The Vajracchedikā-sūtra with gāthās compiled by Master Fu - Evertype

U 1768 (T II S 32a) verso
/If [… …] settles in [a happy place], / [… suffering] disappears and happiness […]
This [gāthā] is the gāthā [of the prajñā-pāramitā].
[… the Buddha, [the god of gods] deigned to Subhūti saying, ‘Subhūti, […]
U 2785 (T II S 2B) + U 3029 (T II T 1680)
Now tells its gāthā.
/The nature of bodhi [sets apart] the word […] / For a long time past [impressible (aprāptiva) person]
like that / should rely on the principle of [two kinds of] nothingness, 129 / the body of the King of Law
(dharmasvāmin) can be immediately proved. / Both existence and mind [are false], wrong and
lying,/ its true and truthful [name is] to no attachment (anupātta). //
/If one understands it is neither a non-dharma (adharma), 130 / the six data fields (ṣaḍ-viṣaya) will
arise from afar off./
If one asks, ‘Why?’ [It is because] all Noble Persons (āryapudgalā) [are distuinguished] by means of
their unconditioned doctrines. 131
Now tells its (gāthā).
/Both human beings and doctrine […] / If one distinguishes and understands [the two kinds of
unconditioned doctrines] /
U 3029 (T II T 1680) verso
/[…] bodhisattvas [can….] / […] arhats 132 can not(?)[…] / […] must know […] doctrine and illusion […] /
There is no [basis (āśraya)] within nothingness […] / […] can contemplate […always] and constantly.
// [… undoubtedly] obtains [the noble samādhi dhyāna].
129
The original Old Uyghur text has iki kurug töz, which translates here Chin. 二 空 erkong the two kinds of
nothingness or two kinds of non-substantiality of self and dharmas; see JEBD 244a.
130
Clearly, the sentence 非 法 非 非 法 feifa fei feifa (= Skt. na sa dharmo nādharmaḥ), means ‘it is neither a dharma
nor a non-dharma’ fround in the sūtra text served as base for this line; see Taishō Nr. 235, Harrison et al. 2006,
p. 117, Harrison 2006, p. 145.
131 This line is based on the statement 一 切 賢 聖 皆 以 無 為 法 而 有 差 別 yiqie xiansheng jie yi wuweifa er you chabie
(= Skt. asaṃskṛtaprabhāvitā hy āryapudgalāḥ) ‘The Noble Persons are distinguished by the power of they derive
from the unconditioned’ found in the sūtra text; see Taishō Nr. 235, Harrison et al. 2006, p. 117, Harrison 2006,
p. 145.
132 Perhaps [a]rhat in the Old Uyghur text is a spelling mistake for šravak, since the Chinese text has 聲 聞
shengwen ‘voice-hearer’ (= Skt. śrāvaka).