Vajracchedikā Prajñāpāramitā Sūtra

Translated 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 Anāthapiṇḍada’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 Śrāvastī 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.

From the midst of the great multitude, Elder Subhūti arose from his seat, bared his right shoulder, and placed his right knee on the ground. With his hands joined together in respect, he addressed the Buddha, saying: “It is extraordinary, Bhagavān, how the Tathāgata is skillfully mindful of the bodhisattvas, and skillfully instructs and cares for the bodhisattvas! Bhagavān, when good men and good women wish to develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha replied, “Excellent, excellent Subhūti! It is just as you have explained. The Tathāgata 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 Anuttarā Samyaksaṃbodhi should dwell thusly, and pacify their minds thusly.” “Just so, Bhagavān. We joyfully wish to hear it.”

The Buddha told Subhūti, “Bodhisattva-mahāsattvas 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 thought​—​I will cause them all to become liberated and enter Nirvāṇa Without Remainder.’ Thusly sentient beings are liberated without measure, without number, and to no end; however, truly no sentient beings gain liberation. Why? Subhūti, 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.

“Moreover, Subhūti, 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. Subhūti, bodhisattvas should practice giving thusly, not abiding in characteristics. Why? If bodhisattvas do not abide in characteristics in their practice of giving, the merits of this are inconceivable and immeasurable. Subhūti, what do you think? Is the space of the East conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, what do you think? Is the space of the South, West, North, the four intermediary directions, or the Zenith or Nadir, conceivable or measurable?” “Certainly not, Bhagavān.” “Subhūti, for bodhisattvas who do not abide when practicing giving, their merits are also such as this, inconceivable and immeasurable. Subhūti, bodhisattvas 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 by means of bodily marks. Why? The true bodily 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 is seeing the Tathāgata.”

Subhūti addressed the Buddha, saying, “Bhagavān, will there be sentient beings who are able to hear these words thusly, giving rise to true belief?” The Buddha told to Subhūti, “Do not speak that way. After the extinction of the Tathāgata, 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, to hear these words and give rise to even a single thought of clean, clear belief. Subhūti, the Tathāgata 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, 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 not grasp the Dharma, nor should you grasp what is not the Dharma. Regarding this principle, the Tathāgata frequently says, ‘You bhikṣus should know that the Dharma I speak is like a raft. Even the Dharma should be relinquished, how much more so the non-Dharma?’

“Subhūti, what do you think? Has the Tathāgata obtained Anuttarā Samyaksaṃbodhi? Has the Tathāgata spoken any Dharma?” Subhūti replied, “Thus do I explain the true meaning of the Buddha’s teachings: there is no fixed Dharma of Anuttarā Samyaksaṃbodhi, nor is there a fixed Dharma the Tathāgata can speak. Why? The Tathāgata’s 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.”

“Subhūti, 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?” Subhūti replied, “Very many, Bhagavān! Why? Such merits do not have the nature of merits, and for this reason the Tathāgata speaks of many merits.” “If a person accepts and maintains even as little as a four-line gāthā from within this sūtra, speaking it to others, then his or her merit will be even greater. Why? Subhūti, this is because all buddhas, to reach the Buddha Dharma of Anuttarā Samyaksaṃbodhi, emerge from this sūtra. 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 srotaāpanna?’” Subhūti replied, “No, Bhagavān. Why? ‘Srotaāpanna’ refers to one who has entered the stream, yet there is nothing truly entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotaāpanna.” “Subhūti, what do you think? Is a sakṛdāgāmin mindful, ‘I have obtained the fruit of a sakṛdāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is truly no leaving nor returning. Thus is one called a sakṛdāgāmin.” “Subhūti, what do you think? Is an anāgāmin mindful, ‘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. Thus is one called an anāgāmin.” “Subhūti, what do you think? Is an arhat mindful, ‘I have attained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no dharma which may be called an arhat. Bhagavān, if an arhat has the mindfulness, ‘I have attained the path of an arhat,’ then this is a person attached to a self, a person, a being, and a life. Bhagavān, the Buddha says that among arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am the foremost free of desire. However, Bhagavān, I am not mindful of being an arhat free of desire. If I were 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 Tathāgata was with Dīpaṃkara Buddha, was there any dharma obtained?” “No, Bhagavān. When the Tathāgata was with Dīpaṃkara Buddha there was truly no dharma obtained.” “Subhūti, what do you think? Do bodhisattvas adorn buddha-lands?” “No, Bhagavān. Why? The adornments of buddha-lands are not adornments, and are thus called adornments.” “Therefore, Subhūti, bodhisattva-mahāsattvas 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. Subhūti, suppose a person has a body like Mount Sumeru, King of Mountains. Would this body be great?” Subhūti replied, “It would be extremely great, Bhagavān. Why? The Buddha teaches that no body is the Great Body.”

“Subhūti, 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?” Subhūti said, “There would be extremely many, Bhagavān. The number of Ganges Rivers alone would be countless, let alone their grains of sand.” “Subhūti, 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?” Subhūti said, “Extremely many, Bhagavān.” The Buddha told Subhūti, “Thus, if good men or good women accept and maintain even a four-line gāthā from within this sūtra, speaking it to others, then the merits of this surpass the former merits.

“Moreover, Subhūti, if one speaks even a four-line gāthā from within this sūtra, 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 sūtra? Subhūti, you should know that this is a person with the highest and most exceptional 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 sūtra?” The Buddha told Subhūti, “This sūtra is called the Vajracchedikā Prajñāpāramitā, and by this name you should revere and maintain it. Why is it called this? Subhūti, this Prajñāpāramitā spoken by the Buddha is not Prajñāpāramitā. Subhūti, what do you think? Has the Tathāgata actually spoken any Dharma?” Subhūti replied, “Bhagavān, the Tathāgata has not spoken.” “Subhūti, what do you think? Are there very many atoms contained in three thousand great thousand-worlds?” Subhūti replied, “There are extremely many, Bhagavān.” “Subhūti, the atoms spoken of by the Tathāgata are not atoms, and are thus called atoms. The worlds spoken of by the Tathāgata are not worlds, and are thus called worlds. Subhūti, what do you think? Can the Tathāgata be seen by means of the Thirty-two Marks?” “No, Bhagavān, the Tathāgata cannot be seen by means of the Thirty-two Marks. Why? The Thirty-two Marks spoken of by the Tathāgata are not marks, and are thus called the Thirty-two Marks.” “Subhūti, 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 then people who accept and maintain even a four-line gāthā from within this sūtra, their merits are far greater.”

At that time, Subhūti, having heard the profound explanation about the meaning of this sūtra, wept with joy. He then said to the Buddha, “How exceptional, Bhagavān, is the Buddha who thus speaks this profound sūtra! Since attaining the Eye of Wisdom, I have never heard such a sūtra! Bhagavān, if there are again people who are able to hear this sūtra 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. Bhagavān, the true appearance are not an appearance, and for this reason the Tathāgata speaks of a true appearance. Bhagavān, having been able to hear this sūtra thusly, I do not find it difficult to accept and maintain its true meanings. However, in the next era, five hundred years from now, if there are sentient beings who are able to hear this sūtra, accepting and maintaining its true meanings, 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 Subhūti, “Thusly, thusly! If there are again people who are able to hear this sūtra, and are not startled, terrified, or fearful, know that the existence of such a person is extremely rare. Why? Subhūti, the Foremost Pāramitā that the Tathāgata speaks of is not the Foremost Pāramitā, and is thus called the Foremost Pāramitā. Subhūti, the Pāramitā of Forbearance that the Tathāgata speaks of is not a Pāramitā of Forbearance. Why? Subhūti, it is like in the past when my body was cut apart by the King of Kaliṅga: 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 ṛṣi Kṣāntivādin 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.

“Subhūti, bodhisattvas should depart from all characteristics to develop the mind of Anuttarā Samyaksaṃbodhi. 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. Subhūti, bodhisattvas should give thusly because it benefits all sentient beings. All characteristics spoken of by the Tathāgata are not characteristics, and all sentient beings are not sentient beings. Subhūti, the Tathāgata is genuine and honest, one who speaks thusly, not a deceiver or one who speaks to the contrary. Subhūti, the Dharma attained by the Tathāgata is neither substantial nor void. Subhūti, if the minds of bodhisattvas dwell in dharmas when practicing giving, they are like a person entering into darkness, who cannot perceive anything. However, if the minds of a bodhisattvas do not dwell in dharmas, their practice of giving is like a person with sight, for whom the sun clearly illuminates the perception of various forms. Subhūti, in the next era, if there are good men or good women capable of accepting, maintaining, studying, and reciting this sūtra, then the Tathāgata by means of his Buddha Wisdom is always aware of them and always sees them. These people all obtain immeasurable, limitless merit.

“Subhūti, 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 sūtra 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? Subhūti, to summarize, this sūtra has inconceivable, immeasurable, limitless merit. The Tathāgata 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 sūtra to others, then the Tathāgata is always aware of them and always sees them. Thusly, these people are carrying the Anuttarā Samyaksaṃbodhi of the Tathāgata. Why? Subhūti, 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. Subhūti, in every place where this sūtra 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.

“Moreover, Subhūti, suppose good men and good women accept, maintain, study, and recite this sūtra. 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 Anuttarā Samyaksaṃbodhi. Subhūti, I remember in the past, innumerable, incalculable eons before Dīpaṃkara 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 sūtra. 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. Subhūti, if there are good men and good women in the next era who accept, maintain, study, and recite this sūtra, 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. Subhūti, understand that the meaning of this sūtra is inconceivable, and its rewards of karma are also inconceivable.”

At that time, Subhūti addressed the Buddha, saying: “Bhagavān, when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti, “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I must liberate all sentient beings. When all sentient beings are liberated, then truly not even one sentient being has been liberated.’ Why? Subhūti, if a bodhisattva has notions of a self, notions of a person, notions of a being, or notions of a life, he is not a bodhisattva. Why is this so? Subhūti, there is actually no dharma of one who develops Anuttarā Samyaksaṃbodhi. What do you think? When the Tathāgata was with Dīpaṃkara Buddha, did there exist any dharma of obtaining Anuttarā Samyaksaṃbodhi?” “No, Bhagavān, thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha, there was truly no dharma of obtaining Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was truly no dharma of the Tathāgata obtaining Anuttarā Samyaksaṃbodhi. Subhūti, if there were a dharma of the Tathāgata obtaining Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, ‘In the next era you will become a buddha named Śākyamuni.’ It is because there was truly no dharma of obtaining Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddha named Śākyamuni.’ Why? The Tathāgata is all dharmas, and such is the meaning. Subhūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is actually no dharma of a buddha obtaining Anuttarā Samyaksaṃbodhi.

“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void, and for this reason the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhūti, it is like a human body that is tall and great.” Subhūti said, “Bhagavān, the Tathāgata says that such a human body, tall and great, is not the Great Body, and is thus called the Great Body.” “Subhūti, 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? Subhūti, 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.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva penetrates the Dharma of Anātman, then this is one whom the Tathāgata truly calls a bodhisattva.

“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 Divine 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, the Tathāgata has the Dharma Eye.” “Subhūti, what do you think? Does the Tathāgata have the Buddha 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, the Tathāgata 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, Bhagavān.” The Buddha told Subhūti, “Such a number of lands possess a multitude of sentient beings, and their various minds are fully known by the Tathāgata. Why? The various minds that the Tathāgata speaks of are not minds, and are thus 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 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, Bhagavān, from such causes and conditions, the merits of this person would be extremely many.” “Subhūti, if such merits truly existed, the Tathāgata would not say that many merits that are obtained. It is from the merits that are unconditioned, that the Tathāgata speaks of obtaining many merits.

“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 a perfected body of form, and is thus called the perfected body of form.” “Subhūti, what do you think? Can the Tathāgata be seen by the perfection of all characteristics?” “No, Bhagavān, the Tathāgata cannot be seen by the perfection of all characteristics. Why? The perfection of all characteristics that the Tathāgata speaks of is itself not a perfection of all characteristics, and is thus called the perfection 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, this is 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 thus called speaking the Dharma.” At that time Living Wisdom Subhūti addressed the Buddha, saying, “Bhagavān, 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, “Subhūti, that which is not sentient beings, is not the absence of sentient beings. Why? Subhūti, each and every sentient being that the Tathāgata has spoken of, is not a sentient being, and is thus called a sentient being.”

Subhūti asked the Buddha, “Bhagavān, is the Buddha’s attainment of Anuttarā Samyaksaṃbodhi actually without attainment?” “Thusly, thusly, Subhūti. With regard to my Anuttarā Samyaksaṃbodhi, there is not even the slightest dharma of Anuttarā Samyaksaṃbodhi which may be obtained.

“Moreover, Subhūti, the equality of dharmas that has nothing that is better or worse, is called Anuttarā Samyaksaṃbodhi, and by means of no self, no person, no being, and no life, all pure dharmas are cultivated and Anuttarā Samyaksaṃbodhi is attained. Subhūti, these pure dharmas that the Tathāgata speaks of are not pure dharmas, and are thus called pure dharmas.

“Subhūti, 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 gāthā from this Prajñāpāramitā sūtra, 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.

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

“Subhūti, what do you think? Can the Tathāgata be observed by means of the Thirty-two Marks?” Subhūti replied, “Thusly, thusly, with the Thirty-two Marks the Tathāgata is to be observed.” The Buddha said, “Subhūti, if the Tathāgata could be observed by means of the Thirty-two Marks, then a cakravartin king would be a tathāgata.” Subhūti addressed the Buddha, saying, “Bhagavān, thus do I explain the meaning of what the Buddha has said. One should not observe 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 path
And cannot see the Tathāgata.

“Subhūti, suppose you are mindful in this way: ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, you should not foster the mindfulness, ‘The Tathāgata has not, from the perfection of characteristics, attained Anuttarā Samyaksaṃbodhi.’ Subhūti, being mindful in this way, the one who develops the mind of Anuttarā Samyaksaṃbodhi 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 Anuttarā Samyaksaṃbodhi in accordance with the Dharma does not speak of the characteristic of annihilation.

“Subhūti, 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. Subhūti, the reason for this is that bodhisattvas do not receive merit.” Subhūti addressed the Buddha, saying, “Bhagavān, why do you say that bodhisattvas do not receive merit?” “Subhūti, for bodhisattvas to truly cultivate merit, they should not desire to receive it, and therefore it is said that there is no merit received.

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

“Subhūti, 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, Bhagavān. 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. Bhagavān, the three thousand great thousand-worlds spoken of by the Tathāgata 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 Tathāgata is not a unified appearance, and is thus called the unified appearance.” “Subhūti, the one unified appearance cannot be spoken, but ordinary people wish to acquire it.

“Subhūti, 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.’ Subhūti, what do you think? Does this person understand the true meaning of my teachings?” “No, Bhagavān, this person does not understand the true meaning of the Tathāgata’s teachings. Why? The characteristic of a self, characteristic of a person, characteristic of a being, and characteristic of a life that the Bhagavān 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. 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.” “Subhūti, one who develops the mind of Anuttarā Samyaksaṃbodhi should thusly know, thusly see, and thusly believe, not giving rise to notions of dharmas. Subhūti, the true characteristic of dharmas is not a characteristic of dharmas, and is thus called the characteristic of dharmas.

“Subhūti, 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 sūtra, even with as little as a four-line gāthā, 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 sūtra, Elder Subhūti along with all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the devas, humans, and asuras from every world, heard what the Buddha had truly said. With great bliss, they believed, accepted, and practiced in accordance.

Mantra for the Vajracchedikā Prajñāpāramitā Sūtra:

namo bhagavatīprajñāpāramitāyai
oṃ īriti īṣiri śruta viṣaya viṣaya svāhā