THE VAGRAKKHEDIKA OR DIAMOND-CUTTER

VIII.

Bhagavat said: 'What do you think, O Subhuti, if a son or daughter of a good family filled this sphere of a million millions of worlds with the seven gems or treasures, and gave it as a gift to the holy and enlightened Tathagatas, would that son or daughter of a good family on the strength of this produce a large stock of merit?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata, that son or daughter of a good family would on the strength of this produce a large stock of merit. And why? Because, O Bhagavat, what was preached by the Tathagata as the stock of merit, that was preached by the Tathagata as no-stock of merit. Therefore the Tathagata preaches: "A stock of merit, a stock of merit indeed!"' Bhagavat said: 'And if, O Subhuti, the son or daughter of a good family should fill this sphere of a million millions of worlds with the seven treasures and should give it as a gift to the holy and enlightened Tathagatas, and if another after taking from this treatise of the Law one Gatha of four lines only should fully teach others and explain it, he indeed would on the strength of this produce a larger stock of merit immeasurable and innumerable. And why? Because, O Subhuti, the highest perfect knowledge of the holy and enlightened Tathagatas is produced from it; the blessed Buddhas are produced from it. And why? Because, O Subhuti, when the Tathagata preached: "The qualities of Buddha, the qualities of Buddha indeed!" they were preached by him as no-qualities of Buddha. Therefore they are called the qualities of Buddha.' (8)

IX.

Bhagavat said: ' Now, what do you think, O Subhuti, does a Srota-apanna think in this wise: The fruit of Srota-apatti has been obtained by me?' Subhuti said: 'Not indeed, O Bhagavat, a Srota-apanna does not think in this wise: The fruit of Srota-apatti has been obtained by me. And why? Because, O Bhagavat, he has not obtained any particular state (dharma). Therefore he is called a Srota-apanna. He has not obtained any form, nor sounds, nor smells, nor tastes, nor things that can be touched. Therefore he is called a Srota-apanna. If, O Bhagavat, a Srota-apanna were to think in this wise: The fruit of Srota-apatti has been obtained by me, he would believe in a self, he would believe in a being, he would believe in a living being, he would believe in a person.'

Bhagavat said: 'What do you think, O Subhuti, does a Sakridagamin think in this wise: The fruit of a Sakridagamin has been obtained by me?' Subhuti said: 'Not indeed, O Bhagavat, a Sakridagamin does not think in this wise: The fruit of a Sakridagamin has been obtained by me. And why? Because he is not an individual being (dharma), who has obtained the state of a Sakridagamin. Therefore he is called a Sakridagamin.'

Bhagavat said: 'What do you think, O Subhuti, does an Anagamin think in this wise: The fruit of an Anagamin has been obtained by me?' Subhuti said: 'Not indeed, O Bhagavat, an Anagamin does not think in this wise: The fruit of an Anagamin has been obtained by me. And why? Because he is not an individual being, who has obtained the state of an Anagamin. Therefore he is called an Anagamin.'

Bhagavat said: 'What do you think, O Subhuti, does an Arhat think in this wise: The fruit of an Arhat has been obtained by me?' Subhuti said: 'Not indeed, O Bhagavat, an Arhat does not think in this wise: The fruit of an Arhat has been obtained by me. And why? Because he is not an individual being, who is called an Arhat. Therefore he is called an Arhat. And if, O Bhagavat, an Arhat were to think in this wise : The state of an Arhat has been obtained by me, he would believe in a self, he would believe in a being, he would believe in a living being, he would believe in a person.

'And why? I have been pointed out, O Bhagavat, by the holy and fully enlightened Tathagata, as the foremost of those who dwell in virtue. I, O Bhagavat, am an Arhat, freed from passion. And yet, O Bhagavat, I do not think in this wise: I am an Arhat, I am freed from passion. If, O Bhagavat, I should think in this wise, that the state of an Arhat has been obtained by me, then the Tathagata would not have truly prophesied of me, saying: "Subhuti, the son of a good family, the foremost of those dwelling in virtue, does not dwell anywhere, and therefore he is called a dweller in virtue, a dweller in virtue indeed! (9)

X.

Bhagavat said: 'What do you think, O Subhuti, is there anything (dharma) which the Tathagata has adopted from the Tathagata Diparikara, the holy and fully enlightened?' Subhuti said: 'Not indeed, O Bhagavat; there is not anything which the Tathagata has adopted from the Tathagata Diparikara, the holy and fully enlightened.'

Bhagavat said: ' If, O Subhuti, a Bodhisattva should say: "I shall create numbers of worlds," he would say what is untrue. And why? Because, O Subhuti, when the Tathagata preached: Numbers of worlds, numbers of worlds indeed! they were preached by him as no-numbers. Therefore they are called numbers of worlds.

'Therefore, O Subhuti, a noble-minded Bodhisattva should in this wise frame an independent mind, which is to be framed as a mind not believing in anything, not believing in form, not believing in sound, smell, taste, and anything that can be touched. Now, for instance, O Subhuti, a man might have a body and a large body, so that his size should be as large as the king of mountains, Sumeru. Do you think then, O Subhuti, that his selfhood (he himself) would be large?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata, his selfhood would be large. And why? Because, O Bhagavat, when the Tathagata preached: "Selfhood, selfhood indeed! " it was preached by him as no-selfhood. Therefore it is called selfhood.' (10)

XI.

Bhagavat said: 'What do you think, O Subhuti, if there were as many Ganga rivers as there are grains of sand in the large river Ganga, would the grains of sand be many?' Subhuti said: 'Those Ganga rivers would indeed be many, much more the grains of sand in those Ganga rivers.' Bhagavat said: 'I tell you, O Subhuti, I announce to you, If a woman or man were to fill with the seven treasures as many worlds as there would be grains of sand in those Ganga rivers and present them as a gift to the holy and fully enlightened Tathagatas -What do you think, O Subhuti, would that woman or man on the strength of this produce a large stock of merit?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata, that woman or man would on the strength of this produce a large stock of merit, immeasurable and innumerable.' Bhagavat said: 'And if, O Subhuti, a woman or man having filled so many worlds with the seven treasures should give them as a gift to the holy and enlightened Tathagatas, and if another son or daughter of a good family, after taking from this treatise of the Law one Gatha of four lines only, should fully teach others and explain it, he, indeed, would on the strength of this produce a larger stock of merit, immeasurable and innumerable.' (11)

XII.

'Then again, O Subhuti, that part of the world in which, after taking from this treatise of the Law one Gatha of four lines only, it should be preached or explained, would be like a Kaitya (holy shrine) for the whole world of gods, men, and spirits; what should we say then of those who learn the whole of this treatise of the Law to the end, who repeat it, understand it, and fully explain it to others? They, O Subhuti, will be endowed with the highest wonder. And in that place, O Subhuti, there dwells the teacher, or one after another holding the place of the wise preceptor.' (12)

XIII.

After these words, the venerable Subhuti spoke thus to Bhagavat: 'O Bhagavat, how is this treatise of the Law called, and how can I learn it?' After this, Bhagavat spoke thus to the venerable Subhuti: 'This treatise of the Law, O Subhuti, is called the Pragna-paramita (Transcendent wisdom), and you should learn it by that name. And why? Because, O Subhuti, what was preached by the Tathagata as the Pragna-paramita, that was preached by the Tathagata as no-Paramita. Therefore it is called the Pragna-paramita.

'Then, what do you think, O Subhuti, is there anything (dharma) that was preached by the Tathagata?' Subhuti said: ' Not indeed, O Bhagvat, there is not anything that was preached by the Tathagata.'

Bhagavat said. 'What do you think then, O Subhuti,-the dust of the earth which is found in this sphere of a million millions of worlds, is that much?' Subhuti said: 'Yes, O Bhagavat, yes, O Sugata, that dust of the earth would be much. And why? Because, O Bhagavat, what was preached by the Tathagata as the dust of the earth, that was preached by the Tathagata as no-dust. Therefore it is called the dust of the earth. And what was preached by the Tathagata as the sphere of worlds, that was preached by the Tathagata as no-sphere. Therefore it is called the sphere of worlds.'

Bliagavat said: 'What do you think, O Subhuti, is a holy and fully enlightened Tathagata to be seen (known) by the thirty-two signs of a hero?' Subhuti said: 'No indeed, O Bhagavat; a holy and fully enlightened Tathagata is not to be seen (known) by the thirty-two signs of a hero. And why? Because what was preached by the Tathagata as the thirtytwo signs of a hero, that was preached by the Tathagata as no-signs. Therefore they are called the thirty-two signs of a hero.'

Bhagavat said: 'If, O Subhuti, a woman or man should day by day sacrifice his life (selfhood) as many times as there are grains of sand in the river Ganga, and if he should thus sacrifice his life for as many kalpas as there are grains of sand in the river Gaiiga, and if another man, after taking from this treatise of the Law one Gatha of four lines only, should fully teach others and explain it, he indeed would on the strength of this produce a larger stock of merit, immeasurable and innumerable.' (13)

XIV.

At that time, the venerable Subhuti was moved by the power of the Law, shed tears, and having wiped his tears, he thus spoke to Bhagavat: 'It is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how fully this teaching of the Law has been preached by the Tathagata for the benefit of those beings who entered on the foremost path (the path that leads to Nirvana), and who entered on the best path, from whence, O Bhagavat, knowledge has been produced in me. Never indeed, O Bhagavat, has such a teaching of the Law been heard by me before. Those Bodhisattvas, O Bhagavat, will be endowed with the highest wonder', who when this Sutra is being preached hear it and will frame to themselves a true idea. And why? Because what is a true idea is not a true idea. Therefore the Tathagata preaches: "A true idea, a true idea indeed! "

'It is no wonder to me, O Bhagavat, that I accept and believe this treatise of the Law, which has been preached. And those beings also, O Bhagavat, who will exist in the future, in the last time, in the last moment, in the last 500 years, during the time of the decay of the good Law, who will learn this treatise of the Law, O Bhagavat, remember it, recite it, understand it, and fully explain it to others, they will indeed be endowed with the highest wonder.

'But, O Bhagavat, there will not arise in them any idea of a self, any idea of a being, of a living being, or a person, nor does there exist for them any idea or no-idea. And why? Because, O Bhagavat, the idea of a self is no-idea, and the idea of a being, or a living being, or a person is no-idea. And why? Because the blessed Buddhas are freed from all ideas.'

After these words, Bhagavat thus spoke to the venerable Subhuti: 'So it is, O Subhuti, so it is. Those beings, O Subhuti, who when this Sutra was being recited here will not be disturbed or frightened or become alarmed, will be endowed with the highest wonder. And why? Because, O Subhuti, this was preached by the Tathagata, as the Paramaparamita, which is no-Paramita. And, O Subhuti, what the Tathagata preaches as the Paramaparamita, that was preached also by immeasurable blessed Buddhas. Therefore it is called the Paramaparamita.

'And, O Subhuti, the Paramita or the highest perfection of endurance (kshanti) belonging to a Tathagata, that also is no-paramita. And why? Because, O Subhuti, at the time when the king of Kalinga I cut my flesh from every limb, I had no idea of a self, of a being, of a living being, or of a person; I had neither an idea nor no-idea. And why? Because, O Subhuti, if I at that time had had an idea of a self, I should also have had an idea of malevolence. If I had had an idea of a being, or of a living being, or of a person, I should also have had an idea of malevolence. And why? Because, O Subhuti, I remember the past 500 births, when I was the Rishi Kshantivadin (preacher of endurance). At that time also, I had no idea of a self, of a being, of a living being, of a person. Therefore then, O Subhuti, a noble-minded Bodhisattva, after putting aside all ideas, should raise his mind to the highest perfect knowledge. He should frame his mind so as not to believe (depend) in form, sound, smell, taste, or anything that can be touched, in something (dharma), in nothing or anything. And why? Because what is believed is not believed (not to be depended on). Therefore the Tathagata preaches: "A gift should not be given by a Bodhisattva' who believes in anything, it should not be given by one wbo believes in form, sound, smell, taste, or anything that can be touched."

'And again, O Subhuti, a Bodhisattva should in such wise give his gift for the benefit of all beings. And why? Because, O Subhuti, the idea of a being is no-idea. And those who are thus spoken of by the Tathagata as all beings are indeed no-beings. And why? Because, O Subhuti, a Tathagata says what is real, says what is true, says the things as they are; a Tathagata does not speak untruth.

'But again, O Subhuti, whatever doctrine has been perceived, taught, and meditated on by a Tathagata, in it there is neither truth nor falsehood. And as a man who has entered the darkness would not see anything, thus a Bodhisattva is to be considered who is immersed in objects, and who being immersed in objects gives a gift. But as a man who has eyes would, when the night becomes light, and the sun has risen, see many things, thus a Bodhisattva is to be considered who is not immersed in objects, and who not being immersed in objects gives a gift.

'And again, O Subhuti, if any sons or daughters of good families will learn this treatise of the Law, will remember, recite, and understand it, and fully explain it to others, they, O Subhuti, are known by the Tathagata throu his Buddha-knowledge, they are seen, O Subhuti, by the Tathagata through his Buddha-eye. All these beings, O Subhuti, will produce and hold fast an immeasurable and innumerable stock of merit.' (14)

XV.

'And if, O Subhuti, a woman or man sacrificed in the morning as many lives as there are grains of sand in the river Ganga and did the same at noon and the same in the evening, and if in this way they sacrificed their lives for a hundred thousands of niyutas of kotis of ages, and if another, after hearing this treatise of the Law, should not oppose it, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. What should we say then of him who after having written it, learns it, remembers it, understands it, and fully explains it to others?

'And again, O Subhuti, this treatise of the Law is incomprehensible and incomparable. And this treatise of the Law has been preached by the Tathagata for the benefit of those beings who entered on the foremost path (the path that leads to Nirvana), and who entered on the best path. And those who will learn this treatise of the Law, who will remember it, recite it, understand it, and fully explain it to others, they are known, O Subhuti, by the Tathagata through his Buddha-knowledge, they are seen, O Subhuti, by the Tathagata through his Buddhaeye. All these beings, O Subhuti, will be endowed with an immeasurable stock of merit, they will be endowed with an incomprehensible, incomparable, immeasurable and unmeasured stock of merit. All these beings, O Subhuti, will equally remember the Bodhi (the highest Buddha-knowledge), will recite it, and understand it. And why? Because it is not possible, O Subhuti, that this treatise of the Law should be heard by beings of little faith, by those who believe in self, in beings, in living beings, and in persons. It is impossible that this treatise of the Law should be heard by beings who have not acquired the knowledge of Bodhisattvas, or that it should be learned, remembered, recited, and understood by them. The thing is impossible.

'And again, O Subhuti, that part of the world in which this Sutra will be propounded, will have to be honoured by the whole world of gods, men, and evil spirits, will have to be worshipped, and will become like a Kaitya (a holy sepulchre).' (15)

XVI.

And, O Subheiti, sons or daughters of a good family who will learn these very Sutras, who will remember them. recite them, understand them, thoroughly take them to heart, and fully explain them to others, they will be overcome, they will be greatly overcome. And why? Because, O Subhuti, whatever evil deeds these beings have done in a former birth, deeds that must lead to suffering, those deeds these beings, owing to their being overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.

'I remember, O Subhuti, in the past, before innumerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of kotis of Buddhas following after the venerable and fully enlightened Tathagata Diparikara, who were pleased by me, and after being pleased were not displeased. And if, O Subhuti, these blessed Buddhas were pleased by me, and after being pleased were not displeased, and if on the other hand people at the last time, at the last moment, in the last 500 years, during the time of the decay of the good Law, will learn these very Sutras, remember them, recite them, understand them, and fully explain them to others, then, O Subhuti, in comparison with their stock of merit that former stock of merit will not come to one hundredth part, nay, not to one thousandth part, not to a hundred thousandth part, not to a ten millionth part, not to a hundred millionth part, not to a hundred thousand ten millionth part, not to a hundred thousands of niyutas ten millionth part. It will not bear number, nor fraction, nor counting, nor comparison, nor approach, nor analogy.

'And if, O Subhuti, I were to tell you the stock of merit of those sons or daughters of good families, and how large a stock of merit those sons or daughters of good families will produce, and hold fast at that time, people would become distracted and their thoughts would become bewildered. And again, O Subhuti, as this treatise of the Law preached by the Tathagata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.' (16)

XVII.

At that time the venerable Subhuti thus spoke to the Bhagavat: 'How should a person, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?' Bhagavat said: 'He who has entered on the path of the Bodhisativas should thus frame his thought: All beings must be delivered by me in the perfect world of Nirvana; and yet after I have thus delivered these beings, no being has been delivered. And why? Because, O Subhuti, if a Bodhisattva had any idea of beings, he could not be called a Bodhisattva, and so on from the idea of a living being to the idea of a person; if he had any such idea, he could not be called a Bodhisattva. And why? Because, O Subhuti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas.

'What do you think, O Subhuti, is there anything which the Tathagata has adopted from the Tathagata Diparikara with regard to the highest perfect knowledge? 'After this, the venerable Subhuti spoke thus to the Bhagavat: 'As far as I, O Bhagavat, understand the meaning of the preaching of the Bhagavat, there is nothing which has been adopted by the Tathagata from the holy and fully enlightened Tathagata Diparikara with regard to the highest perfect knowledge.' After this, Bhagavat thus spoke to the venerable Subhuti: 'So it is, Subhuti, so it is. There is not, O Subhuti, anything which has been adopted by the Tathagata from the holy and fully enlightened Tathagata Diparikara with regard to the highest perfect knowledge. And if, O Subhuti, anything had been adopted by the Tathagata, the Tathagata Diparikara would not have prophesied of me, saying: " Thou, O boy, wilt be in the future the holy and fully enlightened Tathagata called Sakyamuni." Because then, O Subhuti, there is nothing that has been adopted by the holy and fully enlightened Tathagata with regard to the highest perfect knowledge, therefore I was prophesied by the Tathagata Diparikara, saying: " Thou, boy, wilt be in the future the holy and fully enlightened Tathagata called Sakyamuni."

'And why, O Subhuti-, the name of Tathagata? It expresses true suchness. And why Tathagata, O Subhuti? It expresses that he had no origin. And why Tathagata, O Subhuti? It expresses the destruction of all qualities. And why Tathagata, O Subhuti? It expresses one who had no origin whatever. And why this? Because, O Subhuhi, no-origin is the highest goal.

'And whosoever, O Subhuti, should say that, by the holy and fully enlightened Tathagata, the highest perfect knowledge has been known, he would speak an untruth, and would slander me, O Subhuti, with some untruth that he has learned. And why? Because there is no such thing, O Subhuhi, as has been known by the Tathagata with regard to the highest perfect knowledge. And in that, O Subhuhi, which has been known and taught by the Tathagata, there is neither truth nor falsehood. Thetefore the Tathagata preaches: " All things are Buddha-things." And why? Because what was preached by the Tathagata, O Subhuti, as all things, that was preached as no-things; and therefore all things are called Buddha-things.

'Now, O Subhuti, a man might have a body and a large body.' The venerable Subhuti said: That man who was spoken of by the Tathagata as a man with a body, with a large body, he, O Bhagavat, was spoken of by the Tathagata as without a body, and therefore he is called a man with a body and with a large body.'

Bhagavat said: 'So it is, O Subhuti; and if a Bodhisattva were to say: "I shall deliver all beings," he ought not to be called a Bodhisattva. And why? Is there anything, O Subhuti, that is called a Bodhisattva?' Subhuti said: 'Not indeed, Bhagavat, there is nothing which is called a Bodhisattva.' Bhagavat said: 'Those who were spoken of as beings, beings indeed, O Subhuti, they were spoken of as no-beings by the Tathagata, and therefore they are called beings. Therefore the Tathagata says: "All beings are without self all beings are without life, without manhood , without a personality."

'If, O Subhuti, a Bodhisattva were to say: "I shall create numbers of worlds," he would say what is untrue. And why? Because, what were spoken of as numbers of worlds, numbers of worlds indeed, O Subhuti, these were spoken of as no-numbers by the Tathagata, and therefore they are called numbers of worlds.

'A Bodhisattva, O Subhuti, who believes that all things are without self, that all things are without self, he has faith, he is called a noble-minded Bodhisattva by the holy and fully enlightened Tathagata.' (17)

XVIII.

Bhagavat said: 'What do you think, O Subhuti, has the Tathagata the bodily eye?' Subhuti said: 'So it is, O Bhagavat, the Tathagata has the bodily eye.'

Bhagavat said: 'What do you think, O Subhuti, has the Tathagata the heavenly eye?' Subhuti said: 'So it is, O Bhagavat, the Tathagata has the heavenly eye.'

Bhagavat said: 'What do you think, O Subhuti, has the Tathagata the eye of knowledge?' Subhilti said: 'So it is, O Bhagavat, the Tathagata has the eye of knowledge.'

Bhagavat said: 'What do you think, O Subhuti, has the Tathagata the eye of the Law?' Subhuti said : 'So it is, O Bhagavat, the Tathagata has the eye of the Law.'

Bhagavat said: 'What do you think, O Subhuti, has the Tathagata the eye of Buddha?' Subhuti said: 'So it is, O Bhagavat, the Tathagata has the eye of Buddha.'

Bhagavat said: 'What do you think, O Subhuti, as many grains of sand as there are in the great river Ganga-were they preached by the Tathagata as grains of sand?' Subhuti said: 'So it is, O Bhagavat, so it is, O Sugata, they were preached as grains of sand by the Tathagata.' Bhagavat said: 'What do you think, O Subhuti, if there were as many Ganga rivers as there are grains of sand in the great river Ganga; and, if there were as many worlds as there are grains of sand in these, would these worlds be many?' Subhuti said: 'So it is, O Bhagavat, so it is, O Sugata, these worlds would be many.' Bhagavat said: 'As many beings as there are in all those worlds, I know the manifold trains of thought of them all. And why? Because what was preached as the train of thoughts, the train d thoughts indeed, O Subhuti, that was preached by the Tathagata as no-train of thoughts, and therefore it is called the train of thoughts. And why? Because, O Subhuti, a past thought is not perceived, a future thought is not perceived, and the present thought.is not perceived.' (18)

XIX

'What do you think, O Subhuti, if a son or a daughter of a good family should fill this sphere of a million millions of worlds with the seven treasures, and give it as a gift to holy and fully enlightened Buddhas, would that son or daughter of a good family produce on the strength of this a large stock of merit?' Subhuti said: 'Yes, a large one.' Bhagavat said: ' So it is, Subhuti, so it is; that son or daughter of a good family would produce on the strength of this a large stock of merit, immeasurable and innumerable. And why? Because what was preached as a stock of merit, a stock of merit indeed, O Subhuti, that was preached as no-stock of merit by the Tathagata, and therefore it is called a stock of merit. If, O Subhuti, there existed a stock of merit, the Tathagata would not have preached: "A stock of merit, a stock of merit indeed!"'(19)

XX.

'What do you think then, O Subhuti, is a Tathagata to be seen (known) by the shape of his visible body?' Subhuti said: 'Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the shape of his visible body. And why? Because, what was preached, O Bhagavat, as the shape of the visible body, the shape of the visible body indeed, that was preached by the Tathagata as no-shape of the visible body, and therefore it is called the shape of the visible body.'

Bhagavat said: 'What do you think, O Subhuti, should a Tathagata be seen (known) by the possession of signs?' Subhuti said: ' Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the possession of signs. And why? Because, what was preached by the Tathagata as the possession of signs, that was preached as no-possession of signs by the Tathagata, and therefore it is called the possession of signs.' (20)

XXI.

Bhagavat said: 'What do you think, O Subhuti, does the Tathagata think in this wise: The Law has been taught by me?' Subhuti said: ' Not indeed, O Bhagavat, does the Tathagata think in this wise: The Law has been taught by me.' Bhagavat said: 'If a man should say that the Law has been taught by the Tathagata, he would say what is not true; he would slander me with untruth which he has learned. And why? Because, O Subhuti, it is said the teaching of the Law, the teaching of the Law indeed. O Subhuti, there is nothing that can be perceived by the name of the teaching of the Law.'

After this, the venerable Subhuti spoke thus to the Bhagavat: 'Forsooth, O Bhagavat, will there be any beings in the future, in the last time, in the last moment, in the last 500 years, during the time of the decay of the good Law, who, when they have heard these very Laws, will believe?' Bhagavat said: 'These, O Subhuti, are neither beings nor nobeings. And why? Because, O Subhuti, those who were preached as beings, beings indeed, they were preached as no-beings by the Tathagata, and therefore they are called beings.' (2 1)

XXII.

'What do you think then, O Subhuti, is there anything which has been known by the Tathagata in the form of the highest perfect knowledge?' The venerable Subhuti said: 'Not indeed, O Bhagavat, there is nothing, O Bhagavat, that has been known by the Tathagata in the form of the highest perfect knowledge.' Bhagavat said: 'So it is, Subhuti, so it is. Even the smallest thing is not known or perceived there, therefore it is called the highest perfect knowledge.' (22)

XXIII.

'Also, Subhuti, all is the same there, there is no difference there, and therefore it is called the highest perfect knowledge. Free from self, free from being, free from life, free from personality, that highest perfect knowledge is always the same, and thus known with all good things. And why? Because, what were preached as good things, good things indeed, O Subhuti, they were preached as no-things by the Tathagata, and therefore they are called good things.' (23)

XXIV.

'And if, O Subhuti, a woman or man, putting together as many heaps of the seven treasures as there are Sumerus, kings of mountains, in the sphere of a million millions of worlds, should give them as a gift to holy and fully enlightened Tathagatas; and, if a son or a daughter of a good family, after taking from this treatise of the Law, this Pragnaparamita, one Gatha of four lines only, should teach it to others, then, O Subhuti, compared with his stock of merit, the former stock of merit would not come to the one hundredth part,' &c., till 'it will not bear an approach.' (24)

XXV.

'What do you think then, O Subhuti, does a Tathagatas think in this wise: Beings have been delivered by me? You should not think so, O Subhuti. And why? Because there is no being, O Subhuti, that has been delivered by the Tathagata. And, if there were a being, O Subhuti, that has been delivered by the Tathagatas, then the Tathagata would believe in self, believe in a being, believe in a living being, and believe in a person. And what is called a belief in self, O Subhuti, that is preached as no-belief by the Tathagata. And this is learned by children and ignorant persons; and they who were preached as children and ignorant persons, O Subhuti, were preached as no-persons by the Tathagata, and therefore they are called children and ignorant persons.' (25)

XXVI.

'What do you think then, O Subhuti, is the Tathagata to be. seen (known) by the possession of signs?' Subhuti said: 'Not indeed, O Bhagavat. So far as I know the meaning of the preaching of the Bhagavat, the Tathagata is not to be seen (known) by the possession of signs.' Bhagavat said: 'Good, good, Subhuti, so it is, Subhuti ; so it is, as you say; a Tathagata is not to be seen (known) by the possession of signs. And why? Because, O Subhuti, if the Tathagata were to be seen (known) by the possession of signs, a wheel-turning king also would be a Tathagata; therefore a Tathagata is not to be seen (known) by the possession of signs.' The venerable Subhuti spoke thus to the Bhagavat: 'As I understand the meaning of the preaching of the Bhagavat, a Tathagata is not to be seen (known) by the possession of signs.' Then the Bhagavat at that moment preached these two Gathas:

They who saw me by form, and they who heard me by sound,

They engaged in false endeavours, will not see me.

A Buddha is to be seen (known) from the Law; for the Lords (Buddhas) have the Law-body;

And the nature of the Law cannot be understood, nor can it be made to be understood. (26)

XXVII.

'What do you think then, O Subhuti, has the highest perfect knowledge been known by the Tathagata through the possession of signs? You should not think so, O Subhuti. And why? Because, O Subhuti, the highest perfect knowledge would not be known by the Tathagata through the possession of signs. Nor should anybody, O Subhuti, say to you that the destruction or annihilation of any thing is proclaimed by those who have entered on the path of the Bodhisattvas.' (27)

XXVIII.

'And if, O Subhuti, a son or a daughter of a good family were to fill worlds equal to the number of grains of sand of the river Ganga with the seven treasures, and give them as a gift to holy and fully enlightened Tathagatas; and if a Bodhisattva acquired endurance in selfless and uncreated things, then the latter will on the strength of this produce a larger stock of merit, immeasurable and innumerable.

'But, O Subhuti, a stock of merit should not be appropriated by a noble-minded Bodhisattva.' The venerable Subhuti said: 'Should a stock of merit, O Bhagavat, not be appropriated by a Bodhisattva?' Bhagavat said: 'It should be appropriated, O Subhuti; it should not be appropriated; and therefore it is said: It should be appropriated.' (28)

XXIX.

'And again, O Subhuti, if anybody were to say that the Tathagata goes, or comes, or stands, or sits, or lies down, he, O Subhuti, does not understand the meaning of my preaching. And why? Because the word Tathagata means one who does not go to anywhere, and does not come from anywhere; and therefore he is called the Tathagata (truly come), holy and fully enlightened.' (29)

XXX.

'And again, O Subhuti, if a son or a daughter of a good family were to take as many worlds as there are grains of earth-dust in this sphere of a million millions of worlds, and reduce them to such fine dust as can be made with immeasurable strength, like what is called a mass of the smallest atoms, do you think, O Subhuti, would that be a mass of many atoms?' Subhuti said: 'Yes, Bhagavat, yes, Sugata, that would be a mass of many atoms. And why? Because, O Bhagavat, if it were a mass of many atoms, Bhagavat would not call it a mass of many atoms. And why? Because, what was preached as a mass of many atoms by the Tathagata, that was preached as no-mass of atoms by the Tathagata; and therefore it is called a mass of many atoms. And what was preached by the Tathagata as the sphere of a million millions of worlds, that was preached by the Tathagata as no-sphere of worlds; and therefore it is called the sphere of a million millions of worlds. And why? Because, O Bhagavat, if there were a sphere of worlds, there would exist a belief in matter; and what was preached as a belief in matter by the Tathagata, that was preached as no-belief by the Tathagata; and therefore it is called a belief in matter.' Bhagavat said: 'And a belief in matter itself, O Subhuti, is unmentionable and inexpressible; it is neither a thing nor no-thing, and this is known by children and ignorant persons.' (30)

XXXI.

'And why? Because, O Subhuti, if a man were to say that belief in self, belief in a being, belief in life, belief in personality had been preached by the Tathagata, would he be speaking truly?' Subhuti said: 'Not indeed, Bhagavat, not indeed, Sugata; he would not be speaking truly. And why? Because, O Bhagavat, what was preached by the Tathagata as a belief in self, that was preached by the Tathagata as no-belief; therefore it is called belief in self.'

Bhagavat said: 'Thus then, O Subhuti, are all things to be perceived, to be looked upon, and to be believed by one who has entered on the path of the Bodhisattvas. And in this wise are they to be perceived, to be looked upon, and to be believed, that a man should believe neither in the idea of a thing nor in the idea of a no-thing. And why? Because, by saying: The idea of a thing, the idea of a thing indeed, it has been preached by the Tathagata as no-idea of a thing.' (31)

XXXII.

'And, O Subhuti, if a noble-minded Bodhisattva were to fill immeasurable and innumerable spheres of worlds with the seven treasures, and give them as a gift to holy and fully enlightened Tathigatas; and if a son or a daughter of a good family, after taking from this treatise of the Law, this Pragnaparamita, one Gatha of four lines only, should learn it, repeat it, understand it, and fully explain it to others, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. And how should he explain it? As in the sky:

Stars, darkness, a lamp, a phantom, dew, a bubble.

A dream, a flash of lightning, and a cloud-thus we should look upon the world (all that was made).

Thus he should explain; therefore it is said: He should explain.'

Thus spoke the Bhagavat enraptured. The elder Subhuti, and the friars, nuns, the faithful laymen and women, and the Bodhisattvas also, and the whole world of gods, men, evil spirits and fairies, praised the preaching of the Bhagavat. (32)

Thus is finished the Diamond-cutter, the blessed Pragnaparamita

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