Vajracchedikā Prajñāpāramitā SūtraTranslated from Taishō Tripiṭaka volume 8, number 235

Thus have I heard. At one time the Buddha was in Śrāvastī, residing in the Jeta Grove of Anātha-piṇḍada’s park, along with a great saṃgha of bhikṣus, twelve hundred and fifty in all. At mealtime,the Bhagavān put on his robe, picked up his bowl, and made his way into the great city of Śrāvastīto beg for food within the city walls. After he had finished begging sequentially from door to door,he returned and ate his meal. Then he put away his robe and bowl, washed his feet, arranged hisseat, and sat down.

From themidst of the great multitude, Elder Subhūti arose from his seat, bared his right shoul-der, and placed his right knee on the ground. With his hands joined together in respect, he ad-dressed the Buddha, saying: “Most exceptional Bhagavān, the Tathāgata is skillfully mindful ofall bodhisattvas, and skillfully instructs and cares for all bodhisattvas! Bhagavān, when virtuousmen and virtuous women wish to develop the mind of Anuttarā Samyaksaṃbodhi, how shouldtheir minds dwell? How should they pacify their minds?” The Buddha replied, “Excellent, excel-lent Subhūti! It is just as you have said, the Tathāgata is skillfully mindful of all bodhisattvas, andskillfully instructs and cares for all bodhisattvas. Now listen carefully because your questionwill beanswered. Virtuous men and virtuous women who wish to develop the mind of Anuttarā Samyak-saṃbodhi should dwell thusly, and pacify their minds thusly.”—“Yes, like this, Bhagavān. We joy-fully wish to hear it.”

The Buddha told Subhūti, “Bodhisattva-mahāsattvas should pacify their minds thusly: ‘All dif-ferent types of sentient beings, whether born from eggs, born from wombs, born from moisture,or born from transformation; having form or no form; having thought, no thought, or neitherthought nor no thought—I will cause them all to become liberated and enter Nirvāṇa WithoutRemainder.’ Thusly sentient beings are liberated without measure, without number, and to noend; however, truly no sentient beings gain liberation. Why? Subhūti, if a bodhisattva is holdinga notion of a self, a notion of others, a notion of sentient beings, or a notion of life, he is not abodhisattva.

“Moreover, Subhūti, bodhisattvas in accordance with the Dharma should not abide anywherein their practice of giving. This is called ‘givingwithout abiding in form.’ This giving does not abidein sounds, scents, tastes, sensations, or phenomena. Subhūti, bodhisattvas should practice givingthusly, not abiding in characteristics. Why? If bodhisattvas do not abide in characteristics in theirpractice of giving, then the measure of their merit is inconceivable. Subhūti, what do you think?Can the immeasurable space of the East be conceived of?”—“Certainly not, Bhagavān.”—“Subhūti,what do you think? Can the space of the South, West, North, the four intermediary directions,or the Zenith or Nadir, be conceived of?”—“Certainly not, Bhagavān.”—“Subhūti, for bodhisattvaswho do not abide when practicing giving, their merit is also such: inconceivable. Subhūti, bodhi-sattvas should only dwell in what is taught thusly.

“Subhūti, what do you think? Can the Tathāgata be seen by means of bodily marks?”—“Certainly not, Bhagavān. The Tathāgata cannot be seen bymeans of bodily marks. Why? The truebodily marks spoken of by the Tathāgata are not truly bodily marks.” The Buddha told Subhūti,“Everything that has marks is deceptive and false. If all marks are not seen as marks, then this isseeing the Tathāgata.”

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Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are ableto hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speaklike that. After the extinction of the Tathāgata, in the next five hundred years, there will be thosewho maintain the precepts and cultivate merit, who will be able to hear these words and give riseto a mind of belief. Such beings have not just planted good roots with one, two, three, four, or fivebuddhas, but have truly planted good roots withmeasurelessmillions of buddhas. Subhūti, all whohear such words and give rise to even one thought of clean, clear belief are completely known andseen by the Tathāgata. These sentient beings thus obtain measureless merits and virtues. Why?It is because these beings are holding no further notions of a self, notions of others, notions ofsentient beings, or notions of life. They are holding no notions of phenomena and no notions aboutthe non-existence of phenomena. If the minds of sentient beings grasp after characteristics, thenthis is attachment to a self, others, sentient beings, and life. If they grasp after notions of theDharma, that is certainly attachment to a self, others, sentient beings, and life. Why? When onegrasps at what is not the Dharma, that is immediate attachment to a self, others, sentient beings,and life. Therefore, you should not grasp at the Dharma, nor should you grasp at what is not theDharma. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know thatthe Dharma I speak is like a raft. Even the Dharma should be relinquished, so how much more sothe non-Dharma?’

“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Hasthe Tathāgata spoken any Dharma?” Subhūti replied, “Thus do I explain the true meaning of theBuddha’s teachings: there is no fixed Dharma of Anuttarā Samyaksaṃbodhi, nor is there a fixedDharma the Tathāgata can speak. Why? The Tathāgata’s exposition of the Dharma can never beobtained and can never be spoken, as it is neither Dharma nor non-Dharma. What is it, then? Allworthy sages make distinctions by means of the unconditioned Dharma.”

“Subhūti, what do you think? If someone filled three thousand great thousand-worlds withthe Seven Precious Jewels in the practice of giving, would such a person obtain many merits andvirtues?” Subhūti replied, “Very many, Bhagavān! Why? Such merits and virtues do not havethe nature of merits and virtues, and for this reason the Tathāgata speaks of many merits andvirtues.”—“If a person accepts and maintains even as little as four lines of gāthā from within thissūtra, speaking them to others, then his or her merit will be even greater. Why? Subhūti, it is be-cause all buddhas, to reach the Buddha Dharma of Anuttarā Samyaksaṃbodhi, emerge from thissūtra. Subhūti, what is called the Buddha Dharma is not the Buddha Dharma.

“Subhūti, what do you think? Is a srotaāpanna mindful, ‘I have obtained the fruit of a srotaā-panna?’” Subhūti replied, “No, Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered theflow, yet there is nothing truly entered into: there is no entry into forms, sounds, scents, tastes,sensations, or phenomena; srotaāpanna is merely a name.”—“Subhūti, what do you think? Is asakṛdāgāmin mindful, ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied, “No, Bha-gavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is truly no leav-ing nor returning; sakṛdāgāmin is merely a name.”—“Subhūti, what do you think? Is an anāgāminmindful, ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why?‘Anāgāmin’ refers to one who will not return, yet there is truly no non-returning; anāgāmin ismerely a name.”—“Subhūti, what do you think? Is an arhat mindful, ‘I have obtained the fruit of anarhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no phenomenon that may be called

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an arhat. Bhagavān, if an arhat has the mindfulness, ‘I have attained the path of an arhat,’ thenthis is a person attached to a self, others, sentient beings, and life. Bhagavān, the Buddha says thatamong arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am theforemost free of desire. However, Bhagavān, I am not mindful of being an arhat free of desire. If Iwere mindful in this way, the Bhagavān would not speak of, ‘Subhūti, the one who dwells in peace.’It is because there is truly no dwelling that he speaks of, ‘Subhūti, the one who dwells in peace.’”

The Buddha addressed Subhūti, saying, “What do you think? In the past when the Tathāgatawas with Dīpaṃkara Buddha, was there any Dharma obtained?”—“No, Bhagavān. When the Tathā-gata was with Dīpaṃkara Buddha there was truly no Dharma obtained.”—“Subhūti, what do youthink? Do bodhisattvas adorn buddha-lands?”—“No, Bhagavān. Why? The adornments of buddha-lands are not adornments, and aremerely called adornments.”—“Therefore, Subhūti, bodhisattva-mahāsattvas should give rise to a clear and pure mind thusly, not associated with abiding in form;not associatedwith abiding in sounds, scents, tastes, sensations, or phenomena; not abiding in life.Subhūti, suppose a person has a body like Mount Sumeru, King of Mountains. Would this body begreat?” Subhūti replied, “It would be extremely great, Bhagavān. Why? The Buddha teaches thatno body is the Great Body.”

“Subhūti, suppose each grain of sand in the Ganges river, contained its own Ganges River.Whatdo you think, would there be many grains of sand in the Ganges River?” Subhūti said, “Extremelymany, Bhagavān. The number of Ganges Rivers alone would be countless, let alone their grainsof sand.”—“Subhūti, I will now tell you a truth. If a virtuous man or virtuous woman filled sucha number of three thousand great thousand-worlds with the Seven Precious Jewels in the prac-tice of giving, would he or she obtain many merits?” Subhūti said, “Extremely many, Bhagavān.”The Buddha told Subhūti, “Thus, if virtuous men or virtuous women accept and maintain evenfour lines of gāthā from within this sūtra, speaking them to others, then these merits and virtuessurpass the former merits and virtues.

“Moreover, Subhūti, if one speaks even four lines of gāthā from within this sūtra, you shouldunderstand that this place is like the shrine of a buddha. In every world, the devas, humans, andasuras should provide offerings to it. Howmuch more so for those capable of accepting and main-taining the entire sūtra? Subhūti, you should know that this is a person with the highest and mostexceptional Dharma. Wherever this sūtra dwells is the Buddha or his most honored disciple.”

Subhūti asked the Buddha, “Bhagavān, by what name should we revere and maintain this sū-tra?” The Buddha told Subhūti, “This sūtra is called the Vajracchedikā Prajñāpāramitā, and bythis name you should revere and maintain it. Why is it called this? Subhūti, the Prajñāpāramitāspoken by the Buddha is not Prajñāpāramitā. Subhūti, what do you think? Does the Tathāgataactually have a spoken Dharma?” Subhūti replied, “Bhagavān, the Tathāgata does not actuallyspeak.”—“Subhūti, what do you think? Are there very many atoms contained in three thousandgreat thousand-worlds?” Subhūti replied, “There are extremely many, Bhagavān.”—“Subhūti, theatoms spoken of by the Tathāgata are not atoms, and are merely called atoms. The worlds spokenof by the Tathāgata are not worlds, and are merely called worlds. Subhūti, what do you think? Canthe Tathāgata be seen by means of the Thirty-two Marks?”—“No, Bhagavān, the Tathāgata cannotbe seen by means of the Thirty-two Marks. Why? The Thirty-two Marks spoken of by the Tathā-gata are not marks, and are merely called the Thirty-two Marks.”—“Subhūti, suppose there were avirtuousman or virtuous womanwho, in the practice of giving, gave his or her body away asmany

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times as there are sands in the Ganges River. If there are then people who accept and maintaineven four lines of gāthā from within this sūtra, their merit is far greater.”

At that time, Subhūti, having heard the profound explanations about the meanings of this sū-tra, wept with joy. He then said to the Buddha, “How exceptional, Bhagavān, is the Buddha whothus speaks this profound sūtra! Since attaining the Eye of Wisdom, I have never heard such a sū-tra! Bhagavān, if there are again people who obtain hearing of this sūtra thusly, with a mind ofclean and clear belief, producing awareness of the true equality of characteristics, then this is aperson with the most extraordinary merits and virtues. Bhagavān, the true appearance are notan appearance, and for this reason the Tathāgata speaks of a true appearance. Bhagavān, havingbeen able to hear this sūtra thusly, I do not find it difficult to accept and maintain its true mean-ings. However, in the next era, five hundred years from now, if there are sentient beings who canobtain hearing of this sūtra, accepting and maintaining its true meanings, they will be most ex-traordinary. Why? It is because such a person has no notions of a self, notions of others, notionsof sentient beings, or notions of life. Why? The characteristic of a self is not a true characteris-tic; characteristics of others, sentient beings, and life, are also not true characteristics. Those whodepart from all characteristics are called buddhas.”

The Buddha told Subhūti, “Thusly, thusly! If there are again people who obtain hearing of thissūtra, and are not startled, terrified, or fearful, know that the existence of such a person is ex-tremely rare. Why? Subhūti, the Foremost Pāramitā that the Tathāgata speaks of is not the Fore-most Pāramitā, and is merely called the Foremost Pāramitā. Subhūti, the Pāramitā of Forbearancethat the Tathāgata speaks of is not a Pāramitā of Forbearance. Why? Subhūti, it is like in the pastwhen my body was cut apart by the King of Kaliṅga: there were no notions of a self, notions ofothers, notions of sentient beings, or notions of life. In the past when my body was cut apart, ifthere were notions of a self, notions of others, notions of sentient beings, or notions of life, thenI would have responded with hatred and anger. Remember also that I was the ṛṣi Kṣāntivādin forfive hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notionsof others, notions of sentient beings, or notions of life.

“Subhūti, bodhisattvas should depart from all characteristics to develop the mind of AnuttarāSamyaksaṃbodhi. They should produce a mind that does not dwell in form. They should producea mind that does not dwell in sounds, scents, tastes, sensations, or phenomena. They should pro-duce a mind that does not dwell in any place. In anything that dwells in the mind, one should notdwell, and for this reason the Buddha says that theminds of bodhisattvas should not dwell in formwhen practicing giving. Subhūti, bodhisattvas should give thusly because it benefits all sentientbeings. The characteristics spoken of by the Tathāgata are not characteristics, and the sentient be-ings are not sentient beings. Subhūti, the Tathāgata is genuine and honest, one who speaks thusly,not a deceiver or one who speaks otherwise. Subhūti, the Dharma attained by the Tathāgata isnot substantial and is not void. Subhūti, if the minds of bodhisattvas dwell in phenomena whenpracticing giving, it is like a person entering ignorantly into blindness. However, if the minds ofbodhisattvas do not dwell in phenomena, then their practice of giving is like a person with sight:shining sunlight illuminates the vision of all forms. Subhūti, in the next era, if there are virtuousmen or virtuous women capable of accepting, maintaining, studying, and reciting this sūtra, thenthe Tathāgata by means of his Buddha Wisdom is always aware of them and always sees them.These people all obtain immeasurable, limitless merits and virtues.

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“Subhūti, suppose there were a virtuous man or a virtuous woman who, in the morning, gavehis or her body away as many times as there are grains of sand in the Ganges River. In the middleof the day, this person would also give his or her body away as many times as there are grains ofsand in the Ganges River. Then in the evening, this person would also give his or her body awayas many times as there are grains of sand in the Ganges River. Suppose this giving continued forincalculable billions of eons. If there are people again who hear this sūtra with a mind of belief,without doubt, then the merits of these people surpass the former merits. How much more sofor those who write, accept, maintain, study, recite, and explain it? Subhūti, to summarize, thissūtra has inconceivable, immeasurable, limitless merits and virtues. The Tathāgata speaks it tosend forth those in the Great Vehicle, to send forth those in the Supreme Vehicle. If there arepeople able to accept, maintain, study, recite, and explain this sūtra to others, then the Tathāgatais always aware of them and always sees them. Thusly, these people are carrying the AnuttarāSamyaksaṃbodhi of the Tathāgata. Why? Subhūti, those who are happy with lesser teachings areattached to views of a self, views of others, views of sentient beings, and views of life. They cannothear, accept, maintain, study, recite, and explain it to others. Subhūti, in every place where thissūtra exists, the devas, humans, and asuras from every world should provide offerings. This placeis a shrine to which everyone should respectfully make obeisance and circumambulate, adorningits resting place with flowers and incense.

“Moreover, Subhūti, suppose virtuous men and virtuous women accept, maintain, study, andrecite this sūtra. If they are treated badly due to karma from a previous life that would make themfall onto evil paths, then from this treatment by others their karma from previous lives will beeliminated in this lifetime, and they will attain Anuttarā Samyaksaṃbodhi. Subhūti, I am mindfulof the past, innumerable, incalculable eons before Dīpaṃkara Buddha, being able to meet 84,000countless myriads of buddhas, and providing offerings to honor them all without exception. Sup-pose someone in the next era is able to accept, maintain, study, and recite this sūtra. The meritsand virtues of my offerings to all these buddhas are, in comparison to the merits and virtues ofthis person, not even one hundredth as good—they are so vastly inferior that a comparison can-not even be made. Subhūti, if there are virtuous men and virtuous women in the next era whoaccept, maintain, study, and recite this sūtra, and I were to fully explain all the merits and virtuesattained, the minds of those listening could go mad with confusion, full of doubt and disbelief.Subhūti, understand that the meaning of this sūtra is inconceivable, and its rewards of karma arealso inconceivable.”

At that time, Subhūti addressed the Buddha, saying: “Bhagavān, when virtuous men and virtu-ous women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? Howshould they pacify their minds?” The Buddha told Subhūti, “Virtuous men and virtuous womendevelop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I must liberate all sentientbeings. When all sentient beings are liberated, then truly not even one sentient being has beenliberated.’ Why? Subhūti, if a bodhisattva has notions of a self, notions of others, notions of sen-tient beings, or notions of life, he is not a bodhisattva. Why is this so? Subhūti, there is actuallyno phenomenon of one who develops Anuttarā Samyaksaṃbodhi. What do you think? When theTathāgata was with Dīpaṃkara Buddha, did there exist any phenomenon of obtaining AnuttarāSamyaksaṃbodhi?”—“No, Bhagavān, thus do I explain the actual meaning of the Buddha’s teach-ings: when the Buddha was with Dīpaṃkara Buddha, there was actually no phenomenon of ob-

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taining Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was trulyno phenomenon of the Tathāgata obtaining Anuttarā Samyaksaṃbodhi. Subhūti, if there werea phenomenon of the Tathāgata obtaining Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddhawould not have given me the prediction, ‘In the next era you will become a buddha named Śākya-muni.’ It is because there was truly no phenomenon of obtaining Anuttarā Samyaksaṃbodhi, thatDīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddhanamed Śākyamuni.’ Why? The Tathāgata is itself all phenomena, and such is the meaning. Sub-hūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is actually nophenomenon of a buddha obtaining Anuttarā Samyaksaṃbodhi.

“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither sub-stantial nor void, and for this reason the Tathāgata says, ‘All phenomena are the Buddha Dharma.’Subhūti, all phenomena spoken of are actually not all phenomena, and are merely called all phe-nomena. Subhūti, it is like a human body that is tall and great.” Subhūti said, “Bhagavān, the Tathā-gata says that such a human body, tall and great, is not the Great Body, and is merely called theGreat Body.”—“Subhūti, bodhisattvas are also such as this. If someone says ‘I will liberate and crossover innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti,truly there is no phenomenon of a bodhisattva, and for this reason the Buddha says, ‘All phenom-ena are not the self, others, sentient beings, or life.’ Subhūti, if bodhisattvas say, ‘I am adorningbuddha-lands,’ this is not one to be called a bodhisattva. Why? The adornments of buddha-landsspoken of by the Tathāgata are not adornments, and are merely called adornments. Subhūti, if abodhisattva penetrates the Dharma of Anātman, then this is one whom the Tathāgata truly calls abodhisattva.

“Subhūti, what do you think? Does the Tathāgata have the Physical Eye?”—“Thusly, Bhagavān,the Tathāgata has the Physical Eye.”—“Subhūti, what do you think? Does the Tathāgata have the Di-vine Eye?”—“Thusly, Bhagavān, the Tathāgata has the Divine Eye.”—“Subhūti, what do you think?Does the Tathāgata have the Prajñā Eye?”—“Thusly, Bhagavān, the Tathāgata has the Prajñā Eye.”—“Subhūti, what do you think? Does the Tathāgata have the Dharma Eye?”—“Thusly, Bhagavān, theTathāgata has the Dharma Eye.”—“Subhūti, what do you think? Does the Tathāgata have the Bud-dha Eye?”—“Thusly, Bhagavān, the Tathāgata has the Buddha Eye.”—“Subhūti, what do you think?Of the sand in the Ganges River, does the Buddha say that it is sand?”—“Thusly, Bhagavān, theTathāgata says that it is sand.”—“If there were as many Ganges Rivers as there are sand grains inthe Ganges River, and therewere thusly asmany buddhaworld-realms as grains of sand in all thoseGanges Rivers, would their number be verymany?”—“It would be extremelymany, Bhagavān.” TheBuddha told Subhūti, “Such anumber of lands possess amultitude of sentient beings, and their var-iousminds are fully known by the Tathāgata.Why? The variousminds that the Tathāgata speaks ofare not minds, and are merely called minds. Why is this so? Subhūti, past mind cannot be grasped,present mind cannot be grasped, and future mind cannot be grasped.

“Subhūti, what do you think? If someone filled three thousand great thousand-worlds with theSeven Precious Jewels, and gave them away in the practice of giving, would the person by thesecauses and conditions obtain many merits?”—“Thusly, Bhagavān, by such causes and conditionsthe merits of this person would be extremely many.”—“Subhūti, if such merits and virtues trulyexisted, the Tathāgata would not say that many merits and virtues are obtained. It is from themerits and virtues that are unconditioned, that the Tathāgata speaks of obtaining many merits

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and virtues.“Subhūti, what do you think? Can the Tathāgata be seen by means of the perfected body of

form?”—“No, Bhagavān, the Tathāgata cannot be seen by means of the perfected body of form.Why? The perfected body of form that the Tathāgata speaks of is itself not the perfected body ofform, and is merely called the perfected body of form.”—“Subhūti, what do you think? Can theTathāgata be seen by the perfection of all characteristics?”—“No, Bhagavān, the Tathāgata cannotbe seen by the perfection of all characteristics. Why? The perfection of all characteristics thatthe Tathāgata speaks of is itself not the perfection of all characteristics, and is merely called theperfection of all characteristics.”

“Subhūti, do not say that the Tathāgata is mindful of the thought, ‘I have a spoken Dharma.’Do not be mindful of this. Why? If someone says that the Tathāgata has any spoken Dharma, thisis considered to be slandering the Buddha, because my explanations are inconceivable. Subhūti,one who speaks the Dharma is unable to speak any Dharma, and it is merely called speaking theDharma.” At that time LivingWisdom Subhūti addressed the Buddha, saying, “Bhagavān, will therebe sentient beings in the next era who will hear this spoken Dharma and give rise to a mind ofbelief?” The Buddha replied, “Subhūti, that which is not sentient beings, is not the absence ofsentient beings. Why? Subhūti, each and every sentient being that the Tathāgata has spoken of, isnot a sentient being, and is merely called a sentient being.”

Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of Anuttarā Samyak-saṃbodhi actually no attainment?”—“Thusly, thusly, Subhūti. With regard to my AnuttarāSamyaksaṃbodhi, there is not even the slightest phenomenon of Anuttarā Samyaksaṃbodhiwhich may be obtained.

“Moreover, Subhūti, the equality of phenomena that has nothing that is better or worse, iscalled Anuttarā Samyaksaṃbodhi. By means of no self, no others, no sentient beings, and no life,all pure phenomena are cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these purephenomena that the Tathāgata speaks of are not pure phenomena, and are merely called purephenomena.

“Subhūti, suppose three thousand great thousand-worlds all contained Sumeru, King ofMoun-tains, and there were thusly such mountains of the Seven Precious Jewels, given away by someonein the practice of giving. If a person, by means of this Prajñāpāramitā sūtra, has only four linesof gāthā, and accepts, maintains, studies, recites, and speaks them for others, then the merits andvirtues of the other person are not even one hundredth as good. They are so vastly inferior thatthe two are incomparable.

“Subhūti, what do you think? You should not say that the Tathāgata is mindful, ‘I cross oversentient beings.’ Subhūti, do not foster suchmindfulness. Why? Truly there are no sentient beingscrossed over by the Tathāgata. If there were sentient beings crossed over by the Tathāgata, thenthere would be a self, others, sentient beings, and life. The existence of a self as spoken of by theTathāgata is not the existence of a self, but ordinary people believe it is a self. Subhūti, an ordinaryperson that the Tathāgata speaks of is not an ordinary person.

“Subhūti, what do you think? Can the Tathāgata be contemplated by means of the Thirty-twoMarks?” Subhūti replied, “Thusly, thusly, with the Thirty-two Marks the Tathāgata is contem-plated.” The Buddha said, “Subhūti, if the Tathāgata could be contemplated bymeans of the Thirty-two Marks, then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha, saying,

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“Bhagavān, thus do I explain the meaning of what the Buddha has said. One should not contem-plate the Tathāgata by means of the Thirty-two Marks.” At that time, the Bhagavān spoke a gāthā,saying:

If one perceives me in forms,If one listens for me in sounds,This person practices a deviant pathAnd cannot see the Tathāgata.

“Subhūti, suppose you are mindful in this way: ‘The Tathāgata has not, from the perfectionof characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, you should not foster the mind-fulness, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyak-saṃbodhi.’ Subhūti, beingmindful in this way, the onewho develops themind of Anuttarā Samyak-saṃbodhi is then is speaking of the characteristic of the annihilation of all characteristics. Do notfoster this mindfulness. Why? One who is developing the mind of Anuttarā Samyaksaṃbodhi inaccordance with the Dharma does not speak of the annihilation of characteristics.

“Subhūti, suppose a bodhisattva, in the practice of giving, filled asmanyworld realms with theSeven Precious Jewels, as there are grains of sand in the Ganges River. If there is a person with theawareness that all phenomena are not the self, then this is superior, and the merits and virtuesattained by this bodhisattva surpass those of the previous bodhisattva. Subhūti, the reason forthis is that bodhisattvas do not receive merits and virtues.” Subhūti addressed the Buddha, saying,“Bhagavān, why do you say that bodhisattvas do not receive merits and virtues?”—“Subhūti, forbodhisattvas to truly cultivate merits and virtues, they should not desire to receive them. There-fore it is said that there are no merits and virtues received.

“Subhūti, if someone says that the Tathāgata comes, goes, sits, or lies down, this person doesnot understand the true meaning of my teachings. Why? The Tathāgata does not truly come or goanywhere, and for this reason is called the Tathāgata.

“Subhūti, if virtuous men and virtuous women disintegrated three thousand great thousand-worlds into atoms, would these atoms be very many in number?”—“Extremely many, Bhagavān.Why? If this multitude of atoms truly existed, then the Buddha would not speak of a multitudeof atoms. Yet, the Buddha does speak of a multitude of atoms. Therefore, the multitude of atomsspoken of by the Buddha is not a multitude of atoms, and is merely called a multitude of atoms.Bhagavān, the three thousand great thousand-worlds spoken of by the Tathāgata are not worlds,and are merely called worlds. Why? The existence of these worlds is as the one unified appear-ance. Why? The unified appearance spoken of by the Tathāgata is not a unified appearance, andis merely called a unified appearance.”—“Subhūti, the one unified appearance cannot be spoken,but ordinary people wish to acquire it.

“Subhūti, suppose a person says: ‘TheBuddha speaks of thenotionof a self, thenotion of others,the notion of sentient beings, and the notion of life.’ Subhūti, what do you think? Does this personunderstand the truemeaning of my teachings?”—“No, Bhagavān, this person does not understandthe true meaning of the Tathāgata’s teachings. Why? The notion of a self, the notion of others, thenotion of sentient beings, and the notion of life that the Bhagavān speaks of, are not the notion ofa self, the notion of others, the notion of sentient beings, and the notion of life. They are merely

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called the notion of a self, the notion of others, the notion of sentient beings, and the notion oflife.”—“Subhūti, one who develops the mind of Anuttarā Samyaksaṃbodhi should thusly know,thusly see, and thusly believe, not giving rise to notions of phenomena. Subhūti, the true notionof phenomena is not a notion of phenomena, and is merely called a notion of phenomena.

“Subhūti, suppose someone filled immeasurable, innumerable worlds with the Seven PreciousJewels, and gave them away in the practice of giving. If a virtuousman or virtuouswoman developsthe mind of a bodhisattva and maintains this sūtra, even with as little as four lines of gāthā, andaccepts, maintains, studies, recites, and explains it to others, then thesemerits surpass the others.How should one explain it? Without grasping at characteristics, in unmoving suchness. For whatreason?

All conditioned phenomenaAre 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 sūtra, Elder Subhūti along with all the bhikṣus, bhikṣuṇīs,upāsakas, upāsikās, and the devas, humans, and asuras from every world, heard what the Buddhahad truly said. With great bliss, they believed, accepted, and practiced in accordance.

Mantra for the Vajracchedikā Prajñāpāramitā Sūtra:

namo bhagavatīprajñāpāramitāyaioṃ īrita iṣira śruta viṣaya viṣaya svāhā

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