Vajracchedikā nāma Triśatikā Prajñāpāramitā
The Three-Hundred-Line Prajñāpāramitā Named Vajracchedikā
Quang Dang Tran translated from Sanskrit
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Homage to Bhagavatī Āryaprajñāpāramitā.
1
Thus have I heard.
At one time the Bhagavān was dwelling at Śrāvastī, in Jetavana, in the park of Anāthapiṇḍada, together with a great bhikṣu-saṃgha of twelve hundred and fifty bhikṣus, and with many Bodhisattva Mahāsattvas.
Then, in the morning, the Bhagavān put on his lower robe, took his bowl and outer robe, and entered the great city of Śrāvastī for alms. Having gone for alms in the great city of Śrāvastī, having completed the meal and returned from the alms-round, the Bhagavān put away his bowl and robe, washed his feet, and sat down on the seat prepared for him. Having crossed his legs in the paryaṅka posture, he held his body upright and established mindfulness before him.
Then many bhikṣus approached the Bhagavān. Having approached, they bowed their heads at the Bhagavān’s feet, circumambulated him three times to the right, and sat to one side.
2
At that time the venerable Subhūti was also present in that assembly and was seated there. Then the venerable Subhūti rose from his seat, arranged his upper robe over one shoulder, placed his right knee on the ground, joined his palms toward the Bhagavān, and said to the Bhagavān:
“Wonderful, Bhagavān; most wonderful, Sugata, is the extent to which the Bodhisattva Mahāsattvas have been taken up by the Tathāgata, the Arhat, the Samyaksaṃbuddha, with the highest favor. Wonderful, Bhagavān, is the extent to which the Bodhisattva Mahāsattvas have been entrusted by the Tathāgata, the Arhat, the Samyaksaṃbuddha, with the highest entrustment.
“Bhagavān, how should a son or daughter of good family who has set out in the Bodhisattvayāna stand? How should such a one practice? How should such a one master the mind?”
When this had been said, the Bhagavān said to the venerable Subhūti: “Good, good, Subhūti. It is so, Subhūti; it is exactly as you say. The Bodhisattva Mahāsattvas have been taken up by the Tathāgata with the highest favor; they have been entrusted by the Tathāgata with the highest entrustment.
“Therefore, Subhūti, listen well and attend carefully. I shall explain to you how one who has set out in the Bodhisattvayāna should stand, how such a one should practice, and how such a one should master the mind.”
“So be it, Bhagavān,” the venerable Subhūti replied, and he listened to the Bhagavān.
3
The Bhagavān said:
“Here, Subhūti, one who has set out in the Bodhisattvayāna should generate the mind in this way: ‘As many beings as there are in the realm of beings, included under the designation of beings—whether egg-born, womb-born, moisture-born, or spontaneously born; whether with form or without form; whether with perception, without perception, or neither with perception nor without perception; whatever realm of beings is designated as a realm of beings—all of them must be brought by me to complete parinirvāṇa in the nirvāṇadhātu without remainder.’
“Yet, although immeasurable beings have thus been brought to parinirvāṇa, no being at all has been brought to parinirvāṇa.
“Why is that? If, Subhūti, a perception of a being were to occur in a Bodhisattva, that one should not be called a Bodhisattva. Why is that? Subhūti, one in whom a perception of a being occurs, or a perception of jīva, or a perception of pudgala, should not be called a Bodhisattva.”
4
“Moreover, Subhūti, a Bodhisattva should not give a gift while established in a thing. A gift should not be given while established anywhere. A gift should not be given while established in form; nor should a gift be given while established in sound, smell, taste, touch, or dharmas.
“Thus, Subhūti, a Bodhisattva Mahāsattva should give a gift in such a way that even in the perception of a sign one does not stand.
“Why is that? Subhūti, the puṇyaskandha of a Bodhisattva who gives without being established is not easy to measure.
“What do you think, Subhūti? Is it easy to measure the space in the eastern direction?”
Subhūti said: “No, Bhagavān.”
The Bhagavān said: “Likewise, in the southern, western, northern, lower, and upper directions, in the intermediate directions, and throughout the ten directions, is it easy to measure space?”
Subhūti said: “No, Bhagavān.”
The Bhagavān said: “In the same way, Subhūti, the puṇyaskandha of a Bodhisattva who gives without being established is not easy to measure. Thus, Subhūti, one who has set out in the Bodhisattvayāna should give a gift in such a way that even in the perception of a sign one does not stand.”
5
“What do you think, Subhūti? Should the Tathāgata be seen through the perfection of marks?”
Subhūti said: “No, Bhagavān. The Tathāgata should not be seen through the perfection of marks. Why is that? Bhagavān, what has been taught by the Tathāgata as the perfection of marks is itself the non-perfection of marks.”
When this had been said, the Bhagavān said to the venerable Subhūti: “Subhūti, as much as there is perfection of marks, so much is false; as much as there is non-perfection of marks, so much is not false. Therefore the Tathāgata is to be seen from marks and non-marks.”
6
When this had been said, the venerable Subhūti said to the Bhagavān:
“Bhagavān, will there be any beings in the future, in the last time, in the last period, in the last five hundred years, when the true Dharma is disappearing, who, when such sūtrānta statements are being taught, will give rise to a perception of truth?”
The Bhagavān said: “Subhūti, in the future, in the last time, in the last period, in the last five hundred years, when the true Dharma is disappearing, there will be Bodhisattva Mahāsattvas endowed with qualities, endowed with śīla, and endowed with prajñā, who, when such sūtrānta statements are being taught, will give rise to a perception of truth.
“Subhūti, those Bodhisattva Mahāsattvas will not have served only one Buddha, nor planted roots of merit under only one Buddha. Rather, Subhūti, those Bodhisattva Mahāsattvas will have served many hundreds of thousands of Buddhas and planted roots of merit under many hundreds of thousands of Buddhas. When such sūtrānta statements are being taught, they will obtain even a single moment of serene faith.
“They are known, Subhūti, by the Tathāgata through buddhajñāna. They are seen, Subhūti, by the Tathāgata with buddhacakṣus. They are awakened to by the Tathāgata. All of them, Subhūti, will produce and receive an immeasurable, incalculable puṇyaskandha.
“Why is that? Subhūti, in those Bodhisattva Mahāsattvas there occurs no perception of ātman, no perception of sattva, no perception of jīva, and no perception of pudgala. Nor, Subhūti, does a perception of dharma occur in those Bodhisattva Mahāsattvas; nor a perception of adharma. Nor does perception or non-perception occur in them.
“Why is that? If, Subhūti, a perception of dharma were to occur in those Bodhisattva Mahāsattvas, that itself would be their grasping at ātman, grasping at sattva, grasping at jīva, and grasping at pudgala. If a perception of adharma were to occur, that too would be their grasping at ātman, grasping at sattva, grasping at jīva, and grasping at pudgala.
“Why is that? Subhūti, a Bodhisattva Mahāsattva should not grasp dharma, nor should one grasp adharma. Therefore this was said by the Tathāgata with hidden intent: those who understand the dharmaparyāya as like a raft should abandon even dharmas, how much more adharmas.”
7
Again the Bhagavān said to the venerable Subhūti:
“What do you think, Subhūti? Is there any dharma that the Tathāgata has awakened to as Anuttarā Samyaksaṃbodhi? Or has any dharma been taught by the Tathāgata?”
The venerable Subhūti said: “Bhagavān, as I understand the meaning of the Bhagavān’s teaching, there is no dharma that the Tathāgata has awakened to as Anuttarā Samyaksaṃbodhi, and there is no dharma that the Tathāgata has taught. Why is that? The dharma awakened to or taught by the Tathāgata is ungraspable and inexpressible. It is neither dharma nor adharma. Why is that? The āryapudgalas are revealed through the asaṃskṛta.”
8
The Bhagavān said:
“What do you think, Subhūti? If a son or daughter of good family were to fill this trisāhasramahāsāhasra-lokadhātu with the seven jewels and give it as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, would that son or daughter of good family produce a great puṇyaskandha because of that?”
Subhūti said: “Great, Bhagavān; great, Sugata. That son or daughter of good family would produce a great puṇyaskandha because of that. Why is that? Bhagavān, the puṇyaskandha taught by the Tathāgata has been taught by the Tathāgata as non-skandha. Therefore the Tathāgata says: ‘puṇyaskandha, puṇyaskandha.’”
The Bhagavān said: “And yet, Subhūti, if a son or daughter of good family were to fill this trisāhasramahāsāhasra-lokadhātu with the seven jewels and give it as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, and if another, taking from this dharmaparyāya even a four-line gāthā, were to teach it and illuminate it fully to others, the latter would produce a much greater puṇyaskandha, immeasurable and incalculable.
“Why is that? From this, Subhūti, arises the Anuttarā Samyaksaṃbodhi of the Tathāgatas, Arhats, Samyaksaṃbuddhas; from this arise the Buddha Bhagavāns. Why is that? Subhūti, the buddhadharmas called buddhadharmas were taught by the Tathāgata as abuddhadharmas. Therefore they are called buddhadharmas.”
9
“What do you think, Subhūti? Does a srotaāpanna think: ‘I have attained the fruit of srotaāpatti’?”
Subhūti said: “No, Bhagavān. A srotaāpanna does not think: ‘I have attained the fruit of srotaāpatti.’ Why is that? Bhagavān, one has not entered any dharma; therefore one is called srotaāpanna. One has not entered form, nor sounds, nor smells, nor tastes, nor tangibles, nor dharmas. Therefore one is called srotaāpanna. Bhagavān, if a srotaāpanna were to think, ‘I have attained the fruit of srotaāpatti,’ that itself would be grasping at ātman, grasping at sattva, grasping at jīva, and grasping at pudgala.”
The Bhagavān said: “What do you think, Subhūti? Does a sakṛdāgāmin think: ‘I have attained the fruit of sakṛdāgāmin’?”
Subhūti said: “No, Bhagavān. A sakṛdāgāmin does not think: ‘I have attained the fruit of sakṛdāgāmin.’ Why is that? There is no dharma that has entered into sakṛdāgāmitva. Therefore one is called sakṛdāgāmin.”
The Bhagavān said: “What do you think, Subhūti? Does an anāgāmin think: ‘I have attained the fruit of anāgāmin’?”
Subhūti said: “No, Bhagavān. An anāgāmin does not think: ‘I have attained the fruit of anāgāmin.’ Why is that? Bhagavān, there is no dharma that has entered into anāgāmitva. Therefore one is called anāgāmin.”
The Bhagavān said: “What do you think, Subhūti? Does an arhat think: ‘I have attained arhattva’?”
Subhūti said: “No, Bhagavān. An arhat does not think: ‘I have attained arhattva.’ Why is that? Bhagavān, there is no dharma called arhat. Therefore one is called arhat. Bhagavān, if an arhat were to think, ‘I have attained arhattva,’ that itself would be grasping at ātman, grasping at sattva, grasping at jīva, and grasping at pudgala.
“Why is that? Bhagavān, I have been declared by the Tathāgata, the Arhat, the Samyaksaṃbuddha, to be foremost among those who dwell in araṇāvihāra. Bhagavān, I am an arhat free from passion; yet, Bhagavān, I do not think: ‘I am an arhat free from passion.’ If, Bhagavān, I were to think, ‘I have attained arhattva,’ the Tathāgata would not have declared of me: ‘Subhūti, son of good family, is foremost among those who dwell in araṇāvihāra.’ Because Subhūti dwells nowhere at all, he is called one who dwells in araṇāvihāra.”
10
The Bhagavān said:
“What do you think, Subhūti? Is there any dharma that the Tathāgata received in the presence of Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha?”
Subhūti said: “No, Bhagavān. There is no dharma that the Tathāgata received in the presence of Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha.”
The Bhagavān said: “Subhūti, if any Bodhisattva were to say, ‘I shall accomplish the adornments of a Buddha-field,’ that one would speak falsely. Why is that? Subhūti, the ‘adornments of a field’ called ‘adornments of a field’ have been taught by the Tathāgata as non-adornments. Therefore they are called adornments of a field.
“Therefore, Subhūti, a Bodhisattva Mahāsattva should generate a mind that is thus unsupported. One should generate a mind that is not established anywhere. One should not generate a mind established in form, nor in sound, smell, taste, touch, or dharmas.
“Suppose, Subhūti, there were a person endowed with a body, a great body, and that person’s self-existence were like Sumeru, king of mountains. What do you think, Subhūti? Would that self-existence be great?”
Subhūti said: “Great, Bhagavān; great, Sugata, would that self-existence be. Why is that? Bhagavān, self-existence called self-existence has been taught by the Tathāgata as non-existence. Therefore it is called self-existence. Bhagavān, it is neither existence nor non-existence. Therefore it is called self-existence.”
11
The Bhagavān said:
“What do you think, Subhūti? If there were as many Gaṅgā rivers as there are grains of sand in the great river Gaṅgā, and if in those rivers there were grains of sand, would those grains of sand be many?”
Subhūti said: “Bhagavān, even those Gaṅgā rivers would already be many, how much more the grains of sand in those Gaṅgā rivers.”
The Bhagavān said: “I declare to you, Subhūti, I make known to you: if there were as many world-systems as there are grains of sand in those Gaṅgā rivers, and if some woman or man were to fill them with the seven jewels and give them as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, what do you think, Subhūti? Would that woman or man, because of that, produce a great puṇyaskandha?”
Subhūti said: “Great, Bhagavān; great, Sugata. That woman or man would produce a puṇyaskandha immeasurable and incalculable.”
The Bhagavān said: “Yet, Subhūti, if a woman or man were to fill that many world-systems with the seven jewels and give them as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, and if a son or daughter of good family, taking from this dharmaparyāya even a four-line gāthā, were to teach it and illuminate it to others, the latter, because of that, would produce a much greater puṇyaskandha, immeasurable and incalculable.”
12
“Moreover, Subhūti, wherever on earth, taking from this dharmaparyāya even a four-line gāthā, it is taught or illuminated, that place on earth will become a caitya for the world with its devas, humans, and asuras. How much more so for those who will hold, recite, learn completely, and fully illuminate this entire dharmaparyāya for others.
“Subhūti, they will be endowed with the highest wonder. In that place on earth, Subhūti, the Śāstā dwells, or some other one occupying the place of a wise teacher.”
13
When this had been said, the venerable Subhūti said to the Bhagavān:
“Bhagavān, what is the name of this dharmaparyāya, and how should I hold it?”
The Bhagavān said: “Subhūti, this dharmaparyāya is named Prajñāpāramitā. Hold it in this way. Why is that? The very Prajñāpāramitā taught by the Tathāgata has been taught by the Tathāgata as apāramitā. Therefore it is called Prajñāpāramitā.
“What do you think, Subhūti? Is there any dharma that has been taught by the Tathāgata?”
Subhūti said: “No, Bhagavān. There is no dharma that has been taught by the Tathāgata.”
The Bhagavān said: “What do you think, Subhūti? Is the dust of the earth in a trisāhasramahāsāhasra-lokadhātu much?”
Subhūti said: “Much, Bhagavān; much, Sugata, would be the dust of the earth. Why is that? Bhagavān, what the Tathāgata has taught as earth-dust has been taught by the Tathāgata as non-dust. Therefore it is called earth-dust. And what the Tathāgata has taught as a world-system has been taught by the Tathāgata as non-system. Therefore it is called a world-system.”
The Bhagavān said: “What do you think, Subhūti? Should the Tathāgata, Arhat, Samyaksaṃbuddha be seen by means of the thirty-two marks of a great person?”
Subhūti said: “No, Bhagavān. The Tathāgata, Arhat, Samyaksaṃbuddha should not be seen by means of the thirty-two marks of a great person. Why is that? Bhagavān, the thirty-two marks of a great person taught by the Tathāgata have been taught by the Tathāgata as non-marks. Therefore they are called the thirty-two marks of a great person.”
The Bhagavān said: “Subhūti, if a woman or man were to give up as many bodies as there are grains of sand in the Gaṅgā river, day after day, and were to give up bodies in this way for kalpas as numerous as the grains of sand in the Gaṅgā river; and if another, taking from this dharmaparyāya even a four-line gāthā, were to teach it and illuminate it to others, the latter, because of that, would produce a much greater puṇyaskandha, immeasurable and incalculable.”
14
Then the venerable Subhūti, moved by the force of Dharma, shed tears. Wiping away his tears, he said to the Bhagavān:
“Wonderful, Bhagavān; most wonderful, Sugata, is this dharmaparyāya taught by the Tathāgata for the benefit of beings who have set out in the foremost yāna, for the benefit of beings who have set out in the supreme yāna. Since knowledge arose in me, Bhagavān, never before have I heard a dharmaparyāya like this.
“Bhagavān, Bodhisattvas who, when this sūtra is being taught, hear it and give rise to a perception of truth, will be endowed with the highest wonder. Why is that? Bhagavān, this perception of truth itself is a perception of non-truth. Therefore the Tathāgata says: ‘perception of truth, perception of truth.’
“Bhagavān, it is not wonderful that I accept and believe this dharmaparyāya as it is being taught. But, Bhagavān, those beings who will exist in the future, in the last time, in the last period, in the last five hundred years, when the true Dharma is disappearing, who will take up, hold, recite, learn completely, and fully illuminate this dharmaparyāya for others, they will be endowed with the highest wonder.
“Moreover, Bhagavān, in them there will occur no perception of ātman, no perception of sattva, no perception of jīva, no perception of pudgala. Nor will any perception or non-perception occur in them. Why is that? Bhagavān, the perception of ātman is itself non-perception; the perceptions of sattva, jīva, and pudgala are themselves non-perception. Why is that? The Buddha Bhagavāns have gone beyond all perceptions.”
When this had been said, the Bhagavān said to the venerable Subhūti:
“So it is, Subhūti; so it is. Those beings will be endowed with the highest wonder who, when this sūtra is being taught, will not tremble, will not be terrified, and will not fall into fear.
“Why is that? Subhūti, this has been taught by the Tathāgata as the supreme pāramitā, namely apāramitā. And the supreme pāramitā that the Tathāgata teaches is also taught by immeasurable Buddha Bhagavāns. Therefore it is called the supreme pāramitā.
“Moreover, Subhūti, the kṣāntipāramitā of the Tathāgata is itself apāramitā. Why is that? Subhūti, when King Kali cut off my limbs and members and flesh, at that time there was in me no perception of ātman, no perception of sattva, no perception of jīva, no perception of pudgala; nor was there in me any perception or non-perception.
“Why is that? If, Subhūti, at that time there had been in me a perception of ātman, there would also have been in me a perception of malice. If there had been a perception of sattva, jīva, or pudgala, there would also have been in me a perception of malice.
“Why is that? I remember, Subhūti, that in the past, for five hundred births, I was the ṛṣi Kṣāntivādin. There too, no perception of ātman occurred in me, no perception of sattva, no perception of jīva, and no perception of pudgala occurred in me.
“Therefore, Subhūti, a Bodhisattva Mahāsattva should abandon all perceptions and generate the mind toward Anuttarā Samyaksaṃbodhi. One should not generate a mind established in form, nor a mind established in sound, smell, taste, touch, or dharmas. One should not generate a mind established in dharma, nor one established in adharma. One should generate a mind established nowhere at all.
“Why is that? Whatever is established is itself not established. Therefore the Tathāgata teaches: a Bodhisattva should give a gift while not established; a gift should not be given while established in form, sound, smell, taste, touch, or dharmas.
“Moreover, Subhūti, a Bodhisattva should perform such giving and renunciation for the welfare of all beings. Why is that? Subhūti, this perception of beings is itself non-perception. Those very beings spoken of by the Tathāgata as all beings are themselves non-beings. Why is that? Subhūti, the Tathāgata speaks truth, speaks reality, speaks what is so, speaks not otherwise; the Tathāgata does not speak falsely.
“Moreover, Subhūti, the dharma awakened to, taught, and contemplated by the Tathāgata—therein there is neither truth nor falsehood.
“It is like this, Subhūti: a person who has entered darkness sees nothing. In the same way should a Bodhisattva fallen into things be seen, if one gives while fallen into things. It is like this, Subhūti: a person with eyes, when night has become bright and the sun has risen, sees manifold forms. In the same way should a Bodhisattva not fallen into things be seen, if one gives while not fallen into things.
“Moreover, Subhūti, those sons or daughters of good family who will take up, hold, recite, learn completely, and fully illuminate this dharmaparyāya for others are known by the Tathāgata through buddhajñāna, seen by the Tathāgata with buddhacakṣus, and awakened to by the Tathāgata. All those beings, Subhūti, will produce and receive an immeasurable, incalculable puṇyaskandha.”
15
“Moreover, Subhūti, if a woman or man in the morning were to give up as many bodies as there are grains of sand in the Gaṅgā river, at noon were likewise to give up as many bodies as there are grains of sand in the Gaṅgā river, and in the evening were likewise to give up as many bodies as there are grains of sand in the Gaṅgā river, and in this manner for many hundreds of thousands of niyuta-koṭis of kalpas were to give up bodies, yet if another, having heard this dharmaparyāya, does not reject it, the latter, because of that, would produce a much greater puṇyaskandha, immeasurable and incalculable. How much more so one who, having written it down, takes it up, holds it, recites it, learns it completely, and fully illuminates it for others.
“Moreover, Subhūti, this dharmaparyāya is inconceivable and incomparable. This dharmaparyāya has been taught by the Tathāgata for the welfare of beings who have set out in the foremost yāna, for the welfare of beings who have set out in the supreme yāna.
“Those who will take up, hold, recite, learn completely, and fully illuminate this dharmaparyāya for others are known by the Tathāgata through buddhajñāna, seen by the Tathāgata with buddhacakṣus, and awakened to by the Tathāgata. All those beings, Subhūti, will be endowed with an immeasurable puṇyaskandha; they will be endowed with an inconceivable, incomparable, immeasurable, and limitless puṇyaskandha. All those beings, Subhūti, will hold bodhi equally, recite it, and learn it completely.
“Why is that? Subhūti, this dharmaparyāya cannot be heard by beings of inferior aspiration, nor by those with the view of ātman, the view of sattva, the view of jīva, or the view of pudgala. This dharmaparyāya cannot be heard, taken up, held, recited, or learned completely by beings who have not made the Bodhisattva vow. This is impossible.
“Moreover, Subhūti, wherever this sūtra will be made known, that place on earth will be worthy of worship by the world with its devas, humans, and asuras. That place on earth will be worthy of reverence and circumambulation. That place on earth will become a caitya.”
16
“Moreover, Subhūti, those sons or daughters of good family who will take up, hold, recite, learn completely, properly attend to, and fully illuminate to others such sūtrāntas as these will be despised; they will be greatly despised.
“Why is that? Subhūti, whatever unwholesome karmas created by those beings in former births were conducive to rebirth in the lower realms will be exhausted by their being despised in this very life, and they will attain buddhabodhi.
“Subhūti, I remember that in the past, countless kalpas, even more than countless, beyond Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha, there were eighty-four hundreds of thousands of koṭi-niyutas of Buddhas whom I served; having served them, I did not fail them.
“Yet, Subhūti, compared with the puṇyaskandha of those who, in the last time, in the last period, in the last five hundred years, when the true Dharma is disappearing, will take up, hold, recite, learn completely, and fully illuminate for others such sūtrāntas as these, that earlier puṇyaskandha from my serving the Buddha Bhagavāns does not approach even a hundredth part, nor a thousandth, nor a hundred-thousandth, nor a koṭi-th, nor a hundred-koṭi-th, nor a hundred-thousand-koṭi-th, nor a hundred-thousand-koṭi-niyuta-th part. It does not bear number, fraction, calculation, comparison, equivalence, or any analogy whatsoever.
“If, Subhūti, I were to speak of the puṇyaskandha of those sons and daughters of good family, as much as they will produce and receive at that time, beings would go mad or become mentally distracted.
“Moreover, Subhūti, this dharmaparyāya has been taught by the Tathāgata as inconceivable and incomparable. Its fruition should be expected to be inconceivable.”
17
Then the venerable Subhūti said to the Bhagavān:
“Bhagavān, how should one who has set out in the Bodhisattvayāna stand? How should such a one practice? How should such a one master the mind?”
The Bhagavān said:
“Here, Subhūti, one who has set out in the Bodhisattvayāna should generate the mind in this way: ‘All beings must be brought by me to complete parinirvāṇa in the nirvāṇadhātu without remainder.’ Yet, after beings have thus been brought to parinirvāṇa, no being at all has been brought to parinirvāṇa.
“Why is that? If, Subhūti, a perception of a being were to occur in a Bodhisattva, that one should not be called a Bodhisattva. If a perception of jīva, up to a perception of pudgala, were to occur, that one should not be called a Bodhisattva. Why is that? Subhūti, there is no dharma called one who has set out in the Bodhisattvayāna.
“What do you think, Subhūti? Is there any dharma by which the Tathāgata awakened to Anuttarā Samyaksaṃbodhi in the presence of Dīpaṃkara Tathāgata?”
The venerable Subhūti said: “Bhagavān, as I understand the meaning of the Bhagavān’s teaching, there is no dharma by which the Tathāgata awakened to Anuttarā Samyaksaṃbodhi in the presence of Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha.”
The Bhagavān said: “So it is, Subhūti; so it is. There is no dharma by which the Tathāgata awakened to Anuttarā Samyaksaṃbodhi in the presence of Dīpaṃkara Tathāgata, Arhat, Samyaksaṃbuddha. If there had been any dharma awakened to by the Tathāgata, then Dīpaṃkara Tathāgata would not have predicted of me: ‘Young brahmin, in the future you will become a Tathāgata, Arhat, Samyaksaṃbuddha named Śākyamuni.’
“Because, Subhūti, there is no dharma by which the Tathāgata, Arhat, Samyaksaṃbuddha awakened to Anuttarā Samyaksaṃbodhi, therefore I was predicted by Dīpaṃkara Tathāgata: ‘Young brahmin, in the future you will become a Tathāgata, Arhat, Samyaksaṃbuddha named Śākyamuni.’
“Why is that? Subhūti, ‘Tathāgata’ is a designation for bhūtatathatā. ‘Tathāgata’ is a designation for anutpādadharmatā. ‘Tathāgata’ is a designation for the cutting off of dharmas. ‘Tathāgata’ is a designation for what is utterly unborn. Why is that? Subhūti, this non-arising is the paramārtha.
“Subhūti, if anyone were to say, ‘The Tathāgata, Arhat, Samyaksaṃbuddha has awakened to Anuttarā Samyaksaṃbodhi,’ that person would speak falsely. That person would slander me, Subhūti, by grasping what is not real. Why is that? There is no dharma by which the Tathāgata awakened to Anuttarā Samyaksaṃbodhi. And the dharma awakened to or taught by the Tathāgata—therein there is neither truth nor falsehood.
“Therefore the Tathāgata teaches: all dharmas are buddhadharmas. Why is that? Subhūti, ‘all dharmas’ have been taught by the Tathāgata as adharmas. Therefore they are called all dharmas, buddhadharmas.
“It is like this, Subhūti: suppose there were a person endowed with a body, a great body.”
The venerable Subhūti said: “Bhagavān, that person taught by the Tathāgata as endowed with a body, a great body, has been taught by the Tathāgata as bodyless. Therefore one is called endowed with a body, a great body.”
The Bhagavān said: “So it is, Subhūti. If a Bodhisattva were to say, ‘I shall bring beings to parinirvāṇa,’ that one should not be called a Bodhisattva. Why is that? Subhūti, is there any dharma called Bodhisattva?”
Subhūti said: “No, Bhagavān. There is no dharma called Bodhisattva.”
The Bhagavān said: “Subhūti, beings called beings have been taught by the Tathāgata as non-beings. Therefore they are called beings. Therefore the Tathāgata teaches: all dharmas are without ātman, without jīva, without poṣa, and without pudgala.
“Subhūti, if a Bodhisattva says, ‘I shall accomplish the adornments of a Buddha-field,’ that one speaks falsely. Why is that? Subhūti, ‘field-adornments, field-adornments’ have been taught by the Tathāgata as non-adornments. Therefore they are called field-adornments.
“Subhūti, a Bodhisattva who has faith and confidence in ‘dharmas are without ātman, dharmas are without ātman’ has been named by the Tathāgata, Arhat, Samyaksaṃbuddha, a Bodhisattva Mahāsattva.”
18
The Bhagavān said:
“What do you think, Subhūti? Does the Tathāgata possess the fleshly eye?”
Subhūti said: “So it is, Bhagavān. The Tathāgata possesses the fleshly eye.”
“Does the Tathāgata possess the divine eye?” “So it is, Bhagavān. The Tathāgata possesses the divine eye.”
“Does the Tathāgata possess the prajñā-eye?” “So it is, Bhagavān. The Tathāgata possesses the prajñā-eye.”
“Does the Tathāgata possess the Dharma-eye?” “So it is, Bhagavān. The Tathāgata possesses the Dharma-eye.”
“Does the Tathāgata possess buddhacakṣus?” “So it is, Bhagavān. The Tathāgata possesses buddhacakṣus.”
The Bhagavān said: “What do you think, Subhūti? As many grains of sand as there are in the great river Gaṅgā—have those grains of sand been taught by the Tathāgata?”
Subhūti said: “So it is, Bhagavān; so it is, Sugata. The grains of sand have been taught by the Tathāgata.”
The Bhagavān said: “What do you think, Subhūti? If there were as many Gaṅgā rivers as there are grains of sand in the great river Gaṅgā, and in them as many grains of sand, and as many world-systems as those grains, would those world-systems be many?”
Subhūti said: “So it is, Bhagavān; so it is, Sugata. Those world-systems would be many.”
The Bhagavān said: “Subhūti, as many beings as there are in those world-systems, I know their diverse streams of mind. Why is that? Subhūti, ‘stream of mind, stream of mind’ has been taught by the Tathāgata as no stream. Therefore it is called stream of mind. Why is that? Subhūti, past mind is not apprehended; future mind is not apprehended; present mind is not apprehended.”
19
“What do you think, Subhūti? If a son or daughter of good family were to fill this trisāhasramahāsāhasra-lokadhātu with the seven jewels and give it as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, would that son or daughter of good family, because of that, produce a great puṇyaskandha?”
Subhūti said: “Great, Bhagavān; great, Sugata.”
The Bhagavān said: “So it is, Subhūti; so it is. That son or daughter of good family, because of that, would produce a great puṇyaskandha, immeasurable and incalculable. Why is that? Subhūti, ‘puṇyaskandha, puṇyaskandha’ has been taught by the Tathāgata as non-skandha. Therefore it is called puṇyaskandha. If, Subhūti, there truly were a puṇyaskandha, the Tathāgata would not have said: ‘puṇyaskandha, puṇyaskandha.’”
20
“What do you think, Subhūti? Should the Tathāgata be seen through the complete accomplishment of the rūpakāya?”
Subhūti said: “No, Bhagavān. The Tathāgata should not be seen through the complete accomplishment of the rūpakāya. Why is that? Bhagavān, ‘complete accomplishment of the rūpakāya’ has been taught by the Tathāgata as non-accomplishment. Therefore it is called complete accomplishment of the rūpakāya.”
The Bhagavān said: “What do you think, Subhūti? Should the Tathāgata be seen through the perfection of marks?”
Subhūti said: “No, Bhagavān. The Tathāgata should not be seen through the perfection of marks. Why is that? Bhagavān, the perfection of marks taught by the Tathāgata has been taught by the Tathāgata as the non-perfection of marks. Therefore it is called perfection of marks.”
21
The Bhagavān said:
“What do you think, Subhūti? Does the Tathāgata think: ‘Dharma has been taught by me’?”
Subhūti said: “No, Bhagavān. The Tathāgata does not think: ‘Dharma has been taught by me.’”
The Bhagavān said: “Subhūti, if anyone were to say, ‘Dharma has been taught by the Tathāgata,’ that one would speak falsely. That person would slander me, Subhūti, by grasping what is not real. Why is that? Subhūti, ‘Dharma-teaching, Dharma-teaching’—there is no dharma whatsoever that can be apprehended as something named Dharma-teaching.”
When this had been said, the venerable Subhūti said to the Bhagavān:
“Bhagavān, will there be any beings in the future, in the last time, in the last period, in the last five hundred years, when the true Dharma is disappearing, who, having heard dharmas such as these, will have faith?”
The Bhagavān said: “Subhūti, they are neither beings nor non-beings. Why is that? Subhūti, beings called beings have all been taught by the Tathāgata as non-beings. Therefore they are called beings.”
22
“What do you think, Subhūti? Is there any dharma by which the Tathāgata awakened to Anuttarā Samyaksaṃbodhi?”
The venerable Subhūti said: “No, Bhagavān. There is no dharma by which the Tathāgata awakened to Anuttarā Samyaksaṃbodhi.”
The Bhagavān said: “So it is, Subhūti; so it is. There is not even an atom of dharma there that exists or is apprehended. Therefore it is called Anuttarā Samyaksaṃbodhi.”
23
“Moreover, Subhūti, that dharma is equal; there is no inequality in it. Therefore it is called Anuttarā Samyaksaṃbodhi. By being without ātman, without sattva, without jīva, and without pudgala, that Anuttarā Samyaksaṃbodhi is equal and is awakened to through all wholesome dharmas.
“Why is that? Subhūti, wholesome dharmas called wholesome dharmas have been taught by the Tathāgata as adharmas. Therefore they are called wholesome dharmas.”
24
“Moreover, Subhūti, if a woman or man were to gather heaps of the seven jewels as great as all the Sumerus, kings of mountains, in the trisāhasramahāsāhasra-lokadhātu and give them as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, and if a son or daughter of good family, taking from this dharmaparyāya of Prajñāpāramitā even a four-line gāthā, were to teach it to others, Subhūti, that former puṇyaskandha would not approach even a hundredth part of this puṇyaskandha; it would not withstand comparison even by the most subtle analogy.”
25
“What do you think, Subhūti? Does the Tathāgata think: ‘Beings have been liberated by me’? Subhūti, it should not be seen in this way.
“Why is that? Subhūti, there is no being at all who has been liberated by the Tathāgata. If, Subhūti, there were any being who had been liberated by the Tathāgata, that itself would be grasping at ātman by the Tathāgata, grasping at sattva, grasping at jīva, and grasping at pudgala.
“Subhūti, ‘grasping at ātman’ has been taught by the Tathāgata as non-grasping. Yet it is grasped by childish ordinary people. Subhūti, ‘childish ordinary people’ have been taught by the Tathāgata as not people. Therefore they are called childish ordinary people.”
26
“What do you think, Subhūti? Should the Tathāgata be seen through the perfection of marks?”
Subhūti said: “No, Bhagavān. As I understand the meaning of the Bhagavān’s teaching, the Tathāgata should not be seen through the perfection of marks.”
The Bhagavān said: “Good, good, Subhūti. So it is, Subhūti; so it is, as you say. The Tathāgata should not be seen through the perfection of marks. Why is that? If, Subhūti, the Tathāgata were to be seen through the perfection of marks, then a cakravartin-rāja too would be a Tathāgata. Therefore the Tathāgata should not be seen through the perfection of marks.”
The venerable Subhūti said to the Bhagavān: “As I understand the meaning of the Bhagavān’s teaching, the Tathāgata should not be seen through the perfection of marks.”
Then at that time the Bhagavān spoke these gāthās:
Those who saw me by form,
those who followed me by sound,
have set out on a mistaken path;
those people will not see me.
The Buddha should be seen from Dharma;
for the Nāyakas are Dharmakāya.
Yet dharmatā cannot be known;
it cannot be understood as an object.
27
“What do you think, Subhūti? Did the Tathāgata awaken to Anuttarā Samyaksaṃbodhi through the perfection of marks? Subhūti, you should not see it in this way. Why is that? The Tathāgata did not awaken to Anuttarā Samyaksaṃbodhi through the perfection of marks.
“Nor, Subhūti, should anyone say that those who have set out in the Bodhisattvayāna proclaim the destruction or annihilation of any dharma. Subhūti, you should not see it in this way. Why is that? Those who have set out in the Bodhisattvayāna do not proclaim the destruction or annihilation of any dharma.”
28
“Moreover, Subhūti, if a son or daughter of good family were to fill world-systems as numerous as the sands of the Gaṅgā river with the seven jewels and give them as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, and if a Bodhisattva attained kṣānti regarding dharmas that are without ātman and unborn, the latter, because of that, would produce a much greater puṇyaskandha, immeasurable and incalculable.
“Moreover, Subhūti, a Bodhisattva Mahāsattva should not appropriate a puṇyaskandha.”
The venerable Subhūti said: “Bhagavān, should a Bodhisattva not appropriate a puṇyaskandha?”
The Bhagavān said: “Subhūti, it should be accepted, but not grasped. Therefore it is called to be accepted.”
29
“Moreover, Subhūti, if anyone were to say, ‘The Tathāgata goes, comes, stands, sits, or lies down,’ that person, Subhūti, does not understand the meaning of what I have taught.
“Why is that? Subhūti, ‘Tathāgata’ is one who has not gone anywhere and has not come from anywhere. Therefore one is called Tathāgata, Arhat, Samyaksaṃbuddha.”
30
“Moreover, Subhūti, if a son or daughter of good family were to make as many world-systems as there are particles of earth in the trisāhasramahāsāhasra-lokadhātu into ink-like powder, like a collection of paramāṇus, what do you think, Subhūti? Would that collection of paramāṇus be great?”
Subhūti said: “So it is, Bhagavān; so it is, Sugata. That collection of paramāṇus would be great. Why is that? Bhagavān, if there truly were a great collection of paramāṇus, the Bhagavān would not have said ‘collection of paramāṇus.’ Why is that? Bhagavān, what the Tathāgata has taught as a collection of paramāṇus has been taught by the Tathāgata as non-collection. Therefore it is called a collection of paramāṇus.
“And what the Tathāgata has taught as a trisāhasramahāsāhasra-lokadhātu has been taught by the Tathāgata as non-system. Therefore it is called a trisāhasramahāsāhasra-lokadhātu. Why is that? Bhagavān, if there truly were a world-system, that itself would be grasping at a mass. And what the Tathāgata has taught as grasping at a mass has been taught by the Tathāgata as non-grasping. Therefore it is called grasping at a mass.”
The Bhagavān said: “Subhūti, grasping at a mass is inexpressible and beyond conventional designation. It is neither dharma nor adharma, yet it is grasped by childish ordinary people.”
31
“Why is that? Subhūti, if anyone were to say, ‘The view of ātman has been taught by the Tathāgata; the view of sattva, the view of jīva, and the view of pudgala have been taught by the Tathāgata,’ would that person be speaking rightly?”
Subhūti said: “No, Bhagavān; no, Sugata. That person would not be speaking rightly. Why is that? Bhagavān, the view of ātman that the Tathāgata has taught has been taught by the Tathāgata as non-view. Therefore it is called the view of ātman.”
The Bhagavān said: “Thus, Subhūti, one who has set out in the Bodhisattvayāna should know, see, and have confidence in all dharmas. They should be known, seen, and trusted in such a way that one does not stand even in the perception of dharma, nor in the perception of adharma. Why is that? Subhūti, ‘perception of dharma, perception of dharma’ has been taught by the Tathāgata as non-perception. Therefore it is called perception of dharma.”
32
“Moreover, Subhūti, if a Bodhisattva Mahāsattva were to fill immeasurable, incalculable world-systems with the seven jewels and give them as a gift to the Tathāgatas, Arhats, Samyaksaṃbuddhas, and if a son or daughter of good family, taking from this dharmaparyāya of Prajñāpāramitā even a four-line gāthā, were to hold it, teach it, recite it, learn it completely, and fully illuminate it for others, the latter, because of that, would produce a much greater puṇyaskandha, immeasurable and incalculable.
“And how should it be illuminated? Like this, in space:
As stars, as darkness, as a lamp,
as illusion, dew, and a bubble,
as a dream, lightning, and a cloud—
thus should the saṃskṛta be seen.
“Thus should it be illuminated. Therefore it is called illumination.”
This the Bhagavān said, with a joyful mind. The elder Subhūti, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, the Bodhisattvas, and the world with its devas, humans, asuras, and gandharvas rejoiced in what the Bhagavān had spoken.
Ārya Vajracchedikā Bhagavatī Prajñāpāramitā is complete.