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Vajracchedik Prajpramit Stra

Translated from Taish Tripiaka volume 8, number 235

1. The cause of the Dharma assembly

Thus have I heard. At one time the Buddha was in rvast, residing in the JetaGrove, in Anthapiadas park, along with a great sagha of bhikus, twelvehundred and fifty in all. At mealtime, the Bhagavn put on his robe, picked uphis bowl, and made his way into the great city of rvast to beg for food withinthe city walls. After he had finished begging sequentially from door to door, hereturned and ate his meal. Then he put away his robe and bowl, washed his feet,arranged his seat, and sat down.

2. Elder Subhti opens the question

From the midst of the great multitude, Elder Subhti then arose from his seat,bared his right shoulder, and knelt with his right knee to the ground. With hishands joined together in respect, he addressed the Buddha, saying, How extraor-dinary, Bhagavn, is the manner in which the Tathgata is skillfully mindful of thebodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavn,when good men and good women wish to develop the mind of Anuttar Samyak-sabodhi, how should their minds dwell? How should they pacify their minds?

The Buddha replied, Excellent, excellent, Subhti, for it is just as you have said:the Tathgata is skillfully mindful of the bodhisattvas, and skillfully instructs andcares for the bodhisattvas. Now listen carefully, because your question will be an-swered. Good men and good women who wish to develop the mind of AnuttarSamyaksabodhishoulddwellthusly,andshouldpacifytheirmindsthusly.Justso, Bhagavn. We are joyfully wishing to hear it.

3. The true way of the Great Vehicle

The Buddha told Subhti, Bodhisattva-mahsattvas should pacify their minds

thusly: All different types of sentient beings, whether born from eggs, born fromwombs, born from moisture, or born from transformation; having form or noform; having thought, no thought, or neither thought nor no thoughtI will causethem all to become liberated and enter Remainderless Nirva. Thusly sentientbeings are liberated without measure, without number, and to no end; however,truly no sentient beings obtain liberation. Why? Subhti, if a bodhisattva has a

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notion of a self, a notion of a person, a notion of a being, or a notion of a life, he isnot a bodhisattva.

4. The wondrous practice of non-abiding

Moreover, Subhti, bodhisattvas should not abide in dharmas when practicinggiving. This is called giving without abiding in form. This giving does not abide insounds, scents, tastes, sensations, or dharmas. Subhti, bodhisattvas should prac-ticegivingthusly,notabidingincharacteristics.Why?Ifbodhisattvasdonotabidein characteristics in their practice of giving, then the merits of this are incon-ceivable and immeasurable. Subhti, what do you think? Is the space to the eastconceivable or measurable? Certainly not, Bhagavn. Subhti, what do youthink? Is the space to the south, west, north, the four intermediary directions, or

the zenith or nadir, conceivable or measurable? Certainly not, Bhagavn. Sub-hti, forbodhisattvas who do not abide when practicing giving, the merits are alsosuch as this: inconceivable and immeasurable. Subhti, bodhisattvas should onlydwell in what is taught thusly.

5. The principle for true perception

Subhti, what do you think? Can the Tathgata be perceived by means of bodilymarks? Certainly not, Bhagavn. The Tathgata cannot be perceived by meansof the bodily marks. Why? The bodily marks that the Tathgata speaks of are not

bodily marks. The Buddha told Subhti, Everything that has marks is deceptiveandfalse.Ifallmarksarenotseenasmarks,thenthisisperceivingtheTathgata.

6. The rarity of true belief

Subhti addressed the Buddha, saying, Bhagavn, will there be sentient beingswho are able to hear these words thusly, giving rise to true belief? The Buddhatold to Subhti, Do not speak that way. After the extinction of the Tathgata, inthe next five hundred years, there will be those who maintain the precepts andcultivate 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 twobuddhas, or with three, four, or five buddhas. They have already planted goodroots with measureless millions of buddhas, to be able to hear these words andgive rise to even a single thought of clean, clear belief. Subhti, the Tathgata ineach case knows this, and in each case perceives this, and these sentient beingsthus attain immeasurable merit. Why? This is because these beings are holding nofurther notions of a self, notions of a person, notions of a being, or notions of a life.

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They are holding no notions of dharmas and no notions of non-dharmas. Why? Ifthe minds of sentient beings grasp after appearances, then this is attachment toa 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 onegrasps at non-dharmas, then that is immediate attachment to a self, a person, abeing, and a life. Therefore, you should neither grasp at dharmas, nor should yougrasp at non-dharmas. Regarding this principle, the Tathgata frequently says,You bhikus should know that the dharma I speak is like a raft. Even dharmasshould be relinquished, so how much more so the non-dharmas?

7. No obtaining, no expounding

Subhti, what do you think? Has the Tathgata obtained Anuttar Samyak-

sabodhi? Is there any dharma the Tathgata has spoken? Subhti replied,Thus do I explain the true meaning of the Buddhas teachings: there is no fixeddharma of Anuttar Samyaksabodhi, nor is there a fixed dharma the Tathgatacan speak. Why? The Tathgatas exposition of the Dharma can never be graspedor spoken, being neither dharma nor non-dharma. What is it, then? All the nobleones are distinguished by the unconditioned Dharma.

8. Emerging from the Dharma

Subhti,whatdoyouthink?Ifsomeonefilledthethreethousandgreatthousand-

worlds with the Seven Precious Jewels in the practice of giving, would such a per-son obtain many merits? Subhti replied, Very many, Bhagavn! Why? Suchmerits do not have the nature of merits, and for this reason the Tathgata speaksof many merits. If a person accepts and maintains even as little as a four-linegth from within this stra, speaking it to others, then his or her merits will beeven greater. Why? Subhti, this is because all buddhas, as well as the dharmas ofthe Anuttar Samyaksabodhi of the buddhas, emerge from this stra. Subhti,what is called the Buddha Dharma is not a buddha dharma.

9. The appearance without appearance

Subhti, what do you think? Does a srotapanna have the thought, I have ob-tained the fruit of a srotapanna?Subhti replied, No, Bhagavn. Why? Srota-pannareferstoonewhohasenteredthestream,yetthereisnothingenteredinto.There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thusis one called a srotapanna. Subhti, what do you think? Does a sakdgminhave the thought, I have obtained the fruit of a sakdgmin? Subhti replied,

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No, Bhagavn. Why? Sakdgmin refers to one who will return once more, yetthere is nothing which leaves or returns. Thus is one called a sakdgmin. Sub-hti, what do you think? Does an angmin have the thought, I have obtained the

fruit of an angmin? Subhti replied, No, Bhagavn. Why? Angmin refersto one who will not return, yet there is nothing non-returning. Thus is one calledan angmin.

Subhti, what do you think? Does an arhat have the thought, I have obtainedthe fruit of an arhat? Subhti replied, No, Bhagavn. Why? There is truly nodharma which may be called an arhat. Bhagavn, if an arhat has the thought, Ihave attained the Arhat Path, then this is a person attached to a self, a person, abeing, and a life. Bhagavn, the Buddha says that among arhats, I am the foremostin my practice of the Samdhi of Non-contention, and am the foremost free ofdesire.However,Bhagavn,Idonothavethethought,Iamanarhatfreeofdesire.

If I were thinking this way, then the Bhagavn would not speak of Subhti, theone who dwells in peace. It is because there is truly nothing dwelled in, that hespeaks of Subhti, the one who dwells in peace.

10. The adornment of pure lands

The Buddha addressed Subhti, saying, What do you think? In the past whenthe Tathgata was with Dpakara Buddha, was there any dharma obtained?No, Bhagavn. When the Tathgata was with Dpakara Buddha there wastruly no dharma obtained. Subhti, what do you think? Do bodhisattvas adorn

buddha-lands? No, Bhagavn. Why? The adornments of buddha-lands are notadornments, and are thus called adornments. Therefore, Subhti, bodhisattva-mahsattvas should thusly give rise to a clear and pure minda mind not associ-ated with abiding in form; a mind not associated with abiding in sounds, scents,tastes, sensations, or dharmas; a mind not abiding in life. Subhti, suppose aperson had a body like Mount Sumeru, King of Mountains. Would this body begreat? Subhti replied, It would be extremely great, Bhagavn. Why? The Bud-dha teaches that no body is the Great Body.

11. Unconditioned merits surpass all

Subhti, suppose each sand grain in the Ganges River, contained its own GangesRiver. What do you think, would there be many grains of sand of the GangesRiver? Subhti said, There would be extremely many, Bhagavn. The numberof Ganges Rivers alone would be countless, let alone their grains of sand. Sub-hti, I will now tell you a truth. If a good man or good woman filled such a num-

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ber of three thousand great thousand-worlds with the Seven Precious Jewels inthe practice of giving, would he or she obtain many merits? Subhti said, Ex-tremely many, Bhagavn. The Buddha told Subhti, Just so, if good men and

good women accept and maintain even a four-line gth from within this stra,speaking it to others, then the merits of this surpass the former merits.

12. Venerating the true teachings

Moreover, Subhti, if one speaks even a four-line gth from within this stra,you should understand that this place is like the shrine of a buddha. In everyworld, the devas, humans, and asuras should provide offerings to it. How muchmore so for those capable of accepting and maintaining the entire stra? Sub-hti, you should know that this is a person with the highest and most exceptional

Dharma. Wherever this stra dwells is the Buddha or an honored disciple.

13. Receiving and maintaining the Dharma

Subhti asked the Buddha, Bhagavn, by what name should we revere and main-tain this stra? The Buddha told Subhti, This stra is called the VajracchedikPrajpramit, and by this name you should revere and maintain it. Why is itcalled this? Subhti, this Prajpramit spoken by the Buddha is not a perfec-tion of praj. Subhti, what do you think? Has the Tathgata actually spokenany dharma? Subhti replied, Bhagavn, the Tathgata has not spoken. Sub-

hti, what do you think? Are there very many atoms contained in three thou-sand great thousand-worlds? Subhti replied, There are extremely many, Bha-gavn. Subhti, the atoms spoken of by the Tathgata are not atoms, and arethus called atoms. The worlds spoken of by the Tathgata are not worlds, and arethus called worlds. Subhti, what do you think? Can the Tathgata be seen bymeans of the Thirty-two Marks? No, Bhagavn, the Tathgata cannot be seenby means of the Thirty-two Marks. Why? The Thirty-two Marks that the Tath-gata speaks of are not marks, and are thus called the Thirty-two Marks. Subhti,supposetherewereagoodmanorgoodwomanwho,inthepracticeofgiving,gavehis 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 gth from withinthis stra, then the merits of this are far greater.

14. Leaving appearances: Nirva

At that time, Subhti, hearing this stra being spoken, had a profound under-standing of its essential meaning, and burst into tears. He then addressed the

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Buddha, saying, How exceptional, Bhagavn, is the Buddha who thus speaks thisprofound stra! Since attaining the Eye of Praj, I have never heard such a stra!Bhagavn, if there are again people who are able to hear this stra thusly, with

a mind of clean and clear belief, giving rise to the true appearance, then this is aperson with the most extraordinary merits. Bhagavn, the true appearance is notan appearance, and for this reason the Tathgata speaks of a true appearance.

Bhagavn, being able to hear this stra thusly, I do not find it difficult to be-lieve, understand, accept, and maintain it. However, in the next era, five hundredyears from now, if there are sentient beings who are able to hear this stra and be-lieve, 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 trueappearance; appearances of a person, a being, and a life, are also not true appear-

ances. Those who have departed from all appearances are called buddhas. TheBuddha told Subhti, Thusly, thusly! If there are again people who are able tohear this stra, and are not startled, terrified, or fearful, know that the existenceof such a person is extremely rare. Why? Subhti, this foremost pramit that theTathgata speaks of is not a foremost pramit, and is thus called the foremostpramit.

Subhti, the Pramit of Forbearance that the Tathgata speaks of is not apramit of forbearance. Why? Subhti, this is like in the past when my body wascut apart by the Kalirja: there were no notions of a self, notions of a person, no-tionsofabeing,ornotionsofalife.Inthepast,whenIwasbeinghackedlimbfromlimb, if there were notions of a self, notions of a person, notions of a being, or no-tions of a life, then I would have responded with hatred and anger. Rememberalso that I was the i of Forbearance for five hundred lifetimes in the past. Overso many lifetimes there were no notions of a self, notions of a person, notions ofa being, or notions of a life.

Therefore, Subhti, bodhisattvas should depart from all appearances in ordertodevelopthemindofAnuttarSamyaksabodhi.Theyshouldgiverisetoamindwhichdoesnotdwellinform.Theyshouldgiverisetoamindwhichdoesnotdwellin sounds, scents, tastes, sensations, or dharmas. They should give rise to a mindwhich 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 notdwell in formwhen practicing giving.Subhti, bodhisattvas shouldgive thusly be-cause it benefits all sentient beings. The Tathgata teaches that all characteristicsare not characteristics, and all sentient beings are not sentient beings. Subhti,the Tathgata is one who speaks what is true, one who speaks what is real, onewho speaks what is thus, and is not a deceiver or one who speaks to the contrary.

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Subhti,theDharmaattainedbytheTathgataisneithersubstantialnorvoid.Subhti, 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, thenthis is like a person who is able to see, for whom sunlight clearly illuminates theperception of various forms. Subhti, in the next era, if there are good men orgood women capable of accepting, maintaining, studying, and reciting this stra,then the Tathgata by means of his buddha-wisdom is always aware of them andalways sees them. These people all obtain immeasurable, limitless merit.

15. The merits of maintaining this stra

Subhti, 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 GangesRiver. In the middle of the day, this person would also give his or her body away asmany 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 grainsof sand in the Ganges River. Suppose this giving continued for incalculable billionsofeons.Iftherearepeopleagainwhohearthisstrawithamindofbelief,withoutdoubt, then the merits of these people surpass the former merits. How much moreso for those who write, accept, maintain, study, recite, and explain it?

Subhti, to summarize, this stra has inconceivable, immeasurable, limitlessmerit. The Tathgata 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, main-tain, study, recite, and explain this stra to others, then the Tathgata is alwaysaware of them and always sees them. Thusly, these people are carrying the Anut-tar Samyaksabodhi of the Tathgata. Why? Subhti, those who are happy withlesser 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 itto others. Subhti, in every place where this stra exists, the devas, humans, andasuras from every world should provide offerings. This place is a shrine to whicheveryone should respectfully make obeisance and circumambulate, adorning itsresting place with flowers and incense.

16. Able to purify obstructions

Moreover, Subhti, suppose good men and good women accept, maintain, study,and recite this stra. If they are treated badly due to karma from a previous lifethat would make them fall onto evil paths, then from this treatment by others

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their karma from previous lives will be eliminated in this lifetime, and they willattain Anuttar Samyaksabodhi. Subhti, I remember in the past, innumerable,incalculable eons before Dpakara 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 recitethis stra. The merits of my offerings to all those buddhas are, in comparison tothe merits of this person, not even one hundredth as good. They are so vastlyinferior that a comparison cannot be made. Subhti, if there are good men andgood women in the next era who accept, maintain, study, and recite this stra,and I were to fully explain all the merits attained, the minds of those listeningcould go mad with confusion, full of doubt and disbelief. Subhti, understand thatjust as the meaning of this stra is inconceivable, its rewards of karma are alsoinconceivable.

17. Ultimately without self

At that time, Subhti addressed the Buddha, saying, Bhagavn, when good menand good women develop the mind of Anuttar Samyaksabodhi, how shouldtheir minds dwell? How should they pacify their minds? The Buddha told Sub-hti, Good men and good women develop Anuttar Samyaksabodhi by givingrise to a mind thusly: I will liberate all sentient beings. Yet when all sentient be-ings have been liberated, then truly not even a single sentient being has beenliberated. Why? Subhti, 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 thisso? Subhti, there is actually no dharma of one who develops Anuttar Samyak-sabodhi.

What do you think? When the Tathgata was with Dpakara Buddha, wasthere any dharma of the attainment of Anuttar Samyaksabodhi? No, Bha-gavn, and thus do I explain the actual meaning of the Buddhas teachings: whenthe Buddha was with Dpakara Buddha, there was truly no dharma of the at-tainment of Anuttar Samyaksabodhi. The Buddha said, Thusly, thusly, Sub-hti! There was no dharma of the Tathgatas attainment of Anuttar Samyak-sabodhi. Subhti, if there were a dharma of the Tathgatas attainment of Anut-tar Samyaksabodhi, then Dpakara Buddha would not have given me the pre-diction, In the next era you will become a buddha named kyamuni. It is be-cause there was no dharma of the attainment of Anuttar Samyaksabodhi, thatDpakara Buddha gave me this prediction by saying, In the next era you willbecome a buddha named kyamuni. Why? Tathgata has the meaning of thesuchness of dharmas. Subhti, if someone says, The Tathgata has attained Anut-

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tar Samyaksabodhi, there is no dharma of a buddhas attainment of AnuttarSamyaksabodhi.

Subhti, the true attainment by the Tathgata of Anuttar Samyaksabodhi

is neither substantial nor void, and for this reason the Tathgata says, All dhar-mas are the Buddha Dharma. Subhti, all dharmas spoken of are actually not alldharmas, and are thus called all dharmas. Subhti, this is like the body of a per-son that is tall and great. Subhti said, Bhagavn, the body of a person that theTathgata speaks of, tall and great, is not a great body, and is thus called the GreatBody. Subhti, for bodhisattvas it is also such as this. If someone says I will lib-erate and cross over innumerable sentient beings, then this is not one to be calleda bodhisattva. Why? Subhti, truly there is no dharma of a bodhisattva, and forthis reason the Buddha says, All dharmas are not a self, a person, a being, or alife. Subhti, 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 ofby the Tathgata are not adornments, and are thus called adornments. Subhti, ifa bodhisattva has penetrating realization that dharmas are without self, then theTathgata says, This is a true bodhisattva.

18. Of a single unified perception

Subhti, what do you think? Does the Tathgata have the Physical Eye? Thusly,Bhagavn, the Tathgata has the Physical Eye. Subhti, what do youthink? Doesthe Tathgata have the Divine Eye? Thusly, Bhagavn, the Tathgata has the

Divine Eye. Subhti, what do you think? Does the Tathgata have the PrajEye? Thusly, Bhagavn, the Tathgata has the Praj Eye. Subhti, what doyou think? Does the Tathgata have the Dharma Eye? Thusly, Bhagavn, theTathgata has the Dharma Eye. Subhti, what do you think? Does the Tath-gata have the Buddha Eye? Thusly, Bhagavn, the Tathgata has the BuddhaEye. Subhti, what do you think? Regarding the sand grains of the Ganges River,does the Buddha speak of these grains of sand? Thusly, Bhagavn, the Tathgataspeaks of these grains of sand. If there were as many Ganges Rivers as thereare sand grains in the Ganges River, and there were such buddha world realmsas there were sand grains in all those Ganges Rivers, would their number be verymany?Itwouldbeextremelymany,Bhagavn.TheBuddhatoldSubhti,Sucha number of lands possess a multitude of sentient beings, and their minds are fullyknown by the Tathgata. Why? The minds that the Tathgata speaks of are notminds, and are thus called minds. Why is this so? Subhti, past mind cannot begrasped, present mind cannot be grasped, and future mind cannot be grasped.

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19. Pervading the Dharma Realm

Subhti, what do you think? If someone filled three thousand great thousand-

worlds with the Seven Precious Jewels, and gave them away in the practice ofgiving, would this person obtain many merits from such causes and conditions?Thusly, Bhagavn, from such causes and conditions, the merits of this personwould be extremely many. Subhti, if such merits truly existed, then the Tath-gata would not say that many merits that are obtained. It is from the merits thatare unconditioned, that the Tathgata speaks of obtaining many merits.

20. Leaving form, leaving appearance

Subhti, what do you think? Canthe Tathgata be seen by means of the perfected

body of form? No, Bhagavn, the Tathgata cannot be seen by means of the per-fected body of form. Why? The perfected body of form that the Tathgata speaksof is itself not a perfected body of form, and is thus called the perfected body ofform. Subhti, what do you think? Can the Tathgata be seen by the perfectionof all marks? No, Bhagavn, the Tathgata cannot be seen by the perfection ofall marks. Why? The perfection of marks that the Tathgata speaks of is itself nota perfection, and is thus called the perfection of marks.

21. No speaking, no dharma to speak

Subhti, do not say that it occurs to the Tathgata, I have a spoken Dharma.Do not compose this thought. Why? If someone says The Tathgata has a spo-ken Dharma, then this is like slandering the Buddha, because what I have spokencannot be understood. Subhti, one who speaks the Dharma is unable to speak anydharma, and it is thus called speaking the Dharma. At that time, Living WisdomSubhti addressed the Buddha, saying, Bhagavn, will there be sentient beingsin the next era who will hear this spoken dharma and give rise to a mind of be-lief? The Buddha replied, Subhti, there will be neither sentient beings nor willthere not be sentient beings. Why? Subhti, the sentient beings that the Tathgataspeaks of are not sentient beings, and are thus called sentient beings.

22. No dharmas may be grasped

Subhti asked the Buddha, Bhagavn, is the Buddhas attainment of AnuttarSamyaksabodhi actually without attainment? Thusly, thusly, Subhti. Withregard to my Anuttar Samyaksabodhi, there is not even the slightest dharmaof Anuttar Samyaksabodhi which may be grasped.

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23. The virtuous practice of a pure mind

Moreover, Subhti, the equality of dharmas that has nothing that is better or

worse, is called Anuttar Samyaksabodhi, and by means of no self, no person, nobeing, and no life, all pure dharmas are cultivated and Anuttar Samyaksabodhiis attained. Subhti, these pure dharmas that the Tathgata speaks of are not puredharmas, and are thus called pure dharmas.

24. The merits of praj are incomparable

Subhti, suppose three thousand great thousand-worlds all contained Sumeru,King of Mountains, and there were mountains such as this of the Seven PreciousJewels, given away by someone in the practice of giving. If a person has only a

four-line gth from this Prajpramit stra, and accepts, maintains, studies,recites, and speaks it for others, then the merits of the other person are not evenone hundredth as good. They are so vastly inferior that the two are incomparable.

25. Transformations are not transformations

Subhti, what do you think? You should not say that it occurs to the Tathgata, Iwill cross over sentient beings. Subhti, do not compose this thought. Why? Trulythere are no sentient beings crossed over by the Tathgata. If there were sentientbeings crossed over by the Tathgata, then there would be a self, a person, a being,

and a life. The existence of a self that the Tathgata speaks of is not the existenceof a self, but ordinary people believe it is a self. Subhti, an ordinary person thatthe Tathgata speaks of is not an ordinary person.

26. The Dharmakya is without appearance

Subhti, what do you think? Can the Tathgata be observed by means of theThirty-two Marks? Subhti replied, Thusly, thusly, with the Thirty-two Marksthe Tathgata is to be observed. The Buddha said, Subhti, if the Tathgatacouldbe observed by means of the Thirty-two Marks, then a cakravartin king would be

a tathgata. Subhti addressed the Buddha, saying, Bhagavn, thus do I explainthe meaning of what the Buddha has said. One should not observe the Tathgataby means of the Thirty-two Marks. At that time, the Bhagavn spoke a gth,saying:

If one perceives me in forms,If one listens for me in sounds,

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This person practices a deviant pathAnd cannot see the Tathgata.

27. No severing, no annihilation

Subhti, suppose you think, The Tathgata has not, from the perfection of char-acteristics, attained Anuttar Samyaksabodhi. Subhti, do not compose thethought, The Tathgata has not, from the perfection of characteristics, attainedAnuttar Samyaksabodhi. Subhti, composing this thought, the one who is de-veloping the mind of Anuttar Samyaksabodhi is then speaking of the severenceand annihilation of dharmas. Do not compose this thought. Why? One who is de-veloping the mind of Anuttar Samyaksabodhi does not speak of a characteristicof the severence and annihilation of dharmas.

28. Not receiving, not desiring

Subhti, suppose a bodhisattva, in the practice of giving, filled as many worldrealms with the Seven Precious Jewels, as there are grains of sand in the GangesRiver. 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 meritsattained by this bodhisattva surpass those of the previous bodhisattva. Subhti,the reason for this is that bodhisattvas do not receive merit. Subhti addressedthe Buddha, saying, Bhagavn, why do you say that bodhisattvas do not receive

merit? Subhti, for bodhisattvas to make merit, they should not greedily wishto acquire it, and therefore it is said that there is no merit received.

29. Power and position destroyed in silence

Subhti, if someone says that the Tathgata comes, goes, sits, or lies down, thenthis person does not understand the meaning of my teachings. Why? The Tath-gata is one who neither comes nor goes anywhere, and for this reason is called theTathgata.

30. The principle of the unity of appearances

Subhti, if a good man or good woman disintegrated three thousand greatthousand-worlds into atoms, would these atoms be very many in number? Theywould be extremely many, Bhagavn. Why? If this multitude of atoms truly ex-isted, then the Buddha would not speak of a multitude of atoms. Yet the Buddhadoes speak of a multitude of atoms, and therefore the multitude of atoms spoken

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of by the Buddha is not a multitude of atoms, and is thus called a multitude ofatoms. Bhagavn, the three thousand great thousand-worlds that the Tathgataspeaks 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 theTathgata speaks of is not a unified appearance, and is thus called the unified ap-pearance. Subhti, 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

Subhti, suppose a person says, The Buddha teaches views of a self, a person, abeing, and a life. Subhti, what do you think? Does this person understand themeaning of my teachings? No, Bhagavn, this person does not understand the

meaning of the Tathgatas teachings. Why? The views of a self, a person, a being,and a life, that the Bhagavn 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. Sub-hti, regarding all dharmas, one who is developing the mind of Anuttar Samyak-sabodhi should thusly know, thusly see, and thusly believe, not giving rise tonotions of dharmas. Subhti, the true characteristic of dharmas is not a charac-teristic of dharmas, and is thus called the characteristic of dharmas.

32. Transforming the unreal

Subhti, suppose someone filled immeasurable, innumerable worlds with theSevenPreciousJewels,andthengavetheseawayinthepracticeofgiving.Ifagoodman or good woman develops the mind of a bodhisattva and maintains this stra,even with as little as a four-line gth, and accepts, maintains, studies, recites, andexplains it to others, then the merits of this surpass the others. How should oneexplain it? Without grasping at characteristics, in unmoving suchness. For whatreason?

All conditioned dharmasAre like dreams, illusions, bubbles, or shadows;

Like drops of dew, or flashes of lightning;Thusly should they be contemplated.

After the Buddha had spoken this stra, then Elder Subhti along with all thebhikus, bhikus, upsakas, upsiks, and the devas, humans, and asuras fromevery world, heard what the Buddha had said. With great bliss, they believed, ac-cepted, and reverently practiced in accordance.

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Appendix: Mantra for the Vajracchedik Prajpramit

namo bhagavatprajpramityai

o riti iri ruta viaya viaya svh

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