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

[The name does not] have such an explanation, / [the explanation] does also not have such a name
[…] / As for [Vajra], it [is] a comparison of wisdom. / […] strange self of 156 […]//
/ […] to the other shore of [pāramita …] / it arises from false mind […] / of […] sound […] 157 /
U 3066 (T II y 5.501)
/ paramāṇu-cause is not true although it is a cause, / fruit of the world is not truthful although it is a
fruit. / If one trough the cause of world 158 understands it is just like an illusion and delusion, / then
will exercise power over the human beings and gods. //
‘Why is that, Subhūti, can the Truly-Come be seen by means of the thirty-two lakṣaṇa-marks?’
[Subhūti] said, ‘The Truly-Come [can not be seen] by means of the thirty-two lakṣaṇa-marks. If one
asks, ‘Why?’ The Truly-Come said, ‘The compassionate thirty-two lakṣaṇa-marks thus are the lakṣaṇa
-marks of wisdom of the principle of the dharma-[body(?)] that should be obtained by means of
wisdom. By means of such lakṣaṇa-marks again the principle of the dharma-[body(?)] can also not
bee seen. 159 Therefore, [the Truly-Come] says, ‘By means of the thirty-two lakṣaṇa-marks the Truly-
Come can not be seen.’ Subhūti, if any well-behaved son or well-behaved daughter give their body
and life (as many times) as the grains of sand in the Ganges River as alms, again a human being […]
even four verse lines from this doctrine-jewel […]
U 3342 (T III TV 49.500)
[… Therefore, Subhū]di, a bodhisattva should [get rid of all lakṣaṇa-marks], and give rise to the
thought [of unsurpassable, highest perfect awareness of a Buddha. He should not give rise to the
thought] of [thought based on … ] touch and dharma. In the […] mind of without […] Thus,
understand that [….]
156 Connection of this sentence to the Chinese original sentence 能 破 惡 堅 貞 neng po e jianzhen ‘can overcome
evils firmly’ is not clear.
157 Pine 2001 (208-209) provides the following translation part of the Chinese original gāthā: “In this name,
there is no meaning. For this meaning, there is no name. The wise find it in their mind. The foolish seek
external sounds.”
158 Original: yertinčü avanti ‘world cause’, but in the Taishō edition of the Chinese parallel textthere is 果 因
guoyin ‘fruit cause’ as its counterpart. It is not clear wether the Chinese version served as base for the Old
Uyghur translation had 界 因 jieyin ‘world cause’ instead of 果 因 guoyin or the translator confused 果 guo ‘fruit’
界 jie ‘world’.
159 These two sentences seem to be additions by the translator of the Old Uyghur text, since Chinese, Sanskrit,
Mongolian versions of the Vajraccheddikā-sūtra do not display both two sentences. Naturally, it is also possible
that the text served as basis of the Old Uyghur translation had sentences of similar content.