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 of 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 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, “It is extraordinary, Bhagavān, how 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! 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 pacify their minds thusly.” “Just so, Bhagavān. We joyfully wish to hear it.”

3. The true method 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 Nirvāṇa Without Remainder.’ Thusly sentient beings are liberated without measure, without number, and to no end; however, truly no sentient beings gain 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.

bodhisattvas should practice giving thusly. Subhūti. a being. and these sentient beings thus attain measureless merit. Subhūti. tastes. and in each case perceives this. will there be sentient beings who are able to hear these words thusly. “Bhagavān. or the zenith or nadir. saying. Subhūti. scents. a person. giving rise to true belief?” The Buddha told to Subhūti. for bodhisattvas who do not abide when practicing giving. The rarity of true belief Subhūti addressed the Buddha. not abiding in characteristics. sensations. north. who will be able to hear these words and give rise to a mind of belief. the Tathāgata in each case knows this. If all marks are not seen as marks. Bhagavān. or dharmas. in order to hear these words and give rise to even a single thought of clean. a person. two. a being. and a life. Subhūti. This is called ‘giving without abiding in form. Why? The bodily marks that the Tathāgata speaks of are not bodily marks. notions of a being. you should neither grasp the Dharma.” The Buddha told Subhūti. or notions of a life. Why? When one grasps what is not the Dharma.” “Subhūti. bodhisattvas should only dwell in what is taught thusly. Such beings have not just planted good roots with one.’ This giving does not abide in sounds. Bhagavān. then the merits of this are inconceivable and immeasurable. a being. Therefore. After the extinction of the Tathāgata.” “Subhūti. or five buddhas. three.4. what do you think? Can the Tathāgata be seen by means of bodily marks?” “Certainly not. four. The Tathāgata cannot be seen by means of bodily marks. Why? If bodhisattvas do not abide in characteristics in their practice of giving. bodhisattvas in accordance with the Dharma should not abide anywhere in their practice of giving. that is certainly attachment to a self. They are holding no notions of dharmas and no notions of the non-existence of dharmas. and a life. in the next five hundred years. notions of a person. Subhūti. but have truly planted good roots with measureless millions of buddhas.” 6. nor should you grasp what is . 5. there will be those who maintain the precepts and cultivate merit. If they grasp after notions of the Dharma. clear belief. the four intermediary directions. west. conceivable or measurable?” “Certainly not. that is immediate attachment to a self. Why? This is because these beings are holding no further notions of a self. The principle for true perception “Subhūti. then this is seeing the Tathāgata. what do you think? Is the space to the south. their merits are also such as this: inconceivable and immeasurable. Bhagavān. then this is attachment to a self. The subtle practice of non-abiding “Moreover. a person. If the minds of sentient beings grasp after characteristics. “Everything that has marks is deceptive and false. “Do not speak that way. and a life. what do you think? Is the space to the east conceivable or measurable?” “Certainly not.

emerge from this sūtra. scents. No obtaining. Thus is one called a sakṛdāgāmin. Regarding this principle. “No.” “Subhūti. being neither dharma nor non-dharma. “Thus do I explain the true meaning of the Buddha’s teachings: there is no fixed Dharma of Anuttarā Samyaksaṃbodhi. Why? Subhūti. Bhagavān. what do you think? Is a srotaāpanna mindful. if an arhat is mindful. Subhūti. Bhagavān. What is it. The appearance without appearance “Subhūti. and a life. Thus is one called a srotaāpanna. “Very many. Bhagavān. sounds. ‘You bhikṣus should know that the Dharma I speak is like a raft.” “Subhūti. so how much more so the non-Dharma?’ 7. Why? ‘Srotaāpanna’ refers to one who has entered the stream. then his or her merits will be even greater. Why? ‘Anāgāmin’ refers to one who will not return.’ then this is a person attached to a self. would such a person obtain many merits?” Subhūti replied. “No. a being. what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Has the Tathāgata spoken any Dharma?” Subhūti replied. what do you think? Is a sakṛdāgāmin mindful. yet there is nothing which is non-returning. what is called the Buddha Dharma is not the Buddha Dharma. ‘I have attained the Arhat Path. Even the Dharma should be relinquished. what do you think? Is an anāgāmin mindful. sensations. 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. in order to reach the Buddha Dharma of Anuttarā Samyaksaṃbodhi. Bhagavān.not the Dharma. what do you think? Is an arhat mindful. then? All the noble ones are distinguished by the unconditioned Dharma. “No. what do you think? If someone filled the three thousand great thousand -worlds with the Seven Precious Jewels in the practice of giving. “No. ‘I have attained the fruit of an arhat?’” Subhūti replied. this is because all buddhas. tastes.” 8. Bhagavān. There is no entry into forms. the Tathāgata frequently says. speaking it to others. Emerging from the Dharma “Subhūti. Why? ‘Sakṛdāgāmin’ refers to one who will return once more. Why? There is truly no dharma which may be called an arhat. the Buddha says that among . no expounding “Subhūti. nor is there a fixed Dharma the Tathāgata can speak. yet there is nothing which leaves or returns. a person. Bhagavān! Why? Such merit does not have the nature of merit. ‘I have obtained the fruit of a srotaāpanna?’” Subhūti replied.” “Subhūti. yet there is nothing that is entered into. ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied. 9. Bhagavān. ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied. Thus is one called an anāgāmin. Why? The Tathāgata’s exposition of the Dharma can never be obtained and can never be spoken. or dharmas.

“There would be extremely many. However. Subhūti. In every world. would he or she obtain many merits?” Subhūti said. humans. The adornment of pure lands The Buddha addressed Subhūti.’” 10.” “Subhūti. suppose a person has a body like Mount Sumeru. Why? The Buddha teaches that no body is the Great Body. let alone their grains of sand. “What do you think? In the past when the Tathāgata was with Dīpaṃkara Buddha. scents. tastes. I will now tell you a truth. not abiding in life. suppose each grain of sand in the Ganges river. what do you think? Do bodhisattvas adorn buddha -lands?” “No. and am the foremost free of desire. Bhagavān. was there any dharma that was obtained?” “No.” “Therefore. the devas. if good men and good women accept and maintain even a four-line gāthā from within this sūtra. When the Tathāgata was with Dīpaṃkara Buddha there was truly no dharma obtained. Wherever this sūtra dwells is the Buddha or his most honored disciple. Why? The adornments of buddha-lands are not adornments. bodhisattva-mahāsattvas should give rise to a clear and pure mind thusly. and asuras should provide offerings to it. saying. the one who dwells in peace. The number of Ganges Rivers alone would be countless. Subhūti.” “Subhūti. then the Bhagavān would not speak of ‘Subhūti. 12. Subhūti. speaking it to others. If I were mindful in this way. King of Mountains. not associated with abiding in form. if one speaks even a four-line gāthā from within this sūtra. Bhagavān. Bhagavān. “Just so. What do you think.” The Buddha told Subhūti. would there be many grains of sand in the Ganges River?” Subhūti said. sensations.’ It is because there is truly no dwelling that he speaks of ‘Subhūti. I am not mindful of being an arhat free of desire. or dharmas.arhats. Bhagavān. 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. Bhagavān. Would this body be great?” Subhūti replied. I am the foremost in my practice of the Samādhi of Non-contention. Bhagavān. then the merits of this surpass the former merits. Unconditioned merits surpass all “Subhūti. not associated with abiding in sounds. “It would be extremely great.” . contained its own Ganges River. Venerating the true teachings “Moreover. you should understand that this place is like the shrine of a buddha.” 11. and are thus called adornments. “Extremely many. How much more so for those capable of accepting and maintaining the entire sūtra? Subhūti. the one who dwells in peace. you should know that this is a person with the highest and most exceptional Dharma.

and are thus called the Thirty-two Marks. “Bhagavān. the atoms spoken of by the Tathāgata are not atoms. notions of a being. having heard the profound explanation about t he meaning of this sūtra. I have never heard such a sūtra! Bhagavān. Why is it called this? Subhūti. and a life. Why? This is because such a person has no notions of a self. what do you think? Can the Tathāgata be seen by means of the Thirty-two Marks?” “No. Why? Subhūti. the true appearance is not an appearance. and are thus called worlds. Why? The characteristic of a self is not a true characteristic. Those who depart from all characteristics are called buddhas.” “Subhūti. Subhūti. the Tathāgata cannot be seen by means of the Thirty two Marks. or fearful. with a mind of clean and clear belief. in the practice of giving. this Prajñāpāramitā spoken by the Buddha is not Prajñāpāramitā. Bhagavān. and are not startled. thusly! If there are aga in people who are able to hear this sūtra. accepting and maintaining its true meaning. producing awareness of the true equality of characteristics. “There are extremely many. “Thusly. Bhagavān. know that the existence of such a person is extremely rare. If there are people who accept and maintain even a four-line gāthā from within this sūtra. what do you think? Has the Tathāgata actually spoken any Dharma?” Subhūti replied. wept with joy. terrified.13. if there are sentient beings who are able to hear this sūtra. However. suppose there were a good man or good woman who. Leaving appearances: Nirvāṇa At that time. and by this name you should revere and maintain it. this foremost pāramitā that the Tathāgata speaks of is not a foremost pāramitā. the Tathāgata has not spoken.” 14. Why? The Thirty-two Marks that the Tathāgata speaks of are not marks. He then said to the Buddha. and for this reason the Tathāgata speaks of a true appearance. Bhagavān. “Bhagavān. having been able to hear this sūtra thusly. “This sūtra is called the Vajracchedikā Prajñāpāramitā. if there are again people who are able to hear this sūtra thusly. characteristics of a person. “How exceptional.” “Subhūti. by what name should we revere and maintain this sūtra?” The Buddha told Subhūti. Bhagavān. or notions of a life. Subhūti. then this is a person with the most extraordinary merits. Subhūti. and is thus called the foremost pāramitā. I do not find it difficult to accept and maintain its true meaning. then they will be most extraordinary. Bhagavān. Receiving and maintaining the Dharma Subhūti asked the Buddha.” The Buddha told Subhūti. then the merits of this are far greater. is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Wisdom.” “Subhūti. gave his or her body away as many times as there are sands in the Ganges River. a being. The worlds spoken of by the Tathāgata are not worlds. notions of a person. five hundred years from now. in the next era. . are also not true characteristics. what do you think? Are there very many atoms contained in three thousand great thousand-worlds?” Subhūti replied. and are thus called atoms.

if the mind of a bodhisattva dwells in dharmas when practicing giving. and not a deceiver or one who speaks to the contrary. one should not dwell. notions of a being. Subhūti. recite. sensations. then I would have responded with hatred and anger. and for whom the sun clearly illuminates the perception of various forms. then this is like a person who enters darkness and cannot see anything. or dharmas. In the middle of the day. The merits of maintaining this sūtra “Subhūti. How much more so for those who write. if there are good men or good women capable of accepting. in the morning. maintain. All characteristics spoken of by the Tathāgata are not characteristics. or notions of a life. if the mind of a bodhisattva does not dwell in dharmas when practicing giving. it is like in the past when my body was cut apart by the King of Kaliṅga: there were no notions of a self. They should produce a mind that does not dwell in sounds. If there are people again who hear this sūtra with a mind of belief. without doubt. then this is like a person who is able to see. immeasurable. then the merits of these people surpass the former merits. suppose there were a good man or a good woman who. gave his or her body away as many times as there are grains of sand in the Ganges River. Why? Subhūti. Over so many lifetimes there were no notions of a self. the Pāramitā of Forbearance that the Tathāgata speaks of is not a Pāramitā of Forbearance. “Subhūti. tastes. 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. notions of a being. accept. notions of a being. this sūtra has inconceivable. Suppose this giving continued for incalculable billions of eons. Subhūti. or notions of a life. In the past when my body was cut apart.“Subhūti. These people all obtain immeasurable. limitless merit. notions of a person. Subhūti. the Dharma attained by the Tathāgata is neither substantial nor void. if there were notions of a self. and all sentient beings are not sentient beings. Subhūti. scents. limitless merit. the Tathāgata is genuine and honest. the one who speaks thusly. bodhisattvas should give thusly because it benefits all sentient beings. bodhisattvas should depart from all characteristics in order to develop the mind of Anuttarā Samyaksaṃbodhi. notions of a person. to summarize. and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. or notions of a life. then the Tathāgata by means of his Buddha Wisdom is always aware of them and always sees them. and reciting this sūtra. study. In anything that dwells in the mind. studying. Subhūti. They should produce a mind that does not dwell in any place. in the next era. Remember also that I was the Ṛṣi of Forbearance for five hundred lifetimes in the past. The . However. They should produce a mind that does not dwell in form. notions of a person. this person would also give his or her body away as many times as there are grains of sand in the Ganges River. 15. and explain it? Subhūti. maintaining.

study.Tathāgata speaks it to send forth those in the Great Vehicle. study. views of a person. or a notion of a life. to send forth those in the Supreme Vehicle. and I were to fully explain all the merits attained. maintain. Suppose someone in the next era is able to accept. a notion of a person. accept. and explain this sūtra to others. The merit of my offerings to all those buddhas are. Why? Subhūti. innumerable. in every place where this sūtra exists. when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi.” 17. a notion of a being. study. suppose good men and good women accept.000 countless myriads of buddhas. how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti. incalculable eons before Dīpaṃkara Buddha. Subhūti. What do you think? When the Tathāgata was with Dīpaṃkara Buddha. full of doubt and disbelief. and recite this sūtra. the devas. then from this treatment by others their karma from previous lives will be eliminated in this lifetime. The ability to purify obstructions “Moreover. and explain it to others. “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I must liberate all sentient beings. “Bhagavān. if there are good men and good women in the next era who accept. Subhūti addressed the Buddha. there is actually no dharma of the development of Anuttarā Samyaksaṃbodhi. recite. and they will attain Anuttarā Samyaksaṃbodhi. and recite this sūtra. Ultimately without self At that time. If they are treated badly due to karma from a previous life that would make them fall onto evil paths. recite. This place is a shrine to which everyone should respectfully make obeisance and circumambulate. and views of a life. They are so vastly inferior that a comparison cannot be made. 16. Thusly. study. its rewards of karma are also inconceivable. I remember in the past. Subhūti. those who are happy with lesser teachings are attached to views of a self. then truly not even one sentient being has been liberated. Why is this so? Subhūti. did there exist any . maintain. maintain. understand that just as the meaning of this sūtra is inconceivable. views of a being. being able to meet 84. Yet when all sentient beings are liberated. humans. Subhūti. saying. Subhūti. the minds of those listening could go mad with confusion. a bodhisattva who has a notion of a self. and recite this sūtra. adorning its resting place with flowers and incense. study. maintain.’ Why? Subhūti. these people are carrying the Anuttarā Samyaksaṃbodhi of the Tathāgata. maintain. not even one hundredth as good. then the Tathāgata is always aware of them and always sees them. in comparison to the merits of this person. and providing offerings to honor them all without exception. If there are people able to accept. They cannot hear. Subhūti. and asuras from every world should provide offerings. is not a bodhisattva.

Bhagavān. the Tathāgata has the Physical Eye. the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void. then Dīpaṃkara Buddha would not have given me the prediction. Why? Subhūti. ‘All dharmas are not a self. Subhūti! There was no dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. it is like a human body that is tall and great.” Subhūti said. Bhagavān. is not a great body. what do you think? Does the Tathāgata have the Prajñā Eye?” “Thusly. and for this reason the Buddha says. if there were a dharma the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. or a life. “Thusly. the Tathāgata says that it is .” “Subhūti.” “Subhūti. what do you think? Of the sand in the Ganges River. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments.’ Subhūti. Subhūti. what do you think? Does the Tathāgata have the Physical Eye?” “Thusly. the Tathāgata has the Dharma Eye. Subhūti. and thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha.’ Why? The Tathāgata has the meaning of the suchness of dharmas. tall and great.’ then this is not one to be called a bodhisattva. what do you think? Does the Tathāgata have the Divine Eye?” “Thusly. does the Buddha say that it is sand?” “Thusly. that Dīpaṃkara Buddha gave me this prediction by saying.” “Subhūti. if a bodhisattva says. ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi. ‘I am adorning buddha-lands. and for this reason the Tathāgata says. and are thus called all dharmas. Bhagavān. If someone says ‘I will liberate and cross over innumerable sentient beings. then this is one whom the Tathāgata truly calls a bodhisattva. “Bhagavān. what do you think? Does the Tathāgata have the Dharma Eye?” “Thusly. Subhūti. Subhūti. the Tathāgata has the Divine Eye.” “Subhūti. thusly.’ then this is not one to be called a bodhisattva. and are thus called adornments. A single unified perception “Subhūti. the Tathāgata has the Buddha Eye. if someone says. “Subhūti.” “Subhūti. and is thus called the Great Body.’ It is because there was no dharma of the attainment of Anuttarā Samyaksaṃbodhi. truly there is no dharma of a bodhisattva.’ Subhūti. there was truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi. ‘In the next era you will become a buddha named Śākyamuni.dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No. Bhagavān. if a bodhisattva penetrates the Dharma of Anātman.” The Buddha said. all dharmas spoken of are actually not all dharmas. a being. Bhagavān. Bhagavān. 18. what do you think? Does the Tathāgata have the Buddha Eye?” “Thusly. bodhisattvas are also such as this.’ there is no dharma of a buddha’s attainment of Anuttarā Samyaksaṃbodhi. the Tathāgata has the Prajñā Eye. ‘In the next era you will become a buddha named Śākyamuni.” “Subhūti. Bhagavān. a person. ‘All dharmas are the Buddha Dharma. the Tathāgata says that such a human body.

do not say that the Tathāgata is mindful of the thought. Bhagavān. is not the absence of sentient beings. would their number be very many?” “It would be extremely many.sand. Subhūti. Why? If someone says that the Tathāgata has any spoken Dharma. ‘I have a spoken Dharma. from such causes and conditions. Bhagavān. and their various minds are fully known by the Tathāgata. past mind cannot be grasped. It is from the merits that are unconditioned. the Tathāgata cannot be seen by means of the perfected body of form. and it is thus called speaking the Dharma. one who speaks the Dharma is unable to speak any Dharma. would this person obtain many merits from such causes and conditions?” “Thusly. this is to be regarded as slandering the Buddha. Why? Subhūti. and is thus called the perfection of all characteristics. “Bhagavān. what do you think? Can the Tathāgata be seen by the perfection of all characteristics?” “No. Leaving form.” “If there were as many Ganges Rivers as there are sand grains in the Ganges River. and are thus called minds. and future mind cannot be grasped. 19. “Such a number of lands possess a multitude of sentient beings. and there were thusly as many buddha world realms as grains of sand in all those Ganges Rivers. present mind cannot be grasped. and is thus called the perfected body of form. the merits of this person would be extremely many. the Tathāgata cannot be seen by the perfection of all characteristics.” 21. that the Tathāgata speaks of obtaining many merits. saying. 20. Transforming the Dharma Realm “Subhūti. no dharma to speak “Subhūti.” “Subhūti. 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. if such merits truly existed. what do you think? If someone filled three thousand great thousand-worlds with the Seven Precious Jewels. each and every . Why? The various minds that the Tathāgata speaks of are not minds. Bhagavān. then the Tathāgata would not say that many merits that are obtained.” “Subhūti. what do you think? Can the Tathāgata be seen by means of the perfected body of form?” “No. that which is not sentient beings. because my explanations are inconceivable. Why? The perfection of all characteristics that the Tathāgata speaks of is itself not a perfection of all characteristics. and gave them away in the practice of giving. leaving appearance “Subhūti. No speaking.” The Buddha told Subhūti. Why is this so? Subhūti.” At that time Living Wisdom Subhūti addressed the Buddha.’ Do not be mindful of this. Why? The perfected body of form that the Tathāgata speaks of is itself not a perfected body of form. “Subhūti.

Transformations are not transformations “Subhūti. ‘I cross over sentient beings. 24. Subhūti. all pure dharmas are cultivated and Anuttarā Samyaksaṃbodhi is attained. If a person has only a four-line gāthā from this Prajñāpāramitā sūtra. thusly. Subhūti. is not a sentient being. no person. and a life. studies. The Dharmakāya is without appearance “Subhūti. an ordinary person that the Tathāgata speaks of is not an ordinary person. “Thusly. and by means of no self. and no life.sentient being that the Tathāgata has spoken of. The merits of prajñā are incomparable “Subhūti. Subhūti. with the Thirty-two Marks the Tathāgata is to be . thusly. no being. is the Buddha’s attainment of Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly. 26. and accepts. what do you think? You should not say that the Tathāgata is mindful. No dharmas may be grasped Subhūti asked the Buddha. and is thus called a sentient being. 25. is called Anuttarā Samyaksaṃbodhi. but ordinary people believe it is a self. The virtuous practice of a pure mind “Moreover. maintains. what do you think? Can the Tathāgata be observed by means of the Thirty -two Marks?” Subhūti replied. then there would be a self. then the merits the other person are not even one hundredth as good. and speaks it for others. the equality of dharmas that has nothing that is better or worse.” 22. there is not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may be obtained. If there were sentient beings crossed over by the Tathāgata. The existence of a self as spoken of by the Tathāgata is not the existence of a self. With regard to my Anuttarā Samyaksaṃbodhi. Why? Truly there are no sentient beings crossed over by the Tathāgata. They are so vastly inferior that the two are incomparable. and are thus called pure dharmas.’ Subhūti. given away by someone in the practice of giving. recites. a person. these pure dharmas that the Tathāgata speaks of are not pure dharmas. a being. and there were mountains such as this of the Seven Precious Jewels. 23. King of Mountains. do not foster such mindfulness. Subhūti. suppose three thousand great thousand-worlds all contained Sumeru. “Bhagavān.

as there are grains of sand in the Ganges River.observed. The principle of the unity of appearances .’ Subhūti.” The Buddha said.’ Subhūti. attained Anuttarā Samyaksaṃbodhi. thus do I explain the meaning of what the Buddha has said. saying: If one perceives me in forms. goes. from the perfection of characteristics. from the perfection of characteristics. the reason for this is that bodhisattvas do not receive merit. the Bhagavān spoke a gāthā. “Subhūti. This person practices a deviant path And cannot see the Tathāgata. why do you say that bodhisattvas do not receive merit?” “Subhūti. filled as many world realms with the Seven Precious Jewels. and for this reason is called the Tathāgata. and the merits attained by this bodhisattva surpass those of the previous bodhisattva. saying. “Bhagavān. “Bhagavān. ‘The Tathāgata has not. Why? The Tathāgata does not truly come or go anywhere. 27. if the Tathāgata could be observed by means of the Thirty-two Marks. One should not observe the Tathāgata by means of the Thirty-two Marks. then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha. Why? One who is developing the mind of Anuttarā Samyaksaṃbodhi in accordance with the Dharma does not speak of a characteristic of annihilation. attained Anuttarā Samyaksaṃbodhi. the one who develops the mind of Anuttarā Samyaksaṃbodhi is then is speaking of the characteristic of the annihilation of dharmas.” Subhūti addressed the Buddha. then this is superior. suppose you are mindful. Do not foster this mindfulness. If there is a person with the awareness that all dharmas are not the self. in the practice of giving. No severing. 29. this person does not understand the true meaning of my teachings. or lies down. Not receiving. Power and position destroyed in silence “Subhūti. 28.” At that time. ‘The Tathāgata has not. saying. for bodhisattvas to truly cultivate merit. no annihilation “Subhūti. If one listens for me in sounds. if someone says that the Tathāgata comes. Subhūti. 30. and therefore it is said that there is no merit received. suppose a bodhisattva. you should not foster the mindfulness. being mindful in this way. they should not desire to receive it. not desiring “Subhūti. sits.

a characteristic of a being. Yet. Subhūti. 31. Unborn knowing and perceiving “Subhūti. the characteristic of a being. would these atoms be very many in number?” “They would be extremely many. Why? The characteristic of a self. the characteristic of a being. suppose a person says. what do you think? Does this person understand the true meaning of my teachings?” “No. the true characteristic of dharmas is not a characteristic of dharmas.’ Subhūti. Bhagavān. and gave them away in the practice of giving. one who develops the mind of Anuttarā Samyaksaṃbodhi should thusly know. the characteristic of a person. Transforming the unreal “Subhūti. and is thus called the unified appearance. Thusly should they be contemplated.” “Subhūti. and a characteristic of a life. For what reason? All conditioned dharmas Are like dreams. and thusly believe. the one unified appearance cannot be spoken. and the characteristic of a life. Bhagavān. the characteristic of a person. How should one explain it? Without grasping at characteristics. the three thousand great thousand-worlds spoken of by the Tathāgata are not worlds. ‘The Buddha speaks of the characteristic of a self.” “Subhūti. maintains. and they are thus called the characteristic of a self. and characteristic of a life that the Bhagavān speaks of. the Buddha does speak of a multitude of atoms. innumerable worlds with the Seven Precious Jewels. then the merits of this surpass the others. Why? The unified appearance spoken of by the Tathāgata is not a unified appearance. even with as little as a four-line gāthā. a characteristic of a person. studies. in unmoving suchness. if a good man or good woman disintegrated three thousand great thousand -worlds into atoms. and therefore the multitude of atoms spoken of by the Buddha is not a multitude of atoms. Why? If this multitude of atoms truly existed. 32. are not a characteristic of a self. characteristic of a being. thusly see. and the characteristic of a life. and accepts. and is thus called the characteristic of dharmas. then the Buddha would not speak of a multitude of atoms. this person does not understand the true meaning of the Tathāgata’s teachings. Bhagavān. bubbles. illusions. and explains it to others. Like drops of dew. or shadows. and are thus called worlds.“Subhūti. but ordinary people wish to acquire it. Why? The existence of these worlds is like one unified appearance. or flashes of lightning. characteristic of a person. and is thus called a multitude of atoms. recites. not giving rise to notions of dharmas. suppose someone filled immeasurable. If a good man or good woman develops the mind of a bodhisattva and maintains this sūtra. .

Appendix: Mantra for the Vajracchedikā Prajñāpāramitā namo bhagavatīprajñāpāramitāyai oṃ īriti īṣiri śruta viṣaya viṣaya svāhā . upāsikās. and practiced in accordance. heard what the Buddha had said.After the Buddha had spoken this sūtra. With great bliss. accepted. then Elder Subhūti along with all the bhikṣus. bhikṣuṇīs. and the devas. upāsakas. and asuras from every world. humans. they believed.

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