Bhagavat said― Now then, what do you think, Subhåti, does it occur to the Tathàgata thus―“Dharma is taught by me”? Subhåti said― No indeed, Bhagavat, it does not occur to the Tathàgata thus―“Dharma is taught by me”. Bhagavat said― Whoever would say thus, Subhåti, “Dharma is taught by the Tathàgata”, he would speak falsely and, Subhåti, he would see me by grasping untruth. What is the reason for that? Subhåti, Dharma instruction is “Dharma instruction”, there is not any phenomenon which is understood as Dharma instruction by name. Thus addressed, Venerable Subhåti said this to the Bhagavat― Bhagavat, will there be any living beings in a future time, in a past time, in the last period, in the last time of five hundred years when the destruction of the true Dharma is taking place, who, having heard Dharmas whose forms are thus, will generate faith? Bhagavat said― Subhåti, neither beings nor non-beings. What is the reason for that? Beings are “beings”, Subhåti, they are all spoken about by the Tathàgata as non-beings, Subhåti,. Therefore they are called “beings”.

20

TWENTY TWO Now then what do you think, Subhåti, is there any phenomenon which is thoroughly grasped by the Tathàgata as unexcelled perfect enlightenment? Venerable Subhåti said― Not so, Bhagavat, there is not any phenomenon, Bhagavat, which is thoroughly grasped by the Tathàgata as unexcelled perfect enlightenment. Bhagavat said― So it is, Subhåti, so it is, there is not even a minute phenomenon to be obtained or found in that. Therefore it is called “unexcelled perfect enlightenment”.

TWENTY THREE For now indeed furthermore, Subhåti, that phenomenon is identical, nor is there anything different therein. Therefore it is called “unexcelled perfect enlightenment”. Through its lack of selfhood, lack of beingness, lack of soul, lack of personhood, that same unexcelled perfect enlightenment is thoroughly grasped by means of all salutary phenomena. What is the reason for that? Salutary phenomena are “salutary phenomena”, Subhåti, and they are spoken about by the Tathàgata as non-salutary phenomena. Therefore they are called “salutary phenomena”.

TWENTY FOUR And if indeed furthermore, Subhåti, either a woman or a man having presented as many multitudes of the seven precious substances as there are Sumerus, kings of the mountains, in the triple thousand great thousand world systems, would give it as a gift to the Tathàgatas, to the Arhats, to the perfectly enlightened ones, and if either a son of a good family or a daughter of a good family, having drawn out from a verse of even four lines from this discourse on Dharma here, this Praj¤àpàramità, and would teach it to others, Subhåti, this former store of merit does not approach in comparison even as much as one hundredth part of his store of merit.

TWENTY FIVE Now then what do you think, Subhåti, does it occur to the Tathàgata thus, “all beings are liberated through me”? Indeed furthermore, Subhåti, it is not to be seen in this way. What is the reason for that? There is not, Subhåti, any living being who is liberated by the Tathàgata. If furthermore, Subhåti, any living being had been liberated by the Tathàgata,

21 that would be truly a conception of the self by the Tathàgata, it would have been a conception of a living being, a conception of a soul, it would have been a conception of a person. “Conception of a self”, Subhåti, this is spoken about by the Tathàgata as a non-conception. And it is grasped by foolish common people. “Foolish common people”, Subhåti, truly they are spoken about by the Tathàgata as non-people. Thus they are called “foolish common people”.

TWENTY SIX What do you think, Subhåti, is the Tathàgata to be recognised by the possession of marks? Subhåti said― Not so, Bhagavat, as I understand the meaning of the Bhagavat's teaching, the Tathàgata is not to be recognised by the possession of marks. Bhagavat said― Well done, well done, Subhåti, it is so, Subhåti, it is as you say! The Tathàgata is not recognised by the possession of marks. What is the reason for that? If indeed furthermore, Subhåti, the Tathàgata would be recognised by the possession of marks, a wheel-turning king would also be a Tathàgata. Therefore the Tathàgata is not recognised by the possession of marks. Venerable Subhåti said― As I understand the meaning of the speech of the Bhagavat, the Tathàgata is not recognised by the possession of marks. Then indeed, the Bhagavat at that moment spoke these two verses― They who saw me with form, they who followed me by sound, They who are intent upon improper exertion, these people will not see me. An enlightened one is to be seen by means of the Dharma, for the lords have Dharmabodies, And its (Dharma’s) essence is neither to be understood nor capable of being understood.

TWENTY SEVEN What do you think, Subhåti, is unexcelled perfect enlightenment thoroughly grasped by the Tathàgata through the possession of marks? Indeed furthermore, Subhåti, it is not to be seen by you in this way. What is the reason for that? Because, Subhåti, the unexcelled perfect enlightenment would not be fully grasped by the Tathàgata through the possession of marks.

22 Nor indeed furthermore, Subhåti, should anyone say to you thus―“The destruction or annihilation of any phenomenon is prescribed by those who have entered the bodhisattva path.” Indeed furthermore, Subhåti, it is not to be seen by you in this way. What is the reason for that? Destruction or annihilation of any phenomenon is not prescribed by those set out on the bodhisattva path.

TWENTY EIGHT And if indeed furthermore, Subhåti, a son of a good family or a daughter of a good family, having filled with the seven precious substances world systems equal to the grains of sand of the Ganges River, would give it as a gift to the Tathàgatas, to the Arhats, to the enlightened ones, and if a bodhisattva gains patience in phenomena that have no individual existence and are not yet produced, then from this cause he would produce a greater store of merit, immeasurable and innumerable. Indeed furthermore, Subhåti, a store of merit is not to be taken into possession by a bodhisattva, a great being. Venerable Subhåti said― Bhagavat, is a store of merit not to be taken into possession by a Tathàgata? Bhagavat said― It is to be taken into possession, Subhåti, and not to be grasped. Therefore it is called “to be taken into possession”.

TWENTY NINE For now indeed furthermore, Subhåti, whoever would say thus―“The Tathàgata goes, comes, stands, sits or lies down”20, Subhåti, he does not understand the meaning of my words. What is the reason for that? He who is called “Tathàgata” doesn’t go anywhere nor does he come from anywhere. Therefore he is called “Tathàgata, Arhat, perfectly enlightened one”.

THIRTY And if indeed furthermore, Subhåti, a son of a good family or daughter of a good family, would make powder from as many world systems as there is earth dust in the triple thousand great thousand world systems, even in this way with incalculable vigour, perhaps like an accumulation of a high number of atoms of matter, what do you think, Subhåti, now then would that accumulation of a high number of atoms be great? 20 ÷ayyàü kalpayati (BHS)―lies down.

23 Subhåti said― This is so, Bhagavat, this is so, Sugata, that accumulation of a high number of atoms of matter would be great. What is the reason for that? If, Bhagavat, there would be a great accumulation of a high number of atoms of matter, Bhagavat would not have called it “an accumulation of a high number of atoms of matter”. What is the reason for that? Bhagavat, that which is spoken about by the Tathàgata as an accumulation of a high number of atoms of matter, it is spoken about by the Tathàgata as a non-accumulation. Therefore it is called an “accumulation of a high number of atoms of matter”. And whatever is spoken about by the Tathàgata as the “triple thousand great thousand world systems”, that is spoken about by the Tathàgata as a non-system. Therefore it is called the “triple thousand great thousand world systems”. What is the reason for that? If, Bhagavat, there would exist a world system, indeed that would be a conception of a material object, and if indeed the conception of a material object is spoken about by the Tathàgata, it is spoken about by the Tathàgata as a non-conception. Therefore it is called a “conception of a material object”. Bhagavat said― And a conception of a material object, Subhåti, is not to be discussed and talked about. It is not a phenomenon or a non-phenomenon. And it is taken up by ordinary foolish people.

THIRTY ONE What is the reason for that? Because if someone would say thus, Subhåti―“A view of a self is spoken about by the Tathàgata, a view of a living being, a view of a soul, a view of a person”―would the one who speaks truthfully speak21, Subhåti? Subhåti said― Not so, Bhagavat, not so, Sugata, the one who speaks truthfully would not speak. What is the reason for that? That view of the self, Bhagavat, which is spoken about by the Tathàgata, it is spoken about by the Tathàgata as a non-view. Therefore it is called a “view of the self”. Bhagavat said― For in this way, Subhåti, all phenomena are to be known, to be seen, to be resolved upon by one who has set out on the bodhisattva path. And in that way they are to be known, seen, 21 samyagvadamàna (BHS)―one who speaks correctly, truthfully.

24 resolved upon as if he would not insist on even the conception of a phenomenon nor on the conception of a non-phenomenon. What is the reason for that? A conception of a phenomenon is a “conception of a phenomenon”, Subhåti, this is spoken about by the Tathàgata as a non-conception. Therefore it is called “conception of phenomenon”.

THIRTY TWO And if indeed furthermore, Subhåti, a bodhisattva, a great being, having filled the immeasurable, innumerable world systems with the seven precious substances, would give it as a gift to the Tathàgatas, to the Arhats, to the perfectly enlightened ones, and if either a son of a good family or a daughter of a good family, having drawn out from this discourse on Dharma here, this Praj¤àpàramità, a verse of only four lines, would bear it in mind, would teach it, would recite it, would study it, would make this manifest to others in detail indeed, then because of this he would produce a greater store of merit, immeasurable and innumerable. And how would he make it manifest? Just as in the sky― Stars, darkness, a lamp, an illusion, hoarfrost, a bubble, A dream, lightning, and a cloud. In this way is the conditioned 22to be seen. In this way one would make it manifest, therefore it is said, “he would make it completely manifest”. The Bhagavat spoke this, delighted. The Elder Subhåti and those monks and nuns, men and women lay disciples, those bodhisattvas and the world with its gods, men, deities and gandharvas rejoiced in the speech of the Bhagavat. The noble Vajracchedikà, the glorious Praj¤àpàramità is concluded.

22 saüskçta (BHS)―conditioned (related to saüskàra in the sense of states of being).

25

Bibliography Sanskrit Source Vajracchedikàsåtra, Müller, Max (ed.), Buddhist Texts from Japan, Anecdota Oxoniensia; Texts, Documents and Extracts (chiefly from manuscripts in the Bodleian and other Oxford Libraries), Aryan Series Vol 1, Part 1, Amsterdam: Oriental Press, 1972. Other Sources Conze, Edward, (ed. and trans.), Vajracchedikà Praj¤àpàramità, Serie Orientale Roma, XIII, 2nd edition, Roma: Istituto Italiano Per Il Medio Ed Estremo Oriente, 1974. Edgerton, Franklin, Buddhist Hybrid Sanskrit Grammar and Dictionary, Volume II: Dictionary, reprint, New Delhi: Mushiram Manoharlal Publishers Pvt. Ltd., 2004. Monier-Williams, Sir Monier, A Sanskrit-English Dictionary, Etymologically and philologically arranged with special reference to cognate Indo-European languages, reprint, Delhi: Motilal Banarsidass, 1986 (1899). Müller, Max and Edward B Cowell (ed), Buddhist Mahàyàna Texts, New York: Dover Publications Inc, 1969.