Section 9
Original Sanskrit
तत्किं मन्यसे सुभूते अपि नु स्रोतआपन्नस्यैवं भवति मया स्रोतआपत्तिफलं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् । न स्रोतआपन्नस्यैवं भवति मया स्रोतआपत्तिफलं प्राप्नमिति । तत्कस्य हेतोः । न हि स भगवन्कंचिद्धर्ममापन्नः । तेनोच्यते स्रोतआपन्न इति । न रूपमापन्नो न शब्दान्न गन्धान्न रसान्न स्प्रष्टव्यान्धर्मानापन्नः । तेनोच्यते स्रोतआपन्न इति । सचेद्भगवन्स्रोतआपन्नस्यैवं भवेन्मया स्रोतआपत्तिफलं प्राप्नमिति स एव तस्यात्मग्राहो भवेत् सत्त्वग्राहो जीवग्राहः पुद्गलग्राहो भवेदिति ॥
भगवानाह । तत्किं मन्यसे सुभूते अपि नु सकृदागामिन एवं भवति मया सकृदागामिफलं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् न सकृदागामिन एवं भवति मया सकृदागामिफलं प्राप्नमिति । तत्कस्य हेतोः । न हि स कश्चिद्धर्मो यः सकृदागामित्वमापन्नः । तेनोच्यते सकृदागामीति ॥
भगवानाह । तत्किं मन्यसे सुभूते अपि न्वनागामिन एवं भवति मयानागामिफलं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् नानागामिन एवं भवति मयानागामिफलं प्राप्नमिति । तत्कस्य हेतोः । न हि स भगवन्कश्चिद्धर्मो योऽनागामित्वमापन्नः । तेनोच्यतेऽनागामीति ॥
भगवानाह । तत्किं मन्यसे सुभूते अपि न्वर्हत एवं भवति मयार्हत्त्वं प्राप्नमिति । सुभूतिराह । नो हीदं भगवन् नार्हत एवं भवति मयार्हत्त्वं प्राप्नमिति । तत्कस्य हेतोः । न हि स भगवन्कश्चिद्धर्मो योऽर्हन्नाम । तेनोच्यतेऽर्हनिति । सचेद्भगवन्नर्हत एवं भवेन्मयार्हत्त्वं प्राप्नमिति स एव तस्यात्मग्राहो भवेत् सत्त्वग्राहो जीवग्राहः पुद्गलग्राहो भवेत् ॥
तत्कस्य हेतोः । अहमस्मि भगवंस्तथागतेनार्हता सम्यक्संबुद्धेनारणाविहारिणामग्र्यो निर्दिष्टः । अहमस्मि भगवन्नर्हन्वीतरागः । न च मे भगवन्नेवं भवति अर्हन्नस्यहं वीतराग इति । सचेन्मम भगवन्नेवं भवेन्मयार्हत्त्वं प्राप्नमिति न मां तथागतो व्याकरिष्यदरणाविहारिणामग्र्यः सुभूतिः कुलपुत्रो न क्वचिद्विहरति तेनोच्यतेऽरणाविहार्यरणाविहारीति ॥९॥
Musean translation
Mouseia’s complete machine-assisted Musean translation, made directly from the Sanskrit of F. Max Müller’s 1881 Anecdota Oxoniensia edition, all 32 sections, with the printed section numbers kept.
"What do you think, Subhūti? Does it occur to one who has entered the stream that 'I have attained the fruit of stream-entry'?" "No, Blessed One. It does not occur to one who has entered the stream that 'I have attained the fruit of stream-entry.' Why? He has entered no dharma; therefore he is called one who has entered the stream, since he has not entered form, sound, smell, taste, touch, or any object of mind. Yet if it occurred to one who has entered the stream that 'I have attained the fruit of stream-entry,' he would be grasping at a self, a being, a living soul, and a person."
"What do you think, Subhūti? Does it occur to one who returns once that 'I have attained the fruit of once-returning'?" "No, Blessed One. Why? There is no dharma that is a once-returner; therefore he is called a once-returner."
"What do you think, Subhūti? Does it occur to one who does not return that 'I have attained the fruit of non-returning'?" "No, Blessed One. Why? There is no dharma that is a non-returner; therefore he is called a non-returner."
"What do you think, Subhūti? Does it occur to an arhat that 'I have attained arhatship'?" "No, Blessed One. Why? There is no dharma called arhat. If it occurred to an arhat that 'I have attained arhatship,' he would be grasping at a self, a being, a living soul, and a person. Blessed One, I am declared by the Tathāgata, the Worthy, the Perfectly Awakened, to be the foremost of those who dwell in the peace of solitude. I am an arhat, free of desire. Yet it does not occur to me that 'I am an arhat free of desire.' If it occurred to me that 'I have attained arhatship,' the Tathāgata would not have declared of me: 'Foremost among those who dwell in the peace of solitude is Subhūti, the son of good family, who dwells nowhere; therefore he is called one who dwells in the peace of solitude.'" [9]
Plain English translation
Mouseia’s complete Plain English edition, made independently and directly from the same Sanskrit, covering all 32 sections with the printed section numbers.
The Buddha said: "Subhūti, what do you think? Does a person who has entered the stream think, 'I have reached the fruit of entering the stream'?" Subhūti said: "No, Blessed One. A person who has entered the stream does not think, 'I have reached the fruit of entering the stream.' Why? Because he has entered nothing. He has not entered a form, a sound, a smell, a taste, a touch, or any object of the mind. That is why he is called one who has entered the stream. If a person who has entered the stream thought, 'I have reached the fruit of entering the stream,' he would still be holding on to a self, a being, a soul, and a person."
"What do you think, Subhūti? Does a person who comes back once think, 'I have reached the fruit of coming back once'?" "No, Blessed One. Why? Because there is no thing that is a 'once-returner.' That is why he is called a once-returner."
"What do you think, Subhūti? Does a person who does not come back think, 'I have reached the fruit of not coming back'?" "No, Blessed One. Why? Because there is no thing that is a 'non-returner.' That is why he is called a non-returner."
"What do you think, Subhūti? Does an arhat think, 'I have become an arhat'?" "No, Blessed One. Why? Because there is no thing called 'arhat.' If an arhat thought, 'I have become an arhat,' he would still be holding on to a self, a being, a soul, and a person. Blessed One, the Tathāgata has declared me the foremost of those who live in peaceful solitude. I am an arhat free from desire, but I do not think, 'I am an arhat free from desire.' If I thought that, the Tathāgata would not have declared of me, 'Foremost among those who live in peaceful solitude is Subhūti, the son of good family, who lives nowhere; that is why he is called one who lives in peaceful solitude.'" [9]
About this section
Section 9 is part of Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) by Unknown. This page sets the Sanskrit original beside 2 direct-source translations, so any line can be checked against the source. It is section 9 of 32 in the work, which is kept in the Buddhist tradition.
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