This piece is NOT one that I translated (those I'll be posting on Wednesdays), but I found it pretty
A Sutra is a Buddhist religious manual or text. This specific Sutra is the Diamond Sutra, but what is way cooler is that it's a translation of a Buddhist text INTO CLASSICAL CHINESE! The manuscript was discovered in one of the Mogao Caves in Dunhuang (敦煌), Gansu Province (甘肃省／甘肅省). It was likely done sometime around the 5th - 8th century CE. It's a translation of the Taishō Triptaka, 8:235 (I don't know what that means, but maybe you do!).
| This is the drawing that was found as part of the manuscript. Badass. |
(And if I'm violating any copyright or anything by posting this translation, please let me know; I'd really rather avoid prosecution. All I want is to spread that Classical Chinese love.)
Also, I'm sorry to note that I do not have a copy of the Classical Chinese for this piece. 非常保險，希望大家能理解。 That said, there are pictures available of the entire scroll, so please do feel free to take a look!
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.
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.
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.
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
oṃ īriti īṣiri śruta viṣaya viṣaya svāhā
If you made it to the end of this piece: go you! This is a really long scroll -- just imagine having to write the whole thing out... Moreover, the ideas are very complex. I'm not by any means an expert on Buddhism, in general or in China specifically; I'm just a stressed-out college student with an esoteric passion for Ancient China. So, if you have any insight as to what this is telling us (as an expert, or just as a layperson with an opinion), then comment below! And seriously, why are adornments called adornments if they're not adornments? Why is the mind called a mind if it's not a mind?!
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