XV.
And if, O Subhûti, a woman or man sacrificed in the morning as many lives as there are grains of sand in the river Gangâ 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 kotîs 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 innumerable. What should we say then of him who after having written it, learns it, remembers it, understands it, and fully explains it to others?

'And again, O Subhûti, this treatise of the Law is incomprehensible and incomparable. And this treatise of the Law has been preached by the Tathâgata for the benefit of those beings who entered on the foremost path (the path that leads to Nirvâna), 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 Subhûti, by the Tathâgata through his Buddha-knowledge, they are seen, O Subhûti, by the Tathâgata through his Buddha-eye. All these beings, O Subhûti, 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 Subhûti, will equally remember the Bodhi (the highest Buddha-knowledge), will recite it, and understand it. And why? Because it is not possible, O Subhûti, 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 understood by them. The thing is impossible.

'And again, O Subhûti, that part of the world in which this Sûtra 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 Kaitya (a holy sepulchre).' (15)

XVI.
And, O Subhûti, sons or daughters of a good family who will learn these very Sûtras, who will 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 Subhûti, 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 overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.

'I remember, O Subhûti, in the past, before innumerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of kotîs of Buddhas following after the venerable and fully enlightened Tathâgata Dîpankara, who were pleased by me, and after being pleased were not displeased. And if, O Subhûti, these blessed Buddhas were pleased by me, and after being pleased were not displeased, and if on the other hand people at the last time, at the last moment, in the last 500 years, during the time of the decay of the good Law, will learn these very Sûtras, remember them, recite them, understand them, and fully explain them to others, then, O Subhûti, in comparison with their stock of merit that former stock of merit will not come to one hundredth part, nay, not to one thousandth part, not to a hundred thousandth part, not to a ten millionth part, not to a hundred millionth part, not to a hundred thousand ten millionth part, not to a hundred thousands of niyutas ten millionth part. It will not bear number, nor fraction, nor counting, nor comparison, nor approach, nor analogy.

'And if, O Subhûti, I were to tell you the stock of merit of those sons or daughters of good families, and how large a stock of merit those sons or daughters of good families will produce, and hold fast at that time, people would become distracted and their thoughts would become bewildered. And again, O Subhûti, as this treatise of the Law preached by the Tathâgata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.' (16)

XVII.
At that time the venerable Subhûti thus spoke to the Bhagavat: 'How should a person, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?' Bhagavat said: 'He who has entered on the path of the Bodhisativas should thus frame his thought: All beings must be delivered by me in the perfect world of Nirvâna; and yet after I have thus delivered these beings, no being has been delivered. And why? Because, O Subhûti, if a Bodhisattva had any idea of beings, he could not be called a Bodhisattva, and so on from the idea of a living being to the idea of a person; if he had any such idea, he could not be called a Bodhisattva. And why? Because, O Subhûti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas.

'What do you think, O Subhûti, is there anything which the Tathâgata has adopted from the Tathâgata Dîpankara with regard to the highest perfect knowledge? 'After this, the venerable Subhûti spoke thus to the Bhagavat: 'As far as I, O Bhagavat, understand the meaning of the preaching of the Bhagavat, there is nothing which has been adopted by the Tathâgata from the holy and fully enlightened Tathâgata Dîpankara with regard to the highest perfect knowledge.' After this, Bhagavat thus spoke to the venerable Subhûti: 'So it is, Subhûti, so it is. There is not, O Subhûti, anything which has been adopted by the Tathâgata from the holy and fully enlightened Tathâgata Dîpankara with regard to the highest perfect knowledge. And if, O Subhûti, anything had been adopted by the Tathâgata, the Tathâgata Dîpankara would not have prophesied of me, saying: "Thou, O boy, wilt be in the future the holy and fully enlightened Tathâgata called Sâkyamuni." Because then, O Subhûti, there is nothing that has been adopted by the holy and fully enlightened Tathâgata with regard to the highest perfect knowledge, therefore I was prophesied by the Tathâgata Dîpankara, saying: "Thou, boy, wilt be in the future the holy and fully enlightened Tathâgata called Sâkyamuni."

'And why, O Subhûti, the name of Tathâgata? It expresses true suchness. And why Tathâgata, O Subhûti? It expresses that he had no origin. And why Tathâgata, O Subhûti? It expresses the destruction of all qualities. And why Tathâgata, O Subhûti? It expresses one who had no origin whatever. And why this? Because, O Subhûti, no-origin is the highest goal.

'And whosoever, O Subhûti, should say that, by the holy and fully enlightened Tathâgata, the highest perfect knowledge has been known, he would speak an untruth, and would slander me, O Subhûti, with some untruth that he has learned. And why? Because there is no such thing, O Subhûti, as has been known by the Tathâgata with regard to the highest perfect knowledge. And in that, O Subhûti, which has been known and taught by the Tathâgata, there is neither truth nor falsehood. Therefore the Tathâgata preaches: "All things are Buddha-things." And why? Because what was preached by the Tathâgata, O Subhûti, as all things, that was preached as no-things; and therefore all things are called Buddha-things.

'Now, O Subhûti, a man might have a body and a large body.' The venerable Subhûti said: That man who was spoken of by the Tathâgata as a man with a body, with a large body, he, O Bhagavat, was spoken of by the Tathâgata as without a body, and therefore he is called a man with a body and with a large body.'

Bhagavat said: 'So it is, O Subhûti; and if a Bodhisattva were to say: "I shall deliver all beings," he ought not to be called a Bodhisattva. And why? Is there anything, O Subhûti, that is called a Bodhisattva?' Subhûti said: 'Not indeed, Bhagavat, there is nothing which is called a Bodhisattva.' Bhagavat said: 'Those who were spoken of as beings, beings indeed, O Subhûti, they were spoken of as no-beings by the Tathâgata, and therefore they are called beings. Therefore the Tathâgata says: "All beings are without self all beings are without life, without manhood, without a personality."

'If, O Subhûti, a Bodhisattva were to say: "I shall create numbers of worlds," he would say what is untrue. And why? Because, what were spoken of as numbers of worlds, numbers of worlds indeed, O Subhûti, these were spoken of as no-numbers by the Tathâgata, and therefore they are called numbers of worlds.

'A Bodhisattva, O Subhûti, who believes that all things are without self, that all things are without self, he has faith, he is called a noble-minded Bodhisattva by the holy and fully enlightened Tathâgata.' (17)

XVIII.
Bhagavat said: 'What do you think, O Subhûti, has the Tathâgata the bodily eye?' Subhûti said: 'So it is, O Bhagavat, the Tathâgata has the bodily eye.'

Bhagavat said: 'What do you think, O Subhûti, has the Tathâgata the heavenly eye?' Subhûti said: 'So it is, O Bhagavat, the Tathâgata has the heavenly eye.'

Bhagavat said: 'What do you think, O Subhûti, has the Tathâgata the eye of knowledge?' Subhûti said: 'So it is, O Bhagavat, the Tathâgata has the eye of knowledge.'

Bhagavat said: 'What do you think, O Subhûti, has the Tathâgata the eye of the Law?' Subhûti said: 'So it is, O Bhagavat, the Tathâgata has the eye of the Law.'

Bhagavat said: 'What do you think, O Subhûti, has the Tathâgata the eye of Buddha?' Subhûti said: 'So it is, O Bhagavat, the Tathâgata has the eye of Buddha.'

Bhagavat said: 'What do you think, O Subhûti, as many grains of sand as there are in the great river Gangâ--were they preached by the Tathâgata as grains of sand?' Subhûti said: 'So it is, O Bhagavat, so it is, O Sugata, they were preached as grains of sand by the Tathâgata.' Bhagavat said: 'What do you think, O Subhûti, if there were as many Gangâ rivers as there are grains of sand in the great river Gangâ; and, if there were as many worlds as there are grains of sand in these, would these worlds be many?' Subhûti said: 'So it is, O Bhagavat, so it is, O Sugata, these worlds would be many.' Bhagavat said: 'As many beings as there are in all those worlds, I know the manifold trains of thought of them all. And why? Because what was preached as the train of thoughts, the train of thoughts indeed, O Subhûti, that was preached by the Tathâgata as no-train of thoughts, and therefore it is called the train of thoughts. And why? Because, O Subhûti, a past thought is not perceived, a future thought is not perceived, and the present thought is not perceived.' (18)

XIX.
'What do you think, O Subhûti, if a son or a daughter of a good family should fill this sphere of a million millions of worlds with the seven treasures, and give it as a gift to holy and fully enlightened Buddhas, would that son or daughter of a good family produce on the strength of this a large stock of merit?' Subhûti said: 'Yes, a large one.' Bhagavat said: 'So it is, Subhûti, so it is; that son or daughter of a good family would produce on the strength of this a large stock of merit, immeasurable and innumerable. And why? Because what was preached as a stock of merit, a stock of merit indeed, O Subhûti, that was preached as no-stock of merit by the Tathâgata, and therefore it is called a stock of merit. If, O Subhûti, there existed a stock of merit, the Tathâgata would not have preached: "A stock of merit, a stock of merit indeed!"'(19)

XX.
'What do you think then, O Subhûti, is a Tathâgata to be seen (known) by the shape of his visible body?' Subhûti said: 'Not indeed, O Bhagavat, a Tathâgata is not to be seen (known) by the shape of his visible body. And why? Because, what was preached, O Bhagavat, as the shape of the visible body, the shape of the visible body indeed, that was preached by the Tathâgata as no-shape of the visible body, and therefore it is called the shape of the visible body.'

Bhagavat said: 'What do you think, O Subhûti, should a Tathâgata be seen (known) by the possession of signs?' Subhûti said: 'Not indeed, O Bhagavat, a Tathâgata is not to be seen (known) by the possession of signs. And why? Because, what was preached by the Tathâgata as the possession of signs, that was preached as no-possession of signs by the Tathâgata, and therefore it is called the possession of signs.' (20)

Continued...

XXI.
Bhagavat said: 'What do you think, O Subhûti, does the Tathâgata think in this wise: The Law has been taught by me?' Subhûti said: 'Not indeed, O Bhagavat, does the Tathâgata think in this wise: The Law has been taught by me.' Bhagavat said: 'If a man should say that the Law has been taught by the Tathâgata, he would say what is not true; he would slander me with untruth which he has learned. And why? Because, O Subhûti, it is said the teaching of the Law, the teaching of the Law indeed. O Subhûti, there is nothing that can be perceived by the name of the teaching of the Law.'

After this, the venerable Subhûti 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, during the time of the decay of the good Law, who, when they have heard these very Laws, will believe?' Bhagavat said: 'These, O Subhûti, are neither beings nor no-beings. And why? Because, O Subhûti, those who were preached as beings, beings indeed, they were preached as no-beings by the Tathâgata, and therefore they are called beings.' (2 1)

XXII.
'What do you think then, O Subhûti, is there anything which has been known by the Tathâgata in the form of the highest perfect knowledge?' The venerable Subhûti said: 'Not indeed, O Bhagavat, there is nothing, O Bhagavat, that has been known by the Tathâgata in the form of the highest perfect knowledge.' Bhagavat said: 'So it is, Subhûti, so it is. Even the smallest thing is not known or perceived there, therefore it is called the highest perfect knowledge.' (22)

XXIII.
'Also, Subhûti, all is the same there, there is no difference there, and therefore it is called the highest perfect knowledge. Free from self, free from being, free from life, free from personality, that highest perfect knowledge is always the same, and thus known with all good things. And why? Because, what were preached as good things, good things indeed, O Subhûti, they were preached as no-things by the Tathâgata, and therefore they are called good things.' (23)

XXIV.
'And if, O Subhûti, a woman or man, putting together as many heaps of the seven treasures as there are Sumerus, kings of mountains, in the sphere of a million millions of worlds, should give them as a gift to holy and fully enlightened Tathâgatas; and, if a son or a daughter of a good family, after taking from this treatise of the Law, this Pragñâpâramitâ, one Gâthâ of four lines only, should teach it to others, then, O Subhûti, compared with his stock of merit, the former stock of merit would not come to the one hundredth part,' &c., till 'it will not bear an approach.' (24)

XXV.
'What do you think then, O Subhûti, does a Tathâgatas think in this wise: Beings have been delivered by me? You should not think so, O Subhûti. And why? Because there is no being, O Subhûti, that has been delivered by the Tathâgata. And, if there were a being, O Subhûti, that has been delivered by the Tathâgatas, then the Tathâgata would believe in self, believe in a being, believe in a living being, and believe in a person. And what is called a belief in self, O Subhûti, that is preached as no-belief by the Tathâgata. And this is learned by children and ignorant persons; and they who were preached as children and ignorant persons, O Subhûti, were preached as no-persons by the Tathâgata, and therefore they are called children and ignorant persons.' (25)

XXVI.
'What do you think then, O Subhûti, is the Tathâgata to be seen (known) by the possession of signs?' Subhûti said: 'Not indeed, O Bhagavat. So far as I know the meaning of the preaching of the Bhagavat, the Tathâgata is not to be seen (known) by the possession of signs.' Bhagavat said: 'Good, good, Subhûti, so it is, Subhûti; so it is, as you say; a Tathâgata is not to be seen (known) by the possession of signs. And why? Because, O Subhûti, if the Tathâgata were to be seen (known) by the possession of signs, a wheel-turning king also would be a Tathâgata; therefore a Tathâgata is not to be seen (known) by the possession of signs.' The venerable Subhûti spoke thus to the Bhagavat: 'As I understand the meaning of the preaching of the Bhagavat, a Tathâgata is not to be seen (known) by the possession of signs.' Then the Bhagavat at that moment preached these two Gâthâs:

They who saw me by form, and they who heard me by sound,
They engaged in false endeavours, will not see me.

A Buddha is to be seen (known) from the Law; for the Lords (Buddhas) have the Law-body;
And the nature of the Law cannot be understood, nor can it be made to be understood. (26)

XXVII.
'What do you think then, O Subhûti, has the highest perfect knowledge been known by the Tathâgata through the possession of signs? You should not think so, O Subhûti. And why? Because, O Subhûti, the highest perfect knowledge would not be known by the Tathâgata through the possession of signs. Nor should anybody, O Subhûti, say to you that the destruction or annihilation of any thing is proclaimed by those who have entered on the path of the Bodhisattvas.' (27)

XXVIII.
'And if, O Subhûti, a son or a daughter of a good family were to fill worlds equal to the number of grains of sand of the river Gangâ with the seven treasures, and give them as a gift to holy and fully enlightened Tathâgatas; and if a Bodhisattva acquired endurance in selfless and uncreated things, then the latter will on the strength of this produce a larger stock of merit, immeasurable and innumerable.

'But, O Subhûti, a stock of merit should not be appropriated by a noble-minded Bodhisattva.' The venerable Subhûti said: 'Should a stock of merit, O Bhagavat, not be appropriated by a Bodhisattva?' Bhagavat said: 'It should be appropriated, O Subhûti; it should not be appropriated; and therefore it is said: It should be appropriated.' (28)

XXIX.
'And again, O Subhûti, if anybody were to say that the Tathâgata goes, or comes, or stands, or sits, or lies down, he, O Subhûti, does not understand the meaning of my preaching. And why? Because the word Tathâgata means one who does not go to anywhere, and does not come from anywhere; and therefore he is called the Tathâgata (truly come), holy and fully enlightened.' (29)

XXX.
'And again, O Subhûti, if a son or a daughter of a good family were to take as many worlds as there are grains of earth-dust in this sphere of a million millions of worlds, and reduce them to such fine dust as can be made with immeasurable strength, like what is called a mass of the smallest atoms, do you think, O Subhûti, would that be a mass of many atoms?' Subhûti said: 'Yes, Bhagavat, yes, Sugata, that would be a mass of many atoms. And why? Because, O Bhagavat, if it were a mass of many atoms, Bhagavat would not call it a mass of many atoms. And why? Because, what was preached as a mass of many atoms by the Tathâgata, that was preached as no-mass of atoms by the Tathâgata; and therefore it is called a mass of many atoms. And what was preached by the Tathâgata as the sphere of a million millions of worlds, that was preached by the Tathâgata as no-sphere of worlds; and therefore it is called the sphere of a million millions of worlds. And why? Because, O Bhagavat, if there were a sphere of worlds, there would exist a belief in matter; and what was preached as a belief in matter by the Tathâgata, that was preached as no-belief by the Tathâgata; and therefore it is called a belief in matter.' Bhagavat said: 'And a belief in matter itself, O Subhûti, is unmentionable and inexpressible; it is neither a thing nor no-thing, and this is known by children and ignorant persons.' (30)

XXXI.
'And why? Because, O Subhûti, if a man were to say that belief in self, belief in a being, belief in life, belief in personality had been preached by the Tathâgata, would he be speaking truly?' Subhûti said: 'Not indeed, Bhagavat, not indeed, Sugata; he would not be speaking truly. And why? Because, O Bhagavat, what was preached by the Tathâgata as a belief in self, that was preached by the Tathâgata as no-belief; therefore it is called belief in self.'

Bhagavat said: 'Thus then, O Subhûti, are all things to be perceived, to be looked upon, and to be believed by one who has entered on the path of the Bodhisattvas. And in this wise are they to be perceived, to be looked upon, and to be believed, that a man should believe neither in the idea of a thing nor in the idea of a no-thing. And why? Because, by saying: The idea of a thing, the idea of a thing indeed, it has been preached by the Tathâgata as no-idea of a thing.' (31)

XXXII.
'And, O Subhûti, if a noble-minded Bodhisattva were to fill immeasurable and innumerable spheres of worlds with the seven treasures, and give them as a gift to holy and fully enlightened Tathâgatas; and if a son or a daughter of a good family, after taking from this treatise of the Law, this Pragñâpâramitâ, one Gâthâ of four lines only, should learn it, repeat it, understand it, and fully explain it to others, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. And how should he explain it? As in the sky:

Stars, darkness, a lamp, a phantom, dew, a bubble. A dream, a flash of lightning, and a cloud--thus we should look upon the world (all that was made).

Thus he should explain; therefore it is said: He should explain.'

Thus spoke the Bhagavat enraptured. The elder Subhûti, and the friars, nuns, the faithful laymen and women, and the Bodhisattvas also, and the whole world of gods, men, evil spirits and fairies, praised the preaching of the Bhagavat. (32)

Thus is finished the Diamond-cutter, the blessed Pragñâpâramitâ.

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