O Bhagavat.’ Bhagavat said: ‘ In the same manner, O Subhuti, the measure of the stock of merit of a Bodhisattva, who gives a gift without believing in anything, is not easy to learn. And thus indeed, O Subhuti, should one who has entered on the path of Bodhisattvas give a gift, that he should not be¬ lieve even in the idea of cause.’ (4) V.
‘ Now, what do you think, O Subhhti, should a Tathagata be seen (known) by the possession of signs 1? ’ Subhhti said: ‘ Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the pos¬ session of signs. And why? Because what has been preached by the Tathagata as the possession of signs, that is indeed the possession of no-signs.’
After this, Bhagavat spoke thus to the venerable Subhuti: ‘ Wherever there is, O Subhhti, the pos¬ session of signs, there is falsehood; wherever there is no possession of signs, there is no falsehood. Hence the Tathagata is to be seen (known) from no-signs as signs2.’ (5) VI.
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 3, during the time 1 Qualities by which he could be known.
2 It would be easier to read laksha«alaksha«atvata^, from the signs having the character of no-signs. M. de Harlez translates rightly, ‘ c’est par le non-marque de marquer que laTatMgata doit Stre vu et reconnu.’
3 I have changed Pa#M.rati into Pa«£a.rati, because what is THE VAGRAKXffEDIKA of the decay of the good Law, who, when these very words of the Sutras are being preached, will frame a true idea 1?’ The Bhagavat said: ‘ Do not speak thus, Subhhti. Yes, there will be some beings in the future, in the last time, in the last moment, in the last 500 years, during the decay of the good Law, who will frame a true idea when these very words are being preached.
‘ And again, O Subhhti, there will be noble-minded Bodhisattvas, in the future, in the last time, in the last moment, in the last 500 years, during the decay of the good Law, there will be strong and good and wise beings, who, when these very words of the Sfttras are being preached, will frame a true idea. But those noble-minded Bodhisattvas, O Subhuti, will not have served one Buddha only, and the stock intended here is evidently the last of the periods of goo years each, which, according to the Mahayana-Buddhists, elapsed after the death of Buddha. The following extract from the Mahasannipata- sfitra (Ta-tsi-king, N0.61 inTripi/aka), given to me byMr.B. Nanjio, fully explains the subject. ‘ It is stated in the fifty-first section of the Mahasannipata-sutra, that Buddha said: “ After my Nirvawa, in the first 500 years, all the Bhikshus and others will be strong in deliberation in my correct Law. (Those who first obtain the ‘ holy fruit,’ i. e. the Srota-apannas, are called those who have obtained deliberation.) In the next or second 500 years, they will be strong in meditation. In the next or third 500 years, they will be strong in ‘much learning,’ i. e. bahurruta, religious knowledge. In the next or fourth goo years, they will be strong in founding monasteries, &c. In the last or fifth goo years, they will be strong in fighting and reproving. The pure (lit. white) Law will then become invisible.” ’ The question therefore amounts to this, whether in that corrupt age the law of Buddha will still be understood? and the answer is, that there will be always some excellent Boddhisattvas who, even in the age of corruption, can understand the preaching of the Law.
1 Will understand them properly.
of their merit will not have been accumulated under one Buddha only; on the contrary, O Subhuti, those noble-minded Bodhisattvas will have served many hundred thousands of Buddhas, and the stock of their merit will have been accumulated under many hundred thousands of Buddhas; and they, when these very words of the Sutras are being preached, will obtain one and the same faith 1. They are known, O Subhuti, by the Tathagata through his Buddha-knowledge; they are seen, O Subhftti, by the Tathagata through his Buddha-eye; they are understood, O Subhhti, by the Tath&gata. All these, O Subhuti, will produce and will hold fast an immeasurable and innumerable stock of merit. And why? Because, O Subhuti, there does not exist in those noble-minded Bodhisattvas the idea of self, there does not exist the idea of a being, the idea of a living being, the idea of a person. Nor does there exist, O Subhuti, for these noble-minded Bodhisattvas the idea of quality (dharma), nor of no-quality. Neither does there exist, O Subhuti, any idea (sa mgn&) or no-idea. And why? Because, O Subhhti, if there existed for these noble-minded Bodhisattvas the idea of quality, then they would believe in a self, they would believe in a being, they would believe in a living being, they would believe in a person. And if there existed for them the idea of no-quality, even then they would believe in a self, 1 I am doubtful about the exact meaning of eka^ittaprasada. Childers gives eka&tta, as an adjective, with the meaning of ‘ having the same thought,’ and £ittaprasada, as faith in Buddha. But eka/iittapras&da may also be ‘faith produced by one thought,’ ‘immediate faith,’ and this too is a recognised form of faith in Buddhism. See Sukhavati, pp. 71, 108.
n8 THE VAGRAJTiOTEDIKA they would believe in a being, they would believe in a living being, they would believe in a person. And why? Because, O Subhhti, neither quality nor no¬ quality is to be accepted by a noble-minded Bodhi- sattva. Therefore this hidden saying has been preached by the T athagata: “ By those who know the teaching of the Law, as like unto a raft, all qualities indeed must be abandoned; much more no-qualities1.”’ (6) VII.
And again Bhagavat spoke thus to the venerable Subhuti: ‘ What do you think, O Subhhti, is there anything (dharma) that was known by the T athagata under the name of the highest perfect knowledge, or anything that was taught by the Tathagata? ’ After these words, the venerable Subhuti spoke thus to Bhagavat: ‘As I, O Bhagavat, understand the meaning of the preaching of the Bhagavat, there is nothing that was known by the Tathdgata under the name of the highest perfect knowledge, nor is there anything that is taught by the Tathigata. And why? Because that thing which was known or taught by the Tathagata is incomprehensible and inexpressible. It is neither a thing nor no-thing. And why? Because the holy persons 2 3 are of im¬ perfect power V (7) 1 The same line is quoted in the Abhidharmakosha-vyakhya.
3 Aryapudgala need not be Bodhisattvas, but all who have entered on the path leading to Nirvfbza.
3 Harlez: ‘ Parceque les entites super ieures sont produites telles sans etre rdelles et parfaites pour cela.’ If sawzskrz'ta can be used in Buddhist literature in the sense of perfect, and prabhavita as power, my translation might pass, but even then the ‘ because ’ remains difficult.
OR DIAMOND-CUTTER.
VIII.
Bhagavat said: ‘ What do you think, O Subhfiti, if a son or daughter of a good family filled this sphere of a million millions of worlds1 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?’ Subhhti 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 Tatha¬ gata as no-stock of merit. Therefore the Tatha¬ gata preaches: “ A stock of merit, a stock of merit 2 indeed! ” ’ Bhagavat said: ‘ And if, O Subhfiti, 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 Githi 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 innumer¬ able. And why? Because, O Subhftti, the highest perfect knowledge of the holy and enlightened T athagatas is produced from it; the blessed Buddhas are produced from it. And why? Be¬ cause, O Subhuti, when the Tathigata preached: 2 Or should it be, bhashate * puwyaskandha^ puwyaskandha iti, i. e. he preaches no-stock of merit is the stock of merit? It would not be applicable to later passages, but the style of the Sfttras varies.
THE VAGRAiXffEDIKA “ 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 said1: ‘Now, what do you think, O Subhtiti, does a Srota-dpanna 2 think in this wise: The fruit of Srota-apatti has been obtained by me? ’ Subhuti said: ‘ Not indeed, O Bhagavat, a Srota- cipanna 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-cipanna. He has not obtained any form, nor sounds, nor smells, nor tastes, nor things that can be touched. Therefore he is called a Srota- cipanna. If, O Bhagavat, a Srota-apanna were to think in this wise: The fruit of Srota-ipatti 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 Subhhti, does a Sakrfddgdmin think in this wise: The fruit of a Sakrfdag&min has been obtained by me? ’ Subhuti said: ‘Not indeed, O Bhagavat, a Sakrz- 1 This phrase is wanting in the Sanskrit MSS., but it is found in the Chinese translation of Dharmagupta, of the Sui dynasty 2 Srota-apanna, a man who has obtained the first grade of sancti¬ fication, literally, who has entered the stream. The second grade is that of the Sakn'dagamin, who returns once. The third grade is that of the Anagamin, who does not return at all, but is bom in the Brahman world from whence he becomes an Arhat and may obtain Nirvawa.
OR DIAMOND-CUTTER.
d&gamin does not think in this wise: The fruit of a Sakrfd&gamin has been obtained by me. And why? Because he is not an individual being (dharma), who has obtained the state of a SakWdagamin. Therefore he is called a Sakrz- d&g&min.’
Bhagavat said: * What do you think, O Subhuti, does an An&gctmin think in this wise: The fruit of an Anigcimin has been obtained by me? ’ Subhuti said: ‘Not indeed, O Bhagavat, an Anagamin does not think in this wise: The fruit of an Anagimin 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 An&gfimin.’
Bhagavat said: ‘ What do you think, O Subhhti, 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 indi¬ vidual 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 Bha¬ gavat, by the holy and fully enlightened T athagata, as the foremost of those who dwell in virtue x.
1 Arawaviharin. Ra»a is strife, then sin, therefore arawa might be peace and virtue, only the a would be short. Probably araraa- viharin was formed with reference to araraya-viharin, living in THE VAGRAKXffEDIKA 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: “ Subhhti, 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 Dipankara1, the holy and fully enlightened? ’ Subhhti said: ‘Not indeed, O Bhagavat; there is not anything which the Tatha¬ gata has adopted from the Tathagata Dipankara, the holy and fully enlightened/ Bhagavat said: ‘If, O Subhhti, a Bodhisattva should say: “ I shall create numbers of worlds,” he would say what is untrue. And why? Because, O Subhhti, when the Tathagata preached: “ Num¬ bers of worlds, numbers of worlds indeed! ” they were preached by him as no-numbers. Therefore they are called numbers of worlds.
‘ Therefore, O Subhhti, a noble-minded Bodhi¬ sattva should in this wise frame an independent the forest, retired from the world, and in peace, just as arhan, worthy, was changed into arahan, the destroyer of sin. Beal translates, ‘ one who delights in the mortification of an Aranyaka (forest devotee).’ De Harlez: ‘ chef de ceux qui ne sont plus attaches a la jouissance.’
1 A former Buddha.
OR DIAMOND-CUTTER.
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 Subhhti, 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?’ Subhhti said: ‘Yes, O Bhagavat, yes, O Sugata, his selfhood would be large. And why? Because, O Bhagavat, when the Tatha- gata preached: “ Selfhood, selfhood indeed! ” it was preached by him as no-selfhood. Therefore it is called selfhood.’ (10) XI.
XI.
Bhagavat said: ‘ What do you think, O Subhhti, if there were as many Ganga rivers as there are grains of sand in the large river Gangi, would the grains of sand be many? ’ Subhhti said: ‘ Those Ganga rivers would indeed be many, much more the grains of sand in those Ganga rivers.’ Bhagavat said: ‘ I tell you, O Subhhti, 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 Gangd rivers and present them as a gift to the holy and fully enlightened Tathagatas — What do you think, O Subhhti, would that woman or man on the strength of this produce a large stock of merit? ’ Subhhti said: ‘Yes, O Bhagavat, yes, O Sugata, that woman or man would on the strength of this produce a large stock of merit, immeasur¬ able 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, THE VAOKA^X-HEDIKA THE VAOKA^X-HEDIKA and if another son or daughter of a good family, after taking from this treatise of the Law one Gdth4 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.’ (n) XII.
‘ Then again, O Subhdti, that part of the world in which, after taking from this treatise of the Law one GathS. of four lines only, it should be preached or explained, would be like a Aaitya (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 Subhhti, will be endowed with the highest wonder1. And in that place, O Subhuti, there dwells the teacher2, or one after another holding the place of the wise preceptor3.’ (12) XIII.
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 Subhtiti: ‘ This treatise of the Law, O Subhhti, is called the Pra^a-paramita (Transcendent wisdom), and you should learn it by that name. And why? Because, O Subhuti, what was preached by the T athagata as the Pra^a-paramita, that was preached by the 1 With what excites the highest wonder.
2 Sastd, often the name of Buddha, Pali sattha.
3 This may refer to a succession of teachers handing down the tradition one to the other.
OR DIAMOND-CUTTER.
TatMgata as no-P&ramita. Therefore it is called the Pra^M-p&ramM.
‘ Then, what do you think, O Subhftti, is there anything (dharma) that was preached by the TatM¬ gata?’ Subhfiti said: ‘Not indeed, O Bhagavat, there is not anything that was preached by the TatMgata.’
Bhagavat said: ‘ What do you think then, O Su- bhfiti, — 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 T athagata 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 T athagata as the sphere of worlds, that was preached by the Tathagata as no-sphere. There¬ fore it is called the sphere of worlds.’
Bhagavat said: ‘ What do you think, O Subhfiti, is a holy and fully enlightened Tathagata to be seen (known) by the thirty-two signs of a hero? ’ Subhftti 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 TatMgata as the thirty- two 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 1 Atmabhava seems to refer here to the living body, not to the spiritual Atman, which, according to Buddha, can be got rid of by 126 THE VAGRAKKHEmKA many times as there are grains of sand in the river Gadget, and if he should thus sacrifice his life for as many kalpas as there are grains of sand in the river Ganga, and if another man, after taking from this treatise of the Law one Gdthct 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.
XIV.
At that time, the venerable Subhfiti 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 Nirvdwa), 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 1, 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, knowledge only. Buddha himself sacrificed his life again and again, and a willingness to die would probably be accepted for the deed.
1 Will possess miraculous powers, and will be admired.
OR DIAMOND-CUTTER.
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 Subhftti: ‘ So it is, O Subhftti, so it is. Those beings, O Subhuti, who when this Sutra was being recited here will not be disturbed or fright¬ ened or become alarmed, will be endowed with the highest wonder. And why? Because, O Subhftti, this was preached by the Tathagata, as the Parama- pctramita, which is no-Paramita. And, O Subhftti, what the Tathagata preaches as the Paramaparamita, that was preached also by immeasurable blessed Buddhas. Therefore it is called the Parama- paramita.
‘And, O Subhftti, the Paramita or the highest perfection of endurance (kshanti) belonging to a Tathagata, that also is no-Paramita. And why? Because, O Subhftti, at the time when the king of Kalinga1 cut my flesh from every limb, I had no idea of a self, of a being, of a living being, or of 1 The Chinese text points to Kaliri^S. On this Kalira^a or Kalinrz'pa see Lalita-vistara, p. 191.
THE VAGRAJmyEDIKl a person; I had neither an idea nor no-idea. And why? Because, O Subhftti, 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 Subhfiti, I remember the past 500 births, when I was the 7?fshi 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 Bodhi- sattva, 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 any¬ thing. 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 1 who believes in anything, it should not be given by one who believes in form, sound, smell, taste, or anything that can be touched.”
‘And again, O Subhfiti, a Bodhisattva should in such wise give his gift for the benefit of all beings. And why? Because, O Subhfiti, the idea of a being is no-idea. And those who are thus spoken of by the Tathigata as all beings are indeed no-beings. And why? Because, O Subhfiti, 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 Subhfiti, whatever doctrine has been 1 See before, chap. iv.
OR DIAMOND-CUTTER.
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 through 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 in¬ numerable stock of merit.’ (14) XV.
‘And if, O Subhftti, 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 ko/is 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 innumer¬ able. What should we say then of him who after having written it, learns it, remembers it, under¬ stands it, and fully explains it to others?
‘ And again, O Subhuti, this treatise of the Law is THE VAGRA.OT.H'EDIKA incomprehensible and incomparable. And this trea¬ tise 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 Nirvdrca), 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 Subhfiti, by the Tathagata through his Buddha- eye. All these beings, O Subhfiti, 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 Subhfiti, 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 under¬ stood by them. The thing is impossible.
‘ And again, O Subhfiti, that part of the world in which this Sfitra 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 ATaitya (a holy sepulchre).’ (15) XVI.
‘And, O Subhuti, sons or daughters of a good family who will learn these very Sutras, who will OR DIAMOND-CUTTER.
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 over¬ come, after they have seen the Law, wall destroy, and they will obtain the knowledge of Buddha.