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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1OR DIAMOND-CUTTER. I3I remember them, recite them, understand them, thoroughly take them to heart, and fully explain them to others, they will be overcome S they will be greatly overcome. And why ? Because, O Subhuti, 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 Subhuti, in the past, before innumerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of ko/'is of Buddhas following- after the venerable and fully enlightened Tathagata Dipankara, who were pleased by me, and after being pleased were not displeased. And if, O Subhuti, 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 Sutras, remember them, recite them, understand them, and fully explain them to others, then, O Subhuti, 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 Subhuti, I were to tell you the stock of ^ Paribhuta is explained by despised, but the sense, or even the non-sense, is difficult to understand. * K 2
2132 THE VAGRAKKHEDIKA 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 Subhuti, as this treatise of the Law preached by the Tathagata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.' (16) XVII. At that time the venerable Subhuti 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 thouMits?' Bhagravat said: 'He who has entered on the path of the Bodhisattvas should thus frame his thought : All beings must be delivered by me in the perfect world of Nirva;/a ; and yet after I have thus delivered these beings, no being has been delivered. And why ? Because, O Subhuti, 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 Subhtiti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas. ' What do you think, O Subhuti, is there anything which the Tathagata has adopted from the Tathagata Dipaiikara with regard to the highest perfect knowledge ? ' After this, the venerable SubhClti * See chap, iii, p. 1 i 4. OR DIAMOND-CUTTER. I 33
3Spoke 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 Tathagata from the holy and fully enlightened Tathagata Dipahkara with regard to the highest perfect knowledge. After this, Bhagavat thus spoke to the venerable Subhuti : ' So it is, Subhuti, so it is. There is not, O Subhuti, anything which has been adopted by the Tathagata from the holy and fully enlightened Tathagata Dipahkara with regard to the highest perfect knowledge. And if, O Subhuti, anything had been adopted by the Tathagata, the Tathagata Dipahkara would not have prophesied of me, saying ^ : " Thou, O boy, wilt be in the future the holy and fully enlightened Tathagata called ^'akyamuni. Because then, O Subhuti, there is nothing that has been adopted by the holy and fully enlightened Tathagata with regard to the highest perfect knowledge, therefore I was prophesied by the Tathagata Dipahkara, saying : " Thou, boy, wilt be in the future the holy and fully enlightened Tathagata called 6akyamuni. ' And why, O Subhuti, the name of Tathagata ? It expresses true suchness. And why Tathagata, O Subhuti ? It expresses that he had no origin. And why Tathagata, O Subhuti ? It expresses the destruction of all qualities. And why Tathagata, O Subhuti ? It expresses one who had no origin whatever. And why this ? Because, O SubhAti, no-origin is the highest goal. ' And whosoever, O Subhuti, should say that, by the holy and fully enlightened Tathagata, the highest ' This prophecy is supposed to have been addressed by Dipankara to 6akyamuni, before he had become a Buddha.
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. I3I remember them, recite them, understand them, thoroughly take them to heart, and fully explain them to others, they will be overcome S they will be greatly overcome. And why ? Because, O Subhuti, 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 Subhuti, in the past, before innumerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of ko/'is of Buddhas following- after the venerable and fully enlightened Tathagata Dipankara, who were pleased by me, and after being pleased were not displeased. And if, O Subhuti, 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 Sutras, remember them, recite them, understand them, and fully explain them to others, then, O Subhuti, 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 Subhuti, I were to tell you the stock of ^ Paribhuta is explained by despised, but the sense, or even the non-sense, is difficult to understand. * K 2
2132 THE VAGRAKKHEDIKA 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 Subhuti, as this treatise of the Law preached by the Tathagata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.' (16) XVII. At that time the venerable Subhuti 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 thouMits?' Bhagravat said: 'He who has entered on the path of the Bodhisattvas should thus frame his thought : All beings must be delivered by me in the perfect world of Nirva;/a ; and yet after I have thus delivered these beings, no being has been delivered. And why ? Because, O Subhuti, 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 Subhtiti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas. ' What do you think, O Subhuti, is there anything which the Tathagata has adopted from the Tathagata Dipaiikara with regard to the highest perfect knowledge ? ' After this, the venerable SubhClti * See chap, iii, p. 1 i 4. OR DIAMOND-CUTTER. I 33
3Spoke 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 Tathagata from the holy and fully enlightened Tathagata Dipahkara with regard to the highest perfect knowledge. After this, Bhagavat thus spoke to the venerable Subhuti : ' So it is, Subhuti, so it is. There is not, O Subhuti, anything which has been adopted by the Tathagata from the holy and fully enlightened Tathagata Dipahkara with regard to the highest perfect knowledge. And if, O Subhuti, anything had been adopted by the Tathagata, the Tathagata Dipahkara would not have prophesied of me, saying ^ : " Thou, O boy, wilt be in the future the holy and fully enlightened Tathagata called ^'akyamuni. Because then, O Subhuti, there is nothing that has been adopted by the holy and fully enlightened Tathagata with regard to the highest perfect knowledge, therefore I was prophesied by the Tathagata Dipahkara, saying : " Thou, boy, wilt be in the future the holy and fully enlightened Tathagata called 6akyamuni. ' And why, O Subhuti, the name of Tathagata ? It expresses true suchness. And why Tathagata, O Subhuti ? It expresses that he had no origin. And why Tathagata, O Subhuti ? It expresses the destruction of all qualities. And why Tathagata, O Subhuti ? It expresses one who had no origin whatever. And why this ? Because, O SubhAti, no-origin is the highest goal. ' And whosoever, O Subhuti, should say that, by the holy and fully enlightened Tathagata, the highest ' This prophecy is supposed to have been addressed by Dipankara to 6akyamuni, before he had become a Buddha.
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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