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

If these 49 gāthās had not existed, the explanation of this doctrine Kimkoke had not been known and
become apparent. Therefore, if whoever else do practice and live in accordance with the explanation
in this (doctrine), they will able to get to the jewellery Diamond Mountain without moving their foot.
If they understand it correctly and exactly, 65 trust (it) and hold (it), they will able to control their
mind and pass the other shore of nirvāṇa. Because this doctrine-jewel brings such a profit and
advantage, thus (the Emperor Wu of the Liang dynasty) has have completely written that gāthās, the
gāthās of broad, wide and bottomless deep explanation. They are altogether of 49 sections in that
turn. Again, another wise man whose first and last name is not known came and told 5 gāthās in
addition to them. Together with the previous 49 gāthās it became totally 54 sections. Through them
the wisdom was immediately explained, true interpretation became apparent, just like when the sun
of wisdom rise and appear on the (visible) sky of empty nature the Pure Land of the Thus-Come-One
immediately becomes bright and apparent. If the sharp sword of meditation 66 be available for and
hold by a willing hand 67 the demon’s army of life and death will be immediately destroyed and
perished. 68 Whenever restrain both the human being and doctrine, move existence (Skr. bhava) and
nothingness (Skr. śūnya, śūnyatā) together, this explanation is the first. What can be more? When the
pavilion at the fourth floor will be destroyed and burned and the writings and gāthās written on it
will fail and fall down, we request the people at future see the holiness of the doctrine 69 in this book,
65
Original has tetrü köni ‘false and true’, Hazai and Zieme translate it with ‘tief und gerade’; see Bt I, p. 19. I
prefer ‘correctly and exactly’. See Clauson’s explanation of tetrü sakın- (ED 459a).
66 The Taishō version of the Chinese original text has 禪 刀 chandao ‘sworn of meditation’. Chen (1981: 487)
suggests to correct 禪 刀 chandao to 單 刀 chandao ‘chief sworn’, which is not supported by the Uyghur text.
67
The Old Uyghur phrase is köngüllüg elig, which might be translated ‘well-disposed hand, kind hand’ etc. The
Chinese original displays simply 手 shou ‘hand’. Hazai and Zieme (BT I, p. 19) translate the term with ‘Hand’
without any modifying word.
68
In the Old Uyghur original the second verb (yokad- ‘to perish, be destroyed’, OTWF 490) is not in passive.
69
Translation of this sentence in BT I greatly diverges from our translation; see BT I, p. 20.