T HE

D IA M O N D S U T R A
- EA N GH
I
N
C
CH IN G)
(

OR

P RA J

NA PA R A MITA
-

T RAN S LAT ED FR OM TH E CH IN ESE

W ITH AN IN T R ODU CT ION AND N OT ES
BY

W ILLIAM G EMMELL

LON D ON

KEGAN P AU L,

TR EN CH

TR B NER

co

B ROADWAY H OU S E, 6 8 7 4 CARTER LANE,

-

91 2
G:

LTD

EC

T H IS

V OL U ME

N SCRIB ED

IS R ES P EC F U LLY I

MY

TO

F R IE D

W I LL I AM N I V EN ESQ
,

BY

TH E AUTHOR

P R EF A C E

Engl i s h v ersi o n

l ate d
fro m th e Ch i ne se t e x t o f Kum araj iva ow e s i ts i n c e pt i on
t o s ucc e ss i ve c o n ve rsat i o n s w i t h a fri e n d p ro fo un dly
i nt e r es te d i n t h e i nt e rp r e tat io n o f o ri en t al sy st e m s o f
p h il o so p h y During th o se c o nv ersati on s rende rings int o
Engl i sh w e re m ade o f nu m e ro us p assage s fr om t h e wo rk s
o f Co n fu c i us Me n c i us and Lao Tsz
H av in g surve y e d b ri e y th o se fe r ti l e e l ds o f t h o ug h t
we p asse d by a nat ural t ran si t i o n i n t o th e de l e c tab l e
Buddh i st real m S om e passag e s fro m th e Clz z nese S u tr a s
c o m pr i s in g te x t s an d ann o tatio n s we re c on se c u ti ve ly
Ev e ntually i t was
e x am i n e d
an d v ar io u sly c o n s i de r e d
D i am on d S utra p e rh ap s o n e o f t h e
s ugg e st e d th at
m ost m e tap h y si cal o f t h e w o rk s as c ri b e d to B uddh a b e
c o n ve n ie nt ly re nder e d in to t h e Engl i s h l ang uag e
In o r de r t h at t h e rat h e r un fam i l i ar t e x t m igh t assu m e
due i nte ll i g i b i l i t y par alle l p assag es a n d n um e ro us ann o t a
t io n s w e r e s ubj o i ne d as th e pl easan t wo rk o f t ransl ati n g
pro c e eded Th e i dea of p rinti ng an d publ ishi ng th e t ext
see m e d t o fo ll o w as a n at ural s e q ue n ce
TH IS

of

Te D i a mon d S uzm

t ran s

'

l earne d Ch i n ese co m m e n tato r th us explaine d th e

k
l
As t h e diam o n d e x c e e ds all o t h e r
r at h e r s t ri i ng t i t e :
p r ec ious ge m s in b ri ll ianc e and i ndestruc ti bil it y ; s o al so
doe s t h e wi sdom o f 2 71: D i a m on d S utra t ransc e n d an d
l o th e r k n o wl e dg e k n o w n t o p h i l oso ph y
sh all o utl i v e al
1

V 11

P R EF A CE

v i ii

A lre ady t here

exist

Engl ish l ang uag e

i n th e

re n de r n

gs

fro m th e Sansc rit by Max Muller

and fro m th e Ch i nese by B e a!
Thi s n ew ve rsio n do e s
n o t se e k t o e nte r i nto ri v alr y wi t h t h ose e rudit e w o rk s ;
an d a p ossi bl e ap o lo gy wh i c h m igh t r eadi ly be o ff e re d f o r
t h e p ub l i cati on o f th i s m o de s t vo l um e i s t h at th e s c h o l arly
p roduc tio ns of Mull er a nd B e al i n th eir p resen t form s
are p e rh ap s sl ig htly i nacce ss ibl e to th e g eneral En gl i s h
of

D i amond S utra

r e ade r

wo ul d app ear th at th e p e c ul iar ch arm o f t h e B uddh i st

p h iloso p h y and th e re m arkab le purity of th e B uddh ist
faith are bec o mi ng m ore generall y app reciated i n Euro pe
Sh oul d t h i s i m p er fe c t r e nderi ng o f The D i amond S u tr a
e ve n i n t h e fai n te s t de re e
c o nrm th i s j ust sense o f
g
app r e c i at i o n or p ro v e a g e nt l e i nc e nt iv e t o furth e r e n qu i r y
t h e n i ts u ne xp e c t ed p ub li c at io n m ay p ro v e t o be no t
e n ti r e ly unj us ti e d
In re c o r di ng o ur m any o bl ig at io ns t o th ose s c h o l ar s
wh ose wo rk s were fre que ntl y c ons ult ed we also gi ve
e xp re ssi o n t o a h o p e th at no t h i ng o f i m p ort an c e i s o m itte d
wh i ch o ugh t to be grate fully ackn o wle dg ed
It m ay al so be p e rm i s s i bl e t o e x pr ess adm irati on o f t h e
pie ty and apprec iati on o f th e frie ndsh i p o f t ho s e l e arne d
m on k s i n Ce ntral Ch i na t o w h o m we are e verl as ti n g l y i n
de b te d f o r e ve n a sl i gh t i nit iat io n i nto th ose inex h aus ti bl e
tr ut h s w h ic h are alik e t h e h er i tag e and th e gl o ry o f th e
disc i pl e s o f B uddh a
A m o n g st th o se we sh oul d l i k e to
sp e c i fy are Chang Mi ng
t h e c h ie f m o nk (S en g K wan o f
)
Ch en Ch o u p re fe c t ure H u Nan and th e ag e d an d
aff e c ti onat e Chi o h H s i e n
It

WM

P OLL OKS HIELDS , GLAS GOW ,

S ep em be 1 9 1 2

G EMMELL

IN TR O D U CT IO N

val ue d an d wide ly
r e ad p h i l o s o p h i c al w ork s i n B uddh i st l i t erat ur e
It i s
v e ry p o p ular am o ngst arde nt B u ddhi sts i n Ch in a and
e x c e p t ing t h e l otu s o
f #26 Good L a w an d th e l eng
I en C/i i ng l p e rh ap s n o o th e r S ut ra as c ri b e d to B uddh a
i s re g arde d by t h e Ch i n e se w i th s o g re at e ste e m
In J ap an
D i a m ond S utra app e ars t o be p e ruse d
e x te n s i ve ly by w h at Max Mull e r 2 t e r m e d th e S h i n Go n
se c t foun de d by Ko B o a di s c i pl e o f th e r e n o w ne d p i l gri m
H i nen Tsan g ab out t h e ye ar 8 1 6 A D
Tn: D i a m ond S utra was w ri tt e n o r ig in ally i n S ansc r it
an d i n
p ro c ess o f t i m e transl ate d i nto t h e Ti b etan
C hin e se Mo ng o l an d Man c h u l an g uag e s
It re p r e se n t s
t h e Mah ay an a s c h o o l o f B u ddh i st t h o ugh t a s c h oo l
founded by Nagardj una 3 w h i ch o uri sh ed p rim arily at
l

D i a mon d S utra i s

on e o f t h e

m ost

Th e Sut ra o f rm e stabl i sh m e n t i n all do c tri ne ,

de sc r i bi ng cl e arl y t h e se c re t m e rit an d at tai n m en t s i n t h e

re l ig io u s l i fe o f Tat h agat a
( Co m p ar e Edk ins Clz i nese
1

B udd/z i rm )
2
S ee t h e p re fac e t o l c Vag r a ieknedika
3
A nat i ve o f W e st e rn In di a wh o l i v e d as a h e rm i t
un de r
an
Ar guna t re e , w h e nc e h e deri v ed h i s n am e
Co n ve rt e d by Kap i m ala, h e l ab o ure d i n S o uth ern In dia
H e i s t h e c h i e f re pt e
as th e fo ur t e e n th p at riarc h
se ntat i ve , if no t o ri gi nat or , o f th e Mah ay ana s ch oo l , t h e
.

1X

I N TRO D U CT I O N

Tch akuka,

f
fl
B uddh i s t

c e d app re c iably a co n
Ch ur c h
K eros i p u bl i sh ed an acc oun t
w h i ch i n te res tin g do c um ent

t h e r e a t e r i n ue n

and

p art o f th e
In th e y ear 1 8 3 6 Cso m o
of th e Ti b e tan t rans lati o n
m ay b e c o nsul te d i n Vo l XX o f t h e Asi a ti c R esear cnes

n
TIt: D i am ond S utra i s th ere in de sig at e d Th e S utra o f
Wonderful Eff e cts a t reati se b y m e ans of wh i ch Sakya
m uni B uddh a i nstruc t s S u bh ut i o n e o f h i s c ons pi c uo us
P a r a m i ta o f transc endent
disc i pl e s in l e P r aj n a
wi sdo m 1
To Kumaraj iva 2 a nat i ve o f Kash m i r wh o g ained

side rable

greatest ph ilosop h e r of th e B uddh is ts an d as suc h styl ed

H is
o ne of t h e fo ur suns w h i c h i ll u m i n ate th e w o rl d
own p e c ul iar t e net s h av e b e e n p e r p e t uate d b y a di st inc t
m e t ap h y si c al s c h ool c all e d Madh yam i k a ( Li t J u st e Mi li e u)
t h e c h arac te ris t i c s o f w h i c h are a s o p h i s t i c n ih i l i s m w h i c h
di ssolve s e very p ro p osi t io n i n t o a t h e s i s an d it s ant i th esis
h as
Th e s ou l
s ai d
an d den ie s b o t h
Nagardj una
i t i s n e i th er e ternal
nei t h e r ex i s t en c e n o r n o n ex i s te n c e
no r no n e t e rnal
n e ith e r ann i h il at e d by death no r non
Th e t e n e t s o f t h i s s c h oo l are c o ndense d i n
an nihil at e d
Nag ardj una s c o m m e nt ary o n t h e Mah ap raj n a P aram i ta
H e sp e n t t h e late r p ar t o f h i s l i fe i n a m onaste r y
S ast ra
at Ko sala
Aft e r
( corre ct date p ro babl y A D
h i s death h e re ce i ve d t h e t i t l e B o dh i sat tva
H e is t h e
m any S atras
auth or o f
( Co m p are Ei te ls H a ndbook
,

Clz i nese B udd/213m )

1
S ee t h e p re fac e t o l e Vag r a kklz edika
Kum araj iv a was re fe rr e d t o as o ne o f t h e fo ur sun s
o f B uddh i s m
(Tc h atvara S uryas ) H e lab oured i n Ch ina
as a m ost ac t i ve an d j udi ci ou s t ran slato r , an d i s c re dite d
with h avi ng i ntr o duc e d a n ew alph abet
One o f

Kum araj iv a s Ch i n e se de sig nat io n s Tung -S h eo m eant

t h at, al th oug h y oung i n y e ars , h e was rip e i n th e wi s do m

an d v i rtue s o f o ld ag e
p
o
m
are
Eit els H a ndbook of
(C
C[zi nese B uddh i sm )

I N TROD U CT I O N
disti n c t io n

as

is

38 4

m on k

of

c onc e de d

later

th e

th e

Chin dy nas ty 1

h o nour

(A D
.

h aving

of

rst

lated l e D i am ond S utr a into th e Ch inese lan guage

Of s ub se que nt Ch ine se t ran sl ati o ns p erh ap s t h e m ost
n ot e wo r th y i s t h e t e xt as c ri b e d t o th e s ch o l ar ly M uen
Il
sang
an d c om pl eted ab out th e m i ddl e o f t h e se v e nth
c entury 2
A r e nderi ng i n to Engl i sh o f Kum araj iva s Ch i n e se
tran sl at i o n was acc o m pl i sh e d by th e R e v S B eal an d
p ubl ish e d in The j ou r na l of th e R oyal Asia tic S oci ety
1 8 64 6 5
Th e te xt and G e r m an t ran slatio n o f th e Ti b e tan
v ersio n were publish e d i n 1 8 7 3 by M S ch m idt i n 271:
M em oi r es do IAoademi e S t P ter soourg Th e Mo ng o l ian
t ran s l ati o n was p resent e d by th e B aro n de Const adt t o
th e l i b rar y o f th e Ins t i t ut de F ranc e
Th e Man c h u
trans l at io n i s i n t h e p osses s i o n o f M de H arle z
wh o
with t h e aid of th e Ti b etan Man ch u and Ch i nese ve rsi ons
p ubli sh e d a Fren ch transl ati o n o f th e Sansc rit t ex t o f
t rans

D ia m ond

It h as

be e n o bserved

B eal

th at

S utr a i n t h e
4

at

A si ati oue,

our nal

rst

si

gh t

i t m ay se e m

as

i n h i s p re fac e t o t h e Ki n-K ong -Ki ng , th at

i t was t ransl ate d rst i n t o t h e Chi n ese by Ku m ara J i va

wh o was brou g h t i n t o Chi na fro m Th i b e t

( A 2D
Oth e r trans l atio ns, w ort h y o f re c og ni ti o n, are th ose
P aram arth a
attri b ut e d re sp e c t iv e ly t o B o dh i r uki ( A D
Dh ar m agup a, o f t h e S ui dy nasty (A D 5 8 9
(A D
an d I-Ts i n g (A D
(Co m p are th e p re face to l e
Vag r a kknedi ka

3 T
h i s i n fo rm at i on m ay b e fou n d i n Max Mul l e r s
Vag r a kklzedi ka, and re p re se n te d, do ubt l ess, at t h e p e r io d
wh en i t was wri t ten, a c o n si de rabl e p art of t h e k no wl edge
avai l abl e o n th e s ubj e c t
4
By Max Mulle r
1

s tat ed

I N TROD UCT I O N

ii

i f th i s m e taph y si c al treat ise h ardly dese rv e d th e

w o rl d

wi de re putati on wh ich it h as attaine d R e gardi ng th is

w orl d w ide re putation devo ut B uddh ists
de sc rip ti v e
m igh t sugg est i n e xte n uati on t h at t h ro ugh out m an y
c ent uri e s th e s p iri tual wisdo m of The D i a mond S utr a

produc e d in countl e ss m inds a c ons cio us bl essedn ess o f

perfe c t peac e
Th i s sp iri tual w isdom al so app e are d t o
an d a g rat e ful
be a stro ng i n c e nti v e to h ol iness
t h e p at h wh i ch
insp irat i on t o th ose wh o h ad e n tere d
leads to Nirvana
In a f e w reno wn e d m o naste ri e s o f
Cen t ral Chi na o ur B uddh ist fri e nds fr e quently afrm ed
Th e
th at by c on t e m pl ating t h e
s p iri t ual wi s do m
of
D i a m ond S utr a t h e m in d woul d i nevi tably b ec o m e

trans fus e d wit h t h e m ello w l igh t o f i m p eri sh abl e t rut h

In t h e p re fac e t o Th e Vag r a hhh edzh a Max Mull e r m ade
a c ri ti c al o b serv ati on reg ardi n g
c ertai n p ec ul iari tie s o f

s t yl e
adop te d i n t h i s tre ati s e by th e B uddh is t p h i l o
S o p h e rs wh o
wi sh ed to c on vince th eir h earers o f th e
truth o f th ei r p h i l osop h y
From th e San sc ri t text
p erh aps i t i s difc ul t to realise fully wh at Asvagh oc h a
des c ri be d as th e p e rs uasi ve n e ss o f B uddh a s e l o que n c e 3 2
ye t we m ay qui te appre c iate th e ac ade m i c i nst i n c t o f
Kum araj i va wh o se w o rk o n Th e D i a m on d S u tr a b e ars
e vi de nc e o f a l a u dabl e e nde avo ur to p ro duc e a cl assi c
wh ich i n the Chi ne se lang uage is al m ost e nti rely b e y ond
re p ro ach
In all o ur asp i rations to t ranslate o r to i nt e r pre t
B uddh ist texts perh aps i t m igh t pro ve advantage ous t o

Th e Ch inese Ma-Ming
2
Co m pare th e Chi ne se t e xt
A wa heni ng of F a i th
1

of

th e Chi-Si n-Pi e a

he

I N TRO D UCT I O N
b e ar

i n m i n d th e

L igh t

si

g ni c ant w ords

Wh ich once was

Max Mii ller state d 1

i ii

inc o rp o rated in t h e

As i a

A nd ti m e h a th blur r ed t hei r

at

r eat i s e o n

en d e ss r e

n ew a nd

t h at

m e tap h y si c al

pet iti on

of

s cr i

pt

and a ncien t sens e,

m igh ty, m ovi ng

Th e D

c is m
pro cess

th e sam e

p re sent s
and h e e x c us e d i t s

a m o nd

ag no s ti

a ll

S u tr a

re

o f re aso ni ng

on

p ti on th at th e su bj e c t m atte r of th e S u tr a was
p ro bab l y p erfe c tly fam il iar to c h i ldren and i gnorant
p e rs on s
By re ferring to o ur Ch ine se t e x t we are le d to supp o se

a
a
w
h
e
D
a
m
o
n
d
u
t
r
s
de l iv e re d e x p re s sly f o r
th at T
i
S
t h o s e wh o h ad e nt ere d t h e P at h w h i c h l eads t o Ni r vana

att ai ni ng t o t h e u l t i m at e pl ane o f
and f or t h o s e wh o ar e
B uddh i c th ough t
Our Chi ne se an no tat o r s al so app ear t o
be u n an i m o us i n sug g es ti ng t h at th e s p iri t ual w i sdo m
o f Th e D i a m ond S u tr a i s un der sto o d o n ly i n i t s r udi
m en t ary for m s by t h ose o f i m m at u re o r un i n i t iate d m i n d
ag no s t i c i s m
Co n c ern i ng w h at h as b e e n t e rm e d t h e
of
The D i a m ond S u tr a S akyam un i B uddh a wh en h e
adm issi bly de l i v e re d t h e t ex t i n di c at e d cl e ar ly t h at th e re
m ay
i s a s e nse i n w h i c h t h e h ig h e st p e r fe c t k n o wl e dge
Dant e app e ars t o h ave h ad
b e r e fe rre d to as unk no w n

n
n
e
e
an
k owl dg
d
p o we r
a si m i l ar difc ul ty re gardi g
wh e re w ith t o ex p ress th e h i gh e r form s of S piritual ex p erie nc e
an d t h e fo l l o w i ng l i ne s c o n sti t u ti n g t h e o p e ni ng stanz as o f
The P a r a di so m ay se r ve t o e l uci dat e t h e B uddh i st p o si ti on
t h e as sum

In th e p re fac e t o The Vag r a hhh ediha

2
In B e al s K in -Kong
S up r e m e s p i ri t ual w is do m

Th e un surp ass e d, j u s t, an d e nl ig h te ne d h eart

K i ng ,

c
nnu tta r a S a myah S a m odhi
S
an s ri t,
A
(
1

I N TRO D UCT I O N

x iv

m ak e i t

p erh ap s m ore in telligi bl e to th o se wh o

u nfam i l i ar w it h i t s p e c ul i ar m o de s o f t h o ugh t :

an d

ye t

are as

L a g lor i a di eotu i ch e tu tto m ot/e

P er lu n i ver so p enetr a , e r i sp lende

In

u na

a r te

p i t) ,

m en o

N e! ci eZ ch e [no delta

F u io

Nesa

s ua

a ltr oz re

[uce p r ende

e uidi cos e ch e r i di r e

p u oq u a ! di [a ssu di scen de

P er ch , app r ess a ndo s e a ! s uo di s i r e,

N os tr o i n teZ/etto 1 s i p r of o nda ta n to ,

Ch e

r etr o

la m em or i a

non

p ub i r e

pp re c iat e ful ly th e p hi l o so ph y o f
D i a m ond S ut r a do ubt l e s s i t i s n e c e ssary t o i n t e r p re t arigh t
In th i s c o nn e c
t h e m e an i n g o f th e B uddh i s t t e r m i n o l ogy
u s ual ly re n de re d i n t o C h i n e se
ti o n t h e Sans c ri t D h ar m a
Law
app ears t o m e ri t
by Fah
an d i nt o Eng l i sh b y
In

o r de r

to

o ur

i m m e di ate

atte n t i on

Max Mull er w i th

pl e k no wl e dge state d th at
i n t h e o rdinar y B uddh i st ph rase o l o g y m ay b e
Dh ar m a
c orre c tly re n de re d by Law 3 an d th us th e w h o le te ac h ing o f
Th e Goo d Law
B uddh a i s n am e d S a ddh a r nza
W h at
Th e D i a m on d S utr a w i s h e s t o teac h i s t h at all o bj e c t s
di f e ring o ne fro m t h e o th e r by t h e i r D h ar m as are i l l u si v e
,

h is

am

Acc o r di ng t o t h e t e x t o f Th e D i a m ond S u tr a ,
i n t e l l e c t o f S akyam un i B uddh a sank so p ro f o u n dly i n t o
p ast, th at h e was e nabl e d t o s peak c o nde nt l y o f
e xp e rie nc e s i n p re v io us i n c arn ati o n s
Co m p ar e pp 5 6 ,
(
2
r o m t h e t e x t ado pt e d by Mr H Oelsn e r M A
Ph
,
,
fo r Th e Temp ie Cla ssics
1

th e

h is

the

I N TROD U CT I O N

xv

ph e no m e nal and s ubj e c tive th at th e y

are i n fac t o f o ur o wn m ak i ng t h e p ro duc t s o f o ur o wn
m ind
With th os e no te wo r th y o b servations th e re i s
e m b o di e d i n t h e p re fac e t o The Vag r ahh hedi ha th e fo llo w
in g i nt erest in g s ugg esti on th at th e Gre e k s hi ms wh at e ve r
is see n fo rm sh ap e g ure app e ars t o be th e e qui val e nt
o f t h e S an sc r i t Dh arm a
S p en c e H ardy a disti ngui sh e d w rite r o n B uddh i sm
m ade a s ugg es ti o n o f p e r h ap s e qual im p o rtan c e w i th
re fe ren c e t o t h e c orre c t i n t e rp r e tat i o n o f Dh arm a
In h i s
we ll kno w n v ol um e Easter n M on ach ism th ere o ccurs th e
Th e se c o nd o f th e th re e g re at
fo l l o wing re le vant passage
t re as ur e s i s c all ed Dh am m o o r i n S ing hal ese Dh ar m m a
Th i s w o rd h as v ari o us m e an i ng s but i s h ere to be un de r
we

o r as

sh o u

ld

say,

st o o d i n t h e se nse of

tr uth

Rh ys Davi ds i n h is

f l vol um e

B uddh i sm , i n di c ate d

u se u

(P ali Dh am m a) i s not law but t hat w h i c h

un de r l i e s an d incl ude s t h e law
a w ord o fte n
m os t
di f c u l t t o transl ate but b est re ndered h ere by Truth
t ha t

Dh arm a

an d

R i gh te ous ness

P e rh ap s

Kum araj iv a

1
.

m ay be

it

re arded

pportune

to

o rm ,

tr uth ,

re m ar

or

t h at

h ad

ri g h t e o us n e ss ,

Dr Edk ins, i n h i s s c h o l ar ly w o rk Chi nese B uddhis m ,

a
r
t
h
e
L
a
r
f
r
a
v
r
g
d
e
d
w
o
b
o
d
y
o
d
o
c
t
i
n
e
e
e
se e m s t o h
as an acc urat e de ni t i o n o f D h ar m a
Dr Ei te l , i n h i s H a ndhooh of C h i nese B uddhi sm , e x plain e d

a
w
L
Fah
Dh arm a by
; an d o b se r ve d t h at i t i s

a ge ne ral te r m f o r re l i g io us o bj ec t s, e s p e c iall y f o r th e

B uddh i sti c Cano n

Mr V in c e nt A S m ith , i n A soka , B uddh i st Emp er or of
Indi a , sugg e st e d th at t h e Ch i n e se f i si a o (p ie t y ), an d t h e
Lati n P i e tas, c oin c ide w i t h the Sanscri t t erm Dh arm a
1

I N TRO D U CT I O N

x vi

pre ssi ng ade quately th e Sancrit Dh arm a th e se fam i liar

t er m s b ei ng o bvi o us ly at h is c o m m an d m igh t h av e b ee n
u t i l i s e d at
pleasure
Li k e th e c ul ture d Asvagh oc h a
Kum araj iva m ay h ave re garde d th e nat ure o f th e Law

as
co e xt en si v e w i t h t h e i ll i m i tabl e o c e an o f b e i ng
an d w i th i n th at am pl e c o m p as s p e rh ap s h e t h o ugh t t h e re
m ig h t sy nth e ti c ally be i n cl ude d t h os e b eau t i ful ly de ne d
c on c e pts form t rut h and ri gh teo usn es s
Chi ne se ann o tato rs o f Th e D i a m ond S utr a se l do m
c r iti c i se adverse l y its classi c te rm ino l og y o r sug ge st m an y
i n appl i c abl e al te rnati v e r e nde ri ng s
Th e y app e ar t o h av e

s ur v e y e d th e r eal m o f
s p i rit u al w i s do m
en un c iat e d by
Saky am u ni B uddh a a nd t h ere aft e r t o h ave b e c o m e g r eat ly
i m p re sse d by t h e t h o u g h t t h at i n i t s Essence i t m ig h t
possi bly be i nexh austib l e Th i s m ay in p art e x p lain th e ir
m o t iv e f o r i n c o rp o rat in g i n t h e c o m m e ntary a fam il iar
p assage fro m L ao Tsz In nite t rut h i s i ne x pre ssi b l e 2
wh i c h i n a m easure i l lustrates t h e appre c i ab l e difc ul ty o f
s tat ing i n e x ac t t e r m s o f p h i l oso p h y th e e q u i v al e n t o f th e
B uddh ic Law
In our in te rc ourse wi t h B uddh is t m o n k s we h eard t h e
r at h e r en g a i n g s ugge s t i o n
t h at th e fam il i ar Ch ri s t ian
g
ph rase th e law o f th e spi rit o f li fe c on tains a sp iri tual
c o ncep t wh ich appe ars to approx i m at e c l osel y to t h e i de a

Law
of
th e
of
B uddh a Th o se m on k s see m e d to
b e l ieve th at th e Law 3 en ter s quie tl y and o p erates
as e x

Th e Ch in e se ph rase i s F ah si ng-c h e n ru -h ai
2
S ee th e Tao- I k h -Ch i ng
Co m p are , al s o , t h e stat e
m e n t att ri b u te d t o Con fuc i us
Nature an d Tr uth c an n ot

be ade q uately e x p resse d

3
Or Dhar m a
1

I N TR OD U CT I O N

vii

i m p er c e p ti bly

w ith in e ve ry nat ural and sp iritual sp h e re ;

an d th at th e y h ave at l e as t a s e m bl anc e o f r eas on f o r
th ei r b e li e f th e fo ll ow i ng e x qui si t e l i nes cl early i ndi cate
,

Th is i s i ts touch up on th e bloss omed r ose,

The f ash i on of i ts h a n d sh ap ed lot us lea ves
-

Th a t i s i ts p a i n ti ng

on

A nd these i ts em er a lds

Ou t
Ou t

f
o
f

th e g lor i o us
on

clou ds ,

th e p eacoch

th e dar h i t w r oug h t th e hea r t

du ll she lls th e p h easa n t

tr a i n

man,

p enci lled

nech

It sp r ea deth f or th f or f li gh t t h e eag le s wi ng s
Wh at ti m e s h e bea r et h h ome her p r ey
.

Th i s is i ts w or h

The

un see n

p on th e th i ng s ye

th i ng s

Th e thoug h ts

are

m or e

f p eop les

m en

a nd

h ea r ts

th ei r ways

Th ose, too, th e g r ea t L a w bi nds

s ee
a nd

a nd

m i nds ,

wi lls,

1
.

c o n side r th e m ani fo l d o p e rati ons o f th is Law

wh ich m ov e s to righ te o usne ss p erh ap s we m ay gradual l y
app r e c iat e th e di g n i e d m i n d o f
S aky am un i w h e n h e
addre s se d S ub h uti say i ng
Wh at i s usually re fe rre d t o as
t h e Law o f B uddh a i s no t i n re al it y a Law att ri buti v e
t o B uddh a i t i s m e re ly t erm e d t h e Law o f B uddh a 2

As we

P e rh ap s t h i s asp e c t

of
L
th e
aw
of
B uddha m ay be c o nc eiv e d o f as

h ar m o ni si ng w i t h Sh ak e sp eare s i de a o f a Di v in i t y
2
It m ay be i n ter estin g t o o bs e rv e t h at , acc o rdi ng t o o ur
Ch i ne se te x t, S akyam uni B uddh a e v i de n t ly di s c l a i m e d an y
de si re t o fo rm ul at e , o r t o p e rp et uat e , a st er e o t yp e d sys t e m

of
Law o r do c tri ne
S aky am un i B u ddh a al so m ade
i t pl ain , th at t h e Law wh i c h h e e nunc iat e d, was p rese nt ed
1

Co m p are Th e L igh t

f A si a

I N TRO DU CT I O N

v iii
Th e

Sans ri t

t e rm

lly
by

S amg na, 1

i nt o

r e n de re d

u s ua

Nam e see m s
by Ming and i nto Engl is h
Lik e t h e t e rm Dh arm a
t o de s erv e o ur fur th er att ent i o n

cl
k
wl
f
S am gn a i s i n disp en sabl e f o r a
e ar
no
e dg e o
a
c orre c t unde rstandi ng o f o ur tex t
In o n e o f t h e o p e ni ng p as sage s of Th e D i am ond S u tr a
we nd t h at Saky am un i B uddh a i n re ply t o an e n q ui ry

f
i
s
o
t
h
s
by S ubhuti suggest s th at by m ean
wisdo m
e nl i gh te ne d di sc i pl e s s h all b e enabl e d t o br i ng i nt o sub
j e c ti o n e ve ry i nordinate de si re

Ch i nese

Every sp eci es of

lif e, w h eth er h a tch ed i n th e

egg ,

f or m ed

f r om sp aw n p r oduced by m eta morp h osi s

w i th or w i thou t f or m or i n tellig ence p ossess i ng or devoi d of
n a tu r a l i n s t i nct
f r om th ese ch ang ecl conditi ons of bei ng
i n th e w om b,

evolved

h i s di sc ip l e s i n th e si m il e o f a raft

t o uc h e d t h e
a t h i ng t o b e ab ando ne d wh e n t h e m i n d

furth e r sh o re of e verlasti ng truth It se e m s to be i n th is

t e n tat i v e s e nse t h at i nt e ll e c tual B uddh i s ts r e gard all ec c les i
ast ical i nst i t ut i o ns , p ri e s t h o o ds, dog m as, o rdi n an c e s , e tc ;
m e t m o nk s wh o w o ul d clas s i fy b e l i e f
and we h ave

e f cacy
o f r e l ig io us r it e s o r c e re m o ni e s, w i t h
in the

h ere sy and i mm orali ty

o b n ox i o us fo r m s o f
Co m pare
(

Rh y s Dav i ds B uddh is m ) W i th re gar d t o t h e B uddh i st

i
e f c acy
o f re l ig io us
o bj e c ti o n c o n c ern ng t h e
ri tes ,
c o m pare t h e no bl e sen ti m e nts expre ssed in t h e fo l l o wi ng
l ine s , de l ig h tful ly r endered by Sir Edwi n Arnold fro m th e
B h ag av ad Gi t a ( Th e S ong Celesti a l)

b e fore th e

m i nds

of

S e re ni ty o f so ul , b e n ig ni t y ,
S w ay o f t h e sil e n t s p ir i t , c on stant st re ss
To san c t ify th e nat ure , t h e se t h i ng s m ak e

o
r
i
t
a
n
t
r
r
i
i
G od
e,
d ue e l g o usne s s o f m i nd

Max Mulle r

th at

S am g na and Dh ar m a

c orre sp ond i n m an y r e s pe c ts t o t h e V e danti c Nam arup e

m Ch i ne se Mm g-S eh nam e, fo rm , o r c h arac te risti c

s ugge st s

I N TROD UCT I O N

xx

foc us
o ur th ough t s up on th e th i ng s w h i c h are U n se e n and Et ernal
Many m inds are susce p t i ble o f de c e p ti o n by th e e eting
ph enom ena o f li fe ; but beh i nd th ese ph enom ena th ere
i s an essential e l e m ent ent i re ly s pi ri t ual 1 unin ue nce d
by arbitrary ideas or ch ange ful conditio ns wh i ch p erv ades

l th ing s
pure and unch anging
al
and i s
P e rh ap s i t m igh t pro v e o f i n te r e st t o quo te th e fo llo wi ng
2
pr e pare d by Mr S Kuroda
o utli ne o f Mah ay ana do c tri n e
whi c h was approv ed by se ve ral in ue ntial Buddh ist com
m unions i n J ap an and p ubl i sh e d w i th auth orit y at
Toky o i n 1 8 9 3

All th ing s th at are p ro duc e d by c au ses and c ondit io ns

Th ere i s noth ing
ar e i ne vi tably desti ne d to e x ti n c ti o n
th at h as any re al ity ; w h en c o ndi ti on s c o m e t h i ng s b e g i n
to app ear wh e n c o n di ti o ns c e ase t h e se th ings l i k e wi se
c ease to ex ist Like th e foam of th e wate r l ike th e
l igh t ning fl ash 3 and lik e t h e oating s wi ftly vani sh ing
clouds th ey are o nly o f m o m e ntary durat i on As all
th i ng s h ave n o co ns tant n at ure o f t h e i r o wn so t h ere i s
ro ug h an d ne
larg e
no actuali ty i n p ure and i m p ur e
and s mall f ar and n e ar k no wabl e and unk n o w abl e et c
On th is acc ount it i s so m e t im e s sai d th at all t hi ngs are
Th e appare nt ph e no m e na aro und us are h ow
noth ing
e ver produc e d by m e n ta l o p erat io ns w ith in us and th us
di stinc ti o ns are e stabli sh e d
Th e
All th ing s are incl ude d un de r s ubj e c t and o bj e c t
is

e sse nti a

f or

o ur

in tell e c tual de ve l o p m e nt, th at we

So m e m o de rn J ap ane se B uddh is t s app ear to

e sse n c e of m i nd
th i s p ure ly sp i ri t ual e l e m en t as
2
ro m t h e pre fac e t o Th e Vagr ahhh edih a
3
Co m p are p 1 1 0
1

re ard

I N TROD UCT I O N

xx

bj e c t i s an e ntity in w h i ch m e ntal o p e rations are

aw ak ene d wh ene v er t h e r e ar e o bj e c t s
wh il e th e o bj e c t
c o nsis ts of all th ings v i si ble and in visi bl e k nowab l e an d
e tc
Th e s ubj e c t is n o t so m eth i ng th at
un k n o wabl e
o cc u p i e s so m e sp ac e i n th e b o dy al o n e
n or does th e
1
o bj e c t e x i s t out si de o f t h e s ubj e c t

Th e v ari o us p h e n o m e n a w h i c h app ear as subj e c t s an d

o bj e c ts are di v i de d i nt o t wo k i nds
t h e p e rc e p t i b l e an d
k no wable th e im perc e pti ble and unk no wabl e
Now
wh at are th e i m perc e pt ible and unk no wabl e ph eno m e na ?
Th ro ug h t h e i n u e nc e o f h ab itual de l us i o ns b o un dl e s s
w orlds in num e rable v ari et ie s o f thi ng s spr ing up in t h e
T h i s b o un dl e ss un ive rse an d th e se sub tl e i de as
m in d
2
8
are no t p e r c e p t i bl e and k no w abl e ;
o n l y B o dh i satt v as
b el i ev e u nde rs tand and b e c o m e pe rfe c tly c on vin c e d o f
1
a
t
i
n
f
V
i
a
m
a
t
ar
a
c
n
t
pl
h
h
e
o
e
m
o
o
d
t
t h e se t h r o ug
y
(all
thi ng s ar e n o t h i ng bu t p h e n o m e na i n m i nd) 3 h e n c e t h e y
Wh at are th e
ar e cal l e d i m p e r c e p t i bl e an d un k now abl e
p erc e pt i bl e an d kno wabl e ph e no m e na ?

No t k n o w i ng th at t h e se i m p e rc e p ti bl e an d unk no w abl e
ph e n o m ena are t h e p roduc ti ons o f th eir o wn m i nds m en
fro m th e ir h ab itual de l usions i n vest th e m with an exi ste n c e

su

Th e
e nt i t l e d
i nt e re sti n g dial og ue
th e
Co m p are
Enlig h ten m en t of A na nda , i n wh i c h Saky am u ni ins truc t s
h i s di s t i ngui sh e d dis c i pl e i n i de as c o n c e rni ng t h e subj e c t i v e
an d o bj e c t i v e p h e n o m e na o f m i n d
2
Co m pare pp 1 0 2 , 1 0 3
3 B
o dh i s att v as
g re at l y e n l ig h tene d di sc i pl e s
1
Vidya M a tr a S i ddh i , a p h i l o so p hi c al w o rk by
V as uban dh u, a n at i ve o f Radj agri h a, and di sc i pl e o f
Nag arj un a, fo under o f t h e Mah ay ana sch oo l
(Co m pare

Ei te ls H andbooh of Chi nese B uddh is m )

1

x ii

I N TROD U CT I O N

o utsi de

m i nd,

of

p erce pt i bl e

as

v isible audibl e e tc
p erc e ptible an d kno wab l e

t h i ng s

m e ntal

Th e se

ph eno m ena as
p h eno m ena ar e calle d
,

k inds p e rc ept i ble and

i m p e rc e p t i bl e p h e n o m ena t h e y o cc ur up on t h e sam e
t h i ngs and ar e i nse p arably b oun d t og e th e r e v e n i n t h e
s m all es t p ar t icl e
T h e i r di ffe r e n c e in app e aran c e i s c ause d
o nly by di ffe re nc e s bo t h i n m e ntal p h e no m e na and i n th e
dep th o f c o n v ic ti on
Th ose wh o k no w o nly th e p e rc e p t i bl e
th i ng s w i t h o u t k no w i ng t h e i m p e rc e p ti bl e are c all e d t h e
u n e n l ig h t e ne d by B u ddh a

In c o ntradist in c ti o n t o th e fall ac i o us ph e no m ena t h e re

i s th e t rue Ess e nc e o f Min d
U n de rlyi n g th e ph e no m e na
o f m i nd t h e re i s an un c h ang i ng p ri n c ip l e wh i c h we c al l
e sse n c e o f m i nd
Th e e ss en c e o f m i n d i s t h e e nti t y
wi th o ut ideas an d with out p h e no m ena and i s alway s
t h e s am e
It p e rvade s all th ing s an d i s p ure an d
u nc h ang i ng
Th e e ss e n c e an d t h e p h eno m ena o f
m i n d are i nse p arab l e ; and as t h e form e r i s allp e rv adi ng
an d e v e r e x i s t i ng s o t h e p h e no m e na o cc ur e v erywh e re an d
c o nti nuall y wh erever s uitabl e c o ndi tions acc o m pan y it
Th us t h e p erc e p t i b l e and i m p e r c e p ti bl e p h e n o m ena ar e
m an i fe s tat i o ns o f th e ess e n c e of m i n d th at acc or di ng t o th e
n um b e r an d na tur e o f c o n di ti o ns de v e l o p w i th o ut res trai nt
All t h i ng s in th e uni ve rs e t h ere fo r e ar e m i n d i ts elf

By th is we do not m ean t h at all th ings c o m b i ne i n to

m e n tal un i t y c al l e d m i n d n o r t h at all th i ng s are
a
e m an ati on s fr o m i t but th at w i th o ut c h angi n g th e ir pl ac e s
o r app e aran c e t h e y are m i nd i t se lf e v er yw h e re
B uddh a
saw th i s t rut h and sai d th at th e w h o l e un i ve r se was h i s
H e nc e i t is cl ear th at w h e re t he e s sen c e o f m i n d
own

Th ough t h e re

are

t h us

t wo

I N TRO D U CT I O N
is

fo und

xx

y conditions accompany it t h e
ph enomena of m ind n ever fai l t o app ear
Th o ugh
t h e re i s a distinc ti o n b et wee n th e e ssenc e and th e
p h e no m e na of m i nd ye t th e y are noth ing but one and
t h e sam e sub stanc e t h at i s m i nd
So we say th at th ere
e xist s nothi ng but m i n d
Th o ug h b oth th e w orl d o f th e
p ure and i m pure and th e gener ation o f all th ings are ver y
w i de and deep ye t th e y owe t h e ir e xistenc e to our mind
P erhap s we m ig h t app ro pri ate ly i ndi cate th at h o w e ve r
i nt erestin g o r e ven fasc i nat i ng m ay be th e nic e disti nc t io n
b etween mi nd and essence of m i nd i n relatio n to ph en om ena
s o f ar as we are awar e
th e di st i nc ti on m ay b e i m pl i e d
b ut i s ne v er p re c ise ly s tate d i n th e text o f The D i a m ond
S utr a
Ne verth e less we m ay r eadi ly app re c iate th e s ub t l e
i n te ll e ct ual m o ve m en t w h i ch e ndeavours t o disti n gu i sh
clearly b et ween th e ph e no m en a of m ind an d an unc h ang
i n g p rin c ipl e underly i ng i t capable o f b e i n g de ne d as
Esse n c e of Mi nd Y et we h ave a notion th at our J apanese
B uddh ist fri e nds i ntui tiv ely nd in th e ir b eautif ul c onc e pt
i n ni t e ly m ore o f a p ure ly s p i ri t ual nature th an th e y
at te m p t
to e x press by t h e m e re m et aph y si c al ter m
Do ub tl e ss th e y h ave fre quent ly appl ied t o i t th e inc isi ve
lo gi c of Sakyamuni B uddh a an d found simultaneously

es senc e o f m i nd
th at wh at i s ordi nari ly re fe rr e d t o as
i s no t in real ity es se n c e of m in d it is m ere ly term e d

1
esse nc e of m ind
,

iii

and t h e ne e ssar

Co m p are th e pro c ess o f re aso ning w h ic h p erm eate s th e

W e h o pe no i nj usti c e i s do ne to
e n t i re D ia mond S utr a
o ur J apanese fri e nds, by applyi n g t o t h e ir beauti ful c o nc e p t

c
m
i
n
th i s
fam i liar lo gi cal m eth od of
se
n
o
f
d
es
e
,
S ak yam uni B uddha
1

xx iv

I N TRO D UCT I O N

B uddha as de ne d i n Th e D iamond S utr a

In full m ent o f o ur
s eem s t o m e ri t a b ri e f c o n si de rat io n
prese nt purp ose it se em s al m ost unn ece ssary t o e nter i nto
questions regarding th e h i st oric al B uddh a or t o th e
Th ere fore
auth ent ic it y o f S ut ras asc ri b e d to h i s geniu s
with out i ndicat in g any par tic ular r e servation we m eantim e
acc e p t
t h e t radi t i onal s tat e m ent s th at th e B uddh a o f
Th e te rm

The D i amond S u tr a was

h usb and

of

Yasodh ara,

the

an d

i nco rp orat ed

of

so n

S uddh odana, th e

th e f ath e r o f R ah u a

B ut,

wi th t h e tex t t h e re i s e m bodie d in t h e
fam i liar term B uddh a a l of ty spir it ual c o nc ep t wh i ch se em s
to plac e i t i n a c at e go r y w h e r e fr e sh i nt e re st i s i m p arted
t o t h e q uesti o n o f i t s i nte r p re t ati o n
Concl uding th e t we n ty six th ch ap t er o f Th e D i amond
S utr a w h erei n th e S pi rit ual 1 bo dy i s e n t ire ly diff eren tiated
from external ph e no m ena Saky am uni i n reply to an

e nquiry r egar di ng t h e p o ssi b i l i t y of p e r c e i v ing

B uddh a by
m eans of h i s b o di ly di st in c ti o ns de li v ere d t h e foll ow ing
re m ark abl e Gath a 2
,

I am

N or

not

to be p er cei ved by m ea ns

soug h t a

by m ea ns of
wa lh s i n the w ay

f ter

Whosoever

a ny vi s ibl
e

f or m

any a udibl
e sound ;

Cannot p er ceive th e blessedn ess

i n iq u i ty,

the

Lo r d B uddha

11
.

Fah -Sh e n th e L aw, or s pi ri t ual bo dy Co m p are Sh en

Sh en , th e t e rm usu all y e m p l o y e d i n t h e Ch inese re nderi ng
f th e New Tes ta m e nt S c ri pt ures t o de n o te t h e sp iri tual
1

pdy
o
2
3

Gath a us ual l y a S c ri p t ure ver se c o m prising fo ur lin es

Co m p are t h e fo ll o w i ng l in es fro m The Song Celesti al
I am no t k no w n
To evil-do e rs,
n or t o t h ose
Wh ose m ind i s ch eated by t h e sh ow of th ings

I N TROD U CT I O N
In t h e t we n t y

wh erein

is

S aky am un i

c h apter

n i nt h

p
de cl ar e d
co m e s or

o un de d

ex

Th e D ia m on d S u tr a ,

of

th e m aj e st y

t h at

di s c i pl e

x xv

of

th e

wh o

b so l ute

ai rm s

th at

bvio us l y h as n ot un der st oo d
t h e m ean i ng o f h i s i n s tru c tio n
B ec ause as we l earn from
o ur t e x t th e i dea
B uddh a im pli es neith e r c om ing fro m
an ywh e r e
n o r go i n g t o an ywh e re
Th i s p ure ly sp i ri tual
c o n c e pt o f B uddh a see m s to h ave se iz e d th e i m aginatio n
an d i n s p i r e d t h e w ri t e r o f t h e Yuen Ch i o h S u tr a 1 t o w h o m
are as c ri b e d t h e fo ll o w i n g s i g n i c an t l i n e s

B u ddh a

go e s,

Lihe dr if ti ng
s a i l th e ocean ,

tha t

li ke

lih e th e wa n i ng m oon, lihe

sh or es

th a t

en dless ch ang e

a r e sy m bolic o

hi s

clouds,

Agai n, i n t h e

wa shed

a way

th ese

B ut th e bless ed B uddh a , i n

essen t i a l, a bs olu t e n atu r e,

are

sh i s

i s ch a ng eless

a n d ever las ti n
g

v e n te e n th c h ap te r of Th e D i a mond S u tr a
i t i s de clare d t h at i n t h e w o rd
B uddh a e ve ry Law is
i n t e ll ig ibly c o m p r e h e n de d 2 To We st e r n m i n ds i t m igh t
b e c o m e n e c e ssary to r e sist a n atural i n cl inati on to as cri b e
t o t h ose e l e m e nts o f t h o ugh t an i n ue n c e w hi ch h ad i ts
se

B uddh ist p h raseo l og y Y uen Ch ioh m ean s th e

by m e an s o f c o n tem pl atio n of prim ary s piritual
s t u dy
c auses
Co m pare B e al s r en de rin g i n th e K i n K ong K i ng

Tat h agat a i s t h e e x pl anat ion as i t w e re o f all s y ste m s o f

Law
S ee al so Th e B oole of th e M a n if es ti ng of th e On e and
M a nif old i n Th e S ong Celes ti a l t h e ve rse c o m m e n c ing
Th o u o f all s o ul s th e S o ul
Th e c o m p r e h e n di n g w h o l e
In c o n v e rsat i o n w i th Ch in e se m o n k s r e gardi ng t h e m e an
i ng o f th i s i m p re ssi v e p assag e we fo u nd th at th e y i n

v ariably appro v e d of a sugg e st e d rende ring th at B uddh a

i s th e One i n wh o m all Law s b e c o m e i n te llig i bl e
1

In

xx

vi

I N TROD U CT I O N

i n ce pt i on i n

nat i o n

o t h e r t h an

Indian

th e

l e st

B ut,

l d appear to de tract from th e nat ive gl ory o f

Saky am un i B uddh a p e rh ap s i t m igh t p ro v e o pp o rtune to
re m ar k
th at t h e re i s sufci e nt e v ide nc e i n t h e an ci e nt
V e di c h y m ns U panish ads e tc
to i n di c at e cl e ar l y t h e
pr o b ab l e st arti ng p o in ts in th e e vol utio n of h i s th ough t
It se e m s t o b e to t h e e v e rl asti ng h o n o ur o f s o m e e arly
In dian ph i l oso p h e rs th at t h e y en de av o ure d c are fully to
c o m bine i n an ab strac t sp iritual un ity all th e e ss ential
D i v i ni t y 2
e l e m e nt s us ually c o m p re h e n de d unde r th e t e rm
Th i s m ay i n a m an n e r e x pl ai n wh y t h e dev o ut B uddh i st
po ssessing a natural m e ntal t e ndency i nduc ed by p e r
s i s te nt H i n doo i n ue nce
i s e nabl e d to regar d B uddh a

i n a p ure l y sp i ri tual s e n se as th e One i n wh o m all Law s

are c o m p re h e n de d an d b e c o m e p e r f e c tl y i n te ll i g i bl e
In Th e D i amond S utr a i t m ay be o b se rv e d th at i n ci de ntal
sh o u

we

Co m p are th e o b se rvat i on s m ade by S ir Edwi n Arno l d

in h i s pre fac e t o The S ong Celestia l, r egardi ng th e dat e
wh en th at fam o us B rah m ani c p o e m was c o m posed and th e

i
e ch oe s
n
t
l
e
i
n
i
c
a
t
o
n
t
h
at i n i t s t e ac h i ng m ay be fo und
e
d
g

o f t h e l e sso ns o f Gal i l e e , an d o f t h e S y rian i nc arnat i on

2
An i n st ruc ti ve e x po s i ti o n o f t h i s subj e c t by J Mui r,
Esq , e nti t le d Th e P r og r ess of th e Vedic R elig ion towa r ds
A bs t r a ct Concep ti ons of th e D ei ty, m ay b e c o n sul t e d i n th e
1

our

1 8 6 4 -6 5

In c ol l o q uial Chi n e se t h ere i s a n o t ew o rt h y sayi n g , t h at

B uddh a is sim ply a c o n diti on of m i n d Th is c o ndit io n

i s be au ti full y e x p re ss e d by a
classic c o uple t ,
o f m in d
w hi c h , re ndere d i nto Engl i s h , m ean s as pure as th e im age

o f t h e m o o n i n a r i v e r,
an d
as l o v e l y as t h e bl o o m o f a

o w e r in a m i rro r (Sh u i-Li Chr Y ue h , Ch in g Li Ch i -W h a)

1
Co m p ar e t h e b e auti full y e x p re sse d se nt i m e n t o f
Ak h naton , P h araoh o f Eg yp t, c o n c e r ni ng th e One i n
wh o m all Laws are intel ligi bl y c o m preh e nde d Th ere i s

n o p o v er t y f o r h i m wh o h ath Th e e in h i s h eart
(See
L if e a nd Ti m es of A kh na ton )
3

I N TROD UCT I O N

x x v i ii

quie tly and i m p erc e p ti bly th at we scarc ely

ar e c o n s ci o u s o f i t s p r e se nc e
Th e ab so l ute t ruth o f K ar m a
great l y attrac t s o ur m in ds w h i c h app ro v e naturally of i t s
c onsum m ate j ustic e and per fe c t r igh te o usn ess

a
n
d
Th o se i de as o f
c o n sum m at e j u stice
perfe c t
r i h t e o u sn e s s
t o be fai t h full y p ort ray e d i n t h e
see m
g
following quotatio n gle an e d fro m Th e Li gh t of As ia

O erat es

so

Wha t h a th been br i ng eth wh a t sh a ll be a nd i s

Wor se better last f or r s t a nd f i r s t f or las t :
,

Th e A ng els i n th e H ea vens
F r u i ts

h ol
y

pas t

Gladness

r ea

wo ul d th ere fore appe ar t h at Karm a m ay be regarde d

ge n e rall y as c o m p ri s i ng th e c o n st i tuen t m o ral e l e m e n t s
de ri v e d c o n se c u t i v e l y fro m t h e t h o ugh t s w or ds an d ac ti o n s
cycl e P e rh ap s it i s i n th i s
o f an i nt er m i nabl e l i fe s
c on ne c t io n th at Chi ne s e B u ddh i sts fre quen t l y assum e
K ar m a t o r e se m b l e
a m oral b re i n di s sol ubly e n t w i ne d
i n se nt ie nt l i fe
It m ay be b e l i e v e d t o re c e de far i n to
t h e p ast an d t o e x te n d i n de ni te ly i nto t h e futu re
Alth o ugh re al i si ng th e s ig n ic anc e o f Kar m a 1 th e
de v o u t B u ddh i st m i nd i s n o t u suall y di st u rb e d by fe arful
for e b odi ngs Oste n sibly i t h as e v o l v ed to a c on ditio n o f
h o l in e ss w h e re i n th e dro ss o f si n i s e nt ire ly c o n sum e d in
th e
w h ite a m es o f S akyam uni s tran sc e n de nt w isdo m

b o undl e ss l o ve
an d
W ithin th e r eal m o f B uddh i s t p h il o so p h y t h e do c trin e
o f re in c arnati on i s c o n s p i c uo us by r easo n o f i t s p e c uli arly
It

In th e c o nc e pt Karm a, Saky am u ni B uddh a suggest ed

t h e re ve al i n g o f a m or a l ca us e w h ic h e x plai ne d t h e o t h er
w i se i nso luble r i ddl e o f t h e e vi dent i ne qual i ti e s, and c o use
quent sufferi ng s o f l i fe
1

I N TROD U CT I O N

xx x

rst ac quai ntanc e th e Eur op ean

m i n d m ay be s o m e wh at start l e d
t o dis c ov er t h at a
s ati s fac t o ry ex pl anati o n o f th e i nter m i nabl e e vo l uti on o f
l i fe i s so ugh t for by th e earnest B uddhist in th e th eo ry o f
re inc ar nati o n
In t h e t ext of The D i a m ond S utr a it m ay be o b se rve d
th at Saky am uni B uddh a i n di sc o ursi ng to Subh uti r e
fe rred i nc identally t o p erso nal re m i ni sc enc es one of wh ic h
b el onge d t o a di stant p eri od o f v e h undre d inc arnati o ns
Acc o rding t o th e te xt o f Th e L i ght of Asi a t h e
s p i ri t ual co nsc io usness of S aky am uni B uddh a ext en de d to
a p eri o d e v e n m ore rem o t e
as m ay be j udg ed by t h e se
re m ark abl e l i ne s
at tra

c ti ve c harm s

On

n ow remember ,

Wha t

ti m e I

my r i ad

r oa med

rai ns a o,
g

H i m dla s h ang i ng woods

c o nsideri ng b ri ey t h e do c tri n e of rein c arnatio n

p erh ap s it m igh t readily b e c o n c ede d to our B uddhi st
fri ends th at th e re were ex em plie d in the Foun der of t h eir
fai th a wonde rful p oten cy o f i n te lle ct and a m ar ve ll ou s
de gre e o f s p iritual i nt ui ti o n
Q uite agreeabl e al so m ay
be t h e sugg estio n th at th i s p o ten cy o f i ntelle ct m ig h t

b e c o m e i ntensi ed and p rob ably rendered s ubj e c tive

by asc eti c exerc ises ab strac t c onte mplation and de ter
m i ne d e ffort
S p en c e H ardy i ndic at e d i n Eas ter n Monach is m t h at t h e
B uddh is t m ind c onc ei ve s o f s p iritual p owers ar ising
fro m th e afore m e ntio ned p o ten cy o f i ntelle ct an d
wh i ch i n oth er system s of re ligi o n are
s p ir it ual in t ui ti on

h
i
n
o
f
t
n
a
t
u
re
f
D i v i ni t y
lly
g
p
k
s
a
r
t
a
e
o
r e arde d a
u sua
g

t
t
h
ose
o
t
n
i
p e t a p owers are
If i t be adm itt ed th a
In

I N TROD U CT I O N

xxx

c ptible of affi l iat ion with th e Di vi ne S pi rit

th en t h e way o f app ro ac h t o an understandin g o f th e
B uddh ist th eory of i ntuition be c om es p erh ap s to lerably
clear Conc rete k nowle dge ac qui red by intui tion app ears
t o ass ure o ur B uddh ist fri e n ds o f th e f act o f re i ncarn at i o n
B ut th ey i n variably re frai n fr o m a vai n atte m p t t o p r ove
"
fac t by an auth o risedL an d c onse quently stere o type d
th e
pro c e ss of reasoning
Th e u nk no wn H i n do o auth or o f Th e B hag a va d G i ta
re v eal e d i n si m pl e p h raseo l og y t h e nati v e i dea o f r ei n c arn a
ti o n ; an d sugg e ste d h app i ly an i nst ruc ti v e t h eo r y c o n
c erni ng th e adv e nt of gre at Te ach ers and Saviours in e ve ry
age
To Krish n a are as cri be d th e fo ll owing s ayi ngs

p ro bably

s us e

Ma nif old the r enewals of my bi r th

H a ve been
When R igh teousness
D ecli nes 0 B h ar a ta wh en Wickedness
.

I r i se, f r om ag e to ag e, and take

Vi s ible sh ap e, a nd move a ma n wi th m en,

Is

str ong ,

S uccour i ng th e g ood, thr us t i ng the

A nd setti ng Vi r tue

Davids

Rh y s

her

s eat

a in

v e d th at t o th e pio us
B uddh i st i t i s a c onstan t sour ce o f j oy and gratitude t h at
th e B u ddh a no t o nly th e n but i n m any form e r b i r th s
wh en e m anc ipation fro m all th e cares and troubl e s o f l i fe
was al ready w i th i n his reac h s h o ul d agai n and ag ai n i n
m ere l o ve f o r m an h ave co n des c en ded t o e nter t h e wo r l d
and
live am idst th e s or ro ws i nsep arable fro m ni te
1
e x i ste nc e
Pe rh aps i n a m or e g eneral se n se t h e i dea
o f re inc ar nat ion app eal ed s t r o n ly t o th e i magi n at i o n o f
g
us t

ly

on

evi l bach ,

s er

Com pare B uddhi sm

I N TRO D UCT I O N
Wo rds w orth w he n

h e was i n sp i red to

ye t

e x q u i s i te ,

a s lee

with

H ath h ad els ewh er e i ts

R e gardi ng

cometh

r om a a r .

doc trin e s

th e

a nd a

soul th a t r i ses

A nd

th e se

fam iliar

lines

Our bir th i s bu t
The

w rite

xx x i

us, ou r

org etti ng

lif es

s tar ,

s et t i ng

Indi vidualit y

of

and

n on

Indi vi dual it y ,

wh ic h c h arac terise th e text o f The D i a mond

S u tr a wh ere i n are found t o o cc ur fre quently Ch inese
e qui vale n ts f or th e ordi nar y c o n c e p t s o f an e nti t y a b e i ng
a l i vi ng b eing and a p e rs o nal i t y
th e fo llo wi ng p assage
fro m The B h ag a vad Gi ta s uggesti ve alm ost of co m plete
h arm on y wi th th e B uddh i st do c tri ne m ay s erve t o m ak e
e v e n a c ursory c onsi de rat i on o f t h e subj ec t p erh ap s m o re
i ll um inat ing
Th e p assag e re nde re d by Si r Edwin Arnol d
is as fo ll o w s
,

Th er e i s t rue Knowledg e, L ea r n i t th ou i n this

To

see one ch ang eless

L i: i n

a ll t

h e Lives,

A nd i n the S ep ar a te, One Ins ep ar able

Ther e is i mp erf ect Knowledg e that wh ich
.

Th e

sees

se ar ate ex i stences a

p ar t,

A nd, being sep ar ated, holds them

r eal
.

c asually i n The D i a mond

S utr a th at fam il iar B uddh i st t erm h ardly c all s f o r any
prese nt detai l ed e xplanation Wi th i n a brie f c o m pass
p ro b ably no b etter e xplanat i on m ay be forth c om ing
t h an wh at i s al ready g i v en i n th is c o nc ise e x p o s it i on
gath ere d from The L ig h t of Asia
As Nirvana is

ly

on

re e rre d

to

If

any

S ay

teach

N ir van a is to cease,

u n to s uch

they lie

I N TROD UCT I O N

ii

x xx

If

a ny

S ay

teach IVi r va na is to li ve,

u nto s uch

th ey

er r

not

h nowi ng th is ,

N or wh a t lig h t s h i nes beyond thei r br oh en la mp s,

N or lif eless, t i meless bli ss

.

b serve th at
t h e Wer th u r th ei le 1 k no w n am ongst m o de rn t h e o l o gi ans as
c h aracte rising th e t eac h ing of Al b re c h t R i t sc hl sounds
up on i n t i m at e ac q uai nt anc e m e re l y as a fai n t e c h o o f th e
l ogi c o f Saky am uni B uddh a R itschl m i gh t apply h is
Wer th ur thei le to t h e p re sum e d i nte rp re tation o f a

m i racl e
B uddh a sugg es te d b y h i s m eth o d th at
e tc
wh at i s ordinari ly re ferr e d to as a m iracle i s not i n
r ea li ty a
m i rac l e
th e r e fore i t i s m e re ly de
ned as a

m iracl e
with th e vari o us dogm as wh ich
S o al so
By m an y Ch ine se i t i s
di st ing ui sh e v e ry r e l igi o us c ree d
r egarde d a s an e vi de nc e o f D i vi ni t y t h at i n t h e m i nd o f
S aky am un i B uddh a t h e re was c onc e i v e d t h i s in c i s i ve
l ogi c al m e th od and am o ng st th e l e arne d m o n ks pro found
h o m age i s r e n de re d an d m uc h wo n de r e x p re sse d b ec ause
th e Lord B uddh a 2 di d n o t h e sit ate t o apply i ts p ri nc ipl e s t o

e ve ry do c trin e s y no n y m o us w i th h i s o wn acc re di te d
Law
In

c oncluding

i t m igh t be

pp ortune

to o

c c anvasse d R it sch l ian do ctri ne o f t h e

Wor th o r val ue j udg m e nts i n wh i c h t h e p e c ul iarit y o f
r e l ig i ou s k no w l e dg e i s s upp o se d t o li e
F o r t h e i n tr o
duc t io n o f t h e te r m i n to th eo l o gy we are i nde b t e d t o
H e rr m an n D i e Relig ion etc an d Kaftan D a s I/Vesen
1

Th e

m u h

S ee Orr s , Th e R i tsch li a n Th eology a nd Th e Eva ng elica lF a i th

2
It m ay be o b se r v e d i n t h i s Eng l i sh v e rs i o n o f Th e
D i am ond S u tr a , th at th e Chi n e se t erm F uh , i n de fe r e n c e
t o o ur Ori e nt al fri e nds, i s i n var iabl y re n de re d Lord
B uddh a a de signation c o nso nant w ith th ei r c onc epts of
de vo ti o n and p i et y

TH E D IA MO N D S U TRA

H U S hav e I h e ard 1 conc e rn i ng our Lord

Buddh a
U pon a m e morabl e occas ion t h e Lord
Buddha
sojo u rn e d i n t h e k i ngdom of
,

I t is ge n e rally s u ppos e d that t h e fa m i l iar

i n trod u ctory phras e
Th u s hav e I h e ard
was
adopte d by t h e wr i t e rs or e d i tors o f B u ddh i s t
S u tras i n ord e r that th e i r scr ipt u r e s m ight
ass u m e t h e s a m e h igh d e gre e of autho r i ty a s
t h e B rah m an a s a n d t h e Mantras
as form i n g
t h e S rut i or sacre d r e v e lat i on of t h e follow e rs
of
ax
the V e das
ompar
e
M
M
ii
l
l
er s
C
(
H i story of S a nscr i t L i ter a tu r e a nd t h e val u
abl e not e in B eal s K i n K ong K i ng )
2
Th e te rm ( B u d dha ) m e a n s
e v e ry
i n tell igent be i ng who h a s throw n off t h e
bondage o f se n s e p e rc e pt io n and s e l f knows
the
utte r unre al i ty o f all ph e nom e na a nd
H a ndbooh of
i s r e ady to e n ter
Chi n ese B uddh i s m
EITEL

'

TH E DIA MOND S UTR A

lodg i ng in t he grove o f J e ta a
p a rk w i th i n t h e impe r ia l doma in wh i ch J e ta
3
a
t h e h e i r app a r e n t b e stow e d u pon S u t a na
S h ra v as t i ,

S h rav as t i is var io u sly d e sc r i be d as t h e

c i ty (or k ingdom ) of ph ilosophy of good
doctr i n e , of a bu nda n t v irtu e a n d as t h e abod e
of i mmortals I t wa s s it uate d on t h e n orth
ba n k o f t h e G a ng e s , a bo u t 2 00 m il e s above
B e na re s
Mu ch i nt e rest i ng i n fo rm a t ion re
ga rd ing t h e s acre d c i t y S h ra v as t i is fortu nately
pre s e r v e d i n t h e i n s tr uct i v e records of t h e
d ist ingu i sh e d Ch in e s e p ilgr ims F a H i e n and
1

P ras e naj it

the

k i ng of S h ra v a s t i was
v e r y fav o u ra bl e t o t h e B u ddh ist re l ig io n I t
was h is m i n is t e r wh o bo ught t h e g a rd e n of
J e ta fro m t h e pr i nc e o f t hat n am e a n d e re ct e d
i n i t a res i d e n c e for B u ddha (see J u l i e n s
M em oi r s s u r les Cont r ees Occi den ta les ) Ma ny
of t h e S ut ra s attri bu t e d to B uddh a a r e sa i d
to h a v e b e e n d e l i vere d h e re
H i u en Tsa ng
obs e rv e d t h e r e ma i ns of t h e monaste ry
fo rmerly sta nd ing o n the s i te of t h e gard e n
o f J e ta
2
m il e s b e l o w t h e c i ty
Ch i nese
B u ddh i s m
ED K IN S
A p e rso n of e xtraord i nary p ie t y a nd
One of the former Dj at a k as of
good ne ss
S aky a m u n i wh e n h e was a pr i nc e an d for
f e i t e d t h e thro n e by l ib e ral i ty i n almsg i v i ng
IIa ndbooh of Ch i n ese B u ddh i s m
EITEL

"

TH E D IA MO ND S U TR A

towa rds t h e gre a t c i ty of S h rav as t i wh i ch

h e e nte red to be g for food
W i th in t h e c i ty
h e proc e e d e d fr o m do o r t o door a n d re c e i ved
s u ch donat io n s as t h e good p e opl e s e v e ra lly
be stow e d
Concl u d i ng t h is r e l ig io u s e x e rc is e
t h e Lord B u ddh a r e t u r n e d t o t h e grov e of
1
J e ta a n d partook of t h e fr ugal m e al re ce i v e d
,

B uddha has sa i d
t h e w is e pr i e st n e v e r
a sks for anyth i ng ; h e d i sd ai ns to be
i
t
i
s a
;
g
prop e r th ing for wh ich h e ca rr ie s t h e a lms
bowl a nd th i s is h is o nly mod e of sol i c i tat ion
B u t wh e n h e is s ick h e i s p e rm i tt e d to ask
for a ny m e d ic in e t h a t h e may r e q ui re w i tho u t
b e i ng g ui l t y o f a n y tra n sgr e ss io n
Eas ter n
M onach i sm S P EN C E H AR D Y
C o n c e r n i n g t h e m a n n e r of b e gg in g a n
As a be e i nj ur ing no t t h e ow e r or
a lms :
i t s colo u r o r i t s sc e n t ie s a way tak in g t h e
n e ctar s o le t a sag e go thro ugh t h e v illage
Ques t i ons of K i ng M i li n da T W R H v s
1

D AV ID S

By m a ny of t h e B u ddh ists i t i s c o n
s ide re d t o b e a n act of g r e a t m e r i t to mak e
a vow n e ve r to p a rta k e of food w i tho u t gi v i ng
a port io n to th e
Eas te r n M onach i s m
S P EN C E H ARD Y
Th e fth of t h e twelv e sacr e d O bs e rvances
of t h e Ch i nes e is call e d i n S anscr i t Kh alo u pas
W a ddha k t ink a and is sa id t o e nj o in tha t t h e
food obt a ine d by t h e m e n d i ca n t is t o be d i v i ded
3

T H E D IA MO ND S UTR A

alms Thereafte r he d iv e st e d h ims e lf o f

h i s mend i cant s robe la i d a s i de t h e v e n e r
at e d alms bowl bath e d h is sacred feet a n d

as

i nto

thre e port i ons : o n e to be g iv e n to a ny

perso n whom h e s e e s to be s u ff er ing from
h u nger a n d a s e co n d to be carr ie d to s om e
qu i et place i n t h e fore st a nd plac e d u pon a
sto n e for t h e b irds a n d b e asts I f he do e s n o t
m e e t w i th a n y o ne who is in wa n t h e is n o t
to e a t t h e whol e of t h e fo od that h e has
rec e i v e d bu t two th i rds only B y th is m e a n s
h i s body w ill be l ight e r a n d mor e a c t i v e
H e w ill be a bl e r e ad i ly t o e n t e r u po n t h e
prac t i c e of all good works Wh e n a ny o ne
no t h ing is more h a rm
e a t s too gr e e d i ly
ful to the d e v e lopm e n t of re aso n
(Q uota
t i o n from R e m us at s R e la t i on des R oya u m es
H ardy s Ea s ter n
i n S pe n c e
B u ddh i g u es
M on ach i s m )
Th e a lms bowl w h i ch S aky a m u n i u s e d
i s cons i der e d a sacred rel i c a n d to b e u s e d by
e ach of t h e hu n dred B u ddhas O f t h e pr e s e n t
kalpa
I t was rst pr e s e rv e d i n V a is ali
wh e nc e it s e m igrat ions b e ga n to G a ndhara
t o P ers i a to C h i n a to C eylo n to Madh yade s a
nto
t h e h e av e n Tuc h i ta a nd down to t h e
u
i
p
bott om of t h e ocean wh e re it is to awa i t (i n
t h e palace of S agar a ) the adv e n t o f Me i t r e ya
H a ndbooh of Ch i nese B u ddhi s m
B uddha
EITEL
,

TH E D IA MO ND S U TR A

accepte d t h e ho no ure d s e at re s e rv e d for

by h is d isc ipl e s

h im

U pon that occas io n the ve n erable S ubh u t i

occ u p ied a pl a c e i n t h e m i dst of t h e a ssembly

Ris ing from his s e at w i th clo a k arra nged i n
s u ch ma nn e r t h a t h is r ight shoulder was dis
clos e d S ubh ut i k ne l t u pon h is r igh t kn e e
t he n pr e ss i ng t og e the r t h e palms of h is hands
h e r e sp e ctfu lly r a i s e d th e m towards Lord
B uddha s a y i ng : Tho u ar t of t ra n sc e n d e n t
w i sdom H ono u r e d of t h e Worlds ' W ith
wo nd e rful sol i c it u d e Tho u dost pres e rve i n
fa i th a nd in struc t i n t h e La w th is
th e
ill ustr io u s a ss e mbly of e nl ight e ne d d isc ipl e s
.

A fa m o u s d ia l e ct ic ia n n o t e d for t h e s u bt ilty
of h is i nte ll e c t H e wa s a na t iv e of S h rav as t i
a
co n t e mpora ry of S akyam u n i a nd g ure s
as t h e pr inc ipa l i n t e rlocutor i n the P r aj na
H a n dbooh of Chi nese B u ddh i s m
P a r a m i ta
EITEL
P u S a or Bodh is a t tva l i t e r ally h e whos e
e ss e n c e
( S a t t v a ) h as b e com e i n t e ll ig e nc e
( B o dh i ) A b e ing th a t has o n ly o n c e mor e
to pa ss t hro ugh h u m a n e x ist e nc e b e fore it
atta in s t o B uddhash ip Th e th i rd class of
Buddh is t i c s a in ts compre h e nd ing all who are
ca n d idat e s for B uddh a sh ip as w e ll as tho s e
1

TH E D IA MO ND S UTR A

H o n our e d of t h e Worlds ! if a good d i sc ipl e

whether man or woma n seeks to O bta i n

2
suprem e spi r it ual w i sdom what i mm u t a bl e
Law shall susta in the m in d of that d isc ipl e
1

Buddhas who a re not ye t perfe cte d by

e n tranc e i n to Ni rvana
Th e y a r e also styl e d
Mah as att v as (M o H o S a ) Th e state of a
B odh isattva is co n s i d e re d as o n e of t h e thre e
m e ans of co n v e yance t o Ni rva na
H a nd
booh of Ch i n ese B u ddh i s m
EITEL
Wom e n b e ga n to as k an d re ce iv e d p e r
m iss i on t o t a k e t h e vows Th e y w e re called
i n I n d ia Bik s h un i
N i is t h e S a n scr i t
fem i n i n e t e rm i na t ion of B ik s h u Thes e fe m a l e
me n d i cants w e re s ubj e ct to t h e sam e cod e Of
reg ulati ons as t h e mal e s
Ch i n ese B uddhi sm
ED K IN S
.

h o-r u -t o-lo sa n -m a o sa n -p u t i
( A nu tt a r a
S a m yak S a m bo dh i ) l i terally u n exc e ll e d perfe ct
Ano t her more pa i nst a k ing bu t
i nt e ll ig e nce
arb i trary e xpl a nat io n is u ntar n ish e d a n d un
para llel e d (Nut t ara ) corr e ct v ie w ( S am ) a nd
compl e t e w i sdom ( Myak ) w i th compl e t e
poss e ss i on of t h e h ighest s e nt i m e n ts (S a m
bodh i) Th is t e rm o n e of the sacred phra s e s
of most frequ e n t occ u rr e n c e s ign i e s t h e
"
chara cterist i cs wh i ch e v e r y B u ddh a poss e ss e s
EITEL
H an dbooh of Chi n ese B uddh i sm

Th e unsurpass e d j u st , a nd e nl ightened
heart
B EAL
I( i n -K ong -I( i ng
2

'

TH E D IA MOND S UT RA

br i ng

and

d e s ir

i nto

s ubj e ct ion

inord i nat e

v e ry

?
e

Th e

Lord B uddh a r e pl ie d to S ubh ut i s ay

i ng : Tr u ly a most exc e ll e nt th e m e ! As you
a f rm e d
I pr e s e rv e i n the fa i th an d i nstr u c t
i n t h e Law th i s i ll u str i o us ass e mbly of e n
l ighte n e d d isc ipl e s
Atte nd d il igently u nt o
m e a n d I shall e n u n c ia t e a Law wh e r e by t h e
m ind o f a good d isc ipl e wh e t h e r m an o r
wom a n s e e k ing t o o bta i n s upre m e sp i ri tu a l
wi sdom shall be a d e q uate ly s usta ine d a n d
t o br i ng i nto s u bj e c t i o n
e n abl e d
e v e ry i n
o rd i n at e d e s i r e
S u bh u t i w as grat i ed and
s ig n i e d glad co n s e n t Th e r e u pon t h e Lord
,

Wh e n a m a n s h e a r t i s d ispos e d i n ac
i t snatch e s
c o r da n ce w i th h is r o am i n g s e ns e s
sp i r it ual k nowl e dge as t h e w i nd
aw ay h i s
d o e s a sh ip o n t h e wav e s
B h ag avad G i t a
B U R N TH OMS O N
C
K
C
O
J
C h i ne s e comm e n t a t o rs a r e car e fu l to e x
pl a i n t h a t t h e t i t l e Of th is S utra P o r o p o lo m i
(P r aj na P a r a m i ta ) m e a n s W isdom by wh i ch
w e a re e na bl e d t o re ach t h e oth e r shor e
i
rv
an a
N
)
(
Br ing i ng i n to capt i v i t y ev e ry t ho ugh t
to t h e ob e d ie n c e of Chr ist
Th e AP OS TL E
1

P AU L

TH E D IA MOND S U TR A

B uddha w ith m aj e sty o f person and perfect

art i culation proc e e d e d to del i v e r the text of
th i s S cr iptu r e say i ng :
1

a
s

it

a
t

By th i s w isdom shall enl ightened d isc ipl e s

be e nabled to br in g i nto s u bj ect ion every
i nord i nate d e s i re !
Ev e ry sp e c ie s of l i fe
whether hatched in t h e e g g formed i n
the womb evol ved from spawn produced
by metamorphos i s w it h or w ithout form
or i ntell igenc e possess in g o r devo id of
3
natural i nst inct
from th e se cha ngeful

Compare

the

C h i n e s e t e xt of t h e famous
Buddh i st tract e nt it l e d A wah en i ng of F a i th ,

wr i tten by M a M i ng (A s v ag h oc h a )
who
our ished A D 5 0 u n der t h e IndO-S cyth i c

k i ng , G o ndo p h a re s
1
Th i s work cont a i n s t h e germ of t h e
larger comp il a t i o n P r aj n a -P a r a m i ta i n one
hundred and tw e n ty v o l u m e s Th e abs t rac
t ions of B u ddh ist ph ilosophy wh i ch were
a fte rwards ra m ie d to such a form idabl e
exten t as th e s e n umb e rs i nd i cat e , are h e re
found in t h e i r pr i mary form probably as they

Ch i nese
were taugh t by S akyam u n i h i msel f
ED K INS
B uddh i sm
1
D i scours i ng u po n i ll u sory i deas concern i ng
the world Of s e nt ie n t l i fe , t h e Lord Buddha
stated that th e s e wer e alre ady el im inated f rom
1

'

T H E D IA MOND S U TR A

10

cond it ions of be ing I com mand yo u to s e e k

del i veranc e in the transc e ndental concept of
,

m in ds of h is e nl ightened d isc iples Th e

refe re n c e in t h e t e xt is to d isc ipl e s in proc e ss
of i nstruct io n a nd th e s e t h e Lord B u ddh a
comma nded t o r e l e ga te t o obl i v i on t h e
dec e pt iv e id e a of t h e r e al i ty of s e n t ie n t
l i fe to d issolv e w i th i n th e i r m i nds its n a us e o us
dre gs t o p u t awa y it s horr i d sta i n and ca u s e
i t t o va n i sh l i k e s n o w i n a glow i ng fur nac e
the

Chi nes e A n n otat i on

Th e v e ry n a t u r e

of ph e nom e na d e mon
strat e s t hat th e y m ust h a v e h ad a be g i n n i ng
L ay
th e y m u st h av e a n e nd
a nd that
,

S er m ons

H ux LEv
adopt ing t h e
.

By
t e r m M i ch Tu C h i n e s e
B uddh ists appe ar w e ll pre pa r e d to refu t e
a pre v a l e n t n ot io n t ha t the ir conc e p t of
d e l i verance i s e q u i va l e nt to ann ih ilat ion
M i ch us ually m e a ns a n n ih il a t io n bu t Tu to
cross o v e r i n s a fe ty i s t h e ant ithes is of
a nn i h ilat i o n Aft e r due cons i d e r at io n of t h e
s ign ica n ce of t h e t e rm i nology p e rhaps it w ill
be g e n e ra lly co n c e ded that Engl ish re n d e r i ngs
of M i ch Tu as D e l iv e r anc e or S a lvat io n a re
no t w i tho u t som e d e gr e e of j u st icat i on
All thes e I command a nd exhort to e nte r
on t h e stat e of t h e un s u rpass e d Nirva na ( P ar i
Ni rvana ) and for e v e r t o fr e e thems e lv e s from
the cond i t ions of b e ing to wh ich they s e v e rally
"
K i n I( ong K z ng
belo ng
B EAL
1

'

T H E D IA MON D S U TR A

12

ceas e d t o e x i st s u ch a rb i trary co nc e pts o f

ph e n om e na as a n e nt i ty a be i ng a l i v i n g
b e i ng or a p e rsonal i ty
,

B u ddh i st psychology is m a d e tol e r ably cl e ar

i n t h e fam il ia r na r r a t i v e k n o w n g e n e rally as
Th e re in t h e
Th e En /zg tm m en t of A mm a a
Lord Buddh a e n d e avo u rs t o pr ov e t hat a s
obj e c t s w i th i n o ur s e lv e s a r e i nv i s i ble t h e
i ll u m i na t ing m i nd c a n not be ass e r t e d t o i n hab i t
H e a lso i n
e xcl u s i v e ly o u r m a t e r ia l bod i e s
dica t e s th a t it c a nn ot be a f r m e d to o cc u py
an
y a ppo i n t e d sph e r e o u ts i d e o u rs e lv e s i t
b e ing us u a lly u n d e r sto od t h a t we obs e rv e
o n ly t hos e obj e c t s by wh i ch w e a re e n v i ro n e d
Th e L o rd B u ddh a a lso co n t r ov e r t s t h e t h e o r y
e n u n c ia t e d
by A n a n d a tha t t h e m i nd i s
s e cre t e d s o m e wh e r e w it h i n t h e o rga ns of
s e ns e ; wh ich a ss u mpt io n is based upo n a
n o t i o n th a t t h e s e e i n g e ye and d i ff e r e n t i at i n g
m in d a r e myst e r i o usly c o rr elated
Th i s b e l ie f i n s e lf i s r e gard e d so dis
t i nc t ly a s a h e r e sy t h a t t w o w e ll know n words
i n B u ddh i s t t e rm i n ology h av e b e e n c o i ne d o n
p u rpos e t o st igm a t is e i t Th e rs t of th e s e i s
S ak ka yadi t t h i
t h e h e r e sy of i n d i v i d ual i ty
t h e na m e g i v e n t o t h is b e l i e f as o n e of t h e
thr e e p r i m a ry d e l us io n s (t h e oth e rs be in g
do u bt and be l ie f i n t h e e fc a cy of r i t e s or
c e r e mon ie s ) wh ich m us t be a ba n do n e d a t t h e
v e ry rs t stage of t h e B uddh ist pa th of
Th e oth e r i s A t t av ada
h ol i ness
the

T H E D I A MOND S U TR A

13

Mor e ove r S u bh ut i a n e nl ighte n e d d isc ipl e

ough t to act sponta n eously i n t h e e x e rc ise of
1
2
i
u
n
i
fl
u
char ty
n enc e d by s e nsuous phenomena
,

doctr i n e of so u l or s e lf wh i ch is t h e nam e
gi v e n to it as a p a rt of t h e cha i n of ca u ses
wh i ch lead to t h e ori gi n of e v il I t is th e re
class e d w i th s e nsual ity h e resy (as to e tern i ty
and a n n ih ilat i o n) a nd be l i e f i n t h e e ffi cacy of
r i te s and c e re mo n ie s as o ne of the four
U p ada nas wh i ch a r e the i mm e d iat e caus e
of b i rth de c a y d e ath sorrow lam e ntat io n
pa i n gr ie f and d e spa i r
B udd/223m
T W

R H Y S D A V ID S
1
Th e rst of s i x P aram it a
chari ty ,
moral i ty e nd u ra n c e e ne rgy , co n t e mplat io n,
w i sdom card i n al v irtue s , o r m e ans of pro
gre ss i ng t owards Ni rv a na
Th e v i rtue of
r e l i gi o u s char ity i mply i ng a ll k i nds of s e lf
d e ny i ng acts a lmsgi v i ng sacr ice , e t c
H a n dbook of Ck z n ese B u dd/t i m e
EITEL
2
Th e k i nd of cr a v i ng e xc i t e m e n t wh ich
follows o n s e nsat i o n and causes t h e d e l u s ion
of s e lf a n d t h e l us t of l ife cre a t i ng e i th e r
d e l ight i n the obj ects that pres e nt t hems e lves
or an e age r d e s i re t o s u pply a fe l t wa n t th i s
e ag e r y e arn i ng th i rst grow i ng i nto sensual i ty
d e s i re of fut u re l i fe , or lov e of t h e pr e sent
world , is the or ig i n of a ll su ffe r i ng S orrow
and s uffe r i ng w ill be overcom e ext i ngu i shed ,
th i rst be q ue nched , t h is l u s t of l i fe
i f th is
d e stroyed
H e who ov e rcom e s th i s c o n
.

TH E D IA MOND S U TRA

14

such as sound odour taste touch or Law

S ubhu t i i t i s i mperat i v e that an enl ighten e d
d isc ipl e in the e xerc is e of char ity sho u ld act
?
nd
p
d
ntly
of
ph
nomena
And
why
e
i e en e
Becaus e acti ng w itho u t regard to illus i v e forms
o f ph e nom e n a h e w i ll r e al i se i n the exerc i se of
char ity a meri t i n e st i mable and i mmeasurabl e
,

th irst suffe ri ngs fall off from h i m

l ike wat e r drops from a lotus
B u dd/12km
T W RHY S D AV ID S
1
F a/z t h e C h i n e se e qu i val e nt of Dharma
Law appears to be a ge n e ric t e rm for all
re l igi ous doctr in es i nc idental to Buddh ism
Th e B u ddhas a re i nvar iably r e fe rr e d to as
P r i n ces of t h e La w
Th e S utras
F a/z Wa ng
z P ao
J ewels
a r e fr e q u ently all u d e d to as F a /
o f the Law
Th e monks a re us ually d e s ignated
is c ip le s o f t h e Law
F oo M ea
Th e i nt e r
m inabl e process of transm igra t ion is d e p i ct e d
by F ak L uen Whe e l of the Law Th e dis
s em i n a t i o n of B u ddh is t i c t e n e ts i s typ i ed by
Revolv i ng W he e l of t h e
C/man F a lz L uen
R e l ig io u s d e s ignat ions consona nt w i th
La w
are
held i n h igh e steem
t he i d e a of Law
amongst th e Buddh ist eccl e s iast ical orders
O f such are F alz A z
Lov e r of t h e La w ;
F a/z L z m
Approved i n the La w ; F a ir M i ng
Br ightness of the Law (compare Eit e ls
H andbook of Cz rzese
t e m p t ible

'

'

THE D IAMOND S U TRA

15

S u bh ut i,

what th ink you ? I s i t poss i bl e to

est i m a t e the d istanc e compris ing the ill i m i tabl e
1

un i verse o f space i
S u bh u t i repl ied say i ng
H onoured o f the Worlds ! I t i s i mposs i bl e to
e st i mat e the d istanc e compr i s i ng the ill i m i table
Th e Lord Buddha th e re
un i v e rse of space
upon d i scoursed say i ng
I t is e q ually im po s
2
s i bl e to e st imate t h e m e ri t o f an enl ighte n e d
"

'

S u bh u t i, can t h e western , or so u thern ,

o r n o r t h e r n reg ions of space be measured ? or
t h e four m i dway r e g i o n s o f space
N E
or the upper and l o w e r
S E S W ,
re g io n s : can e i the r of these be ac cura t e ly
K z n - K on
- K zn
m e as u red or de n e d ?
g
g
1

'

'

B EA L

Of

all the mode s o f ac q u ir ing m e ri t t hat

o f a lmsg i v i ng i s t h e pr i nc i pal ; i t i s t h e ch i e f
of t h e v i rtues that a re re q u is i te for t he a t t a i n
m e n t of the B uddh a sh i p ; i t is the rst of th e
fo u r great v irtues m ien : almsg iv ing affa b il i ty
prom o t i ng the prosp e r i ty of others a n d lov ing
others as ourselves ; it is super ior to the
obs e rvance o f the prec e pts the path t h a t all
the B uddhas have trod a l i neage to wh ich
Th e g i v i ng o f
t hey have all bel ong e d
al ms softens the m in d and bri ngs it i nto s ub
t h e ascet i c i s prep a red fo r
by
wh
ch
i
c tio n
e
j
t h e e xerc i se o f t h e r i t e s he i s afterwards to
p r ac t is e
Th e fa i thfu l are re q u ired to g ive
2

TH E D IA MOND S U TR A

16

d isc iple who d ischarg e s t h e e x e rc ise of chari ty

unperturbe d by the seduct i ve i nuences of
phenomena
S u bh ut i t h e m i nd of an e n
l ighten e d d isc ipl e ought thus to be in
,

doc t ri nat e d

Th e

Lord B u ddha i nterrogated S ubh ut i

say ing : What th i nk yo u ? I s i t poss ible that
2
by m e ans of h i s phys i cal body the Lord
,

in

alms of that wh i ch t h e y have honestly earned

by the i r own pe rso n al e x e rt ions
There
must be a w ill i ng m i nd re spe ct i ng that wh ich
they o ffe r from t h e t i m e th a t the i ntent ion of
mak ing the offer i ng i s form e d to t h e t ime wh e n
i t is pr e s e nt e d as w e ll as a ft e r i t has been made
When t h e g i ft t h e g i v e r a n d the rece iver
are all pure t h e r e ward i s proport ionately
great
Eas tem M and a/22km S PEN C E H ARD Y
1
Le t h is l i v e l i hood be k in dl i ness
H i s conduct r ight e ousness
Then i n t h e fu l n e ss of gladness
H e w i ll m a ke a n e n d of gr i e f
T W RH Y S DAv xDs
P r i m i t i ve
B u ddh i sm d i st i ngu ished a
mater ial v is i bl e a nd per ishabl e body (S e/z S lz en
the Body of F orm ) a n d an i mmater ial
i nv is i ble i m mortal body (F a k S /z m
lz t t h e
Body of Law ) as t h e co nst i tu e nts of every
personal ity Th i s dich o to m is m taught as it
.

T H E D IA MO N D S U TR A

I7

B uddh a m a y be cl e arly perce i v e d ?

S u bh u t i
r epl i ed
No !
H o n o u r e d of t h e
say ing :
Worlds ! I t i s i mposs i bl e that by mea n s of
h i s phys i cal body t h e Lord Buddha may be
clearly p e rce i v e d And why ? B e ca u s e what
the Lord B u ddha re ferred to as a phys i cal
body is in re al i ty not m e re ly a phys i cal body
Th e r e upo n t h e Lord B u ddha addr e ss e d S u bh u t i
say i ng : Every form or q ual i ty of ph e n omena
i s trans ie nt a n d i llus i ve
Wh e n t h e m i nd
r e al is e s that t h e ph e n om e na of l i fe a r e not

s e e ms by S aky a m un i h ims e lf was e v e r aft e r

wards r e t a i n e d as re ga rds the n a t u r e of o rd i nary
mor t a ls B u t i n lat e r age s wh e n t h e com b i n e d
i n u e nc e of S i va ism wh i ch ascr i b e d to S i v a a
thr e e fold body (call e d D ba r m o baya e ss e n c e
S a m bbog akaya ~ re fle x i nt e ll ig e nc e a n d N i r
pra ct i ca l iss u e of h is i nt e ll ige n c e )
m a n abaya
and that of B rahma n ism w i th i t s Tr i m u rt i
gav e r i s e to t h e Buddh ist dogm a o f a Tr i ra t n a
t h e p r e c io u s
pr
c
i
o
u s B u ddha
P
t
h
e
e
n
S
a
ao
(
Law a n d t h e pre c i o u s P r iesthood ) t r i ch o t om i sm
w a s t a ugh t w i t h r e ga r d t o t h e na t u r e o f a ll
B udd ha s
Aga i n t h e y a scr i b e d t o e v e r y
B u ddh a a t r ipl e form of e x ist e n c e v ie w i ng
h i m : ( I) as h a v i ng e nt e r e d Ni rva n a ; ( 2 ) as
e x i st i ng i n r e fl e x i n t h e world of form ; ( 3 ) a s
H and
e x i s t i n g or h a v i n g e x i st e d o n e ar t h
EITEL
book of Ch i n ese B u ddh i s m
,

TH E D IA MOND S U TR A

18

re al ph e nomena t h e Lord Buddha may th e n

b e cl e arly perc e i ved
,

of t h e Lo r d Buddha say i n g :
H o n o u r e d of the Worlds ! In future age s
wh e n th is scr ipt u re is procla i m e d a mongst thos e
b e ings d e st i n e d to hear shall a n y conce i v e
w ith in th e i r m in ds a s inc e re u nm i ngled fa i th ?
Th e Lord B uddha r e pl i e d to S u bh ut i say i ng
H av e n o s uch appr e hens iv e thought ! Ev e n
at th e re mot e p e r i od of v e ce nt ur ie s s u bs e q ue n t
to the Nirva na of t h e Lord B uddha th e re w ill
S u bh u t i e nq u i r e d

"2

Th e

sp ir i tual B uddha m ust be re al ised

w i th in th e m in d oth e rw is e there c a n be no
tr ue p e rc e pt io n o f t h e Lord B uddh a Cbz n ese
1

'

'

A m z ota t z on
2
Compar e t h e q u es t i on addre ss e d by J e s u s

Wh e n t h e S o n of Ma n
t o H is d i sc ipl e s
com e th shall H e nd fa i th o n t h e e arth ?
3
In ful n ess of t h e t i m e s i t fe ll
Th e B u ddh a d i e d , t h e gr e at Tathagata ,
Eve n as a man mo ngst m e n fulll i ng all
A n d how a thousand thousa n d lakhs s i n c e
.

he n
H av e trod t h e Path w h ich l e a ds wh i t h e r
h e we n t
U n to Ni rvana wher e the S i lenc e l i ve s
Tbe n /z t of A s i a
S IR ED W IN A R NOLD
t

T H E D IA MON D S U TR A

20

fa it h th us co n c e i ve d is no t e xcl u s i v e ly in
v i rt ue of t h e in s ular thought of a n y part icular
B uddha but b e cau s e of it s a fl iat io n w ith
tho ughts o f my r iad B uddhas
t h e c o n cr e t e
thro u ho u t i n ni t e a ge s Th e refore amo ngst
t h e b e i ngs d e st i n e d t o h e ar th i s S cr ipt u r e
pro cla im e d many by m om e nta ry re fl e ct i o n
w ill i n tu i t iv e ly c o n c e i v e a pu r e a nd holy fa i th
,

A n d is t h y fa i t h so m u ch to g i v e
I s i t so h a r d a th ing t o s e e
Th a t t h e S p i r i t of G o d wha t e e r i t be
Th e La w t h a t a b i d e s a n d ch a n g e s no t
,

ge s lo ng
Th e Et e r na l a n d Nat u r e Bor n th e s e
t h i n gs be st r o ng ?
Th e B a cch e
EU R IPID ES ( t ra n sl a t e d by
G i lb e r t Mur ray )
2
Th e e l e m e n t s of fa i th l i k e t h e ow e r s
appear to h a v e th e i r roots in e t e rn ity
Ch a ng M i ng (a Ch i n e s e mo n k )
W e r e i t p o ss i bl e for a Y og i a n d a Ra ba t
fr om I nd ia a G r e e k ph ilosoph e r from o ne of
t h e schools h o ld i ng t h e pow e r of i n t u i t ion
from t h e w ilds of S yr ia or t h e
a n asc e t i c
mou n ta in s of Egypt a h e re t ic from t h e school
at Al e xan dr ia a monk from o ne of t h e
mo n aste rie s of Europ e a schoolman of the
Middl e Ages a nd a modern G e rman m e ta
phys ic ia n of t h e school of S chell i ng to m e e t
a

T H E D IA MO N D S U TR A

21

S u bh ut i t h e

Lord B u ddha byh is p re s c ie nc e

i s perfe ctly cogn i sa n t of all s u ch po te nt i al
d i s c ipl e s an d for these a lso th e re is re serv e d
an i mm e as u rabl e m e r i t And why
B e ca u se
the m i nds of th e se d isc ipl e s w ill not re vert to
such arb i trary conc e pts of ph e nom e na a s a n

togeth e r and w e re i t poss ible for th e m t o

forget th e i r s e cta ri a n subt i l t ie s a n d n i c e
d ist i n cti o n s th e y wo ul d n d that th e re w a s
a
vast m a ss of sp e c ul a t io n abo u t t h e m a i n
pri nc ipl e s of wh ich th e y w e re a gre e d Th e y
wo uld be of o ne m in d r e l a t iv e t o t h e fo u r
follow i ng p rOp o s it io ns : ( I ) Th a t th e re is a n
obj e ct i v e pot e n cy of in t e ll e ct ; ( 2 ) Th a t th is
pot e ncy ca n be r e n d e r e d s u bj e ct i v e by con
ce n t ra t e d tho u ght
asc e t i c e x e rc is e s or d e t e r
m i n e d e ff or t ; ( 3 ) Th a t th is pot e ncy can only
be acq u i re d by t h e i n i t i at e d ; ( 4 ) That t h e
i n i t ia t e d m a y e nlarg e th i s pot e n cy to a l i m i t
l e ss e xte n t As t o t h e e fc ie n t c a us e of t h e
pote n cy t h e re wo uld be a d iff e r e n ce of op i n ion
som e would a sc r ib e i t to i n t ui t ion alo ne wh il e
oth e rs wo u ld attri b u t e i t to a n all ia n c e w ith
h igh e r sp i r i ts or w it h G o d ; but of i ts e x ist e n c e
rm
B us tem M ouach zl
th e re would be no do u bt
S P EN C E H A R D Y
1
F o r n o w I know by what w i th i n me st i rs
That I shall teach co m pass i on u nto m e n
A nd be a sp e echl e ss world s i nte rpre ter
Th e n h t of A s i a
S IR ED W IN A R N OLD
,

TH E D IA MOND S U TR A

22

nt i ty a b e i ng a l i v ing be i ng a pe rsonal i ty
qual it ie s or i d e as co inc ide n t w i th Law or
And
e x i st i n g a p a r t from t h e i d e a o f Law
why ? B e ca us e a ss u m i ng t h e p e rman e ncy a n d
re al ity o f ph e no m e na t h e m in ds of th e s e
d isc ipl e s would be i n volv e d i n such d ist i nct i v e
i d e as a s a n e n t i ty a b e in g a l i v i n g b e i ng and
a p e rso n al it y
A frm i ng t h e p e rma ne n cy and
r e a l i ty of q u a l i t i e s or i d e as co i nc i d e n t W i th Law
th e i r m i n ds wo u ld i ne v ita bly be i n volv e d i n
re solv i ng th e s e sam e d e n i t io n s P ostulat ing
t h e i nv i olat e n a t u r e of q u a l i t i e s or i d e as wh ich
h a v e a n e x is t e n c e apart from t h e Law t h e re
ye t r e m a i n t o be e xpla i n e d t h e s e a bstr us e
d ist i nct io n s a n e n t i ty a b e ing a l i v ing b e ing
a nd
a
p e rsonal it y
Th e r e for e e n l ight e n e d
d isc ipl e s o ught no t to a frm t h e p e rm a n e n cy
or r e al ity of q u al it i e s or i d e as co i n c id e nt w ith
La w n o r pos t ul a t e as b e i ng of a n i n v iolat e
n at u r e q ua l i t i e s o r i d e a s h a v i ng a n e x i st e n c e
a p a r t fr om t h e co n c e pt of Law
Th us we a r e e na bl e d t o appr e c i a t e t h e
s ig nica nc e of t hos e words wh i ch t h e Lord
B u ddha i n var ia bly re p e at e d t o h i s follow e rs :
Y o u d i sc ipl e s m u st r e a l i s e that t h e Law
wh ich I e n unc iat e d was pr e s e n t e d be fo re your
e

TH E D IA MON D S U TR A

m i nds in

the

23

s im ile of a raft
I f t h e La w
hav ing fulll e d it s fu nct ion in b e ar ing you
2
to t he other shore ( N i rvana )
w i th i ts co in
c ide n t qual i t ies and i d e as must i n e v i tably be
3
aba ndoned ho w m uch more i n ev i t a bl e m u st
be the abandonment of q u al i t ies or id e a s
Jl

( By m e ) is mad e a w e ll constr u ct e d raft

so sa id Bhagavat I hav e pass e d ov e r (to
N i bbana) l hav e re ach e d t h e fu rther b a n k
hav i ng ov e rcom e t h e torr e n t (of pass ions ) ;
the re is no (fu r t h e r ) us e for a raft : th e re for e
if thou l i k e ra i n O sky !
S u zt u
1

F A U S B OLL

i d e a e xpr e ss e d by t h e apostl e

P aul
wh e re fore t h e law was o u r schoolm as t e r
N ot e als o t h e
t o br i ng u s u n to C hr i s t
s im ilar it y of a m e taphor e mploy e d in Chr i st ia n

a n thology
W e shall m e e t o n th a t be a u t ifu l
2

C ompar e

an

Ou r l i t t l e syste ms hav e t h e i r da y
They hav e th e i r da y a n d c e as e t o be
The y a re bu t brok e n l ights of Th e e
B u t thou O Lord a r t more than t h e y
TEN NY S ON
,

et e rnal tru th
wh e n t h y
m i nd shall hav e work e d thro u gh t h e s na re s of
del us io n then w ilt thou atta i n to i nd iffe r e n c e
to t h e doctr i n e s wh ich a r e e ith e r (alr e ady )
rece i ved or have ye t to be r e ce i v e d
C OC KB U R N TH OMS ON
B h og o vad G z m

Re p os ing

on

'

TH E D IA MOND S UTR A

24

wh ich h a v e

an

x i st e n c e

p a rt

Th e

th e

from

Lord B uddha address e d S ubh ut i s ay

i ng : Wh a t th i nk yo u ? H a s t h e Lord B uddh a
r e ally atta i n e d to s uprem e sp i ri tual w isdom ?
O r has h e a syst e m of doc t r i ne wh ich c a n be
sp e c ically form u late d
S u bh u t i r e pl i e d say i ng : As I u n d e rst a nd
t h e m e a n i ng of t h e Lord B u ddha s d isco u rs e
h e has n o sys t e m of doctr i n e wh ich ca n be sp e c i
ca lly formulat e d ; nor can t h e Lord B u ddha
e xpr e ss i n e xpl i c i t t e rms a form of k n owl e dg e
wh i ch ca n be d e scr ib e d as s u pre m e sp i r itual
w i sdom A nd why
B e ca us e wha t t h e Lord
B uddh a a d u mbrat e d i n t e rms of t h e La w is
tra n sce nd e n tal a n d i n e xpre ss i bl e
B e i ng a
p ur e ly sp ir it ual co nc e p t i t is ne i th e r conson a n t
w i t h Law nor syno nymo us w it h a ny t h i ng
a par t
fr o m the Law Th us is e x e mpl i e d
,

S o it

pp e ars t h a t all t h e sage s a n d w is e

m e n who h a v e l i v e d h a v e a ll a dopt e d t h i s
m o d e of d iffus i v e doctr i n e [doc t r i n e wh ich
a dm i ts of n o part i c u lar d i st i n c t i on
(w ou
a n d h e n c e the d i ff e r e nc e s wh i ch hav e occ u rr e d
K z u K ong K z ug
B EA L
a

"

'

TH E D IA MO ND S U TRA

25

the man ner by wh i ch w i s e d isc iples and holy

1
B uddhas regard i ng i ntu it ion as the Law o f
the i r m i nds severally atta i ned to d iff er e nt
2
planes o f sp ir itual wi sdom
,

The Lord B uddha addre ssed S ubh ut i say

,

i ng

What th ink yo u ?
If a benevolen t
person bestowed a s alms a n abundanc e o f the
3
seven treasures s ufc ie nt to ll the un i verse
would there accru e to that person a cons i d e r
able mer i t

S u bh u t i repl i e d s ay i n g :
A v e ry con

Th e

C h in es e

'

z
xt
w
wez f uh
is
e xpla i ned by a lear n e d e xpos i tor as tsz m u
the i n tu i t i v e facu lty
choz h s zu
g
2
Becaus e that th in g wh i ch was known or
taught by the Tathaga ta is i ncompreh e ns i bl e
and inexpress i bl e
I t i s n e i ther a th ing nor
no th i ng
A nd why ?
B e cause the holy
persons are of imp e rfe ct power
The
MAx MULL ER
Vag r ahh hedz h a
2
s ilver p e arls coral corn e l ian
G old
glass and crystal
Very cons id e rabl e i nd e e d world honoured
one ! B ut why so ? Th i s meri t be i ng i n i t s
very charact e r of t h e na t u re o f that wh ich is

te

'

u -

'

TH E D IA MON D S U TR A

26

mer i t H onoured of t h e Worlds ! And

wh y ?
B e c a use what is refe rr e d to do e s not
pa r t a ke of t h e nat u re o f ord i nary mer i t a nd
i n th is s e nse t h e Lord B u ddha mad e m e nt i o n
of a cons iderabl e m e r it
Th e Lord Buddha r ej o i n e d say i ng : I f a
d isc ipl e adh e r e d w i th i mpl ic i t fa ith to a stan z a
of th is S cr iptu r e a nd d il ig e ntly e xpl a i n e d i t to
o th e rs
i n tr i n s i c m e r i t o f t h a t d i sc ipl e
th e
wo uld be re lat i v e ly greate r
And why ?
B e ca us e S ubh ut i t h e holy B u ddhas a nd t h e
s ide ra bl
e

m e r i t a t a ll so Ta thag at a sp e aks of i t as
b e ing m u ch
K i n [f oug K i ug
B EAL
S ubh u t i sa id : Y e s O S ugat a th a t so n o r
d aught e r o f a g o od fa m ily wo uld prod uc e a
l a rge s t ock of m e r it A nd why ? B e cau s e
O Bhagav a t wha t wa s pr e ach e d by t h e
Ta th a g ata as t h e stock of m e r i t is no stock
of m e r it Th e re fore t h e Tath aga t a p r e ach e s :
a s t ock of m e r i t a s t ock o f m e r i t i n d e e d !
Th e Vag r a hh h edi h a
MA x MULL ER
G atha
hym ns a nd cha n ts na rr a t iv e s
cont ai n i ng moral e xpos it i ons i n m e tr ica l
l a ng uag e A C h i ne s e te xt s ays 3 2 ch a ract e rs
fo rm o n e G atha wh ich re fe rs t o a c e rta i n
varie ty of G atha call e d Ar yag it i a m e t re con
s ist i ng of 3 2 instan t s
H o u dbooh of Chi n ese
B uddh i sm
EITEL
no

T H E D IA MOND S U TR A

28

Lord B uddha e nqu i red of S ubhut i say

1
?
May a S c ro t a pat t i
i ng : Wha t t h i n k yo u
hav
ng
stre
a m wh i ch b e ars o n
i
e nt e r e d t h e
(
I
t o Ni rvan a ) th u s moral is e w i th i n h i ms e lf
Th e

( or

is

K i ug

La w

of

no

B u ddha)

K i n -K ong

B EAL
B e c a u s e 0 S ubh ut i t h e h igh e st perfe ct
knowl e dge of t h e holy a nd e nl ight e n e d
Ta th aga t a s i s prod uc e d from i t ; t h e bl e ss e d
B u ddh a s are prod uc e d from i t A nd why ?
B e c a us e O S ubh u t i wh e n t h e Tath agat a
pre ach e d : Th e q ual i t i e s of B uddh a t h e
q ua l it ie s of B uddh a in d e e d ! Th e y we r e
p re ache d by hi m as n o q ua l it ies of B u ddha
Th e re for e
the y
ar e
call e d t h e qu a l it ie s
Th e Vag r ahh h edi ha
o f B uddha
MAX
MIILL ER
A n e r u d i t e Ch i ne s e comm e nta tor s ugg e sts
th a t t h e word s f ei f uh f a h a re syno n ymo u s
w i t h w u we i f a h i n t u i t ion a l re ady obs e rv e d
i n t h e pr e c e d i ng s e ct i on
A fam il iar pass a ge
fr o m L ao T
I nn ite t r u th is i n e xpre ss i bl e
i s q uote d by o ur comm e nta tor a s s e rv i ng to
ill u s t ra t e t h e d i fc ulty of g i v i n g expr e s
s ion t o a n id e a e qu i val e n t t o t h e Law of
B u ddha
On e who has e n t e r e d ( Ap a t t i ) t h e s t re am
( S rot a ) the l a tt e r be i ng d e n e d as t h e stre a m
of holy condu ct ( wh ich be ars on to N i rva n a )
H a u dbooh of Ch i nese B u ddh i s m
EITEL
.

'

TH E D IA MO ND S U TR A

29

hav obt i n e d t h e fru its c o mm e n surat e w i th

the m e ri t of a S c r o tap a t t i
S u bh ut i r e pl i ed
say i ng : No ! H o n o u re d of t h e Worlds ! A n d
?
why
Becaus e S c r o t a p att i is s imply a
d e script ive term s ign i fy i ng hav i ng e n t e re d t h e
stre am
A d i sc ipl e who avo ids t h e s e d u ct iv e
phenom e na of form sound odo u r tast e
touch a n d Law is n am e d a S c ro t a p at t i
e

Me n wa l k ing i n t h e path a nd stand i ng

i n t h e fru i ts ther e of thos e who hav e a tta i n e d
som e fr u i ts th e re of bu t a re yet l e a r n e rs
whos e hop e is d i rect e d t o t h e u tmost goal
W
T
Qu es t i ons of K i ng M i li n da
RH Y S D AV ID S
En t e r t h e path ! Th e r e spr ing t h e h e al i ng
str e a ms
Q u e nch i ng all th i rs t ! t h e r e bloom t h i mmor t al
o we rs
Carpet i n g a ll t h e way w i th joy ! th e r e throng
S w i ft e s t and sw e e t e s t h o u rs
S i r ED W IN A R NOLD
Th e L igh t of A s i a
2
P e rhaps i n t h e s e ns e t hat a S c r o t ap a t t i
cl e arly perc e i v e s a n d und e rsta n ds t h e t e ntat i ve
n at u r e of the Law
h is m i nd b e i ng t ra i n e d to
r e gard i t as a w e ll constru cted raft des ign e d
to bear h i m safe ly a cross the str e am of sp i r i tu al
consc i ousn e ss upon wh ich he has e nt e r e d It
also app e ars that t h e S cro tap a t t i d iscerns i n
the i dea of the Law som e th i ng as u nr e al and
1

T H E D IA MOND S U TR A

30

Lord B uddha aga i n enqu i re d of

?
Ma y a
i
say
g
What
th
nk
you
n
:
i
S ubh ut i
o ne
who
subj
only
to
i
e ct
s
S a k r idag a m i
(
mor e re incarnat i on ) thus m u se w i th i n h i ms e l f
I have obta i n e d t h e fru i ts consonant w i th
S u bh u t i
m e r i t of a
the
r e pl i ed s ay i ng :
No ! H ono u r e d of t h e Worlds
And why ? B e ca u s e S ak r idag a m i is m e re ly
denot i ng only o n e mo re
a d e scr i pt i v e t i tl e
but i n r e al i ty th e re is no s u ch
r e i ncarnat ion
Th e

ph e m e ral as th e ph e nom e na of form so u nd

I n s e e k i ng Nirv a n a s
o do u r t ast e or touch
bl e st a bod e t h e S c r o t a patt i e nd e avo urs to
r i s e by d a i ly sojo u r n w i t h thes e pha n tas ie s
to lov e l ie r v e r it ie s
Th e path S a k rada g a m i is so called
be ca us e h e who e nt e rs it w ill re c e iv e o ne
mor e b ir t h H e may e n t e r th is pat h i n th e
wo rld of m e n a nd aft e rw a rds be bor n in a
D e wa Loka (a h e av e n ly m a n s i o n in Ch i n e s e
Ti m K ong ) ; or h e may e n t e r i t i n a D ew a
Loka an d aft e rw ards be born in t h e world of
B as t eun M on achi sm
m en
S P ENC E H A R D Y
B e c a us e h e is n o t a n i n d i v id u al b e ing
( Dharma ) who has obta i n e d t h e state of
Th e Vag r ah h h edi h a
a S ak ridag am i
MAX
e

BIULLER

TH E D IA MOND S U TR A

3:

cond i t ion as only one more re i ncarnat io n

henc e S ak ridag am i is merely a descr ip t iv e
t i tl e
Th e Lord B u ddha once aga in en q u i r e d of

S ubh ut i say i ng : What th in k you ? May a n

1
A nag am i
(hav i ng e n t i r e i mm u n i ty from
re i ncarnat i on ) thus reect w it h i n h im s e lf
I
hav e obta i ned the fr ui ts wh i ch accord w ith
the meri t of an Anag a m i
S u bh ut i repl ie d
say i ng : No ! H onour e d of the Worlds ! And
why ? B e cause A nag a m i is mer e ly a de s igna
t i on mean i ng i mmun i ty from r e i ncarn a t ion ;
but i n real i ty there is no such cond i t ion as

No t r e turn i ng

or not be in g reborn in
Th e th i rd d e gree of
t h e world of des i re
B uddh ist ic sa i ntsh ip the th i rd class of Aryas
embrac i ng all thos e who are no more l iabl e
to be re born as men though they are to be
bor n onc e more as Devas wh e n th e y w ill
forthw ith b e come Arhats a n d e n ter Nirvana
EITEL
H a ndbooh of Ch i nese B uddhi s m
Me n d e vo id o f pass i on and of mal i c e an d
of dulness men i n whom the great ev ils (lust
be com i ng d e l us io n and ignoranc e ) a re no t
men who have n e i ther crav i ng th i rst nor
grasp i ng des ires
Quest i on s of K i ng M i li n da
T W R HY S DAV ID S

TH E D IA MON D S U TR A

32

from re inc a r na t i o n h e nc e Anag a m i

i s m e r e ly a conve n ie n t des ig n at ion
Th e Lord B u ddh a yet aga i n enqu i red of
S ubh u t i s a y i ng : What th i n k yo u ? Ma y an
Arh a t (h a v ing a tta i n e d t o absol ut e q uie sc e nc e

i mm u n it y

t h e F ru i t o f
Expla i ne d by F uh K o
B uddha ( B uddh a ph ala m ) Th e o r ig ina l m e a n
1

of Arh a t (d e s e r v ing worthy ) is o v e rlook e d

by mos t C h in e s e comm e n t a t o rs who e xpl a i ne d
t h e t e rm as i f i t w e r e wr i tt e n A r i H a t
Th e follow i ng two
D e st r oy e r o f t h e En e my
D e stroy
e xpl a n a t i o n s a r e g i v e n
S h a h Tseh
not to be
i n g t h e En e my a n d P u h S e ng
r e bor n i e
Th e r e
e xcept fr om t ra n sm igrat ion
i s how e v e r a th i rd e xplanat i on w h i ch i s bas e d
o n t h e o r ig i n a l m e a n i ng of Arhat n a m e ly Y i ng
[( oug
Th e Arh a t is t h e
d e s e rv ing worsh ip
p e rfe ct e d Arya (o n e w h o has maste re d the fo u r
sp i rit ua l tr u t hs S z Ti a n d th e re by e n t e re d
t h e path to Ni r v a n a call e d Arya Marga ) a n d
t h e st a t e of Arh a t ca n a cc o rd i n gly be a t t a i n e d
o nly by pa ss i ng t h ro ugh t h e d i ffe re n t d e gre e s
of s a i ntsh ip Arh a tsh i p impl ie s poss e ss io n o f
s upe r nat u ra l pow e rs a nd i s t o h e s u cc e e de d
e i th e r by B uddhash i p or by i mm e d i a t e e n tra n c e
H a ndbooh of Ch i n ese B u ddh i s m
i nto N i rva na
EITEL
Thos e who h a v e e nt e r e d t h e stre am a nd
fre e from sta i ns w ill o nly be
t hos e who
i ng

TH E D IA MON D S U TR A

33

of m i nd ) thus med i tat e w i th i n h i ms e lf I hav e

o bta i ned the cond i ti on of an Arhat
S u bh u t i
r e pl i ed say i ng : No ! H o n our e d of t h e
Worlds ! An d why ? Because there is not
i n real i ty a cond i t io n synonymous w i th t h e
term Arhat H onoured of t h e Worlds ! i f an
Arhat th us med i tat e s w i th i n h i mself I have
obta i n e d the cond i t io n of an Arhat th e r e
would be obv i o us r e curr e nc e of such a rb i trary
conc e pts as a n e nt i ty a be i ng a l i v i ng
be i ng and a personal i ty H o n o u re d of th e
Worlds ! Wh e n t h e Lord B u ddh a d e cl a red
1
that in absol u te qu iescence of m i nd p e r
,

rebor n once more on e arth thos e who w ill

n e ver aga i n ret u rn a nd Arhats
th e s e are t h e y
who dwell i n t h e c i ty of Right e o u s ne ss
T W RH Y S
Quest i ons of Ki ng M i li nda
,

DAV ID S

I n the moral ph i losophy of Menc i us th e r e

i s i nc u lcated a pri n c ipl e of hav i ng f e w d e s ir e s
and
h
i
nes
e B uddh i sts fr e q u e n tly
K
Y
uh
C
w
a
(
)
fe w
i nst i t u t e compar isons b e twe e n thos e
des i re s and n o d e s i re s of t h e Arhats
2
A Ch in e s e a nn otator s uggests i t is a lmost
s e l f e v i d e nt that absolute qu ie sc e n c e is t h e
cond it i on of m i nd in wh ich knowl e dge is
acqu ired by i ntu i t ion
,

TH E D IA MOND S U TR A

34

fe e t obs e rvance of t h e Law and tr u e sp ir itual

p e rc e pt io n I w a s p r e e m i n e nt amongst th e
d isc ipl e s I did no t cog i t a t e th us w i th i n
mys e lf I a m an Arhat fr e e d from d e s ire !
I hav e obta i n e d the
H ad I th u s cog i tat e d
1

More i s t h e tre asure of the Law than

gems ;
S w e e t e r tha n comb i t s sweet n ess ; it s
d e l ights
D e l ightful past compare
Th e L igh t of A s i a S i r ED W IN A R NOLD
2
Th e m a n for whom th e r e i s n oth i ng u pon
wh ich h e d e p e n ds w h o is i n d e p e n de nt hav i ng
un d e rstood t h e
D h a m m a ( Law ) for whom
th e r e i s n o d e s i r e f o r com i ng i n to e x ist e nc e
h i m I c a ll ca lm
o r h a v i n g e x ist e n c e
He
h as o v e rcom e d e s i r e
D h am m ap ada
MAX
1

hJ ULL ER

Th i s
.

d e vot io n sho u ld be pract is e d w i th

that d e t e r m i nat ion by wh i ch t ho ught b e com e s
i n d i ffe r e n t (t o e very worldly obj e ct )
H e who
h as aba n d o n e d all d e s i r e s wh i ch spr i ng from
i m ag i n a t io n a n d h as by m e a n s of h i s h e art
k e pt ba ck t h e wh o l e coll e ct io n of t h e s e ns e s
from e v e r y d ir e ct i on (i n wh i ch th e y wo uld g o )
sho u ld gradua lly b e com e pass iv e by h is m i nd s
acqu ir ing rm n e ss a nd by h a v i ng c aus e d h is
h e a r t to r e ma i n w ith i n h i ms e lf sho uld not
plac e h is thoughts on anyth i ng at all
B h ag avad Gi ta
J COC K B U R N TH OMS ON
.

TH E D I A MOND S U TRA

36

was p e rfectly qu iescent and obl i v ious

to ph e no m e na henc e the allus ion S ubhuti
S ubh ut i

ha v e taken o n th e ms e lves t h e extra vows

men full of joy m e n who are wear ing
"
rough garm e n ts m e n r ejo i c in g i n sol i tude
Questi ons of K i ng M i li nda T W RHY S
,

DAV ID S
2
The S r am ana
.

( Buddh ist monk ) who sets

h imsel f to ov e rcom e t h e e v ils of ex istence
ret i res from all i n terco u rs e w i th the world
and e ith e r pract is e s m e d i tat ion s im ply or
j o ins w ith i t the pract ic e of Kas i na (an ascetic
exerc ise to fr e e t h e m i nd from all ag itat ion )
by wh ich he is e nabl e d to attai n to N i m i tta
(i nward illum inat io n ) wh i ch i s represented
as be ing a m e n tal i ll u m inat i on that brings
w ith i t i n vari o u s d e gr e e s of perfect ion the
state of m ind call e d S a m adhi (a bsolute s e lf
abstract ion ) Th i s re s ult of profound med ita
t ion i nclu des u n d ist u rb e d tranqu ill i ty and
e quan im i ty the most e n t i re and i n it s sup e rior
d e gre e it produc e s u nco n sc i o usn e ss
Easter n
M onachi sm S P ENC E H ARD Y

The world ho n ou red o n e would not then

have sa i d
S ub h u t i what is th is but the
name of the one who d e l ights i n the m ortica
t ion of an A r anya h a ( for e st
regard
ing S ubh ut i as i n tr u th n o t act ing at all but
as a mere name then (in such forgetfulness of
self) he is one who d e l ights in sel f m o rt ica
t i on
B EAL
Ki n Kong Ki ng
,

'

TH E D IA MOND S U TR A

37

d e l ights i n the auster it ies pract is e d by

A ranyaka

the

Th e Lord B uddha addr e ss e d S ubh ut i say

,

i ng

What th i n k yo u ? Wh e n t h e Lord
B uddha in a pr e v io u s l i fe was a d i sc ipl e of
1
D ip a nka r a Buddha was ther e comm u n i c a t e d
:

R a n Teng F uh t h e B uddh a who i llu m i n

at e s br ightly Ti ng K wa ng F u h t h e B u ddha
of x e d l ight Th e t w e nty - fourth pre d e c e ss o r
of S aky a m u n i fr om whom t h e l a tt e r r e c e iv e d
t h e a ss u ra n c e o f h is b e i ng d e s t i n e d for B u ddh a

sh ip
H an dbooh
of
Ch i nese B u ddh i s m
1

EITEL
I t is recorded i n The D i am on d S u t r a
that t h e Lord B uddha in pr e v ious in carn a
t i ons
a ss i duo u sly
pe rform e d r e l ig ious vows
a n d d e fere n t i ally honoured all cont e m porary
B u ddh a s A n i mag e of a form e r master
D ipan ka r a Buddha m ay fre qu e ntly be obs e rv e d
i n C h i n e s e B u ddh ist t e mpl e s
i mm e d iat e ly
b e h i nd t h e mo r e consp i cu ous g u re of S akya
m un i B u ddha Amongst Ch i n e s e B u ddh i st
an n i v e rsar ie s m a y be fou n d t h e b irthd a y of
t h e a n c ie n t B u ddh a R a n Te ng
( D ip anka ra)
and t h e pe r iod a llocat e d for i t s obs e rv a nce i s
ompare
t h e 2 2 n d day of t h e 8 th month
C
(
Edk i ns Chi nes e B uddh i sm )
.

T H E D IA MO ND S U TR A

38

to h i m a ny pre scr i be d La w or syst e m of

doctri ne wh e re by h e ev e ntually b e cam e a
No !
B u ddha ?
S ubh ut i r e pl ie d s a y i ng :
H onou r e d of th e Worlds ! Wh e n t h e Lord
B uddha w a s a d isc ipl e of D ip a nk ara B uddha
n e ith e r pre scri b e d Law n o r syst e m of doctri ne
was comm un ica te d t o h i m wh e r e by h e e v e nt u
a lly b e c a m e a Buddha
S ubh u t i
Th e Lord B u ddh a address e d
say ing : What th in k yo u ? may a n e nl ight e n e d
d isc ipl e th u s pond e r w i th i n h i ms e lf I sh all
cre at e n u mero us B u ddh ist K i ngdoms
,

I t is ma in tai n e d by t h e Buddh ists that

fo un d e r o f th e i r fa i th w a s e nt ire ly
the
Th e w i sdom that h e m a n i
a br o SLSa m o g
fe s t e d wa s t h e o u tb e am i n g of a self e nk i ndled
a m e n o t a n i nsp irat ion from a n y e xt e rior
s o urce nor was it t h e r e s ult of a ny proc e ss
of tho ught or r e a so n To whatev e r obj e ct
h e d i re c t e d h is i n t e ll e ct ua l v i s i on wh e th e r i t
w a s n e a r or r e mot e
wh e th e r past pre s e nt
or fu t u re h e saw i t i n a mom e n t i ntu i t iv e ly
a n d ye t i n a m a nn e r
th e
most absol u te ly
Ea s i e r n M onach i sm
pe r fe ct
S P ENC E
H ARD Y
Bh aga vat sa i d : I f S u bh u t i a B odh is a t t va
S ho u ld say
I shall cr e a t e n u mb e rs o f worlds
h e w o u ld s ay what i s u n t r u e
And why ?
B e ca us e 0 S ubhut i wh e n Ta t hag ata preached
1

"

TH E D IA MOND S U TR A

S ubh u t i

repl ied say in g :

Worlds ! A nd why ?

the

39

No ! H ono u r e d of

B ecau se k i ngdoms
,

numbers o f worlds n u mbers of worlds i nd e e d !

th e y w e re preached by h i m as no nu mbers
Therefor e they are called n umb e rs of wo r lds
Th e Vag r ahh h edi ha
MAX MULLER
S u bh u t i wh a t th i nk yo u ? a r e the var i o u s
la
y i ds a n d t e rr i tor i es of t h e B u ddh a s compl e t e ly
pe rfecte d by t h e B o dh is a t was who occ upy
t hem ?
No ! World ho n o ur e d o n e ! fo r th i s
complete p e rfe c t i o n of w h ich w e sp e a k is a ft e r
al
l no pe rfe ct i on at all i t i s o n ly a n e mpty
nam e
Ki n K ong K i ng
B EAL
Th e w i s e m a n i s always th i nk i ng : H o w
can I a n d th e s e b e ings be com e B u ddhas ? I w ill
pre ach th i s tr ue Law u po n wh i ch t h e h a pp i
n e ss of all b e i n gs dep e n ds for t h e b e n e t of t h e
world
S addh a r m a P un da m h a
H K ER N
Th e words Ch u a ng Y en i n a B u ddh ist
s e n s e us u ally r e fe r to t h e e r e cti o n or a dorn
m e nt of t e mpl e s and pagoda s almsgi v i n g or
oth e r work o f mer i t U s e d i n co nj un ct io n w i t h
Buddh ist k i ngdoms as e xempl ied
B u h Tu
by o u r t e xt Ch u ang Yen app e a rs to co n v e y a
m u ch w i d e r m e a n ing P e rhaps i t re fe rs t o a
sp i r i t ua l cre a t i o n a n d adorn m e n t by ch a ri ty
o f k i n gd o ms ow n i n g all e g ianc e to
a n d v i rt u e
t he Lord B uddh a
I n twe lv e years fro m t h e comm e n c e m e n t
of h is publ ic t e a ch i ng Buddha s doctr i ne s h a d
spre ad ov e r s i xte e n I n d ia n k i ngdoms
ED K INS
Ch i nese B u ddhi s m
,

"

T H E D IA MON D S U TR A

40

th us cr e a t e d wo uld n o t i n re al ity be B uddh ist

k in gdoms ! th e re fore t h e cr e at io n of nu m e rous
B uddh ist k i ngdoms is m e re ly a gure of
spe ech
Th e Lord B u ddha cont i nu i ng addressed
S u b h u t i say in g : Enl ight e n e d d isc i pl e s o ught
th e re fore t o e nge n d e r w ith i n th e ms e lv e s a
p u r e a n d holy m i nd th e y o ught not to d e p e nd
o n t h e ph e n om e na of form so un d odo u r taste
to u ch or La w th e y ought to s e d ulo usly c ult i
vat e a m in d i nd e p e n d e n t of e v e ry mat e r ia l aid
Th e Lord B u ddha a ddr e ss e d S ubh ut i
s ay i ng : S uppos ing a m a n w i th a bo dy as
2
pre t e nt io u s a s S u m e ru p r inc e a mo ng mo u n

A B u ddh is t k ingdom has n o o u tw ard

ma n i fe sta t i o n ; i t is a p u re a n d holy cond i t io n
of m in d Chi nese A n n oz a t i on
C ompare t h e stat e m e n t a tt r i b u t e d to C hr is t
Th e k i ngdom of h e a v e n is w iz h i n yo u
S u m e r u i s probably Elb u rz a n isol a t e d
mo un ta i n o f t h e Ca u cas us ra nge
fe e t
i n h e ight a n d s ur r o un d e d by low gro un d

Ch i n ese B uddhi s m
ED K IN s
B u t wh e n t h e y b r o ugh t t h e pa i nt e d pal a nq u i n
To fe tch h i m ho m e t h e b e a r e r s of t h e pol e s
W e r e t h e fo u r R e g e n t s o f t h e Earth , co m e dow n
F r om Mo u n t S um e ru
Th e L ig h t of A s i a
S i r ED WIN A R NOLD
.

TH E D IA MOND S U TR A

41

ta i ns would yo u e ste e m s u ch a body as be i ng

?
u
u
i
i
:
great
Exceed
S bh t r e pl ed say i ng
i ng ly great H onour e d of t h e Worlds ! And
why ? B e caus e th e Lord Buddha r e fe rr e d
not to a phys ical body ! bu t to m e nta l and
,

Th e

mod icat ion wh ich Buddh ism i ntro

du c e d i n to th e i d e a of tra n sm i grat i o n was
n e c e ss i tat e d by t h e e a rly B u ddh i st th e or i e s of
t h e nat u r e of s e nt i e n t b e i n gs ; accord i n g to
wh i ch m a n cons i sts of a n ass e mblage of
d iffe re nt prop e rt ie s or qu al it ie s
th e s e are
Mat e r i al qu al i t ie s S e ns a t io n s abstra ct I d e as
Te n d e n c ie s o f m i nd a n d m e n t a l P ow e rs
Th e rst gro u p Mat e r ia l Q u al i t i e s a re l i k e a
m a ss of fo a m t h a t grad u ally forms and th e n
v a n i shes Th e seco n d gro u p t h e S e ns a t io n s
a r e l i k e a b u bbl e d a n c i n g on t h e fa c e of t h e
water Th e th i rd gro u p t h e I d e as a r e l i k e
t h e u nc e rta i n m i rag e that app e ars i n t h e sun
sh in e Th e fourth gro u p t h e m e ntal a n d
m o ral Pr e d ispos it io n s ar e l i k e t h e pla n ta i n
stalk w i tho u t rmn e ss or sol i d i ty An d t h e
last group t h e Thoughts a re l i k e a sp e ctr e or
mag i cal ill u s i on Th e body i tsel f is consta n t ly
chang i ng
m a n is n e ver the sam e for t wo
cons e c u t i v e mom e n ts ( Compare Rhys Dav ids
B u ddh i sm a n d S penc e H ardy s M a nua l )
F o r i nstanc e S u bh u t i a m a n m ight hav e
a body and a larg e body so that h is s iz e
should be as large as the k i ng of mounta i ns
,

'

TH E D IA MON D S U TR A

42

sp i ri tual conc e pts of bod ie s i n wh ich s e ns e a

body may be r e garde d as r e ally G re at
,

Th e

Lord B u ddha a ddress e d S u bh ut i

say ing : I f th e r e w e re r i v e rs G ang e s as
nu m e ro u s as t h e s a n ds of t h e G ang e s wo u ld
t h e aggrega t e gr a i n s of sand
be of co n s id e r
able nu mb e r ?
S ubh u t i r e pl i e d s a y i ng : Of
very co ns ide rabl e n u mb e r H ono u red of th e
Worlds ! Th e r i v e rs G ange s a lon e wo uld
be i n n u m e rabl e a nd m uch mor e i n nu m e ra bl e
wo uld be t h e gra in s of s a nd
Th e Lord B uddha th e r e up o n addr e ss e d
I hav e a tr uth to de clar e
S ubh u t i s a y i ng :
,

D o yo u th i n k th e n O S u bh u t i t h a t
S um e ru
h is s e lfhood wo uld be l a rge ? S u bhu t i s a id ,
And why ?
Y e s ! h i s s e lfhood would be l a rg e
B e ca u s e
wh e n t h e Ta thagata pr e a ch e d
s e lfhood s e l fhood i nd e e d ! i t was pre a ch e d
by h i m a s n o s e lfhood Th e re fo re i t is call e d

Th e Vag r ah h h edih a MAx MULL ER

s e l fhood
2
S a r v a n ik c h e p a, by wh i ch yo u d e a l
W it h all t h e sands of G u nga t i ll we com e
To A n tah K alpas wh e r e t h e u n i t i s
Th e s a n ds of t e n c r ore G un ga s
S i r ED W IN A R NOLD
Th e L igh t of A s i a
.

TH E D IA MOND S U TR A

44

compr is i ng fo u r l i n e s you S hould r e al is e

that tha t plac e wo uld be sanct ied by the
pre s e nc e of the whol e r e alm of gods m e n
a nd t e rr e str ial S p i r i ts ! who o ught un i tedly to
worsh ip as if b e for e a sacre d shr i n e of
B u t wh a t e ncom i u m shall e xpre ss
B uddha
the
m e r it of a d isc ipl e who r igoro usly
3
obs e rv e s a nd d il ige ntly stud ie s t h e t e xt of
,

Adop t ing Max Muller s r e nd e r ing

In
t h e Ch i n e s e t e xt a r e Ti en R en a n d 0 S i u
L o h e av e n o r gods m e n a nd A s u r us ; t h e
l a tte r d e n e d as f ei t i en n o t c e l e st ial sp i r i ts
2
Wh at e v e r sp i r i t s hav e com e toge th e r
h e re e i th e r b e lo ng i ng to t h e e a rth or l i v i ng
i n t h e a i r le t u s worsh ip t h e p e rfe ct B u ddha
re v e re d by gods a n d m e n
What e v e r sp i rit s h a v e co m e toge th e r
h e re e it h e r b e lo ng ing to t h e e arth or l i v i ng
i n t h e a ir le t us worsh i p t h e p e r fe ct D h a m m a
( Law ) r e v e r e d by gods a nd m e n
Wha te v e r sp i r i ts hav e com e toge t h e r
h e re e i t h e r b e l o ng ing t o t h e e a rth or l i v i ng
i n t h e a i r le t u s wo r sh i p t h e p e rfe ct S a ng h a
( comm un i ty of mo n ks ) r e v e re d by gods a nd
m en
D h am m ap a da
MAX MULL ER
Ea r n e st n e ss is t h e path of i mmortal i ty
( Nir van a ) tho ughtl e ss ne ss t h e path of d e a th
Thos e who are i n e a r n e st do n o t di e thos e
who a r e thoughtl e ss ar e as if de ad already
D h am m ag aa a
MAX MULLER

TH E D IA MO ND S U TR A

45

th is S cr iptur e ? S ubh ut i you S ho uld real is e

1
that such a d isc ipl e w ill be e nd o wed w i th
S p i r i t u al powers comm e ns u rat e w i th i n i t iat i o n
i n t h e s upr e me
i ncomp a rable
and most
2
wo n d e rfu l Law
Whatev e r plac e const itut e s
,

They O S ubh u t i w ill b e

ndow e d w i t h
the h ighest wo n d e r (w i th what exc i te s the
h ighest wond e r)
A n d i n that pl a c e
0
S ubh u t i ther e dwells t h e t e ach e r ( S asa oft e n
t h e n a m e of B u ddha ) or o ne aft e r a nother
hold i ng t h e place of t h e w is e prec e ptor
(Th is m a y refe r to a s u cce ss ion of t e achers
ha n d i ng down t h e t r ad i t io n o n e to
Th e Vag r a hhhedi h a
MAX MULL ER
S u bh u t i k n ow that th i s m a n has acqu i re d
k n owl e dg e of t h e most e xc e ll e nt and d e s i rabl e
of all L a ws ; a n d if t h e plac e wh e r e th i s S u t ra
i s r e c i t e d be worthy of a ll ho n o u r a s t h e pl a c e
of B u ddh a h i ms e lf so a lso is t h is d isc ipl e
ho n o u rabl e a n d worthy of t h e h igh e st re sp e ct
B EAL
K i n K ong K i ng
2
Th e pra i ses of t h e B a n a ( La w ) are a
favo u r i t e subj e ct w i th t h e nat i v e a u thors
Th e d isco u rs e s of B u ddh a a r e as a d i v i n e
charm to c u r e the po ison of e v i l d e s i re ; a
d i v in e m ed i c i n e to h e al the d is e as e of anger ;
a lamp i n t h e m i dst of t h e darkn e ss of
i gnoranc e ; a re l i ke that wh ich b u r n s at
t h e end of a Kalpa to d e stroy t h e e v ils of
repeate d e x i s tenc e ; a mer id ian s un to dry

TH E D IA MOND S UTR A

46

a re pos itory for th i s sacre d S cr ipt u r e ther e

also th e Lord B uddha may be fo un d tog e the r
w i th d isc iples worthy of re v e rence and
,

h o no un

U pon

that occas ion S ubh ut i e nqu ire d of

t h e L o rd B uddha say i ng :
H o n o u red of the
Worlds ! by what nam e sh all th i s S cr iptu r e
be known
that we may r e gard i t w i th
Th e
re vere nc e ?
Lord B u ddha repl i ed
say i ng : S u bhu t i th is S criptu re shall be
,

up t h e m ud of cov e to u s n e ss ; a great ra i n
to qu ench t h e flam e of s e ns u al i ty ; a th ick e t
to block up t he ro a d th a t l e a ds to t h e N ar ahas
plac
e of t h e w i ck e d ; a sh i p i n wh i ch to s a i l
(
)
to t h e oppos i t e shore of t h e o ce a n of e x i ste n c e ;
a collyr i um for
tak ing away t h e e ye lm of
here sy a moon to br in g o u t t h e n ight blow ing
lot us of m e r i t ; a s ucc e ss io n of tre e s b e ar ing
i mmortal fr u i t plac e d h e r e and ther e by wh i ch
the
trave ll e r m ay be e nabl e d to cross t h e
d e s e rt of e x i st e nc e ;
a stra ight h ighway
by wh i ch to p ass to t h e i n comparabl e w isdom
a door of e ntranc e to t h e e te rnal c i ty of
a tr e as u ry of t h e b e st th i ngs
Ni rvana ;
i t i s poss i bl e to obta i n ; a n d a powe r by wh i ch
may be app e ased t h e sorr ow of e v e ry s e nt ie nt
Easter n M onach i sm S PENC E H ARD Y
be i ng
-

T H E D I A MOND S UTR A

47

known as Th e D i am ond S ut r a
Th e Trans
c e n de n t W i sdom
by m e a n s of wh ich w e r e ach
Th e O ther S hore
B y th is name yo u shall
reverently regard i t ! And why ? S ubh ut i what
t h e Lord B u ddha declared as
transcendent
w isdom by means of wh ich we reach t h e oth e r
shore is not e ssent ially transcendent w isdom
i n i t s e ss e nc e i t transc e nds all w i sdom
Th e Lord Buddha addressed S u bh ut i say
2
i ng :
What th i nk you ? Did the Lord
1

A Ch i nese an n otator obs e rves that as

the d iamond e xc e ls all oth e r pr e c ious gems
i n br ill ianc e and in d e stru ct i b i l i ty so a lso t h e
w isdom of th i s S u tra transc e n ds and shall o u t
l i v e a ll oth e r k n owledge known to ph ilosophy
Then what do yo u th i nk 0 S u bh u t i i s th e r e
anyth i ng that w a s pr e ach e d by t h e Tathaga ta ?
S u bh u t i sa i d
No t i ndeed O B haga vat th e r e
i s noth i n g that was pr e ached by t h e Tathagat a
MAX MU LLER
Th e Vag r ah h h edi ha
I t app e ars to b e o n e of t h e d ist in ct i v e
fe at u re s of pr i m it iv e B uddh i sm that i t s found e r
mad e prov is ion for t h e u tmost dev e lopm e n t of
the h u ma n in t e ll e ct w i th i n t h e sph e r e s of re l igi o n
A ccord i ng t o the t e xt of The
a n d ph i losophy
D i am ond S ut r a t h e Lord Buddha e v i d e ntly
d iscla ims any sugge st i on o n h is part to f o r m u
lat e a pre c is e system of Law or doctr i ne
c orrespond i ng t o the i d e a of a cr eed
,

TH E D IA MOND S U TR A

48

B u ddha formulate a pr e c i s e syste m of Law

or doctri n e ?
S u bh u t i repl i e d
say i ng :
Th e Lord
H o n o u red of t h e Worlds !
Buddha did not form u late a prec ise syst e m
o f Law or doctr i ne
Th e Lord B uddha address e d S ubh ut i say i ng :

What th in k yo u ? w ith in t h e myria d worlds

wh ich c ompr is e th is un i v e rs e are t h e atoms of
1
S u bh u t i r e pl ie d say in g :
dust num e ro us
V e ry n umero us H onoure d of t h e Worlds !

"

Th e Wor ld
Matt e r is i nn i te ly d i v is ibl e
a s Idea an d Wi l
l
S C H OP EN H AU ER
Afte r m e re p e at
Y o u r n u m e ra t i o n
By P unda r ikas u n to Padum as
Wh ich l ast is how yo u co u nt the u tmost gra ins
Of Has t ag i r i gro un d to nest d u st
Th e L igh t of A s i a
S i r ED W IN A R N OLD
I f t h e B u ddh a wa s n o t a mat e r ial ist i n t h e
s e ns e of b e l ie v i ng in the e t e rn a l e x ist e n c e of
mater ia l atoms n e ith e r co u ld h e in a ny s e ns e
h e call e d a
sp i r i t ual ist or b e l ie v e r i n t h e
e xt e r n al ex i st e n ce of a bstract sp i r i t
W i th hi m
creat i o n did no t proc e e d from an omn ipote n t
sp ir i t or m in d e volv ing ph e nom e na o ut of i tsel f
by t h e exerc is e of w i ll n o r from a n et e rnal
s e l f ex i st i ng s e lf e volv ing g e rm o f a ny k i nd
As to t h e e xi ste nc e i n t h e u n iv e rs e of a ny
sp iri tual s ubsta nce wh ich was not matter and

'

T H E D IA MO ND S U TR A

49

The Lord B uddha cont i nu i ng h i s d isco u rs e

sa id : S u bh u t i the Lord B u ddh a d e clar e s

that all these a toms of d us t a re not e sse n t ially
atoms of dust th e y are m e r e ly t e rm e d a t o ms
Th e Lord B u ddha also d e clar e s that
of d ust
thos e myr iad worlds are n o t r e ally myr iad
worlds t hey a re merel y des ig n at e d myr iad
worlds
Th e Lord B uddha addressed S u bhu t i s a y i n g :
What th i nk yo u ? Can t h e Lo r d B u ddh a be
perc e i ved by m e ans of h is th irty two b o d ily
d i st i nct ions ?
S u bh u t i repl ie d s a y i n g : N o !
H o n our e d of t h e Worlds ! t h e Lord B u ddha
cannot be perce i ved by means of h is th irty

'

was

i mp e rc e pt i ble
be prov e d

no t

W ILL IAMS

to the s e ns e s
B u ddhi sm

S ir

it

co u ld

MON IER

S u bh u t i , all th e s e countl e ss part i cl e s of

dust Tathagata declar e s a re n o re a l part i cl e s ;
i t is but a n e mpty nam e by wh i ch t h e y ar e

known
syst e m s

Tathagat a

d e clare s that all t h e s e

of worlds compos i ng t h e gre at
c hil
i o c o s m a r e n o real w o rlds ; they ar e bu t
empty nam e s
B EAL
K i n K ong K i ng
Ch a ract e r ist i c phys i olog i c a l marks by
wh ich e v e ry B u ddha may be recog n is e d
EITEL
H andbooh of Ch i nes e B u ddh i s m
Ca n Tathag a ta be known by th e th i rty
.

"

T H E D IA MON D S U TR A

50

two bod ily d isti nctio n s And why ? Becau s e

what the Lord Buddha r e ferred to as h is
th irty - two bod ily d ist i nct i ons are not i n
r e al ity bod ily d ist in ct ions they ar e merely
d e ne d as bod ily d ist i n ct ions
The Lord B uddha a ddr e ss e d S ubh ut i say i ng :
,

Th e Vag r ahh hedi ha

s igns ( o f a h e ro )
MAX MULLER
Th e Ki ng salute d a nd Q u e e n Maya mad e
To la y her babe b e fo r e s u ch holy fe e t
B u t when he saw t h e pr i n c e the old man cr ied
Ah Q ue e n not so ! a n d t h e r e upon h e touch e d
Eight t i mes th e d ust l a id h is waste v isag e th e re
S a y i ng 0 Bab e ! I worsh ip ! Tho u art H e !
I s e e t h e rosy l ight t h e foot sol e marks
Th e soft c u rl e d t e n d r i ls o f the S wast ika
Th e s acr e d pr i m a l s ig n s th i rty and two
Th e e ighty l e sser tok e n s
Thou art B uddh
A nd tho u w il t pr e a ch t h e Law and save all e sh
Who l e arn the Law
Th e L igh t of A s i a
S i r ED W IN A R NOLD

Br ight were t h e d i v i n e l i neam e nts of h is

face and as the Mast e r (of t h e Law) ga z e d i n
a w e a n d holy rev e r e n ce
he knew not how to
c o mpare t h e sp e ct a cl e t h e body of B uddh a
a n d h is Kashaya r o b e w e re of a yellow ish r e d
colour and from h is kn e e s upward t h e dis
t i ng u is h ing marks of h i s p e rson wer e exc e e d
i ng ly glor i ous
Th e L if e of H i uen Tsa ng
B EAL

two

TH E D IA MO ND S U TR A

52

pro fo u ndly re al is i ng i t s m e a n ing was

mov e d to t e ars Addre ss i ng t h e Lord B u ddha
Th o u a r t of tra n sc e nd e n t w isd o m
h e sa i d :
H o n o ured of t h e Wo r lds ! Th e Lord Buddha
i n e xpou n d i ng th is s u pr e m e ca n on of S cr i pture
s urpass e d i n p e rs p i c u i ty e v e ry e xpos it ion
pr e v iously h e ard by m e s i nc e my e y e s w e r e
pr i v il e ge d to p e rc e iv e th i s most e xc e ll e nt
w isdom H onoure d of t h e Worlds ! in y e ars
to com e if d isc ipl e s h e ari ng th is scr ipt u re
procl a im e d a nd hav i ng w i th i n th e i r m i n ds a
pure a nd holy fa ith e ng e n d e r tru e co n c e pts
of t h e e ph e m e ral nat u re of ph e nom e na
w e o ught to r e a l is e th a t t h e c u m ulat i v e m e r i t
s u ch d isc ipl e s w ill be i ntr i ns ic a nd
of
H o n o u r e d of t h e Worlds ! Th e
wo nd e rfu l
true co n cept of ph e nom e n a is that th e s e are
not e ss e n t ially ph e n om e na and h e nc e t h e
a nd

As o ne ra is e s wh a t has b e en ov e rthrown
o r r e v e a ls wh at h a s b e e n h i dd e n
o r t e lls t h e
w a y t o h im who h as g o n e a stray or h o lds
i n t h e da rk t h a t thos e who
o u t a n o i l l a mp
hav e e y e s may s e e t h e obj e cts e v e n s o by
v e ne ra bl e G ota m a i n m a n i fo ld ways
the
t h e D h a m m a ( La w ) h as b e e n i ll ustrat e d
MAX MULL ER
D h am m ap ada
1

TH E D IA MOND S U TR A

53

Lord B u ddha declared that they are m e rely

t e rm e d phenom e na
H onoured of t h e Worlds ! hav i ng h e ard
th is unprecedent e d S cr iptu re fa i th cl e ar
u nd e rsta n d i n g
and rm resolv e to obs e rv e
i t s pr e c e pts follow as a nat u ral seq u e nc e
If
i n fu t u r e ag e s d isc iples d e st i ned to h e ar th i s
S cr iptur e l i k e w i se b e l ie v e u ndersta n d and
obs e rv e i t s pre c e pts th e i r m e r i t w ill i n c i te
t h e h i gh e s t wond e r and pra i s e
A n d why ?
B e cau s e t h e m inds of thos e d i sc ipl e s w ill hav e
outgrown s u ch arb itrary i d e as of phenomena

Th e
(t h e

ch ie f of t h e pr i e sts of that establ i sh

m ent
j a y e ndra co n v e n t ) w a s a m an o f
h igh moral charact e r H e obs e rv e d w i th t h e
gr e at e st str i ctn e ss t h e r e l ig io u s r ul e s a nd
ord i n a nces H e was poss e ss e d o f t h e h igh e st
i n t e ll ig e n c e a n d acq u a i n ted w i th a ll t h e po i n ts
of a tru e d i sc ipl e H is tal e n ts w e r e e m i n e nt ;
h is sp i r i tual pow e rs e xal t e d ; and h i s d i spos i
Th e L if e of H i u en Tsa ng
t i on affect i o nat e
B EAL
2
T h e y had w i th i n th e ms e lv e s the poss e s
s i o n of a pow e r by wh i ch all object i v e truth
co u ld be pr e sente d to th e i r in t e ll e ctual v is io n
Th e y th e r e for e partook of wh a t i n o t h e r
syste ms wo u ld be r e ga rded as d i v i n i ty
Easter n Monach i s m S P ENC E H ARD Y
1

TH E D IA MOND S U TR A

54

as an e nt i ty a b e i ng a l iv ing b e i ng or a
person al i ty A n d why ? B e cau s e th e ent i ty
i s i n r e a l it y n o n ent i ty ; and a be i ng a l i v i n g
b e i ng or a pe rso n al ity a re i d e as eq u ally
1
n e b u lo u s a n d hypoth e t i c a l
Wh e re fore dis
card i ng e very arb i trary id e a o f phe nom e na
the w i s e and wh o lly e n l ightened we re s e v e rally
d e s ignated B u ddha
Th e Lord B u ddha ass e n t i ng sa id un to
S u bh ut i
I f i n fu t ur e a ge s d isc ipl e s d e st i n e d
to hear th is S cr iptu re n e ith e r becom e pert urb e d
,

Th e y

h a v e be e n d i v id e d i n to e x ist ing
a n d n o n e x ist i ng
r e al a n d u n r e al by thos e
who had Wro ng n o t ions ; oth e r laws also o f
p e r m a ne ncy of b e i ng prod uc e d of b i rth from
som e th ing a lre ady pro d u c e d a re wrongly
ass u m e d
S a ddh a r m a
P un da r i h a
H
1

K ER N
2

h e re w ill n o t a r is e i n
th e m
of a be ing of a l iv in g
be i ng of a pe r so n no r do e s th e re e xis t for
th e m an y i d e a of no i d e a
A n d why ?
B e c au s e t h e id e a of a s e lf is n o i d e a t h e
i d e a of a b e i ng is n o i d e a t h e i d e a of a
l i v ing b e i ng is n o ide a t h e i d e a of a p e rso n
A n d why ? B e ca u s e t h e bl e ss e d
i s no i d e a
Buddhas a re fre e d from all i deas
Th e
MAX MULL ER
Vag r ah hh edi ha
B ut , 0 Bh ag a vat
any i d e a o f a s e l f

T H E D IA MOND S U TR A

55

by its extrem e modes of thought ! nor alarmed

2
by i t s lofty sent i ments nor apprehens i v e
11
about real is i ng i t s h igh i deals
thes e d isc ipl e s
also by the i r i ntr i ns i c m e r i t w ill i nc i te super
lat i ve wond e r and pra ise
S ubh u t i what t h e Lord B uddha r e ferred to

as the rst P a r am i ta (charity ) is not i n real i ty

,

F o r b irth a n d death
End h e nc e f o r me and those who

learn my

Law
The L igh t of A s ia S i r EDW IN A R NOLD
2
As t h e B uddh i st strove to re a ch a stat e
of q u iet ism or holy m e d i tat ion i n th i s world
namely t h e state of the perfect d isc iple or
Arhat ; so he l ooked forward to an e t e rnal
calm i n the world to come Ni rva na Buddha
taught that th is end co u ld onl y be a tta i ned by
the pract i c e o f v irtue
The Indi a n Emp i r e
S i r W ILL IAM H U NTER
1
Th e heart of i t i s love t h e e n d o f it
I s pe ace and co n summat ion sweet
- Th e L i h t o A s i a
S ir EDW IN A R NOLD
f
g
Th e rst o f s ix P a r a m i ta ch a r i ty moral i ty
or
e nduranc e e nergy cont e mplat i on w isdom
means of atta i n ing to N i rvana

What the Tath a gata preach e s as t h e

P r aj na P a r am i ta th a t was preach e d also by
Therefor e i t
i nnum erable Blessed B u ddhas
Th e Vag r ah
is called t h e P r aj na
hh ea zha
MAX MULL ER
.

T H E D IA MOND S U TR A

56
th e

rst

P a r a m i ta

rst

P a r a m i t a,

S ubh ut i

i t is

th i rd
re al ity a

th e

r e gard ing

m e re ly t e rm e d the
P ar am i ta

P ar am i ta
(e n d u ra n c e ) it is n o t i n
i t i s mer e ly t e rm e d a P ar am i ta
An d why ?
B e c a us e in a prev io u s l i fe wh e n t h e P r in c e
of
Kal i nga
s e v e re d th e e sh
,

c ie n t k ingdom S E of Kos ala

a n urs e ry of h e r e t i cal s e cts t h e pr e s e n t
Cali ng a p a t ah a tow n i n the n orth e r n Ci rcars
H a ndbooh
( Lat 1 8 1 5 N Long 8 5 I I
of Ch i n es e B u ddhi s m
EITEL
It i s r e c o r d e d tha t t h e Lord B uddha i n
a p r e v i o u s i n c a r na t io n was l i v in g i n a
m o u n t a i n o u s r e g io n s t ri ctly obs e rv i ng t h e
mo n ast i c vows
Th e P r i n c e o f Ka l i n ga a
c ru e l a n d d issol ut e r ul e r h a v i ng orga n is e d a
h u n t i ng e x p e d it io n v i s i t e d t h e s e cl u d e d re g io n
a c c o mp a n i e d by n u m e r o us l a d i e s o f h i s hare m
F at i g ue d by t h e e xc i t e m e nt o f t h e chas e t h e
pri n c e fe ll i n t o a d e e p s i e sta Me a n t im e t h e
lad ie s r e solv e d u po n a shor t e xcu rs io n along
a mo un t a i n p a t h
U n e xp e ct e dly m e e t i n g t h e
L o rd B uddha th e y w e re gre atly a sto n ish e d
a t h is d ig n i e d b e a r i n g a n d e d i fy i ng conversa
t io n Wh e n t h e pr in c e a wok e fr om h is s ie sta
h e w as i r r i tate d t o n d th a t h is lad ie s had
d is appe a r e d I n s t i t ut ing a n i mm e d iat e s e arch
h e becam e ll e d w i th i mplacabl e rag e u o n
p
1

An

an

TH E D IA MOND S U TR A

f rom

57

my l i m bs and body at that t ime I was

obl i v ious to s u ch arb itrary i deas o f phenomena
as an ent ity a be ing a l i v i ng be ing or a person
al i ty And why ? B eca u s e upon that occas i on
when my l i mbs and body were re nt asunder had
I not been obl i v ious to such arb i trary i deas as
an ent i ty a be in g a l i v i ng b e i ng or a person
al i ty there wo u ld hav e or i gi nated w i th i n my
m i nd feel i ngs of a n g e r and rese ntment

S ubh u t i ve hundred i ncarnat ions ago !

,

d iscover i ng th e m i n t h e soc iety o f a h e rm it

Th e i nc i dent as na rrated i n the Ch i nese
text proved to be a d istress ing se q u e l to the
m odest lad i es i n n oc e n t adventure (Co m pare
Chi nese A nnota t i on s e t c )
1
Various forms of p r e e x istence to the
number of 5 00 or 5 5 0 a r e r e corded i n the
course of wh ich h e ( B uddha ) mark e d h is way
up through as m a n y d iffe re nt stage s of trans
m igrat ion from the lowest sph e res of l i fe to
the h ighest pract is i ng all k i nds o f ascet ic ism
and e xh i b i t i ng i n eve ry form t h e u tmost
H a ndbooh of
s h ne ss and char i ty
uns e l
EITEL
Ch i nese B uddh i sm
I and thou O Arj u na ! have passed through
many transm igrat i o n s I know all these
Even tho ugh I a m u nbor n of changeless
essence and t h e lord a lso of all wh i ch ex ist
yet i n p res id ing ov e r natur e ( Pr ak r it a) wh ich
.

TH E D IA MOND S U TR A

58

I r e coll e ct that as a r e clus e pract is ing the

ord inances of t h e Ks h an t i Param i ta ! e ven th e n
I had no s u ch arb itrary i d e as a s a n e nt ity a
be ing a l i v ing be ing or a p e rso nal ity There
fore S u bh u t i a n e nl ighte n e d d isc ipl e ought
to d iscard as be ing un r e al a n d illus i ve e very
co nc e iv a ble form of ph e nom e na
I n asp i ring
-

m i ne I am born by my own myst ic pow e r

( Ma ya ) F o r wh e ne v e r th e re is a r e l axat io n
of du ty
I
a n d a n i ncr e a s e o f i mp ie ty
th e n re prod uc e mys e l f for t h e prote ct i on of
I a m prod u ced i n e v e ry ag e
t h e good
B h ag a va d Gi ta
J COC K B U R N TH OMS ON
Expl a in e d by p at i e nt e n d u ra n ce of i n s u lt
Th e v i rt ue of p at ie n c e i mply i ng co nst a nt
e q ua n i m i ty u n d e r p e rs e c u t i o n
an d e xcl ud i ng
hatre d a nd re v e ng e
H an dbooh of Ch i nese
is

B uddh i sm

EITEL

B e ca us e 0 S ubhu t i I re memb e r t h e past

v e h u ndr e d b i rths wh e n I w a s th e R i shi
[( s h a n t i r/a di n (pr e a ch e r o f
Th e
Vag r ahh h e di h a
MAX MULL ER

Le t ( t h e Bodh i sattv a ) be co n centrated i n

m ind atte n t iv e e v e r rm a s t h e p e ak of Mo u nt
S u m e r u a n d in s uc h a s t at e (of m i n d ) look u pon
al
l laws (a n d th ings ) as h a v in g t h e nat u r e of
spac e (as b e ing vo id ) p e r ma n e ntly e q ua l to
spac e w itho u t ess e nc e i mmov a bl e w i thout s ub
i t y Thes e i nd e e d a re t h e Laws all a nd
s t a n t i al

S addh ar m a P u n aam h a
fo r e ve r
H KER N

TH E D IA MOND S UTR A

60

Th e

Lord B uddha in declar i ng t h e um

r e a l i ty
also a frm e d
th a t
o f phenom e na
t h e whole r e al m of s e nt i e nt l i fe is e ph e m e ral
1
a n d i ll u sory

S u bh ut i the say i ngs of the Lord B u ddha

cred i ble a n d i mmutable H is u tt e r
a r e true
a n c e s are n e i ther e xtravagant nor ch i m e r i c a l
S u bh ut i t h e plan e of thought to wh i ch t h e
Lord Buddha atta i ne d ca nnot be expl a in e d i n
t e rms synonymous w i th re al i ty or no n re a l i ty
S u bh u t i in t h e e x e rc i se o f char it y if t h e
m i n d of an enl ight e n e d d isc iple is not i nd e
p e n d e nt o f every Law he is l i k e u n to a
p e rson hav i ng ente re d i mp e n e trabl e darkn e ss
Bu t a n
a nd to whom every obj e ct i s i n v is i ble
e nl ighte ned d isc ipl e discharg i ng t h e e x e rc i s e
of chari ty w i th a m in d i n dep e ndent of e v e ry
Law is l ike unto a p e rso n hav i ng t h e pow e r
o f v is io n
i n the m e r i d ia n glory of t h e s un
l ight a nd to whom e v e ry object is v i s i bl e
S ubh u ti i n future ag e s if a good d i sc ipl e
wh e th e r man or wom a n r igorously stu d ie s and

Eve ry form of phenom e na i s

L i te rally
r e ally n ot ph e nomen a ; e v e ry form of s e nt i e n t
l i fe i s i n r e al i ty n ot s e n t ie n t l i fe
Th e B uddh ist t e rm F ah ( Law )
1

TH E D IA MOND S U TR A

6t

observes the t e xt of th is S cr iptu re ; the Lord

B uddha by m e ans of h is B u ddh ic w isdom !
e nt i rely
knows an d p e rce i ves that for such
a d isc i ple there i s r e served a cum ulati ve
meri t i m measurabl e and ill i m itable
,

Th e Lord Buddha addre ss e d S u bh ut i say ing :

,

If

a good d isc ipl e wh e th e r man or woman

i n the morn i ng at n oonda y and at e vent id e
sacriced l i ves i nn u m e rabl e as t h e sands of
the G anges an d th u s w i thout i nterm iss ion
,

Th e om n i sc ience

B u ddha i s not th e
knowledge o f all th i ngs bu t the power of
know i ng whatever h e w ish e s to know I n
oppos i t i on to other teach e rs who deduce
the i r doctr i n e s from certa i n pr e v i ously assumed
pr i nc iples and who may e r r e i ther i n the data
or i n the de d u c t i o n s from th e m
Buddha
a f rms o f h ims e l f that t h e complete eld of
truth is before h im that t h e e ye of w isdom
to perce i ve i t was obta i n e d by h i m when he
became a B u ddha ; and whate ver he des i re s
to know he p e rc e i v e s p e rfe ctly and at one
R
v
e
glance w i tho u t an y re ason i ng process
(
D T G og e rly i n t h e Ceylon F r i en d Q uoted
by R S penc e H ardy in Easter n M onach ism )
1

of
,

T H E D IA MON D S UTR A

62

throughout i n n i te age s ; a nd if a n oth e r

d isc ipl e h e aring th is S cript u re procl a i med
st e adfa s t ly b e l ie v e d it h is fe l ic i ty wo uld be
a ppr e c iably gr e a ter th a n t h e o th e r
B u t how
m uch gre at e r m u st be t h e fe l i c ity of a d isc ipl e
who tra nscri be s the s a cred te xt observ e s i t s
pre c e pts stu d ie s i t s Laws a nd r e peats t h e
S cr ipt ur e that others may be e die d th e r e by ?
S ubh u t i t h e relat i ve i mport a nce of th is
S cr ipt u r e m a y th u s be summar ily stat e d : it s
truth is i nn i t e ; i t s worth i ncomparabl e ; and
i ts m e r i t i nt e rm i n abl e
Th e Lord B u ddh a d e l iv e red th is S cr ipt u re
sp e c ically for thos e who are e n t e re d upon
and for
t h e p a th wh i ch l e a ds to N i rva na
t hos e who a r e a t t a i n i n g to t h e u lt i mat e pla n e
1
of B uddh ic though t
I f a d isc i pl e r igoro usly
,

L i terally for t h e ta eh eng ehe thos e of

t h e Mahayana fa i t h
t h e gr e at v e h i cl e i e
Th e y t a ught (t h e Ma haya na school ) that
or so
t h e r e w e r e two m e thods of salv a t i o n
to S pe a k two ways o r two v e h i cl e s t h e gre a t
a n d t h e l i t tl e ( Mah a Y an a a n d H i n a Y a n a
)
and i n de ed two B o dh is o r fo rms of t rue
k nowl e dg e wh i ch thes e v e h icl e s had to c o n
ve
Th e
y ( t h e r e was also a m i ddl e wa y)
form e r was for ord inary p e rsons the latte r
1

T H E D IA MOND S UTR A

63

obs e rv e s stud ie s and w i d e ly d iss e m i nate s t h e

k n owl e dge of th is S cr ipture t h e Lord Buddh a
e nt i rely
knows and perce i v e s that for s uch
an o ne th e re w ill be a cumul a t iv e m e r i t
i mmeasurabl e i ncomp a rabl e i ll i m i t a bl e a nd
i nconc e i vabl e
All such d isc iples w ill be
e ndowed w i th
transcendent B u ddh i c w isdom
1
and e nl ight e nm e nt
And why ? B e caus e
S u bh u t i i f a d i sc i pl e takes pleas u re i n a
,

be i ngs of larger ta l e n ts a nd h igh e r sp i ri t ual

pow e rs
S i r MON IER W ILL IAMS
B u ddhi s m
Th e re for e let o n e a lways be thoughtfu l
and a vo i d (g ross ) pl e as u r e s hav i ng abando n e d
th e m le t h i m cross t h e str e am aft e r bal i ng
the sh ip an d go t o t h e Oth e r shore
o ut
D
h
a m m a a da
M
A X M ULL ER
N
p
( 1
All th e s e b e i ngs w ill eq ually r e m e mb e r
t h e B odhi (t h e h i ghest B u ddh i c knowl e dg e )
w ill re c e i v e i t an d u n dersta n d i t
Th e
MAX MU LLER
Vag r ah h h ea i h a
All m e n be i ng o n e w i th h o ta n (G a u tama
Ta thaga t a a r r i v e at th e stat e of t h e u n s u r
pass e d j ust and e nl ight e n e d
fo r

phras e h o ta n j L a i m a y
m e a n to b e a r u po n t h e p e rson ev i d e n c e s of
Compar e t h e stat e m e n t of
t h e Lord B u ddha
I b e ar i n my body e v i dences
t h e apostl e P a u l
of t h e Lord j e s u s Chr ist
Th e Ch i n e s e

u-

TH E D IA MOND S U TR A

64

rrow or e xcl us i v e form of t h e Law h e

can not r e c e i v e w i th g ra t icat ion t h e i ns t r uc
t io n of th is S cr ipt u re or d e l ight i n its stu dy
S u bh u t i
or fe rve n tly e xpla i n i t to o t h e rs
in what e v e r plac e th e r e is a r e pos i tory for
th is S cr ipt u re t h e whol e re alm of sp i ri tual
be ings o ught to adore i t ; and re v e renc i ng it
a s a sacred shr i n e
ceremon i ously s urro un d
1

na

Thos e

d isc iples a ssoc iate d w i th t h e S i ao F ah

( l i ttl e La w t h e H i nay a na school of B u ddh ist
th o ught ) are rath e r ungrac io usly refe rre d to
by a Ch i n e s e comm e n ta to r a s rootless st e ms
by wh i ch w e a re re m i n d e d of t h e H i n doo
aphori sm from t h e abs e n c e of a root w ith i n
t h e root all th i ngs ar e rootless
Whe n t h e Lord B uddha de l i ve r e d t h e S u tra
k n ow n as t h e L otus of th e Good L a w it
i s r e co r d e d th a t ve t ho u sand followe rs forsook
h i m ow i ng t o wh a t th e y r e gard e d a s a gra v e
d ifc u l t y i n comply ing w ith it s i nte ns e ly
abstrus e doct r in e s
In th e s e two pl a ces a lso Top e s ( where r e l ics
of B uddha a re depos i t e d and safe guard e d ) ha v e
b e e n b ui lt both adorn e d w i th lay e rs of all t h e
pre v io us s u bsta n c e s (gold s i lver p e arls cora l
corn e l ian glass a nd crystal )
Th e k i ngs
m i n i st e rs a nd p e opl e s o f th e k i ngdoms v ie
w i th o n e ano t h e r i n m a k i ng offe r i ngs at t he m
Th e tra i ns of thos e who come to scatt e r owe rs
1

T H E D IA MO ND S U TR A

it,

65

scatter i ng profus e ly sw e e t sc e nt e d ow e rs
and pur e odours of fragra n t i n c e ns e
-

Th e

Lord B uddha cont in u in g addr e ssed

S ubh u t i say i ng : I f a good d i sc iple wh e th e r
m a n or wo man d e vot e d to t h e observance
a nd s tudy of th i s S cr i pt u r e i s th e reby desp i s e d
,

and l ig ht lamps at th e m n e v e r c e as e
Th e
L EGG E
Tr avels of F a H i en
Th i s d e scr ipt i ve sc e n e con c e rn i n g t h e e n dl e ss
tra i n s o f p ilgr ims who li t th e i r lamps at t h e s a cr e d
shr in e may r e c all to o u r m i n ds t h e b e a u t i fully
E dip us Coloneu s
e xpr e sse d l i n e i n S ophocl e s
thus r e nd e re d by P rofe ssor j e bb Th e tor ch li t
s t r a n d of Ele u s i s
1
Th e n the k in g w i th h is ass e mbl e d m i n ist e rs
a n d all t h e pr ie sts b e long i ng to t h e cap i t al (o f
Kasm i r) a dvanced to t h e pre a ch i ng hall
(D h ar m as a la ) and escor t e d h im ( th e Mast e r
of the Law ) onwards b e i ng altoge th e r som e
t h i n g l i k e a thousa n d m e n w i th sta n d a r ds and
parasols w i th i nc e ns e a n d ow e rs ll ing the
roads Wh e n th e y m e t (t h e Ma st e r of t h e
La w ) th e y all pe rformed a hum bl e sal u tat ion
c o u ntl e ss ow e rs as
a n d spr e ad b e for e h i m
Th e L if e of H i ue n Tsa ng
re l i gio u s offe r i ngs
B EA L

TH E D IA MOND S U TRA

66

or l ightly e st e e med ! it is b e caus e that in a

pr e v i o us l i fe th e r e had b e e n comm i tte d som e
gr ievo us tra nsgr e ss i o n follow e d now by i n e x
2
o ra ble r e t r i bu t i o n
B ut a ltho ugh i n th i s l i fe
d e sp i s e d or l ightly e st e e m e d t h e comp e nsat i ng
m e r it t h us acqu ire d w ill c a u s e t h e t r ans
g re s s io n of a form e r l i fe to be fu lly e xp ia t e d
a nd
the
d isc i pl e ad e quat e ly recomp e nsed
,

Who e v e r re v il e s B u ddha or h is d isc ipl e

be h e a w a n d e r i ng m e n d i c an t o r a ho u s e hold e r
le t o n e k n ow h i m as an o u tcast
S ut ta
N ip a ta
V F AU S B ULL
Whate v e r e v il d e e ds th e s e b e i ngs h a v e
do n e i n a form e r b ir th d e e ds that m ust l e a d
to s u ffe r ing t hos e d e e ds th e s e b e ings ow i ng
t o th e i r b e i ng ov e rcom e a ft e r t h e y hav e s e e n
t h e Law w i ll d e str o y a n d th e y w i ll obta i n t h e
k nowl e dge of B u ddha
Th e Vag uah h hedi ha
MAx MULL ER
Acc o rd i n g to t h e B uddh a
al
l m e n m u st
s u ffe r i n the i r o wn p e rso n s e i th e r i n t h e pre s e n t
l i fe or i n fu t u re l i v e s t h e c o n s e qu e n c e s of th e i r
o w n acts
Th e p e n alty of s i n co uld not be
tra nsfe rre d t o a n oth e r it co uld only be bo r ne
by t h e s i n n e r h i ms e lf j ust as t h e r e wa rd of
v i rtu e co uld o nly be e nj oy e d by t h e v i r t u
o u s m a n h i ms e lf
H i n dui sm
S i r MON IER
W ILLIAMS
1

TH E D IA MOND S U TRA

68

is

the scope of i t s fr ui tful rewa rds

i ncomprehens i ble 1

qually

U pon th a t occas io n the v e n e rable S ubh ut i

,

addre ssed t h e Lord B u ddha say i ng : H o noure d

of t h e Worlds ! if a good d isc iple w heth e r
man or wom a n hav i ng des i re d to attai n to
sp i r i tual w i sdom what imm u table
S upr e me
Law shall s upport th e m ind of that d i sc ipl e
and br i ng i n to subj e ct ion every i nord i nate
2
des i re

as t h e m e thod and e nt i re m e a n ing

of th i s S u tra is not to be desc r i b e d or e nt i rely
conce i v e d so t h e m e r i t and happy co ns e
n c e s of acc e pt i n g i t canno t b e conce i ved
u
e
q
K i n K ong K i ng
or d e scr i be d
B EAL
2
Let a m a n re stra i n i ng all these r e m a i n i n
F o r h e whos e s e n ses are u n de r
devotio n
h is control possess e s sp i r i t ua l knowl e dge
Attachments t o obj ec ts of s e nse ar is e in a
man who m e d i t ates u po n th e m ; from att ach
ment ar ises d e s i re from d e s i r e pass ion spr i ngs
u
p ; from pass io n com e s b e w i ld e rm e n t ; from
bew ilde rm e nt co n fus io n of t h e memory ; from
confus ion of t h e memory destru ct ion of the
i nt e ll e ct ; from destruct i o n of t h e i ntell e ct he
B h ag avad ~
G i ta
peri sh e s
C OC K B U R N
1

For

"

THOMS ON

T H E D IA MOND S U TR A

Th e Lord Buddha repl ie d say in g

69

A good
d isc ipl e wh e th e r man or woman ought th u s to
hab ituat e h is m i nd : I must b e com e obl i v ious
to ev e ry idea of s e nt i ent l i fe ; and hav i ng becom e
obl i v ious to ev e ry id e a of s e nt ie nt l i fe th e re
i s n o on e to whom t h e i d e a of s e nt i e n t l i fe
2
has be com e obl iv io us
A n d why ? B e cau s e
,

He

ho u ld thus fra m e h is thought : all

th in gs m u st be d e l i v e re d by m e in t h e p e rfe ct
world of N i rv a na
A n d why ? B e c a u s e
0 S u bh u t i th e re i s n o s u ch t h i n g as o ne w h o
h a s e n t e r e d o n th e pa t h of t h e Bodh isattv a
Th e Vag r a h h hedi h a
MAX MULL ER
2
S u ch sc e n e s a s t h e fo ll o w i ng i ll u st r a t i n g
t h e b e l i e fs of the t i m e a n d t h e loc a l i t y wo uld
n o t s e ldom occ u r
A w ayfar e r in t h e co un try
of t h e G e t ae (j a ts ) ( Afgh a n i sta n ) k n ocks a t t h e
door of a B ra h m a n fam ily
A yo u ng m a n
w i th in a n sw e rs
Th e r e i s No On e i n th i s
ho u s e
Th e t rav e ll e r w a s t o o w e ll t a ught i n
B u ddh ism no t t o k n ow t h e m e a n i ng of t h is
ph i losoph ical n ih il i sm a n d a t o n c e a nsw e red
Who is No One ? Th e yo ung m a n wh e n h e
h e ard th i s fe lt t hat h e wa s un d e rstood A
H u rr iedly h e
k i n dre d sp i r i t was outs i d e
op e ne d t h e door a n d i n v i t e d t h e strange r to
Th e v is i t or w a s t h e pat r i ar c h of th e
e nt e r
t i m e ( seve n t e e n th ) w ith staff and r i c e bowl
trav e ll in g to t e a ch and make ne w d isc iples
ED K INS
Chi n ese B uddh i sm

TH E D IA MON D S U TR A

70

l ighten e d d isc ipl e r e ta ins

w ith in h is m in d s uch a rb i trary id e as of s e n t ient
l i fe a s an e n t i ty a b e i ng a l i v i ng b e ing or a
p e rso nal ity h e h as n o t a t t a in e d to suprem e
sp i rit u a l w isdom A nd why ? B e c a us e S ubh ut i
th e re is n o La w by m e a ns of wh i ch a d isc ipl e
m a y b e d e n e d a s o ne hav in g obta i n e d s u pr e m e
sp ir it ua l w isdom
S u bh u t i,

if

an

en

Mo st wr i t e rs o n t h e B u ddh ist fa i th and

re l ig io n h a v e o ccas io n t o re fe r to t h e s e r ie s of
e v e n ts wh i ch c u lm i n a t e d i n t h e Lord B u ddha
o b t a i n i ng
s upre m e e nl igh t e nm e n t
Th e
fou n d e r o f t h e B uddh ist fa i t h d issat is e d w i th
t h e pr a ct i c e o f asc e t i c i sm a n d d i s appo i n t e d by
h is un fa i t hful d i sc ipl e s w a lk e d m e d i t a t i v e ly
t o wa rds th e r i v e r Na i ra nj a ra wh e re S uj a t a
t h e d a u ght e r of a n e ighb o u r i ng v i ll ag e r
pro v id e d h i m w i th h is mor ni ng m e a l S e a t i ng
h i ms e lf u nd e r a s a cre d Bo Tre e i mm e d ia t e ly h e
b e ca m e e nga ge d i n t h e s e v e r e s t of m e n tal
c o n icts Th e B u ddh is t a u t h o rs d e sc r i b e th e i r
Ma st e r as s i tt ing
s ubl im e
ca lm
a nd
s e r e n e thro ug ho u t t h e s us t a i n e d a ss a ult of
a
V is ibl e a nd w i ck e d t e mpt e r a ss ist e d by
l e g io n s of e v il sp i r it s S o un re l e n t ing was t h e
e rc e e nco u n t e r th a t t h e fo rc e s of n atu re
sh o o k a n d we r e c o nv uls e d u n d e r t h e dre a dfu l
o nsl a ught A S t h e da y adva n c e d t h e sp i ri tual
e l e m e n ts i n B u ddh a s n a t u r e grad u ally ga i n e d
1

TH E D IA MOND S U TR A

72

Th e

Lord B u ddha e n dors e d these words

say i ng :1 Truly th e r e i s n o La w by mean s
of wh i ch the Lord B uddha obta i ned supr e me
sp i rit ual w isdom S u bh ut i if th e re ex isted a
Law by means of wh i ch t h e Lord B uddha
obta i n e d supre m e sp i r i tual w isdom D ipankara
Buddha would no t h a v e fore to ld at my i n it ia
t ion
I n fu ture age s t ho u shalt b e com e
,

R ight ! R ight ! S ubh ut i

B uddha sa id
th e r e is i n tru th no x e d Law (by wh ich )
S ubh ut i
Tathagata atta i ne d th i s cond it ion
i f ther e had b e e n s uch a La w th e n D ipank a ra
Buddha wo uld n o t hav e sa id in del iveri ng th e
pre d ict ion co n c e r n ing m e : you i n afte r ages
m ust atta in to t h e s t at e o f B uddha and your
nam e shall be S aky a m u n i so that b e ca use
th e r e is i nd e e d n o x e d L a w for atta in ing t h e
co nd i t io n of t h e pe r fe c t h e a rt on that acco u nt
i t was D ip a n k ara B u ddh a d e l i v e red h is pred i c
"
t io n i n such words
K i n K ong K i ng
B EAL

To t h e p io u s B u ddh i st it is a const a n t
source of joy a nd gra t i tu de that t h e Buddha
not o nly th e n but in m a n y form e r b irths
wh e n emanc i patio n fro m all t h e care s and
tro u bl e s of l i fe wa s a l re ady w ith i n h is re ach
should aga in a nd aga in i n m e r e love for man
have condesc e nd e d t o e n t e r t h e world and
l i v e am i dst th e so rr ow s i ns e p a rable from n i te
B u ddh i s m
e x istence
T W RH Y S DAVID S
1

TH E D IA MON D S U TR A

S akyamun i

73

B uddha
B u t i n real i ty th e re
is no Law by m e ans o f wh ich supre m e
sp i r i tual w isdom can b e obta i ned There fore
at my i n i t iation D ip an k ar a B uddha fore tol d
In fut u r e ages thou sh al t
concern i ng me
become S akyam u n i B u ddha
A nd why ?
Because i n the word B uddha ! every La w
.

A nd why 0 S u bh ut i the nam e of

Tathagata ?
I t e xpre ss e s true such n e ss
A n d why Tath a gat a
O S ubh ut i ? I t e x
pr e ss e s that h e h a d no or ig i n
A n d why
Tathagata O S u bh ut i ?
I t e xpress e s t h e
d e s truct ion of all q u al i t ie s
A nd why Ta t h a
ga ta O S u bh u t i ? It e xpr e ss e s one who has
n o or i g i n what e v e r
A n d why th i s ? B e ca us e
O S u bh ut i no or ig in i s t h e h ighest
Th e Vag r ahhh edi h a
MAX MULLER
Th e fam il iar word B u ddha s e e ms to conv e y
to devout Buddh i st m in ds a mea ni ng co n
so n a nt w i th the eth i cal i d e a of Lov e as und e r
stood generally by t h e follow e rs o f Chr ist
W i th i n it are pot e nt ial sp i ri tual el e me n ts
wh i ch accord ing to th e i r j udgment perfectly
eh e
full the Law Th e Ch i ne s e te xt f u ~
L ai~
eh i eh u f ah r u i may b e a r t h e follow i ng i nt e r
,

a ll
i
B
u ddh a
i
s
t
h
i
n wh om
e
O
n
e
p
L a w s becom e i n t elligi ble
W i th th is parti c u lar
d e n i t ion be fore us , and be ar i ng in m i nd t h e
gen e ral substance of t h e Mahayana fa i th , we may
r e t a t o n,

T H E D IA MOND S U TR A

74

is

s u mmari ly an d i ntell igi bly compre he nd e d

I f a d isc ipl e a frm e d th a t t h e Lord B uddha
a tt ai n e d
to s upre m e sp ir i tua l w isdom it is
n e c e ssary to sta t e that there is no Law
wh e re by t h i s co n d it io n of m i nd c a n be re al i s e d
Th e s upr e m e sp i r i t u al w i sdom to wh i ch t h e
Lord B u ddha atta i n e d c a nn o t i n i t s e ss e n c e
be d e n ed as r e a l or u nre a l
Thus t h e Lord
B u ddha d e clare d that t h e ord i narily a cc e pte d
i s synonymo u s w i th
t e rm
t h e Buddh i c Law
e v e ry
mo ra l a n d sp i r i t ual Law
S u bh u t i
wha t ar e ord inar i ly d e cl a red to b e syst e ms
of L a w a re no t i n re al it y sys t e ms o f Law
sys t e ms of La w
t h e y ar e m e r e ly t e rm e d
Th e Lord B u ddh a e n q u i re d of S u bh u t i s a y
i ng : Ca n yo u i m ag i n e a m a n h a v i ng a g r e a t
phys i cal bo dy ?
S u bh u t i r e pl ie d s a y i ng :
Th e Lo r d B u ddh a d isco u rs i n g u po n t h e
proport io n s of a phys ica l body did not m a in
.

'

p e rh aps a ppre c ia te t h e s e ns e i n wh i ch t h e dis

t i ng u is h e d m iss i o na ry D r R i ch a rd o f S ha n gha i
v e n t u re d to r e nd e r t h e Ch i ne s e t e rm j u L a i
( B u ddh a) in a t ra n sl a t i o n of A s v ag h o ch a s
Th e A wa hen i ng of F a i th by t h e Engl i sh
syno nym G o d F e w C hr i st ia n s wo uld co n
t ro v e r t t h e s t a t e m e n t th a t God i s t h e One
,

i n wh om

a ll

L a ws becom e i ntellig i ble

T H E D IA MO ND S U TR A

76

B e c a us e th e re i s no Law whereby a d isc ipl e

1
Th e r e
ca n be approv e d as fully e nl ight e n e d
fore t h e Lord Buddha decl a re d that w i t h in t h e
r e a lm of sp iri t ual La w th e r e is n e i th e r an e n t i ty
a b e i n g a l i v i n g b e i ng n o r a perso n a l i ty
Th e Lord B u ddha a ddr e ss e d S ubh u t i s a y
I f an e nl ight e n e d d isc ipl e w e re t o sp e ak
ing :
I shall cre a te n u m e ro us Buddh ist
i n th i s w i s e
k i ngdoms h e co uld not be d e s ig nated fully
And why ? B e cau s e the Lo rd
e nl i ght e n e d
B uddh a d isco u rs ing u pon crea t i ng nu m e ro us
B u ddh ist k ingdoms did no t a frm t h e i d e a
of
cre at i ng n u m e ro us m a t e rial B uddh ist
k i ngdoms henc e the cre at i on of nu m e rous
B uddh ist k ingdoms is m e r e ly a g ure of
sp e e ch S u bhu t i t h e Lord B u ddha d e cl a re d
th a t a d isc ipl e may be r e gard e d as truly
e n l i ght e n e d
whos e m i n d is t horo ughly i mb ue d
2
w i th t he Law o f n o n i n d i v i d ua l i t y
,

Th e

fo unta i n of k n owl e dg e is t h e p u r e
br ight s e lf e nl ight e n ing m i n d
Tw a n Ts i
S i n Ya o ( Ta ng D y n asty )
Co mpa r e Edk i ns
1

Ch i n ese B u ddhi sm
2
A Bodh isattv a O S ubh ut i who b e l ie v e s
that all t h ings ar e w itho u t s e lf h e has fa i th
h e i s call e d a n obl e -m i nd e d B odh isattva by
.

T H E D IA MOND S U TR A

Th e Lord B u ddha

77

nqu ire d of S ubh u t i say

i ng :
What th in k yo u ? D o e s the Lord
B u ddha possess the phys ical e ye ?
S u bh u t i
ass e nted say ing : H o n oured of t h e Worlds !
t h e Lord B u ddha tr u ly poss e sses t h e phys i c a l
e

ye

Th e

Lord B uddha en qu ir e d of S u bhu t i say

i ng :
What th i nk you ? D oes t h e Lord
B uddha poss e ss t h e d i v i n e or sp i r i t ual e ye ?
S u bh u t i ass e nt e d say i ng : H o n o ured of t h e
Worlds ! t h e Lord B uddha tr u ly poss e sses t h e
d i v i n e or sp i r i t ua l e ye
Th e Lord B u ddha e n q u i r e d of S u bh u t i
say i ng : What th i nk yo u ? Do e s t h e Lord
S u bh u t i
B u ddha poss e ss t h e e ye o f w isdom ?
ass e n t e d s a y i ng : H o n oured of t h e Worlds !
the Lord B u ddha tr uly poss e ss e s the e ye of
w isdom
Th e Lord B u ddha e n q u i r e d of S ubh u t i
say i ng : What th ink yo u ? D o e s t h e Lord
,

nl ighte ned Ta thagata

MAX MULLER
Th e Vag r ahh h e dzh a
In t h e M o We i S u t r a the ord i na ry conc e pts
of a n ent i ty a b e i ng a l iv ing b e i ng o r a
personal i ty a r e re fe rred to as blots o r s tai n s
upon the m i nd

the holy and fully

TH E D IA MOND S U TR A

78

S ubh ut i
B uddha poss e ss t h e e ye of tr u th
a ss e n t e d s a y i ng :
H o n oure d of t h e Worlds !
the Lord Buddha truly possesses t h e e ye of
tru th
Th e Lord B u ddha enqu i red of S ubh ut i
s ay ing : Wh a t th i nk yo u ? Do e s t h e Lo r d
B uddha poss e ss t h e B u ddh i c e ye ? S u bh ut i
ass e n t e d say i n g :
H o n o u r e d of t h e Worlds !
t h e Lord B uddha tr u ly poss e ss e s t h e B u ddh i c
?

" 2

Th e Ch i n e s e F ah Ye n
-

th e

l i te rally Eye of

L aw

Th e s e co n d of t h e thr e e gr e a t tr e as u r e s i s
call e d D h am m a o r in S i ngha l e s e D h a r m m a
Th is word h as va r io u s m e a n i n gs but i s h e re
to be u nd e rstood in t h e s e n s e of Tru th I t i s
t h e La w bu t th i s
n o t u n fr e q u e n tly t r a n sl a t e d
i nt e rpre t a t io n g i v e s a n i d e a contra ry t o t h e
Th e D h a r m m a
e n t i r e g e n i u s of B u ddh i sm
Eas ter n
i s t h e r e for e e mph a t i c a lly t h e Tr u th
M on ach i s m S PENC E H A R D Y
2
S u p e rnat u r al t a l e n ts wh i ch t h e fo u nder
of B u ddh ism S a kya m u n i, is b e l ie v e d to h a v e
a cq u i r e d
i n t h e n ight b e fo r e h e
b e cam e
B u ddha a nd wh ich e v e ry A r h a t t a k e s poss e s
s ion of by m e a ns of t h e fou rth d e gr e e
of D hyana (abstra ct cont e mplat io n )
Most
C h i n e s e te xts r e cko n S ix s u ch t a l e nts wh il e
t h e S i nghalese kno w o n ly ve
S omet ime s ,
.

TH E D I A MO ND S U TR A

80

say i ng : W ith i n thes e inn u m e ra bl e

worlds e v e ry form of s e n t ie n t l i fe w i th the i r
var io u s m e n ta l d ispos it io ns ar e e nt ire ly k n own
1
to t he Lord Buddha
And why ? B ecaus e
what t h e Lord B uddha re fe rred to as th e i r
var io us m e n tal d ispos i t ions a re not i n r e al i ty
S u bh ut i

Bhagav a t sa id a s m a ny b e ings a s the re

wo uld be i n all thos e w o r lds I k now t h e
m a n i fold t ra i ns o f tho ught of th e m a ll A nd
why ? B e caus e wh a t w as pre a ch e d a s t h e
tra ins of tho ught t h e t r a i ns o f thou ght i n d e e d
O S ubh u t i that was pr e a ch e d by Tath a gata as
n o t ra i n of t ho ughts a n d th e re fore i t i s call e d
A nd why ? B e caus e
t h e t r a i n of t h o u ghts
0 S u bh u t i a p ast tho ugh t i s not p e rc e i v e d a
fu t ur e t h o ught is no t p e r c e i v e d a nd t h e pre s e n t
Th e Vag r ahh h edi h a
th o ught is n o t p e rce i v e d
MAX MULL ER
G a u t a m a h i ms e lf was v e ry e arly r e g a rded
as
om n isc ie n t an d a bsol u t e ly s in l e ss
H is
p e rfe ct w isdom is de cl a re d by t h e anc ie n t
t h e c o mpl e t e ly
e p i t h e t o f S a mm a S a m b u ddh a
fo u n d at t h e com m e n c e m e n t
e n l igh t e n e d o n e
of e v e ry Pa l i t e xt ; a nd a t t h e p r e s e n t day i n
C e ylo n t h e u s u a l wa y i n wh ich G au t a ma is
s t yl e d i s S a r waf na n Wa h a n se t h e v e ne rabl e
o m nisc ie n t o ne
F ro m h is p e rfe c t w isdom
acc o rd ing t o B uddh is t b e l ie f h is s in l e ss n e s s
w o uld follow as a m a tte r o f c 0 u r s e
B u ddh i sm
T W R H Y S DAV ID s
1

TH E D IA MOND

S U TR A

81

th e ir var i o u s m e ntal d ispos i ti o n s th e s e ar e

m e rely term e d the i r var i o u s m e ntal d isp o s i
t ions
A nd why ?
Bec a us e S ubh u t i dis
pos i t io n s o f m i nd or mod e s of tho ught wh e t h e r
re lat ing to t h e past t h e pre se n t or t h e future
are al i ke unreal and illusory

Th e Lord B u ddha address e d S u bhu t i say

,

i ng

What th i nk you ? I f a d i sc ipl e hav i ng

obta i ned all t h e tre a s u re s of th is un i v e rs e !
were to bestow thes e in th e e x e rc ise of ch a r i ty
wo u ld such a d isc i pl e co n s e q u e n tly e njoy a
cons i derable m er i t ?
S ubh u t i asse n t i ng s a i d :
H ono ured of the Worlds ! s u ch a d i sc ipl e
would consequently enjoy a very cons id e rabl e
2
mer i t
:

Th e

sev e n tre asures gold s i lver p e arls

coral corn e l ian glass a n d crystal
2
Becaus e what was pre ached as a stock
of m e r i t a s to ck of meri t i nd e e d O S u bh u t i
th a t was pre ach e d as n o stock of m e r i t by
i t i s call e d a
a n d t h e r e for e
t h e Tathagata
stoc k of m e r i t I f O S ubh u t i th e r e e x ist e d
a s tock of mer i t Ta thagata wo u ld n o t hav e
preached a stock of m e r i t a stock of

TH E D IA MOND S UTR A

82

Th e

Lord B u ddha th e re u pon a ddre ss e d

I f th e r e w e re a ny r e al or
S ubh ut i s ay i n g :
p e rm a ne n t qua l i ty i n m e r i t t h e Lord B uddha
wo uld n o t h a v e spok e n of s u ch m e ri t as con
s ide ra bl
It i s b e c a u s e th e r e i s n e i th e r a
e
that
t a ng i bl e n o r m a t e r i al q u al i ty i n m e r i t
t h e Lo r d B u ddh a r e fe r r e d t o t h e m e r i t of
th at d isc ipl e as

Th e

L o rd B u ddha addre ss e d S u bh u t i s a y
i ng :
Wh a t t h i n k yo u ? Ca n t h e L o rd
B u ddha be p e rc e iv e d by m e ans of h is p e rfe ct
m a t e r ial body ?
S u bh u t i r e pl ie d s a y i ng :
,

m e r it

in de e d !

Th e Vag r ahh h ediha

MAX

hIU LL ER
W i t h in t h e m e a n ing of t h e B uddh i c Law
cha ri t y i s p ur e ly a sp i r i t ual conc e pt ; a nd
m e r i t co ns e qu e nt upo n fullling th e Law of
ch ar i ty m ust h a v e a p u re ly sp ir i tua l r e a lis a
t io n
Th i s is t h e s e n s e i n wh i ch t h e Lord

u
r
B ddha e fe rre d to m e r i t a s cons id e rabl e
Chi nes e A n n ota t i on

1
Th e rst of t h e B u ddh a s bod i e s i s t h e
D h a r m a K aya (body of t h e Law
s
pposed
u
)
t o b e a k in d of e th e r e a l e ss e n c e of a h i ghly
S u bl i m a t e d n at ur e a n d co -e xt e ns i ve w i th spac e
.

TH E D IA MOND

84

S U TR A

What th i n k yo u ? Ca n t h e Lord
B u ddha be perc e i v e d by m e a n s of any
S u bh u t i r e pl i e d
phys i c al ph e nom e na
s a y i ng :
H ono u r e d of the Worlds ! it is
i mprobabl e that t h e Lord Buddha can be
p e rc e i ve d by m e a n s of any phys ical p h e
mo m e na
A n d why ? B e c a u s e what t h e Lord
B uddha r e fe rre d to as phys i cal phe n om e na
phys i cal ph e nomena th e se
are n o t i n r e a l i t y
phys i cal
are m e r e ly t e r m e d
i ng

'

What th i nk yo u t h e n O S ubh u t i i s a
Ta thagat a to be s e e n (known ) by t h e shap e
of h is v is i bl e body ? S u bh u t i s a i d n o t in d e e d
a Tathagata i s not t o be s e e n ( k n own ) by
A nd W h y ?
t h e S hap e of h is v is i bl e body
B e caus e wh at was pre a ch e d as the shap e of
t h e v i s i bl e body t h e shap e of t h e v i s i bl e body
i nd e e d that was pr e a ch e d by Tathagata as
n o shap e of t h e v i s i bl e body a n d th e r e for e i t
is c a ll e d t h e shap e of t h e v i s i bl e body
Th e Vag r ahh h edih a
MAX MULLER
H e r e i n i s e x e m p lica t i o n of t h e surp ass i ng
e xc e ll e n c e of sp i r i t u a l ph e n om e n a : although out
wardly poss e ss e d of t h e th i rty two pr i mal s ig n s
of a Buddha th e re w e re also t h e e ssent ial
marvellous sp ir it u al p e r
e v i d e nces of thos e
fe c t io ns wh i ch co n st i tu te t h e r ea l Buddha
1

Ch i nese A n nota t i on

TH E D I A MOND S U TR A

85

Th e Lord B uddha addres s e d S u bh u t i say

i ng :
D o not a frm that the Lord Buddha
,

th i nks thus w ith i n h i ms e lf I ought to pro

m ulg at e a system of Law or doctr i ne
H ave
no s u ch i rre l e vant tho u ght ! And why ?
B e caus e i f a d i sc ipl e a frm e d that t h e Lord
B u ddha prom ulgated a syste m of Law or
doctr i n e he wo uld d e fam e t h e Lord B u ddh a
be i n g man i festly un abl e to understa n d t h e
purport of m y i nstr u ct io n S ubh u t i re gard i ng
system of Law or
t h e prom u lg a t i on of a
doctr i n e th e re i s i n re al i ty no
syst e m
of Law or doctr i ne to prom ulgat e it is
m e re ly t e rmed a
system of Law or
1
doctr i n e

Bhagavat sa i d : What do yo u th i n k 0
S u bh u t i do e s Tath a gata th i n k i n th i s w i s e :
?
m
e
S u bh u t i
Law
has
b
en
ta
ght
by
e
u
the
sa i d : No t i nd e e d O B ha gavat do e s t h e
T athagata th i n k i n th i s w i s e : t h e Law has
b e e n ta ught by m e B hagavat s a id I f a m a n
sho u ld say th a t t h e Law has be e n tau ght by
t h e Tathagata h e would s a y what i s not tru e
he would slander m e w i th u n tru th wh i ch h e
has l e arn e d A n d why
B e cau s e 0 S ubh u t i
i t i s s a i d t h e t e a ch i ng of t h e Law t h e t e ach
i ng of t h e Law i n d e e d O S u bh u t i ther e is
1

TH E D IA MOND S U TR A

86

U pon that occas ion the v i rtuous and v e ner

,

abl e S ubh u t i e n qu i r e d of t h e Lord B u ddha

say i ng
H o n o u r e d of the Worlds ! i n ag e s to
com e w ill s e n t ie n t b e ings d e st i n e d to he ar
th is Law e nge n d e r w i th i n th e i r m i nds t h e
ess e n t ial e l e m e nts of fa ith ?
Th e Lord
B u ddha r e pl ie d say ing : S u bh ut i it ca n n ot
b e ass e rt e d that thes e a r e s e n t i e n t be i n gs
or t h a t t h e s e are no t s e n t ie nt b e i ngs
A n d why ?
B e cau s e S ubh ut i regard i ng
s e nt ie nt b e ings t h e L o rd B uddha d e cl a r e d
S ent i ent
that i n r e al i ty th e s e a re not
,

noth ing that

t h e t e ach i ng
di h a

b e pe rc e i v e d by t h e n a m e of
Th e Vag r ahh h e
o f t h e La w

ca n

MAX MULL ER

Em in e n t

w i sdo m poss e ss e s t h e n atural

b e a u ty of a pe ll u c i d s t re am o w i ng sw i ft ly
be tw e e n r ugge d mo u n ta i n c rags ; bu t a m i n d
a t r e s t from
sys t e ms of La w or doctri n e i s
r e m i n isc e nt o f t h e lov e l i ne ss of a wat e rfall
fro z e n i n t o sh i n i ng i c ic l e s a n d re spl e n d e n t
i n t h e l ight of t h e moo n
Ch i nese A n not a
,

t i on

H e is

b e st of a ll gu id e s of m e n no
o t h e r b e ing is l ik e u n to h i m h e is l i k e a j e we l
of i mp e r ishabl e glory who h e a rs th is La w w i t h
Th e B u ddh a K ar i m
a p ure he a rt
E B
1

th e

COWEL L

T H E D IA MOND S U TR A

88

Lord Buddh a addre ss e d S ubh ut i say

Th is Law i s coherent and i nd i v i s ibl e !
2
n e i th e r
abov e n o r b e low
th e refore

T he
i ng

it is

tang ibl e i n t h e nat u r e of t h e Law wo uld be

ta n tamo u nt to b e ing rmly bo u n d by t h e Law
b ut to a frm that not e v e n t h e v e st ige of Law
o r doctr i n e w a s obta i n e d
i s t h e eq ui val e n t of
b e i ng absol u te ly fr e e from t h e Law
Ye n
P i ng (a C h i n e s e mo n k )
B u ddha s a i d : Tr ue tru e S u bh ut i ! I
a s poss e ss e d of th i s h e ar t
h a v e com e i n to th e
co n d it io n abov e d e scr i b e d
Th i s t e rm t h e
un s u rpass e d
j ust a n d e nl ighten e d h e art is
bu t a m e r e
K ong K zng
B EAL
1
Th e A bbe D u bo i s i n h i s val ua bl e book
H i n du M a nner s Cus tom s a n d Cer em on i es
c a r e fu lly obs e rv e s that a mongs t t h e at t r i b ute s
wh i ch t h e j a in s a scr i be to t h e S upre m e B e ing
t h e rs t i s that H e is
o ne
and
i n d i v i s i bl e
a nd t h i s
obs e rv a t io n of t h e l e ar ned Abb
b e com e s q u i te i ll u m i n a t ing wh e n we re memb e r
t h e i n t i mat e r e l a t i o n sh ip wh ich has e x ist e d
b e t w e e n t h e j a i ns a nd t h e Law of B uddha
2
W i th in it rst aros e d e s i re t h e pr imal
g e rm o f m i n d
Wh i ch n oth ing w i th ex istence l i nks as sages
s e a rch ing nd
Th e cord t r a nsv e rs e ly str e tch e d that span ne d
th i s u n i v e rs a l fra m e
W as i t b e n e ath ? was it abov e ? c a n any s age
r
o cla i m ?
p
,

TH E D IA MOND S U TR A

i t is

89

termed supre me sp ir i tual w isdom

It
e xcl u d e s such arb i trary i deas as an e nt i ty
a
be i ng a l i v in g be i ng or a personal i ty ; bu t
i ncl u des e v e ry Law p e rta in i n g to the cult i va
1
t i on of goodn e ss S u bh ut i what w e re referred
to as Laws p e rta i n i ng to goodn e ss th e s e t h e
Lord B uddha d e clare d a r e n o t i n r e al ity Laws

P rogress

of t h e V e d ic r e l ig ion towards
a bstract conc e pt i o n s of t h e D e i ty
MU IR
(j o1 u r n a l of t he R oya l A s i a ti c S oci ety )
F r e e from s e l f fr e e from l i fe fr e e fr om
perso n al i ty that h igh e st p e rfe ct k n owl e dg e is
alw a ys t h e sam e a n d t h u s know n w i t h all
good th i ngs And why ? B ecaus e wha t was
pre ach e d a s good t h i ngs good t h i ngs i nd e e d
O S u bh u t i
th e y w e re pre ached by t h e
Ta t hagata as n o th i ngs a nd ther e for e ar e the y
call e d good t h i ngs
Th e Vag r ahh hedih a
MAX MULL ER
Th i s cond i t io n wh i ch i s nam e d t he u n s u r
pass e d j ust a n d e n l ighten e d ( h e art ) c o n
s i sts in n oth ing mo re tha n t h e e xcl u s io n
of all i nd i v i d ual d ist i nct i o n s A m a n wh o
prac t ic e s all t h e r u l e s of v i rt uo u s condu ct
w ill forthw ith atta i n th is co n d i t io n
But
S u bh u t i wh e n we sp e a k of rules of V i rtuo us
conduct Ta thagata declare s that th e s e r ul e s
r e a l a nd last i ng r u l e s ; t h e
a r e a fte r all n o
l( i n -K ong K i ng
t e rm is bu t a m e re nam e
B EAL

T H E D IA MOND S U TR A

90

p e rta in ing to goodn e ss th e y are mere l y t e rmed

1
Laws p e rta in ing to good n e ss
,

Lord Buddha addre ss e d S ubh u t i

say ing : I f w ith i n th is u n i v e rs e of u n iv e rs e s
t h e s e v e n tr e as u re s
w e re h e ap e d toge ther
fo r m ing as m any gre at e l e vat i ons a s there
ar e S u m e r u s
pr in c e of mo u nta in s a nd t h e s e
tre a s u r e s b e s t ow e d ent i re ly i n t h e e x e rc is e
of cha r i ty ; a nd if a d isc ipl e w e re to s e lect
a sta n z a o f th i s S cr ipture r igoro usly obs e rv e
i t an d d i l ig e ntly e xpl a i n i t to o t h e rs t h e
m e r it th us obta in e d wo u ld so fa r e xce e d t h e
Th e

Th e

char ity moral i ty e n

dura nc e e ne rgy c o n templat i o n w i sdom com
pr e h e nd e d un d e r t h e t e rm L a ws perta in ing to
goodn e ss m e re ly co nst i tu t e a n Op e n do or by
m e a n s of wh ich d i sc i pl e s a re u she re d in to th e
p r e s e n c e o f t rut h Chi n ese A n nota t i on
G old s ilv e r p e a rls coral cornel ia n gl a ss
a n d c r yst a l
2
And whosoev e r i n days wh e n t h e good
Law i s a bol ish e d a bando n s lov e for h is o w n
body a nd l i fe a nd procla i ms day a nd n igh t
t h e s e g o od wo r ds
p re em i n e n t i s h i s m e r i t
fr o m th i s
He o btai n s a glor ious an d e n dl e ss spl e n do u r
S ix

P ar a m i t a

TH E D IA MOND S U TR A

92

If there
Lord B uddh a can bring salvat ion
were l i v ing be i ngs to whom the Lord B uddha
1

As t h e pr i mord ial human m i nd is vo id

and qu ie sce n t so al s o is t h e w isdom o f th is
Therefore hear
S u tra full and ov e row i ng
i ng the t e xt of th i s S u t ra e xpounded and
med itat ing upo n i t s trut h th e re are formed
spontaneou sly w i th in t h e m i nds of thos e
l i v i ng be i ngs all the e ss e n t ial elements of
salvat ion As th e s e ma t u re and develop i nt o
a Law of sp ir itua l l ibe rty t h e Lord B uddha
obv iously rel in qu ish e s e v e r y du ty conso n a n t
w ith the idea of a d e l e gat e d S av iour Ch i nese
1

A nn ota ti on

What do yo u th in k t h e n 0 S ubh ut i does

a Tathagata th i nk in th is w i se : b e i ngs have
be e n del i v e re d by m e ? Y o u sho uld not th i nk
so And why ? B e c au s e th e re is no be i ng
that has been de l i v e red by t h e Tathagata
And i f there w e re a be in g O S ubhu t i that
had b e en del i vere d by t h e Tathagata then
Tathagata wo uld b e l ie v e i n a s e lf a be i ng a
l i v i ng be i ng and a p e rso n A nd what is call e d
a bel i ef i n s e lf 0 S u bh u t i that is preach e d
as a no be l ief by t h e Tathagata And th is
i s l e arned by ch i ldr e n an d i g n orant p e rsons
and th e y who w e re p re ach e d as ch ildren and
i gnorant persons 0 S u bh u t i wer e preached
as no persons by t h e Ta th aga t a a n d therefore
they a re call e d ch i ld r e n a nd i g n orant persons
MAX MULLER
The Vag r ahhh edih a

TH E D IA MOND S U TR A

93

could br ing salvat ion t h e Lord B uddha would

n e c e ssar ily assum e the r e al i ty of s u ch arb i trary
conc e pts as a n ent i ty a b e i n g a l i v i ng be ing I
a n d a personal i ty
S u bh ut i what t h e Lord !
B u ddha adv e rte d to as an e nt i ty is not i n
real i ty an ent i ty ; i t i s o nly und e rstood to
be an ent it y a n d bel i eved in as such by t h e )

common uned ucat e d p e opl e S ubh ut i what

ord i nar ily re fe rred to as t h e commo n
are
uneducate d peopl e th e s e t h e Lord Buddha
d e clared to be not m e re ly common n u
1
e ducated p e ople
,

Th e

Lord

s a y i ng :

Ca n

B uddha addre ss e d S u bh ut i
the Lord B uddha be p e rce iv e d
,

D i ff erence

ther e is i n be ings endow e d

w i th bod ie s but amongst men th i s is not t h e
cas e the d iffe re nc e amongst m e n is n om in al
MAX MULL ER
o nly
D h a m m a; 5ada
W o rdly prot is eet i ng a nd per i shabl e
r e l ig ious (holy ) prot is e t e rnal and i n e x
h au s t ible ; a m a n though a k i ng is fu ll of
trouble a commo n m a n who i s holy has
r e st
F o S h o H i ng Ts an K zng
e verlast i ng
B EAL
1

TH E D IA MOND S U TR A

94

by m ea ns of his th irty two bod i ly d i st i nct io n s

s ay ing :
Ev e n so ! t h e
S ubh ut i re pl ie d
Lord B u ddh a can be perce iv e d by m e ans of
h i s th ir t y two bod ily d ist i n ct i o n s
Th e Lord B u ddha co n t i nu i ng sa i d u nto
I f by m e a n s of h is th irty two bod ily
S u bh u t i
d ist in ctions i t w e re poss ibl e to p e rc e i v e t h e
Lord B u ddha th e n t h e Lord B uddha would
mere ly res e mbl e o ne of t h e gre at whe e l tu rn ing
2
k i ngs
-

Th i s proba bly refe rs to t h e au sp i c io u s

d iscov e re d in S a kyam u ni at h is b irth

s ig n s
wh i ch l e ft i t op e n wh e th e r he wo u ld be com e
a k i n g or a B u ddha
Th e Vag r a hh h ediha
MAX MULLER
S ubh u t i fa i l e d to appreh e nd t h e i d e a
as
e xpr e ss e d
by t h e Lord B u ddh a a nd
i n adv e rt e n tly repl ie d s ay in g :
Ev e n so Even
Ch i n ese A n nota t i on
so
Th e prot e nds tro u bl e d t i ll h is dr e am
re ad e rs
A ugu re d a pri nc e of e arthly dom ina n ce
A Cha kravar t i n s u ch as r is e to rul e
On c e i n a t ho u s a nd y e a rs
Th e L igh t of A s i a
S i r ED W IN A R NOLD
A k i ng wh o r ul e s t h e world a nd c au s e s
t h e wh e e l o f doctr i n e e v e rywh e r e to r e volv e
Th e great Asoka ( Ki ng of Ce n tr a l I nd ia
who re ig ne d n e a r Patn a a bo u t 1 5 0 2 00 y e a rs
a ft er the
d e m is e of Buddha ) was a wh e e l
,

TH E D IA MOND S U TR A

96

Th e

Lord B uddha sa id unto S ubh ut i : I f

you th in k thus w ith in yours e lf Th e Lord
B uddh a did not by m e ans of h is p e rfe ct bod i ly
d ist inct ions obta in s upre m e sp ir itual w isdom
S u bh u t i ha ve no s u ch d e c e pt i v e thought ! Or
i f you th i n k thus w i th i n yo u rself In obta i n i ng
s uprem e sp i r i t ual w i sdom t h e Lord B uddha
de clare d t h e abrogat ion of e very Law S u bh ut i
hav e no such d e lus i v e thought ! A nd why ?
B e c a us e t hos e d isc ipl e s who obta i n s upre me
sp ir it ual w isdom n e i th e r afrm t h e abrogat ion
of any Law nor t h e d e stru ct io n of any dis
1
t i nc t i v e q u al i ty of phe n omen a

Th e Vag r ah h h edi h a i s not i n corporate d i n

t h e Ch i n e s e t e xt

A B u ddha is to be s e e n (kn o w n ) from t h e

of

La w ;
F o r t h e Lords ( B u ddh a ) have t h e Law - Body
A n d the na tu r e of t h e Law c a n n ot be und e r

tood
No r can i t be mad e to b e u n d e r stood
W hat do yo u t h i n k th e n O S u bh ut i has
t h e h igh e st p e rfe ct k n owl e dg e b e e n k n ow n
by t h e Ta thagata by t he poss e ss ion o f s ig ns ?
Y o u S ho u ld no t th i n k so 0 S u bh ut i
A nd
why
B e c a use t h e h igh e st p e rfe ct knowl e dg e
w ill not be k nown by t h e Tathagata th r o ugh
N o r sho u ld anybody
t h e poss e ss ion of s igns
S

TH E D IA MO ND

S U TR A

97

Th e

Lord B uddha addre ss e d S u bh u t i s ay i n g :

I f an enl ightened d i sc ipl e i n t h e e x e rc i s e of
,

O S u bh u t i

say to you tha t t h e d e stru ct io n

or ann i h i lat i o n o f a n yth i ng i s procla i m e d by
t hos e who hav e e nt e red o n t h e p a th of t h e
Bodh i sattv a s
MAX
Th e Vag r ahh h edi ha
,

h ULLER
S u bh u t i if yo u
.

sho uld th i n k th u s Tat h a

gata by m e a n s of h is pe r so n al d i st i n ct io n s h as
atta i n e d to t h e u ns u rpassabl e c o n d it io n yo u
wo u l d b e w r o n g
B u t S u bh u t i do n o t
com e to s u ch a n Op in i o n as t h is v iz
t ha t
wh a t i s c a ll e d t h e u n s urpa ss e d j ust a nd
e n l i ght e n e d h e a rt i s
n o th i ng m o r e t h a n t h e
m e r e n e gl e ct a n d d e str u c t io n of all ru l e s a nd
Th i n k not so f o r why ? t h e e x
cond i ti o n s
h i bi t io n o f th is p e rfe ct a n d u n s u rp a ss e d h e ar t
i s not t h e co n s e q u e n c e of h a v i n g d i s r e ga r d e d
and d e stroy e d all r u l e s i n t h e a c t i v e d ischa rg e
B EA L
K i n K ong K i ng
o f d u ty
if
C onc e rn i ng t h e ph e n om e n a of Law
th e s e w e re abroga ted a n d e n t i r e ly d i sca r d e d
wh e re wo u ld t h e m in d r e c e i v e it s g u i d i n g l i ght
or the h u m a n sp ir i t i t s powe r of d isce r n m e n t ?
To att e mpt a proc e ss of r e aso n i ng ap a r t from
s u ch n e c e ssary postu l a t e s as t h e d ist in ct i v e
q ua l i t ie s of La w a n d ph e n om e n a wo u ld prov e
t o be a s fu t i l e a s a n e ff ort to cross a r i v e r
w i tho u t a ra ft and wo uld i n e v i tably e n d in
obl i v i o n Ch i n ese A n n ota t i on

TH E D IA MOND S U TR A

98

chari ty b e stow e d a s co n s i d e ra bl e an amo unt

of the seve n tr e a s u r e s a s m ight ll worlds
numerous as t h e sa n ds of t h e G ange s ;
and if a d isc ipl e r e al i s i ng th a t w i th i n the
m e an ing and pu rport of t h e Law there is
no
abstract i n d i v i dua l e x iste nce ! perfects
h ims e lf i n t h e v i rtu e of e n du ranc e th is
latter d isc iple w i ll ha v e a c u m u l a t i ve meri t
relat i v e ly greate r th a n t h e oth e r And why ?
B ecau s e enl ighte n e d d isc iples are ent i rely
una ffected by co n s i d e ra t i o n s o f reward or
,

S u bh ut i

the r e u po n e n qu i re d of t h e Lord
B uddha say in g : H o no u re d of the Worlds !
i n what r e sp e c t a r e e nl ightened d i sc iples
unaff ected by co n s i d e rat io ns of r e ward or
Th e Lord B u ddh a r e pl ie d say i ng :

And i f a B odh i s a t t v a a cqu i red end u ranc e

i n sel e ss an d u n cre a t e d t h i ngs th e n he would
i mmeas u rable
e nj oy a large r stock of m e r i t
Th e Vag r ahhhedih a MAX
and i nn u m e ra bl e
1

hdULLER

Noth i ng i n th i s wo r ld i s s i n gl e

All th i ngs by a law d i v i ne

I n o ne a noth e r s be i ng m in gl e

S H ELL EY

TH E D IA MO N D S U TR A

1 00
"
1

i
I

Buddha i mpl ie s n e i th e r com i ng from

anywher e n o r g o i n g to a n ywh e r e and h e nce
the synonym B uddh a '

i dea

y n

B e cau s e t h e word Tathagata

means o n e w h o do e s no t g o to anywh e re and
do e s n o t co m e fro m a n ywh e r e an d there fore
h e i s c all e d t h e Ta th a ga t a ( tru ly com e ) holy
Th e Vag r ahh h edi h a
and fully e nl ight e n e d
MAX MULLER
That wh i ch i s Ta th agata has no where
wh e nc e to com e a n d n o where whi ther he
can go a n d is th e re for e n a m e d Tathagata
A nd

why ?

I n t h e h e a v e ns ab o v e we can not d iscern

whe nc e h e c a m e n o r wh i ther h e
a place
may re t urn In h is h o ly i mmac ulate and
marv e llo u sly e n dowe d body w e re ma n i fested
pl e nary sp ir i t ua l pow e r s H u a Ye n S u tr a
L i k e drift i ng clo u ds l i ke t h e wa ni ng moon
l ike sh ips that sa i l t h e o c e a n l i ke S hores
that ar e wash e d a wa y th e s e a r e symbol i c
of e ndless ch a nge B u t t h e bl e ss e d B u ddha
i n h i s e ss e n t i al a bsol u t e n a tu r e i s change less
Y u e n Ch i oh S u t r a
an d e verl a st i n g
I f t h e pool be of pu re wa t e r the sh i n i ng
moon i s re e cte d u p o n i t s l i mp i d s u rface ; and
n not a f r m th a t t h e m o o n r e ally came
e
t
w
e
ca
y
from anywh e r e or th a t i t i s actu ally i n t h e
pool I f t h e p o o l be d i st u rb e d a nd the dense
m ud ra ised i m m e d iat e ly t h e b r ight reect i on
,

TH E D IA MOND S U TR A

10 1

Th e

Lord B u ddha addre ss e d S u bh u t i say

i ng :
I f a good d isc iple wh e th e r man or
woma n wer e to tak e i n n i t e worlds and
re duc e th e m to m in ut e part i cl e s of d u st ;
what th i n k you wou ld t h e a ggr e ga te of
all thos e pa r t i cl e s of d u st be gre at ?
S u bh u t i r e pl i e d say i ng :
H ono u r e d of th e
Worlds ! t h e a ggr e gat e of a ll thos e part i cl e s
of d ust wo u ld be e xc e e d i ngly gre at
And
W hy ?
B e ca us e if a ll thos e w e r e i n r e al i ty
m i n u te part i cl e s o f d u st t h e Lord B u ddha
wo u ld not hav e d e clare d th e m to b e m i n u te
part i cl e s of dust
A n d why ? B e ca u s e t h e
L ord B u ddha d i sco u rs i ng upo n
m inu te
part i cl e s of d u st d e cl a re d t h a t i n re al i ty thos e
,

b e com e s obsc u r e d ; and ye t we dare not

a f rm th a t t h e mo o n has r e ally go n e to
or that i t has a ctu ally d e parte d
a n ywh e r e
fro m t h e pool I t is e n t i re ly a q u e st i o n of
t h e p u r i ty o r i mp u r i ty of t h e wat e r a nd h as
n o r e a sonabl e a fn i ty w i t h th e or i e s co n c e rn i ng
t h e e x i st e nc e or no n e x ist e n c e of t h e moon
S o als o w i th t h e tr u e conc e pt of B u ddh a ;
o n ly t hos e whos e m i nds are i mm a c u l a t e i n
th e i r pr ist i n e pu r i ty c an e v e r re al i s e h is
tra n sc e ndent bl e ss e dness
Ch a ng S h u i (a
Ch i n e s e monk )
,

TH E D IA MO ND S U TR A

10 2

m inu t e pa rt i cl e s of d u st th e y a re
m e re ly te rm e d m i n u t e part i cl e s of
S u bh u t i cont i n u i n g a ddr e ss e d t h e Lord
B u ddha say i ng : H o n o u re d of the Worlds !
what the Lord B u dd h a d isco u rsed upon as
i nn i t e worlds
th e s e a r e n o t i n r e al ity

ar e

no t

Th e s e

m i nu t e part icl e s of d ust l i ke t h e

gre at worlds wh i ch a r e compos e d of th e m a r e
de c e pt i v e form s of n a t u ra l ph e nom e na e qually
u n r e a l a n d e v a n e sc e n t
Th e m i n u t e part i cl e s
wh i ch w e obs e rv e o a t i ng i n spa c e a r e carr i e d
h i th e r a n d th i th e r by a tm o sph e r i c cu rre nts
a n d e v e nt u a lly p ass i n to r e g i o n s b e yo n d o u r
c og n i s a n c e
S o a lso w i th t h e i mm e ns e worlds
r e volv i ng i n sp a c e
th e ir e v e r re c urring phe n o
m e na o f l igh t a n d da rk n e ss h e a t a nd cold
cha ng ing s e a s o n s t ra n s ie n t sc e n e s of mou n ta i n
r iv e r
a n d v a ll e y
a nd
pl a i n Th e s e th i ngs
i n d i c a t e th a t a ll ar e e ph e m e ral a nd e n t i re ly
s u bj e c t t o i rre v o c a bl e laws of cha nge a n d
d e c a y Ch i nese An n ota ti on
B e c au s e wh a t was pr e a ch e d a s a mass of
m a ny a t o ms by t h e Tath a ga t a
that was
pr e a ch e d as no m ass of a t o ms by t h e Ta tha
ga t a and th e re fo r e i t i s ca ll e d a m ass of m a n y
Th e Vag r a h h h edi h a
a t o ms
MAX MULLER
What th e n if B uddh a sp e aks of all th e se
pa rt icl e s th e n th e y a re n o t r e ally wh a t they
c all e d i t is but a m e re n a m e World
are
H o n o u r e d On e
K i n K ong K i ng
B EAL
1

TH E D IA MON D S U TR A

1 04

worldly m in de d p e opl e for pu r e ly m a t e r ial ist ic

re aso n s cov e t t h is hypoth e s is
-

Th e
i ng

Lo r d B uddh a a ddre ss e d S u hh u t i say

I f a d isc ipl e a fr m e d t ha t t h e Lord
,

spok e n o f i n words ; i t is o nly t h e va in

ph i los o phy of t h e w o rld wh i c h has grasp e d
K i n K ong K i ng
t h e i d e a of e xpl a i n i ng t h i s
B EAL
T h i s not e worthy s t a t e m e n t s e e ms t o m i l i tat e
a ga i n s t
som e op i n i o n s e xpre ss e d i n Eu rop e
B u ddh i st t h e o r y of m a tt e r
r e ga r d i n g t h e
A cc o rd i ng t o o u r C h i n e s e t e xt i t d o e s n o t
a pp e a r th a t S a kya m u n i B u ddh a ca t e g o r i ca lly
d e n ie d t h e
pre s e nce
or
of
e xi s t e n ce
m a t t e r i n t h e un i v e rs e bu t e nd e av o u r e d rathe r
t o i n d i c a t e t h e d i v e rs i e d a n d e v a n e sc e n t n a t u r e
fo r m s a nd qu al i t ie s
Ma n y d e vo u t
o f its
B uddh ists re ga rd e v e n t h e small e st pa r t i cl e
of du st as co n ta in ing a myst e rio u s a n d e l u s i ve
probably wh a t w e a r e d i sposed to
e lem e n t
t e rm a sp i r i t u al e l e m e n t or pr in c iple of
l i fe
a n d th e s e ar e n o t u n r e aso n ably r e gard e d
a s b e i ng al t og e th e r i n scr u tabl e
a n d th e r e for e
i n compr e h e n s i bl e
be

TH E D IA MO N D S UTR A

B uddha

c iat e d

105

enu
a bel i e f that the m i nd
can com preh e n d th e i d e a of a n ent ity a be i ng
a l i v i ng be i ng or a personal i ty ; what th i nk
you S ubh ut i would tha t d i sc i ple be i nterpre t
n

B ecau s e 0 S u bh ut i if a man were to

say that bel ie f i n s e l f b e l ie f in a be i ng, bel ie f
i n l ife , b e l ie f i n p e rso n al i ty , had been preached
by the Tath a gata , wo u ld h e be speak i ng tr uly ?
S ubh u t i sa i d n o t i nde e d B h agavat , he would
not b e sp e ak i ng tr u ly A nd why ? B ecaus e ,
what was preach e d by t h e Tathagata as a b e l ief
i n sel f, th a t wa s pr e ach e d a s n o -bel ie f, th e refore

i t is called b e l i e f i n s e lf
Th e Vag r ahhh edi h a
,

MAX MULLER
I n these words ar e e x e mpl ied another
pro found aspect o f B uddh ist doctr i n e Apart
f ro m i nterest i ng qu e st i ons conc e rn i ng t h e
ex i stence of an e n t i ty a b e in g a l i v i ng be i ng
or a p e rsonal i ty a n oth e r p r obl e m se e ms to
ar ise re gard i ng o u r a bil i ty t o e nti rely perce i ve
or comprehend thos e adm i tt e d abstract ideas
I f we i nterpre t ari ght t h e B u ddh i st doctri ne
there are vari o u sly compo u n d e d w i th i n thos e
abs tract i deas so many e l u s i v e sp i r i tual
elements that t h e hu m an m i n d i s i ncapable
of r e solv i ng them by any proc e ss of reason i ng
I n short a n enti ty a b e i ng a l i v i ng be i ng
or a personal i ty r e pre s e nts to the B uddh ist
m i nd much more than i t att e mpts to express
i n terms of ph ilosophy
.

TH E D IA MON D S U TR A

1 06

ar ight the m e an i ng of my d iscourse

S ubh ut i repl i ed say i ng :
H onour e d of th e
Worlds ! that d isc ipl e wo uld not be i nt e rpr e t
i ng ar ight the m e a n i ng of the Lord B uddh a s
d i scourse And why ? B ecaus e H onoured of
the Worlds ! d isco u rs i ng u pon compre hend i ng
s u ch i d e as as an e nt i ty a be i ng a l i v i ng be i ng
and a perso n al i ty i t wa s declared that thes e
are ent i rely unre al an d i llus i v e and the r e fore
th e y are merely t e rm e d an e nt i ty a bei ng
a l i v i ng be in g a n d a p e rsonal ity
Th e Lord B u ddha th e reaft e r address e d
1
S ubh u t i say i ng :
Thos e who asp ire to the
i ng

Th us

th e n 0 S u bh u t i are all th i ngs to

be p e rc e i ved to be look e d u po n an d to be
bel i ev e d by o ne who has e nt e r e d upon th e
path of th e Bodh i s a ttvas
A nd in th is w i se
a r e they to be p e r c e i v e d
to be look e d upon
a nd to b e bel i ev e d
n e i th e r i n the i dea of a
th i ng nor i n the i d e a of a no th ing ? And
why ? Becau s e by say i n g : the i dea of a
th i ng t h e i dea of a th ing i nd e ed i t has been
preach e d by the Ta th aga ta as t h e no - id e a
Th e Vag r a h hh edi ha
of a th i ng
MAX

hi ULLER

S u b hu t i

th e

p e rsons who asp ire to the

p e rfe ctly enl ighte n e d h e art ought to know
a ccord i ngly that th i s i s tr u e w i th respect to
,

T H E D IA MOND S U TR A

1 08

st u d ie d i t a nd d i l ige n tly e xpla i ne d it to

o t h e rs ; t h e c u m ul a t i v e m e r it of s u ch a
d i sc ipl e wo uld be r e l a t i v e ly gr e a te r th a n t h e
oth e r
In wha t a t t i t u d e o f m i n d sho u ld i t be
d i l ige n tly e xpla i n e d t o oth e rs
No t a ss u m i ng
pe rm a n e n cy o r t h e r e al i ty o f e arthly
the
ph e n o m e na bu t i n t h e c o n sc io u s bl e ss e d ne ss of
a m i n d a t p e rfe c t r e st
A n d why ? B e cau s e
it ,

Th e

w is e m a n t h e pr e a c h e r who w i sh e s
to
e xpo u n d
this
S u t ra
m u s t a bsol u te ly
r e no un c e
fal s e ho o d pr i d e cal u m n y a nd
e n vy
H e i s alwa ys S i n c e r e m ild for
h e m u st fe e l a ff e ct io n f o r all
be a r ing ;
b e i n gs wh o ar e s t ri v i n g fo r e n l ight e n m e n t
th e y a re g r e a t ly p e r v e r t e d i n t h e i r m i nds
t hos e b e i ngs who do no t h e a r n o r p e r c e i v e
t h e myst e r y o f t h e Ta t h a ga t a
N e v e rth e l e ss
w ill I w h o h av e a t ta i n e d t h i s s u pre m e p e rfe ct
k no wl e dg e p o w e r fu lly b e n d t o i t t h e m i n d of
e v e ry
o ne
( Bu r n o u f p a r la f or ce de m es
f a cult es s u r n a t u r elles ) wh a t e v e r m a y be t h e
pos it io n h e o cc up i e s a n d br ing abo u t that
h e acc e p t s u n d e rs t a n ds a n d a r r i v e s at full
S a ddh a r m a
ri p e n e ss
P u n da r ih a
H

K ER N
2

By c o n te mplat io n a re o bt a i n e d thos e
c o n d i t io n s t hro u gh wh i ch i s e v e n t u a lly gai n e d
that s u pr e m e calm u n d e ca y ing i mmortal state

TH E D IA MOND S U TR A

1 09

the ph e nomen a of l i fe may be l i k e ne d u n to

a dream a phantasm a bubbl e ! a shadow
,

wh i ch

is

so hard to be r e ach e d
B u ddha
K a r i ta
E B COW ELL
A nd i n what w a y c a n t h e d i sc ipl e p ro
cla i m th e m ge n e rally ? S i mply by r e ly i n g o n
n o co n d i t i ons o r d i st i n ct i o n s wh a t e v e r ; th u s
h e w i ll a c t w i tho u t a g i tat io n o r e xc i t e m e n t
Wh e re fore t h e c o n cl u s i o n is t h i s t ha t all
th i ngs wh i ch adm i t of d e n it i o n a re as a
dr e am a pha n tom a b u bbl e a sh a dow a s
t h e de w and l ight n i n g ash
Th e y o u ght to
b e regard e d th u s
K i n K ong K i ng
B EAL
A nd how sho u ld h e e xpla i n it ? As i n t h e sky :
s tars dark n e ss a lam p a ph a n tom de w a bu bbl e
a dr e a m a a sh of l ight n in g a n d a clo u d th u s
sho u ld w e look u po n t h e w o rld (all that w a s
m a d e ) Th e Vag r ahh h edih a
MAX MU LLER
F a H i en stay e d a t t h e drag o n V i ha r a
t i ll
afte r t h e s umm e r r e tr e a t a nd th e n
trav e ll in g to t h e so uth e a st for s e v e n Y oj a na s
h e a rr i v e d a t t h e c i ty of K a n yak u bj a ly i n g
along t h e G a ng e s
A t a d i sta n c e from
t h e c i ty o f s i x or s e v e n L e o n t h e w e s t o n
t h e n orth e rn bank of t h e G an g e s i s a plac e
wh e re B u ddh a pre ach e d t h e La w to h is
d i sc ipl e s It h as b e e n h a n d e d dow n t hat h i s
s u bj e cts o f d isco u rs e w e re s u ch as Th e
b i t t e rn e ss and van i ty (o f l i fe ) a s i mp e rm a n e n t
and u n c e rta i n and th a t Th e body i s a s a
Tr avels of
b u bbl e or foam o n t h e w a t e r
F a H i en
L EGGE

TH E D IA MON D S U TR A

1 10

the gl isten i ng de w or l ightn i ng ash and

th u s th e y o ught to be c o n t e mplated
When the Lord B u ddha concluded h is
e nunc iat i on of th i s S cr i p t u r e ! the venerabl e
S ubh u t i the monks ! n u n s lay br e thr e n and
s isters all morta ls a n d t h e whole realm of
sp ir i tual b e i ngs rejo i c e d e xce e d i ngly and
cons e crated to i t s pra c t i c e they rec e i ved it
and departed
,

Th u s

sp ak e

th e

Bh agavat enraptured ;
t h e e lder S ubh u t i
a nd t h e
fr iars nuns t he
fa i thful lay m e n a n d w o m e n and the Bod
his att v as also and t h e whol e world of gods
men e v il S p i ri ts a n d fa i ri e s pra is e d th e
preach ing of th e Bh aga va t
Th e
Vag r ah
h h ediha
MAX MULL ER
Th e vow of o b e d i e n c e was n ev e r taken
by the Buddh ist m o n ks a n d n un s and i n th i s
i t may be not i c e d a fun d a m e n tal d iffe rence
between them a n d mo na s t i c orders i n t h e
W e st : m e ntal c ultu re n o t m e n tal death was
t h e a i m s e t befor e t h e B u ddh i st asc e t i c by t h e
fo u nder o f h is fait
B uddh i sm
T W
R H Y S DAV ID S
,

IN D EX
ALEXANDR IA, 20
Al m s -b ow l , 3, 5
A l m sg i ving , 2
Anag am i, 3 1 , 3 2
An anda, 1 1 , 1 2
Ane idu, 5 1
p
Anni vers ar ie s, 3 7
Ant a- al p as, 4 2
Anur adh ap ur a, 5 1
Anuro g r am m um , 5 1
Ap at t i , 2 8
Aranyak aa 3 5: 36: 3 7
Arh at : 3 1 : 32 : 33a 34 a 3 5: 5 5 7 8
Ari -H at , 32
Arj una, 57
Ar nold ( S i r Edw in), 1 1 , 1 8 , 2 1 ,
2 9 . 4 o, 4 2. 4 8. So . 55 . 9 4
Ar y a. 3 1 . 3 2
A ryag i t i , 2 6
Ar y a-Marg a, 32
As c e t i c, 2 1
A si at i c, 89
AsOk a: 9 4 , 9 5
As ur as, 4 4
Asvag h och a, 9 , 7 4
A t m an , 5 1
At o m s , 4 8
Att av ada, 1 2
a trr oBt Ba I
rr os, 38
A w aheni ng of F ai th , 9 , 7 4

B en ar es , 1
B e n e f a t io n s, 3
t
g av ad-Gi ta , 8, 2 3, 34 , 5 8 ,
6
B h ag a at, 2 3, 2 6 , 3 8, 4 7 , 54 ,
8 o , 8 5, 8 7 , 10 3, 10 5, 1 10
Bh o g a- e h a, 8 3
B i kkh us , 9 5
B ik s h u, 7
B i k s h un i , 7
B o dh i, 6, 3 5, 6 2 , 6 3
B o dh i s att a, 6 , 38 , 39 , 58 , 59 ,
6 9 . 7 5 . 7 6 . 9 7 . 9 8. 9 9 . 10 6 .

1 10

B o -Tr e e , 7 o, 7 1
B r ah m an , 69
B rah m anas , 1
B r ah m an i a , 8 3
B r ah m an i s m , 1 7
B uddh a, 1 , 3, 4 , 5, 8 , 9 , 1 8, e t c
B uddh a -K a n ta , 8 6, 9 1 , 109
B uddh ap h alam , 3 2
B uddh as , 7 , 1 1 , 2 5, 2 8
B uddh as h i , 6, 1 5, 32
B uddh i , 2 7
B uddh i sm , 1 3, 1 4 , 1 6, 1 9 , 4 1 ,
8 3! 0
4 9 2 6 3 : 7 2:
B ur nout, 10 8

c l

'

'

B a ceh e ( Th e), 20
B ana. 35. 4 5. SI
B e al , 7 , 1 0, 1 5, 24 ,

39 a 4 3: 4 5, 49

26, 2 8 ,
e tc

36,

Calin g apatah , 56
al ar , 7 1
e l o n , 8o
Ga len F r i end, 6 1
h a kra, 9 5
h ak ra ar t in, 9 4 , 9 5

C v y
C y
C
C

113

IN D EX

C h ang
C h ang

Mi ng

S h ui ,

Ei te l ,

2o

Ch i lio c o s m s , 4 3, 4 9
h in a, 5, 1 8
Ch i n es e B uddh i s m ,

2,

7 , 9 , 37 ,

Ch Io h -H s i e n , I I
h r i s t , 8 , 2 3 , 4 o , 6 3, 7 3
h r is t i an s , 7 4
h uan -F ah - ue n , 1 4
h uan g -Y e n , 39
i r ar s , 56
ora , 2 5, 4 3 , 6 4 , 8 1 , 1 0 8
or n e i an , 2 5, 4 3 , 6 4 , 8 1 , 1 0 8
o
e , E B , 86, 9 1 , 1 09
r e e d, 4 7
.

64 , 8 1 ,

108

D an a t ak a Ar an yak a, 3 5
D avi ds , T W R h y s , 1 3 ,
.

D avis S J o h n F anc is
D e wa L ok a 3o
D e vas 3 1
D h am m a 2 7 34 4 4 52
ir

29 ,

19

D h a m 7n ap a da , 34 , 4 4 52 , 6 3,
93
Dh am m o , 7 8

D h arm a 3o 3 5 8 3
D h arm a Aranyaka 3 5
D h a m a K ay a 1 7 8 2
,

D h ar m as ala, 6 5
D h ar m m a, 2 7
D i a m on d S u tr a , Th e, 37 , 4 7
Di p ank ar a B uddh a, 3 7 , 3 8 ,
67 . 7 1 . 7 2. 7 3
Dj at ak as , 2
ub o is (t h e Abb ), 8 8

Eas ter n M on a ch i s m

27 )

6,

1 1,

1 3, 2 6 , 2 8 ,

Elb urz , 4 o
Eleus i s 6 5
En lig h ten m en t of A na n da
Eur ip i de s , 2 0
Euro p e , 2 0 , 1 0 4
,

4 , 5 , 1 6,
3 6: 3 8 2 4 6 :
,

12

F a-H i en , 2 , 6 5, 1 0 9
ab , 1 4 , 60
ah -A i , 1 4
F ab - i e n , 1 4
F ah - u en , I4
F ah - Me n , 1 4
F ab -M in g , 1 4
ah - P ao , I 4
F ah - S h e n , 1 6
F ah -W an g , 1 4
ah -Y e n , 7 8
ai r i e s , 1 1 0
a ith , 3 , 2 7
aus b o ll, 2 3 , 2 7
F e i - F ub - F ah , 2 8
F o -S h o-H i ng Ts u n -K i ng , 9 3
Fo x , 68
F ub - Ko , 32
F ub -Tu, 3 9

F
F

L
L

F
F
F
F

G an dh ar a, 5
G an g e s : 2 : 4 2 : 5 1 : 6 1 > 7 9 , 9 8 :
1 09
G at h a , 2 6 , 9 5
Gaut am a, 6 3 , 80
G e r m an , 2 0
G e t ae, 69
G lr dle , 3
G l as s , 2 5, 4 3, 64 , 8 1 , 1 0 8
G o d, 2 1 , 7 4
G o ds , 1 1 0
G og er ly, R e v D
61
G OId: 2 5 : 4 3 : 6 4 : 8 1 : 1 0 8
G ondo p h ar e s , 9
G o t am a , 52
Gr e e k , 20
G un g a, 4 2
.

30 3 52
53, 6 1 , 7 8
Edk m S . 2 . 7 . 9 . 39 . 4 0. 69
Eg pt , 20
2 1,

2,

3 t . 32 . 3 5 . 3 7 . 4 9 . 56 . 5 7 .

10 1

C
C
C
L
C
C c
C l
C
l
C w ll
C
C o ss 7 1
C rys tal 2 5 4 3

I,

IND EX

1 16

N i m it t a, 36
N i r m an ak aya, 1 7 , 8 3
Ni rvan a, 1 , 7 , 8 , 10,
2 3:

1 8,

2 8:

27 :

No n -In di v
N utt ara, 7

30: 3 1 : 3 2 7 4 4 :
6 3. 6 9
i dual i t , 7 6

( Edzp u s Coloneus , 6 5
O-s i ulo , 4 4

P adu m as , 4 8
a i, 8o
aram i t a, 1 3 , 5 5, 56 , 9 0
at n a, 9 4
ath , 1 8
au ( Th e Ap os t e ) , 8 , 2 3
e ar s , 2 5, 4 3 , 6 4 , 8 1 , 108
e r s ia, 5
i g r im s , 2
P o - Ro -P o - Lo -M i , 8
r a n a- a r am i ta, 9
P r ak r i t a, 57
P r as e n aj i t , 2
r i es t s , 4

P l
P
P
P
P l
P l
P
Pl
P j P
P
Pt l

o em

,
.

58
3. 4

S a ddlz a m

S ag ar a , 5
S akk ayadi tth i , 1 2
S ak r i dag am i , 3o , 3 1
S ak yam un i , 2 , 5 , 9 , 3 7 , 7 2 , 7 3,
S alv a t lon , 9 , 9 2 , 9 3
S am a dh i , 36
a a , 88
S am b h o g a
S am b o dh i , 7
S am m a S a m bu ddh a 8o
S an g h a, 4 4
S an -P ao , I 7
S an s c r it , I, 7 , 9 5, 1 00
S arv an ik c h e p a, 4 2
S ar waj n an -W ah an s e , 80
S as a, 4 5
S att a, 6
S a i o u r, 9 2
S h e ll ing , 2 0
S ch o p e n h aue r, 4 8, 1 0 4
S r i p tur e , 9 , 1 8 , 1 9 , 20 , 2 6 , 4 3,
4 5, e t c
S r o t a, 2 8
S cr o t a p at t l, 2 8 , 2 9
S e h -S h e n , 1 6
S e l h o o d, 4 2
S e we t , 5 1
S h ah Ts e h , 3 2
S h an g h ai , 7 4
S h e ll e y, 9 8
S h e n Mm g , 5 1
S h o re , 2 3 , 4 7
S h rav as t i , 2 , 4 , 5
S iao -F ah , 6 4
S lg n s , 50
l v e r , 2 5, 4 3 , 6 4 , 1 0 8
S in g h a l e s e , 7 8
S i a, I 7
S i ai s m , 1 7
S o p h o l es , 6 5
Spa n, 9

4,

3 1 . 3 3 36 . 9 S
.

R aft 2 3
R ah at 20
,

R ah a t s h i p , 3 5
R an -Te n g -F ub , 3 7
az o r , 3
e g e n ts , 4 o
,

R
R

30 , 3 1

des
R ela ti on
B u ddh i q ues , 5
R e m usat , 5
Ren . 4 4
i ch ar d ( Dr ) , 7 4
i h te o us ne s s , 3
g
3

K y

51

R
R
R e in c ar nat ion

Qu es ti ons of K i ng M i li n da

P unda n lca , 39 , 54 ,

P uh - S e ng , 3 2
P un dar ik as , 4 8
P u-sa, 6

29 .

R i sh i
R ob e

R oya um es

v
v

IND EX
S pirit s , 4 4 , n o
S pir i tual i st , 4 8
S r am an a, 36

S r ut i , x
S th ula, 8 3
S ubh ut i, 5, 8, 1 3 , e tc
S ug at a, 2 6
S uj at a, 7 o
S o m eru, 4 o , 4 2 , 58
S utana, 2
sut ra: 1 , 8 s 2 7 9 4 5, 4 7 : 68 2 7 7 :
.

9 1, 92,

1 08

S u t ta -s a ta ,
S was ti k a, 50
S y ri a, 2 0
S z -ti , 32

2 3, 27 ,

66

Ta-C h en -Ch e , 6 2
Tal e nt s, 7 8
Tan g (dynas t y ), 7 6
Ta-P i -Ku, 3
Tath ag ata, 2 5, 2 6, 3 8 , 4 7 , 4 9 ,
59 , 63, 7 2 , e t c
Te ach er , 3
Tem pl e s , 39
Te n ny son , 2 3
Th o m s on (J C oc kb ur n) , 8 , 2 3 ,
34 , 5 8, 6 8
Ti-C h i ng , I I
Ti e n, 4 4
Tie n - o ng , 3o
Ting - wan g -Fub , 3 7
To p e s , 64
Tr easur e s , 2 5, 4 3, 6 4 , 8 1 , 9 1 ,
1 08
.

K
K

Tr im ur t i , 1 7
Tr i rat n a, x7
Tr uth , 2 7 , 7 8 , 7 9
Ts z R an -Ch ioh -S i ng , 2 5
Tuc h it a , 5
Tw a n - Ts i -S z n Ya o, 7 6
-

'

U p adan as ,

I3

Vag r a kklz edz k a

( Th e)

39 : 39 7 4 2 ; 4 5: 4 7 :
V a rs ali , 5
e da s , I
e di , 8 9
i e, 3
ih ara , 109
i r tue , 3

V
V c
Vc
V
V
V o ws

26

2 5,
e tc

19

W addh ak t ink a, 4
W ate r fall, 86
W a t e r s t r a i ne r , 3
W e s t 1 10
W ih ara s , 5 1
W ill i am s ( S ir Monier) , 4 9 ,
-

66 , 84
W i s dom , 3, 7 , 8, 4 7
W o n-W e i , 2 4
W u -W e i , F ah , 2 8

Y e n - in g , 8 7
Y o g i , 20
Y o an as , 1 0 9
Yu a n -Ch z oIz -S u tr a , 1 00

63,