Vajracchedika Sutra (Diamond Sutra)
description
Transcript of Vajracchedika Sutra (Diamond Sutra)
1
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.
THREEThe 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.
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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?
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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
EIGHTBhagavat 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 HolyPersons.’ Müller suggests, ‘Because the holy persons are of imperfect power.’
9 ratna (BHS)―seven precious substances (suvarõa, råpya, muktà, vaióårya, sphañika, musàragaiva, and lohitikà) .
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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.
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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”.
TENBhagavat 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.
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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”.
ELEVENBhagavat 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
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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―
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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
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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.
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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
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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.
14
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
EIGHTEENBhagavat 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 ONEBhagavat 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
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Conze, Edward, (ed. and trans.), Vajracchedikà Praj¤àpàramità, Serie Orientale Roma, XIII, 2nd
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