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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1OR DIAMOND-CUTTER. II3 fully enlightened! It is wonderful how much the noble-minded Bodhisattvas have been instructed^ with the highest instruction by the Tathagata, the holy and fully enlightened ! How then, O Bhagavat, should the son or the daughter of a good family, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts ? ' After the venerable Subhuti had thus spoken, Bhagavat said to him : * Well said, well said, Subhuti ! So it is, Subhuti, so it is, as you say. The noble-minded Bodhisattvas have been favoured with the highest favour by the Tathagata, the nobleminded Bodhisattvas have been instructed with the highest instruction by the Tathagata. Therefore, O Subhuti, listen and take it to heart, well and rightly. I shall tell you, how any one who has entered on the path of Bodhisattvas should behave, how he should advance, and how he should restrain his thoughts.' Then the venerable Subhuti answered the Bhagavat and said : ' So be it, O Bhagavat.' (2) III. Then the Bhagavat thus spoke to him: * Any one, O Subhuti, who has entered here on the path of the Bodhisattvas must thus frame his thought : As many beings as there are in this world of beings, comprehended under the term of beings (either born of eggs, or from the womb, or from moisture, or miraculously), with form or without form, with name or without name, or neither with nor without name, as far as ' I have followed the Chinese translator, who translates p a r 1 n d i t a by instructed, entrusted, not by protected. [49] * I
2114 "T"^ VAGRAKKHEDIKA any kiunvn world of beings is known, all these must be delivered by me in the perfect world of Nirvawa. And yet, after I have thus delivered immeasurable beings, not one single being has been delivered. And why? If, O Subhuti, a Bodhisattva had any idea of (belief in) a being, he could not be called a Bodhisattva (one who is fit to become a Buddha). And why ? Because, O Subhuti, no one is to be called a Bodhisattva, for whom there should exist the idea of a being, the idea of a living being, or the idea of a person.' (3) IV. 'And again, O Subhuti, a gift should not be given by a Bodhisattva, while he believes ^ in objects ; a gift should not be given by him, while he believes in anything ; a gift should not be given by him, while he believes in form ; a orift should not be oiven by him, while he believes in the special qualities of .sound, smell, taste, and touch. For thus, O Subhuti, should a gift be given by a noble-minded Bodhisattva, that he should not believe even in the idea of cause. And why ? Because that Bodhisattva, O Subhuti, who gives a gift, without believing in anything, the measure of his stock of merit is not easy to learn.' — ' What do you think, O Subhuti, is it easy to learn the measure of space in the eastern quarter ?' Subhilti said: 'Not indeed, O Bhagavat.' — Bhagavat said : ' In like manner, is it easy to learn the measure of space in the southern, western, northern (juarters, below and above (nadir and /.enith), in (luarters and subquarters, in the ten quarters all round?' SubhOti said: 'Not indeed, To believe here means to depend on or to accept as real.
3OR DIAMOND-CUTTER. I I 5 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 beheving 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 believe even in the idea of cause.' (4) V. ' Now, what do you think, O Subhuti, should a Tathagata be seen (known) by the possession of signs ^ ? ' Subhuti said : ' Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the possession 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 Subhuti, the possession 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 signs ^.' (5) VI. After this, the venerable Subhtjti 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 ' Qualities by which he could be known. ''■ It would be easier to read lakshawalaksha/^atvata/i, from the signs having the character of no-signs. M. de Harlez translates rightly, ' c'est par le non-marque de marquer que la Tathagata doit etre vu et reconnu.' ^ I have changed Paw/^a^ati into Paw^a^ati, because what is * I 2
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1OR DIAMOND-CUTTER. II3 fully enlightened! It is wonderful how much the noble-minded Bodhisattvas have been instructed^ with the highest instruction by the Tathagata, the holy and fully enlightened ! How then, O Bhagavat, should the son or the daughter of a good family, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts ? ' After the venerable Subhuti had thus spoken, Bhagavat said to him : * Well said, well said, Subhuti ! So it is, Subhuti, so it is, as you say. The noble-minded Bodhisattvas have been favoured with the highest favour by the Tathagata, the nobleminded Bodhisattvas have been instructed with the highest instruction by the Tathagata. Therefore, O Subhuti, listen and take it to heart, well and rightly. I shall tell you, how any one who has entered on the path of Bodhisattvas should behave, how he should advance, and how he should restrain his thoughts.' Then the venerable Subhuti answered the Bhagavat and said : ' So be it, O Bhagavat.' (2) III. Then the Bhagavat thus spoke to him: * Any one, O Subhuti, who has entered here on the path of the Bodhisattvas must thus frame his thought : As many beings as there are in this world of beings, comprehended under the term of beings (either born of eggs, or from the womb, or from moisture, or miraculously), with form or without form, with name or without name, or neither with nor without name, as far as ' I have followed the Chinese translator, who translates p a r 1 n d i t a by instructed, entrusted, not by protected. [49] * I
2114 "T"^ VAGRAKKHEDIKA any kiunvn world of beings is known, all these must be delivered by me in the perfect world of Nirvawa. And yet, after I have thus delivered immeasurable beings, not one single being has been delivered. And why? If, O Subhuti, a Bodhisattva had any idea of (belief in) a being, he could not be called a Bodhisattva (one who is fit to become a Buddha). And why ? Because, O Subhuti, no one is to be called a Bodhisattva, for whom there should exist the idea of a being, the idea of a living being, or the idea of a person.' (3) IV. 'And again, O Subhuti, a gift should not be given by a Bodhisattva, while he believes ^ in objects ; a gift should not be given by him, while he believes in anything ; a gift should not be given by him, while he believes in form ; a orift should not be oiven by him, while he believes in the special qualities of .sound, smell, taste, and touch. For thus, O Subhuti, should a gift be given by a noble-minded Bodhisattva, that he should not believe even in the idea of cause. And why ? Because that Bodhisattva, O Subhuti, who gives a gift, without believing in anything, the measure of his stock of merit is not easy to learn.' — ' What do you think, O Subhuti, is it easy to learn the measure of space in the eastern quarter ?' Subhilti said: 'Not indeed, O Bhagavat.' — Bhagavat said : ' In like manner, is it easy to learn the measure of space in the southern, western, northern (juarters, below and above (nadir and /.enith), in (luarters and subquarters, in the ten quarters all round?' SubhOti said: 'Not indeed, To believe here means to depend on or to accept as real.
3OR DIAMOND-CUTTER. I I 5 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 beheving 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 believe even in the idea of cause.' (4) V. ' Now, what do you think, O Subhuti, should a Tathagata be seen (known) by the possession of signs ^ ? ' Subhuti said : ' Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the possession 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 Subhuti, the possession 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 signs ^.' (5) VI. After this, the venerable Subhtjti 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 ' Qualities by which he could be known. ''■ It would be easier to read lakshawalaksha/^atvata/i, from the signs having the character of no-signs. M. de Harlez translates rightly, ' c'est par le non-marque de marquer que la Tathagata doit etre vu et reconnu.' ^ I have changed Paw/^a^ati into Paw^a^ati, because what is * I 2
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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