Vajracchedik Prajpramit Stra

Translated from Taish Tripiaka volume 8, number 235

1. The cause of the Dharma assembly

Thus have I heard. At one time the Buddha was in rvast, residing in the Jeta Grove of Anthapiadas park, along with a great sagha of bhikus, twelve hundred and fifty in all. At mealtime, the Bhagavn put on his robe, picked up his bowl, and made his way into the great city of rvast to 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 his seat, and sat down.

2. Elder Subhti opens the question

From the midst of the great multitude, Elder Subhti arose from his seat, bared his right shoulder, and knelt with his right knee to the ground. With his hands joined together in respect, he addressed the Buddha, saying, It is extraordinary, Bhagavn, how the Tathgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavn, when good men and good women wish to develop the mind of Anuttar Samyaksabodhi, how should their minds dwell? How should they pacify their minds? The Buddha replied, Excellent, excellent Subhti! It is just as you have said. The Tathgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas. Now listen carefully, because your question will be answered. Good men and good women who wish to develop the mind of Anuttar Samyaksabodhi should dwell thusly, and pacify their minds thusly. Just so, Bhagavn. We joyfully wish to hear it.

3. The true method of the Great Vehicle

The Buddha told Subhti, Bodhisattva-mahsattvas should pacify their minds thusly: All different types of sentient beings, whether born from eggs, born from wombs, born from moisture, or born from transformation; having form or no form; having thought, no thought, or neither thought nor no thoughtI will cause them all to become liberated and enter Nirva Without Remainder. Thusly sentient beings are liberated without measure, without number, and to no end; however, truly no sentient beings gain liberation. Why? Subhti, if a bodhisattva has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, he is not a bodhisattva.

4. The subtle practice of non-abiding

Moreover, Subhti, bodhisattvas in accordance with the Dharma should not abide anywhere in their practice of giving. This is called giving without abiding in form. This giving does not abide in sounds, scents, tastes, sensations, or dharmas. Subhti, bodhisattvas should practice giving thusly, not abiding in characteristics. Why? If bodhisattvas do not abide in characteristics in their practice of giving, then the merits of this are inconceivable and immeasurable. Subhti, what do you think? Is the space to the east conceivable or measurable? Certainly not, Bhagavn. Subhti, what do you think? Is the space to the south, west, north, the four intermediary directions, or the zenith or nadir, conceivable or measurable? Certainly not, Bhagavn. Subhti, for bodhisattvas who do not abide when practicing giving, their merits are also such as this: inconceivable and immeasurable. Subhti, bodhisattvas should only dwell in what is taught thusly.

5. The principle for true perception

Subhti, what do you think? Can the Tathgata be seen by means of bodily marks? Certainly not, Bhagavn. The Tathgata cannot be seen by means of bodily marks. Why? The bodily marks that the Tathgata speaks of are not bodily marks. The Buddha told Subhti, Everything that has marks is deceptive and false. If all marks are not seen as marks, then this is seeing the Tathgata.

6. The rarity of true belief

Subhti addressed the Buddha, saying, Bhagavn, will there be sentient beings who are able to hear these words thusly, giving rise to true belief? The Buddha told to Subhti, Do not speak that way. After the extinction of the Tathgata, in the next five hundred years, there will be those who maintain the precepts and cultivate merit, who will be able to hear these words and give rise to a mind of belief. Such beings have not just planted good roots with one, two, three, four, or five buddhas, but have truly planted good roots with measureless millions of buddhas, in order to hear these words and give rise to even a single thought of clean, clear belief. Subhti, the Tathgata in each case knows this, and in each case perceives this, and these sentient beings thus attain measureless merit. Why? This is because these beings are holding no further notions of a self, notions of a person, notions of a being, or notions of a life. They are holding no notions of dharmas and no notions of the non-existence of dharmas. If the minds of sentient beings grasp after characteristics, then this is attachment to a self, a person, a being, and a life. If they grasp after notions of the Dharma, that is certainly attachment to a self, a person, a being, and a life. Why? When one grasps what is not the Dharma, that is immediate attachment to a self, a person, a being, and a life. Therefore, you should neither grasp the Dharma, nor should you grasp what is

not the Dharma. Regarding this principle, the Tathgata frequently says, You bhikus should know that the Dharma I speak is like a raft. Even the Dharma should be relinquished, so how much more so the non-Dharma?

7. No obtaining, no expounding
Subhti, what do you think? Has the Tathgata obtained Anuttar Samyaksabodhi? Has the Tathgata spoken any Dharma? Subhti replied, Thus do I explain the true meaning of the Buddhas teachings: there is no fixed Dharma of Anuttar Samyaksabodhi, nor is there a fixed Dharma the Tathgata can speak. Why? The Tathgatas exposition of the Dharma can never be obtained and can never be spoken, being neither dharma nor non-dharma. What is it, then? All the noble ones are distinguished by the unconditioned Dharma.

8. Emerging from the Dharma

Subhti, what do you think? If someone filled the three thousand great thousand -worlds with the Seven Precious Jewels in the practice of giving, would such a person obtain many merits? Subhti replied, Very many, Bhagavn! Why? Such merit does not have the nature of merit, and for this reason the Tathgata speaks of many merits. If a person accepts and maintains even as little as a four-line gth from within this stra, speaking it to others, then his or her merits will be even greater. Why? Subhti, this is because all buddhas, in order to reach the Buddha Dharma of Anuttar Samyaksabodhi, emerge from this stra. Subhti, what is called the Buddha Dharma is not the Buddha Dharma.

9. The appearance without appearance

Subhti, what do you think? Is a srotapanna mindful, I have obtained the fruit of a srotapanna? Subhti replied, No, Bhagavn. Why? Srotapanna refers to one who has entered the stream, yet there is nothing that is entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotapanna. Subhti, what do you think? Is a sakdgmin mindful, I have obtained the fruit of a sakdgmin? Subhti replied, No, Bhagavn. Why? Sakdgmin refers to one who will return once more, yet there is nothing which leaves or returns. Thus is one called a sakdgmin. Subhti, what do you think? Is an angmin mindful, I have obtained the fruit of an angmin? Subhti replied, No, Bhagavn. Why? Angmin refers to one who will not return, yet there is nothing which is non-returning. Thus is one called an angmin. Subhti, what do you think? Is an arhat mindful, I have attained the fruit of an arhat? Subhti replied, No, Bhagavn. Why? There is truly no dharma which may be called an arhat. Bhagavn, if an arhat is mindful, I have attained the Arhat Path, then this is a person attached to a self, a person, a being, and a life. Bhagavn, the Buddha says that among

arhats, I am the foremost in my practice of the Samdhi of Non-contention, and am the foremost free of desire. However, Bhagavn, I am not mindful of being an arhat free of desire. If I were mindful in this way, then the Bhagavn would not speak of Subhti, the one who dwells in peace. It is because there is truly no dwelling that he speaks of Subhti, the one who dwells in peace.

10. The adornment of pure lands

The Buddha addressed Subhti, saying, What do you think? In the past when the Tathgata was with Dpakara Buddha, was there any dharma that was obtained? No, Bhagavn. When the Tathgata was with Dpakara Buddha there was truly no dharma obtained. Subhti, what do you think? Do bodhisattvas adorn buddha -lands? No, Bhagavn. Why? The adornments of buddha-lands are not adornments, and are thus called adornments. Therefore, Subhti, bodhisattva-mahsattvas should give rise to a clear and pure mind thusly, not associated with abiding in form; not associated with abiding in sounds, scents, tastes, sensations, or dharmas; not abiding in life. Subhti, suppose a person has a body like Mount Sumeru, King of Mountains. Would this body be great? Subhti replied, It would be extremely great, Bhagavn. Why? The Buddha teaches that no body is the Great Body.

11. Unconditioned merits surpass all

Subhti, suppose each grain of sand in the Ganges river, contained its own Ganges River. What do you think, would there be many grains of sand in the Ganges River? Subhti said, There would be extremely many, Bhagavn. The number of Ganges Rivers alone would be countless, let alone their grains of sand. Subhti, I will now tell you a truth. If a good man or good woman filled such a number of three thousand great thousand-worlds with the Seven Precious Jewels in the practice of giving, would he or she obtain many merits? Subhti said, Extremely many, Bhagavn. The Buddha told Subhti, Just so, if good men and good women accept and maintain even a four-line gth from within this stra, speaking it to others, then the merits of this surpass the former merits.

12. Venerating the true teachings

Moreover, Subhti, if one speaks even a four-line gth from within this stra, you should understand that this place is like the shrine of a buddha. In every world, the devas, humans, and asuras should provide offerings to it. How much more so for those capable of accepting and maintaining the entire stra? Subhti, you should know that this is a person with the highest and most exceptional Dharma. Wherever this stra dwells is the Buddha or his most honored disciple.

13. Receiving and maintaining the Dharma

Subhti asked the Buddha, Bhagavn, by what name should we revere and maintain this stra? The Buddha told Subhti, This stra is called the Vajracchedik Prajpramit, and by this name you should revere and maintain it. Why is it called this? Subhti, this Prajpramit spoken by the Buddha is not Prajpramit. Subhti, what do you think? Has the Tathgata actually spoken any Dharma? Subhti replied, Bhagavn, the Tathgata has not spoken. Subhti, what do you think? Are there very many atoms contained in three thousand great thousand-worlds? Subhti replied, There are extremely many, Bhagavn. Subhti, the atoms spoken of by the Tathgata are not atoms, and are thus called atoms. The worlds spoken of by the Tathgata are not worlds, and are thus called worlds. Subhti, what do you think? Can the Tathgata be seen by means of the Thirty-two Marks? No, Bhagavn, the Tathgata cannot be seen by means of the Thirty two Marks. Why? The Thirty-two Marks that the Tathgata speaks of are not marks, and are thus called the Thirty-two Marks. Subhti, suppose there were a good man or good woman who, in the practice of giving, gave his or her body away as many times as there are sands in the Ganges River. If there are people who accept and maintain even a four-line gth from within this stra, then the merits of this are far greater.

14. Leaving appearances: Nirva

At that time, Subhti, having heard the profound explanation about t he meaning of this stra, wept with joy. He then said to the Buddha, How exceptional, Bhagavn, is the Buddha who thus speaks this profound stra! Since attaining the Eye of Wisdom, I have never heard such a stra! Bhagavn, if there are again people who are able to hear this stra thusly, with a mind of clean and clear belief, producing awareness of the true equality of characteristics, then this is a person with the most extraordinary merits. Bhagavn, the true appearance is not an appearance, and for this reason the Tathgata speaks of a true appearance. Bhagavn, having been able to hear this stra thusly, I do not find it difficult to accept and maintain its true meaning. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this stra, accepting and maintaining its true meaning, then they will be most extraordinary. Why? This is because such a person has no notions of a self, notions of a person, notions of a being, or notions of a life. Why? The characteristic of a self is not a true characteristic; characteristics of a person, a being, and a life, are also not true characteristics. Those who depart from all characteristics are called buddhas. The Buddha told Subhti, Thusly, thusly! If there are aga in people who are able to hear this stra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhti, this foremost pramit that the Tathgata speaks of is not a foremost pramit, and is thus called the foremost pramit.

Subhti, the Pramit of Forbearance that the Tathgata speaks of is not a Pramit of Forbearance. Why? Subhti, it is like in the past when my body was cut apart by the King of Kaliga: there were no notions of a self, notions of a person, notions of a being, or notions of a life. In the past when my body was cut apart, if there were notions of a self, notions of a person, notions of a being, or notions of a life, then I would have responded with hatred and anger. Remember also that I was the i of Forbearance for five hundred lifetimes in the past. Over so many lifetimes there were no notions of a self, notions of a person, notions of a being, or notions of a life. Subhti, bodhisattvas should depart from all characteristics in order to develop the mind of Anuttar Samyaksabodhi. They should produce a mind that does not dwell in form. They should produce a mind that does not dwell in sounds, scents, tastes, sensations, or dharmas. They should produce a mind that does not dwell in any place. In anything that dwells in the mind, one should not dwell, and for this reason the Buddha says that the minds of bodhisattvas should not dwell in form when practicing giving. Subhti, bodhisattvas should give thusly because it benefits all sentient beings. All characteristics spoken of by the Tathgata are not characteristics, and all sentient beings are not sentient beings. Subhti, the Tathgata is genuine and honest, the one who speaks thusly, and not a deceiver or one who speaks to the contrary. Subhti, the Dharma attained by the Tathgata is neither substantial nor void. Subhti, if the mind of a bodhisattva dwells in dharmas when practicing giving, then this is like a person who enters darkness and cannot see anything. However, if the mind of a bodhisattva does not dwell in dharmas when practicing giving, then this is like a person who is able to see, and for whom the sun clearly illuminates the perception of various forms. Subhti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this stra, then the Tathgata by means of his Buddha Wisdom is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.

15. The merits of maintaining this stra

Subhti, suppose there were a good man or a good woman who, in the morning, gave his or her body away as many times as there are grains of sand in the Ganges River. In the middle of the day, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Then in the evening, this person would also give his or her body away as many times as there are grains of sand in the Ganges River. Suppose this giving continued for incalculable billions of eons. If there are people again who hear this stra with a mind of belief, without doubt, then the merits of these people surpass the former merits. How much more so for those who write, accept, maintain, study, recite, and explain it? Subhti, to summarize, this stra has inconceivable, immeasurable, limitless merit. The

Tathgata speaks it to send forth those in the Great Vehicle, to send forth those in the Supreme Vehicle. If there are people able to accept, maintain, study, recite, and explain this stra to others, then the Tathgata is always aware of them and always sees them. Thusly, these people are carrying the Anuttar Samyaksabodhi of the Tathgata. Why? Subhti, those who are happy with lesser teachings are attached to views of a self, views of a person, views of a being, and views of a life. They cannot hear, accept, maintain, study, recite, and explain it to others. Subhti, in every place where this stra exists, the devas, humans, and asuras from every world should provide offerings. This place is a shrine to which everyone should respectfully make obeisance and circumambulate, adorning its resting place with flowers and incense.

16. The ability to purify obstructions

Moreover, Subhti, suppose good men and good women accept, maintain, study, and recite this stra. If they are treated badly due to karma from a previous life that would make them fall onto evil paths, then from this treatment by others their karma from previous lives will be eliminated in this lifetime, and they will attain Anuttar Samyaksabodhi. Subhti, I remember in the past, innumerable, incalculable eons before Dpakara Buddha, being able to meet 84,000 countless myriads of buddhas, and providing offerings to honor them all without exception. Suppose someone in the next era is able to accept, maintain, study, and recite this stra. The merit of my offerings to all those buddhas are, in comparison to the merits of this person, not even one hundredth as good. They are so vastly inferior that a comparison cannot be made. Subhti, if there are good men and good women in the next era who accept, maintain, study, and recite this stra, and I were to fully explain all the merits attained, the minds of those listening could go mad with confusion, full of doubt and disbelief. Subhti, understand that just as the meaning of this stra is inconceivable, its rewards of karma are also inconceivable.

17. Ultimately without self

At that time, Subhti addressed the Buddha, saying, Bhagavn, when good men and good women develop the mind of Anuttar Samyaksabodhi, how should their minds dwell? How should they pacify their minds? The Buddha told Subhti, Good men and good women develop Anuttar Samyaksabodhi by giving rise to a mind thusly: I must liberate all sentient beings. Yet when all sentient beings are liberated, then truly not even one sentient being has been liberated. Why? Subhti, a bodhisattva who has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, is not a bodhisattva. Why is this so? Subhti, there is actually no dharma of the development of Anuttar Samyaksabodhi. What do you think? When the Tathgata was with Dpakara Buddha, did there exist any

dharma of the attainment of Anuttar Samyaksabodhi? No, Bhagavn, and thus do I explain the actual meaning of the Buddhas teachings: when the Buddha was with Dpakara Buddha, there was truly no dharma of the attainment of Anuttar Samyaksabodhi. The Buddha said, Thusly, thusly, Subhti! There was no dharma of the Tathgatas attainment of Anuttar Samyaksabodhi. Subhti, if there were a dharma the Tathgatas attainment of Anuttar Samyaksabodhi, then Dpakara Buddha would not have given me the prediction, In the next era you will become a buddha named kyamuni. It is because there was no dharma of the attainment of Anuttar Samyaksabodhi, that Dpakara Buddha gave me this prediction by saying, In the next era you will become a buddha named kyamuni. Why? The Tathgata has the meaning of the suchness of dharmas. Subhti, if someone says, The Tathgata has attained Anuttar Samyaksabodhi, there is no dharma of a buddhas attainment of Anuttar Samyaksabodhi. Subhti, the true attainment by the Tathgata of Anuttar Samyaksabodhi is neither substantial nor void, and for this reason the Tathgata says, All dharmas are the Buddha Dharma. Subhti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhti, it is like a human body that is tall and great. Subhti said, Bhagavn, the Tathgata says that such a human body, tall and great, is not a great body, and is thus called the Great Body. Subhti, bodhisattvas are also such as this. If someone says I will liberate and cross over innumerable sentient beings, then this is not one to be called a bodhisattva. Why? Subhti, truly there is no dharma of a bodhisattva, and for this reason the Buddha says, All dharmas are not a self, a person, a being, or a life. Subhti, if a bodhisattva says, I am adorning buddha-lands, then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathgata are not adornments, and are thus called adornments. Subhti, if a bodhisattva penetrates the Dharma of Antman, then this is one whom the Tathgata truly calls a bodhisattva.

18. A single unified perception

Subhti, what do you think? Does the Tathgata have the Physical Eye? Thusly, Bhagavn, the Tathgata has the Physical Eye. Subhti, what do you think? Does the Tathgata have the Divine Eye? Thusly, Bhagavn, the Tathgata has the Divine Eye. Subhti, what do you think? Does the Tathgata have the Praj Eye? Thusly, Bhagavn, the Tathgata has the Praj Eye. Subhti, what do you think? Does the Tathgata have the Dharma Eye? Thusly, Bhagavn, the Tathgata has the Dharma Eye. Subhti, what do you think? Does the Tathgata have the Buddha Eye? Thusly, Bhagavn, the Tathgata has the Buddha Eye. Subhti, what do you think? Of the sand in the Ganges River, does the Buddha say that it is sand? Thusly, Bhagavn, the Tathgata says that it is

sand. If there were as many Ganges Rivers as there are sand grains in the Ganges River, and there were thusly as many buddha world realms as grains of sand in all those Ganges Rivers, would their number be very many? It would be extremely many, Bhagavn. The Buddha told Subhti, Such a number of lands possess a multitude of sentient beings, and their various minds are fully known by the Tathgata. Why? The various minds that the Tathgata speaks of are not minds, and are thus called minds. Why is this so? Subhti, past mind cannot be grasped, present mind cannot be grasped, and future mind cannot be grasped.

19. Transforming the Dharma Realm

Subhti, what do you think? If someone filled three thousand great thousand-worlds with the Seven Precious Jewels, and gave them away in the practice of giving, would this person obtain many merits from such causes and conditions? Thusly, Bhagavn, from such causes and conditions, the merits of this person would be extremely many. Subhti, if such merits truly existed, then the Tathgata would not say that many merits that are obtained. It is from the merits that are unconditioned, that the Tathgata speaks of obtaining many merits.

20. Leaving form, leaving appearance

Subhti, what do you think? Can the Tathgata be seen by means of the perfected body of form? No, Bhagavn, the Tathgata cannot be seen by means of the perfected body of form. Why? The perfected body of form that the Tathgata speaks of is itself not a perfected body of form, and is thus called the perfected body of form. Subhti, what do you think? Can the Tathgata be seen by the perfection of all characteristics? No, Bhagavn, the Tathgata cannot be seen by the perfection of all characteristics. Why? The perfection of all characteristics that the Tathgata speaks of is itself not a perfection of all characteristics, and is thus called the perfection of all characteristics.

21. No speaking, no dharma to speak

Subhti, do not say that the Tathgata is mindful of the thought, I have a spoken Dharma. Do not be mindful of this. Why? If someone says that the Tathgata has any spoken Dharma, this is to be regarded as slandering the Buddha, because my explanations are inconceivable. Subhti, one who speaks the Dharma is unable to speak any Dharma, and it is thus called speaking the Dharma. At that time Living Wisdom Subhti addressed the Buddha, saying, Bhagavn, will there be sentient beings in the next era who will hear this spoken Dharma and give rise to a mind of belief? The Buddha replied, Subhti, that which is not sentient beings, is not the absence of sentient beings. Why? Subhti, each and every

sentient being that the Tathgata has spoken of, is not a sentient being, and is thus called a sentient being.

22. No dharmas may be grasped

Subhti asked the Buddha, Bhagavn, is the Buddhas attainment of Anuttar Samyaksabodhi actually without attainment? Thusly, thusly, Subhti. With regard to my Anuttar Samyaksabodhi, there is not even the slightest dharma of Anuttar Samyaksabodhi which may be obtained.

23. The virtuous practice of a pure mind

Moreover, Subhti, the equality of dharmas that has nothing that is better or worse, is called Anuttar Samyaksabodhi, and by means of no self, no person, no being, and no life, all pure dharmas are cultivated and Anuttar Samyaksabodhi is attained. Subhti, these pure dharmas that the Tathgata speaks of are not pure dharmas, and are thus called pure dharmas.

24. The merits of praj are incomparable

Subhti, suppose three thousand great thousand-worlds all contained Sumeru, King of Mountains, and there were mountains such as this of the Seven Precious Jewels, given away by someone in the practice of giving. If a person has only a four-line gth from this Prajpramit stra, and accepts, maintains, studies, recites, and speaks it for others, then the merits the other person are not even one hundredth as good. They are so vastly inferior that the two are incomparable.

25. Transformations are not transformations

Subhti, what do you think? You should not say that the Tathgata is mindful, I cross over sentient beings. Subhti, do not foster such mindfulness. Why? Truly there are no sentient beings crossed over by the Tathgata. If there were sentient beings crossed over by the Tathgata, then there would be a self, a person, a being, and a life. The existence of a self as spoken of by the Tathgata is not the existence of a self, but ordinary people believe it is a self. Subhti, an ordinary person that the Tathgata speaks of is not an ordinary person.

26. The Dharmakya is without appearance

Subhti, what do you think? Can the Tathgata be observed by means of the Thirty -two Marks? Subhti replied, Thusly, thusly, with the Thirty-two Marks the Tathgata is to be

observed. The Buddha said, Subhti, if the Tathgata could be observed by means of the Thirty-two Marks, then a cakravartin king would be a tathgata. Subhti addressed the Buddha, saying, Bhagavn, thus do I explain the meaning of what the Buddha has said. One should not observe the Tathgata by means of the Thirty-two Marks. At that time, the Bhagavn spoke a gth, saying: If one perceives me in forms, If one listens for me in sounds, This person practices a deviant path And cannot see the Tathgata.

27. No severing, no annihilation

Subhti, suppose you are mindful, The Tathgata has not, from the perfection of characteristics, attained Anuttar Samyaksabodhi. Subhti, you should not foster the mindfulness, The Tathgata has not, from the perfection of characteristics, attained Anuttar Samyaksabodhi. Subhti, being mindful in this way, the one who develops the mind of Anuttar Samyaksabodhi is then is speaking of the characteristic of the annihilation of dharmas. Do not foster this mindfulness. Why? One who is developing the mind of Anuttar Samyaksabodhi in accordance with the Dharma does not speak of a characteristic of annihilation.

28. Not receiving, not desiring

Subhti, suppose a bodhisattva, in the practice of giving, filled as many world realms with the Seven Precious Jewels, as there are grains of sand in the Ganges River. If there is a person with the awareness that all dharmas are not the self, then this is superior, and the merits attained by this bodhisattva surpass those of the previous bodhisattva. Subhti, the reason for this is that bodhisattvas do not receive merit. Subhti addressed the Buddha, saying, Bhagavn, why do you say that bodhisattvas do not receive merit? Subhti, for bodhisattvas to truly cultivate merit, they should not desire to receive it, and therefore it is said that there is no merit received.

29. Power and position destroyed in silence

Subhti, if someone says that the Tathgata comes, goes, sits, or lies down, this person does not understand the true meaning of my teachings. Why? The Tathgata does not truly come or go anywhere, and for this reason is called the Tathgata.

30. The principle of the unity of appearances

Subhti, if a good man or good woman disintegrated three thousand great thousand -worlds into atoms, would these atoms be very many in number? They would be extremely many, Bhagavn. Why? If this multitude of atoms truly existed, then the Buddha would not speak of a multitude of atoms. Yet, the Buddha does speak of a multitude of atoms, and therefore the multitude of atoms spoken of by the Buddha is not a multitude of atoms, and is thus called a multitude of atoms. Bhagavn, the three thousand great thousand-worlds spoken of by the Tathgata are not worlds, and are thus called worlds. Why? The existence of these worlds is like one unified appearance. Why? The unified appearance spoken of by the Tathgata is not a unified appearance, and is thus called the unified appearance. Subhti, the one unified appearance cannot be spoken, but ordinary people wish to acquire it.

31. Unborn knowing and perceiving

Subhti, suppose a person says, The Buddha speaks of the characteristic of a self, the characteristic of a person, the characteristic of a being, and the characteristic of a life. Subhti, what do you think? Does this person understand the true meaning of my teachings? No, Bhagavn, this person does not understand the true meaning of the Tathgatas teachings. Why? The characteristic of a self, characteristic of a person, characteristic of a being, and characteristic of a life that the Bhagavn speaks of, are not a characteristic of a self, a characteristic of a person, a characteristic of a being, and a characteristic of a life, and they are thus called the characteristic of a self, the characteristic of a person, the characteristic of a being, and the characteristic of a life. Subhti, one who develops the mind of Anuttar Samyaksabodhi should thusly know, thusly see, and thusly believe, not giving rise to notions of dharmas. Subhti, the true characteristic of dharmas is not a characteristic of dharmas, and is thus called the characteristic of dharmas.

32. Transforming the unreal

Subhti, suppose someone filled immeasurable, innumerable worlds with the Seven Precious Jewels, and gave them away in the practice of giving. If a good man or good woman develops the mind of a bodhisattva and maintains this stra, even with as little as a four-line gth, and accepts, maintains, studies, recites, and explains it to others, then the merits of this surpass the others. How should one explain it? Without grasping at characteristics, in unmoving suchness. For what reason? All conditioned dharmas Are like dreams, illusions, bubbles, or shadows; Like drops of dew, or flashes of lightning; Thusly should they be contemplated.

After the Buddha had spoken this stra, then Elder Subhti along with all the bhikus, bhikus, upsakas, upsiks, and the devas, humans, and asuras from every world, heard what the Buddha had said. With great bliss, they believed, accepted, and practiced in accordance.

Appendix: Mantra for the Vajracchedik Prajpramit

namo bhagavatprajpramityai o riti iri ruta viaya viaya svh