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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: The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita - -Author: Unknown - -Translator: William Gemmell - Kumarajiva - -Release Date: February 25, 2021 [eBook #64623] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Ronald Grenier from page images generously made available by - the Internet Archive/Cornell University Libraries - -*** START OF THE PROJECT GUTENBERG EBOOK THE DIAMOND SUTRA -(CHIN-KANG-CHING) OR PRAJNA-PARAMITA *** - - - - - THE - DIAMOND SUTRA - - (CHIN-KANG-CHING) - - OR - - PRAJNA-PARAMITA - - TRANSLATED FROM THE CHINESE - WITH AN INTRODUCTION AND NOTES - - BY - - WILLIAM GEMMELL - - - 金剛經 - - - LONDON - KEGAN PAUL, TRENCH, TRÜBNER & CO., LTD. - BROADWAY HOUSE, 68–74 CARTER LANE, E.C. - 1912 - - - - - THIS VOLUME - IS RESPECTFULLY INSCRIBED TO - MY FRIEND - WILLIAM NIVEN, Esq., - BY - THE AUTHOR. - - - - - PREFACE - - -This English version of _The Diamond Sutra_,[1] translated from the -Chinese text of Kumarajiva, owes its inception to successive -conversations with a friend, profoundly interested in the -interpretation of oriental systems of philosophy. During those -conversations renderings into English were made of numerous passages -from the works of Confucius, Mencius, and Lao-Tsz. - -Having surveyed briefly those fertile fields of thought, we passed, by -a natural transition, into the delectable Buddhist realm. Some -passages from the _Chinese Sutras_, comprising texts and annotations, -were consecutively examined, and variously considered. Eventually it -was suggested that _The Diamond Sutra_, perhaps one of the most -metaphysical of the works ascribed to Buddha, be conveniently rendered -into the English language. - -In order that the rather unfamiliar text might assume due -intelligibility, parallel passages and numerous annotations were -subjoined, as the pleasant work of translating proceeded. The idea of -printing and publishing the text seemed to follow as a natural sequence. - -Already there exist in the English language, renderings of _The Diamond -Sutra_ from the Sanscrit by Max Müller, and from the Chinese by Beal. -This new version does not seek to enter into rivalry with those -erudite works; and a possible apology which might readily be offered -for the publication of this modest volume is, that the scholarly -productions of Müller and Beal, in their present forms, are perhaps -slightly inaccessible to the general English reader. - -It would appear that the peculiar charm of the Buddhist philosophy, -and the remarkable purity of the Buddhist faith, are becoming more -generally appreciated in Europe. Should this imperfect rendering of -_The Diamond Sutra_, even in the faintest degree, confirm this just -sense of appreciation, or prove a gentle incentive to further enquiry, -then its unexpected publication may prove to be not entirely -unjustified. - -In recording our many obligations to those scholars whose works were -frequently consulted, we also give expression to a hope that nothing -of importance is omitted which ought to be gratefully acknowledged. - -It may also be permissible to express admiration of the piety, and -appreciation of the friendship, of those learned monks in Central -China, to whom we are everlastingly indebted for even a slight -initiation into those inexhaustible truths, which are alike the -heritage, and the glory, of the disciples of Buddha. Amongst those we -should like to specify are Chang-Ming, the chief monk (Seng-Kwan) of -Chen-Chou prefecture, Hu-Nan, and the aged and affectionate Chioh-Hsien. - - WM. GEMMELL. - - POLLOKSHIELDS, GLASGOW, - _6th September_ 1912. - - -[1] A learned Chinese commentator thus explained the rather striking -title: “As the diamond exceeds all other precious gems in brilliance -and indestructibility; so, also, does the wisdom of _The Diamond Sutra_ -transcend, and shall outlive, all other knowledge known to philosophy.” - - - - - INTRODUCTION - - -_The Diamond Sutra_ is one of the most valued and widely read -philosophical works in Buddhist literature. It is very popular amongst -ardent Buddhists in China, and excepting the _Lotus of the Good Law_, -and the _Leng-Yen-Ching_,[1] perhaps no other Sutra ascribed to Buddha -is regarded by the Chinese with so great esteem. - -In Japan, _The Diamond Sutra_ appears to be perused extensively by -what Max Müller[2] termed the Shin-Gon sect, founded by Ko-Bo, a -disciple of the renowned pilgrim Hiuen-Tsang, about the year 816 A.D. - -_The Diamond Sutra_ was written originally in Sanscrit, and in process -of time translated into the Tibetan, Chinese, Mongol, and Manchu -languages. It represents the Mahayana school of Buddhist thought, a -school founded by Nagarjuna,[3] which flourished primarily at -Tchakuka, and thereafter influenced appreciably a considerable part of -the Buddhist Church. - -In the year 1836, Csomo Körösi published an account of the Tibetan -translation, which interesting document may be consulted in Vol. XX. -of the _Asiatic Researches_. _The Diamond Sutra_ is therein designated -“The Sutra of Wonderful Effects,” a treatise by means of which -Sakyamuni Buddha instructs Subhuti, one of his conspicuous disciples, -in _The Prajna-Paramita_ of transcendent wisdom.[4] - -To Kumarajiva,[5] a native of Kashmir, who gained distinction as a -monk of the later Chin dynasty[6] (A.D. 384–417), is conceded the -honour of having first translated _The Diamond Sutra_ into the Chinese -language. Of subsequent Chinese translations, perhaps the most -noteworthy is the text ascribed to the scholarly _Hiuen-Tsang_, and -completed about the middle of the seventh century.[7] - -A rendering into English of Kumarajiva’s Chinese translation was -accomplished by the Rev. S. Beal, and published in The _Journal of the -Royal Asiatic Society_, 1864–65. The text and German translation of -the Tibetan version were published in 1873 by M. Schmidt, in _The -Mémoires de l’Académie St Pétersbourg_. The Mongolian translation was -presented by the Baron de Constadt to the library of the Institut de -France. The Manchu translation is in the possession of M. de Harlez, -who, with the aid of the Tibetan, Manchu, and Chinese versions, -published a French translation of the Sanscrit text of _The Diamond -Sutra_ in the _Journal Asiatique_, 1892.[8] It has been observed[9] -that “at first sight it may seem as if this metaphysical treatise -hardly deserved the world-wide reputation which it has attained.” -Regarding this descriptive “world-wide reputation,” devout Buddhists -might suggest in extenuation, that throughout many centuries, the -“spiritual wisdom” of _The Diamond Sutra_ produced in countless minds -a “conscious blessedness of perfect peace.” This “spiritual wisdom” -also appeared to be a “strong incentive to holiness,” and a grateful -inspiration to those who had entered “the path which leads to -Nirvana.” In a few renowned monasteries of Central China, our Buddhist -friends frequently affirmed that, by contemplating the “spiritual -wisdom” of _The Diamond Sutra_, the mind would inevitably become -“transfused with the mellow light of imperishable truth.” - -In the preface to _The Vagrakkhedika_, Max Müller made a critical -observation regarding certain peculiarities of “‘style’ adopted in -this treatise by the Buddhist philosophers who wished to convince -their hearers of the truth of their philosophy.” From the Sanscrit -text, perhaps it is difficult to realise fully what Asvaghocha[10] -described as the “persuasiveness of Buddha’s eloquence”;[11] yet we may -quite appreciate the academic instinct of Kumarajiva, whose work on -_The Diamond Sutra_ bears evidence of a laudable endeavour to produce -a classic, which in the Chinese language is almost entirely beyond -reproach. - -In all our aspirations to translate or to interpret Buddhist texts, -perhaps it might prove advantageous to bear in mind the significant -words incorporated in the _Light of Asia_:— - - “And time hath blurred their script and ancient sense, - Which once was new and mighty, moving all.” - -Max Müller stated[12] that _The Diamond Sutra_ represents a treatise on -“metaphysical agnosticism,” and he excused its “endless repetition of -the same process of reasoning” on the assumption, that the -subject-matter of the _Sutra_ was probably “perfectly familiar to -children and ignorant persons.” - -By referring to our Chinese text, we are led to suppose that _The -Diamond Sutra_ was “delivered expressly for those who had entered the -Path which leads to Nirvana,” and for those who are “attaining to the -ultimate plane of Buddhic thought.” Our Chinese annotators also appear -to be unanimous in suggesting, that the “spiritual wisdom” of _The -Diamond Sutra_ is understood only in its rudimentary forms, by those -of immature or uninitiated mind. - -Concerning what has been termed the “agnosticism” of _The Diamond -Sutra_, Sakyamuni Buddha, when he admissibly delivered the text, -indicated clearly that there is a sense in which the “highest perfect -knowledge”[13] may be referred to as “unknown.” Dante appears to have -had a similar difficulty regarding “knowledge” and “power” wherewith -to express the higher forms of spiritual experience; and the following -lines, constituting the opening stanzas of _The Paradiso_, may serve -to elucidate the Buddhist position, and make it perhaps more -intelligible to those who are as yet unfamiliar with its peculiar -modes of thought:— - - _“La gloria di colui che tutto move - Per l’universo penetra, e risplende - In una parte più, e meno altrove.”_ - - _“Nel ciel che più della sua luce prende - Fu’io; e vidi cose che ridire - Nè sa nè può qual di lassù discende;”_ - - _“Perchè, appressando sè al suo disire, - Nostro intelletto[14] si profonda tanto, - Che retro la memoria non può ire.”_[15] - -In order to appreciate fully the philosophy of _The Diamond Sutra_, -doubtless it is necessary to interpret aright the meaning of the -Buddhist terminology. In this connection, the Sanscrit Dharma—usually -rendered into Chinese by “Fah,” and into English by “Law”—appears to -merit our immediate attention. - -Max Müller, with his ample knowledge, stated that Dharma, “in the -ordinary Buddhist phraseology, may be correctly rendered by Law; and -thus the whole teaching of Buddha is named _Saddharma_—‘The Good Law.’ -What _The Diamond Sutra_ wishes to teach is that all objects, -differing one from the other by their Dharmas, are illusive, or as we -should say, phenomenal and subjective, that they are, in fact, of our -own making, the products of our own mind.” With those noteworthy -observations, there is embodied in the preface to _The Vagrakkhedika_, -the following interesting suggestion, that the Greek εῖδος—whatever is -seen, form, shape, figure—appears to be the equivalent of the Sanscrit -Dharma. - -Spence Hardy, a distinguished writer on Buddhism, made a suggestion of -perhaps equal importance, with reference to the correct interpretation -of Dharma. In his well-known volume _Eastern Monachism_, there occurs -the following relevant passage: “The second of the three great -treasures is called Dhammo, or in Singhalese Dharmma. This word has -various meanings, but is here to be understood in the sense of _truth_.” - -Rhys Davids in his useful volume _Buddhism_, indicated that “Dharma -(Pali Dhamma) is not law, but that which underlies and includes the -law—a word often most difficult to translate, but best rendered here -by Truth and Righteousness.”[16] - -Perhaps it may be opportune to remark, that had Kumarajiva regarded -“form,” “truth,” or “righteousness,” as expressing adequately the -Sanscrit Dharma, these familiar terms being obviously at his command, -might have been utilised at pleasure. Like the cultured Asvaghocha, -Kumarajiva may have regarded the “nature” of the Law as “co-extensive -with the illimitable ocean of being”;[17] and within that ample -compass, perhaps he thought there might synthetically be included -those beautifully-defined concepts “form,” “truth,” and “righteousness.” - -Chinese annotators of _The Diamond Sutra_ seldom criticise adversely -its classic terminology, or suggest many inapplicable alternative -renderings. They appear to have surveyed the realm of “spiritual -wisdom” enunciated by Sakyamuni Buddha, and thereafter to have become -greatly impressed by the thought that, in its _Essence_, it might -possibly be inexhaustible. This may in part explain their motive for -incorporating in the commentary a familiar passage from _Lao-Tsz_, -“Infinite truth is inexpressible”[18]—which in a measure illustrates -the appreciable difficulty of stating, in exact terms of philosophy, -the equivalent of the Buddhic “Law.” - -In our intercourse with Buddhist monks, we heard the rather engaging -suggestion, that the familiar Christian phrase, “the law of the spirit -of life,” contains a spiritual concept which appears to approximate -closely to the idea of the “Law” of Buddha. Those monks seemed to -believe that the “Law”[19] enters quietly and operates imperceptibly -within every natural and spiritual sphere; and that they have at least -a semblance of reason for their belief, the following exquisite lines -clearly indicate:— - - _“This is its touch upon the blossomed rose, - The fashion of its hand shaped lotus-leaves.”_ - - _“That is its painting on the glorious clouds, - And these its emeralds on the peacock’s train.”_ - - _“Out of the dark it wrought the heart of man, - Out of dull shells the pheasant’s pencilled neck.”_ - - _“It spreadeth forth for flight the eagle’s wings - What time she beareth home her prey.”_ - - _“This is its work upon the things ye see - The unseen things are more; men’s hearts and minds, - The thoughts of peoples and their ways and wills, - Those, too, the great Law binds.”_[20] - -As we consider the manifold operations of this “Law which moves to -righteousness,” perhaps we may gradually appreciate the dignified mind -of Sakyamuni, when he addressed Subhuti, saying: “What is usually -referred to as the ‘Law’ of Buddha, is not in reality a ‘Law’ -attributive to Buddha, it is merely termed the ‘Law’ of Buddha.”[21] - -The Sanscrit term Samgna,[22] usually rendered into Chinese by “Ming” -and into English by “Name,” seems to deserve our further attention. -Like the term Dharma, a clear knowledge of “Samgna” is indispensable -for a correct understanding of our text. - -In one of the opening passages of _The Diamond Sutra_, we find that -Sakyamuni Buddha, in reply to an enquiry by Subhuti, suggests that by -means of this “wisdom,” enlightened disciples shall be enabled to -bring into subjection every inordinate desire. - -“_Every species of life, whether hatched in the egg, formed in the -womb, evolved from spawn, produced by metamorphosis, with or without -form or intelligence, possessing or devoid of natural instinct—from -these changeful conditions of being I command you to seek deliverance -in the transcendental concept of Nirvana. Thus you shall obtain -deliverance from the idea of an immeasurable, innumerable, and -illimitable world of sentient life; but, in reality there is no idea -of a world of sentient life from which to obtain deliverance. And why? -Because, in the mind of an enlightened disciple, there have ceased to -exist such arbitrary ideas of phenomena as an entity, a being, a -living being, or a personality._” - -A similar process of reasoning appears to permeate the whole of _The -Diamond Sutra_, and whether appertaining to a living being,[23] a -virtue,[24] a condition of mind,[25] a Buddhist kingdom,[26] or a -personal Buddha,[27] there is implied in each concept a spiritual -essence, only imperfectly described, if not entirely overlooked, in -the ordinary use of each particular name. Shakespeare enquired, -“What’s in a name?” and in a thought inspired by the rose and its -delicious fragrance, suggested with Buddha, that there is little, or -nothing, in a name which explains the real nature of an object. Even a -“particle of dust” seems, to the Buddhist mind, to embody in its -composition a subtle spiritual element, entirely “inscrutable,” and -quite “incomprehensible.” - -According to the Mahayana School of Buddhist thought, objects and -their respective names are alike unreal and illusory. Objects and -names, in the abstract, represent merely the products of untutored and -unenlightened minds. Nothing is real, in the sense that it is -permanent. Everything appears to be subject to irrevocable Laws of -change and decay. As the things which we see are temporal, it is -essential for our intellectual development, that we focus our thoughts -upon the things which are Unseen and Eternal. Many minds are -susceptible of deception by the fleeting phenomena of life; but behind -these phenomena there is an essential element, entirely spiritual,[28] -uninfluenced by arbitrary ideas or changeful conditions, which -“pervades all things,” and is “pure” and “unchanging.” - -Perhaps it might prove of interest to quote the following outline of -Mahayana doctrine[29] prepared by Mr S. Kuroda, which was approved by -several influential Buddhist communions in Japan, “and published with -authority at Tokyo in 1893”:— - -“All things that are produced by causes and conditions are inevitably -destined to extinction. There is nothing that has any reality; when -conditions come things begin to appear, when conditions cease these -things likewise cease to exist. Like the foam of the water, like the -lightning flash,[30] and like the floating, swiftly vanishing clouds, -they are only of momentary duration. As all things have no constant -nature of their own, so there is no actuality in pure and impure, -rough and fine, large and small, far and near, knowable and -unknowable, etc. On this account it is sometimes said that all things -are nothing. The apparent phenomena around us are, however, produced -by mental operations within us, and thus distinctions are -established....” - -“All things are included under subject and object. The subject is an -entity in which mental operations are awakened whenever there are -objects, while the object consists of all things, visible and -invisible, knowable and unknowable, etc. The subject is not something -that occupies some space in the body alone, nor does the object exist -outside of the subject....”[31] - -“The various phenomena which appear as subjects and objects are -divided into two kinds:—the perceptible and knowable, the -imperceptible and unknowable.... Now, what are the imperceptible and -unknowable phenomena?” - -“Through the influence of habitual delusions, boundless worlds, -innumerable varieties of things spring up in the mind. This boundless -universe and these subtle ideas are not perceptible and knowable;[32] -only Bodhisattvas[33] believe, understand, and become perfectly -convinced of these through the contemplation of Vidyamatara[34] (all -things are nothing but phenomena in mind); hence they are called -imperceptible and unknowable. What are the perceptible and knowable -phenomena?” - -“Not knowing that these imperceptible and unknowable phenomena are the -productions of their own minds, men from their habitual delusions -invest them with an existence outside of mind, as perceptible mental -phenomena, as things visible, audible, etc. These phenomena are called -perceptible and knowable.” - -“Though there are thus two kinds, perceptible and imperceptible -phenomena, they occur upon the same things, and are inseparably bound -together even in the smallest particle. Their difference in appearance -is caused only by differences, both in mental phenomena and in the -depth of conviction. Those who know only the perceptible things, -without knowing the imperceptible, are called the unenlightened by -Buddha....” - -“In contradistinction to the fallacious phenomena, there is the true -Essence of Mind. Underlying the phenomena of mind, there is an -unchanging principle which we call essence of mind.... The essence of -mind is the entity without ideas and without phenomena, and is always -the same. It pervades all things, and is pure and unchanging.... The -essence and the phenomena of mind are inseparable; and as the former -is all-pervading and ever-existing, so the phenomena occur everywhere -and continually, wherever suitable conditions accompany it. Thus the -perceptible and imperceptible phenomena are manifestations of the -essence of mind that, according to the number and nature of -conditions, develop without restraint. All things in the universe, -therefore, are mind itself.” - -“By this we do not mean that all things combine into a mental unity -called mind, nor that all things are emanations from it, but that, -without changing their places or appearance, they are mind itself -everywhere. Buddha saw this truth and said that the whole universe was -his own. Hence it is clear that where the essence of mind is found, -and the necessary conditions accompany it, the phenomena of mind never -fail to appear.... Though there is a distinction between the essence -and the phenomena of mind, yet they are nothing but one and the same -substance, that is, _mind_. So we say that there exists nothing but -mind. Though both the world of the pure and impure, and the generation -of all things, are very wide and deep, yet they owe their existence to -our mind.” - -Perhaps we might appropriately indicate that however interesting, or -even fascinating, may be the nice distinction between _mind_ and -_essence of mind_, in relation to phenomena, so far as we are aware, -the distinction may be implied, but is never precisely stated, in the -text of _The Diamond Sutra_. Nevertheless, we may readily appreciate -the subtle intellectual movement, which endeavours to distinguish -clearly between the phenomena of mind, and an unchanging principle -underlying it, capable of being defined as Essence of Mind. Yet we -have a notion that our Japanese Buddhist friends intuitively find in -their beautiful concept, infinitely more of a purely spiritual nature, -than they attempt to express by the mere metaphysical term. Doubtless -they have frequently applied to it the incisive logic of Sakyamuni -Buddha, and found simultaneously, that what is ordinarily referred to -as “essence of mind,” is not in reality “essence of mind,” it is -merely termed “essence of mind.”[35] - -The term Buddha, as defined in _The Diamond Sutra_, seems to merit a -brief consideration. In fulfilment of our present purpose, it seems -almost unnecessary to enter into questions regarding the historical -Buddha, or to the authenticity of Sutras ascribed to his genius. -Therefore, without indicating any particular reservation, we meantime -accept the traditional statements that the Buddha of _The Diamond -Sutra_ was the son of Suddhodana, the husband of Yasodhara, and the -father of Rahula. But, incorporated with the text, there is embodied -in the familiar term Buddha, a lofty spiritual concept, which seems to -place it in a category where fresh interest is imparted to the -question of its interpretation. - -Concluding the twenty-sixth chapter of _The Diamond Sutra_, wherein -“the spiritual[36] body is entirely differentiated from external -phenomena” Sakyamuni, in reply to an enquiry regarding the possibility -of perceiving “Buddha” by means of his bodily distinctions, delivered -the following remarkable Gatha[37]:— - - _I am not to be perceived by means of any visible form, - Nor sought after by means of any audible sound; - Whosoever walks in the way of iniquity, - Cannot perceive the blessedness of the Lord Buddha._[38] - -In the twenty-ninth chapter of _The Diamond Sutra_, wherein is -expounded “the majesty of the absolute,” Sakyamuni declared that a -disciple who affirms that “Buddha” comes or goes, obviously has not -understood the meaning of his instruction. Because, as we learn from -our text, the idea “Buddha” implies neither coming from anywhere, nor -going to anywhere. This purely spiritual concept of Buddha seems to -have seized the imagination, and inspired the writer of the -_Yuen-Chioh Sutra_,[39] to whom are ascribed the following significant -lines:— - -“_Like drifting clouds, like the waning moon, like ships that sail the -ocean, like shores that are washed away—these are symbolic of endless -change. But the blessed Buddha, in his essential, absolute nature, is -changeless and everlasting._” - -Again, in the seventeenth chapter of _The Diamond Sutra_, it is -declared that in the word “Buddha,” every Law is intelligibly -comprehended.[40] To Western minds, it might become necessary to resist -a natural inclination to ascribe to those elements of thought, an -influence which had its inception in a nation other than the -Indian.[41] But, lest we should appear to detract from the native glory -of Sakyamuni Buddha, perhaps it might prove opportune to remark, that -there is sufficient evidence in the ancient Vedic hymns, Upanishads, -etc., to indicate clearly the probable starting-points in the -evolution of his thought. It seems to be to the everlasting honour of -some early Indian philosophers, that they endeavoured carefully to -combine in an abstract spiritual unity, all the essential elements -usually comprehended under the term “Divinity.”[42] This may in a -manner explain why the devout Buddhist, possessing a natural mental -tendency—induced by persistent Hindoo influence—is enabled to regard -“Buddha”[43] in a purely spiritual sense, as the One[44] in whom all -Laws are comprehended and become perfectly intelligible. - -In _The Diamond Sutra_ it may be observed that incidental reference is -made by Sakyamuni Buddha to the doctrines of Karma and Reincarnation. -It seems to be an old truth to which expression is given in the -_Epistle to the Galatians_: “Whatsoever a man soweth, that shall he -also reap. For he that soweth to his flesh shall of the flesh reap -corruption; but he that soweth to the Spirit shall of the Spirit reap -life everlasting.”[45] - -To the Buddhist mind, Karma is indissolubly associated with “the Law -which moves to Righteousness.” Thus it is accustomed to view the -traditional Christian idea of “justification by Faith,” rather as a -devoutly-conceived theory, than as a reasonably-constructed truth. - -Occasionally we have heard a gentle affirmation, that the Western mind -seems unwittingly inclined to confound the doctrine of Karma with a -concept which is almost suggestive of Fatalism. If Karma contains even -a germ of thought which corresponds to “blind fatalism,” the idea is -perhaps quite felicitously expressed in the following sentences, -culled from a valued letter written by an aged Chinese monk: “Karma is -a universal Law which gently binds us to the rhythmic cycle of -evolving life. It operates so quietly and imperceptibly that we -scarcely are conscious of its presence. The absolute truth of Karma -greatly attracts our minds, which approve naturally of its consummate -justice and perfect righteousness.” - -Those ideas of “consummate justice” and “perfect righteousness,” seem -to be faithfully portrayed in the following quotation, gleaned from -_The Light of Asia_:— - - “_What hath been bringeth what shall be, and is, - Worse—better—last for first and first for last: - The Angels in the Heavens of Gladness reap - Fruits of a holy past._” - -It would therefore appear that Karma may be regarded generally, as -comprising the constituent moral elements derived consecutively from -the thoughts, words, and actions of an interminable life’s cycle. -Perhaps it is in this connection that Chinese Buddhists frequently -assume Karma to resemble “a moral fibre, indissolubly entwined in -sentient life.” It may be believed to recede far into the past, and to -extend indefinitely into the future. - -Although realising the significance of Karma,[46] the devout Buddhist -mind is not usually disturbed by fearful forebodings. Ostensibly, it -has evolved to a condition of holiness, wherein “the dross of sin” is -entirely consumed in the “white flames” of Sakyamuni’s “transcendent -wisdom” and “boundless love.” - -Within the realm of Buddhist philosophy, the doctrine of -reincarnation is conspicuous by reason of its peculiarly attractive -charms. On first acquaintance, the European mind may be somewhat -“startled” to discover, that a satisfactory explanation of the -interminable evolution of life, is sought for by the earnest Buddhist -in the theory of reincarnation. - -In the text of _The Diamond Sutra_, it may be observed that Sakyamuni -Buddha, in discoursing to Subhuti, referred incidentally to personal -reminiscences, one of which belonged to a distant period of five -hundred incarnations. - -According to the text of _The Light of Asia_, the spiritual -consciousness of Sakyamuni Buddha extended to a period even more -remote, as may be judged by these remarkable lines:— - - “_I now remember, myriad rains ago, - What time I roamed Himâla’s hanging woods._” - -In considering briefly the doctrine of reincarnation, perhaps it might -readily be conceded to our Buddhist friends, that there were -exemplified in the Founder of their faith, a wonderful potency of -intellect, and a marvellous degree of spiritual intuition. Quite -agreeable, also, may be the suggestion, that this potency of intellect -might become intensified, and probably “rendered subjective,” by -“ascetic exercises,” abstract contemplation, and “determined effort.” - -Spence Hardy indicated in _Eastern Monachism_ that the Buddhist mind -conceives of “spiritual powers” arising from the aforementioned -“potency of intellect” and “spiritual intuition,” which in other -systems of religion are usually regarded as partaking of the nature of -“Divinity.” If it be admitted that those potential “powers” are -probably susceptible of affiliation with the Divine Spirit, then the -way of approach to an understanding of the Buddhist theory of -intuition becomes, perhaps, tolerably clear. Concrete knowledge -acquired by intuition, appears to assure our Buddhist friends of the -_fact_ of reincarnation. But they invariably refrain from a vain -attempt to _prove_ the “fact,” by an authorised—and consequently -stereotyped—process of reasoning. - -The unknown Hindoo author of The _Bhagavad-Gita_ revealed in simple -phraseology the native idea of reincarnation; and suggested, happily, -an instructive theory concerning the advent of great Teachers and -Saviours in every age. To Krishna are ascribed the following sayings;— - - “_Manifold the renewals of my birth - Have been.... When Righteousness - Declines, O Bharata, when Wickedness - Is strong, I rise, from age to age, and take - Visible shape, and move a man with men, - Succouring the good, thrusting the evil back, - And setting Virtue on her seat again._” - -Rhys Davids justly observed that “to the pious Buddhist it is a -constant source of joy and gratitude that ‘the Buddha,’ not only then, -but in many former births, when emancipation from all the cares and -troubles of life was already within his reach, should again and again, -in mere love for man, have condescended to enter the world, and live -amidst the sorrows inseparable from finite existence.”[47] Perhaps in a -more general sense the idea of reincarnation appealed strongly to the -imagination of Wordsworth, when he was inspired to write these -familiar, yet exquisite, lines:— - - “_Our birth is but a sleep and a forgetting; - The soul that rises with us, our life’s star, - Hath had elsewhere its setting - And cometh from afar._” - -Regarding the doctrines of Individuality and non-Individuality, which -characterise the text of _The Diamond Sutra_, wherein are found to -occur frequently Chinese equivalents for the ordinary concepts of an -entity, a being, a living being and a personality, the following -passage from _The Bhagavad-Gita_, suggestive almost of complete -harmony with the Buddhist doctrine, may serve to make even a cursory -consideration of the subject perhaps more illuminating. The passage, -rendered by Sir Edwin Arnold, is as follows:— - - “_There is ‘true’ Knowledge, Learn it thou in this: - To see one changeless Life in all the Lives, - And in the Separate, One Inseparable. - There is imperfect Knowledge: that which sees - The separate existences apart, - And, being separated, holds them real._” - -As Nirvana is only referred to casually in _The Diamond Sutra_, that -familiar Buddhist term hardly calls for any present detailed -explanation. Within a brief compass probably no better explanation may -be forthcoming than what is already given in this concise exposition -gathered from _The Light of Asia_:— - - “_If any teach Nirvana is to cease, - Say unto such they lie. - If any teach Nirvana is to live, - Say unto such they err; not knowing this, - Nor what light shines beyond their broken lamps, - Nor lifeless, timeless bliss._” - -In concluding, it might be opportune to observe, that the -_Werthurtheile_,[48] known amongst modern theologians as characterising -the teaching of Albrecht Ritschl—sounds, upon intimate acquaintance, -merely as a faint echo of the logic of Sakyamuni Buddha. Ritschl might -apply his _Werthurtheile_ to the presumed interpretation of a -“miracle,” etc. Buddha suggested by his “method,” that what is -ordinarily referred to as a “miracle,” is not in _reality_ a “miracle,” -therefore it is merely _defined_ as a “miracle.” So, also, with the -various dogmas which distinguish every religious creed. By many -Chinese it is regarded as an evidence of Divinity, that in the mind of -Sakyamuni Buddha there was conceived this incisive logical method; and -amongst the learned monks, profound homage is rendered, and much -wonder expressed, because the Lord Buddha[49] did not hesitate to apply -its principles to every doctrine synonymous with his own accredited -“Law.” - - [1] “The Sutra of firm establishment in all doctrine, describing - clearly the secret merit and attainments in the religious life of - Tathagata.” (Compare Edkins’ _Chinese Buddhism_.) - - [2] See the preface to _The Vagrakkhedika_. - - [3] “A native of Western India who lived as a hermit under an - Arguna tree, whence he derived his name. Converted by Kapimala, - he laboured in Southern India as the fourteenth patriarch.... - He is the chief representative, if not originator, of the - Mahayana school, the greatest philosopher of the Buddhists, - and as such styled ‘one of the four suns which illuminate the - world.’ His own peculiar tenets have been perpetuated by a - distinct metaphysical school called Madhyamika (_Lit_. Juste - Milieu), the characteristics of which are a sophistic nihilism - which dissolves every proposition into a thesis and its - antithesis, and denies both. ‘The soul,’ said Nagarjuna, - ‘has neither existence nor non-existence, it is neither eternal - nor non-eternal, neither annihilated by death nor - non-annihilated.’ The tenets of this school are condensed in - Nagardjuna’s commentary on the Mahaprajna Paramita S’astra. He - spent the later part of his life in a monastery at Kosala ... - (correct date probably A.D. 194). After his death he received - the title Bodhisattva. He is the author of many S’atras.” - (Compare Eitel’s _Handbook of Chinese Buddhism_.) - - [4] _See_ the preface to _The Vagrakkhedika_. - - [5] Kumarajiva was referred to as “one of the four suns of - Buddhism” (Tchatvara Suryas). He laboured in China as a most - active and judicious translator, and is credited with having - introduced a new alphabet. One of Kumarajiva’s Chinese - designations—Tung-Sheo—meant that, although young in years, he - was ripe in the wisdom and virtues of old age. (Compare Eitel’s - _Handbook of Chinese Buddhism_.) - - [6] Beal stated in his preface to the _Kin-Kong-King_, that “it - was translated first into the Chinese by Kumara-Jiva (A.D. 405), - who was brought into China from Thibet.” - - [7] Other translations, worthy of recognition, are those - attributed respectively to Bodhiruki (A.D. 509), Paramartha (A.D. - 562), Dharmagupa, of the Sui dynasty (A.D. 589–618), and I-Tsing - (A.D. 703). (Compare the preface to _The Vagrakkhedika_.) - - [8] This information may be found in Max Müller’s - _Vagrakkhedika_, and represented, doubtless, at the period when - it was written, a considerable part of the knowledge available on - the subject. - - [9] By Max Müller. - - [10] The Chinese Ma-Ming. - - [11] Compare the Chinese text of the Chi-Sin-Pien—_The - Awakening of Faith_. - - [12] In the preface to _The Vagrakkhedika_. - - [13] “Supreme spiritual wisdom.” In Beal’s _Kin-Kong-King_, - “The unsurpassed, just, and enlightened heart.” - (Sanscrit, “_Annuttara Samyak Sambodhi Hridaya_.”) - - [14] According to the text of _The Diamond Sutra_, the intellect - of Sakyamuni Buddha sank so profoundly into the past, that he was - enabled to speak confidently of his experiences in previous - incarnations. (Compare pp. 56, 57.) - - [15] From the text adopted by Mr H. Oelsner, M.A., Ph.D., for - _The Temple Classics_. - - [16] Dr Edkins, in his scholarly work _Chinese Buddhism_, seems - to have regarded “the Law or body of doctrine” as an accurate - definition of Dharma. - - Dr Eitel, in his _Handbook of Chinese Buddhism_, explained Dharma - by “Fah”—“Law”; and observed that it is “a general term for - religious objects, especially for the Buddhistic Canon.” - - Mr Vincent A. Smith, in _Asoka, Buddhist Emperor of India_, - suggested that the Chinese _Hsiao_ (piety), and the Latin Pietas, - coincide with the Sanscrit term Dharma. - - [17] The Chinese phrase is “Fah-sing-chen-ru-hai.” - - [18] _See_ the _Tao-Teh-Ching_. Compare, also, the statement - attributed to Confucius—“Nature and Truth cannot be adequately - expressed.” - - [19] Or Dharma. - - [20] Compare _The Light of Asia_. Perhaps this aspect of the “Law” - of Buddha may be conceived of as harmonising with Shakespeare’s - idea of a “Divinity.” - - [21] It may be interesting to observe that, according to our - Chinese text, Sakyamuni Buddha evidently disclaimed any desire to - formulate, or to perpetuate, a stereotyped system of “Law” or - “doctrine.” Sakyamuni Buddha also made it plain, that the “Law” - which he enunciated, was presented before the minds of his - disciples in the simile of a “raft”—a thing to be abandoned when - the mind “touched the further shore” of everlasting truth. It - seems to be in this tentative sense that intellectual Buddhists - regard all ecclesiastical institutions, priesthoods, dogmas, - ordinances, etc.; and we have met monks who would classify - belief in the “efficacy” of religious rites or ceremonies, with - obnoxious forms of “heresy” and “immorality.” (Compare Rhys - Davids’ _Buddhism_.) With regard to the Buddhist objection - concerning the “efficacy” of religious “rites,” compare the noble - sentiments expressed in the following lines, delightfully - rendered by Sir Edwin Arnold from the _Bhagavad-Gita_ (_The Song - Celestial_):— - - “Serenity of soul, benignity, - Sway of the silent spirit, constant stress - To sanctify the nature,—these things make - Good rite, and true religiousness of mind.” - - [22] Max Müller suggests that Samgna and Dharma “correspond in many - respects to the Vedantic Namarupe”—in Chinese Ming-Seh—name, - form, or characteristic. - - [23] Compare p. 86. - - [24] Compare p. 55. - - [25] Compare p. 80. - - [26] Compare p. 76. - - [27] Compare p. 95. - - [28] Some modern Japanese Buddhists appear to regard this purely - spiritual element as “essence of mind.” - - [29] From the preface to _The Vagrakkhedika_. - - [30] Compare p. 110. - - [31] Compare the interesting dialogue entitled _The Enlightenment - of Ananda_, in which Sakyamuni instructs his distinguished - disciple in ideas concerning the subjective and objective - phenomena of mind. - - [32] Compare pp. 102, 103. - - [33] Bodhisattvas—greatly enlightened disciples. - - [34] _Vidya Matra Siddhi_, a philosophical work by Vasubandhu, a - native of Radjagriha, and disciple of Nagarjuna, founder of the - Mahayana school. (Compare Eitel’s _Handbook of Chinese - Buddhism_.) - - [35] Compare the process of reasoning which permeates the entire - _Diamond Sutra_. We hope no injustice is done to our Japanese - friends, by applying to their beautiful concept “essence of - mind,” this familiar logical method of Sakyamuni Buddha. - - [36] Fah-Shen—the Law, or spiritual body. Compare Shen-Shen, the - term usually employed in the Chinese rendering of the New - Testament Scriptures to denote the spiritual body. - - [37] Gatha—usually a Scripture verse comprising four lines. - - [38] Compare the following lines from _The Song Celestial_.— - - “I am not known - To evil-doers, ... nor to those - Whose mind is cheated by the show of things.” - - [39] In Buddhist phraseology, Yuen-Chioh means the study, by means - of contemplation, of primary spiritual causes. - - [40] Compare Beal’s rendering in the Kin-Kong-King, “Tathagata is - the explanation as it were of all systems of Law.” See also _The - Book of the Manifesting of the One and Manifold_ in _The Song - Celestial_, the verse commencing:— - - “Thou, of all souls the Soul! - The comprehending whole!” - - In conversation with Chinese monks regarding the meaning of this - impressive passage, we found that they invariably approved of a - suggested rendering, that “Buddha is the _One_ in whom all Laws - become intelligible.” - - [41] Compare the observations made by Sir Edwin Arnold in his - preface to _The Song Celestial_, regarding the date when that - famous Brahmanic poem was composed; and the gentle indication - that in its teaching may be found “echoes of the lessons of - Galilee, and of the Syrian incarnation.” - - [42] An instructive exposition of this subject by J. Muir, Esq., - entitled _The Progress of the Vedic Religion towards Abstract - Conceptions of the Deity_, may be consulted in the _Jour. - R.A.S.,_ 1864–65. - - [43] In colloquial Chinese there is a noteworthy saying, that - “Buddha is simply a condition of mind.” This “condition of mind” - is beautifully expressed by a “classic” couplet, which, rendered - into English, means “as pure as the image of the moon in a - river,” and “as lovely as the bloom of a flower in a mirror” - (Shui-Li-Chï-Yüeh, Ching-Li-Chï-Wha). - - [44] Compare the beautifully expressed sentiment of Akhnaton, - Pharaoh of Egypt, concerning “the One in whom all Laws are - intelligibly comprehended.” “There is no poverty for him who hath - Thee in his heart.” (See _Life and Times of Akhnaton_.) - - [45] Rhys Davids, when he expounded the doctrine of Karma in - _Buddhism_, clearly indicated the Buddhist position, “that - whatever a man reaps, that he must also have sown.” Chinese - Buddhists appear to be assured, “that if a man reaps sorrow, - disappointment, pain, he himself, and no other, must at some time - have sown folly, error, sin; and if not in this life, then in - some former birth. Where then, in the latter case, is the - identity between him who sows and him who reaps? _In that which - alone remains_ when a man dies, and the constituent parts of the - sentient being are dissolved; in the result, namely, of his - action, speech, and thought, in his good or evil _Karma_ - (literally his ‘doing’) which _does not_ die.” - - [46] In the concept Karma, Sakyamuni Buddha suggested the - revealing of a _moral cause_ which explained the otherwise - insoluble riddle of the evident inequalities, and consequent - sufferings of life. - - [47] Compare _Buddhism_. - - [48] “The much-canvassed Ritschlian doctrine of the _Worth_—or - ‘value-judgments,’ in which the peculiarity of religious - knowledge is supposed to lie.” For the introduction of the term - into theology we are indebted to Herrmann, _Die Religion, etc._, - and Kaftan, _Das Wesen_. _See_ Orr’s, _The Ritschlian Theology and - The Evangelical Faith_. - - [49] It may be observed in this English version of _The Diamond - Sutra_, that the Chinese term _Fuh_, in deference to our Oriental - friends, is invariably rendered “Lord Buddha”—a designation - consonant with _their_ concepts of devotion and piety. - - - - - THE DIAMOND SUTRA - -[Chapter 1] - - -Thus have I heard[1] concerning our Lord Buddha:— - -Upon a memorable occasion, the Lord Buddha[2] sojourned in the kingdom -of Shravasti,[3] lodging in the grove of Jeta,[4] a park within the -imperial domain, which Jeta, the heir-apparent, bestowed upon -Sutana,[5] a benevolent Minister of State, renowned for his charities -and benefactions. - -With the Lord Buddha, there were assembled together twelve hundred and -fifty mendicant disciples,[6] all of whom had attained to eminent -degrees of spiritual wisdom. - -As it approached the hour for the morning meal, Lord Buddha, Honoured -of the Worlds,[7] attired himself in a mendicant’s robe,[8] and -bearing an alms-bowl in his hands, walked towards the great city of -Shravasti, which he entered to beg for food.[9] Within the city he -proceeded from door to door,[10] and received such donations as the -good people severally bestowed.[11] Concluding this religious -exercise, the Lord Buddha returned to the grove of Jeta, and partook -of the frugal meal[12] received as alms. Thereafter he divested -himself of his mendicant’s robe, laid aside the venerated -alms-bowl,[13] bathed his sacred feet, and accepted the honoured seat -reserved for him by his disciples. - - [1] It is generally supposed that the familiar introductory - phrase, “Thus have I heard,” was adopted by the writers or - editors of Buddhist Sutras in order that their scriptures might - assume the same high degree of authority as the Brahmanas and the - Mantras, “as forming the ‘S’ruti’ or sacred revelation of the - followers of the Vedas.” (Compare Max Müller’s _History of - Sanscrit Literature_ and the valuable note in Beal’s - _Kin-Kong-King_) - - [2] “The term (Buddha) means ‘every intelligent being who has - thrown off the bondage of sense perception and self, knows the - utter unreality of all phenomena, and is ready to enter - Nirvana.’”—_Handbook of Chinese Buddhism_. Eitel. - - [3] Shravasti is variously described as the city (or kingdom) of - philosophy, of good doctrine, of abundant virtue, and as the - abode of immortals. It was situated on the north bank of the - Ganges, about 200 miles above Benares. Much interesting - information regarding the sacred city Shravasti, is fortunately - preserved in the instructive records of the distinguished Chinese - pilgrims, _Fa-Hien_ and _Hiuen-Tsang_. - - [4] “Prasenajit, the king of Shravasti, was very favourable to - the Buddhist religion. It was his minister who bought the garden - of Jeta from the prince of that name, and erected in it a - residence for Buddha (_see_ Julien’s _Memoirs sur les Contrées - Occidentales_). Many of the Sutras attributed to Buddha are said - to have been delivered here. _Hiuen-Tsang_ observed the remains - of the monastery formerly standing on the site of the garden of - Jeta, 2 miles below the city.”—_Chinese Buddhism_. Edkins. - - [5] “A person of extraordinary piety and goodness. One of the - former Djatakas of Sakyamuni when he was a prince, and forfeited - the throne by liberality in almsgiving.”—_Handbook of Chinese - Buddhism_. Eitel. - - [6] The Chinese text is _ta-pi-k’u_—greater disciples. Our Chinese - editor of _The Diamond Sutra_ suggests that there are different - grades of discipleship. The “lesser disciples” are those who have - abandoned every form of vice, and are striving after virtue. The - “greater disciples” are those to whom virtue has become - spontaneous, and who have ceased to strive after its attainment. - - [7] A title conferred by Chinese Buddhists upon the founder of - their faith, believing him to be a Teacher and Saviour whose - merit is acclaimed in worlds beyond our own. - - [8] Having taken vows of poverty, a robe is one of the following - eight articles which Buddhist monks are permitted to possess: - three garments of different descriptions, a girdle for the loins, - an alms-bowl, a razor, a needle, and a water-strainer. - - [9] Buddha has said, “the wise priest never asks for anything; he - disdains to beg; it is a proper thing for which he carries the - alms-bowl; and this is his only mode of solicitation. But when he - is sick, he is permitted to ask for any medicine that he may - require, without being guilty of any transgression.”—_Eastern - Monachism_. Spence Hardy. - - [10] Concerning the manner of begging an alms: “As a bee, - injuring not the flower, or its colour, or its scent, flies away, - taking the nectar, so let a sage go through the - village.”—_Questions of King Milinda_. T. W. Rhys Davids. - - [11] “By many of the Buddhists it is considered to be an act of - great merit to make a vow never to partake of food without giving - a portion to the priests.”—_Eastern Monachism_. Spence Hardy. - - [12] “The fifth of the twelve sacred observances of the Chinese - is called in Sanscrit Khaloupas’ Waddhaktinka, and is said to - enjoin that the food obtained by the mendicant is to be divided - into three portions: one to be given to any person whom he sees - to be suffering from hunger, and a second to be carried to some - quiet place in the forest, and placed upon a stone for the birds - and beasts. If he does not meet with any one who is in want, he - is not to eat the whole of the food that he has received, but - two-thirds only. By this means his body will be lighter and more - active.... He will be able readily to enter upon the practice of - all good works. When any one eats too greedily ... nothing is - more harmful to the development of reason.” (Quotation from - Remusat’s _Relation des Royaumes Buddhiques_, in Spence Hardy’s - _Eastern Monachism_.) - - [13] “The alms-bowl which Sakyamuni used is considered a sacred - relic, and to be used by each of the hundred Buddhas of the - present kalpa. It was first preserved in Vais’ali, whence its - emigrations began to Gandhara, to Persia, to China, to Ceylon, to - Madhyades’a, up into the heaven Tuchita, and down to the bottom - of the ocean, where it is to await (in the palace of Sagara) the - advent of Meitreya Buddha.”—_Handbook of Chinese Buddhism_. Eitel. - - - - -[Chapter 2] - -Upon that occasion, the venerable Subhuti[1] occupied a place in the -midst of the assembly. Rising from his seat, with cloak arranged in -such manner that his right shoulder was disclosed, Subhuti knelt upon -his right knee, then pressing together the palms of his hands, he -respectfully raised them towards Lord Buddha, saying: “Thou art of -transcendent wisdom, Honoured of the Worlds! With wonderful -solicitude, Thou dost preserve in the faith, and instruct in the Law, -this illustrious assembly of enlightened disciples.[2] Honoured of the -Worlds! if a good disciple, whether man or woman,[3] seeks to obtain -supreme spiritual wisdom,[4] what immutable Law shall sustain the mind -of that disciple, and bring into subjection every inordinate desire?”[5] - -The Lord Buddha replied to Subhuti, saying: “Truly a most excellent -theme! As you affirmed, I preserve in the faith, and instruct in the -Law, this illustrious assembly of enlightened disciples. Attend -diligently unto me, and I shall enunciate a Law whereby the mind of a -good disciple, whether man or woman, seeking to obtain supreme -spiritual wisdom,[6] shall be adequately sustained, and enabled to -bring into subjection[7] every inordinate desire.” Subhuti was -gratified, and signified glad consent. Thereupon, the Lord Buddha, -with majesty of person,[8] and perfect articulation, proceeded to -deliver the text of this Scripture,[9] saying:— - - [1] “A famous dialectician noted for the subtilty of his - intellect. He was a native of Shravasti, a contemporary of - Sakyamuni, and figures as the principal interlocutor in the - _Prajna-Paramita_.”—_Handbook of Chinese Buddhism_. Eitel. - - [2] “_Pu-Sa_ or Bodhisattva, literally he whose essence (Sattva) - has become intelligence (Bodhi). A being that has only once more - to pass through human existence before it attains to Buddhaship. - The third class of Buddhistic saints comprehending all who are - candidates for Buddhaship as well as those Buddhas who are not yet - perfected by entrance into Nirvana. They are also styled - Mahasattvas (_Mo-Ho-Sa_). The state of a Bodhisattva is considered - as one of the three means of conveyance to Nirvana.”—_Handbook of - Chinese Buddhism_. Eitel. - - [3] “Women began to ask and received permission to take the - vows. They were called in India Bikshuni.... Ni is the Sanscrit - feminine termination of Bikshu. These female mendicants were - subject to the same code of regulations as the males.”—_Chinese - Buddhism_. Edkins. - - [4] “_ho-ru-to-lo-san-mao-san-pu-ti_ (Anuttara Samyak Sambodhi), - literally unexcelled perfect intelligence. Another more - painstaking but arbitrary explanation is untarnished and - unparalleled (Nuttara) correct view (Sam) and complete wisdom - (Myak) with complete possession of the highest sentiments - (Sambodhi). This term, one of the sacred phrases of most frequent - occurrence, signifies the characteristics which every Buddha - possesses.”—_Handbook of Chinese Buddhism_. Eitel. - - “The unsurpassed, just, and enlightened heart.”—_Kin-Kong-King_. - Beal. - - [5] “When a man’s heart is disposed in accordance with his roaming - senses, it snatches away his spiritual knowledge as the wind does - a ship on the waves.”—_Bhagavad-Gita_. J. Cockburn Thomson. - - [6] Chinese commentators are careful to explain that the title of - this Sutra, _Po-ro-po-lo-mi_ (_Prajna-Paramita_), means Wisdom, by - which we are enabled to reach the other shore (Nirvana). - - [7] “Bringing into captivity every thought to the obedience of - Christ.”—The Apostle Paul. - - [8] Compare the Chinese text of the famous Buddhist tract entitled - _Awakening of Faith_, written by _Ma-Ming_ (Asvaghocha), “who - flourished A.D. 50, under the Indo-Scythic king, Gondophares.” - - [9] “This work contains the germ of the larger compilation - _Prajna-Paramita_ in one hundred and twenty volumes. The - abstractions of Buddhist philosophy, which were afterwards - ramified to such a formidable extent as these numbers indicate, - are here found in their primary form, probably as they were taught - by Sakyamuni himself.”—_Chinese Buddhism_. Edkins. - - - - -[Chapter 3 and 4] - - “By this wisdom shall enlightened disciples be enabled to bring into -subjection every inordinate desire! Every species of life, whether -hatched in the egg, formed in the womb, evolved from spawn, produced -by metamorphosis, with or without form or intelligence, possessing or -devoid of natural instinct—from these changeful[1] conditions of -being, I command you to seek deliverance,[2] in the transcendental -concept of Nirvana.[3] Thus, you shall be delivered from an -immeasurable, innumerable, and illimitable world of sentient life; -but, in reality, there is no world of sentient life from which to -seek deliverance. And why? Because, in the minds[4] of enlightened -disciples there have ceased to exist such arbitrary concepts of -phenomena as an entity, a being, a living being, or a personality.”[5] - -“Moreover, Subhuti, an enlightened disciple ought to act spontaneously -in the exercise of charity,[6] uninfluenced by sensuous phenomena[7] -such as sound, odour, taste, touch, or Law.[8] Subhuti, it is -imperative that an enlightened disciple, in the exercise of charity, -should act independently of phenomena. And why? Because, acting -without regard to illusive forms of phenomena, he will realise in the -exercise of charity, a merit inestimable and immeasurable.” - -“Subhuti, what think you? Is it possible to estimate the distance -comprising the illimitable universe of space?”[9] Subhuti replied, -saying: “Honoured of the Worlds! It is impossible to estimate the -distance comprising the illimitable universe of space.” The Lord -Buddha thereupon discoursed, saying: “It is equally impossible to -estimate the merit[10] of an enlightened disciple, who discharges the -exercise of charity, unperturbed by the seductive influences of -phenomena. Subhuti, the mind of an enlightened disciple ought thus to -be indoctrinated.”[11] - - [1] “The first of six Paramita—charity, morality, endurance, - energy, contemplation, wisdom—cardinal virtues, or means of - progressing towards Nirvana. The virtue of religious charity, - implying all kinds of self-denying acts, almsgiving, sacrifice, - etc.”—_Handbook of Chinese Buddhism_. Eitel. - - [2] “The kind of craving excitement, which follows on sensation, - and causes the delusion of self and the lust of life—creating - either delight in the objects that present themselves, or an eager - desire to supply a felt want—this eager yearning thirst growing - into sensuality, desire of future life, or love of the present - world, is the origin of all suffering. Sorrow and suffering will - be overcome, extinguished, if this ‘thirst’ be quenched, this lust - of life destroyed. ‘He who overcomes this contemptible thirst, - sufferings fall off from him like water drops from a lotus - leaf.’”—_Buddhism_. T. W. Rhys Davids. - - [3] _Fah_, the Chinese equivalent of Dharma—Law, appears to be a - generic term for all religious doctrines incidental to Buddhism. - The Buddhas are invariably referred to as _Fah-Wang_—Princes of - the Law. The Sutras are frequently alluded to as _Fah-Pao_—Jewels - of the Law. The monks are usually designated _Fah-Men_—Disciples - of the Law. The interminable process of transmigration is depicted - by _Fah-Luen_—Wheel of the Law. The dissemination of Buddhistic - tenets is typified by _Chuan-Fah-Luen_—Revolving Wheel of the Law. - Religious designations consonant with the idea of Law, are held in - high esteem amongst the Buddhist ecclesiastical orders. Of such - are _Fah-Ai_—Lover of the Law; _Fah-Lien_—Approved in the Law; - _Fah-Ming_—Brightness of the Law (compare Eitel’s _Handbook of - Chinese Buddhism_. - - [4] “Subhuti, 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?”— - _Kin-Kong-King_. Beal. - - [5] “Of all the modes of acquiring merit, that of almsgiving is - the principal; it is the chief of the virtues that are requisite - for the attainment of the Buddhaship; it is the first of the four - great virtues, _viz_.: almsgiving, affability, promoting the - prosperity of others, and loving others as ourselves; it is - superior to the observance of the precepts—the path that all the - Buddhas have trod—a lineage to which they have all belonged.... - The giving of alms softens the mind, and brings it into - subjection, by which the ascetic is prepared for the exercise of - the rites he is afterwards to practise.... The faithful are - required to give in alms of that which they have honestly earned - by their own personal exertions.... There must be a willing mind - respecting that which they offer, from the time that the intention - of making the offering is formed to the time when it is presented, - as well as after it has been made.... When the gift, the giver, - and the receiver are all pure, the reward is proportionately - great.”—_Eastern Monachism_. Spence Hardy. - - [6] “Let his livelihood be kindliness, - His conduct righteousness, - Then in the fulness of gladness - He will make an end of grief.”—_Buddhism_. T. W. Rhys Davids. - - [1] Discoursing upon illusory ideas concerning the world of - sentient life, the Lord Buddha stated that these were already - eliminated from the minds of his enlightened disciples. The - reference in the text is to disciples in process of instruction, - and these the Lord Buddha commanded to relegate to oblivion the - deceptive idea of the reality of sentient life, to dissolve within - their minds its nauseous dregs, to put away its horrid stain, and - cause it to vanish like snow in a glowing furnace.—_Chinese - Annotation_. - - “The very nature of phenomena demonstrates that they must have had - a beginning, and that they must have an end.”—_Lay Sermons_. - Huxley. - - [2] By adopting the term _Mieh-Tu_, Chinese Buddhists appear well - prepared to refute a prevalent notion that their concept of - deliverance is equivalent to annihilation. _Mieh_ usually means - annihilation, but _Tu_—to cross over in safety, is the antithesis - of annihilation. After due consideration of the significance of - the terminology, perhaps it will be generally conceded that - English renderings of _Mieh-Tu_ as Deliverance or Salvation, are - not without some degree of justification. - - “All these I command and exhort to enter on the state of the - unsurpassed Nirvana (Pari Nirvana), and for ever to free - themselves from the conditions of being to which they severally - belong.”—_Kin-Kong-King_. Beal. - - [3] “The dewdrop slips into the shining sea.”—_Light of Asia_. - Sir Edwin Arnold. - - “The dewdrop re-becomes the shining sea.”—_Chioh-Hsien_ (a - Chinese monk). - - “The popular exoteric systems agree in defining Nirvana negatively - as a state of absolute exemption from the circle of transmigration - as a state of entire freedom from all forms of materiality, from - all passion and exertion, mentally and emotionally, a state of - indifference therefore alike to joy and pain. Positively they - define Nirvana as the highest stage of spiritual liberty and - bliss, as absolute immortality through absorption of the soul into - itself. Individuality is preserved, and Buddhas who have entered - Nirvana occasionally reappear again to intervene on behalf of the - faithful.”—_Handbook of Chinese Buddhism_. Eitel. - - [4] The able commentator _Ti-Ching_ observes that many people, - like Ananda—a favourite disciple of Buddha—are in error when they - suppose their minds to be located within their material bodies. - This interesting aspect of Buddhist psychology is made tolerably - clear in the familiar narrative known generally as _The - Enlightenment of Ananda_. Therein the Lord Buddha endeavours to - prove that as objects within ourselves are invisible, the - illuminating mind cannot be asserted to inhabit exclusively our - material bodies. He also indicates that it cannot be affirmed to - occupy any appointed sphere outside ourselves, it being usually - understood that we observe only those objects by which we are - environed. The Lord Buddha also controverts the theory, enunciated - by Ananda, that the mind is secreted somewhere within the organs - of sense; which assumption is based upon a notion that the seeing - eye, and differentiating mind, are mysteriously correlated. - - [5] “This belief in self is regarded so distinctly as a heresy - that two well-known words in Buddhist terminology have been coined - on purpose to stigmatise it. The first of these is Sakkayaditthi, - ‘the heresy of individuality,’ the name given to this belief as - one of the three primary delusions (the others being doubt, and - belief in the efficacy of rites or ceremonies) which must be - abandoned at the very first stage of the Buddhist path of - holiness. The other is Attavada, ‘the doctrine of soul or self,’ - which is the name given to it as a part of the chain of causes - which lead to the origin of evil. It is there classed—with - sensuality, heresy (as to eternity and annihilation), and belief - in the efficacy of rites and ceremonies—as one of the four - Upadanas, which are the immediate cause of birth, decay, death, - sorrow, lamentation, pain, grief, and despair.”—_Buddhism_. T. W. - Rhys Davids. - - - - -[Chapter 5] - -The Lord Buddha interrogated Subhuti, saying: “What think you? Is it -possible that by means of his physical body,[1] the Lord Buddha may be -clearly perceived?” Subhuti replied, saying: “No! Honoured of the -Worlds! It is impossible that by means of his physical body, the Lord -Buddha may be clearly perceived. And why? Because, what the Lord -Buddha referred to as a physical body, is in reality not merely a -physical body.” Thereupon the Lord Buddha addressed Subhuti, saying: -“Every form or quality of phenomena is transient and illusive. When -the mind realises that the phenomena of life are not real phenomena, -the Lord Buddha may then be clearly perceived.”[2] - - [1] “Primitive Buddhism distinguished a material, visible, and - perishable body (_Seh-Shen_—_lit_., the Body of Form) and an - immaterial, invisible, immortal body (_Fah-Shen_—_lit_., the Body - of Law) as the constituents of every personality. This - dichotomism, taught, as it seems by Sakyamuni himself, was ever - afterwards retained as regards the nature of ordinary mortals. But - in later ages, when the combined influence of Sivaism, which - ascribed to Siva a threefold body (called _Dharmakaya_—essence, - _Sambhogakaya_—reflex intelligence, and _Nirmanakaya_—practical - issue of his intelligence), and that of Brahmanism with its - Trimurti, gave rise to the Buddhist dogma of a Triratna - (_San-Pao_—the precious Buddha, the precious Law, and the precious - Priesthood), trichotomism was taught with regard to the nature of - all Buddhas. Again they ascribed to every Buddha a triple form of - existence, viewing him: [1] as having entered Nirvana; [2] as - existing in reflex in the world of form; [3] as existing or having - existed on earth.”—_Handbook of Chinese Buddhism_. Eitel. - - [2] The spiritual Buddha must be realised within the mind, - otherwise there can be no true perception of the Lord - Buddha.—_Chinese Annotation_. - - - - -[Chapter 6] - -Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! -In future ages, when this scripture is proclaimed, amongst those -beings destined to hear, shall any conceive within their minds a -sincere, unmingled faith?”[1] - -The Lord Buddha replied to Subhuti, saying: “Have no such apprehensive -thought! Even at the remote period of five centuries subsequent to the -Nirvana of the Lord Buddha,[3] there will be many disciples observing -the monastic vows,[3] and assiduously devoted to good works.[4] These, -hearing this scripture proclaimed, will believe in its immutability, -and similarly conceive within their minds a pure, unmingled faith. -Besides, it is important to realise that faith[5] thus conceived, is -not exclusively in virtue of the insular thought of any particular -Buddha, but because of its affiliation with the concrete[6] thoughts -of myriad Buddhas, throughout infinite ages. Therefore, amongst the -beings destined to hear this Scripture proclaimed, many, by momentary -reflection, will intuitively[7] conceive a pure and holy faith.” - -“Subhuti, the Lord Buddha by his prescience,[8] is perfectly cognisant -of all such potential disciples, and for these also there is reserved -an immeasurable merit. And why? Because, the minds of these disciples -will not revert to such arbitrary concepts of phenomena as an entity, -a being, a living being, a personality, qualities or ideas coincident -with Law, or existing apart from the idea of Law. And why? Because, -assuming the permanency and reality of phenomena, the minds of these -disciples would be involved in such distinctive ideas as an entity, a -being, a living being, and a personality. Affirming the permanency and -reality of qualities or ideas coincident with Law, their minds would -inevitably be involved in resolving these same definitions. -Postulating the inviolate nature of qualities or ideas which have an -existence apart from the Law, there yet remain to be explained these -abstruse distinctions—an entity, a being, a living being, and a -personality. Therefore, enlightened disciples ought not to affirm the -permanency or reality of qualities or ideas coincident with Law, nor -postulate as being of an inviolate nature, qualities or ideas having -an existence apart from the concept of Law.” - -“Thus, we are enabled to appreciate the significance of those words -which the Lord Buddha invariably repeated to his followers: ‘You -disciples must realise that the Law which I enunciated, was presented -before your minds in the simile of a raft.[9] If the Law—having -fulfilled its function in bearing you to the other shore -(Nirvana)[10]—with its coincident qualities and ideas must inevitably -be abandoned,[11] how much more inevitable must be the abandonment of -qualities or ideas which have an existence apart from the Law?’” - - [1] Compare the question addressed by Jesus to His disciples, - “When the Son of Man cometh, shall He find faith on the earth?” - - [2] “In fulness of the times—it fell - The Buddha died, the great Tathagata, - Even as a man ’mongst men, fulfilling all: - And how a thousand thousand lakhs since then - Have trod the Path which leads whither he went - Unto Nirvana, where the Silence lives.”—_The - Light of Asia_. Sir Edwin Arnold. - - [3] When a novice seeks admission to a monastic order, an - ordination service is conducted by a chapter of monks, at which - the following vows are administered. “I take the vow not to - destroy life. I take the vow not to steal. I take the vow to - abstain from impurity. I take the vow not to lie. I take the vow - to abstain from intoxicating drinks, which hinder progress and - virtue. I take the vow not to eat at forbidden times. I take the - vow to abstain from dancing, singing, music, and stage plays. I - take the vow not to use garlands, scents, unguents, or ornaments. - I take the vow not to use a high or broad bed. I take the vow not - to receive gold or silver.” (Compare _Buddhism_. T. W. Rhys Davids.) - - [4] “The primary motive for doing good, and worshipping Buddha, - according to these scriptures (the Buddha scriptures of Nipal), is - the hope of obtaining absorption into the nature of the god, and - being freed from transmigrations.”—_China_. Sir John Francis Davis. - - [5] “And is thy faith so much to give, - Is it so hard a thing to see, - That the Spirit of God, whate’er it be, - The Law that abides and changes not, ages long, - The Eternal and Nature-Born—these things be strong?”—_The - Bacche_. Euripides (translated by Gilbert Murray). - - [6] “The elements of faith, like the flowers, appear to have their - roots in eternity.”—_Chang-Ming_ (a Chinese monk). - - [7] “Were it possible for a Yogi and a Rahat from India, a Greek - philosopher from one of the schools holding the power of - intuition, an ascetic from the wilds of Syria or the mountains of - Egypt, a heretic from the school at Alexandria, a monk from one of - the monasteries of Europe, a schoolman of the Middle Ages, and a - modern German metaphysician of the school of Schelling to meet - together, and were it possible for them to forget their sectarian - subtleties and nice distinctions, they would find that there was a - vast mass of speculation about the main principles of which they - were agreed. They would be of one mind relative to the four - following propositions: [1] That there is an objective potency of - intellect; [2] That this potency can be rendered subjective by - concentrated thought, ascetic exercises, or determined effort; [3] - That this potency can only be acquired by the initiated; [4] That - the initiated may enlarge this potency to a limitless extent. As - to the efficient cause of the potency, there would be a difference - of opinion; some would ascribe it to intuition alone, while others - would attribute it to an alliance with higher spirits or with God; - but of its existence there would be no doubt.”—_Eastern - Monachism_. Spence Hardy. - - [8] “For now I know, by what within me stirs, - That I shall teach compassion unto men - And be a speechless world’s interpreter.”—_The Light of - Asia_. Sir Edwin Arnold. - - [9] “(By me) is made a well-constructed raft,—so said Bhagavat—I - have passed over (to Nibbana), I have reached the further bank, - having overcome the torrent (of passions); there is no (further) - use for a raft: therefore if thou like, rain, O - sky!”—_Sutta-Nipata_. Fausböll. - - [10] Compare an idea expressed by the apostle Paul, “wherefore the - law was our schoolmaster to bring us unto Christ.” Note, also, the - similarity of a metaphor employed in Christian anthology, “We - shall meet on that beautiful ‘shore.’” - - [11] “Our little systems have their day, - They have their day and cease to be; - They are but broken lights of Thee, - But thou, O Lord, art more than they.”—Tennyson. - - “Reposing on eternal truth ... when thy mind shall have worked - through the snares of delusion, then wilt thou attain to - indifference to the doctrines, which are either (already) - received, or have yet to be received.”—_Bhagavad-Gita_. J. - Cockburn Thomson. - - - - -[Chapter 7] - -The Lord Buddha addressed Subhuti, saying: “What think you? Has the -Lord Buddha really attained to supreme spiritual wisdom? Or has he a -system of doctrine which can be specifically formulated?” - -Subhuti replied, saying: “As I understand the meaning of the Lord -Buddha’s discourse, he has no system of doctrine which can be -specifically formulated; nor can the Lord Buddha express, in explicit -terms, a form of knowledge which can be described as supreme spiritual -wisdom. And why? Because, what the Lord Buddha adumbrated in terms of -the Law, is transcendental and inexpressible. Being a purely spiritual -concept, it is neither consonant with Law, nor synonymous with -anything apart from the Law. Thus[1] is exemplified the manner by -which wise disciples and holy Buddhas, regarding intuition[2] as the -Law of their minds, severally attained to different planes of -spiritual wisdom.”[3] - - [1] “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.”—_Kin-Kong-King_. Beal. - - [2] The Chinese text “_i-wu-wei-fah_,” is explained by a learned - expositor as _tsz-ran-choih-sing_—the intuitive faculty. - - [3] “Because that thing which was known or taught by the Tathagata - is incomprehensible and inexpressible. It is neither a thing nor - no-thing. And why? Because the holy persons are of imperfect - power.”—_The Vagrakkhedika_. Max Müller. - - - - -[Chapter 8] - -The Lord Buddha addressed Subhuti, saying: “What think you? If a -benevolent person bestowed as alms, an abundance of the seven -treasures[1] sufficient to fill the universe, would there accrue to -that person a considerable merit?” - -Subhuti replied, saying:[2] “A very considerable merit, Honoured of -the Worlds! And why? Because, what is referred to does not partake of -the nature of ordinary merit, and in this sense the Lord Buddha made -mention of a ‘considerable’ merit.” - -The Lord Buddha rejoined, saying: “If a disciple adhered with implicit -faith to a stanza[3] of this Scripture, and diligently explained it to -others, the intrinsic merit of that disciple would be relatively -greater. And why? Because, Subhuti, the holy Buddhas, and the Law[4] -by which they attained to supreme spiritual wisdom, severally owe -their inception to the truth[5] of this sacred Scripture. Subhuti, -what is ordinarily termed the Buddhic Law, is not really a Law -attributive to Buddha.”[6] - - [1] Gold, silver, pearls, coral, cornelian, glass, and crystal. - - [2] “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 Tathagata speaks of it as being - ‘much.’”—_Kin-Kong-King_. Beal. - - “Subhuti said: Yes, O Sugata, that son or daughter of a good - family would produce a large stock of merit. And why? Because, O - Bhagavat, what was preached by the Tathagata as the stock of - merit, is no stock of merit. Therefore, the Tathagata preaches: ‘a - stock of merit, a stock of merit indeed!’”—_The Vagrakkhedika_. - Max Müller. - - [3] “Gatha—hymns and chants, narratives containing moral - expositions in metrical language. A Chinese text says, ‘32 - characters form one Gatha,’ which refers to a certain variety of - Gatha called Aryagiti, a metre consisting of 32 - instants.”—_Handbook of Chinese Buddhism_. Eitel. - - [4] “The _Dharmma_ (Law) is perfect, having nothing redundant, and - nothing wanting. But it requires attention, that the benefits it - offers may be received. Though the teacher may attain great - happiness, and enter Nirvana, it does not follow that the disciple - will necessarily possess the same privileges; he may be like one - who binds the crown upon the head of another. Therefore each one - for himself must exercise meditation, and observe the ordinances, - that he may attain wisdom.”—_Eastern Monachism_. Spence Hardy. - - [5] “Faith is in the world the best property for a man; _Dhamma_ - (the Law), well observed, conveys happiness; truth, indeed, is the - sweetest of things; and the life they call the best which is lived - with understanding.”—_Sutta-Nipata_. Fausböll. - - [6] “What then, Subhuti? All the Buddhas, and all the perfect laws - of the Buddhas, have sprung from (the principles of) this one - Sutra; but, Subhuti, that which is spoken of as the Law of Buddha, - is after all not such a Law (or, is a Law of no - Buddha).”—_Kin-Kong-King_. Beal. - - “Because, O Subhuti, the highest perfect knowledge of the holy and - enlightened Tathagatas is produced from it; the blessed Buddhas - are produced from it. And why? Because, O Subhuti, when the - Tathagata preached: ‘The qualities of Buddha, the qualities of - Buddha indeed!’ They were preached by him as no-qualities of - Buddha. Therefore they are called the qualities of Buddha.”—_The - Vagrakkhedika_. Max Müller. - - An erudite Chinese commentator suggests that the words - _fei-fuh-fah_ are synonymous with _wu-wei-fah_—intuition, already - observed in the preceding section. A familiar passage from - _Lao-Tsz_, “Infinite truth is inexpressible,” is quoted by our - commentator as serving to illustrate the difficulty of giving - expression to an idea equivalent to the Law of Buddha. - - - - -[Chapter 9] - -The Lord Buddha enquired of Subhuti, saying: “What think you? May a -Scrotapatti[1] (having entered the stream which bears on to Nirvana) -thus moralise within himself, ‘I have obtained the fruits[2] -commensurate with the merit of a Scrotapatti’?” Subhuti replied, -saying: “No! Honoured of the Worlds! And why? Because, Scrotapatti is -simply a descriptive term signifying ‘having entered the stream.’ A -disciple who avoids the seductive phenomena of form, sound, odour, -taste, touch, and Law,[3] is named a Scrotapatti.” - -The Lord Buddha again enquired of Subhuti, saying: “What think you? -May a Sakridagami[4] (who is subject only to one more reincarnation) -thus muse within himself, ‘I have obtained the fruits consonant with -the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured -of the Worlds! And why? Because, Sakridagami is merely a descriptive -title denoting ‘only one more reincarnation’;[5] but in reality there -is no such condition as ‘only one more reincarnation,’ hence -Sakridagami is merely a descriptive title.” - -The Lord Buddha once again enquired of Subhuti, saying: “What think -you? May an Anagami[6] (having entire immunity from reincarnation) -thus reflect within himself, ‘I have obtained the fruits which accord -with the merit of an Anagami?’” Subhuti replied, saying: “No! Honoured -of the Worlds! And why? Because, Anagami is merely a designation -meaning ‘immunity from reincarnation’; but in reality there is no such -condition as ‘immunity from reincarnation,’ hence Anagami is merely a -convenient designation.” - -The Lord Buddha yet again enquired of Subhuti, saying: “What think -you? May an Arhat[7] (having attained to absolute quiescence of mind) -thus meditate within himself, ‘I have obtained the condition of an -Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And -why? Because, there is not in reality a condition synonymous with the -term Arhat. Honoured of the Worlds! if an Arhat thus meditates within -himself, ‘I have obtained the condition of an Arhat,’ there would be -obvious recurrence of such arbitrary concepts as an entity, a being, a -living being, and a personality. Honoured of the Worlds! When the Lord -Buddha declared that in absolute quiescence[8] of mind, perfect -observance of the Law,[9] and true spiritual perception, I was -pre-eminent amongst the disciples, I did not cogitate thus within -myself, ‘I am an Arhat, freed[10] from desire!’ Had I thus cogitated, -‘I have obtained the condition of an Arhat,’[11] the ‘Honoured of the -Worlds’ would not have declared concerning me, ‘Subhuti delights in -the austerities practised by the Aranyaka’;[12] but, in reality, -Subhuti was perfectly quiescent and oblivious to phenomena;[13] hence -the allusion, ‘Subhuti delights in the austerities practised by the -Aranyaka.’” - - [1] “One who has entered (Apatti) the stream (Srota), the latter - being defined as the stream of holy conduct (which bears on to - Nirvana).”—_Handbook of Chinese Buddhism_. Eitel. - - [2] “Men walking in the path, and standing in the fruits thereof, - those who have attained some fruits thereof but are yet - learners ... whose hope is directed to the utmost goal.”—_Questions - of King Milinda_. T. W. Rhys Davids. - - “Enter the path! There spring the healing streams - Quenching all thirst! there bloom th’ immortal flowers - Carpeting all the way with joy! there throng - Swiftest and sweetest hours.”—_The Light of Asia_. - Sir Edwin Arnold. - - [3] Perhaps in the sense that a Scrotapatti clearly perceives and - understands the tentative nature of the Law, his mind being - trained to regard it as “a well-constructed raft,” designed to - bear him safely across the stream of spiritual consciousness upon - which he has entered. It also appears that the Scrotapatti - discerns in the _idea_ of the Law, something as unreal and - ephemeral as the phenomena of form, sound, odour, taste, or touch. - In seeking “Nirvana’s blest abode,” the Scrotapatti endeavours to - “rise by daily sojourn with these phantasies—to lovelier verities.” - - [4] “The path Sakradagami is so called because he who enters it - will receive one more birth. He may enter this path in the world - of men, and afterwards be born in a Dewa-Loka (a heavenly - mansion—in Chinese _Tien-Kong_); or he may enter it in a - Dewa-Loka, and afterwards be born in the world of men.”—_Eastern - Monachism_. Spence Hardy. - - [5] “Because he is not an individual being (Dharma), who has - obtained the state of a Sakridagami.”—_The Vagrakkhedika_. Max - Müller. - - [6] “Not returning, or not being reborn in the world of desire. - The third degree of Buddhistic saintship, the third class of - Aryas, embracing all those who are no more liable to be reborn as - men, though they are to be born once more as Devas, when they will - forthwith become Arhats and enter Nirvana.”—_Handbook of Chinese - Buddhism_. Eitel. - - “Men devoid of passion, and of malice, and of dulness, men in whom - the great evils (lust, becoming, delusion, and ignorance) are not, - men who have neither craving thirst, nor grasping - desires.”—_Questions of King Milinda_. T. W. Rhys Davids. - - [7] “Explained by _Fuh-Ko_—the Fruit of Buddha (Buddhaphalam). The - original meaning of Arhat (deserving, worthy) is overlooked by - most Chinese commentators, who explained the term as if it were - written _Ari-Hat_—Destroyer of the Enemy. The following two - explanations are given, _Shah-Tseh_—Destroying the Enemy, and - _Puh-Seng_—not to be reborn, _i.e._, except from transmigration. - There is, however, a third explanation which is based on the - original meaning of Arhat, namely _Ying-Kong_—deserving worship. - The Arhat is the perfected Arya (one who has mastered the four - spiritual truths—_Sz-Ti_—and thereby entered the path to Nirvana - called Arya-Marga), and the state of Arhat can accordingly be - attained only by passing through the different degrees of - saintship. Arhatship implies possession of supernatural powers, - and is to be succeeded either by Buddhaship or by immediate - entrance into Nirvana.”—_Handbook of Chinese Buddhism_. Eitel. - - “Those who have entered the stream, and those who, free from - stains, will only be reborn once more on earth, those who will - never again return, and Arhats—these are they who dwell in the - ‘city of Righteousness.’”—_Questions of King Milinda_. T. W. Rhys - Davids. - - In the moral philosophy of Mencius there is inculcated a principle - of having few desires (_Kwa-Yuh_), and Chinese Buddhists - frequently institute comparisons between those “few desires” and - “no desires” of the Arhats. - - [8] A Chinese annotator suggests it is almost self-evident that - “absolute quiescence” is the condition of mind in which knowledge - is acquired by intuition. - - [9] “More is the treasure of the Law than gems; - Sweeter than comb its sweetness; its delights - Delightful past compare.”—_The Light of Asia_. - Sir Edwin Arnold. - - [10] “The man for whom there is nothing upon which he depends, who - is independent, having understood the _Dhamma_ (Law), for whom - there is no desire for coming into existence or having - existence—him I call calm.... He has overcome - desire.”—_Dhammapada_. Max Müller. - - “This devotion should be practised with that determination by - which thought becomes indifferent (to every worldly object). He - who has abandoned all desires which spring from imagination, and - has, by means of his heart, kept back the whole collection of the - senses from every direction (in which they would go), should - gradually become passive by his mind’s acquiring firmness, and, by - having caused his heart to remain within himself, should not place - his thoughts on anything at all.”—_Bhagavad-Gita_.—J. Cockburn - Thomson. - - [11] “There are some persons who obtain the Rahatship - instantaneously, while others can only obtain it by a slow - process; they must give aims, make offerings, study the _Bana_ - (Law), and exercise the necessary discipline.”—_Eastern - Monachism_. Spence Hardy. - - [12] “Explained by ‘living in retirement,’ ‘a hermit,’ ‘a - recluse.’ The term signifies ascetics who live in strict - seclusion. There are three classes to be distinguished. The first - is called _Dharma Aranyaka_—‘Hermits of the Law,’ their favourite - tenet being the doctrine that the principles (_Dharma_) - constituting human nature are originally calm, still, and passive. - Their favourite tree is the Bodhi tree (tree of intelligence). The - second class is called _Matanga Aranyaka_. Its members reside - constantly in cemeteries, and are prohibited to approach a village - within hearing distance of the lowing of a cow. They are probably - called after the Hindoo caste _Matanga_. The third class, or the - _Danataka Aranyaka_, is formed by hermits living on the sea beach - or on half-tide rocks.”—_Handbook of Chinese Buddhism_. Eitel. - - “Men whose home is the forest, men who have taken on themselves - the extra vows, men full of joy, men who are wearing rough - garments, men rejoicing in solitude.”—_Questions of King Milinda_. - T. W. Rhys Davids. - - [13] “The _Sramana_ (Buddhist monk) who sets himself to overcome - the evils of existence, retires from all intercourse with the - world, and either practises meditation, simply, or joins with it - the practice of Kasina (an ascetic exercise to free the mind from - all agitation), by which he is enabled to attain to _Nimitta_ - (inward illumination), which is represented as being a mental - illumination that brings with it, in various degrees of - perfection, the state of mind called _Samadhi_ (absolute - self-abstraction). This result of profound meditation includes - undisturbed tranquillity, and equanimity the most entire, and in - its superior degree it produces unconsciousness.”—_Eastern - Monachism_. Spence Hardy. - - “The world-honoured one would not then have said: ‘Subhuti, what - is this but the name of the one who delights in the mortification - of an _Aranyaka_ (forest devotee),’ regarding ‘Subhuti’ 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.’”—_Kin-Kong-King_. Beal. - - - - -[Chapter 10] - -The Lord Buddha addressed Subhuti, saying: “What think you? When the -Lord Buddha, in a previous life, was a disciple of Dipankara -Buddha,[1] was there communicated to him any prescribed Law, or system -of doctrine, whereby he eventually became a Buddha?” Subhuti replied, -saying: “No! Honoured of the Worlds! When the Lord Buddha was a -disciple of Dipankara Buddha, neither prescribed Law nor system of -doctrine was communicated to him, whereby he eventually became a -Buddha.”[2] - -The Lord Buddha addressed Subhuti, saying: “What think you? may an -enlightened disciple thus ponder within himself, ‘I shall create -numerous Buddhist Kingdoms’?”[3] Subhuti replied, saying: “No! -Honoured of the Worlds! And why? Because, kingdoms thus created would -not in reality be Buddhist kingdoms,[4] therefore ‘the creation of -numerous Buddhist kingdoms’ is merely a figure of speech.” - -The Lord Buddha, continuing, addressed Subhuti, saying: “Enlightened -disciples ought therefore to engender within themselves a pure and -holy mind; they ought not to depend on the phenomena of form, sound, -odour, taste, touch, or Law; they ought to sedulously cultivate a mind -independent of every material aid.” - -The Lord Buddha addressed Subhuti, saying: “Supposing a man with a -body as pretentious as Sumeru,[5] prince among mountains, would you -esteem such a body as being great?” Subhuti replied, saying: -“Exceedingly great, Honoured of the Worlds! And why? Because, the Lord -Buddha referred not to a physical body,[6] but to mental and spiritual -concepts of bodies, in which sense a body may be regarded as really -Great.” - - [1] “_Ran-Teng-Fuh_—the Buddha who illuminates brightly, - _Ting-Kwang-Fuh_—the Buddha of fixed light. The twenty-fourth - predecessor of Sakyamuni, from whom the latter received the - assurance of his being destined for Buddhaship.”—_Handbook of - Chinese Buddhism_. Eitel. - - It is recorded in _The Diamond Sutra_ that the Lord Buddha, in - previous incarnations, assiduously performed religious vows, and - deferentially honoured all contemporary Buddhas. An image of a - former master, Dipankara Buddha, may frequently be observed in - Chinese Buddhist temples, immediately behind the more conspicuous - figure of Sakyamuni Buddha. Amongst Chinese Buddhist anniversaries - may be found the birthday of “the ancient Buddha, _Ran-Teng_” - (Dipankara), and the period allocated for its observance is the - 22nd day of the 8th month. (Compare Edkins’ _Chinese Buddhism_.) - - [2] “It is maintained by the Buddhists that the founder of their - faith was entirely _αὐτοδιδακτος_. The wisdom that he manifested - was the outbeaming of a self-enkindled flame, not an inspiration - from any exterior source, nor was it the result of any process of - thought or reason. To whatever object he directed his intellectual - vision, whether it was near or remote, whether past, present, or - future, he saw it in a moment, intuitively, and yet in a manner - the most absolutely perfect.”—_Eastern Monachism_. Spence Hardy. - - [3] “Bhagavat said: If Subhuti, a Bodhisattva, should say, ‘I - shall create numbers of worlds,’ he would say what is untrue. And - why? Because, O Subhuti, when Tathagata preached numbers of - worlds, numbers of worlds indeed! they were preached by him as no - numbers. Therefore they are called numbers of worlds.”—_The - Vagrakkhedika_. Max Müller. - - “Subhuti, 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.”—_Kin-Kong-King_. Beal. - - “The wise man is always thinking: How can I and these beings - become Buddhas? I will preach this true Law, upon which the - happiness of all beings depends, for the benefit of the - world.”—_Saddharma-Pundarika_. H. Kern. - - The words _Chuang-Yen_, in a Buddhist sense, usually refer to the - erection or adornment of temples and pagodas, almsgiving, or other - work of merit. Used in conjunction with _Fuh-Tu_—Buddhist - kingdoms, as exemplified by our text, _Chuang-Yen_ appears to - convey a much wider meaning. Perhaps it refers to a spiritual - creation and adornment by charity and virtue, of kingdoms owning - allegiance to the Lord Buddha. - - “In twelve years from the commencement of his public teaching, - Buddha’s doctrines had spread over sixteen Indian - kingdoms.”—_Chinese Buddhism_. Edkins. - - [4] A Buddhist kingdom has no outward manifestation; it is a pure - and holy condition of mind.—_Chinese Annotation_. - - Compare the statement attributed to Christ, “The kingdom of heaven - is _within_ you.” - - [5] “Sumeru is probably Elburz, an isolated mountain of the - Caucasus range, 18,000 feet in height, and surrounded by low - ground.”—_Chinese Buddhism_. Edkins. - - “But when they brought the painted palanquin - To fetch him home, the bearers of the poles - Were the four Regents of the Earth, come down - From Mount Sumeru.”—_The Light of Asia_. Sir Edwin Arnold. - - [6] “The modification which Buddhism introduced into the idea of - transmigration was necessitated by the early Buddhist theories of - the nature of sentient beings; according to which, man consists of - an assemblage of different properties or qualities ... these are - Material qualities, Sensations, abstract Ideas, Tendencies of - mind, and mental Powers.... The first group, Material Qualities, - are like a mass of foam, that gradually forms, and then vanishes. - The second group, the Sensations, are like a bubble dancing on the - face of the water. The third group, the Ideas, are like the - uncertain mirage that appears in the sunshine. The fourth group, - the mental and moral Predispositions, are like the plantain stalk, - without firmness or solidity. And the last group, the Thoughts, - are like a spectre or magical illusion. The body itself is - constantly changing, ... man is never the same for two consecutive - moments.” (Compare Rhys Davids’ _Buddhism_, and Spence Hardy’s - _Manual_. - - “For instance, Subhuti, a man might have a body and a large body, - so that his size should be as large as the king, of mountains, - Sumeru. Do you think then, O Subhuti, that his selfhood would be - large? Subhuti said, Yes! his selfhood would be large. And why? - Because, when the Tathagata preached ‘selfhood,’ selfhood indeed! - it was preached by him as no selfhood. Therefore it is called - selfhood.”—_The Vagrakkhedika_. Max Müller. - - - - -[Chapter 11] - -The Lord Buddha addressed Subhuti, saying: “If there were rivers -Ganges as numerous as the sands of the Ganges, would the aggregate -grains of sand[1] be of considerable number?” Subhuti replied, saying: -“Of very considerable number, Honoured of the Worlds! The rivers -Ganges alone would be innumerable, and much more innumerable would be -the grains of sand.” - -The Lord Buddha thereupon addressed Subhuti, saying: “I have a truth -to declare unto you! If a good disciple, whether man or woman, were to -bestow in the exercise of charity, an abundance of the seven -treasures,[2] sufficient to fill as many boundless universes as there -would be grains of sand in these innumerable rivers, would the -cumulative merit of such a disciple be considerable?” Subhuti replied, -saying: “Very considerable, Honoured of the Worlds!” - -The Lord Buddha then declared unto Subhuti, “If a good disciple, -whether man or woman, were with implicit faith to adhere to a stanza -of this Scripture, and diligently explain it to others, the consequent -merit would be relatively greater than the other.” - - [1] “Sarvanikchepa, by which you deal - With all the sands of Gunga, till we come - To Antah-Kalpas, where the unit is - The sands of ten crore Gungas.”—_The - Light of Asia_. Sir Edwin Arnold. - - [2] Gold, silver, pearls, coral, cornelian, glass, and crystal. - - “As much of the seven precious substances as would fill as many - great chiliocosms as there are sands in all the rivers above - described.”—_Kin-Kong-King_. Beal. - - - - -[Chapter 12] - -The Lord Buddha, continuing, said unto Subhuti: “Wherever this -Scripture is proclaimed, even though it were but a stanza comprising -four lines, you should realise that that place would be sanctified by -the presence of the whole realm of gods, men, and terrestrial -spirits,[1] who ought unitedly to worship, as if before a sacred -shrine of Buddha.[2] But what encomium shall express the merit of a -disciple who rigorously observes, and diligently studies,[3] the text -of this Scripture? Subhuti, you should realise that such a disciple -will be endowed[4] with spiritual powers commensurate with initiation -in the supreme, incomparable, and most wonderful Law.[5] Whatever -place constitutes a repository for this sacred Scripture, there also -the Lord Buddha may be found, together with disciples worthy of -reverence and honour.” - - [1] Adopting Max Müller’s rendering. In the Chinese text are - _Tien_, _Ren_, and _O-Siu-Lo_—heaven, or gods—men, and _Asurus_; - the latter defined as _fei-tien_—not celestial spirits. - - [2] “Whatever spirits have come together here, either belonging to - the earth or living in the air, let us worship the perfect Buddha, - revered by gods and men.” - - “Whatever spirits have come together here, either belonging to the - earth or living in the air, let us worship the perfect _Dhamma_ - (Law), revered by gods and men.” - - “Whatever spirits have come together here, either belonging to the - earth or living in the air, let us worship the perfect _Sangha_ - (community of monks), revered by gods and men.”—_Dhammapada_. Max - Müller. - - [3] “Earnestness is the path of immortality (Nirvana), - thoughtlessness the path of death. Those who are in earnest do not - die, those who are thoughtless are as if dead - already.”—_Dhammapada_. Max Müller. - - [4] “They, O Subhuti, will be endowed with the highest wonder - (with what excites the highest wonder). And in that place, O - Subhuti, there dwells the teacher (Sasa, often the name of - Buddha), or one after another holding the place of the wise - preceptor. (This may refer to a succession of teachers banding - down the tradition one to another.)”—_The Vagrakkhedika_. Max - Müller. - - “Subhuti, know that this man has acquired knowledge of the most - excellent and desirable of all Laws; and if the place where this - Sutra 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.”—_Kin-Kong-King_. Beal. - - [5] “The praises of the _Bana_ (Law) are a favourite subject with - the native authors.... The discourses of Buddha are as a divine - charm to cure the poison of evil desire; a divine medicine to heal - the disease of anger; a lamp in the midst of the darkness of - ignorance; a fire, like that which burns at the end of a Kalpa, to - destroy the evils of repeated existence; a meridian sun to dry up - the mud of covetousness; a great rain to quench the flame of - sensuality; a thicket to block up the road that leads to the - _Narakas_ (place of the wicked); a ship in which to sail to the - opposite shore of the ocean of existence; a collyrium for taking - away the eye-film of heresy; a moon to bring out the night-blowing - lotus of merit; a succession of trees bearing immortal fruit, - placed here and there, by which the traveller may be enabled to - cross the desert of existence; ... a straight highway by which to - pass to the incomparable wisdom; a door of entrance to the eternal - city of Nirvana; ... a treasury of the best things it is possible to - obtain; and a power by which may be appeased the sorrow of every - sentient being.”—_Eastern Monachism_. Spence Hardy. - - - - -[Chapter 13] - -Upon that occasion, Subhuti enquired of the Lord Buddha, saying: -“Honoured of the Worlds! by what name shall this Scripture be known, -that we may regard it with reverence?” The Lord Buddha replied, -saying: “Subhuti, this Scripture shall be known as _The Diamond -Sutra_,[1] ‘The Transcendent Wisdom,’ by means of which we reach ‘The -Other Shore.’ By this name you shall reverently regard it! And why? -Subhuti, what the Lord Buddha declared as ‘transcendent wisdom’ by -means of which we reach ‘the other shore,’ is not essentially -‘transcendent wisdom’—in its essence it transcends all wisdom.” - -The Lord Buddha addressed Subhuti, saying:[2] “What think you? Did the -Lord Buddha formulate a precise system of Law or doctrine?” Subhuti -replied, saying: “Honoured of the Worlds! The Lord Buddha did not -formulate a precise system of Law or doctrine.” - -The Lord Buddha addressed Subhuti, saying: “What think you? within the -myriad worlds which comprise this universe, are the atoms of dust -numerous?”[3] Subhuti replied, saying: “Very numerous, Honoured of the -Worlds!” - -The Lord Buddha continuing his discourse, said: “Subhuti, the Lord -Buddha declares that all these ‘atoms of dust’ are not essentially -‘atoms of dust,’ they are merely termed ‘atoms of dust.’ The Lord -Buddha also declares that those ‘myriad worlds’ are not really ‘myriad -worlds,’ they are merely designated ‘myriad worlds.’” - -The Lord Buddha addressed Subhuti, saying: “What think you? Can the -Lord Buddha be perceived by means of his thirty-two bodily -distinctions?”[4] Subhuti replied, saying: “No! Honoured of the -Worlds! the Lord Buddha cannot be perceived by means of his thirty-two -bodily distinctions. And why? Because, what the Lord Buddha referred -to as his ‘thirty-two bodily distinctions,’ are not in reality ‘bodily -distinctions,’ they are merely defined as ‘bodily distinctions.’” - -The Lord Buddha addressed Subhuti, saying: “If a good disciple, -whether man or woman, day by day sacrificed lives innumerable as the -sands of the Ganges;[5] and if another disciple adhered with implicit -faith to a stanza of this Scripture, and diligently explained it to -others, the intrinsic merit of such a disciple would be relatively -greater than the other.”[6] - - [1] A Chinese annotator observes, that as the “diamond” excels all - other precious gems in brilliance and indestructibility, so also - the “wisdom” of this Sutra transcends and shall outlive all - other knowledge known to philosophy. - - [2] “Then what do you think, O Subhuti, is there anything that was - preached by the Tathagata? Subhuti said: Not indeed, O Bhagavat, - there is nothing that was preached by the Tathagata.”—_The - Vagrakkhedika_. Max Müller. - - It appears to be one of the distinctive features of primitive - Buddhism, that its founder made provision for the utmost - development of the human intellect, within the spheres of religion - and philosophy. According to the text of _The Diamond Sutra_, the - Lord Buddha evidently disclaims any suggestion on his part to - formulate a “precise system of Law or doctrine” corresponding to - the idea of a _creed_. - - [3] “Matter is infinitely divisible.”—_The World as Idea and - Will_. Schopenhauer. - - “After me repeat - Your numeration.... - By Pundarikas unto Padumas, - Which last is how you count the utmost grains - Of Hastagiri ground to finest dust.”—_The Light of Asia_. Sir - Edwin Arnold. - - “If the Buddha was not a materialist, in the sense of believing in - the eternal existence of material atoms, neither could he in any - sense be called a ‘spiritualist,’ or believer in the external - existence of abstract spirit. With him creation did not proceed - from an omnipotent spirit or mind evolving phenomena out of itself - by the exercise of will, nor from an eternal self-existing, - self-evolving germ of any kind. As to the existence in the - universe of any spiritual substance which was not matter and was - imperceptible to the senses, it could not be proved.”—_Buddhism_. - Sir Monier Williams. - - “Subhuti, all these countless particles of dust Tathagata declares - are no real particles; it is but an empty name by which they are - known. Tathagata declares that all these systems of worlds - composing the great chiliocosm are no real worlds; they are but - empty names.”—_Kin-Kong-King_. Beal. - - [4] “Characteristic physiological marks by which every Buddha may - be recognised.”—_Handbook of Chinese Buddhism_. Eitel. - - “Can Tathagata be known by the thirty-two signs (of a hero)?”—_The - Vagrakkhedika_. Max Müller. - - “The King saluted, and Queen Maya made - To lay her babe before such holy feet; - But when he saw the prince the old man cried - ‘Ah, Queen not so!’ and thereupon he touched - Eight times the dust, laid his waste visage there, - Saying, ‘O Babe! I worship! Thou art He! - I see the rosy light, the foot-sole marks, - The soft curled tendrils of the Swastika, - The sacred primal signs thirty-and-two, - The eighty lesser tokens. Thou art Buddh, - And thou wilt preach the Law and save all flesh - Who learn the Law.’”—_The Light of Asia_. - Sir Edwin Arnold. - - “Bright were the divine lineaments of his face, and as the Master - (of the Law) gazed in awe and holy reverence, he knew not how to - compare the spectacle; the body of Buddha and his Kashaya robe - were of a yellowish red colour, and from his knees upward the - distinguishing marks of his person were exceedingly glorious.”—_The - Life of Hiuen-Tsang_. Beal. - - [5] The Chinese expression _Shen-Ming_—life, invariably refers to - life in an ordinary material sense, and which may be offered in - sacrifice. But in Buddhist philosophy there is a spiritual - _Atman_, which can be disposed of only by knowledge. - - [6] “Were any one to fill the bowl of Buddha with the choicest - food, or to present oil, sugar, honey, medicaments in the greatest - abundance, or to build thousands of _Wiharas_ (monasteries or - temples) splendid as those of Anuradhapura (an ancient city in - Ceylon, the Anurogrammum of Ptolemy), or to present an offering to - Buddha like that of Anepidu (a rich merchant of Sewet), the - hearing or reading of one stanza of the _Bana_ (Law) would be more - meritorious than all.”—_Eastern Monachism_. Spence Hardy. - - - - -[Chapter 14] - -Upon that occasion, the venerable Subhuti, hearing the text of this -scripture proclaimed, and profoundly realising its meaning, was moved -to tears. Addressing the Lord Buddha, he said: “Thou art of -transcendent wisdom, Honoured of the Worlds! The Lord Buddha in -expounding this supreme canon of Scripture, surpassed in perspicuity -every exposition previously heard by me, since my eyes[1] were -privileged to perceive this most excellent wisdom. Honoured of the -Worlds! In years to come, if disciples hearing this scripture -proclaimed, and having within their minds a pure and holy faith, -engender true concepts of the ephemeral nature of phenomena—we ought -to realise that the cumulative merit of such disciples will be -intrinsic and wonderful. Honoured of the Worlds! The true concept of -phenomena is, that these are not essentially phenomena, and hence the -Lord Buddha declared that they are merely termed phenomena.” - -“Honoured of the Worlds! having heard this unprecedented Scripture, -faith, clear understanding, and firm resolve to observe its precepts, -follow as a natural sequence. If, in future ages, disciples destined -to hear this Scripture, likewise believe, understand, and observe its -precepts, their merit will incite the highest wonder and praise.[2] -And why? Because, the minds of those disciples[3] will have outgrown -such arbitrary ideas of phenomena as an entity, a being, a living -being, or a personality. And why? Because, the entity is in reality -non-entity; and a being, a living being, or a personality, are ideas -equally nebulous and hypothetical.[4] Wherefore, discarding every -arbitrary idea of phenomena, the wise and wholly enlightened were -severally designated Buddha.”[5] - -The Lord Buddha, assenting, said unto Subhuti: “If, in future ages, -disciples destined to hear this Scripture, neither become perturbed by -its extreme modes of thought,[6] nor alarmed by its lofty -sentiments,[7] nor apprehensive about realising its high -ideals[8]—these disciples also, by their intrinsic merit, will incite -superlative wonder and praise.” - -“Subhuti, what the Lord Buddha referred to as the first _Paramita_[9] -(charity), is not in reality the first _Paramita_, it is merely termed -the first _Paramita_” - -“Subhuti, regarding the third _Paramita_ (endurance), it is not in -reality a _Paramita_, it is merely termed a _Paramita_. And why? -Because, in a previous life, when the Prince of Kalinga[10] -(‘Kaliradja’) severed the flesh from my limbs and body, at that time I -was oblivious to such arbitrary ideas of phenomena as an entity, a -being, a living being, or a personality. And why? Because, upon that -occasion, when my limbs and body were rent asunder, had I not been -oblivious to such arbitrary ideas as an entity, a being, a living -being, or a personality, there would have originated within my mind, -feelings of anger and resentment.” - -“Subhuti, five hundred incarnations ago,[11] I recollect that as a -recluse practising the ordinances of the Kshanti-Paramita,[12] even -then I had no such arbitrary ideas as an entity, a being, a living -being, or a personality. Therefore, Subhuti, an enlightened disciple -ought to discard as being unreal and illusive, every conceivable form -of phenomena.[13] In aspiring to supreme spiritual wisdom, the mind -ought to be insensible to every sensuous influence, and independent of -everything pertaining to sound, odour, taste, touch, or Law. There -ought to be cultivated a condition of complete independence of mind; -because, if the mind is depending upon any external aid, it is -obviously deluded—there is in reality nothing external to depend -upon.[14] Therefore, the Lord Buddha declared that in the exercise of -charity, the mind of an enlightened disciple ought not to depend upon -any form of phenomena. Subhuti, an enlightened disciple desirous to -confer benefits upon the whole realm of being, ought thus to be -animated in the exercise of charity.”[15] - -The Lord Buddha, in declaring the “unreality of phenomena,” also -affirmed “that the whole realm of sentient life is ephemeral and -illusory.”[16] - -“Subhuti, the sayings of the Lord Buddha are true, credible, and -immutable. His utterances are neither extravagant nor chimerical. -Subhuti, the plane[17] of thought to which the Lord Buddha attained, -cannot be explained in terms synonymous with reality or non-reality.” - -“Subhuti, in the exercise of charity, if the mind of an enlightened -disciple is not independent of every Law, he is like unto a person -having entered impenetrable darkness, and to whom every object is -invisible. But an enlightened disciple, discharging the exercise of -charity with a mind independent of every Law, is like unto a person -having the power of vision, in the meridian glory of the sunlight, and -to whom every object is visible.” - -“Subhuti, in future ages, if a good disciple, whether man or woman, -rigorously studies and observes the text of this Scripture; the Lord -Buddha, by means of his Buddhic wisdom,[18] entirely knows and -perceives that for such a disciple there is reserved a cumulative -merit, immeasurable and illimitable.” - - [1] “As one raises what has been overthrown, or reveals what has - been hidden, or tells the way to him who has gone astray, or holds - out an oil lamp in the dark that those who have eyes may see the - objects, even so by the venerable Gotama in manifold ways the - _Dhamma_ (Law) has been illustrated.”—_Dhammapada_. Max Müller. - - [2] “The chief of the priests of that establishment (the Jayendra - convent) was a man of high moral character. He observed with the - greatest strictness the religious rules and ordinances. He was - possessed of the highest intelligence, and acquainted with all the - points of a true disciple. His talents were eminent; his spiritual - powers exalted; and his disposition affectionate.”—_The Life of - Hiuen-Tsang_. Beal. - - [3] “They had within themselves the possession of a power by which - all objective truth could be presented to their intellectual - vision. They, therefore, partook of what in other systems would be - regarded as divinity.”—_Eastern Monachism_. Spence Hardy. - - [4] “They have been divided into existing and non-existing, real - and unreal, by those who had wrong notions; other laws also, of - permanency, of being produced, of birth from something already - produced, are wrongly assumed.”—_Saddharma-Pundarika_. H. Kern. - - [5] “But, O Bhagavat, there will not arise in them any idea of a - self, of a being, of a living being, of a person, nor does there - exist for them any idea of no-idea. And why? Because, the idea of - a self is no-idea, the idea of a being is no-idea, the idea of a - living being is no-idea, the idea of a person is no-idea. And why? - Because, the blessed Buddhas are freed from all ideas.”—_The - Vagrakkhedika_. Max Müller. - - [6] ... “For birth and death - End hence for me and those who learn my Law.”—_The - Light of Asia_. Sir Edwin Arnold. - - [7] “As the Buddhist strove to reach a state of quietism or holy - meditation in this world, namely the state of the perfect disciple - or Arhat; so he looked forward to an eternal calm in the world to - come, Nirvana. Buddha taught that this end could only be attained - by the practice of virtue.”—_The Indian Empire_. Sir William Hunter. - - [8] “The heart of it is love, the end of it - Is peace and consummation sweet.”—_The - Light of Asia_. Sir Edwin Arnold. - - [9] The first of six _Paramita_—charity, morality, endurance, - energy, contemplation, wisdom—or means of attaining to Nirvana. - - “What the Tathagata preaches as the _Prajna-Paramita_, that was - preached also by innumerable Blessed Buddhas. Therefore it is - called the _Prajna-Paramita_,”—_The Vagrakkhedika_. Max Müller. - - [10] “An ancient kingdom S.E. of Kos’ala, a nursery of heretical - sects, the present Calingapatah, a town in the northern Circars - (Lat. 18° 15 N., Long. 85° 11 E.).”—_Handbook of Chinese - Buddhism_. Eitel. - - It is recorded that the Lord Buddha, in a previous incarnation, - was living in a mountainous region, strictly observing the - monastic vows. The Prince of Kalinga, a cruel and dissolute ruler, - having organised a hunting expedition, visited the secluded - region, accompanied by numerous ladies of his harem. Fatigued by - the excitement of the chase, the prince fell into a deep siesta. - Meantime, the ladies resolved upon a short excursion along a - mountain path. Unexpectedly meeting the Lord Buddha, they were - greatly astonished at his dignified bearing and edifying - conversation. When the prince awoke from his siesta, he was - irritated to find that his ladies had disappeared. Instituting an - immediate search, he became filled with implacable rage upon - discovering them in the society of a hermit. The incident, as - narrated in the Chinese text, proved to be a distressing sequel to - the modest ladies’ innocent adventure. (Compare _Chinese - Annotations_, etc.) - - [11] “Various forms of pre-existence to the number of 500 or 550 - are recorded, in the course of which he (Buddha) marked his way up - through as many different stages of transmigration from the lowest - spheres of life to the highest, practising all kinds of - asceticism, and exhibiting in every form the utmost unselfishness - and charity.”—_Handbook of Chinese Buddhism_. Eitel. - - “I and thou, O Arjuna! have passed through many transmigrations. I - know all these.... Even though I am unborn, of changeless essence, - and the lord also of all which exist, yet, in presiding over - nature (Prakrita), which is mine, I am born by my own mystic power - (Maya). For whenever there is a relaxation of duty, ... and an - increase of impiety, I then reproduce myself for the protection of - the good.... I am produced in every age.”—_Bhagavad-Gita_. J. - Cockburn Thomson. - - [12] “Explained by patient endurance of insult. The virtue of - patience, implying constant equanimity under persecution, and - excluding hatred and revenge.”—_Handbook of Chinese Buddhism_. - Eitel. - - “Because, O Subhuti, I remember the past five hundred births, when - I was the _Rishi-Kshantivadin_ (preacher of endurance).”—_The - Vagrakkhedika_. Max Müller. - - [13] “Let (the Bodhisattva) be concentrated in mind, attentive, - ever firm as the peak of Mount Sumeru, and in such a state (of - mind) look upon all laws (and things) as having the nature of - space (as being void), permanently equal to space, without - essence, immovable, without substantiality. These, indeed, are the - Laws, all and for ever.”—_Saddharma-Pundarika_. H. Kern. - - [14] “Because what is believed is not believed (not to be depended - on).”—_The Vagrakkhedika_. Max Müller. - - [15] “Hence Buddha declares that the mind of a Bodhisatwa ought - not to rely on any formal act of charity. Subhuti, the Bodhisatwa - ought to distribute his almsgiving for the purpose of benefiting - the whole mass of sentient creatures, and yet Tathagata 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.”—_Kin-Kong-King_. Beal. - - [16] Literally, “Every form of phenomena is really _not_ phenomena; - every form of sentient life is in reality _not_ sentient life.” - - [17] The Buddhist term, _Fah_ (Law). - - [18] “The omniscience of Buddha is not the knowledge of all - things, but the power of knowing whatever he wishes to know. In - opposition to other teachers, who deduce their doctrines from - certain previously assumed principles, and who may err either in - the data, or in the deductions from them. Buddha affirms of - himself that the complete field of truth is before him, that the - eye of wisdom to perceive it was obtained by him when he became a - Buddha; and whatever he desires to know he perceives perfectly, - and at one glance, without any reasoning process.”—(Rev. D. J. - Gogerly, in the _Ceylon Friend_. Quoted by R. Spence Hardy, in - _Eastern Monachism_). - - - - -[Chapter 15] - -The Lord Buddha addressed Subhuti, saying: “If a good disciple, -whether man or woman, in the morning, at noonday, and at eventide, -sacrificed lives innumerable as the sands of the Ganges, and thus -without intermission throughout infinite ages; and if another -disciple, hearing this Scripture proclaimed, steadfastly believed it, -his felicity would be appreciably greater than the other. But how much -greater must be the felicity of a disciple who transcribes the sacred -text, observes its precepts, studies its Laws, and repeats the -Scripture that others may be edified thereby?” - -“Subhuti, the relative importance of this Scripture may thus be -summarily stated: its truth is infinite; its worth incomparable; and -its merit interminable.” - -“The Lord Buddha delivered this Scripture specifically for those who -are entered upon the path which leads to Nirvana, and for those who -are attaining to the ultimate plane of Buddhic thought.[1] If a -disciple rigorously observes, studies, and widely disseminates the -knowledge of this Scripture, the Lord Buddha entirely knows and -perceives that for such an one there will be a cumulative merit, -immeasurable, incomparable, illimitable, and inconceivable. All such -disciples will be endowed with transcendent Buddhic wisdom and -enlightenment.[2] And why? Because, Subhuti, if a disciple takes -pleasure in a narrow or exclusive form of the Law,[3] he cannot -receive with gratification[4] the instruction of this Scripture, or -delight in its study, or fervently explain it to others. Subhuti, in -whatever place there is a repository for this Scripture, the whole -realm of spiritual beings ought to adore it; and reverencing it as a -sacred shrine,[5] ceremoniously surround it, scattering profusely -sweet-scented flowers, and pure odours of fragrant incense.”[6] - - [1] Literally, for the _ta-cheng-che_—those of the great vehicle, -_i.e._, the Mahayana faith. “They taught (the Mahayana school) -that there were two methods of salvation, or, so to speak, two -ways or two vehicles—the great and the little (Maha-Yana and -Hina-Yana)—and indeed two Bodhis or forms of true knowledge which -these vehicles had to convey (there was also a middle way). The -former was for ordinary persons, the latter for beings of larger -talents and higher spiritual powers.”—_Buddhism_. Sir Monier -Williams. - - “Therefore let one always be thoughtful, and avoid (gross) - pleasures; having abandoned them, let him cross the stream, after - baling out the ship, and go to the other shore - (Nirvana).”—_Dhammapada_. Max Müller. - - [2] “All these beings will equally remember the _Bodhi_ (the - highest Buddhic knowledge), will receive it and understand - it.”—_The Vagrakkhedika_. Max Müller. - - “All men being one with _ho-tan_ (Gautama?) Tathagata, arrive at - the state of the unsurpassed, just, and enlightened - (heart).”—_Kin-Kong-King_. Beal. - - The Chinese phrase “_ho-tan-Ju-Lai_,” may mean to bear upon the - person evidences of the Lord Buddha. Compare the statement of the - apostle Paul, “I bear in my body evidences of the Lord Jesus - Christ.” - - [3] Those disciples associated with the _Siao-Fah_ (little Law, - the Hinayana school of Buddhist thought), are rather ungraciously - referred to by a Chinese commentator as “rootless stems”; by which - we are reminded of the Hindoo aphorism, “from the absence of a - root within the root, all things are rootless.” - - [4] When the Lord Buddha delivered the Sutra known as the _Lotus - of the Good Law_, it is recorded that five thousand followers - forsook him, owing to what they regarded as a grave difficulty in - complying with its intensely abstruse doctrines. - - [5] “In these two places also Topes (where relics of Buddha are - deposited and safeguarded) have been built, both adorned with - layers of all the previous substances (gold, silver, pearls, - coral, cornelian, glass, and crystal). The kings, ministers, and - peoples of the kingdoms vie with one another in making offerings - at them. The trains of those who come to scatter flowers and light - lamps at them never cease.”—_The Travels of Fa-Hien_. Legge. - - This descriptive scene concerning the endless trains of pilgrims - who lit their lamps at the sacred shrine, may recall to our minds - the beautifully expressed line in Sophocles’ _Œdipus Coloneus_, - thus rendered by Professor Jebb, _The torch-lit strand_ of Eleusis. - - [6] “Then the king, with his assembled ministers and all the - priests belonging to the capital (of Kashmir), advanced to the - preaching hall (_Dharmasala_) and escorted him (the Master of the - Law) onwards, being altogether something like a thousand men, with - standards and parasols, with incense and flowers filling the - roads. When they met (the Master of the Law) they all performed a - humble salutation, and spread before him countless flowers as - religious offerings.”—_The Life of Hiuen-Tsang_. Beal. - - - - -[Chapter 16] - -The Lord Buddha, continuing, addressed Subhuti, saying: “If a good -disciple, whether man or woman, devoted to the observance and study of -this Scripture, is thereby despised, or lightly esteemed,[1] it is -because that in a previous life there had been committed some grievous -transgression, followed now by inexorable retribution.[2] But, -although in this life despised or lightly esteemed, the compensating -merit thus acquired will cause the transgression of a former life to -be fully expiated, and the disciple adequately recompensed by the -attainment of supreme spiritual wisdom.” - -“Furthermore, Subhuti, numberless ages ago, I recollect that before -the advent of Dipankara Buddha, there were myriad Buddhas before whom -I served and received religious instruction, my conduct being entirely -blameless and without reproach. But, in the ages to come, if a -disciple be enabled to rigorously observe and to study the text of -this Scripture, the merit thus acquired will so far exceed the measure -of my merit in the service of those myriad Buddhas, that it cannot be -stated in terms of proportion, nor comprehended by means of any -‘analogy.’” - -“Again, Subhuti, in future ages, if a good disciple, whether man or -woman, be enabled to rigorously observe and to study consecutively the -texts of this Scripture, were I to elaborate either the nature or -extent of this merit, those who heard it might become delirious, or -entirely doubt its credibility.[3] Subhuti, it is necessary to -realise, that as the meaning of this Scripture is beyond ordinary -comprehension, the scope of its fruitful rewards is equally -incomprehensible.”[4] - - [1] “Whoever reviles Buddha or his disciple, be he a wandering - mendicant, or a householder, let one know him as an - outcast.”—_Sutta-Nipata_. V. Fausböll. - - [2] “Whatever evil deeds these beings have done in a former birth, - deeds that must lead to suffering, those deeds these beings, owing - to their being overcome, after they have seen the Law, will - destroy, and they will obtain the knowledge of Buddha.”—_The - Vagrakkhedika_. Max Müller. - - “According to the Buddha ... all men must suffer in their own - persons either in the present life, or in future lives, the - consequences of their own acts.... The penalty of sin could not be - transferred to another—it could only be borne by the sinner - himself, just as the reward of virtue could only be enjoyed by the - virtuous man himself.”—_Hinduism_. Sir Monier Williams. - - [3] Literally, “become as doubtful as a fox.” - - [4] “For as the method and entire meaning of this Sutra is not to - be described or entirely conceived, so the merit and happy - consequences of accepting it cannot be conceived or - described.”—_Kin-Kong-King_. Beal. - - - - -[Chapter 17] - -Upon that occasion, the venerable Subhuti addressed the Lord Buddha, -saying: “Honoured of the Worlds! if a good disciple, whether man or -woman, having desired to attain to supreme spiritual wisdom, what -immutable Law shall support the mind of that disciple, and bring into -subjection every inordinate desire?”[1] - -The Lord Buddha replied, saying: “A good disciple, whether man or -woman, ought thus to habituate his mind:[2] ‘I must become oblivious -to every idea of sentient life; and having become oblivious to every -idea of sentient life, there is _no one_ to whom the idea of sentient -life has become oblivious.’[3] And why? Because, Subhuti, if an -enlightened disciple retains within his mind such arbitrary ideas of -sentient life as an entity, a being, a living being, or a personality, -he has not attained to supreme spiritual wisdom. And why? Because, -Subhuti, there is no Law by means of which a disciple may be defined -as one having obtained supreme spiritual wisdom.”[4] - -The Lord Buddha addressed Subhuti, saying: “What think you? When the -Lord Buddha was a disciple of Dipankara Buddha, was there bequeathed -to him any Law whereby he attained to supreme spiritual wisdom?” -Subhuti replied, saying: “No! Honoured of the Worlds! inasmuch as I am -able to comprehend the meaning of the Lord Buddha’s discourse, when -the Lord Buddha was a disciple of Dipankara Buddha, there was no Law -bequeathed to him whereby he attained to supreme spiritual wisdom.” - -The Lord Buddha endorsed these words, saying:[5] “Truly there is no -Law by means of which the Lord Buddha obtained supreme spiritual -wisdom. Subhuti, if there existed a Law by means of which the Lord -Buddha obtained supreme spiritual wisdom, Dipankara Buddha would not -have foretold at my initiation, ‘In future ages[6] thou shalt become -Sakyamuni Buddha.’ But, in reality, there is no Law by means of which -supreme spiritual wisdom can be obtained. Therefore, at my initiation, -Dipankara Buddha foretold concerning me, ‘In future ages, thou shalt -become Sakyamuni Buddha.’ And why? Because, in the word _Buddha_.[7] -every Law is summarily and intelligibly comprehended.” “If a disciple -affirmed that the Lord Buddha attained to supreme spiritual wisdom, it -is necessary to state that there is no Law whereby this condition of -mind can be realised. The supreme spiritual wisdom to which the Lord -Buddha attained, cannot, in its essence, be defined as real or unreal. -Thus, the Lord Buddha declared that the ordinarily accepted term, ‘the -Buddhic Law,’ is synonymous with every moral and spiritual Law. -Subhuti, what are ordinarily declared to be ‘systems of Law,’ are not -in reality ‘systems of Law,’ they are merely termed ‘systems of Law.’” - -The Lord Buddha enquired of Subhuti, saying: “Can you imagine a man -having a great physical body?” Subhuti replied, saying: “The Lord -Buddha, discoursing upon the proportions of a physical body, did not -maintain for these any _real_ greatness, therefore it is merely termed -‘a great body.”’ - -The Lord Buddha, thereupon, addressed Subhuti, saying: “Thus it is -with an enlightened disciple: if he were to expatiate after this -manner, ‘I must become oblivious to every idea of sentient life,’[8] -he could not be described as fully enlightened. And why? Because, -there is no Law whereby a disciple can be approved as ‘fully -enlightened.’[9] Therefore, the Lord Buddha declared that within the -realm of spiritual Law, there is neither an entity, a being, a living -being, nor a personality.” - -The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple -were to speak in this wise, ‘I shall create numerous Buddhist -kingdoms,’ he could not be designated ‘fully enlightened.’ And why? -Because, the Lord Buddha, discoursing upon ‘creating numerous Buddhist -kingdoms,’ did not affirm the idea of creating numerous ‘material’ -Buddhist kingdoms, hence the ‘creation of numerous Buddhist kingdoms’ -is merely a figure of speech. Subhuti, the Lord Buddha declared that a -disciple may be regarded as ‘truly enlightened,’ whose mind is -thoroughly imbued with the Law of non-individuality.”[10] - - [1] “Let a man restraining all these remain in devotion.... For - he, whose senses are under his control, possesses spiritual - knowledge. Attachments to objects of sense arise in a man who - meditates upon them; from attachment arises desire; from desire - passion springs up; from passion comes bewilderment; from - bewilderment, confusion of the memory; from confusion of the - memory, destruction of the intellect; from destruction of the - intellect, he perishes.”—_Bhagavad-Gita_. J. Cockburn Thomson. - - [2] “He should thus frame his thought: all things must be - delivered by me in the perfect world of Nirvana.... And why? - Because, O Subhuti, there is no such thing as one who has entered - on the path of the Bodhisattva.”—_The Vagrakkhedika_. Max Müller. - - [3] “Such scenes as the following, illustrating the beliefs of the - time and the locality, would not seldom occur. A wayfarer in the - country of the Getæ (Jats) (Afghanistan) knocks at the door of a - Brahman family. A young man within answers: ‘There is No One in - this house.’ The traveller was too well taught in Buddhism not to - know the meaning of this philosophical nihilism, and at once - answered, ‘Who is No One?’ The young man, when he heard this, felt - that he was understood. A kindred spirit was outside. Hurriedly he - opened the door, and invited the stranger to enter. The visitor - was the patriarch of the time (seventeenth), with staff and rice - bowl, travelling to teach and make new disciples.”—_Chinese - Buddhism_. Edkins. - - [4] Most writers on the Buddhist faith and religion have occasion - to refer to the series of events which culminated in the Lord - Buddha obtaining “supreme enlightenment.” The founder of the - Buddhist faith, dissatisfied with the practice of asceticism, and - disappointed by his unfaithful disciples, walked meditatively - towards the river Nairanjara, where Sujata, “the daughter of a - neighbouring villager,” provided him with his morning meal. - Seating himself under a sacred Bo-Tree, immediately he became - engaged in the severest of mental conflicts. The Buddhist authors - describe their Master as sitting “sublime,” “calm,” and “serene” - throughout the sustained assault of a “visible” and wicked - tempter, assisted by legions of evil spirits. So unrelenting was - the fierce encounter, that the forces of nature shook and were - convulsed under the dreadful onslaught. As the day advanced, the - spiritual elements in Buddha’s nature gradually gained the - ascendency; and when he became “fully enlightened,” there was - revealed to him an antidote for human woe. The mind of the Lord - Buddha thereafter assumed an aspect of perfect peace; “and in _the - power over the human heart of inward culture, and of love to - others_,” the great Teacher discovered a foundation of Truth, - where, with assurance of faith, he could securely rest. As Milton - regarded “Paradise” to be “regained” in the wilderness, and not on - Calvary; in like manner the Buddhist poets indicate a belief that - the experience of their Master under the Bo-Tree was the most - eventful in his history. That is the reason they regard the - Bo-Tree with a reverence resembling the Christian veneration of - the Cross. (Compare Davids’ _Buddhism_.) - - [5] Buddha said: “Right! Right! Subhuti, there is in truth no - fixed Law (by which) Tathagata attained this condition. Subhuti, - if there had been such a Law, then Dipankara 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 - Sakyamuni,’ so that because there is indeed no fixed Law for - attaining the condition of ‘the perfect heart,’ on that account it - was Dipankara Buddha delivered his prediction in such - words.”—_Kin-Kong-King_. Beal. - - [6] “To the pious Buddhist it is a constant source of joy and - gratitude that ‘the Buddha,’ not only then, but in many former - births, when emancipation from all the cares and troubles of life - was already within his reach, should again and again, in mere love - for man, have condescended to enter the world, and live amidst the - sorrows inseparable from finite existence.”—_Buddhism_. T. W. Rhys - Davids. - - [7] “And why, O Subhuti, the name of Tathagata? It expresses ‘true - suchness.’ And why Tathagata, O Subhuti? It expresses that ‘he had - no origin.’ And why Tathagata, O Subhuti? It expresses ‘the - destruction of all qualities.’ And why Tathagata, O Subhuti? It - expresses ‘one who has no origin whatever.’ And why this? Because, - O Subhuti, ‘no origin is the highest goal.’”—_The Vagrakkhedika_. - Max Müller. - - The familiar word Buddha, seems to convey to devout Buddhist - minds, a meaning consonant with the ethical idea of Love, as - understood generally by the followers of Christ. Within it are - potential spiritual elements, which, according to their judgment, - perfectly fulfil the Law. The Chinese text, _Ju-Lai-che, - chi-chu-fah-ru-i_, may bear the following interpretation, _Buddha - is the One in whom all Laws become intelligible_. With this - particular definition before us, and bearing in mind the general - substance of the Mahayana faith, we may perhaps appreciate the - sense in which the distinguished missionary, Dr Richard of - Shanghai, ventured to render the Chinese term _Ju-Lai_ (Buddha), - in a translation of Asvaghocha’s _The Awakening of Faith_, by the - English synonym God. Few Christians would controvert the statement - _that God, is the One in whom all Laws become intelligible!_ - - [8] “And if a Bodhisattva were to say: ‘I shall deliver all - beings,’ he ought not to be called a Bodhisattva. And why? Is - there anything, O Subhuti, that is called a Bodhisattva? Subhuti - said: ‘Not indeed!’ Bhagavat said: ‘Those who were spoken of as - beings, beings indeed, O Subhuti, they were spoken of as no beings - by the Tathagata, and, therefore, they are called beings. - Therefore Tathagata says: “All beings are without self, all beings - are without life, without manhood, without personality.”’”—_The - Vagrakkhedika_. Max Müller. - - “Subhuti, 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.... Hence Buddha says that all things ought to be without any - individual distinction.”—_Kin-Kong-King_. Beal. - - [9] “The fountain of knowledge is the pure, bright, - self-enlightening mind.”—_Twan-Tsi-Sin-Yao_ (_Tang Dynasty_). - Compare Edkins’ _Chinese Buddhism_. - - [10] “A Bodhisattva, O Subhuti, who believes that all things are - without self, he has faith, he is called a noble-minded - Bodhisattva by the holy and fully enlightened Tathagata.”—_The - Vagrakkhedika_. Max Müller. - - In the _Mo-Wei-Sutra_, the ordinary concepts of an entity, a - being, a living being, or a personality, are referred to as - _blots_ or _stains_ upon the mind. - - - - -[Chapter 18] - -The Lord Buddha enquired of Subhuti, saying: “What think you? Does the -Lord Buddha possess the physical eye?” Subhuti assented, saying: -“Honoured of the Worlds! the Lord Buddha truly possesses the physical -eye.” - -The Lord Buddha enquired of Subhuti, saying: “What think you? Does the -Lord Buddha possess the divine or spiritual eye?” Subhuti assented, -saying: “Honoured of the Worlds! the Lord Buddha truly possesses the -divine or spiritual eye.” - -The Lord Buddha enquired of Subhuti, saying: “What think you? Does the -Lord Buddha possess the eye of wisdom?” Subhuti assented, saying: -“Honoured of the Worlds! the Lord Buddha truly possesses the eye of -wisdom.” - -The Lord Buddha enquired of Subhuti, saying: “What think you? Does the -Lord Buddha possess the eye of truth?”[1] Subhuti assented, saying: -“Honoured of the Worlds! the Lord Buddha truly possesses the eye of -truth.” - -The Lord Buddha enquired of Subhuti, saying: “What think you? Does the -Lord Buddha possess the Buddhic eye?” Subhuti assented, saying: -“Honoured of the Worlds! the Lord Buddha truly possesses the Buddhic -eye.”[2] - -The Lord Buddha enquired of Subhuti, saying: “What think you? -Concerning the sands of the Ganges, did the Lord Buddha declare that -these were grains of sand?” Subhuti assenting, said: “Honoured of the -Worlds! the Lord Buddha declared that these were grains of sand.” - -The Lord Buddha enquired of Subhuti, saying: “What think you? If there -were as many rivers Ganges as there are grains of sand in the Ganges, -and if there were as many Buddhist worlds as the grains of sand in -those innumerable rivers, would these Buddhist worlds be numerous?” -Subhuti replied, saying: “Honoured of the Worlds! these Buddhist -worlds would be very numerous.” - -The Lord Buddha, continuing, addressed Subhuti, saying: “Within these -innumerable worlds, every form of sentient life, with their various -mental dispositions, are entirely known to the Lord Buddha.[3] And -why? Because, what the Lord Buddha referred to as their ‘various -mental dispositions,’ are not in reality their ‘various mental -dispositions,’ these are merely termed their ‘various mental -dispositions.’ And why? Because, Subhuti, dispositions of mind, or -modes of thought, whether relating to the past, the present, or the -future, are alike unreal and illusory.” - - [1] The Chinese _Fah-Yen_—literally, Eye of the Law. - - “The second of the three great treasures is called _Dhamma_, or in - Singhalese, _Dharmma_. This word has various meanings, but is here - to be understood in the sense of Truth. It is not unfrequently - translated ‘the Law,’ but this interpretation gives an idea - contrary to the entire genius of Buddhism. The _Dharmma_ is - therefore emphatically the Truth.”—_Eastern Monachism_. Spence - Hardy. - - [2] “Supernatural talents, which the founder of Buddhism, - Sakyamuni, is believed to have acquired in the night before he - became Buddha, and which every Arhat takes possession of by means - of the fourth degree of _Dhyana_ (abstract contemplation). Most - Chinese texts reckon six such talents, while the Singhalese know - only five. Sometimes, however, only five are mentioned.”—_Handbook - of Chinese Buddhism_. Eitel. - - The physical eye has an ordinary local function. The divine or - spiritual eye has a universal function. The eye of wisdom is - affiliated with the Law, and attests its immutability. The eye of - truth is exegetical and synthetical. The Buddhic eye is the - instrument of salvation.—_Chinese Annotation_. - - [3] “Bhagavat said, as many beings as there would be in all those - worlds, I know the manifold trains of thought of them all. And - why? Because, what was preached as the trains of thought, the - trains of thought indeed, O Subhuti, that was preached by - Tathagata as no train of thoughts, and therefore it is called the - train of thoughts. And why? Because, O Subhuti, a past thought is - not perceived, a future thought is not perceived,, and the present - thought is not perceived.”—_The Vagrakkhedika_. Max Müller. - - “Gautama himself was very early regarded as omniscient, and - absolutely sinless. His perfect wisdom is declared by the ancient - epithet of Samma-Sambuddha, ‘the completely enlightened one,’ - found at the commencement of every Pali text; and at the present - day in Ceylon, the usual way in which Gautama is styled is - _Sarwajnan-Wahanse_, ‘the venerable omniscient one.’ From his - perfect wisdom, according to Buddhist belief, his sinlessness - would follow as a matter of course.”—_Buddhism_. T. W. Rhys Davids. - - - - -[Chapter 19] - -The Lord Buddha addressed Subhuti, saying: “What think you? If a -disciple, having obtained all the treasures of this universe,[1] were -to bestow these in the exercise of charity, would such a disciple -consequently enjoy a considerable merit?” Subhuti assenting, said: -“Honoured of the Worlds! such a disciple would consequently enjoy a -very considerable merit.”[2] - -The Lord Buddha thereupon addressed Subhuti, saying: “If there were -any real or permanent quality in merit, the Lord Buddha would not have -spoken of such merit as ‘considerable.’ It is because there is neither -a tangible nor material quality in merit, that the Lord Buddha -referred to the merit of that disciple as ‘considerable.’” - - [1] The seven treasures—gold, silver, pearls, coral, cornelian, - glass, and crystal. - - [2] “Because, what was preached as a stock of merit, a stock of - merit indeed, O Subhuti, that was preached as no stock of merit by - the Tathagata, and therefore it is called a stock of merit. If, O - Subhuti, there existed a stock of merit, Tathagata would not have - preached a stock of merit, a stock of merit indeed!”—_The - Vagrakkhedika_. Max Müller. - - Within the meaning of the Buddhic Law, charity is purely a - spiritual concept; and merit consequent upon fulfilling the Law of - charity, must have a purely spiritual realisation. This is the - sense in which the Lord Buddha referred to merit as - “considerable.”—_Chinese Annotation_. - - - - -[Chapter 20] - -The Lord Buddha addressed Subhuti, saying: “What think you? Can the -Lord Buddha be perceived by means of his perfect material body?”[1] -Subhuti replied, saying: “Honoured of the Worlds! it is improbable -that the Lord Buddha can be perceived by means of his perfect material -body. And why? Because, what the Lord Buddha referred to as a ‘perfect -material body,’ is not in reality a ‘perfect material body,’ it is -merely termed a ‘perfect material body.’” - -The Lord Buddha addressed Subhuti, saying: “What think you? Can the -Lord Buddha be perceived by means of any physical phenomena?”[2] -Subhuti replied, saying: “Honoured of the Worlds! it is improbable -that the Lord Buddha can be perceived by means of any physical -phenomena. And why? Because, what the Lord Buddha referred to as -‘physical phenomena,’ are not in reality ‘physical phenomena,’ these -are merely termed ‘physical phenomena.’” - - [1] “The first of the Buddha’s bodies is the _Dharma-Kaya_ (body - of the Law), supposed to be a kind of ethereal essence of a highly - sublimated nature and co-extensive with space. This essence was - believed to be eternal, and after the Buddha’s death, was - represented by the Law or doctrine (_Dharma_) he taught.” - - “The second body is the _Sambhoga-Kaya_, ‘body of conscious - bliss,’ which is of a less ethereal and more material nature than - the last. Its Brahmanical analogue appears to be the intermediate - body (belonging to departed spirits) called _Bhoga-Deha_, which is - of an ethereal character, though composed of sufficiently gross - (Sthula) material particles to be capable of experiencing - happiness or misery.” - - “The third body is the _Nirmana-Kaya_, ‘body of visible shapes and - transformations,’ that is to say, those various concrete material - forms in which every Buddha who exists as an invisible and eternal - essence, is manifested on the earth or elsewhere for the - propagation of the true doctrine.”—_Buddhism_. Sir Monier Williams. - - [2] “What think you then, O Subhuti, is a Tathagata to be seen - (known) by the shape of his visible body? Subhuti said, not - indeed, a Tathagata is not to be seen (known) by the shape of his - visible body. And why? Because, what was preached as the shape of - the visible body, the shape of the visible body indeed, that was - preached by Tathagata as no-shape of the visible body, and - therefore it is called the shape of the visible body.”—_The - Vagrakkhedika_. Max Müller. - - Herein is exemplification of the surpassing excellence of - spiritual phenomena: although outwardly possessed of the - thirty-two primal signs of a Buddha, there were also the essential - evidences of those marvellous spiritual perfections which - constitute the _real_ Buddha.—_Chinese Annotation_. - - - - -[Chapter 21] - -The Lord Buddha addressed Subhuti, saying: “Do not affirm that the -Lord Buddha thinks thus within himself, ‘I ought to promulgate a -system of Law or doctrine.’ Have no such irrelevant thought! And why? -Because, if a disciple affirmed that the Lord Buddha promulgated a -system of Law or doctrine, he would defame the Lord Buddha, being -manifestly unable to understand the purport of my instruction. -Subhuti, regarding the promulgation of a ‘system of Law or doctrine,’ -there is in reality no ‘system of Law or doctrine’ to promulgate, it -is merely termed a ‘system of Law or doctrine.’”[1] - -Upon that occasion, the virtuous and venerable Subhuti enquired of the -Lord Buddha, saying: “Honoured of the Worlds! in ages to come, will -sentient beings destined to hear this Law,[2] engender within their -minds the essential elements of faith?” The Lord Buddha replied, -saying: “Subhuti, it cannot be asserted that these are sentient -beings, or that these are not sentient beings. And why? Because, -Subhuti, regarding ‘sentient beings,’ the Lord Buddha declared that in -reality these are not ‘sentient beings,’ they are merely termed -‘sentient beings.’” [3] - - [1] “Bhagavat said: What do you think, O Subhuti, does Tathagata - think in this wise: the Law has been taught by me? Subhuti said: - Not indeed, O Bhagavat, does the Tathagata think in this wise: the - Law has been taught by me. Bhagavat said: If a man should say that - the Law has been taught by the Tathagata, he would say what is not - true; he would slander me with untruth which he has learned. And - why? Because, O Subhuti, it is said the teaching of the Law, the - teaching of the Law indeed, O Subhuti, there is nothing that can - be perceived by the name of the teaching of the Law.”—_The - Vagrakkhedika_. Max Müller. - - Eminent wisdom possesses the natural beauty of a pellucid stream, - flowing swiftly between rugged mountain crags; but a mind at rest - from ‘systems of Law or doctrine,’ is reminiscent of the - loveliness of a waterfall, frozen into shining icicles, and - resplendent in the light of the moon.—_Chinese Annotation_. - - [2] “He is the best of all guides of men, no other being is like - unto him; he is like a jewel, of imperishable glory, who hears - this Law with a pure heart.”—_The Buddha-Karita_. E. B. Cowell. - - [3] “Bhagavat said: These, O Subhuti, are neither beings nor - no-beings. And why? Because, O Subhuti, those who were preached as - beings, beings indeed, they were preached as no-beings by the - Tathagata, and therefore they are called beings.”—_The - Vagrakkhedika_. Max Müller. - - Although these are ordinarily referred to as sentient beings, - there are spiritual elements in their real natures, which place - them in a category only imperfectly described by the term - “sentient beings”; but possessing also evident material qualities, - it might be an error to assert that these are not “sentient - beings”; hence the declaration of the Lord Buddha, “they are - merely termed sentient beings.”—_Chinese Annotation_. - - - - -[Chapter 22] - -Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! -did the Lord Buddha, in attaining to supreme spiritual wisdom, obtain -nothing of a real or tangible nature?” The Lord Buddha replied, -saying: “In attaining to supreme spiritual wisdom, not a vestige of -Law or doctrine was obtained,[1] and therefore it is termed ‘supreme -spiritual wisdom.’” - - [1]“To affirm the existence of anything real or tangible in the - nature of the Law, would be tantamount to being firmly bound by - the Law; but to affirm that ‘not even the vestige of Law or - doctrine was obtained,’ is the equivalent of being absolutely free - from the Law.”—_Yen-Ping_ (a Chinese monk). - - “Buddha said: ‘True, true, Subhuti! 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.’”—_Kin-Kong-King_. Beal. - - - - -[Chapter 23] - -The Lord Buddha addressed Subhuti, saying: “This Law is coherent and -indivisible,[1] it is neither ‘above’ nor ‘below,’[2] therefore it is -termed ‘supreme spiritual wisdom.’ It excludes such arbitrary ideas as -an entity, a being, a living being, or a personality; but includes -every Law pertaining to the cultivation of goodness.[3] Subhuti, what -were referred to as ‘Laws pertaining to goodness,’ these the Lord -Buddha declared are not in reality ‘Laws pertaining to goodness,’ they -are merely termed ‘Laws pertaining to goodness.’”[4] - -[1] The Abbé Dubois in his valuable book, _Hindu Manners, Customs, -and Ceremonies_, carefully observes that amongst the attributes -which the Jains ascribe to the Supreme Being, the first is that He -is “one” and “indivisible”; and this observation of the learned -Abbé becomes quite illuminating, when we remember the intimate -relationship which has existed between the Jains and the Law of -Buddha. - - [2] “Within it first arose desire, the primal germ of mind, - Which nothing with existence links, as sages searching find. - The cord, transversely stretched, that spanned this universal - frame, - Was it beneath? was it above? can any sage proclaim?” - - “Progress of the Vedic religion towards abstract conceptions of - the Deity.” J. Muir (_Journal of the Royal Asiatic Society_). - - [3] “Free from self, free from life, free from personality, that - highest perfect knowledge is always the same, and thus known with - all good things. And why? Because, what was preached as good - things, good things, indeed, O Subhuti, they were preached by the - Tathagata as no-things, and therefore are they called good - things.”—_The Vagrakkhedika_. Max Müller. - - “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 practices all the rules - of virtuous conduct will forthwith attain this condition. But, - Subhuti, when we speak of rules of virtuous conduct, Tathagata - declares that these rules are after all no real and lasting rules; - the term is but a mere name,”—_Kin-Kong-King_. Beal. - - [4] The six Paramita—charity, morality, endurance, energy, - contemplation, wisdom, comprehended under the term “Laws - pertaining to goodness,” merely constitute an open door by means - of which disciples are ushered into the presence of - truth.—_Chinese Annotation_. - - - - -[Chapter 24] - -The Lord Buddha addressed Subhuti, saying: “If within this universe of -universes, the seven treasures[1] were heaped together, forming as -many great elevations as there are Sumerus, prince of mountains, and -these treasures bestowed entirely in the exercise of charity; and if a -disciple were to select a stanza of this Scripture, rigorously observe -it, and diligently explain it to others, the merit[2] thus obtained -would so far exceed the former excellence, that it cannot be stated in -terms of proportion, nor comprehended by any analogy.”[3] - - [1] Gold, silver, pearls, coral, cornelian, glass, and crystal. - - [2] “And whosoever in days when the good Law is abolished, abandons - love for his own body and life, and proclaims day and night these - good words—pre-eminent is his merit from this.” - - “He obtains a glorious and endless splendour who teaches even one - word thereof; he will not miss one consonant nor the meaning who - gives this Sutra to others.” - - “Therefore let those who are endowed with lofty ambitions, always - hear this Law which causes transcendent merit; let them hear it - and gladly welcome it and lay it up in their minds and continually - worship the three jewels (the Buddha, the Law, and the assembly of - monks) with faith.”—_Buddha-Karita_. E. B. Cowell. - - [3] “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.”—_Kin-Kong-King_. Beal. - - - - -[Chapter 25] - -The Lord Buddha addressed Subhuti, saying: “What think you? You -disciples, do not affirm that the Lord Buddha reflects thus within -himself, ‘I bring salvation to every living being.’ Subhuti, entertain -no such delusive thought! And why? Because, in reality there are no -living beings to whom the Lord Buddha can bring salvation.[1] If there -were living beings to whom the Lord Buddha could bring salvation, the -Lord Buddha would necessarily assume the reality of such arbitrary -concepts as an entity, a being, a living being, and a personality. -Subhuti, what the Lord Buddha adverted to as an entity, is not in -reality an entity; it is only understood to be an entity, and believed -in as such, by the common, uneducated people. Subhuti, what are -ordinarily referred to as the ‘common, uneducated people,’ these the -Lord Buddha declared to be not merely ‘common, uneducated people.’”[2] - - [1] As the primordial human mind is void and quiescent, so also is - the wisdom of this Sutra full and overflowing. Therefore, hearing - the text of this Sutra expounded, and meditating upon its truth, - there are formed spontaneously within the minds of those living - beings, all the essential elements of salvation. As these mature - and develop into a Law of spiritual liberty, the Lord Buddha - obviously relinquishes every duty consonant with the idea of a - delegated Saviour.—_Chinese Annotation_. - - “What do you think then, O Subhuti, does a Tathagata think in this - wise: beings have been delivered by me? You should not think so. - And why? Because, there is no being that has been delivered by the - Tathagata. And if there were a being, O Subhuti, that had been - delivered by the Tathagata, then Tathagata would believe in a - self, a being, a living being, and a person. And what is called a - belief in self, O Subhuti, that is preached as a no-belief by the - Tathagata. And this is learned by children and ignorant persons, - and they who were preached as children and ignorant persons, O - Subhuti, were preached as no-persons by the Tathagata, and - therefore they are called children and ignorant persons.”—_The - Vagrakkhedika_. Max Müller. - - [2] “Difference there is in beings endowed with bodies, but - amongst men this is not the case, the difference amongst men is - nominal only.”—_Dhammapada_. Max Müller. - - “Worldly profit is fleeting and perishable, religious (holy) profit - is eternal and inexhaustible; a man though a king is full of - trouble, a common man who is holy, has everlasting - rest.”—_Fo-Sho-Hing-Tsan-King_. Beal. - - - - -[Chapter 26] - -The Lord Buddha addressed Subhuti, saying: “Can the Lord Buddha be -perceived by means of his thirty-two bodily distinctions?”[1] Subhuti -replied, saying: “Even so,[2] the Lord Buddha can be perceived by -means of his thirty-two bodily distinctions.” - -The Lord Buddha, continuing, said unto Subhuti: “If by means of his -thirty-two bodily distinctions it were possible to perceive the Lord -Buddha, then the Lord Buddha would merely resemble one of the great -wheel-turning kings.”[3] - -Subhuti thereupon addressed the Lord Buddha, saying: “Honoured of the -Worlds! According as I am able to interpret the Lord Buddha’s -instruction, it is improbable that the Lord Buddha may be perceived by -means of his thirty-two bodily distinctions.” - -Thereafter, the “Honoured of the Worlds” delivered this sublime Gatha: - - “I am not to be perceived by means of any visible form, - Nor sought after by means of any audible sound; - Whosoever walks in the way of iniquity, - Cannot perceive the blessedness of the Lord Buddha.”[4] - - [1] “This probably refers to the auspicious signs discovered in - Sakyamuni at his birth, which left it open whether he would become - a king or a Buddha.”—_The Vagrakkhedika_. Max Müller. - - [2] Subhuti failed to apprehend the idea - as expressed by the Lord Buddha, and - inadvertently replied, saying: “Even so, Even - so.”—_Chinese Annotation_. - - [3] “The portends troubled, till his dream readers - Augured a prince of earthly dominance, - A Chakravartin, such as rise to rule - Once in a thousand years.”—_The - Light of Asia_. Sir Edwin Arnold. - - “A king who rules the world, and causes the wheel of doctrine - everywhere to revolve. The great Asoka (King of Central India, who - reigned near Patna, about 150–200 years after the demise of - Buddha) was a ‘wheel king.’ The word is Chakravarti in Sanscrit, - from Chakra ‘wheel,’ the symbol of activity, whether of Buddha in - preaching, or of kings like Asoka in ruling.”—_Chinese Buddhism_. - Edkins. - - “Those of the Bikkhus who carry in their hearts the words of - excellent knowledge that is immeasurable, who are free from bonds, - whose fame and power and glory no man can weigh, who (in imitation - of their master) keep the royal chariot wheel of the kingdom of - righteousness rolling on, who have reached perfection in - knowledge.”—_Questions of King Milinda_. T. W. Rhys Davids. - - [4] The following Gatha, translated by Max Müller, and concluding - the twenty-sixth section of _The Vagrakkhedika_, is not - incorporated in the Chinese text. - - “A Buddha is to be seen (known) from the Law; - For the Lords (Buddha) have the Law-Body; - And the nature of the Law cannot be understood, - Nor can it be made to be understood.” - - - - -[Chapter 27] - -The Lord Buddha said unto Subhuti: “If you think thus within yourself -‘The Lord Buddha did not, by means of his perfect bodily distinctions, -obtain supreme spiritual wisdom,’ Subhuti, have no such deceptive -thought! Or if you think thus within yourself, ‘In obtaining supreme -spiritual wisdom, the Lord Buddha declared the abrogation of every -Law,’ Subhuti, have no such delusive thought! And why? Because, those -disciples who obtain supreme spiritual wisdom, neither affirm the -abrogation of any Law, nor the destruction of any distinctive quality -of phenomena.”[1] - - - [1] “What do you think then, O Subhuti, has the highest perfect - knowledge been known by the Tathagata by the possession of signs? - You should not think so, O Subhuti. And why? Because, the highest - perfect knowledge will not be known by the Tathagata through the - possession of signs. Nor should anybody, O Subhuti, say to you - that the destruction or annihilation of anything is proclaimed by - those who have entered on the path of the Bodhisattvas.”—_The - Vagrakkhedika_. Max Müller. - - “Subhuti, if you should think thus, ‘Tathagata, by means of his - personal distinctions has attained to the unsurpassable - condition,’ you would be wrong.... But, Subhuti, 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.”—_Kin-Kong-King_. Beal. - - Concerning the phenomena of Law, if these were abrogated and - entirely discarded, where would the mind receive its guiding - light, or the human spirit its power of discernment? To attempt a - process of reasoning apart from such necessary postulates as the - distinctive qualities of Law and phenomena, would prove to be as - futile as an effort to cross a river without a raft, and would - inevitably end in oblivion.—_Chinese Annotation_. - - - - -[Chapter 28] - -The Lord Buddha addressed Subhuti, saying: “If an enlightened -disciple, in the exercise of charity, bestowed as considerable an -amount of the seven treasures as might fill worlds numerous as the -sands of the Ganges; and if a disciple, realising that within the -meaning and purport of the Law, there is no abstract individual -existence,[1] perfects himself in the virtue of endurance, this latter -disciple will have a cumulative merit, relatively greater than the -other. And why? Because, enlightened disciples are entirely unaffected -by considerations of ‘reward or merit.’” - -Subhuti thereupon enquired of the Lord Buddha, saying: “Honoured of -the Worlds! in what respect are enlightened disciples unaffected by -considerations of ‘reward or merit’?” The Lord Buddha replied, saying: -“Enlightened disciples do not aspire, in a spirit of covetousness, to -rewards commensurate with their merit; therefore, I declare that they -are entirely unaffected by considerations of ‘reward or merit.’”[2] - - [1] “And if a Bodhisattva acquired endurance in selfless and - uncreated things, then he would enjoy a larger stock of merit, - immeasurable and innumerable.”—_The Vagrakkhedika_. Max Müller. - - “Nothing in this world is single, - All things by a law divine - In one another’s being mingle.”—Shelley. - - [2] “Subhuti asked Buddha: World-honoured One! what is this you - say, that Bodhisatwas cannot be said to appreciate reward? - ‘Subhuti, the reward which a Bodhisatwa enjoys ought to be - connected with no covetous desire; this is what I mean by - non-appreciation of reward.’”—_Kin-Kong-King_. Beal. - - This passage, concluding the twenty-eighth section of _The Diamond - Sutra_, not being incorporated in the translation of _The - Vagrakkhedika_ by Max Müller, may be suggestive of a noteworthy - interpolation in the Chinese text, or is it a probable lacuna in - the Sanscrit MSS.? - - - - -[Chapter 29] - -The Lord Buddha addressed Subhuti, saying: “If a disciple asserts that -the Lord Buddha comes or goes, sits or reclines, obviously he has not -understood the meaning of my discourse. And why? Because, the idea -‘Buddha’ implies neither coming from anywhere, nor going to anywhere, -and hence the synonym ‘Buddha!’”[1] - - [1] “And why? Because the word Tathagata means one who does not go - to anywhere, and does not come from anywhere, and therefore he is - called the Tathagata (truly come), holy and fully - enlightened.”—_The Vagrakkhedika_. Max Müller. - - “That which is Tathagata has no where whence to come, and no where - whither he can go, and is therefore named - Tathagata.”—_Kin-Kong-King_. Beal. - - In the heavens above, we cannot discern a place whence he came, - nor whither he may return. In his holy, immaculate, and - marvellously endowed body, were manifested plenary spiritual - powers.—_Hua-Yen-Sutra_. - - Like drifting clouds, like the waning moon, like ships that sail - the ocean, like shores that are washed away—these are symbolic of - endless change. But the blessed Buddha, in his essential, absolute - nature, is changeless and everlasting.—_Yuen-Chioh-Sutra_. - - “If the pool be of pure water, the shining moon is reflected upon - its limpid surface; and yet we cannot affirm that the moon really - came from anywhere, or that it is actually in the pool. If the - pool be disturbed and the dense mud raised, immediately the bright - reflection becomes obscured; and yet we dare not affirm that the - moon has really gone to anywhere, or that it has actually departed - from the pool. It is entirely a question of the purity or impurity - of the water, and has no reasonable affinity with theories - concerning the existence or non-existence of the moon. So, also, - with the true concept of Buddha; only those whose minds are - immaculate in their pristine purity, can ever realise his - transcendent blessedness.”—_Chang-Shui_ (a Chinese monk). - - - - -[Chapter 30] - -The Lord Buddha addressed Subhuti, saying: “If a good disciple, -whether man or woman, were to take infinite worlds and ‘reduce’ them -to minute particles of dust; what think you, would the aggregate of -all those particles of dust be great?” Subhuti replied, saying: -“Honoured of the Worlds! the aggregate of all those particles of dust -would be exceedingly great. And why? Because, if all those were in -reality ‘minute particles of dust,’ the Lord Buddha would not have -declared them to be ‘minute particles of dust.’ And why? Because, the -Lord Buddha, discoursing upon ‘minute particles of dust,’ declared -that in reality those are not ‘minute particles of dust,’ they are -merely termed ‘minute particles of dust.’”[1] - -Subhuti continuing, addressed the Lord Buddha, saying: “Honoured of -the Worlds! what the Lord Buddha discoursed upon as ‘infinite worlds,’ -these are not in reality ‘infinite worlds,’ they are merely termed -‘infinite worlds.’ And why? Because, if these were in reality -‘infinite worlds,’ there would of necessity be unity and eternity of -matter. But the Lord Buddha, discoursing upon the ‘unity and eternity -of matter,’ declared that there is neither ‘unity’ nor ‘eternity of -matter,’ therefore it is merely termed ‘unity and eternity of matter.’” - -The Lord Buddha thereupon declared unto Subhuti, “Belief in the unity -or eternity of matter is incomprehensible;[2] and only common, -worldly-minded people, for purely materialistic reasons, covet this -hypothesis.” - - [1] These minute particles of dust, like the great worlds which - are composed of them, are deceptive forms of natural phenomena, - equally unreal and evanescent. The minute particles which we - observe floating in space, are carried hither and thither by - atmospheric currents, and eventually pass into regions beyond our - cognisance. So, also, with the immense worlds revolving in space; - their ever-recurring phenomena of light and darkness, heat and - cold, changing seasons, transient scenes of mountain and valley, - river and plain. These things indicate that all are ephemeral, and - entirely subject to irrevocable laws of change and decay.—_Chinese - Annotation_. - - “Because, what was preached as a mass of many atoms by the - Tathagata, that was preached as no-mass of atoms by the Tathagata, - and therefore it is called ‘a mass of many atoms.’”—_The - Vagrakkhedika_. Max Müller. - - “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!”—_Kin-Kong-King_. Beal. - - [2] “Bhagavat said, and a belief in matter itself, O Subhuti, is - inestimable and inexpressible; it is neither a thing nor a - no-thing, and this is known by children and ignorant - persons.”—_The Vagrakkhedika_. Max Müller. - - “Annihilation of matter is inconceivable, but annihilation of all - its forms and qualities is conceivable.” _The World as Idea and - Will_. Schopenhauer. - - If the worlds were real and permanent, they would always retain - their original forms and primordial natures, and be subject - neither to the influence of time nor the Law of change.—_Chinese - Annotation_. - - “Subhuti, 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.”—_Kin-Kong-King_. Beal. - - This noteworthy statement seems to militate against some opinions - expressed in Europe regarding the Buddhist theory of “matter.” - According to our Chinese text, it does not appear that Sakyamuni - Buddha categorically denied the “presence” or “existence” of - matter in the universe, but endeavoured rather to indicate the - diversified and evanescent nature of its “forms” and “qualities.” - Many devout Buddhists regard even the smallest particle of dust as - containing a mysterious and elusive element—probably what we are - disposed to term “a spiritual element,” or “principle of life”—and - these are not unreasonably regarded as being altogether - inscrutable, and therefore “incomprehensible.” - - - - -[Chapter 31] - -The Lord Buddha addressed Subhuti, saying: “If a disciple affirmed -that the Lord Buddha enunciated a belief[1] that the mind can -comprehend the idea of an entity, a being, a living being, or a -personality; what think you, Subhuti, would that disciple be -interpreting aright the meaning of my discourse?” Subhuti replied, -saying: “Honoured of the Worlds! that disciple would not be -interpreting aright the meaning of the Lord Buddha’s discourse. And -why? Because, Honoured of the Worlds! discoursing upon comprehending -such ideas as an entity, a being, a living being, and a personality, -it was declared that these are entirely unreal and illusive, and -therefore they are merely termed an entity, a being, a living being, -and a personality.” - -The Lord Buddha thereafter addressed Subhuti, saying:[2] “Those who -aspire to the attainment of supreme spiritual wisdom ought thus to -know, believe in, and interpret phenomena. They ought to eliminate -from their minds every tangible evidence of every visible object. -Subhuti, concerning ‘visible objects,’ the Lord Buddha declared that -these are not really ‘visible objects’ they are merely termed ‘visible -objects.’” - - [1] “Because, O Subhuti, if a man were to say that belief in self, - belief in a being, belief in life, belief in personality, had been - preached by the Tathagata, would he be speaking truly? Subhuti - said, not indeed, Bhagavat, he would not be speaking truly. And - why? Because, what was preached by the Tathagata as a belief in - self, that was preached as no-belief, therefore it is called - belief in self.”—_The Vagrakkhedika_. Max Müller. - - In these words are exemplified another profound aspect of Buddhist - doctrine. Apart from interesting questions concerning the - existence of an entity, a being, a living being, or a personality, - another problem seems to arise regarding our ability to entirely - perceive or “comprehend” those admitted abstract ideas. If we - interpret aright the Buddhist doctrine, there are variously - compounded within those abstract ideas, so many elusive spiritual - elements, that the human mind is incapable of resolving them by - any process of reasoning. In short—an entity, a being, a living - being, or a personality, represents to the Buddhist mind, much - more than it attempts to express in terms of philosophy. - - [2] “Thus then, O Subhuti, are all things to be perceived, to be - looked upon, and to be believed by one who has entered upon the - path of the Bodhisattvas. And in this wise are they to be - perceived, to be looked upon, and to be believed, neither in the - idea of a thing, nor in the idea of a no-thing? And why? Because - by saying: the idea of a thing, the idea of a thing indeed, it has - been preached by the Tathagata as the no-idea of a thing.”—_The - Vagrakkhedika_. Max Müller. - - “Subhuti, 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. Subhuti, these very characteristics of - which we speak are after all no characteristics, but a mere - name.”—_Kin-Kong-King_. Beal. - - - - -[Chapter 32] - -The Lord Buddha addressed Subhuti, saying: “If a disciple, having -immeasurable spheres filled with the seven treasures,[1] bestowed -these in the exercise of charity; and if a disciple, whether man or -woman, having aspired to supreme spiritual wisdom, selected from this -Scripture a stanza comprising four lines, then rigorously observed it, -studied it, and diligently explained it to others; the cumulative -merit of such a disciple would be relatively greater than the other.” - -“In what attitude of mind should it be diligently explained to -others?[2] Not assuming the permanency or the reality of earthly -phenomena, but in the conscious blessedness of a mind at perfect -rest.[3] And why? Because, the phenomena of life may be likened unto a -dream, a phantasm, a bubble,[4] a shadow, the glistening dew, or -lightning flash, and thus they ought to be contemplated.” - -When the Lord Buddha concluded his enunciation of this Scripture,[5] -the venerable Subhuti, the monks,[6] nuns, lay-brethren and sisters, -all mortals, and the whole realm of spiritual beings, rejoiced -exceedingly, and consecrated to its practice, they received it and -departed. - - [1] Gold, silver, pearls, coral, cornelian, glass, and crystal. - - [2] “The wise man, the preacher, who wishes to expound this Sutra, - must absolutely renounce falsehood, pride, calumny, and envy.... - He is always sincere, mild, forbearing; ... he must feel affection - for all beings who are striving for enlightenment ... they are - greatly perverted in their minds, those beings who do not hear, - nor perceive ... the mystery of the Tathagata. Nevertheless will I, - who have attained this supreme, perfect knowledge, powerfully bend - to it the mind of every one (Burnouf, _par la force de mes - facultés surnaturelles_), whatever may be the position he - occupies, and bring about that he accepts, understands, and - arrives at full ripeness.”—_Saddharma-Pundarika_. H. Kern. - - [3] “By contemplation are obtained those conditions through which - is eventually gained that supreme calm, undecaying, immortal - state, which is so hard to be reached.”—_Buddha-Karita_. E. B. - Cowell. - - “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.”—_Kin-Kong-King_. - Beal. - - “And how should he explain it? As in the sky: stars, darkness, a - lamp, a phantom, dew, a bubble, a dream, a flash of lightning, and - a cloud—thus should we look upon the world (all that was - made).”—_The Vagrakkhedika_. Max Müller. - - [4] “_Fa-Hien_ stayed at the dragon Vihara till after the summer - retreat, and then, travelling to the south-east for seven Yojanas, - he arrived at the city of Kanyakubja, lying along the Ganges.... - At a distance from the city of six or seven _Le_, on the west, on - the northern bank of the Ganges, is a place where Buddha preached - the Law to his disciples. It has been handed down that his - subjects of discourse were such as ‘The bitterness and vanity (of - life), as impermanent and uncertain,’ and that ‘The body is as a - “bubble” or foam on the water.’”—_Travels of Fa-Hien_. Legge. - - [5] “Thus spake the Bhagavat enraptured; the elder Subhuti, and - the friars, nuns, the faithful lay men and women, and the - Bodhisattvas also, and the whole world of gods, men, evil spirits - and fairies, praised the preaching of the Bhagavat.”—_The - Vagrakkhedika_. Max Müller. - - [6] “The vow of ‘obedience’ was never taken by the Buddhist monks - and nuns, and in this it may be noticed a fundamental difference - between them and monastic orders in the West: mental culture, not - mental death, was the aim set before the Buddhist ascetic by the - founder of his faith.”—_Buddhism_. T. W. Rhys Davids. - - - “_As when men, travelling, feel a glorious perfume sweet - Pervading all the country side, and gladdening them, infer at once, - ‘Surely ’tis giant forest trees are flowering now!’ - So, conscious of this perfume sweet of righteousness - That now pervades the earth and heavens, they may infer: - ‘A Buddha, infinitely great, must once have lived!’_” - - - - - INDEX - - - Alexandria, 20 - - Alms-bowl, 3, 5 - - Almsgiving, 2 - - Anagami, 31, 32 - - Ananda, 11, 12 - - Anepidu, 51 - - Anniversaries, 37 - - Anta-Kalpas, 42 - - Anuradhapura, 51 - - Anurogrammum, 51 - - Apatti, 28 - - Aranyaka, 35, 36, 37 - - Arhat, 31, 32, 33, 34, 35, 55, 78 - - Ari-Hat, 32 - - Arjuna, 57 - - Arnold (Sir Edwin), 11, 18, 21, 29, 40, 42, 48, 50, 55, 94 - - Arya, 31, 32 - - Aryagiti, 26 - - Arya-Marga, 32 - - Ascetic, 21 - - Asiatic, 89 - - Asoka, 94, 95 - - Asurus, 44 - - Asvaghocha, 9, 74 - - Atman, 51 - - Atoms, 48 - - Attavada, 12 - - _αὐτοδιδακτος_, 38 - - _Awakening of Faith_, 9, 74 - - - _Bacche (The)_, 20 - - Bana, 35, 45, 51 - - Beal, 7, 10, 15, 24, 26, 28, 36, 39, 43, 45, 49, 50, etc. - - Benares, 2 - - Benefactions, 3 - - _Bhagavad-Gita_, 8, 23, 34, 58, 68 - - Bhagavat, 23, 26, 38, 47, 54, 80, 85, 87, 103, 105, 110 - - Bhoga-Deha, 83 - - Bikkhus, 95 - - Bikshu, 7 - - Bikshuni, 7 - - Bodhi, 6, 35, 62, 63 - - Bodhisattva, 6, 38, 39, 58, 59, 69, 75, 76, 97, 98, 99, 106, 110 - - Bo-Tree, 70, 71 - - Brahman, 69 - - Brahmanas, 1 - - Brahmanical, 83 - - Brahmanism, 17 - - Buddha, 1, 3, 4, 5, 8, 9, 18, etc. - - _Buddha-Karita_, 86, 91, 109 - - Buddhaphalam, 32 - - Buddhas, 7, 11, 25, 28 - - Buddhaship, 6, 15, 32 - - Buddhic, 27 - - Buddhism, 13, 14, 16, 19, 41, 49, 63, 72, 80, 83, 110 - - Burnouf, 108 - - - Calingapatah, 56 - - Calvary, 71 - - Ceylon, 80 - - _Ceylon Friend_, 61 - - Chakra, 95 - - Chakravartin, 94, 95 - - Chang-Ming, 20 - - Chang-Shui, 101 - - Chiliocosms, 43, 49 - - China, 5, 19 - - _Chinese Buddhism_, 2, 7, 9, 37, 39, 40, 69 - - Chioh-Hsien, 11 - - Christ, 8, 23, 40, 63, 73 - - Christians, 74 - - Chuan-Fah-Luen, 14 - - Chuang-Yen, 39 - - Circars, 56 - - Coral, 25, 43, 64, 81, 107 - - Cornelian, 25, 43, 64, 81, 107 - - Cowell, E. B., 86, 91, 109 - - Creed, 47 - - Cross, 71 - - Crystal, 25, 43, 64, 81, 107 - - - Danataka Aranyaka, 35 - - Davids, T. W. Rhys, 13, 29, 31, 80, 95, 110 - - Davis, Sir John Francis, 19 - - Dewa-Loka, 30 - - Devas, 31 - - Dhamma, 27, 34, 44, 52 - - _Dhammapada_, 34, 44, 52, 63, 93 - - Dhammo, 78 - - Dharma, 30, 35, 83 - - Dharma Aranyaka, 35 - - Dharma-Kaya, 17, 82 - - Dharmasala, 65 - - Dharmma, 27 - - _Diamond Sutra, The_, 37, 47 - - Dipankara Buddha, 37, 38, 67, 71, 72, 73 - - Djatakas, 2 - - Dubois (the Abbé), 88 - - - _Eastern Monachism_, 4, 5, 16, 21, 27, 30, 35, 36, 38, 46, 51, 53, - 61, 78 - - Edkins, 2, 7, 9, 39, 40, 69 - - Egypt, 20 - - Eitel, 1, 2, 6, 11, 13, 26, 28, 31, 32, 35, 37, 49, 56, 57, 58, 79 - - Elburz, 40 - - Eleusis, 65 - - _Enlightenment of Ananda_, 12 - - Euripides, 20 - - Europe, 20, 104 - - - Fa-Hien, 2, 65, 109 - - Fah, 14, 60 - - Fah-Ai, 14 - - Fah-Lien, 14 - - Fah-Luen, 14 - - Fah-Men, 14 - - Fah-Ming, 14 - - Fah-Pao, 14 - - Fah-Shen, 16 - - Fah-Wang, 14 - - Fah-Yen, 78 - - Fairies, 110 - - Faith, 3, 27 - - Fausböll, 23, 27 - - Fei-Fuh-Fah, 28 - - _Fo-Sho-Hing-Tsan-King_, 93 - - Fox, 67 - - Fuh-Ko, 32 - - Fuh-Tu, 39 - - - Gandhara, 5 - - Ganges, 2, 42, 51, 61, 79, 98, 109 - - Gatha, 26, 95 - - Gautama, 63, 80 - - German, 20 - - Getæ, 69 - - Girdle, 3 - - Glass, 25, 43, 64, 81, 107 - - God, 21, 74 - - Gods, 110 - - Gogerly, Rev. D. J., 61 - - Gold, 25, 43, 64, 81, 107 - - Gondophares, 9 - - Gotama, 52 - - Greek, 20 - - Gunga, 42 - - Hardy, Spence, 4, 16, 21, 27, 30, 35, 36, 38, 46, 51, 53, 61, 78 - - Hastagiri, 48 - - Hero, 50 - - Hinayana, 64 - - Hindoo, 64 - - _Hindu Manners, Customs, and Ceremonies_, 88 - - _Hinduism_, 66 - - Hiuen-Tsang, 2, 50, 53, 65 - - Ho-Ru-To-Lo-San-Mao-San-Pu-Ti, 7 - - Ho-Tan-Ju-Lai, 63 - - _Hua-Yen-Sutra_, 100 - - Hunter, Sir William, 55 - - Huxley, 10 - - - Icicles, 86 - - _Idea and Will, The World as_, 48, 103 - - Immortality, 44 - - Immortals, 2 - - India, 7, 20 - - _Indian Empire, The_, 55 - - Indo-Scythic, 9 - - I-Wu-Wei-Fah, 25 - - - Jains, 88 - - Jayendra, 53 - - Jesus, 18 - - Jeta, 2, 4 - - Jewels, 91 - - - Kalinga, 56 - - Kaliradja, 56 - - Kalpa, 45 - - Kanyakubja, 109 - - Kashaya, 50 - - Kashmir, 65 - - Kasina, 36 - - Kern, H., 39, 58, 108 - - Khaloupas’ Waddhaktinka, 4 - - Kin-Kong-King, 7, 10, 15, 24, 26, 28, 36, 39, 45, 49, 59, etc. - - Kingdoms, 38, 40, 76 - - Kos’ala, 56 - - Kshanti, 58 - - Kshantivadin, 58 - - Kwa-Yuh, 33 - - - Lao-Tsz, 28 - - _Lay Sermons_, 10 - - Le, 109 - - Legge, 65, 109 - - _Light of Asia (The)_, 11, 18, 21, 29, 34, 40, 42, 48, 50, 55, 94, - etc. - - _Lotus of the Good Law_, 64 - - Love, 73 - - - Ma-Ming, 9 - - Madhyades’a, 5 - - Mahasattvas, 7 - - Mahayana, 62 - - Mantras, 1 - - Matanga, 35 - - Materialist, 48 - - Maya, 50, 58 - - Meitreya (Buddha), 5 - - _Memoirs sur les Contrées Occidentales_, 2 - - Mencius, 33 - - Mendicant, 4 - - Metamorphosis, 9 - - Mieh-Tu, 10 - - Milinda, 4, 29, 31, 33, 36, 95 - - Milton, 71 - - Mo-Ho-Sa, 7 - - _Mo-Wei-Sutra_, 77 - - Muir (J.), 89 - - Müller (Max), 1, 25, 26, 30, 34, 39, 42, 44, 47, 52, 54, etc. - - Murray (Gilbert), 20 - - Myak, 7 - - - Nairanjara, 70 - - Narakas, 46 - - Needle, 3 - - Nibbana, 23 - - Nihilism, 69 - - Nimitta, 36 - - Nirmanakaya, 17, 83 - - Nirvana, 1, 7, 8, 10, 11, 17, 18, 23, 27, 28, 30, 31, 32, 44, 46, 55, - 62, 63, 69 - - Non-individuality, 76 - - Nuttara, 7 - - - _Œdipus Coloneus_, 65 - - O-siu-lo, 44 - - - Padumas, 48 - - Pali, 80 - - Paramita, 13, 55, 56, 90 - - Patna, 94 - - Path, 18 - - Paul (The Apostle), 8, 23 - - Pearls, 25, 43, 64, 81, 108 - - Persia, 5 - - Pilgrims, 2 - - Po-Ro-Po-Lo-Mi, 8 - - Prajna-Paramita, 9 - - Prakrita, 57 - - Prasenajit, 2 - - Priests, 4 - - Ptolemy, 51 - - Puh-Seng, 32 - - Pundarikas, 48 - - Pu-sa, 6 - - - _Questions of King Milinda_, 4, 29, 31 33, 36, 95 - - - Raft, 23 - - Rahat, 20 - - Rahatship, 35 - - Ran-Teng-Fuh, 37 - - Razor, 3 - - Regents, 40 - - Reincarnation, 30, 31 - - _Relation des Royaumes Buddhiques_, 5 - - Remusat, 5 - - Ren, 44 - - Richard (Dr), 74 - - Righteousness, 33 - - Rishi, 58 - - Robe, 3, 50 - - _Saddharma-Pundarika_, 39, 54, 58, 108 - - Sagara, 5 - - Sakkayaditthi, 12 - - Sakridagami, 30, 31 - - Sakyamuni, 2, 5, 9, 37, 72, 73, 78, 94, 104 - - Salvation, 10, 92, 93 - - Samadhi, 36 - - Sambhoga-Kaya, 83 - - Sambodhi, 7 - - Samma-Sambuddha, 80 - - Sangha, 44 - - San-Pao, 17 - - Sanscrit, 1, 7, 95, 99 - - Sarvanikchepa, 42 - - Sarwajnan-Wahanse, 80 - - Sasa, 45 - - Sattva, 6 - - Saviour, 92 - - Schelling, 20 - - Schopenhauer, 48, 103 - - Scripture, 9, 18, 19, 20, 26, 43, 45, etc. - - Scrotapatti, 28, 29 - - Seh-Shen, 16 - - Selfhood, 42 - - Sewet, 51 - - Shah-Tseh, 32 - - Shanghai, 74 - - Shelley, 98 - - Shen-Ming, 51 - - Shore, 23, 47 - - Shravasti, 2, 4, 6 - - Siao-Fah, 64 - - Signs, 50 - - Silver, 25, 43, 64, 107 - - Singhalese, 78 - - Siva, 17 - - Sivaism, 17 - - Sophocles, 65 - - Spawn, 9 - - Spirits, 44, 110 - - Spiritualist, 48 - - Sramana, 36 - - Srota, 28 - - S’ruti, 1 - - Sthula, 83 - - Subhuti, 6, 8, 13, etc. - - Sugata, 26 - - Sujata, 70 - - Sumeru, 40, 42, 58 - - Sutana, 2 - - Sutra, 1, 8, 27, 45, 47, 68, 77, 91, 92, 108 - - _Sutta-Nipata_, 23, 27, 66 - - Swastika, 50 - - Syria, 20 - - Sz-ti, 32 - - - Ta-Cheng-Che, 62 - - Talents, 78 - - Tang (dynasty), 76 - - Ta-Pi-Ku, 3 - - Tathagata, 25, 26, 38, 47, 49, 59, 63, 72, etc. - - Teacher, 3 - - Temples, 39 - - Tennyson, 23 - - Thomson (J. Cockburn), 8, 23, 34, 58, 68 - - Ti-Ching, 11 - - Tien, 44 - - Tien-Kong, 30 - - Ting-Kwang-Fuh, 37 - - Topes, 64 - - Treasures, 25, 43, 64, 81, 90, 107 - - Trimurti, 17 - - Triratna, 17 - - Truth, 27, 78, 79 - - Tsz-Ran-Choih-Sing, 25 - - Tuchita, 5 - - _Twan-Tsi-Sin-Yao_, 76 - - - Upadanas, 13 - - - _Vagrakkhedika (The)_, 25, 26, 28, 30, 39, 42, 45, 47, etc. - - Vais’ali, 5 - - Vedas, 1 - - Vedic, 89 - - Vice, 3 - - Vihara, 109 - - Virtue, 3 - - Vows, 19 - - - Waddhaktinka, 4 - - Waterfall, 86 - - Water-strainer, 3 - - West, 110 - - Wiharas, 51 - - Williams (Sir Monier), 49, 63, 66, 83 - - Wisdom, 3, 7, 8, 47 - - Wou-Wei, 24 - - Wu-Wei, Fah, 28 - - - Yen-Ping, 88 - - Yogi, 20 - - Yojanas, 109 - - _Yuen-Chioh-Sutra_, 100 - - - - - TRANSCRIBER’S NOTES. - - -This is an English translation of the Chinese version available -at: https://hdl.handle.net/2027/umn.319510013625058. - -The original printed text scans can be found -at: https://archive.org/details/cu31924022914588. - -Textual notes: - - 1. 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