Vajrakkhedika (Diamond Cutter)

The text opens with adoration to the Ârya-pragñâ-pâramitâ. In section I, Bhagavat dwells in Srâvastî, in Geta's grove, in Anâthapindada's garden, with 1250 Bhikshus and many Bodhisattvas. He puts on his robe, takes his bowl, enters the city to collect alms, eats, returns, washes his feet, and sits in meditation. Bhikshus approach, salute his feet, circle him three times, and sit aside. In II, Subhûti rises, kneels, and asks how one entering the path of the Bodhisattvas should behave, advance, and restrain his thoughts. Bhagavat praises him and agrees to explain. In III, he says a Bodhisattva must resolve to deliver all beings into Nirvâna, yet no being is delivered; one holding the idea of a being is no Bodhisattva. In IV, he teaches that gifts should be given without believing in objects, form, or qualities; such merit is immeasurable, like the space of the ten quarters. In V, he states a Tathâgata is not known by signs, but from no-signs. In VI, Subhûti asks whether future beings will grasp these words; Bhagavat affirms some Bodhisattvas, having served many Buddhas, will, having no ideas of self, being, quality, or no-quality; he cites the raft simile. In VII, Subhûti says nothing was known or taught as highest perfect knowledge. In VIII, Bhagavat compares gifts of gems with teaching a four-line Gâthâ, which yields greater merit. In IX, Subhûti explains that Srota-âpanna, Sakridâgâmin, Anâgâmin, and Arhat do not think they have obtained their fruits; he calls himself a passionless Arhat who dwells in virtue by not dwelling. In X, Subhûti says the Tathâgata adopted nothing from Dîpankara; a Bodhisattva should frame an unattached mind, illustrated by a body vast as Sumeru.

Bhagavat asks Subhûti whether a being's selfhood would be large; Subhûti affirms, adding that the Tathâgata preached selfhood as no-selfhood. Bhagavat then compares the grains of sand in as many Gangâ rivers as there are grains in the Gangâ, and states that giving worlds filled with seven treasures yields merit, but teaching one four-line Gâthâ yields more. He says a place where such a Gâthâ is preached becomes like a Kaitya, and those learning the whole treatise gain the highest wonder. Subhûti asks the treatise's name; Bhagavat calls it Pragñâ-pâramitâ, preached as no-Pâramitâ, and denies anything was preached, that dust or sphere of worlds truly are such, or that the thirty-two signs identify a Tathâgata. Sacrificing lives is surpassed by teaching a Gâthâ. Subhûti weeps, praises the teaching, and describes future beings free of ideas of self. Bhagavat affirms this, recalls the king of Kalinga cutting his flesh while he held no idea of self, and his past births as the Rishi Kshântivâdin. He instructs that a Bodhisattva give gifts without believing in form, comparing one immersed in objects to a man in darkness, and one not immersed to a man seeing by sunrise. Sacrificing lives across ages is surpassed by not opposing this Law. Those learning it will be overcome yet destroy former evil deeds and gain Buddha-knowledge, surpassing merit gained pleasing the Buddhas after Dîpankara. Subhûti asks how a Bodhisattva should behave; Bhagavat says all beings must be delivered though none is delivered, that nothing was adopted from Dîpankara, who prophesied he would become Sâkyamuni. He explains "Tathâgata," says all things are Buddha-things, and calls a Bodhisattva noble-minded who believes all things are without self.

Bhagavat asks Subhûti in turn whether the Tathâgata has the bodily eye, the heavenly eye, the eye of knowledge, the eye of the Law, and the eye of Buddha; Subhûti affirms each. Bhagavat asks about the grains of sand in the Gangâ, then about worlds as numerous as sand-grains in as many Gangâs; Subhûti affirms these would be many. Bhagavat says he knows the trains of thought of all beings in those worlds, and that a past, future, and present thought are not perceived. Bhagavat states that filling a million-million worlds with seven treasures given to Buddhas produces immeasurable merit, since a stock of merit is preached as no-stock. He asks whether a Tathâgata is seen by the shape of the visible body or by possession of signs; Subhûti denies both. Bhagavat says the Law has not been taught by him. Subhûti asks whether future beings will believe; Bhagavat replies they are neither beings nor no-beings. Bhagavat states nothing has been known as highest perfect knowledge, which is the same throughout, free from self, being, life, personality. He compares gifts of Sumeru-heaps of treasures with teaching one four-line Gâthâ. He says no being has been delivered by the Tathâgata. He again asks about signs, denies a Tathâgata is seen by signs (else a wheel-turning king would be one), and preaches two Gâthâs: those who saw him by form or sound will not see him; a Buddha is seen from the Law-body. He addresses appropriating merit, the meaning of "Tathâgata" as neither coming nor going, atoms and the sphere of worlds, belief in self, and the merit of explaining the Gâthâ comparing the world to stars, a lamp, dew, a bubble, a dream, lightning, a cloud. The assembly praises the preaching.