The Vajracchedika
Or Diamond-Cutter (Diamond Sutra)
Translated by E.B.Cowell.
Taken from the Mahayana Texts (Sacred Books of the East Vol.49, 1894).
ADORATION to the blessed Arya-pragna-paramita (perfection of
wisdom).
I.
Thus it was heard by me: At one time Bhagavat (the blessed
Buddha) dwelt in Sravasti, in the grove of Geta, in the garden of Anathapindada,
together with a large company of Bhikshus (mendicants), viz. with 1250 Bhikshus,
with many noble-minded Bodhisattvas.
Then Bhagavat having in the forenoon put on his undergarment,
and having taken his bowl and cloak, entered the great city of Sravasti to
collect alms. Then Bhagavat, after he had gone to the great city of Sravasti to
collect alms, performed the act of eating, and having returned from his round in
the afternoon, he put away his bowl and cloak, washed his feet, and sat down on
the seat intended for him, crossing his legs, holding his body upright, and
turning his reflection upon himself. Then many Bhikshus approached to where
Bhagavat was, saluted his feet with their heads, turned three times round hira
to the right, and sat down on one side. (1)
II
At that time again the venerable Subhuti came to that
assembly and sat down. Then rising from his seat and putting his robe over one
shoulder, kneeling on the earth with his right knee, he stretched out his folded
hands towards Bhagavat and said to him: 'It is wonderful, O Bhagavat, it is
exceedingly wonderful, O Sugata, how much the noble-minded Bodhisattvas have
been favoured with the highest favour by the Tathagata, the holy and fully
enlightened! It is wonderful how much the noble-minded Bodhisattvas have been
instructed with the highest instruction by the Tathagata, the holy and fully
enlightened! How then, O Bhagavat, should the son or the daughter of a good
family, after having entered on the path of the Bodhisattvas, behave, how should
he advance, and how should he restrain his thoughts?'
After the venerable Subhuti had thus spoken, Bhagavat said to
him: 'Well said, well said, Subhuti! So it is, Subhuti, so it is, as you say.
The noble-minded Bodhisattvas have been favoured with the highest favour by the
Tathagata, the nobleminded Bodhisattvas have been instructed with the highest
instruction by the Tathagata. Therefore, O Subhuti, listen and take it to heart,
well and rightly. I shall tell you, how any one who has entered on the path of
Bodhisanvas should behave, how he should advance, and how he should restrain his
thoughts.' Then the venerable Subhuti answered the Bhagavat and said: 'So be it,
O Bhagavat.' (2)
III
Then the Bhagavat thus spoke to him: 'Any one, O Subhuti, who
has entered here on the path of the Bodhisattvas must thus frame his thought: As
many beings as there are in this world of beings, comprehended under the term of
beings (either born of eggs, or from the womb, or from moisture, or
miraculously), with form or without form, with name or without name, or neither
with nor without name, as far as any known world of beings is known, all these
must be delivered by me in the perfect world of Nirvana. And yet, after I have
thus delivered immeasurable beings, not one single being has been delivered. And
why? If, O Subhuti, a Bodhisattva had any idea of (belief in) a being, he could
not be called a Bodhisattva (one who is fit to become a Buddha). And why?
Because, O Subhuti, no one is to be called a Bodhisattva, for whom there should
exist the idea of a being, the idea of a living being, or the idea of a person.'
(3)
IV.
'And again, O Subhuti, a gift should not be given by a
Bodhisattva, while he believes in objects; a gift should not be given by him,
while he believes in anything; a gift should not be given by him, while he
believes in form; a gift should not be given by him, while he believes in the
special qualities of sound, smell, taste, and touch. For thus, O Subhuti, should
a gift be given by a noble-minded Bodhisattva, that he should not believe even
in the idea of cause. And why? Because that Bodhisattva, O Subhuti, who gives a
gift, without believing in anything, the measure of his stock of merit is not
easy to learn.'-'What do you think, O Subhuti, is it easy to learn the measure
of space in the eastern quarter?' Subhuti said: 'Not indeed, O Bhagavat.' -Bhagavat
said : ' In like manner, is it easy to learn the measure of space in the
southern, western, northern quarters, below and above (nadir and zenith), in
quarters and subquarters, in the ten quarters all round?' Subhuti said: 'Not
indeed, O Bhagavat.' Bhagavat said: 'In the same manner, O Subhuti, the measure
of the stock of merit of a Bodhisauva, who gives a gift without believing in
anything, is not easy to learn. And thus indeed, O Subhuti, should one who has
entered on the path of Bodhisattvas give a gift, that he should not believe even
in the idea of cause.' (4)
V.
'Now, what do you think, O Subhuti, should a Tathagata be
seen (known) by the possession of signs?' Subhuti said: ' Not indeed, O Bhagavat,
a Tathagata is not to be seen (known) by the possession of signs. And why?
Because what has been preached by the Tathagata as the possession of signs, that
is indeed the possession of no-signs.'
After this, Bhagavat spoke thus to the venerable Subhuti :
'Wherever there is, O Subhuti, the possession of signs, there is falsehood;
wherever there is no possession of signs, there is no falsehood. Hence the
Tathagata is to be seen (known) from no-signs as signs.' (5)
VI.
After this, the venerable Subhuti spoke thus to the Bhagavat:
'Forsooth, O Bhagavat, will there be any beings in the future, in the last time,
in the last moment, in the last 500 years, during the time of the decay of the
good Law, who, when these very words of the Sutras are being preached, will
frame a true idea I?' The Bhagavat said: 'Do not speak thus, Subhuti. Yes, there
will be some beings in the future, in the last time, in the last moment, in the
last 500 years, during the decay of the good Law, who will frame a true idea
when these very words are being preached.
'And again, O Subhuti, there will be noble-minded
Bodhisattvas, in the future, in the last time, in the last moment, in the last
500 years, during the decay of the good Law, there will be strong and good and
wise beings, who, when these very words of the Sutras are being preached, will
frame a true idea. But those noble-minded Bodhisattvas, O Subhuti, will not have
served one Buddha only, and the stock of their merit will not have been
accumulated under one Buddha only; on the contrary, O Subhuti, those
noble-minded Bodhisattvas will have served many hundred thousands of Buddhas,
and the stock of their merit will have been accumulated under many hundred
thousands of Buddhas; and they, when these very words of the Sutras are being
preached, will obtain one and the same faith'. They are known, O Subhuti, by the
Tathagata through his Buddha-knowledge; they are seen, O Subhuti, by the
Tathagata through his Buddha-eye; they are understood, O Subhuti, by the
Tathagata. All these, O Subhuti, will produce and will hold fast an immeasurable
and innumerable stock of merit. And why? Because, O Subhuti, there does not
exist in those noble-minded Bodhisattvas the idea of self, there does not exist
the idea of a being, the idea of a living being, the idea of a person. Nor does
there exist, O Subhuti, for these noble-minded Bodhisattvas the idea of quality
(dharma), nor of no-quality. Neither does there exist, O Subhuti, any idea (samgna)
or no-idea. Andwhy? Because, O Subhuti, if there existed for these noble-minded
Bodhisattvas the idea of quality, then they would believe in a self, they would
believe in a being, they would believe in a living being, they would believe in
a person. And if there existed for them the idea of no-quality, even then they
would believe in a self, they would believe in a being, they would believe in a
living being, they would believe in a person. And why? Because, O Subhuti,
neither quality nor noquality is to be accepted by a noble-minded Bodhisattva.
Therefore this hidden saying has been preached by the Tathagata: "By those
who know the teaching of the Law, as like unto a raft, all qualities indeed must
be abandoned; much more no-qualities"' (6)
VII.
And again Bhagavat spoke thus to the venerable Subhuti: 'What
do you think, O Subhuti, is there anything (dharma) that was known by the
Tathagata under the name of the highest perfect knowledge, or anything that was
taught by the Tathagata?'
After these words, the venerable Subhuti spoke thus to
Bhagavat: 'As I, O Bhagavat, understand the meaning of the preaching of the
Bhagavat, there is nothing that was known by the Tathagata under the name of the
highest perfect knowledge, nor is there anything that is taught by the Tathagata.
And why? Because that thing which was known or taught by the Tatbagata is
incomprehensible and inexpressible. It is neither a thing nor no-thing. And why?
Because the holy persons are of imperfect power.' (7)
VIII.
Bhagavat said: 'What do you think, O Subhuti, if a son or
daughter of a good family filled this sphere of a million millions of worlds
with the seven gems or treasures, and gave it as a gift to the holy and
enlightened Tathagatas, would that son or daughter of a good family on the
strength of this produce a large stock of merit?' Subhuti said: 'Yes, O Bhagavat,
yes, O Sugata, that son or daughter of a good family would on the strength of
this produce a large stock of merit. And why? Because, O Bhagavat, what was
preached by the Tathagata as the stock of merit, that was preached by the
Tathagata as no-stock of merit. Therefore the Tathagata preaches: "A stock
of merit, a stock of merit indeed!"' Bhagavat said: 'And if, O Subhuti, the
son or daughter of a good family should fill this sphere of a million millions
of worlds with the seven treasures and should give it as a gift to the holy and
enlightened Tathagatas, and if another after taking from this treatise of the
Law one Gatha of four lines only should fully teach others and explain it, he
indeed would on the strength of this produce a larger stock of merit
immeasurable and innumerable. And why? Because, O Subhuti, the highest perfect
knowledge of the holy and enlightened Tathagatas is produced from it; the
blessed Buddhas are produced from it. And why? Because, O Subhuti, when the
Tathagata preached: "The qualities of Buddha, the qualities of Buddha
indeed!" they were preached by him as no-qualities of Buddha. Therefore
they are called the qualities of Buddha.' (8)
IX.
Bhagavat said: ' Now, what do you think, O Subhuti, does a
Srota-apanna think in this wise: The fruit of Srota-apatti has been obtained by
me?' Subhuti said: 'Not indeed, O Bhagavat, a Srota-apanna does not think in
this wise: The fruit of Srota-apatti has been obtained by me. And why? Because,
O Bhagavat, he has not obtained any particular state (dharma). Therefore he is
called a Srota-apanna. He has not obtained any form, nor sounds, nor smells, nor
tastes, nor things that can be touched. Therefore he is called a Srota-apanna.
If, O Bhagavat, a Srota-apanna were to think in this wise: The fruit of
Srota-apatti has been obtained by me, he would believe in a self, he would
believe in a being, he would believe in a living being, he would believe in a
person.'
Bhagavat said: 'What do you think, O Subhuti, does a
Sakridagamin think in this wise: The fruit of a Sakridagamin has been obtained
by me?' Subhuti said: 'Not indeed, O Bhagavat, a Sakridagamin does not think in
this wise: The fruit of a Sakridagamin has been obtained by me. And why? Because
he is not an individual being (dharma), who has obtained the state of a
Sakridagamin. Therefore he is called a Sakridagamin.'
Bhagavat said: 'What do you think, O Subhuti, does an
Anagamin think in this wise: The fruit of an Anagamin has been obtained by me?'
Subhuti said: 'Not indeed, O Bhagavat, an Anagamin does not think in this wise:
The fruit of an Anagamin has been obtained by me. And why? Because he is not an
individual being, who has obtained the state of an Anagamin. Therefore he is
called an Anagamin.'
Bhagavat said: 'What do you think, O Subhuti, does an Arhat
think in this wise: The fruit of an Arhat has been obtained by me?' Subhuti
said: 'Not indeed, O Bhagavat, an Arhat does not think in this wise: The fruit
of an Arhat has been obtained by me. And why? Because he is not an individual
being, who is called an Arhat. Therefore he is called an Arhat. And if, O
Bhagavat, an Arhat were to think in this wise : The state of an Arhat has been
obtained by me, he would believe in a self, he would believe in a being, he
would believe in a living being, he would believe in a person.
'And why? I have been pointed out, O Bhagavat, by the holy
and fully enlightened Tathagata, as the foremost of those who dwell in virtue.
I, O Bhagavat, am an Arhat, freed from passion. And yet, O Bhagavat, I do not
think in this wise: I am an Arhat, I am freed from passion. If, O Bhagavat, I
should think in this wise, that the state of an Arhat has been obtained by me,
then the Tathagata would not have truly prophesied of me, saying: "Subhuti,
the son of a good family, the foremost of those dwelling in virtue, does not
dwell anywhere, and therefore he is called a dweller in virtue, a dweller in
virtue indeed! (9)
X.
Bhagavat said: 'What do you think, O Subhuti, is there
anything (dharma) which the Tathagata has adopted from the Tathagata Diparikara,
the holy and fully enlightened?' Subhuti said: 'Not indeed, O Bhagavat; there is
not anything which the Tathagata has adopted from the Tathagata Diparikara, the
holy and fully enlightened.'
Bhagavat said: ' If, O Subhuti, a Bodhisattva should say:
"I shall create numbers of worlds," he would say what is untrue. And
why? Because, O Subhuti, when the Tathagata preached: Numbers of worlds, numbers
of worlds indeed! they were preached by him as no-numbers. Therefore they are
called numbers of worlds.
'Therefore, O Subhuti, a noble-minded Bodhisattva should in
this wise frame an independent mind, which is to be framed as a mind not
believing in anything, not believing in form, not believing in sound, smell,
taste, and anything that can be touched. Now, for instance, O Subhuti, a man
might have a body and a large body, so that his size should be as large as the
king of mountains, Sumeru. Do you think then, O Subhuti, that his selfhood (he
himself) would be large?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata, his
selfhood would be large. And why? Because, O Bhagavat, when the Tathagata
preached: "Selfhood, selfhood indeed! " it was preached by him as
no-selfhood. Therefore it is called selfhood.' (10)
XI.
Bhagavat said: 'What do you think, O Subhuti, if there were
as many Ganga rivers as there are grains of sand in the large river Ganga, would
the grains of sand be many?' Subhuti said: 'Those Ganga rivers would indeed be
many, much more the grains of sand in those Ganga rivers.' Bhagavat said: 'I
tell you, O Subhuti, I announce to you, If a woman or man were to fill with the
seven treasures as many worlds as there would be grains of sand in those Ganga
rivers and present them as a gift to the holy and fully enlightened Tathagatas
-What do you think, O Subhuti, would that woman or man on the strength of this
produce a large stock of merit?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata,
that woman or man would on the strength of this produce a large stock of merit,
immeasurable and innumerable.' Bhagavat said: 'And if, O Subhuti, a woman or man
having filled so many worlds with the seven treasures should give them as a gift
to the holy and enlightened Tathagatas, and if another son or daughter of a good
family, after taking from this treatise of the Law one Gatha of four lines only,
should fully teach others and explain it, he, indeed, would on the strength of
this produce a larger stock of merit, immeasurable and innumerable.' (11)
XII.
'Then again, O Subhuti, that part of the world in which,
after taking from this treatise of the Law one Gatha of four lines only, it
should be preached or explained, would be like a Kaitya (holy shrine) for the
whole world of gods, men, and spirits; what should we say then of those who
learn the whole of this treatise of the Law to the end, who repeat it,
understand it, and fully explain it to others? They, O Subhuti, will be endowed
with the highest wonder. And in that place, O Subhuti, there dwells the teacher,
or one after another holding the place of the wise preceptor.' (12)
XIII.
After these words, the venerable Subhuti spoke thus to
Bhagavat: 'O Bhagavat, how is this treatise of the Law called, and how can I
learn it?' After this, Bhagavat spoke thus to the venerable Subhuti: 'This
treatise of the Law, O Subhuti, is called the Pragna-paramita (Transcendent
wisdom), and you should learn it by that name. And why? Because, O Subhuti, what
was preached by the Tathagata as the Pragna-paramita, that was preached by the
Tathagata as no-Paramita. Therefore it is called the Pragna-paramita.
'Then, what do you think, O Subhuti, is there anything
(dharma) that was preached by the Tathagata?' Subhuti said: ' Not indeed, O
Bhagvat, there is not anything that was preached by the Tathagata.'
Bhagavat said. 'What do you think then, O Subhuti,-the dust
of the earth which is found in this sphere of a million millions of worlds, is
that much?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata, that dust of the
earth would be much. And why? Because, O Bhagavat, what was preached by the
Tathagata as the dust of the earth, that was preached by the Tathagata as
no-dust. Therefore it is called the dust of the earth. And what was preached by
the Tathagata as the sphere of worlds, that was preached by the Tathagata as
no-sphere. Therefore it is called the sphere of worlds.'
Bliagavat said: 'What do you think, O Subhuti, is a holy and
fully enlightened Tathagata to be seen (known) by the thirty-two signs of a
hero?' Subhuti said: 'No indeed, O Bhagavat; a holy and fully enlightened
Tathagata is not to be seen (known) by the thirty-two signs of a hero. And why?
Because what was preached by the Tathagata as the thirtytwo signs of a hero,
that was preached by the Tathagata as no-signs. Therefore they are called the
thirty-two signs of a hero.'
Bhagavat said: 'If, O Subhuti, a woman or man should day by
day sacrifice his life (selfhood) as many times as there are grains of sand in
the river Ganga, and if he should thus sacrifice his life for as many kalpas as
there are grains of sand in the river Gaiiga, and if another man, after taking
from this treatise of the Law one Gatha of four lines only, should fully teach
others and explain it, he indeed would on the strength of this produce a larger
stock of merit, immeasurable and innumerable.' (13)
XIV.
At that time, the venerable Subhuti was moved by the power of
the Law, shed tears, and having wiped his tears, he thus spoke to Bhagavat: 'It
is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how fully this
teaching of the Law has been preached by the Tathagata for the benefit of those
beings who entered on the foremost path (the path that leads to Nirvana), and
who entered on the best path, from whence, O Bhagavat, knowledge has been
produced in me. Never indeed, O Bhagavat, has such a teaching of the Law been
heard by me before. Those Bodhisattvas, O Bhagavat, will be endowed with the
highest wonder', who when this Sutra is being preached hear it and will frame to
themselves a true idea. And why? Because what is a true idea is not a true idea.
Therefore the Tathagata preaches: "A true idea, a true idea indeed! "
'It is no wonder to me, O Bhagavat, that I accept and believe
this treatise of the Law, which has been preached. And those beings also, O
Bhagavat, who will exist in the future, in the last time, in the last moment, in
the last 500 years, during the time of the decay of the good Law, who will learn
this treatise of the Law, O Bhagavat, remember it, recite it, understand it, and
fully explain it to others, they will indeed be endowed with the highest wonder.
'But, O Bhagavat, there will not arise in them any idea of a
self, any idea of a being, of a living being, or a person, nor does there exist
for them any idea or no-idea. And why? Because, O Bhagavat, the idea of a self
is no-idea, and the idea of a being, or a living being, or a person is no-idea.
And why? Because the blessed Buddhas are freed from all ideas.'
After these words, Bhagavat thus spoke to the venerable
Subhuti: 'So it is, O Subhuti, so it is. Those beings, O Subhuti, who when this
Sutra was being recited here will not be disturbed or frightened or become
alarmed, will be endowed with the highest wonder. And why? Because, O Subhuti,
this was preached by the Tathagata, as the Paramaparamita, which is no-Paramita.
And, O Subhuti, what the Tathagata preaches as the Paramaparamita, that was
preached also by immeasurable blessed Buddhas. Therefore it is called the
Paramaparamita.
'And, O Subhuti, the Paramita or the highest perfection of
endurance (kshanti) belonging to a Tathagata, that also is no-paramita. And why?
Because, O Subhuti, at the time when the king of Kalinga I cut my flesh from
every limb, I had no idea of a self, of a being, of a living being, or of a
person; I had neither an idea nor no-idea. And why? Because, O Subhuti, if I at
that time had had an idea of a self, I should also have had an idea of
malevolence. If I had had an idea of a being, or of a living being, or of a
person, I should also have had an idea of malevolence. And why? Because, O
Subhuti, I remember the past 500 births, when I was the Rishi Kshantivadin
(preacher of endurance). At that time also, I had no idea of a self, of a being,
of a living being, of a person. Therefore then, O Subhuti, a noble-minded
Bodhisattva, after putting aside all ideas, should raise his mind to the highest
perfect knowledge. He should frame his mind so as not to believe (depend) in
form, sound, smell, taste, or anything that can be touched, in something
(dharma), in nothing or anything. And why? Because what is believed is not
believed (not to be depended on). Therefore the Tathagata preaches: "A gift
should not be given by a Bodhisattva' who believes in anything, it should not be
given by one wbo believes in form, sound, smell, taste, or anything that can be
touched."
'And again, O Subhuti, a Bodhisattva should in such wise give
his gift for the benefit of all beings. And why? Because, O Subhuti, the idea of
a being is no-idea. And those who are thus spoken of by the Tathagata as all
beings are indeed no-beings. And why? Because, O Subhuti, a Tathagata says what
is real, says what is true, says the things as they are; a Tathagata does not
speak untruth.
'But again, O Subhuti, whatever doctrine has been perceived,
taught, and meditated on by a Tathagata, in it there is neither truth nor
falsehood. And as a man who has entered the darkness would not see anything,
thus a Bodhisattva is to be considered who is immersed in objects, and who being
immersed in objects gives a gift. But as a man who has eyes would, when the
night becomes light, and the sun has risen, see many things, thus a Bodhisattva
is to be considered who is not immersed in objects, and who not being immersed
in objects gives a gift.
'And again, O Subhuti, if any sons or daughters of good
families will learn this treatise of the Law, will remember, recite, and
understand it, and fully explain it to others, they, O Subhuti, are known by the
Tathagata throu his Buddha-knowledge, they are seen, O Subhuti, by the Tathagata
through his Buddha-eye. All these beings, O Subhuti, will produce and hold fast
an immeasurable and innumerable stock of merit.' (14)
XV.
'And if, O Subhuti, a woman or man sacrificed in the morning
as many lives as there are grains of sand in the river Ganga and did the same at
noon and the same in the evening, and if in this way they sacrificed their lives
for a hundred thousands of niyutas of kotis of ages, and if another, after
hearing this treatise of the Law, should not oppose it, then the latter would on
the strength of this produce a larger stock of merit, immeasurable and
innumerable. What should we say then of him who after having written it, learns
it, remembers it, understands it, and fully explains it to others?
'And again, O Subhuti, this treatise of the Law is
incomprehensible and incomparable. And this treatise of the Law has been
preached by the Tathagata for the benefit of those beings who entered on the
foremost path (the path that leads to Nirvana), and who entered on the best
path. And those who will learn this treatise of the Law, who will remember it,
recite it, understand it, and fully explain it to others, they are known, O
Subhuti, by the Tathagata through his Buddha-knowledge, they are seen, O
Subhuti, by the Tathagata through his Buddhaeye. All these beings, O Subhuti,
will be endowed with an immeasurable stock of merit, they will be endowed with
an incomprehensible, incomparable, immeasurable and unmeasured stock of merit.
All these beings, O Subhuti, will equally remember the Bodhi (the highest
Buddha-knowledge), will recite it, and understand it. And why? Because it is not
possible, O Subhuti, that this treatise of the Law should be heard by beings of
little faith, by those who believe in self, in beings, in living beings, and in
persons. It is impossible that this treatise of the Law should be heard by
beings who have not acquired the knowledge of Bodhisattvas, or that it should be
learned, remembered, recited, and understood by them. The thing is impossible.
'And again, O Subhuti, that part of the world in which this
Sutra will be propounded, will have to be honoured by the whole world of gods,
men, and evil spirits, will have to be worshipped, and will become like a Kaitya
(a holy sepulchre).' (15)
XVI.
And, O Subheiti, sons or daughters of a good family who will
learn these very Sutras, who will remember them. recite them, understand them,
thoroughly take them to heart, and fully explain them to others, they will be
overcome, they will be greatly overcome. And why? Because, O Subhuti, whatever
evil deeds these beings have done in a former birth, deeds that must lead to
suffering, those deeds these beings, owing to their being overcome, after they
have seen the Law, will destroy, and they will obtain the knowledge of Buddha.
'I remember, O Subhuti, in the past, before innumerable and
more than innumerable kalpas, there were eighty-four hundred thousands of
niyutas of kotis of Buddhas following after the venerable and fully enlightened
Tathagata Diparikara, who were pleased by me, and after being pleased were not
displeased. And if, O Subhuti, these blessed Buddhas were pleased by me, and
after being pleased were not displeased, and if on the other hand people at the
last time, at the last moment, in the last 500 years, during the time of the
decay of the good Law, will learn these very Sutras, remember them, recite them,
understand them, and fully explain them to others, then, O Subhuti, in
comparison with their stock of merit that former stock of merit will not come to
one hundredth part, nay, not to one thousandth part, not to a hundred thousandth
part, not to a ten millionth part, not to a hundred millionth part, not to a
hundred thousand ten millionth part, not to a hundred thousands of niyutas ten
millionth part. It will not bear number, nor fraction, nor counting, nor
comparison, nor approach, nor analogy.
'And if, O Subhuti, I were to tell you the stock of merit of
those sons or daughters of good families, and how large a stock of merit those
sons or daughters of good families will produce, and hold fast at that time,
people would become distracted and their thoughts would become bewildered. And
again, O Subhuti, as this treatise of the Law preached by the Tathagata is
incomprehensible and incomparable, its rewards also must be expected (to be)
incomprehensible.' (16)
XVII.
At that time the venerable Subhuti thus spoke to the
Bhagavat: 'How should a person, after having entered on the path of the
Bodhisattvas, behave, how should he advance, and how should he restrain his
thoughts?' Bhagavat said: 'He who has entered on the path of the Bodhisativas
should thus frame his thought: All beings must be delivered by me in the perfect
world of Nirvana; and yet after I have thus delivered these beings, no being has
been delivered. And why? Because, O Subhuti, if a Bodhisattva had any idea of
beings, he could not be called a Bodhisattva, and so on from the idea of a
living being to the idea of a person; if he had any such idea, he could not be
called a Bodhisattva. And why? Because, O Subhuti, there is no such thing
(dharma) as one who has entered on the path of the Bodhisattvas.
'What do you think, O Subhuti, is there anything which the
Tathagata has adopted from the Tathagata Diparikara with regard to the highest
perfect knowledge? 'After this, the venerable Subhuti spoke thus to the
Bhagavat: 'As far as I, O Bhagavat, understand the meaning of the preaching of
the Bhagavat, there is nothing which has been adopted by the Tathagata from the
holy and fully enlightened Tathagata Diparikara with regard to the highest
perfect knowledge.' After this, Bhagavat thus spoke to the venerable Subhuti:
'So it is, Subhuti, so it is. There is not, O Subhuti, anything which has been
adopted by the Tathagata from the holy and fully enlightened Tathagata
Diparikara with regard to the highest perfect knowledge. And if, O Subhuti,
anything had been adopted by the Tathagata, the Tathagata Diparikara would not
have prophesied of me, saying: " Thou, O boy, wilt be in the future the
holy and fully enlightened Tathagata called Sakyamuni." Because then, O
Subhuti, there is nothing that has been adopted by the holy and fully
enlightened Tathagata with regard to the highest perfect knowledge, therefore I
was prophesied by the Tathagata Diparikara, saying: " Thou, boy, wilt be in
the future the holy and fully enlightened Tathagata called Sakyamuni."
'And why, O Subhuti-, the name of Tathagata? It expresses
true suchness. And why Tathagata, O Subhuti? It expresses that he had no origin.
And why Tathagata, O Subhuti? It expresses the destruction of all qualities. And
why Tathagata, O Subhuti? It expresses one who had no origin whatever. And why
this? Because, O Subhuhi, no-origin is the highest goal.
'And whosoever, O Subhuti, should say that, by the holy and
fully enlightened Tathagata, the highest perfect knowledge has been known, he
would speak an untruth, and would slander me, O Subhuti, with some untruth that
he has learned. And why? Because there is no such thing, O Subhuhi, as has been
known by the Tathagata with regard to the highest perfect knowledge. And in
that, O Subhuhi, which has been known and taught by the Tathagata, there is
neither truth nor falsehood. Thetefore the Tathagata preaches: " All things
are Buddha-things." And why? Because what was preached by the Tathagata, O
Subhuti, as all things, that was preached as no-things; and therefore all things
are called Buddha-things.
'Now, O Subhuti, a man might have a body and a large body.'
The venerable Subhuti said: That man who was spoken of by the Tathagata as a man
with a body, with a large body, he, O Bhagavat, was spoken of by the Tathagata
as without a body, and therefore he is called a man with a body and with a large
body.'
Bhagavat said: 'So it is, O Subhuti; and if a Bodhisattva
were to say: "I shall deliver all beings," he ought not to be called a
Bodhisattva. And why? Is there anything, O Subhuti, that is called a
Bodhisattva?' Subhuti said: 'Not indeed, Bhagavat, there is nothing which is
called a Bodhisattva.' Bhagavat said: 'Those who were spoken of as beings,
beings indeed, O Subhuti, they were spoken of as no-beings by the Tathagata, and
therefore they are called beings. Therefore the Tathagata says: "All beings
are without self all beings are without life, without manhood , without a
personality."
'If, O Subhuti, a Bodhisattva were to say: "I shall
create numbers of worlds," he would say what is untrue. And why? Because,
what were spoken of as numbers of worlds, numbers of worlds indeed, O Subhuti,
these were spoken of as no-numbers by the Tathagata, and therefore they are
called numbers of worlds.
'A Bodhisattva, O Subhuti, who believes that all things are
without self, that all things are without self, he has faith, he is called a
noble-minded Bodhisattva by the holy and fully enlightened Tathagata.' (17)
XVIII.
Bhagavat said: 'What do you think, O Subhuti, has the
Tathagata the bodily eye?' Subhuti said: 'So it is, O Bhagavat, the Tathagata
has the bodily eye.'
Bhagavat said: 'What do you think, O Subhuti, has the
Tathagata the heavenly eye?' Subhuti said: 'So it is, O Bhagavat, the Tathagata
has the heavenly eye.'
Bhagavat said: 'What do you think, O Subhuti, has the
Tathagata the eye of knowledge?' Subhilti said: 'So it is, O Bhagavat, the
Tathagata has the eye of knowledge.'
Bhagavat said: 'What do you think, O Subhuti, has the
Tathagata the eye of the Law?' Subhuti said : 'So it is, O Bhagavat, the
Tathagata has the eye of the Law.'
Bhagavat said: 'What do you think, O Subhuti, has the
Tathagata the eye of Buddha?' Subhuti said: 'So it is, O Bhagavat, the Tathagata
has the eye of Buddha.'
Bhagavat said: 'What do you think, O Subhuti, as many grains
of sand as there are in the great river Ganga-were they preached by the
Tathagata as grains of sand?' Subhuti said: 'So it is, O Bhagavat, so it is, O
Sugata, they were preached as grains of sand by the Tathagata.' Bhagavat said:
'What do you think, O Subhuti, if there were as many Ganga rivers as there are
grains of sand in the great river Ganga; and, if there were as many worlds as
there are grains of sand in these, would these worlds be many?' Subhuti said:
'So it is, O Bhagavat, so it is, O Sugata, these worlds would be many.' Bhagavat
said: 'As many beings as there are in all those worlds, I know the manifold
trains of thought of them all. And why? Because what was preached as the train
of thoughts, the train d thoughts indeed, O Subhuti, that was preached by the
Tathagata as no-train of thoughts, and therefore it is called the train of
thoughts. And why? Because, O Subhuti, a past thought is not perceived, a future
thought is not perceived, and the present thought.is not perceived.' (18)
XIX
'What do you think, O Subhuti, if a son or a daughter of a
good family should fill this sphere of a million millions of worlds with the
seven treasures, and give it as a gift to holy and fully enlightened Buddhas,
would that son or daughter of a good family produce on the strength of this a
large stock of merit?' Subhuti said: 'Yes, a large one.' Bhagavat said: ' So it
is, Subhuti, so it is; that son or daughter of a good family would produce on
the strength of this a large stock of merit, immeasurable and innumerable. And
why? Because what was preached as a stock of merit, a stock of merit indeed, O
Subhuti, that was preached as no-stock of merit by the Tathagata, and therefore
it is called a stock of merit. If, O Subhuti, there existed a stock of merit,
the Tathagata would not have preached: "A stock of merit, a stock of merit
indeed!"'(19)
XX.
'What do you think then, O Subhuti, is a Tathagata to be seen
(known) by the shape of his visible body?' Subhuti said: 'Not indeed, O
Bhagavat, a Tathagata is not to be seen (known) by the shape of his visible
body. And why? Because, what was preached, O Bhagavat, as the shape of the
visible body, the shape of the visible body indeed, that was preached by the
Tathagata as no-shape of the visible body, and therefore it is called the shape
of the visible body.'
Bhagavat said: 'What do you think, O Subhuti, should a
Tathagata be seen (known) by the possession of signs?' Subhuti said: ' Not
indeed, O Bhagavat, a Tathagata is not to be seen (known) by the possession of
signs. And why? Because, what was preached by the Tathagata as the possession of
signs, that was preached as no-possession of signs by the Tathagata, and
therefore it is called the possession of signs.' (20)
XXI.
Bhagavat said: 'What do you think, O Subhuti, does the
Tathagata think in this wise: The Law has been taught by me?' Subhuti said: '
Not indeed, O Bhagavat, does the Tathagata think in this wise: The Law has been
taught by me.' Bhagavat said: 'If a man should say that the Law has been taught
by the Tathagata, he would say what is not true; he would slander me with
untruth which he has learned. And why? Because, O Subhuti, it is said the
teaching of the Law, the teaching of the Law indeed. O Subhuti, there is nothing
that can be perceived by the name of the teaching of the Law.'
After this, the venerable Subhuti spoke thus to the Bhagavat:
'Forsooth, O Bhagavat, will there be any beings in the future, in the last time,
in the last moment, in the last 500 years, during the time of the decay of the
good Law, who, when they have heard these very Laws, will believe?' Bhagavat
said: 'These, O Subhuti, are neither beings nor nobeings. And why? Because, O
Subhuti, those who were preached as beings, beings indeed, they were preached as
no-beings by the Tathagata, and therefore they are called beings.' (2 1)
XXII.
'What do you think then, O Subhuti, is there anything which
has been known by the Tathagata in the form of the highest perfect knowledge?'
The venerable Subhuti said: 'Not indeed, O Bhagavat, there is nothing, O
Bhagavat, that has been known by the Tathagata in the form of the highest
perfect knowledge.' Bhagavat said: 'So it is, Subhuti, so it is. Even the
smallest thing is not known or perceived there, therefore it is called the
highest perfect knowledge.' (22)
XXIII.
'Also, Subhuti, all is the same there, there is no difference
there, and therefore it is called the highest perfect knowledge. Free from self,
free from being, free from life, free from personality, that highest perfect
knowledge is always the same, and thus known with all good things. And why?
Because, what were preached as good things, good things indeed, O Subhuti, they
were preached as no-things by the Tathagata, and therefore they are called good
things.' (23)
XXIV.
'And if, O Subhuti, a woman or man, putting together as many
heaps of the seven treasures as there are Sumerus, kings of mountains, in the
sphere of a million millions of worlds, should give them as a gift to holy and
fully enlightened Tathagatas; and, if a son or a daughter of a good family,
after taking from this treatise of the Law, this Pragnaparamita, one Gatha of
four lines only, should teach it to others, then, O Subhuti, compared with his
stock of merit, the former stock of merit would not come to the one hundredth
part,' &c., till 'it will not bear an approach.' (24)
XXV.
'What do you think then, O Subhuti, does a Tathagatas think
in this wise: Beings have been delivered by me? You should not think so, O
Subhuti. And why? Because there is no being, O Subhuti, that has been delivered
by the Tathagata. And, if there were a being, O Subhuti, that has been delivered
by the Tathagatas, then the Tathagata would believe in self, believe in a being,
believe in a living being, and believe in a person. And what is called a belief
in self, O Subhuti, that is preached as no-belief by the Tathagata. And this is
learned by children and ignorant persons; and they who were preached as children
and ignorant persons, O Subhuti, were preached as no-persons by the Tathagata,
and therefore they are called children and ignorant persons.' (25)
XXVI.
'What do you think then, O Subhuti, is the Tathagata to be.
seen (known) by the possession of signs?' Subhuti said: 'Not indeed, O Bhagavat.
So far as I know the meaning of the preaching of the Bhagavat, the Tathagata is
not to be seen (known) by the possession of signs.' Bhagavat said: 'Good, good,
Subhuti, so it is, Subhuti ; so it is, as you say; a Tathagata is not to be seen
(known) by the possession of signs. And why? Because, O Subhuti, if the
Tathagata were to be seen (known) by the possession of signs, a wheel-turning
king also would be a Tathagata; therefore a Tathagata is not to be seen (known)
by the possession of signs.' The venerable Subhuti spoke thus to the Bhagavat:
'As I understand the meaning of the preaching of the Bhagavat, a Tathagata is
not to be seen (known) by the possession of signs.' Then the Bhagavat at that
moment preached these two Gathas:
They who saw me by form, and they who heard me by sound,
They engaged in false endeavours, will not see me.
A Buddha is to be seen (known) from the Law; for the Lords
(Buddhas) have the Law-body;
And the nature of the Law cannot be understood, nor can it be
made to be understood. (26)
XXVII.
'What do you think then, O Subhuti, has the highest perfect
knowledge been known by the Tathagata through the possession of signs? You
should not think so, O Subhuti. And why? Because, O Subhuti, the highest perfect
knowledge would not be known by the Tathagata through the possession of signs.
Nor should anybody, O Subhuti, say to you that the destruction or annihilation
of any thing is proclaimed by those who have entered on the path of the
Bodhisattvas.' (27)
XXVIII.
'And if, O Subhuti, a son or a daughter of a good family were
to fill worlds equal to the number of grains of sand of the river Ganga with the
seven treasures, and give them as a gift to holy and fully enlightened
Tathagatas; and if a Bodhisattva acquired endurance in selfless and uncreated
things, then the latter will on the strength of this produce a larger stock of
merit, immeasurable and innumerable.
'But, O Subhuti, a stock of merit should not be appropriated
by a noble-minded Bodhisattva.' The venerable Subhuti said: 'Should a stock of
merit, O Bhagavat, not be appropriated by a Bodhisattva?' Bhagavat said: 'It
should be appropriated, O Subhuti; it should not be appropriated; and therefore
it is said: It should be appropriated.' (28)
XXIX.
'And again, O Subhuti, if anybody were to say that the
Tathagata goes, or comes, or stands, or sits, or lies down, he, O Subhuti, does
not understand the meaning of my preaching. And why? Because the word Tathagata
means one who does not go to anywhere, and does not come from anywhere; and
therefore he is called the Tathagata (truly come), holy and fully enlightened.'
(29)
XXX.
'And again, O Subhuti, if a son or a daughter of a good
family were to take as many worlds as there are grains of earth-dust in this
sphere of a million millions of worlds, and reduce them to such fine dust as can
be made with immeasurable strength, like what is called a mass of the smallest
atoms, do you think, O Subhuti, would that be a mass of many atoms?' Subhuti
said: 'Yes, Bhagavat, yes, Sugata, that would be a mass of many atoms. And why?
Because, O Bhagavat, if it were a mass of many atoms, Bhagavat would not call it
a mass of many atoms. And why? Because, what was preached as a mass of many
atoms by the Tathagata, that was preached as no-mass of atoms by the Tathagata;
and therefore it is called a mass of many atoms. And what was preached by the
Tathagata as the sphere of a million millions of worlds, that was preached by
the Tathagata as no-sphere of worlds; and therefore it is called the sphere of a
million millions of worlds. And why? Because, O Bhagavat, if there were a sphere
of worlds, there would exist a belief in matter; and what was preached as a
belief in matter by the Tathagata, that was preached as no-belief by the
Tathagata; and therefore it is called a belief in matter.' Bhagavat said: 'And a
belief in matter itself, O Subhuti, is unmentionable and inexpressible; it is
neither a thing nor no-thing, and this is known by children and ignorant
persons.' (30)
XXXI.
'And why? Because, O Subhuti, if a man were to say that
belief in self, belief in a being, belief in life, belief in personality had
been preached by the Tathagata, would he be speaking truly?' Subhuti said: 'Not
indeed, Bhagavat, not indeed, Sugata; he would not be speaking truly. And why?
Because, O Bhagavat, what was preached by the Tathagata as a belief in self,
that was preached by the Tathagata as no-belief; therefore it is called belief
in self.'
Bhagavat said: 'Thus then, O Subhuti, are all things to be
perceived, to be looked upon, and to be believed by one who has entered on the
path of the Bodhisattvas. And in this wise are they to be perceived, to be
looked upon, and to be believed, that a man should believe neither in the idea
of a thing nor in the idea of a no-thing. And why? Because, by saying: The idea
of a thing, the idea of a thing indeed, it has been preached by the Tathagata as
no-idea of a thing.' (31)
XXXII.
'And, O Subhuti, if a noble-minded Bodhisattva were to fill
immeasurable and innumerable spheres of worlds with the seven treasures, and
give them as a gift to holy and fully enlightened Tathigatas; and if a son or a
daughter of a good family, after taking from this treatise of the Law, this
Pragnaparamita, one Gatha of four lines only, should learn it, repeat it,
understand it, and fully explain it to others, then the latter would on the
strength of this produce a larger stock of merit, immeasurable and innumerable.
And how should he explain it? As in the sky:
Stars, darkness, a lamp, a phantom, dew, a bubble.
A dream, a flash of lightning, and a cloud-thus we should
look upon the world (all that was made).
Thus he should explain; therefore it is said: He should
explain.'
Thus spoke the Bhagavat enraptured. The elder Subhuti, and
the friars, nuns, the faithful laymen and women, and the Bodhisattvas also, and
the whole world of gods, men, evil spirits and fairies, praised the preaching of
the Bhagavat. (32)
Thus is finished the Diamond-cutter, the blessed
Pragnaparamita.