Vajracchedikā Prajñāpāramitā Sūtra
Translated from Taishō Tripiṭaka volume 8, number 235.
1. The cause of the Dharma assembly
Thus have I heard. At one time the Buddha was in Śrāvastī, residing
in the Jeta Grove, in Anāthapiṇḍada’s park, along with a great
saṃgha of bhikṣus, twelve hundred and fifty in all. At mealtime, the
Bhagavān put on his robe, picked up his bowl, and made his way into
the great city of Śrāvastī to beg for food within the city walls.
After he had finished begging sequentially from door to door, he
returned and ate his meal. Then he put away his robe and bowl,
washed his feet, arranged his seat, and sat down.
2. Elder Subhūti opens the question
From the midst of the great multitude, Elder Subhūti then arose from
his seat, bared his right shoulder, and knelt with his right knee to
the ground. With his hands joined together in respect, he addressed
the Buddha, saying, “How extraordinary, Bhagavān, is the manner in
which the Tathāgata is skillfully mindful of the bodhisattvas, and
skillfully instructs and cares for the bodhisattvas! Bhagavān, when
good men and good women wish to develop the mind of Anuttarā
Samyaksaṃbodhi, how should their minds dwell? How should they pacify
their minds?” The Buddha replied, “Excellent, excellent, Subhūti,
for it is just as you have said: the Tathāgata is skillfully mindful
of the bodhisattvas, and skillfully instructs and cares for the
bodhisattvas. Now listen carefully, because your question will be
answered. Good men and good women who wish to develop the mind of
Anuttarā Samyaksaṃbodhi should dwell thusly, and should pacify their
minds thusly.” “Just so, Bhagavān. We are joyfully wishing to hear
it.”
3. The true way of the Great Vehicle
The Buddha told Subhūti, “Bodhisattva-mahāsattvas should pacify their
minds thusly: ‘All different types of sentient beings, whether born
from eggs, born from wombs, born from moisture, or born from
transformation; having form or no form; having thought, no thought,
or neither thought nor no thought—I will cause them all to become
liberated and enter Remainderless Nirvāṇa.’ Thusly sentient beings
are liberated without measure, without number, and to no end;
however, truly no sentient beings obtain liberation. Why? Subhūti,
if a bodhisattva has a notion of a self, a notion of a person, a
notion of a being, or a notion of a life, he is not a
bodhisattva.
4. The wondrous practice of non-abiding
“Moreover, Subhūti, bodhisattvas should not abide in dharmas when
practicing giving. This is called ‘giving without abiding in form.’
This giving does not abide in sounds, scents, tastes, sensations, or
dharmas. Subhūti, bodhisattvas should practice giving thusly, not
abiding in characteristics. Why? If bodhisattvas do not abide in
characteristics in their practice of giving, then the merits of this
are inconceivable and immeasurable. Subhūti, what do you think? Is
the space to the east conceivable or measurable?” “Certainly not,
Bhagavān.” “Subhūti, what do you think? Is the space to the south,
west, north, the four intermediary directions, or the zenith or
nadir, conceivable or measurable?” “Certainly not, Bhagavān.”
“Subhūti, for bodhisattvas who do not abide when practicing giving,
the merits are also such as this: inconceivable and immeasurable.
Subhūti, bodhisattvas should only dwell in what is taught
thusly.
5. The principle for true perception
“Subhūti, what do you think? Can the Tathāgata be perceived by means
of bodily marks?” “Certainly not, Bhagavān. The Tathāgata cannot be
perceived by means of the bodily marks. Why? The bodily marks that
the Tathāgata speaks of are not bodily marks.” The Buddha told
Subhūti, “Everything that has marks is deceptive and false. If all
marks are not seen as marks, then this is perceiving the
Tathāgata.”
6. The rarity of true belief
Subhūti addressed the Buddha, saying, “Bhagavān, will there be
sentient beings who are able to hear these words thusly, giving rise
to true belief?” The Buddha told to Subhūti, “Do not speak that way.
After the extinction of the Tathāgata, in the next five hundred
years, there will be those who maintain the precepts and cultivate
merit, who will be able to hear these words and give rise to a mind
of belief. Such beings have not just planted good roots with one
buddha, or with two buddhas, or with three, four, or five buddhas.
They have already planted good roots with measureless millions of
buddhas, to be able to hear these words and give rise to even a
single thought of clean, clear belief. Subhūti, the Tathāgata in
each case knows this, and in each case perceives this, and these
sentient beings thus attain immeasurable merit. Why? This is because
these beings are holding no further notions of a self, notions of a
person, notions of a being, or notions of a life. They are holding
no notions of dharmas and no notions of non-dharmas. Why? If the
minds of sentient beings grasp after appearances, then this is
attachment to a self, a person, a being, and a life. If they grasp
after notions of dharmas, that is certainly attachment to a self, a
person, a being, and a life. Why? When one grasps at non-dharmas,
then that is immediate attachment to a self, a person, a being, and
a life. Therefore, you should neither grasp at dharmas, nor should
you grasp at non-dharmas. Regarding this principle, the Tathāgata
frequently says, ‘You bhikṣus should know that the dharma I speak is
like a raft. Even dharmas should be relinquished, so how much more
so the non-dharmas?’
7. No obtaining, no expounding
“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā
Samyaksaṃbodhi? Is there any dharma the Tathāgata has spoken?”
Subhūti replied, “Thus do I explain the true meaning of the Buddha’s
teachings: there is no fixed dharma of Anuttarā Samyaksaṃbodhi, nor
is there a fixed dharma the Tathāgata can speak. Why? The
Tathāgata’s exposition of the Dharma can never be grasped or spoken,
being neither dharma nor non-dharma. What is it, then? All the noble
ones are distinguished by the unconditioned Dharma.”
8. Emerging from the Dharma
“Subhūti, what do you think? If someone filled the three thousand
great thousand-worlds with the Seven Precious Jewels in the practice
of giving, would such a person obtain many merits?” Subhūti replied,
“Very many, Bhagavān! Why? Such merits do not have the nature of
merits, and for this reason the Tathāgata speaks of many merits.”
“If a person accepts and maintains even as little as a four-line
gāthā from within this sūtra, speaking it to others, then his or her
merits will be even greater. Why? Subhūti, this is because all
buddhas, as well as the dharmas of the Anuttarā Samyaksaṃbodhi of
the buddhas, emerge from this sūtra. Subhūti, what is called the
Buddha Dharma is not a buddha dharma.
9. The appearance without appearance
“Subhūti, what do you think? Does a srotaāpanna have the thought, ‘I
have obtained the fruit of a srotaāpanna?’” Subhūti replied, “No,
Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered the
stream, yet there is nothing entered into. There is no entry into
forms, sounds, scents, tastes, sensations, or dharmas. Thus is one
called a srotaāpanna.” “Subhūti, what do you think? Does a
sakṛdāgāmin have the thought, ‘I have obtained the fruit of a
sakṛdāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’
refers to one who will return once more, yet there is nothing which
leaves or returns. Thus is one called a sakṛdāgāmin.” “Subhūti, what
do you think? Does an anāgāmin have the thought, ‘I have obtained
the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why?
‘Anāgāmin’ refers to one who will not return, yet there is nothing
non-returning. Thus is one called an anāgāmin.”
“Subhūti, what do you think? Does an arhat have the thought, ‘I have
obtained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān.
Why? There is truly no dharma which may be called an arhat.
Bhagavān, if an arhat has the thought, ‘I have attained the Arhat
Path,’ then this is a person attached to a self, a person, a being,
and a life. Bhagavān, the Buddha says that among arhats, I am the
foremost in my practice of the Samādhi of Non-contention, and am the
foremost free of desire. However, Bhagavān, I do not have the
thought, ‘I am an arhat free of desire.’ If I were thinking this
way, then the Bhagavān would not speak of ‘Subhūti, the one who
dwells in peace.’ It is because there is truly nothing dwelled in,
that he speaks of ‘Subhūti, the one who dwells in peace.’”
10. The adornment of pure lands
The Buddha addressed Subhūti, saying, “What do you think? In the past
when the Tathāgata was with Dīpaṃkara Buddha, was there any dharma
obtained?” “No, Bhagavān. When the Tathāgata was with Dīpaṃkara
Buddha there was truly no dharma obtained.” “Subhūti, what do you
think? Do bodhisattvas adorn buddha-lands?” “No, Bhagavān. Why? The
adornments of buddha-lands are not adornments, and are thus called
adornments.” “Therefore, Subhūti, bodhisattva-mahāsattvas should
thusly give rise to a clear and pure mind—a mind not associated with
abiding in form; a mind not associated with abiding in sounds,
scents, tastes, sensations, or dharmas; a mind not abiding in life.
Subhūti, suppose a person had a body like Mount Sumeru, King of
Mountains. Would this body be great?” Subhūti replied, “It would be
extremely great, Bhagavān. Why? The Buddha teaches that no body is
the Great Body.”
11. Unconditioned merits surpass all
“Subhūti, suppose each sand grain in the Ganges River, contained its
own Ganges River. What do you think, would there be many grains of
sand of the Ganges River?” Subhūti said, “There would be extremely
many, Bhagavān. The number of Ganges Rivers alone would be
countless, let alone their grains of sand.” “Subhūti, I will now
tell you a truth. If a good man or good woman filled such a number
of three thousand great thousand-worlds with the Seven Precious
Jewels in the practice of giving, would he or she obtain many
merits?” Subhūti said, “Extremely many, Bhagavān.” The Buddha told
Subhūti, “Just so, if good men and good women accept and maintain
even a four-line gāthā from within this sūtra, speaking it to
others, then the merits of this surpass the former merits.
12. Venerating the true teachings
“Moreover, Subhūti, if one speaks even a four-line gāthā from within
this sūtra, you should understand that this place is like the shrine
of a buddha. In every world, the devas, humans, and asuras should
provide offerings to it. How much more so for those capable of
accepting and maintaining the entire sūtra? Subhūti, you should know
that this is a person with the highest and most exceptional Dharma.
Wherever this sūtra dwells is the Buddha or an honored
disciple.”
13. Receiving and maintaining the Dharma
Subhūti asked the Buddha, “Bhagavān, by what name should we revere
and maintain this sūtra?” The Buddha told Subhūti, “This sūtra is
called the Vajracchedikā Prajñāpāramitā, and by this name you should
revere and maintain it. Why is it called this? Subhūti, this
Prajñāpāramitā spoken by the Buddha is not a perfection of prajñā.
Subhūti, what do you think? Has the Tathāgata actually spoken any
dharma?” Subhūti replied, “Bhagavān, the Tathāgata has not spoken.”
“Subhūti, what do you think? Are there very many atoms contained in
three thousand great thousand-worlds?” Subhūti replied, “There are
extremely many, Bhagavān.” “Subhūti, the atoms spoken of by the
Tathāgata are not atoms, and are thus called atoms. The worlds
spoken of by the Tathāgata are not worlds, and are thus called
worlds. Subhūti, what do you think? Can the Tathāgata be seen by
means of the Thirty-two Marks?” “No, Bhagavān, the Tathāgata cannot
be seen by means of the Thirty-two Marks. Why? The Thirty-two Marks
that the Tathāgata speaks of are not marks, and are thus called the
Thirty-two Marks.” “Subhūti, suppose there were a good man or good
woman who, in the practice of giving, gave his or her body away as
many times as there are sand grains in the Ganges River. If there
are people who accept and maintain even a four-line gāthā from
within this sūtra, then the merits of this are far greater.”
14. Leaving appearances: Nirvāṇa
At that time, Subhūti, hearing this sūtra being spoken, had a
profound understanding of its essential meaning, and burst into
tears. He then addressed the Buddha, saying, “How exceptional,
Bhagavān, is the Buddha who thus speaks this profound sūtra! Since
attaining the Eye of Prajñā, I have never heard such a sūtra!
Bhagavān, if there are again people who are able to hear this sūtra
thusly, with a mind of clean and clear belief, giving rise to the
true appearance, then this is a person with the most extraordinary
merits. Bhagavān, the true appearance is not an appearance, and for
this reason the Tathāgata speaks of a true appearance.
“Bhagavān, being able to hear this sūtra thusly, I do not find it
difficult to believe, understand, accept, and maintain it. However,
in the next era, five hundred years from now, if there are sentient
beings who are able to hear this sūtra and believe, understand,
accept, and maintain it, then they will be most extraordinary. Why?
This is because such a person has no notions of a self, notions of a
person, notions of a being, or notions of a life. Why? The
appearance of a self is not a true appearance; appearances of a
person, a being, and a life, are also not true appearances. Those
who have departed from all appearances are called buddhas.” The
Buddha told Subhūti, “Thusly, thusly! If there are again people who
are able to hear this sūtra, and are not startled, terrified, or
fearful, know that the existence of such a person is extremely rare.
Why? Subhūti, this foremost pāramitā that the Tathāgata speaks of is
not a foremost pāramitā, and is thus called the foremost
pāramitā.
“Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is
not a pāramitā of forbearance. Why? Subhūti, this is like in the
past when my body was cut apart by the Kalirāja: there were no
notions of a self, notions of a person, notions of a being, or
notions of a life. In the past, when I was being hacked limb from
limb, if there were notions of a self, notions of a person, notions
of a being, or notions of a life, then I would have responded with
hatred and anger. Remember also that I was the Ṛṣi of Forbearance
for five hundred lifetimes in the past. Over so many lifetimes there
were no notions of a self, notions of a person, notions of a being,
or notions of a life.
“Therefore, Subhūti, bodhisattvas should depart from all appearances
in order to develop the mind of Anuttarā Samyaksaṃbodhi. They should
give rise to a mind which does not dwell in form; they should give
rise to a mind which does not dwell in sounds, scents, tastes,
sensations, or dharmas; they should give rise to a mind which does
not dwell. In anything that dwells in the mind, one should not
dwell, and for this reason the Buddha says that the minds of
bodhisattvas should not dwell in form when practicing giving.
Subhūti, bodhisattvas should give thusly because it benefits all
sentient beings. The Tathāgata teaches that all characteristics are
not characteristics, and all sentient beings are not sentient
beings. Subhūti, the Tathāgata is one who speaks what is true, one
who speaks what is real, one who speaks what is thus, and is not a
deceiver or one who speaks to the contrary.
“Subhūti, the Dharma attained by the Tathāgata is neither substantial
nor void. Subhūti, if the mind of a bodhisattva dwells in dharmas
when practicing giving, then this is like a person in darkness who
is unable to see anything. However, if the mind of a bodhisattva
does not dwell in dharmas when practicing giving, then this is like
a person who is able to see, for whom sunlight clearly illuminates
the perception of various forms. Subhūti, in the next era, if there
are good men or good women capable of accepting, maintaining,
studying, and reciting this sūtra, then the Tathāgata by means of
his buddha-wisdom is always aware of them and always sees them.
These people all obtain immeasurable, limitless merit.
15. The merits of maintaining this sūtra
“Subhūti, suppose there were a good man or a good woman who, in the
morning, gave his or her body away as many times as there are grains
of sand in the Ganges River. In the middle of the day, this person
would also give his or her body away as many times as there are
grains of sand in the Ganges River. Then in the evening, this person
would also give his or her body away as many times as there are
grains of sand in the Ganges River. Suppose this giving continued
for incalculable billions of eons. If there are people again who
hear this sūtra with a mind of belief, without doubt, then the
merits of these people surpass the former merits. How much more so
for those who write, accept, maintain, study, recite, and explain
it?
“Subhūti, to summarize, this sūtra has inconceivable, immeasurable,
limitless merit. The Tathāgata speaks it to send forth those in the
Great Vehicle, to send forth those in the Supreme Vehicle. If there
are people able to accept, maintain, study, recite, and explain this
sūtra to others, then the Tathāgata is always aware of them and
always sees them. Thusly, these people are carrying the Anuttarā
Samyaksaṃbodhi of the Tathāgata. Why? Subhūti, those who are happy
with lesser teachings are attached to views of a self, views of a
person, views of a being, and views of a life. They cannot hear,
accept, maintain, study, recite, and explain it to others. Subhūti,
in every place where this sūtra exists, the devas, humans, and
asuras from every world should provide offerings. This place is a
shrine to which everyone should respectfully make obeisance and
circumambulate, adorning its resting place with flowers and
incense.
16. Able to purify obstructions
“Moreover, Subhūti, suppose good men and good women accept, maintain,
study, and recite this sūtra. If they are treated badly due to karma
from a previous life that would make them fall onto evil paths, then
from this treatment by others their karma from previous lives will
be eliminated in this lifetime, and they will attain Anuttarā
Samyaksaṃbodhi. Subhūti, I remember in the past, innumerable,
incalculable eons before Dīpaṃkara Buddha, being able to meet 84,000
countless myriads of buddhas, and providing offerings to honor them
all without exception. Suppose someone in the next era is able to
accept, maintain, study, and recite this sūtra. The merits of my
offerings to all those buddhas are, in comparison to the merits of
this person, not even one hundredth as good. They are so vastly
inferior that a comparison cannot be made. Subhūti, if there are
good men and good women in the next era who accept, maintain, study,
and recite this sūtra, and I were to fully explain all the merits
attained, the minds of those listening could go mad with confusion,
full of doubt and disbelief. Subhūti, understand that just as the
meaning of this sūtra is inconceivable, its rewards of karma are
also inconceivable.”
17. Ultimately without self
At that time, Subhūti addressed the Buddha, saying, “Bhagavān, when
good men and good women develop the mind of Anuttarā Samyaksaṃbodhi,
how should their minds dwell? How should they pacify their minds?”
The Buddha told Subhūti, “Good men and good women develop Anuttarā
Samyaksaṃbodhi by giving rise to a mind thusly: ‘I will liberate all
sentient beings. Yet when all sentient beings have been liberated,
then truly not even a single sentient being has been liberated.’
Why? Subhūti, a bodhisattva who has a notion of a self, a notion of
a person, a notion of a being, or a notion of a life, is not a
bodhisattva. Why is this so? Subhūti, there is actually no dharma of
one who develops Anuttarā Samyaksaṃbodhi.
“What do you think? When the Tathāgata was with Dīpaṃkara Buddha, was
there any dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No,
Bhagavān, and thus do I explain the actual meaning of the Buddha’s
teachings: when the Buddha was with Dīpaṃkara Buddha, there was
truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi.” The
Buddha said, “Thusly, thusly, Subhūti! There was no dharma of the
Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. Subhūti, if there
were a dharma of the Tathāgata’s attainment of Anuttarā
Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the
prediction, ‘In the next era you will become a buddha named
Śākyamuni.’ It is because there was no dharma of the attainment of
Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this
prediction by saying, ‘In the next era you will become a buddha
named Śākyamuni.’ Why? ‘Tathāgata’ has the meaning of the suchness
of dharmas. Subhūti, if someone says, ‘The Tathāgata has attained
Anuttarā Samyaksaṃbodhi,’ there is no dharma of a buddha’s
attainment of Anuttarā Samyaksaṃbodhi.
“Subhūti, the true attainment by the Tathāgata of Anuttarā
Samyaksaṃbodhi is neither substantial nor void, and for this reason
the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti,
all dharmas spoken of are actually not all dharmas, and are thus
called all dharmas. Subhūti, this is like the body of a person that
is tall and great.” Subhūti said, “Bhagavān, the body of a person
that the Tathāgata speaks of, tall and great, is not a great body,
and is thus called the Great Body.” “Subhūti, for bodhisattvas it is
also such as this. If someone says ‘I will liberate and cross over
innumerable sentient beings,’ then this is not one to be called a
bodhisattva. Why? Subhūti, truly there is no dharma of a
bodhisattva, and for this reason the Buddha says, ‘All dharmas are
not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva
says, ‘I am adorning buddha-lands,’ then this is not one to be
called a bodhisattva. Why? The adornments of buddha-lands spoken of
by the Tathāgata are not adornments, and are thus called adornments.
Subhūti, if a bodhisattva has penetrating realization that dharmas
are without self, then the Tathāgata says, ‘This is a true
bodhisattva.’
18. Of a single unified perception
“Subhūti, what do you think? Does the Tathāgata have the Physical
Eye?” “Thusly, Bhagavān, the Tathāgata has the Physical Eye.”
“Subhūti, what do you think? Does the Tathāgata have the Divine
Eye?” “Thusly, Bhagavān, the Tathāgata has the Divine Eye.”
“Subhūti, what do you think? Does the Tathāgata have the Prajñā
Eye?” “Thusly, Bhagavān, the Tathāgata has the Prajñā Eye.”
“Subhūti, what do you think? Does the Tathāgata have the Dharma
Eye?” “Thusly, Bhagavān, the Tathāgata has the Dharma Eye.”
“Subhūti, what do you think? Does the Tathāgata have the Buddha
Eye?” “Thusly, Bhagavān, the Tathāgata has the Buddha Eye.” Subhūti,
what do you think? Regarding the sand grains of the Ganges River,
does the Buddha speak of these grains of sand?” “Thusly, Bhagavān,
the Tathāgata speaks of these grains of sand.” “If there were as
many Ganges Rivers as there are sand grains in the Ganges River, and
there were such buddha world realms as there were sand grains in all
those Ganges Rivers, would their number be very many?” “It would be
extremely many, Bhagavān.” The Buddha told Subhūti, “Such a number
of lands possess a multitude of sentient beings, and their minds are
fully known by the Tathāgata. Why? The minds that the Tathāgata
speaks of are not minds, and are thus called minds. Why is this so?
Subhūti, past mind cannot be grasped, present mind cannot be
grasped, and future mind cannot be grasped.
19. Pervading the Dharma Realm
“Subhūti, what do you think? If someone filled three thousand great
thousand-worlds with the Seven Precious Jewels, and gave them away
in the practice of giving, would this person obtain many merits from
such causes and conditions?” “Thusly, Bhagavān, from such causes and
conditions, the merits of this person would be extremely many.”
“Subhūti, if such merits truly existed, then the Tathāgata would not
say that many merits that are obtained. It is from the merits that
are unconditioned, that the Tathāgata speaks of obtaining many
merits.
20. Leaving form, leaving appearance
“Subhūti, what do you think? Can the Tathāgata be seen by means of
the perfected body of form?” “No, Bhagavān, the Tathāgata cannot be
seen by means of the perfected body of form. Why? The perfected body
of form that the Tathāgata speaks of is itself not a perfected body
of form, and is thus called the perfected body of form.” “Subhūti,
what do you think? Can the Tathāgata be seen by the perfection of
all marks?” “No, Bhagavān, the Tathāgata cannot be seen by the
perfection of all marks. Why? The perfection of marks that the
Tathāgata speaks of is itself not a perfection, and is thus called
the perfection of marks.”
21. No speaking, no dharma to speak
“Subhūti, do not say that it occurs to the Tathāgata, ‘I have a
spoken Dharma.’ Do not compose this thought. Why? If someone says
‘The Tathāgata has a spoken Dharma,’ then this is like slandering
the Buddha, because my teachings have not been understood. Subhūti,
one who speaks the Dharma is unable to speak any dharma, and it is
thus called speaking the Dharma.” At that time, Living Wisdom
Subhūti addressed the Buddha, saying, “Bhagavān, will there be
sentient beings in the next era who will hear this spoken dharma and
give rise to a mind of belief?” The Buddha replied, “Subhūti, there
will be neither sentient beings nor will there not be sentient
beings. Why? Subhūti, the sentient beings that the Tathāgata speaks
of are not sentient beings, and are thus called sentient
beings.”
22. No dharmas may be grasped
Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of
Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly,
thusly, Subhūti. With regard to my Anuttarā Samyaksaṃbodhi, there is
not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may
be grasped.
23. The virtuous practice of a pure mind
“Moreover, Subhūti, the equality of dharmas that has nothing that is
better or worse, is called Anuttarā Samyaksaṃbodhi, and by means of
no self, no person, no being, and no life, all pure dharmas are
cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these
pure dharmas that the Tathāgata speaks of are not pure dharmas, and
are thus called pure dharmas.
24. The merits of prajñā are incomparable
“Subhūti, suppose three thousand great thousand-worlds all contained
Sumeru, King of Mountains, and there were mountains such as this of
the Seven Precious Jewels, given away by someone in the practice of
giving. If a person has only a four-line gāthā from this
Prajñāpāramitā sūtra, and accepts, maintains, studies, recites, and
speaks it for others, then the merits of the other person are not
even one hundredth as good. They are so vastly inferior that the two
are incomparable.
25. Transformations are not transformations
“Subhūti, what do you think? You should not say that it occurs to the
Tathāgata, ‘I will cross over sentient beings.’ Subhūti, do not
compose this thought. Why? Truly there are no sentient beings
crossed over by the Tathāgata. If there were sentient beings crossed
over by the Tathāgata, then there would be a self, a person, a
being, and a life. The existence of a self that the Tathāgata speaks
of is not the existence of a self, but ordinary people believe it is
a self. Subhūti, an ordinary person that the Tathāgata speaks of is
not an ordinary person.
26. The Dharmakāya is without appearance
“Subhūti, what do you think? Can the Tathāgata be observed by means
of the Thirty-two Marks?” Subhūti replied, “Thusly, thusly, with the
Thirty-two Marks the Tathāgata is to be observed.” The Buddha said,
“Subhūti, if the Tathāgata could be observed by means of the
Thirty-two Marks, then a cakravartin king would be a tathāgata.”
Subhūti addressed the Buddha, saying, “Bhagavān, thus do I explain
the meaning of what the Buddha has said. One should not observe the
Tathāgata by means of the Thirty-two Marks.” At that time, the
Bhagavān spoke a gāthā, saying:
If one perceives me in forms,
If one listens for me in sounds,
This person practices a deviant path
And cannot see the Tathāgata.
27. No severing, no annihilation
“Subhūti, suppose you think, ‘The Tathāgata has not, from the
perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’
Subhūti, do not compose the thought, ‘The Tathāgata has not, from
the perfection of characteristics, attained Anuttarā
Samyaksaṃbodhi.’ Subhūti, composing this thought, the one who is
developing the mind of Anuttarā Samyaksaṃbodhi is then speaking of
the severence and annihilation of dharmas. Do not compose this
thought. Why? One who is developing the mind of Anuttarā
Samyaksaṃbodhi does not speak of a characteristic of the severence
and annihilation of dharmas.
28. Not receiving, not desiring
“Subhūti, suppose a bodhisattva, in the practice of giving, filled as
many world realms with the Seven Precious Jewels, as there are
grains of sand in the Ganges River. If there is a person with the
awareness that all dharmas are without self, and accomplishes their
complete endurance, then this is superior, and the merits attained
by this bodhisattva surpass those of the previous bodhisattva.
Subhūti, the reason for this is that bodhisattvas do not receive
merit.” Subhūti addressed the Buddha, saying, “Bhagavān, why do you
say that bodhisattvas do not receive merit?” “Subhūti, for
bodhisattvas to make merit, they should not greedily wish to acquire
it, and therefore it is said that there is no merit received.
29. Power and position destroyed in silence
“Subhūti, if someone says that the Tathāgata comes, goes, sits, or
lies down, then this person does not understand the meaning of my
teachings. Why? The Tathāgata is one who neither comes nor goes
anywhere, and for this reason is called the Tathāgata.
30. The principle of the unity of appearances
“Subhūti, if a good man or good woman disintegrated three thousand
great thousand-worlds into atoms, would these atoms be very many in
number?” “They would be extremely many, Bhagavān. Why? If this
multitude of atoms truly existed, then the Buddha would not speak of
a multitude of atoms. Yet the Buddha does speak of a multitude of
atoms, and therefore the multitude of atoms spoken of by the Buddha
is not a multitude of atoms, and is thus called a multitude of
atoms. Bhagavān, the three thousand great thousand-worlds that the
Tathāgata speaks of are not worlds, and are thus called worlds. Why?
The existence of these worlds is like a single unified appearance.
Why? The unified appearance that the Tathāgata speaks of is not a
unified appearance, and is thus called the unified appearance.”
“Subhūti, one who is of the unified characteristic is unable to
speak it, and yet ordinary people greedily wish to acquire it.
31. Unborn knowing and perceiving
“Subhūti, suppose a person says, ‘The Buddha teaches views of a self,
a person, a being, and a life.’ Subhūti, what do you think? Does
this person understand the meaning of my teachings?” “No, Bhagavān,
this person does not understand the meaning of the Tathāgata’s
teachings. Why? The views of a self, a person, a being, and a life,
that the Bhagavān speaks of, are not views of a self, a person, a
being, or a life, and are thus called the views of a self, a person,
a being, and a life.” “Subhūti, regarding all dharmas, one who is
developing the mind of Anuttarā Samyaksaṃbodhi should thusly know,
thusly see, and thusly believe, not giving rise to notions of
dharmas. Subhūti, the true characteristic of dharmas is not a
characteristic of dharmas, and is thus called the characteristic of
dharmas.
32. Transforming the unreal
“Subhūti, suppose someone filled immeasurable, innumerable worlds
with the Seven Precious Jewels, and then gave these away in the
practice of giving. If a good man or good woman develops the mind of
a bodhisattva and maintains this sūtra, even with as little as a
four-line gāthā, and accepts, maintains, studies, recites, and
explains it to others, then the merits of this surpass the others.
How should one explain it? Without grasping at characteristics, in
unmoving suchness. For what reason?
All conditioned dharmas
Are like dreams, illusions, bubbles, or shadows;
Like drops of dew, or like flashes of lightning;
Thusly should they be contemplated.
After the Buddha had spoken this sūtra, then Elder Subhūti along with
all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the devas,
humans, and asuras from every world, heard what the Buddha had said.
With great bliss, they believed, accepted, and reverently practiced
in accordance.
Appendix: Mantra for the Vajracchedikā Prajñāpāramitā
namo bhagavatīprajñāpāramitāyai
oṃ īriti īṣiri śruta viṣaya viṣaya svāhā
(LLT)