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diff --git a/old/64622-0.txt b/old/64622-0.txt deleted file mode 100644 index 5fd510e..0000000 --- a/old/64622-0.txt +++ /dev/null @@ -1,1514 +0,0 @@ -The Project Gutenberg eBook of Vajra-chhediká, the "Kin Kong King," or -Diamond Sútra, by Unknown - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Vajra-chhediká, the "Kin Kong King," or Diamond Sútra - -Author: Unknown - -Translator: Samuel Beal - Kumarajiva - -Release Date: February 25, 2021 [eBook #64622] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Ronald Grenier from page images generously made available by - HathiTrust/University of Minnesota Libraries - -*** START OF THE PROJECT GUTENBERG EBOOK VAJRA-CHHEDIKÁ, THE "KIN KONG -KING," OR DIAMOND SÚTRA *** - - - - - Vajra-chhediká, - the - “Kin Kong King” - or - Diamond Sútra - - - Translated from the Chinese - by the - Rev. S. Beal, Chaplain, R.N. - - - THE - JOURNAL - OF THE - ROYAL ASIATIC SOCIETY - OF - GREAT BRITAIN AND IRELAND. - - NEW SERIES. - - VOLUME THE FIRST. - - - LONDON: - TRÜBNER & CO., 60, PATERNOSTER ROW. - G. P. PHILES & CO., NASSAU STREET, NEW YORK. - F. A. BROCKHAUS, LEIPZIG. - - MDCCCLXV. - - - STEPHEN AUSTIN - PRINTER, HERTFORD. - - - - - Introduction - - - [Presented December, 1863]. - -True words (Dháraṅi) to be used for cleansing the mouth previous to a -perusal of this work. - - Seou-li Seou-li [Śri Śri.] - Ma-ha Seou-li [Mahá Śri.] - Seou-seou-li [Sau Śri.] - Sah-po-ho [Svah.] - - True words (Dháraṅi) (fit for) the pure condition of Being. - - Om! Lam! - - Afterwards follow eight invocations to the different Vajras. - -This work belongs to a class of Buddhist books called Prajná -Páramitá. It was translated first into the Chinese by Kumára-jíva -(A.D. 405), who was brought into China from Thibet. “The King of Tsin -had sent an army into that country with directions not to return -without the Indian whose fame had spread amongst all the neighbouring -nations. The former translations of Buddhist works were to a great -extent erroneous. To produce them in a form more accurate and -complete was the task undertaken by Kumára-jíva. More than eight -hundred priests were called to assist him; and the king himself, an -ardent disciple of the new faith, was present at the conference, -holding the old copies in his hand as the work of correction -proceeded. More than three hundred volumes were thus prepared.” -(Edkins). - -Most of these works were afterwards re-translated by Hiouen Thsang: -his version, however, of the work we are now considering is not so -commonly used in China as that by Kumára-jíva. - -A translation of this Sútra from the Mongolian has been published by -M. Schmidt. I have not had an opportunity of comparing it with the -Chinese. - -The work is divided into thirty-two sections, each of which has a -distinct title and subject of discussion. - - - - - Sútra - - - - -_Cap. I. relates the circumstances under which the religious assembly -was convoked, and from that shows how the discussion arose._ - - -Thus have I heard.[1] Upon a certain occasion Buddha was residing in -the city (country) of Śrávastí, occupying the garden which Gida,[2] -the heir-apparent, had bestowed on the compassionate (Sudana). - -Here, then, was Buddha, surrounded by all the multitude of the great -Bhikshus (religious mendicants, the general title of Buddha’s -followers), 1250 in number. Then the world-honoured one, it being now -the time of providing food, having put on his robe, and taken his -alms-bowl, entered the great city of Śrávastí, for the purpose of -begging a supply. - -Having gone in order through the midst of the city, begging food in a -regular manner, he now returned to his former retreat, where, having -eaten the food he had received as alms, and having laid aside his robe -and alms-bowl, he washed his feet, and then, arranging his seat, he -sat down. - - - - -_Cap. II. contains the respectful request of the aged Subhúti._[3] - - -At this time the distinguished and venerable Subhúti sat in the midst -of the assembly. Then rising forthwith from his seat, he uncovered his -right shoulder, and with his right knee knelt on the ground; then -closing together the palms of his hands, and raising them in a -respectful manner to Buddha, he spoke thus: Oh! much-desired! -world-honoured one! Tathágata ever regards and illustriously protects -all the Bodhisatwas! he ever rightly instructs them! - -World-honoured one! if a virtuous disciple, male or female, aspire -after (the attainment of) the “unsurpassed, just, and enlightened -heart,”[4] say on what ought that disciple to fix his reliance, say -how ought that disciple to repress and subdue the evil emotions of -this sinful heart?[5] - -Buddha said: Good! good! (sádhu). Subhúti! it is as you say. Tathágata -is ever mindful of and illustriously defends all the Bodhisatwas, and -he ever instructs them in right. You therefore listen now and examine -well what, for your sake, I declare. The worthy disciple, whether male -or female, who aspires after the attainment of the perfectly just, -unsurpassed, and enlightened heart, ought to rely on what I shall now -explain, ought to subdue the risings of his corrupt heart in the way I -shall now exhibit! - -Ah! yes, world-honoured one! would that you would so far gratify us -all, anxious to hear. - - - - -_Cap. III. exhibits the true distinctive character of the Great -Vehicle._ - - -Buddha said: Subhúti, all the Bodhisatwas and great Bodhisatwas ought -thus to subdue and repress the risings of this corrupt heart. Whatever -species of creature there be, whether oviparous or viviparous, born -from spawn or by transformation, possessing a material form or not, -liable to the laws of mind or not, not altogether possessed of mental -organization nor yet entirely without it—all these I command and -exhort to enter on the state of the unsurpassed Nirváṅa (Pari -nirváṅa[6]) and for ever to free themselves from the conditions of -being to which they severally belong. The great family of sentient -beings, immeasurable, vast, numberless, being thus freed from such -states of existence, then indeed there will be no longer any such -beings to arrive at this position of perfect freedom. - -I conclude, therefore, Subhúti, if there be a Bodhisatwa affected with -any selfish distinction, or any social distinction,[7] or any -distinction as a sentient being, or any distinction as a finite and -perishable being, then this Bodhisatwa is not one in reality. - - - - -_Cap. IV.—The characteristic of the most perfect line of conduct, is, -that it is spontaneous._ - - -Moreover, Subhúti, a Bodhisatwa in the active discharge of his -functions ought to be without any object of reliance or desire -(_i.e._, unaffected by any secondary object in the discharge of his -chief business). When occupied, for instance, in attending to the -work of charity—his ought to be that charity which is called “unmixed -with any material consideration”—he ought to distribute his alms -without relying on (or, having any reference to) any sensible -gratification, whether it be of sound, or odour, or taste, or touch, -or thought. - -Subhúti, a Bodhisatwa ought thus to discharge the work of almsgiving, -relying on no sensible distinction whatever. What then! if a -Bodhisatwa be thus charitable, having no reliance or reference, his -consequent happiness must be immeasurable and boundless. Subhúti! what -think you? Can the eastern region of space be measured by a line? - -No, certainly, world-honoured one! - -Subhúti, can the western, or southern, or northern regions of space be -measured? or the four midway regions of space (_i.e._, N.E., S.E., S.W., -N.W.), or the upper and lower regions: can either of these be -accurately measured or defined? - -No, certainly, world-honoured one! - -Subhúti, the consequent happiness of the Bodhisatwa, who discharges his -charitable impulses in the distribution of alms without any reliance or -secondary object whatever: his happiness, I say, is likewise boundless -and immeasurable. Subhúti, a Bodhisatwa ought to rely on nothing -whatever, except this principle of my doctrine. - - - - -_Cap. V.—Regarding only the immaterial principle, we behold things in -their true light._ - - -Subhúti, what is your opinion? Is it possible by any bodily distinction -to behold Tathágata? - -No, certainly not! world-honoured one! it is not possible to obtain a -view of Tathágata by the medium of any bodily distinction or quality -whatever. What then? That which Tathágata speaks of as a quality of the -body, is after all a quality of that which is no real body (and -therefore itself unreal). - -Buddha said: Subhúti, all that which has qualities or distinctions, all -this is empty and unreal; but if a man beholds all these qualities as -indeed no qualities, then he can at once behold Tathágata. - - - - -_Cap. VI.—The precious character of true faith._ - - -Subhúti now addressed Buddha thus: World-honoured one! with reference -to the mass of sentient beings who may hereafter be privileged to hear -the words contained in the former sections: will these words produce in -them a true faith? - -Buddha said: Subhúti, speak not after this manner. (For) after the -Nirváṅa of Tathágata, though five hundred years be elapsed, should -there be one who, by keeping the moral precepts, prepares himself for -the happiness consequent on such conduct, that man no doubt by these -former sections of my doctrine will be able to arrive at a true faith. -Supposing such a man to have truly arrived at this condition, you -should know that the seeds of virtue which have been sown in his mind -were implanted not by one Buddha, or even two or three, or four or -five, but having these seeds of virtue sown within him by the teaching -of countless thousands of Buddhas, and then hearing these sections, -reflecting but a moment, the true faith dawns on his heart. Subhúti! -Tathágata knows entirely, and entirely perceives, that all this mass of -sentient beings shall obtain (in the manner I have described) -immeasurable felicity. And why so? but because they will thus be freed -from all selfish distinctions and worldly desires, and distinctions as -perishable beings, and distinctions as finite beings; they will have no -distinction either as beings possessed of mental organization, nor as -beings without such an organization. What then? All this mass of -sentient existences, if their heart be possessed of any such -distinction, they immediately place their dependence on some object -agreeable to this distinction; or, if they be possessed of any such -mental distinction, what is this but coming under the same necessity? -And more than this, if they take hold of the fact of their having no -distinction as a mentally-constituted being, they then also bring -themselves under the same necessity of dependence. So (it is the case -that) we should neither rely on anything real or unreal (literally, on -that which is a law or on that which is not a law). Tathágata has ever -spoken thus: “Ye Bhikshus, know ye well that my law is as it were but a -raft to help you across the stream. The law, then, must be forsaken; -how much more that which is no law!” - - - - -_Cap. VII.—The state of perfection cannot be said to be obtained, nor -can it be described by words._ - - -Subhúti, what think you? Has Tathágata obtained the condition of the -unsurpassed, just, and enlightened heart? Or has Tathágata any law -which can be put into words by which this state may be attained? - -Subhúti answered and said: As I understand the system which Buddha is -now explaining, there can be no fixed and unchangeable law (_i.e._, -condition), as that which is called the unsurpassed, just, and -enlightened heart; and so there can be no fixed law which can be -expressed in words by Tathágata. Hence it seems that the various -systems which have been explained by Tathágata can none of them be -comprehended within fixed limits, or dogmatically explained; they -cannot be spoken of as, “not a system of law,” nor yet as the opposite -of that which is “not a system.” - -So it appears that all the sages and wise men who have lived, have all -adopted this mode of diffusive doctrine [doctrine which admits of no -particular distinction (wou-wei)], and hence the differences which have -occurred. - - - - -_Cap. VIII.—All former systems whatever have sprung from this._ - - -Subhúti! what think you, if there was a man who distributed in alms -sufficient of the seven precious substances to fill the whole of the -great chiliocosm, would his merit and consequent reward be considerable -or not? - -Subhúti said: Very considerable indeed, world-honoured one! But why so? -this merit being in its very character of the nature of that which is -no merit at all, so Tathágata speaks of it as being “much.” - -(Buddha resumed): If there be a man who receives and adopts the -principles of this Sútra up to the point _of the four sections_,[8] I -say on that man’s behalf, that his merit is much greater than the -other’s. What then, Subhúti? all the Buddhas, and all the perfect -laws of the Buddhas, have sprung from (the principles of) this one -Sútra; but, Subhúti, that which is spoken of as the law of Buddha, is -after all not such a law (or, is a law of no-Buddha). - - - - -_Cap. IX.—The only true distinction is that which is not to be -distinguished._ - - -Subhúti, what think you? is the Śrotápatti able to reflect thus with -himself: “I shall now obtain the fruit of having entered this first -path of a Śrotápatti?” - -Subhúti said: No, world-honoured one! And why? this word Śrotápatti -is a mere phrase, which signifies “once entered the stream,” and -after all there is nothing to enter; for he cannot enter on that -which comes under the category of form, or sound, or odour, or taste, -or touch, or thought. This term, then, Śrotápatti, is a mere word, -and no more. - -Subhúti, what think you? is the Sakṛid-ágámí able to reflect thus -with himself: “I shall now obtain the fruit of having entered on this -second path of a Sakṛid-ágámí?” - -Subhúti replied: No, world-honoured one! And why? this word -Sakṛid-ágámí signifies “one more return to life,” and there is in -truth no going or returning. This term, then, is but a mere name, and -no more. - -Subhúti, what do you think? is the Anágámí able to reflect thus with -himself: “I shall now obtain the reward of having entered the third -path of an Anágámí?” - -No, certainly not! Subhúti said; for why? world-honoured one! this -term Anágámí is but a word signifying “no further return,” and there -is not in truth such a thing as “not returning.” This word, -therefore, of Anágámí, is but a mere name, and nothing more. - -Subhúti! what think you? can an Arhat reflect thus with himself: “I -shall now obtain the condition of a Rahat?” - -Subhúti said: No, world-honoured one! And why? Because there being no -longer any active principle which can affect the Rahat, this name of -Rahat is now only an empty word. World-honoured one! if a Rahat were -to indulge this thought, “I shall now obtain the position of a -Rahat;” then he would immediately subject himself to one of the four -distinctive characters of individuality (and be no longer a Rahat). -World-honoured one! when Buddha declared that I should attain the -power of Samádhi,[9] which is opposed to all bitterness, and is -accounted the most excellent attainment, and corresponds to the most -exalted position of a Rahat, world-honoured one, I did not then -reflect that I should obtain this eminent condition. World-honoured -one! if I had so reflected “that now I shall attain the position of a -Rahat,” the world-honoured one would not then have said, “Subhúti, -what is this but the name of the one who delights in the -mortification of an Araṅyaka (forest devotee),” regarding “Subhúti” -as in truth not acting at all, but as a mere name, then (in such -forgetfulness of self) “he is one who delights in self-mortification.” - - - - -_Cap. X.—Complete perfection lies in the heart purified and -enlightened._ - - -Buddha addressed Subhúti thus: How think you, when Tathágata in old -times was present at his nomination by Dípankara Buddha; had he then, -by means of any active exertion, attained ought towards this -distinction? No! world-honoured one! when Tathágata lived in the time -of Dípankara Buddha, and was present at the transaction referred to, he -had attained nothing by any mere ritual observance. Subhúti, what think -you? are the various lands and territories of the Buddhas completely -perfected by the Bodhisatwas who occupy them? No! world-honoured one! -for this complete perfection of which we speak is after all no -perfection at all, it is only an empty name. - -So, Subhúti, all the Bodhisatwas and great Bodhisatwas ought to strive -after the possession of a heart perfectly pure and spotless, and not -after any material or sensible adornment; or a heart depending on such -adornment; whether it be of sound, or odour, or taste, or touch, or -thought, they ought to have no such dependence as this, and being -without reliance, to make their dependence on the fact of their being -so. Subhúti! suppose for instance there was a man whose body was as -large as the Royal Summeru. What do you suppose—would such a body be a -large one or not? - -Subhúti replied: Very great indeed, world-honoured one! But what then? -Buddha is speaking of that body which is the opposite to the material -body, that, indeed, may well be named Great. - - - - -_Cap. XI.—The inestimable excellence of complete inaction (or complete -indifference in action)._ - - -Subhúti, suppose there were as many Rivers Ganges as the sands of the -Ganges, would the sands of all these rivers be numerous or not? - -Subhúti said: Very numerous indeed, world-honoured one! Even the rivers -themselves would be numberless, how much more the sands of all these -rivers? - -Subhúti, I now say to you: Verily if there be a disciple, male or -female, who were to distribute in alms as much of the seven precious -substances as would fill as many great chiliocosms as there are sands -in all the rivers above described, would his merit be great or not? - -Subhúti said: Very great, world-honoured one! - -Buddha replied: And yet if there were a disciple, male or female, who -in the perusal of this Sútra advanced so far as to accept and -appropriate the four canons (laid down in the former chapter), I -declare on his behalf that his merit and happiness in consequence, -would far exceed that of the former disciple. - - - - -_Cap. XII.—The honour and respect due to the true doctrine._ - - -Moreover, Subhúti, in repeating this Sútra in due order, and having -come to the part in which the four canons are laid down, you should -know that at this point the whole body of Devas, men and asuras, -ought with one accord to bring their tribute of worship, as to a -temple or Stúpa. How much more then if there be a man who is able -completely to believe and receive the whole Sútra and to recite it -throughout. Subhúti, know that this man has acquired knowledge of the -most excellent and desirable of all laws; and if the place where this -Sútra is recited be worthy of all honour as the place of Buddha -himself, so also is this disciple honourable and worthy of the -highest respect. - - - - -_Cap. XIII.—Relating to the character in which this system should be -received by men._ - - -At this time Subhúti addressed Buddha, and said, World-honoured one, by -what name ought we to accept and adopt this Sútra? - -Buddha replied, The name of this Sútra is “Kin-kong Poh-yo po-lo-mih” -(Vajra-chhediká párami); by these words you ought to receive and adopt -it. - -But what then, Subhúti? Buddha declares that this “Kin-kong Poh-yo -po-lo-mih” is after all not any such thing; that this title is a mere -name. - -Subhúti, how do you suppose? Has Tathágata any law which can be -included in so many words? - -Subhúti answered Buddha: World-honoured one, Tathágata has no such law. - -Subhúti, what think you? as many minute particles of dust as there are -in the great chiliocosm, are there many or not? - -Subhúti answered, Very many, world-honoured one! - -Subhúti, all these countless particles of dust Tathágata declares are -no real particles; it is but an empty name by which they are known. -Tathágata declares that all these systems of worlds composing the great -chiliocosm are no real worlds; they are but empty names. - -Subhúti, what think you? is it possible by regarding the thirty-two -distinguishing marks to behold Tathágata? - -No, world-honoured one! it is not possible to behold Tathágata by means -of the thirty-two distinguishing marks. - -For why? Tathágata declares that these thirty-two distinguishing marks -are no real distinctions after all, that they are but mere names. - -Subhúti, if there be a virtuous disciple, male or female, who should -offer body and life in a work of charity, as many times as there are -sands in the Ganges; and if, on the other hand, there be a man who -receives and adopts the principles of this Sútra up to the point of the -four canons; on account of this man, I declare his merit is very great, -and in point of number vast indeed. - - - - -_Cap. XIV.—Removing all distinctive qualities, eternal rest and -freedom is obtained._ - - -At this time Subhúti hearing this doctrine thus delivered, earnestly -desiring a complete explanation of the system, deeply moved even to -tears, addressed Buddha thus: Oh! thou much-desired, world-honoured -one! the deep mysterious doctrine which Buddha has now delivered, I, -from days of old, when I first obtained the eyes of wisdom, have never -yet heard equalled. World-honoured one! if we suppose a person to have -heard this system, and with a believing heart, pure and calm, to have -received it, then in that man is produced the true distinction, and we -may then know that he has obtained merit, unequalled in character, to -be desired above all things. (But) world-honoured one! this true -distinction of which I spoke is after all no real distinction, and even -of this Buddha declares that it is a mere name. World-honoured one! I -having now heard the doctrine thus explained, understanding and -believing the interpretation of it thus, accept and adopt it. I halt -not at any difficulties; but if in future years, after the lapse of -five centuries or more, all these countless sentient creatures having -likewise heard this Sútra, and believing its interpretation, accept and -adopt it, these men likewise shall attain the unequalled and much to be -desired condition (of merit before alluded to). And why so? but because -these men are affected by neither of the four distinctive qualities, -whether of self, or men, or worldly desire, or long life; but from this -it follows that this very distinction of self is the same as no -distinction, and so with the rest also, they are unreal, and not to be -considered except as names. So that a man, getting rid of all such -distinctions, arrives at the condition of what is called “the state of -all the Buddhas.” - -Buddha replied: Subhúti, you are right, you are right! - -But if again there be a man who hears this system of doctrine, and be -neither affected by pride, or fear, or bewilderment, this man also, be -it known, has attained the much desired condition before alluded to. -What then, Subhúti? Tathágata declares that the first Páramitá (of -charity) is no real Páramitá; this also is a mere name. And as to the -Páramitá of Patience, Tathágata declares that this also is no Páramitá; -it is but an empty name. What then, Subhúti? in old time, when I was -King of Koli, and my body was cut up and mutilated (or when my body was -mutilated by the King of Koli), I at that time was without either of -these four distinctive qualities of individuality; and again, when I, -in old time, was cut up piece by piece, limb by limb, if I then had -possessed either of these four distinctive qualities, then surely I -should have experienced some degree of anger or resentment. Subhúti, -again when, in old time, five hundred generations since, I was the -Rishi Kshánti (or a Rishi practising the Kshánti Páramitá), at that -time I was not subject to either of these before-named distinctive -qualities. Know this therefore, Subhúti, a Bodhisatwa ought to get rid -of all these individual distinctions, and in aspiring after the -unsurpassed, just, and enlightened heart, he ought to rely on no -earth-born principle, he ought to rely on no disposition founded on -either sound or odour or taste or touch or thought, he ought to depend -only on having no dependence, for if the heart once learns to depend, -then it has no real strength. Hence Buddha declares that the mind of -the Bodhisatwa ought not to rely on any formal act of charity. Subhúti, -the Bodhisatwa ought to distribute his almsgiving for the purpose of -benefiting the whole mass of sentient creatures, and yet Tathágata -declares that as all dependencies are after all no real subjects of -dependence, so also he says that all sentient creatures are not in -reality what they are called. - -Subhúti, Tathágata’s words are true words, real words, literal words, -not wild or contradictory ones. Subhúti, the condition of Being to -which Tathágata has attained, this condition is neither really capable -of description, nor yet is it wholly unreal. Subhúti, if the heart of a -Bodhisatwa rely upon any condition or active principle whatever in the -discharge of his charitable labors, he is like a man entering into a -dark place in which nothing can be seen, but if a Bodhisatwa do not -rely on any active purpose whatever in the distribution of his alms, he -is like a man with his eyes open, and the brightness of the sun around -him, he sees clearly every form and every object. Subhúti, in future -ages, if there be a disciple male or female, who is able to read -through the whole, and accept and adopt the whole of this Sútra, he is -then the same as Tathágata himself. Buddha, by his supreme wisdom, -clearly knows and clearly sees that this man, arrived thus at complete -perfection, derives boundless and immeasurable merit. - - - - -_Cap. XV.—The redundant merit derived from an adoption of this system -of doctrine._ - - -Subhúti, if there be a disciple, male or female, who during the three -portions of the day deliver in charity as many lives as there are sands -in the Ganges, and proceed thus through a space of an asankhya of -kalpas, ever offering up his life and body in alms, and if on the other -hand there were a man who on hearing this system of doctrine, receives -it into a believing heart, without any doubt or reservation, the -happiness of this man is far superior to that of the other, how much -rather if he receive and adopt this written doctrine, read and study it -and expound it to man. - -Subhúti, it is indeed the case that this Sútra contains a method which -cannot be completely fathomed, it cannot be compared to anything which -has been hitherto spoken, its distinguishing merit is without bounds. -Tathágata, on behalf of those aspiring to the Great Vehicle, and those -affecting the Highest Vehicle, says, if there be a man who is able to -receive and adopt this Sútra and repeat it throughout and declare it -generally amongst men, Tathágata clearly sees, clearly knows, all these -having arrived at perfection shall attain merit without bounds, -incomparable, not to be fathomed. Thus it is, all men being one with -Ho-Tan (Gautama?), Tathágata, arrive at the state of the unsurpassed, -just, and enlightened (heart). Moreover if a man delights in an -inferior system (the Little Vehicle), relying on one of the four -individual distinctions, he cannot receive and adopt, or study or -proclaim this Sútra. - -Subhúti, wherever it be that this Sútra [is thus read and proclaimed], -all men, Devas and Asuras ought to bring their offerings, ought to -apprehend that such a spot is as sacred as that where a Stúpa is -erected, all ought to worship here with respect, to bring their flowers -and incense, to scatter them around this locality. - - - - -_Cap. XVI.—Being once pure, all the power of Karma[1] is past._ - - -Moreover, Subhúti, if there be a disciple, male or female, who having -received and adopted this Sútra reads it throughout, if on account of -his evil Karma produced by his sins in former births, he be now born as -a man of poor degree and unhappy circumstances, or having entered one -of the three evil degrees of birth, he be now born poor and miserable -as a man, all the evil Karma resulting from his former sins, shall now -be for ever destroyed, and he himself be enabled to attain to the -unsurpassed, just, and enlightened heart. - -Subhúti, I remember countless ages ago, before Dípankara Buddha having -met with infinite myriads of Buddhas, who were all engaged in -performing the external duties of religious service, deceived by the -belief of the reality of things around them; but if there be a man, who -in after ages is able to accept and recite this Sútra throughout, the -merit which he will thus attain to, shall infinitely exceed that which -formal attention to religious observances will secure, so much so that -to draw any proportion between them would be impossible, and incredible -were it to be stated; for as the method and entire meaning of this -Sútra is not to be described or entirely conceived, so the merit and -happy consequences of accepting it, cannot be conceived or described. - - - - -_Cap. XVII.—Having arrived at the perfection of wisdom, there is no -individuality left._ - - -At this time Subhúti addressed Buddha thus: World-honoured one, if a -disciple, male or female, aspire after the attainment of the -unsurpassed, just, and enlightened heart, say, on what ought that -disciple to ground his reliance; by what means ought he to destroy and -suppress _this_ evil heart? - -Buddha replied: Subhúti, if a disciple, male or female, aspire after -the unsurpassed, just, and enlightened heart, he ought to beget in -himself this disposition [and say], “I must now destroy and get rid of -all the principles of life in whatever creature they exist, all -creatures being, as far as I am concerned, thus destroyed and got rid -of; then, in truth, there will be no longer any such thing as getting -rid of all such creatures.” So then, Subhúti, if a Bodhisatwa still be -affected by any individual distinction, such as the following: I will -strive after so and so because “it seems agreeable to me,” or because -“men approve of it,” or because “it is the best reward for a sentient -creature,” or because “it entails endless duration of life,” such a -Bodhisatwa, I say, is not a true Bodhisatwa, wherefore it is plain, O -Subhúti, that there is in reality no such condition of being as that -described as the unsurpassed, just, and enlightened heart. - -Subhúti, what think you? did Tathágata possess one fixed law of action -when he attained in the days of Dípankara Buddha the condition of the -unsurpassed heart? - -No! world-honoured one! as I at least interpret the doctrine of Buddha, -then Buddha had no fixed rule of action when in the days of Dípankara -Buddha he attained the unsurpassed, just, and enlightened heart. - -Buddha said: Right! Right! Subhúti, there is in truth no fixed law [by -which] Tathágata attained this condition. Subhúti, if there had been -such a law then, Dípankara Buddha would not have said in delivering the -prediction concerning me, “You in after ages must attain to the state -of Buddha, and your name shall be Sákyamuni,” so that because there is -indeed no fixed law for attaining the condition of “the perfect heart,” -on that account it was Dípankara Buddha delivered his prediction in -such words. What, then, the very word “Tathágata” is the explanation as -it were of all systems of law. If a man say, “Tathágata has arrived at -the condition of the perfect heart,” [and hence conclude that there is -a fixed method by which he has so arrived, this is erroneous] Subhúti, -in truth there is no such fixed law. The condition of the unsurpassed -heart to which Tathágata has arrived, is thus a medial one, neither -wholly real nor wholly false, hence Tathágata declares that all -things[11] are but conditions of being existing in Buddha himself. -Subhúti, what men call “all things,” is in fact just the contrary -(_i.e._ no-things); such things are only mere names. Subhúti, it is as -though there were a man with a very great body. Subhúti said: -“World-honoured one! Tathágata speaks of a man’s body as great, but -this idea of greatness is but a mere name, it is just the opposite of a -reality.” Subhúti, so it is with the Bodhisatwa, if he should say “I -ought to destroy all recollection of the countless kinds of creatures,” -this Bodhisatwa would not be really one, but only a nominal one. What -then, Subhúti, there is in reality no fixed condition of being, and -when this is the case, then a man is really a Bodhisatwa. Hence Buddha -says that all things ought to be without any individual distinction. -Subhúti, if a Bodhisatwa should say thus, “I ought to adorn the land of -Buddha” (_i.e._ I ought to practise all the Pâramitás and other -meritorious observances, in order thoroughly to exhibit in myself the -excellences of a Bodhisatwa), this Bodhisatwa ought not to be called -one. For Buddha declared that this adornment is after all not any -adornment, it is a mere name. Subhúti, if a Bodhisatwa completely gets -rid of the idea of individuality, then this Bodhisatwa is one in -reality and truth. - - - - -_Cap. XVIII.—When all things are brought to their one true state of -being, then there can only be one method of knowledge._ - - -Subhúti, what think you? does Tathágata possess human power of sight? - -Yes, certainly, world-honoured one! Tathágata possesses this power. - -Subhúti, what think you? has Tathágata the power of sight peculiar to -Devas? - -Yes, certainly, world-honoured one! Tathágata possesses this power. - -Subhúti, what think you? does Tathágata possess the eyes of wisdom? - -Yes, certainly, world-honoured one! Tathágata possesses this power. - -Subhúti, what think you? does Tathágata possess the eyes of the law? - -Yes, certainly, world-honoured one! Tathágata possesses this power. - -Subhúti, what think you? does Tathágata possess the eyes of Buddha? - -Yes, certainly, world-honoured one! Tathágata possesses this power. - -Subhúti, what think you? as many sands as there are in the Ganges can -Buddha declare (the number of these sands) (or, does Buddha say that -these are [real] sands)? - -Yes, world-honoured one! Tathágata declares [the number of] these sands. - -Subhúti, what think you? if there were as many rivers Ganges as there -are sands in the Ganges, would the sands of all these rivers be -considerable or not? and if there were as many chiliocosms as there are -sands, would these be numerous? - -Very numerous indeed, world-honoured one! - -Buddha said: As many sentient creatures as there are in all these -numerous worlds; if there were as many different dispositions (or -hearts) as there are creatures, Tathágata nevertheless distinctly knows -them all, and he says that all these different dispositions are after -all none at all in reality, and that they are mere names. - -Wherefore, Subhúti, the various dispositions that have existed in -relation with things past, present, or future, are all unsubstantial -and unreal. - - - - -_Cap. XIX. treats of the universal diffusion[12] of the mystical body -[of Tathágata.]_ - - -Subhúti, what think you? if there were a man who in the practice of his -charity were to bestow in alms enough of the seven precious substances -to fill the great chiliocosm, would the merit which this man obtained -by the consequent influences of such charity be great or not? - -Yes, certainly, world-honoured one! the effect of such charity would be -very considerable in its consequent merit. - -Subhúti, if that merit and happiness consequent on it, were real merit -and happiness, then Tathágata would not describe it as being “great:” -it is when the happiness is in reality vain and transitory that Buddha -speaks of it comparatively as “much” or “great.” - - - - -_Cap. XX.—On the removal of all material forms and all distinctive -qualities._ - - -Subhúti, what think you? Is it possible to behold Buddha through -the outward distinctions of his perfectly fashioned body? No, -world-honoured one! Tathágata is not to be seen through the medium of -any such distinctions as these. And why? Tathágata declares that all -such distinctions are after all no real distinctions; this term -perfectly-fashioned-body, is nothing more than a mere name. - -Subhúti, what think you? is it possible to behold Tathágata in any of -the various changes which his body may be made to undergo (_i.e._ his -spiritual transformations)? - -No, world-honoured one! Juloi must not thus be sought for. What -then—Tathágata declares that all these various changes and appearances -are after all unreal—by whatever terms they are known they are but mere -names. - - - - -_Cap. XXI.—On the impossibility of expressing this system in words, -that which can be so expressed is not agreeable to this body of -doctrine._ - - -Subhúti, be mindful not to speak after this manner, “Tathágata has this -intention in his heart, viz., ‘I ought to have a definitely declared -system of doctrine,’” never think thus. For why, if a man say that -Tathágata has a definitely spoken system of doctrine, that man does but -malign Buddha, for the law which I give cannot be explained in words. -Subhúti, as to a definitely declared system of law, that which can be -thus declared is no law, it is but an empty name. - -At this time the aged sage Subhúti addressed Buddha thus: -World-honoured one! will the mass of sentient beings who in future -years may listen to this law, will they hereby have begotten in them a -believing heart? Buddha said: Subhúti, that mass of sentient beings, of -which you speak, in one sense is real, and in another is unreal. But -what then, Subhúti? the mass of sentient beings, born of sentient -beings, Tathágata declares are no such beings at all; the term -“sentient beings” is but a name. - - - - -_Cap. XXII.—It is wrong also to say that this system or condition of -being can be attained to._ - - -Subhúti addressed Buddha thus: World-honoured one! Buddha having -arrived at the condition of the unsurpassed and perfect heart, is he in -the condition which has previously been described as “not to be -attained?” - -Buddha said: True, True, Subhúti! I, as possessed of this heart, have -come into the condition above described. This term the unsurpassed, -just, and enlightened heart, is but a mere name. - - - - -_Cap. XXIII.—The heart purified leads to virtuous practice._ - - -Moreover, Subhúti, this condition of being of which I speak is one and -uniform. There is no such thing as high or low in it. This condition -which is named the unsurpassed, just, and enlightened (heart), consists -in nothing more than the exclusion of all individual distinctions. A -man who practises all the rules of virtuous conduct will forthwith -attain this condition. But, Subhúti, when we speak of rules of virtuous -conduct, Tathágata declares that these rules are after all no real and -lasting rules; the term is but a mere name. - - - - -_Cap. XXIV.—On the incomparable character of the happiness consequent -on this wisdom._ - - -Subhúti, if all the royal Sumerus in the great chiliocosm were gathered -together, and a man were to distribute in charity an amount of the -seven precious substances equal to this accumulated mass, and if -another man were to accept and adopt this Prajná-páramitá Sútra, up to -the point of the four canons, and read and recite it, on account of -that man, I declare that his happiness and consequent merit would be -incomparably greater than that of the other, so much so, that no number -could express the excess of one over the other. - - - - -_Cap. XXV.—The non-reality of transformational differences._ - - -Subhúti, what think you? say not any of you that Tathágata thinks thus -within himself, “I must deliver all these sentient creatures?” Subhúti, -think not thus; and why? because in truth there are no such sentient -beings for Tathágata to deliver; if there were, then Tathágata would -immediately be subject to one of the _individual distinctions_.[13] -Subhúti, Tathágata in speaking of the _first distinction of -personality_,[14] declares that the term “I” is the same as that which -is not “I,” all other sects indeed believe in the reality of such -personality. But, Subhúti, this expression “all other sects” Tathágata -declares likewise to be a mere name, it is the same as that which is -the opposite of this term (_i.e._ the name is nothing).[15] - - - - -_Cap. XXVI.—The mystical body without any distinct characteristic._ - - -Subhúti, what think you? is it possible to contemplate Tathágata -through the thirty-two “distinctive signs,”[16] which adorn his person? -Subhúti said: Yes! Yes! Tathágata is manifested through the thirty two -distinctive signs. Buddha said: Subhúti, if Tathágata is to be seen -through the medium of these signs, then every Chakrawarttí is the same -as Tathágata. - -Subhúti addressed Buddha: World-honoured one! as I understand the -doctrine which Buddha declares, Tathágata cannot be seen through the -thirty-two distinctive signs. At this time the world-honoured one -delivered the following Gáthá, “He who looks for me through any -material form, or seeks me through any audible sound, that man has -entered on a wrong course, he shall not be able to see Tathágata.” - - - - -_Cap. XXVII.—But there is a period when it would be incorrect to say -that all laws and conditions of being must be disregarded and expunged._ - - -Subhúti, if you should think thus, “Tathágata, by means of his personal -distinctions has attained to the unsurpassable condition,” you would be -wrong, Subhúti. Tathágata has not arrived at this state by means of any -such distinctions. But, Subhúti, do not come to such an opinion as -this, viz., “that what is called the unsurpassed, just, and enlightened -heart is nothing more than the mere neglect and destruction of all -rules and conditions.” Think not so, for why? the exhibition of this -perfect and unsurpassed heart is not the consequence of having -disregarded and destroyed all rules, in the active discharge of duty. - - - - -_Cap. XXVIII.—On not receiving and not coveting the reward of virtuous -conduct._ - - -Subhúti, if a Bodhisatwa use in charity as much of the seven precious -substances as would fill sakwalas as numerous as the sands of the -Ganges; and if another man clearly understand the non-individual -character of all conditions of being, and by patient endurance obtain -perfection, the meritorious happiness of this Bodhisatwa exceeds that -of the former. What then Subhúti, as far as all the Bodhisatwas are -concerned there can be no such thing as the appreciation of reward. - -Subhúti asked Buddha: World-honoured one! what is this you say, that -Bodhisatwas cannot be said to appreciate reward? - -Subhúti, the reward which a Bodhisatwa enjoys ought to be connected -with no covetous desire; this is what I mean by non-appreciation of -reward. - - - - -_Cap. XXIX.—The dignity appertaining to complete rest and composure -(Nirváṅa)._ - -Subhúti, if there be a man who speaks of Tathágata as coming or going, -as sitting or sleeping, this man understands not the secret of the -system which I declare. For why? That which is Tathágata has no where -whence to come, and no where whither he can go, and is therefore named -“Tathágata.” - - - - -_Cap. XXX.—The characteristic of the “One Harmonious Principle.”_ - - -Subhúti, if a disciple, male or female, were to divide as many great -chiliocosms as, there are into small particles of dust, do you think -that the whole mass of these particles would be numerous or not? -Subhúti replied: Very numerous, world-honoured one! but yet if all -these particles were such in reality, Buddha would not then have spoken -of them in words. What then, if Buddha speaks of all these particles, -then they are not really what they are called, it is but a mere name, -world-honoured one! Tathágata speaks of the great chiliocosm, but this -is nothing real—the term great chiliocosm is but a mere name. What -then? if this universe be really something substantial, then it is but -the _characteristic_[17] of the “one great harmonious principle.”[18] -But Tathágata declares that this also is something unreal—it is only an -empty name. - -Subhúti, this characteristic of the one “harmonious principle,” is a -thing which cannot be spoken of in words; it is only the vain -philosophy of the world, which has grasped the idea of explaining this. - - - - -_Cap. XXXI.—Thus there will be no more any acquired knowledge._ - - -Subhúti, if a man say that Buddha declares that there is any such thing -as a distinct knowledge of either of the four characteristics before -named, do you think that this man properly explains the system I have -now expounded? - -No, world-honoured one! such a man would not properly explain this -system, because Buddha declares that the knowledge of these -characteristics is a knowledge of that which is not really existing, -and therefore it is impossible. - -Subhúti, the persons who aspire to the perfectly enlightened heart, -ought to know accordingly that this is true with respect to all things, -and thus prevent the exhibition of any characteristics on any point -whatever. - -Subhúti, these very characteristics of which we speak are after all no -characteristics, but a mere name. - - - - -_Cap. XXXII.—Every appearance is in fact unreal and false._ - -Subhúti, if there were a man who kept for charity enough of the seven -precious substances to fill innumerable asankyas of worlds, and if -there was a disciple, male or female, who aspired after the perfectly -enlightened heart, and adopted this Sútra and arrived to (the -observance of) the four canons, and carefully recited the various -passages of the work and proclaimed them generally for the advantage -of men, the happiness of this man would far exceed that of the other. -And in what way can the disciple “proclaim them generally?” simply by -relying on no conditions or distinctions whatever; thus he will act -without agitation or excitement. Wherefore the conclusion is this— - -That all things which admit of definition are as a dream, a phantom, a -bubble, a shadow, as the dew and lightning flash. They ought to be -regarded thus. - -Buddha having uttered this Sútra, the venerable Subhúti, and all the -Bhikshus and Bhikshunis, the lay-disciples, male and female, and all -the devas and asuras, hearing the words thus spoken, were filled with -joy, and believing they accepted them and departed. - - - [1] This is the well-known phrase, “evam mayá śrutam,” concerning - which Burnouf has a note (Lotus, p. 286). I will observe here that - the phrase in question was probably introduced by the compilers of - the Buddhist Sútras in order to give these writings the same degree - of sanctity which belongs to the Bráhmaṅas and Mantras, as forming - the “S’ruti,” or Sacred Revelation of the followers of the - Vedas.—_Vide_ Max Müller, Hist, of Sansc. Lit., p. 75. - - [2] For a full account of this garden, _vide_ S. Hardy, M. of Bud., - p. 218. [Hardy gives the name of the prince as “Jeta,” and the - gardenia called “Jeta-vana.” Burnouf Int. 22.—ED.] - - [3] Subhúti is in Chinese “Virtuous presence.” - - [4] Anuttara samyak sambodhi hṛdaya. - - [5] That is, the natural heart. - - [6] _Vide_ Julien ii. 390. - - [7] These four distinctions (lakshaṅa) are constantly referred to in - this Sútra as the “four Canons,” or “Rules.” The idea seems to be - this: if a man so destroy all marks of his individual character as to - act without any reference to himself, or men, or other states of - being, or continuance in the condition of a living creature, then he - has arrived at the desired state of non-individuality, and must be - lost in the ocean of Universal Life. This is the Pari nirváṅa, the - condition of absolute rest—the desired repose of the Buddhist - disciple. - - [8] That is, the four rules of non-individuality.—_Vide ante_, cap. - iii. - - [9] The latter portion of this cap. is very obscure. I offer this - translation with diffidence.—S.B. - - [10] I adopt the word “Karma” from Spence Hardy; the Chinese (_nieh_) - has a similar meaning. - - [11] The Chinese expression “Yih tsai fah,” (in the text) corresponds - to “Yé dhammá” in the well-known Gáthá,— - “Yé dhammá hétuppabhawá,” etc. - _vide_ Spence Hardy’s Manual of Buddhism, p. 196, and Jour. R.A.S., - vol. xvi. p. 37. - - [12] Dharmadhdtu, _i.e._ “universally diffused essence,” called - dharma. - - [13] Namely, the four distinctions constantly alluded to and - explained in cap. iii. - - [14] The first distinction, viz., the mark or distinction by which a - man is known or speaks of himself as an individual (_Ego-ishness_). - - [15] This chapter is obscure, it is one of pure negation. - - [16] _Lakshaṅa_. - - [17] _Lakshaṅa_. - - [18] That is, the one principle or essence which includes all else. - - - - - Transcriber’s Notes. - - - This is an English translation of the Chinese version available - at: https://www.gutenberg.org/ebooks/24098. - - The original printed text scans can be found - at: https://archive.org/details/cu31924022914588. - - The text is from a 24 page article in the 1864 Journal of the Royal - Asiatic Society of Great Britian and Ireland. - - Textual notes: - - 1. Footnotes have been moved to the end of the book. - - 2. Headings “Introduction” and “Sútra” have been added. - - 3. Text contained within underscores is italicised. - - 4. Obvious typos have been corrected. - -*** END OF THE PROJECT GUTENBERG EBOOK VAJRA-CHHEDIKÁ, THE "KIN KONG KING," -OR DIAMOND SÚTRA *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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