THE
DIAMOND SUTRA

1 A learned Chinese commentator thus explained the rather striking title: “As the diamond exceeds all other precious gems in brilliance and indestructibility; so, also, does the wisdom of The Diamond Sutra transcend, and shall outlive, all other knowledge known to philosophy.”

1 “The Sutra of firm establishment in all doctrine, describing clearly the secret merit and attainments in the religious life of Tathagata.” (Compare Edkins’ Chinese Buddhism.)

2 See the preface to The Vagrakkhedika.

3 “A native of Western India who lived as a hermit under an Arguna tree, whence he derived his name. Converted by Kapimala, he laboured in Southern India as the fourteenth patriarch.... He is the chief representative, if not originator, of the Mahayana school, the greatest philosopher of the Buddhists, and as such styled ‘one of the four suns which illuminate the world.’ His own peculiar tenets have been perpetuated by a distinct metaphysical school called Madhyamika (Lit. Juste Milieu), the characteristics of which are a sophistic nihilism which dissolves every proposition into a thesis and its antithesis, and denies both. ‘The soul,’ said Nagarjuna, ‘has neither existence nor non-existence, it is neither eternal nor non-eternal, neither annihilated by death nor non-annihilated.’ The tenets of this school are condensed in Nagardjuna’s commentary on the Mahaprajna Paramita S’astra. He spent the later part of his life in a monastery at Kosala ... (correct date probably a.d. 194). After his death he received the title Bodhisattva. He is the author of many S’atras.” (Compare Eitel’s Handbook of Chinese Buddhism.)

4 See the preface to The Vagrakkhedika.

5 Kumarajiva was referred to as “one of the four suns of Buddhism” (Tchatvara Suryas). He laboured in China as a most active and judicious translator, and is credited with having introduced a new alphabet. One of Kumarajiva’s Chinese designations—Tung-Sheo—meant that, although young in years, he was ripe in the wisdom and virtues of old age. (Compare Eitel’s Handbook of Chinese Buddhism.)

6 Beal stated in his preface to the Kin-Kong-King, that “it was translated first into the Chinese by Kumara-Jiva (a.d. 405), who was brought into China from Thibet.”

7 Other translations, worthy of recognition, are those attributed respectively to Bodhiruki (a.d. 509), Paramartha (a.d. 562), Dharmagupa, of the Sui dynasty (a.d. 589–618), and I-Tsing (a.d. 703). (Compare the preface to The Vagrakkhedika.)

8 This information may be found in Max Müller’s Vagrakkhedika, and represented, doubtless, at the period when it was written, a considerable part of the knowledge available on the subject.

9 By Max Müller.

10 The Chinese Ma-Ming.

11 Compare the Chinese text of the Chi-Sin-Pien—The Awakening of Faith.

12 In the preface to The Vagrakkhedika.

13 “Supreme spiritual wisdom.” In Beal’s Kin-Kong-King, “The unsurpassed, just, and enlightened heart.” (Sanscrit, “Annuttara Samyak Sambodhi Hridaya.”)

14 According to the text of The Diamond Sutra, the intellect of Sakyamuni Buddha sank so profoundly into the past, that he was enabled to speak confidently of his experiences in previous incarnations. (Compare pp. 56, 57.)

15 From the text adopted by Mr H. Oelsner, M.A., Ph.D., for The Temple Classics.

16 Dr Edkins, in his scholarly work Chinese Buddhism, seems to have regarded “the Law or body of doctrine” as an accurate definition of Dharma.

Dr Eitel, in his Handbook of Chinese Buddhism, explained Dharma by “Fah”—“Law”; and observed that it is “a general term for religious objects, especially for the Buddhistic Canon.”

Mr Vincent A. Smith, in Asoka, Buddhist Emperor of India, suggested that the Chinese Hsiao (piety), and the Latin Pietas, coincide with the Sanscrit term Dharma.

17 The Chinese phrase is “Fah-sing-chen-ru-hai.”

18 See the Tao-Teh-Ching. Compare, also, the statement attributed to Confucius—“Nature and Truth cannot be adequately expressed.”

19 Or Dharma.

20 Compare The Light of Asia. Perhaps this aspect of the “Law” of Buddha may be conceived of as harmonising with Shakespeare’s idea of a “Divinity.”

21 It may be interesting to observe that, according to our Chinese text, Sakyamuni Buddha evidently disclaimed any desire to formulate, or to perpetuate, a stereotyped system of “Law” or “doctrine.” Sakyamuni Buddha also made it plain, that the “Law” which he enunciated, was presented before the minds of his disciples in the simile of a “raft”—a thing to be abandoned when the mind “touched the further shore” of everlasting truth. It seems to be in this tentative sense that intellectual Buddhists regard all ecclesiastical institutions, priesthoods, dogmas, ordinances, etc.; and we have met monks who would classify belief in the “efficacy” of religious rites or ceremonies, with obnoxious forms of “heresy” and “immorality.” (Compare Rhys Davids’ Buddhism.) With regard to the Buddhist objection concerning the “efficacy” of religious “rites,” compare the noble sentiments expressed in the following lines, delightfully rendered by Sir Edwin Arnold from the Bhagavad-Gita (The Song Celestial):—

22 Max Müller suggests that Samgna and Dharma “correspond in many respects to the Vedantic Namarupe”—in Chinese Ming-Seh—name, form, or characteristic.

23 Compare p. 86.

24 Compare p. 55.

25 Compare p. 80.

26 Compare p. 76.

27 Compare p. 95.

28 Some modern Japanese Buddhists appear to regard this purely spiritual element as “essence of mind.”

29 From the preface to The Vagrakkhedika.

30 Compare p. 110.

31 Compare the interesting dialogue entitled The Enlightenment of Ananda, in which Sakyamuni instructs his distinguished disciple in ideas concerning the subjective and objective phenomena of mind.

32 Compare pp. 102, 103.

33 Bodhisattvas—greatly enlightened disciples.

34 Vidya Matra Siddhi, a philosophical work by Vasubandhu, a native of Radjagriha, and disciple of Nagarjuna, founder of the Mahayana school. (Compare Eitel’s Handbook of Chinese Buddhism.)

35 Compare the process of reasoning which permeates the entire Diamond Sutra. We hope no injustice is done to our Japanese friends, by applying to their beautiful concept “essence of mind,” this familiar logical method of Sakyamuni Buddha.

36 Fah-Shen—the Law, or spiritual body. Compare Shen-Shen, the term usually employed in the Chinese rendering of the New Testament Scriptures to denote the spiritual body.

37 Gatha—usually a Scripture verse comprising four lines.

38 Compare the following lines from The Song Celestial.—

39 In Buddhist phraseology, Yuen-Chioh means the study, by means of contemplation, of primary spiritual causes.

40 Compare Beal’s rendering in the Kin-Kong-King, “Tathagata is the explanation as it were of all systems of Law.” See also The Book of the Manifesting of the One and Manifold in The Song Celestial, the verse commencing:—

In conversation with Chinese monks regarding the meaning of this impressive passage, we found that they invariably approved of a suggested rendering, that “Buddha is the One in whom all Laws become intelligible.”

41 Compare the observations made by Sir Edwin Arnold in his preface to The Song Celestial, regarding the date when that famous Brahmanic poem was composed; and the gentle indication that in its teaching may be found “echoes of the lessons of Galilee, and of the Syrian incarnation.”

42 An instructive exposition of this subject by J. Muir, Esq., entitled The Progress of the Vedic Religion towards Abstract Conceptions of the Deity, may be consulted in the Jour. R.A.S., 1864–65.

43 In colloquial Chinese there is a noteworthy saying, that “Buddha is simply a condition of mind.” This “condition of mind” is beautifully expressed by a “classic” couplet, which, rendered into English, means “as pure as the image of the moon in a river,” and “as lovely as the bloom of a flower in a mirror” (Shui-Li-Chï-Yüeh, Ching-Li-Chï-Wha).

44 Compare the beautifully expressed sentiment of Akhnaton, Pharaoh of Egypt, concerning “the One in whom all Laws are intelligibly comprehended.” “There is no poverty for him who hath Thee in his heart.” (See Life and Times of Akhnaton.)

45 Rhys Davids, when he expounded the doctrine of Karma in Buddhism, clearly indicated the Buddhist position, “that whatever a man reaps, that he must also have sown.” Chinese Buddhists appear to be assured, “that if a man reaps sorrow, disappointment, pain, he himself, and no other, must at some time have sown folly, error, sin; and if not in this life, then in some former birth. Where then, in the latter case, is the identity between him who sows and him who reaps? In that which alone remains when a man dies, and the constituent parts of the sentient being are dissolved; in the result, namely, of his action, speech, and thought, in his good or evil Karma (literally his ‘doing’) which does not die.”

46 In the concept Karma, Sakyamuni Buddha suggested the revealing of a moral cause which explained the otherwise insoluble riddle of the evident inequalities, and consequent sufferings of life.

47 Compare Buddhism.

48 “The much-canvassed Ritschlian doctrine of the Worth—or ‘value-judgments,’ in which the peculiarity of religious knowledge is supposed to lie.” For the introduction of the term into theology we are indebted to Herrmann, Die Religion, etc., and Kaftan, Das Wesen. See Orr’s, The Ritschlian Theology and The Evangelical Faith.

49 It may be observed in this English version of The Diamond Sutra, that the Chinese term Fuh, in deference to our Oriental friends, is invariably rendered “Lord Buddha”—a designation consonant with their concepts of devotion and piety.

1 It is generally supposed that the familiar introductory phrase, “Thus have I heard,” was adopted by the writers or editors of Buddhist Sutras in order that their scriptures might assume the same high degree of authority as the Brahmanas and the Mantras, “as forming the ‘S’ruti’ or sacred revelation of the followers of the Vedas.” (Compare Max Müller’s History of Sanscrit Literature and the valuable note in Beal’s Kin-Kong-King)

2 “The term (Buddha) means ‘every intelligent being who has thrown off the bondage of sense perception and self, knows the utter unreality of all phenomena, and is ready to enter Nirvana.’”—Handbook of Chinese Buddhism. Eitel.

3 Shravasti is variously described as the city (or kingdom) of philosophy, of good doctrine, of abundant virtue, and as the abode of immortals. It was situated on the north bank of the Ganges, about 200 miles above Benares. Much interesting information regarding the sacred city Shravasti, is fortunately preserved in the instructive records of the distinguished Chinese pilgrims, Fa-Hien and Hiuen-Tsang.

4 “Prasenajit, the king of Shravasti, was very favourable to the Buddhist religion. It was his minister who bought the garden of Jeta from the prince of that name, and erected in it a residence for Buddha (see Julien’s Memoirs sur les Contrées Occidentales). Many of the Sutras attributed to Buddha are said to have been delivered here. Hiuen-Tsang observed the remains of the monastery formerly standing on the site of the garden of Jeta, 2 miles below the city.” — Chinese Buddhism. Edkins.

5 “A person of extraordinary piety and goodness. One of the former Djatakas of Sakyamuni when he was a prince, and forfeited the throne by liberality in almsgiving.”—Handbook of Chinese Buddhism. Eitel.

6 The Chinese text is ta-pi-k’u—greater disciples. Our Chinese editor of The Diamond Sutra suggests that there are different grades of discipleship. The “lesser disciples” are those who have abandoned every form of vice, and are striving after virtue. The “greater disciples” are those to whom virtue has become spontaneous, and who have ceased to strive after its attainment.

7 A title conferred by Chinese Buddhists upon the founder of their faith, believing him to be a Teacher and Saviour whose merit is acclaimed in worlds beyond our own.

8 Having taken vows of poverty, a robe is one of the following eight articles which Buddhist monks are permitted to possess: three garments of different descriptions, a girdle for the loins, an alms-bowl, a razor, a needle, and a water-strainer.

9 Buddha has said, “the wise priest never asks for anything; he disdains to beg; it is a proper thing for which he carries the alms-bowl; and this is his only mode of solicitation. But when he is sick, he is permitted to ask for any medicine that he may require, without being guilty of any transgression.”—Eastern Monachism. Spence Hardy.

10 Concerning the manner of begging an alms: “As a bee, injuring not the flower, or its colour, or its scent, flies away, taking the nectar, so let a sage go through the village.”—Questions of King Milinda. T. W. Rhys Davids.

11 “By many of the Buddhists it is considered to be an act of great merit to make a vow never to partake of food without giving a portion to the priests.”—Eastern Monachism. Spence Hardy.

12 “The fifth of the twelve sacred observances of the Chinese is called in Sanscrit Khaloupas’ Waddhaktinka, and is said to enjoin that the food obtained by the mendicant is to be divided into three portions: one to be given to any person whom he sees to be suffering from hunger, and a second to be carried to some quiet place in the forest, and placed upon a stone for the birds and beasts. If he does not meet with any one who is in want, he is not to eat the whole of the food that he has received, but two-thirds only. By this means his body will be lighter and more active.... He will be able readily to enter upon the practice of all good works. When any one eats too greedily ... nothing is more harmful to the development of reason.” (Quotation from Remusat’s Relation des Royaumes Buddhiques, in Spence Hardy’s Eastern Monachism.)

13 “The alms-bowl which Sakyamuni used is considered a sacred relic, and to be used by each of the hundred Buddhas of the present kalpa. It was first preserved in Vais’ali, whence its emigrations began to Gandhara, to Persia, to China, to Ceylon, to Madhyades’a, up into the heaven Tuchita, and down to the bottom of the ocean, where it is to await (in the palace of Sagara) the advent of Meitreya Buddha.”—Handbook of Chinese Buddhism. Eitel.

1 “A famous dialectician noted for the subtilty of his intellect. He was a native of Shravasti, a contemporary of Sakyamuni, and figures as the principal interlocutor in the Prajna-Paramita.”—Handbook of Chinese Buddhism. Eitel.

2 “Pu-Sa or Bodhisattva, literally he whose essence (Sattva) has become intelligence (Bodhi). A being that has only once more to pass through human existence before it attains to Buddhaship. The third class of Buddhistic saints comprehending all who are candidates for Buddhaship as well as those Buddhas who are not yet perfected by entrance into Nirvana. They are also styled Mahasattvas (Mo-Ho-Sa). The state of a Bodhisattva is considered as one of the three means of conveyance to Nirvana.”—Handbook of Chinese Buddhism. Eitel.

3 “Women began to ask and received permission to take the vows. They were called in India Bikshuni.... Ni is the Sanscrit feminine termination of Bikshu. These female mendicants were subject to the same code of regulations as the males.”—Chinese Buddhism. Edkins.

4 “ho-ru-to-lo-san-mao-san-pu-ti (Anuttara Samyak Sambodhi), literally unexcelled perfect intelligence. Another more painstaking but arbitrary explanation is untarnished and unparalleled (Nuttara) correct view (Sam) and complete wisdom (Myak) with complete possession of the highest sentiments (Sambodhi). This term, one of the sacred phrases of most frequent occurrence, signifies the characteristics which every Buddha possesses.” —Handbook of Chinese Buddhism. Eitel.

“The unsurpassed, just, and enlightened heart.”—Kin-Kong-King. Beal.

5 “When a man’s heart is disposed in accordance with his roaming senses, it snatches away his spiritual knowledge as the wind does a ship on the waves.”—Bhagavad-Gita. J. Cockburn Thomson.

6 Chinese commentators are careful to explain that the title of this Sutra, Po-ro-po-lo-mi (Prajna-Paramita), means Wisdom, by which we are enabled to reach the other shore (Nirvana).

7 “Bringing into captivity every thought to the obedience of Christ.”—The Apostle Paul.

8 Compare the Chinese text of the famous Buddhist tract entitled Awakening of Faith, written by Ma-Ming (Asvaghocha), “who flourished a.d. 50, under the Indo-Scythic king, Gondophares.”

9 “This work contains the germ of the larger compilation Prajna-Paramita in one hundred and twenty volumes. The abstractions of Buddhist philosophy, which were afterwards ramified to such a formidable extent as these numbers indicate, are here found in their primary form, probably as they were taught by Sakyamuni himself.”—Chinese Buddhism. Edkins.

1 Discoursing upon illusory ideas concerning the world of sentient life, the Lord Buddha stated that these were already eliminated from the minds of his enlightened disciples. The reference in the text is to disciples in process of instruction, and these the Lord Buddha commanded to relegate to oblivion the deceptive idea of the reality of sentient life, to dissolve within their minds its nauseous dregs, to put away its horrid stain, and cause it to vanish like snow in a glowing furnace. —Chinese Annotation.

“The very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end.” —Lay Sermons. Huxley.

2 By adopting the term Mieh-Tu, Chinese Buddhists appear well prepared to refute a prevalent notion that their concept of deliverance is equivalent to annihilation. Mieh usually means annihilation, but Tu—to cross over in safety, is the antithesis of annihilation. After due consideration of the significance of the terminology, perhaps it will be generally conceded that English renderings of Mieh-Tu as Deliverance or Salvation, are not without some degree of justification.

“All these I command and exhort to enter on the state of the unsurpassed Nirvana (Pari Nirvana), and for ever to free themselves from the conditions of being to which they severally belong.”—Kin-Kong-King. Beal.

3 “The dewdrop slips into the shining sea.” —Light of Asia. Sir Edwin Arnold.

“The dewdrop re-becomes the shining sea.” —Chioh-Hsien (a Chinese monk).

“The popular exoteric systems agree in defining Nirvana negatively as a state of absolute exemption from the circle of transmigration as a state of entire freedom from all forms of materiality, from all passion and exertion, mentally and emotionally, a state of indifference therefore alike to joy and pain. Positively they define Nirvana as the highest stage of spiritual liberty and bliss, as absolute immortality through absorption of the soul into itself. Individuality is preserved, and Buddhas who have entered Nirvana occasionally reappear again to intervene on behalf of the faithful.”—Handbook of Chinese Buddhism. Eitel.

4 The able commentator Ti-Ching observes that many people, like Ananda—a favourite disciple of Buddha—are in error when they suppose their minds to be located within their material bodies. This interesting aspect of Buddhist psychology is made tolerably clear in the familiar narrative known generally as The Enlightenment of Ananda. Therein the Lord Buddha endeavours to prove that as objects within ourselves are invisible, the illuminating mind cannot be asserted to inhabit exclusively our material bodies. He also indicates that it cannot be affirmed to occupy any appointed sphere outside ourselves, it being usually understood that we observe only those objects by which we are environed. The Lord Buddha also controverts the theory, enunciated by Ananda, that the mind is secreted somewhere within the organs of sense; which assumption is based upon a notion that the seeing eye, and differentiating mind, are mysteriously correlated.

5 “This belief in self is regarded so distinctly as a heresy that two well-known words in Buddhist terminology have been coined on purpose to stigmatise it. The first of these is Sakkayaditthi, ‘the heresy of individuality,’ the name given to this belief as one of the three primary delusions (the others being doubt, and belief in the efficacy of rites or ceremonies) which must be abandoned at the very first stage of the Buddhist path of holiness. The other is Attavada, ‘the doctrine of soul or self,’ which is the name given to it as a part of the chain of causes which lead to the origin of evil. It is there classed—with sensuality, heresy (as to eternity and annihilation), and belief in the efficacy of rites and ceremonies—as one of the four Upadanas, which are the immediate cause of birth, decay, death, sorrow, lamentation, pain, grief, and despair.”—Buddhism. T. W. Rhys Davids.

6 “The first of six Paramita—charity, morality, endurance, energy, contemplation, wisdom—cardinal virtues, or means of progressing towards Nirvana. The virtue of religious charity, implying all kinds of self-denying acts, almsgiving, sacrifice, etc.”—Handbook of Chinese Buddhism. Eitel.

7 “The kind of craving excitement, which follows on sensation, and causes the delusion of self and the lust of life—creating either delight in the objects that present themselves, or an eager desire to supply a felt want—this eager yearning thirst growing into sensuality, desire of future life, or love of the present world, is the origin of all suffering. Sorrow and suffering will be overcome, extinguished, if this ‘thirst’ be quenched, this lust of life destroyed. ‘He who overcomes this contemptible thirst, sufferings fall off from him like water drops from a lotus leaf.’”—Buddhism. T. W. Rhys Davids.

8 Fah, the Chinese equivalent of Dharma—Law, appears to be a generic term for all religious doctrines incidental to Buddhism. The Buddhas are invariably referred to as Fah-Wang—Princes of the Law. The Sutras are frequently alluded to as Fah-Pao—Jewels of the Law. The monks are usually designated Fah-Men—Disciples of the Law. The interminable process of transmigration is depicted by Fah-Luen—Wheel of the Law. The dissemination of Buddhistic tenets is typified by Chuan-Fah-Luen—Revolving Wheel of the Law. Religious designations consonant with the idea of Law, are held in high esteem amongst the Buddhist ecclesiastical orders. Of such are Fah-Ai—Lover of the Law; Fah-Lien—Approved in the Law; Fah-Ming—Brightness of the Law (compare Eitel’s Handbook of Chinese Buddhism.

9 “Subhuti, can the western, or southern, or northern regions of space be measured? or the four midway regions of space (i.e., N.E., S.E., S.W., N.W.), or the upper and lower regions: can either of these be accurately measured or defined?”— Kin-Kong-King. Beal.

10 “Of all the modes of acquiring merit, that of almsgiving is the principal; it is the chief of the virtues that are requisite for the attainment of the Buddhaship; it is the first of the four great virtues, viz.: almsgiving, affability, promoting the prosperity of others, and loving others as ourselves; it is superior to the observance of the precepts—the path that all the Buddhas have trod—a lineage to which they have all belonged.... The giving of alms softens the mind, and brings it into subjection, by which the ascetic is prepared for the exercise of the rites he is afterwards to practise.... The faithful are required to give in alms of that which they have honestly earned by their own personal exertions.... There must be a willing mind respecting that which they offer, from the time that the intention of making the offering is formed to the time when it is presented, as well as after it has been made.... When the gift, the giver, and the receiver are all pure, the reward is proportionately great.”—Eastern Monachism. Spence Hardy.

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1 “Primitive Buddhism distinguished a material, visible, and perishable body (Seh-Shen—lit., the Body of Form) and an immaterial, invisible, immortal body (Fah-Shen—lit., the Body of Law) as the constituents of every personality. This dichotomism, taught, as it seems by Sakyamuni himself, was ever afterwards retained as regards the nature of ordinary mortals. But in later ages, when the combined influence of Sivaism, which ascribed to Siva a threefold body (called Dharmakaya—essence, Sambhogakaya—reflex intelligence, and Nirmanakaya—practical issue of his intelligence), and that of Brahmanism with its Trimurti, gave rise to the Buddhist dogma of a Triratna (San-Pao—the precious Buddha, the precious Law, and the precious Priesthood), trichotomism was taught with regard to the nature of all Buddhas. Again they ascribed to every Buddha a triple form of existence, viewing him: (1) as having entered Nirvana; (2) as existing in reflex in the world of form; (3) as existing or having existed on earth.”—Handbook of Chinese Buddhism. Eitel.

2 The spiritual Buddha must be realised within the mind, otherwise there can be no true perception of the Lord Buddha.—Chinese Annotation.

1 Compare the question addressed by Jesus to His disciples, “When the Son of Man cometh, shall He find faith on the earth?”

2

3 When a novice seeks admission to a monastic order, an ordination service is conducted by a chapter of monks, at which the following vows are administered. “I take the vow not to destroy life. I take the vow not to steal. I take the vow to abstain from impurity. I take the vow not to lie. I take the vow to abstain from intoxicating drinks, which hinder progress and virtue. I take the vow not to eat at forbidden times. I take the vow to abstain from dancing, singing, music, and stage plays. I take the vow not to use garlands, scents, unguents, or ornaments. I take the vow not to use a high or broad bed. I take the vow not to receive gold or silver.” (Compare Buddhism. T. W. Rhys Davids.)

4 “The primary motive for doing good, and worshipping Buddha, according to these scriptures (the Buddha scriptures of Nipal), is the hope of obtaining absorption into the nature of the god, and being freed from transmigrations.”—China. Sir John Francis Davis.

5

6 “The elements of faith, like the flowers, appear to have their roots in eternity.”—Chang-Ming (a Chinese monk).

7 “Were it possible for a Yogi and a Rahat from India, a Greek philosopher from one of the schools holding the power of intuition, an ascetic from the wilds of Syria or the mountains of Egypt, a heretic from the school at Alexandria, a monk from one of the monasteries of Europe, a schoolman of the Middle Ages, and a modern German metaphysician of the school of Schelling to meet together, and were it possible for them to forget their sectarian subtleties and nice distinctions, they would find that there was a vast mass of speculation about the main principles of which they were agreed. They would be of one mind relative to the four following propositions: (1) That there is an objective potency of intellect; (2) That this potency can be rendered subjective by concentrated thought, ascetic exercises, or determined effort; (3) That this potency can only be acquired by the initiated; (4) That the initiated may enlarge this potency to a limitless extent. As to the efficient cause of the potency, there would be a difference of opinion; some would ascribe it to intuition alone, while others would attribute it to an alliance with higher spirits or with God; but of its existence there would be no doubt.”—Eastern Monachism. Spence Hardy.

8

9 “(By me) is made a well-constructed raft,—so said Bhagavat—I have passed over (to Nibbana), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore if thou like, rain, O sky!”—Sutta-Nipata. Fausböll.

10 Compare an idea expressed by the apostle Paul, “wherefore the law was our schoolmaster to bring us unto Christ.” Note, also, the similarity of a metaphor employed in Christian anthology, “We shall meet on that beautiful ‘shore.’”

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“Reposing on eternal truth ... when thy mind shall have worked through the snares of delusion, then wilt thou attain to indifference to the doctrines, which are either (already) received, or have yet to be received.”—Bhagavad-Gita. J. Cockburn Thomson.

1 “So it appears that all the sages and wise men who have lived have all adopted this mode of diffusive doctrine [doctrine which admits of no particular distinction (wou-wei)], and hence the differences which have occurred.”—Kin-Kong-King. Beal.

2 The Chinese text “i-wu-wei-fah,” is explained by a learned expositor as tsz-ran-choih-sing—the intuitive faculty.

3 “Because that thing which was known or taught by the Tathagata is incomprehensible and inexpressible. It is neither a thing nor no-thing. And why? Because the holy persons are of imperfect power.”—The Vagrakkhedika. Max Müller.

1 Gold, silver, pearls, coral, cornelian, glass, and crystal.

2 “Very considerable indeed, world-honoured one! But why so? This merit being in its very character of the nature of that which is no merit at all, so Tathagata speaks of it as being ‘much.’”—Kin-Kong-King. Beal.

“Subhuti said: Yes, O Sugata, that son or daughter of a good family would produce a large stock of merit. And why? Because, O Bhagavat, what was preached by the Tathagata as the stock of merit, is no stock of merit. Therefore, the Tathagata preaches: ‘a stock of merit, a stock of merit indeed!’”—The Vagrakkhedika. Max Müller.

3 “Gatha—hymns and chants, narratives containing moral expositions in metrical language. A Chinese text says, ‘32 characters form one Gatha,’ which refers to a certain variety of Gatha called Aryagiti, a metre consisting of 32 instants.”—Handbook of Chinese Buddhism. Eitel.

4 “The Dharmma (Law) is perfect, having nothing redundant, and nothing wanting. But it requires attention, that the benefits it offers may be received. Though the teacher may attain great happiness, and enter Nirvana, it does not follow that the disciple will necessarily possess the same privileges; he may be like one who binds the crown upon the head of another. Therefore each one for himself must exercise meditation, and observe the ordinances, that he may attain wisdom.”—Eastern Monachism. Spence Hardy.

5 “Faith is in the world the best property for a man; Dhamma (the Law), well observed, conveys happiness; truth, indeed, is the sweetest of things; and the life they call the best which is lived with understanding.”—Sutta-Nipata. Fausböll.

6 “What then, Subhuti? All the Buddhas, and all the perfect laws of the Buddhas, have sprung from (the principles of) this one Sutra; but, Subhuti, that which is spoken of as the Law of Buddha, is after all not such a Law (or, is a Law of no Buddha).”—Kin-Kong-King. Beal.

“Because, O Subhuti, the highest perfect knowledge of the holy and enlightened Tathagatas is produced from it; the blessed Buddhas are produced from it. And why? Because, O Subhuti, when the Tathagata preached: ‘The qualities of Buddha, the qualities of Buddha indeed!’ They were preached by him as no-qualities of Buddha. Therefore they are called the qualities of Buddha.”—The Vagrakkhedika. Max Müller.

An erudite Chinese commentator suggests that the words fei-fuh-fah are synonymous with wu-wei-fah—intuition, already observed in the preceding section. A familiar passage from Lao-Tsz, “Infinite truth is inexpressible,” is quoted by our commentator as serving to illustrate the difficulty of giving expression to an idea equivalent to the Law of Buddha.

1 “One who has entered (Apatti) the stream (Srota), the latter being defined as the stream of holy conduct (which bears on to Nirvana).”—Handbook of Chinese Buddhism. Eitel.

2 “Men walking in the path, and standing in the fruits thereof, those who have attained some fruits thereof but are yet learners ... whose hope is directed to the utmost goal.”—Questions of King Milinda. T. W. Rhys Davids.

3 Perhaps in the sense that a Scrotapatti clearly perceives and understands the tentative nature of the Law, his mind being trained to regard it as “a well-constructed raft,” designed to bear him safely across the stream of spiritual consciousness upon which he has entered. It also appears that the Scrotapatti discerns in the idea of the Law, something as unreal and ephemeral as the phenomena of form, sound, odour, taste, or touch. In seeking “Nirvana’s blest abode,” the Scrotapatti endeavours to “rise by daily sojourn with these phantasies—to lovelier verities.”

4 “The path Sakradagami is so called because he who enters it will receive one more birth. He may enter this path in the world of men, and afterwards be born in a Dewa-Loka (a heavenly mansion—in Chinese Tien-Kong); or he may enter it in a Dewa-Loka, and afterwards be born in the world of men.”—Eastern Monachism. Spence Hardy.

5 “Because he is not an individual being (Dharma), who has obtained the state of a Sakridagami.”—The Vagrakkhedika. Max Müller.

6 “Not returning, or not being reborn in the world of desire. The third degree of Buddhistic saintship, the third class of Aryas, embracing all those who are no more liable to be reborn as men, though they are to be born once more as Devas, when they will forthwith become Arhats and enter Nirvana.”—Handbook of Chinese Buddhism. Eitel.

“Men devoid of passion, and of malice, and of dulness, men in whom the great evils (lust, becoming, delusion, and ignorance) are not, men who have neither craving thirst, nor grasping desires.”—Questions of King Milinda. T. W. Rhys Davids.

7 “Explained by Fuh-Ko—the Fruit of Buddha (Buddhaphalam). The original meaning of Arhat (deserving, worthy) is overlooked by most Chinese commentators, who explained the term as if it were written Ari-Hat—Destroyer of the Enemy. The following two explanations are given, Shah-Tseh—Destroying the Enemy, and Puh-Seng—not to be reborn, i.e., except from transmigration. There is, however, a third explanation which is based on the original meaning of Arhat, namely Ying-Kong—deserving worship. The Arhat is the perfected Arya (one who has mastered the four spiritual truths—Sz-Ti—and thereby entered the path to Nirvana called Arya-Marga), and the state of Arhat can accordingly be attained only by passing through the different degrees of saintship. Arhatship implies possession of supernatural powers, and is to be succeeded either by Buddhaship or by immediate entrance into Nirvana.”—Handbook of Chinese Buddhism. Eitel.

“Those who have entered the stream, and those who, free from stains, will only be reborn once more on earth, those who will never again return, and Arhats—these are they who dwell in the ‘city of Righteousness.’”—Questions of King Milinda. T. W. Rhys Davids.

In the moral philosophy of Mencius there is inculcated a principle of having few desires (Kwa-Yuh), and Chinese Buddhists frequently institute comparisons between those “few desires” and “no desires” of the Arhats.

8 A Chinese annotator suggests it is almost self-evident that “absolute quiescence” is the condition of mind in which knowledge is acquired by intuition.

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10 “The man for whom there is nothing upon which he depends, who is independent, having understood the Dhamma (Law), for whom there is no desire for coming into existence or having existence—him I call calm.... He has overcome desire.”—Dhammapada. Max Müller.

“This devotion should be practised with that determination by which thought becomes indifferent (to every worldly object). He who has abandoned all desires which spring from imagination, and has, by means of his heart, kept back the whole collection of the senses from every direction (in which they would go), should gradually become passive by his mind’s acquiring firmness, and, by having caused his heart to remain within himself, should not place his thoughts on anything at all.”—Bhagavad-Gita.—J. Cockburn Thomson.

11 “There are some persons who obtain the Rahatship instantaneously, while others can only obtain it by a slow process; they must give aims, make offerings, study the Bana (Law), and exercise the necessary discipline.”—Eastern Monachism. Spence Hardy.

12 “Explained by ‘living in retirement,’ ‘a hermit,’ ‘a recluse.’ The term signifies ascetics who live in strict seclusion. There are three classes to be distinguished. The first is called Dharma Aranyaka—‘Hermits of the Law,’ their favourite tenet being the doctrine that the principles (Dharma) constituting human nature are originally calm, still, and passive. Their favourite tree is the Bodhi tree (tree of intelligence). The second class is called Matanga Aranyaka. Its members reside constantly in cemeteries, and are prohibited to approach a village within hearing distance of the lowing of a cow. They are probably called after the Hindoo caste Matanga. The third class, or the Danataka Aranyaka, is formed by hermits living on the sea beach or on half-tide rocks.”—Handbook of Chinese Buddhism. Eitel.

“Men whose home is the forest, men who have taken on themselves the extra vows, men full of joy, men who are wearing rough garments, men rejoicing in solitude.”—Questions of King Milinda. T. W. Rhys Davids.

13 “The Sramana (Buddhist monk) who sets himself to overcome the evils of existence, retires from all intercourse with the world, and either practises meditation, simply, or joins with it the practice of Kasina (an ascetic exercise to free the mind from all agitation), by which he is enabled to attain to Nimitta (inward illumination), which is represented as being a mental illumination that brings with it, in various degrees of perfection, the state of mind called Samadhi (absolute self-abstraction). This result of profound meditation includes undisturbed tranquillity, and equanimity the most entire, and in its superior degree it produces unconsciousness.”—Eastern Monachism. Spence Hardy.

“The world-honoured one would not then have said: ‘Subhuti, what is this but the name of the one who delights in the mortification of an Aranyaka (forest devotee),’ regarding ‘Subhuti’ as in truth not acting at all, but as a mere name, then (in such forgetfulness of self) ‘he is one who delights in self-mortification.’”—Kin-Kong-King. Beal.

1 “Ran-Teng-Fuh—the Buddha who illuminates brightly, Ting-Kwang-Fuh—the Buddha of fixed light. The twenty-fourth predecessor of Sakyamuni, from whom the latter received the assurance of his being destined for Buddhaship.”—Handbook of Chinese Buddhism. Eitel.

It is recorded in The Diamond Sutra that the Lord Buddha, in previous incarnations, assiduously performed religious vows, and deferentially honoured all contemporary Buddhas. An image of a former master, Dipankara Buddha, may frequently be observed in Chinese Buddhist temples, immediately behind the more conspicuous figure of Sakyamuni Buddha. Amongst Chinese Buddhist anniversaries may be found the birthday of “the ancient Buddha, Ran-Teng” (Dipankara), and the period allocated for its observance is the 22nd day of the 8th month. (Compare Edkins’ Chinese Buddhism.)

2 “It is maintained by the Buddhists that the founder of their faith was entirely αὐτοδιδακτος. The wisdom that he manifested was the outbeaming of a self-enkindled flame, not an inspiration from any exterior source, nor was it the result of any process of thought or reason. To whatever object he directed his intellectual vision, whether it was near or remote, whether past, present, or future, he saw it in a moment, intuitively, and yet in a manner the most absolutely perfect.”—Eastern Monachism. Spence Hardy.

3 “Bhagavat said: If Subhuti, a Bodhisattva, should say, ‘I shall create numbers of worlds,’ he would say what is untrue. And why? Because, O Subhuti, when Tathagata preached numbers of worlds, numbers of worlds indeed! they were preached by him as no numbers. Therefore they are called numbers of worlds.”—The Vagrakkhedika. Max Müller.

“Subhuti, what think you? are the various lands and territories of the Buddhas completely perfected by the Bodhisatwas who occupy them? No! World-honoured one! for this complete perfection of which we speak is after all no perfection at all, it is only an empty name.”—Kin-Kong-King. Beal.

“The wise man is always thinking: How can I and these beings become Buddhas? I will preach this true Law, upon which the happiness of all beings depends, for the benefit of the world.”—Saddharma-Pundarika. H. Kern.

The words Chuang-Yen, in a Buddhist sense, usually refer to the erection or adornment of temples and pagodas, almsgiving, or other work of merit. Used in conjunction with Fuh-Tu—Buddhist kingdoms, as exemplified by our text, Chuang-Yen appears to convey a much wider meaning. Perhaps it refers to a spiritual creation and adornment by charity and virtue, of kingdoms owning allegiance to the Lord Buddha.

“In twelve years from the commencement of his public teaching, Buddha’s doctrines had spread over sixteen Indian kingdoms.”—Chinese Buddhism. Edkins.

4 A Buddhist kingdom has no outward manifestation; it is a pure and holy condition of mind.—Chinese Annotation.

Compare the statement attributed to Christ, “The kingdom of heaven is within you.”

5 “Sumeru is probably Elburz, an isolated mountain of the Caucasus range, 18,000 feet in height, and surrounded by low ground.”—Chinese Buddhism. Edkins.

6 “The modification which Buddhism introduced into the idea of transmigration was necessitated by the early Buddhist theories of the nature of sentient beings; according to which, man consists of an assemblage of different properties or qualities ... these are Material qualities, Sensations, abstract Ideas, Tendencies of mind, and mental Powers.... The first group, Material Qualities, are like a mass of foam, that gradually forms, and then vanishes. The second group, the Sensations, are like a bubble dancing on the face of the water. The third group, the Ideas, are like the uncertain mirage that appears in the sunshine. The fourth group, the mental and moral Predispositions, are like the plantain stalk, without firmness or solidity. And the last group, the Thoughts, are like a spectre or magical illusion. The body itself is constantly changing, ... man is never the same for two consecutive moments.” (Compare Rhys Davids’ Buddhism, and Spence Hardy’s Manual.

“For instance, Subhuti, a man might have a body and a large body, so that his size should be as large as the king, of mountains, Sumeru. Do you think then, O Subhuti, that his selfhood would be large? Subhuti said, Yes! his selfhood would be large. And why? Because, when the Tathagata preached ‘selfhood,’ selfhood indeed! it was preached by him as no selfhood. Therefore it is called selfhood.”—The Vagrakkhedika. Max Müller.

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2 Gold, silver, pearls, coral, cornelian, glass, and crystal.

“As much of the seven precious substances as would fill as many great chiliocosms as there are sands in all the rivers above described.”—Kin-Kong-King. Beal.

1 Adopting Max Müller’s rendering. In the Chinese text are Tien, Ren, and O-Siu-Lo—heaven, or gods—men, and Asurus; the latter defined as fei-tien—not celestial spirits.

2 “Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect Buddha, revered by gods and men.”

“Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect Dhamma (Law), revered by gods and men.”

“Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect Sangha (community of monks), revered by gods and men.”—Dhammapada. Max Müller.

3 “Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.”—Dhammapada. Max Müller.

4 “They, O Subhuti, will be endowed with the highest wonder (with what excites the highest wonder). And in that place, O Subhuti, there dwells the teacher (Sasa, often the name of Buddha), or one after another holding the place of the wise preceptor. (This may refer to a succession of teachers banding down the tradition one to another.)”—The Vagrakkhedika. Max Müller.

“Subhuti, know that this man has acquired knowledge of the most excellent and desirable of all Laws; and if the place where this Sutra is recited be worthy of all honour as the place of Buddha himself, so also is this disciple honourable and worthy of the highest respect.”—Kin-Kong-King. Beal.

5 “The praises of the Bana (Law) are a favourite subject with the native authors.... The discourses of Buddha are as a divine charm to cure the poison of evil desire; a divine medicine to heal the disease of anger; a lamp in the midst of the darkness of ignorance; a fire, like that which burns at the end of a Kalpa, to destroy the evils of repeated existence; a meridian sun to dry up the mud of covetousness; a great rain to quench the flame of sensuality; a thicket to block up the road that leads to the Narakas (place of the wicked); a ship in which to sail to the opposite shore of the ocean of existence; a collyrium for taking away the eye-film of heresy; a moon to bring out the night-blowing lotus of merit; a succession of trees bearing immortal fruit, placed here and there, by which the traveller may be enabled to cross the desert of existence; ... a straight highway by which to pass to the incomparable wisdom; a door of entrance to the eternal city of Nirvana; ... a treasury of the best things it is possible to obtain; and a power by which may be appeased the sorrow of every sentient being.”—Eastern Monachism. Spence Hardy.

1 A Chinese annotator observes, that as the “diamond” excels all other precious gems in brilliance and indestructibility, so also the “wisdom” of this Sutra transcends and shall outlive all other knowledge known to philosophy.

2 “Then what do you think, O Subhuti, is there anything that was preached by the Tathagata? Subhuti said: Not indeed, O Bhagavat, there is nothing that was preached by the Tathagata.”—The Vagrakkhedika. Max Müller.

It appears to be one of the distinctive features of primitive Buddhism, that its founder made provision for the utmost development of the human intellect, within the spheres of religion and philosophy. According to the text of The Diamond Sutra, the Lord Buddha evidently disclaims any suggestion on his part to formulate a “precise system of Law or doctrine” corresponding to the idea of a creed.

3 “Matter is infinitely divisible.”—The World as Idea and Will. Schopenhauer.

“If the Buddha was not a materialist, in the sense of believing in the eternal existence of material atoms, neither could he in any sense be called a ‘spiritualist,’ or believer in the external existence of abstract spirit. With him creation did not proceed from an omnipotent spirit or mind evolving phenomena out of itself by the exercise of will, nor from an eternal self-existing, self-evolving germ of any kind. As to the existence in the universe of any spiritual substance which was not matter and was imperceptible to the senses, it could not be proved.”—Buddhism. Sir Monier Williams.

“Subhuti, all these countless particles of dust Tathagata declares are no real particles; it is but an empty name by which they are known. Tathagata declares that all these systems of worlds composing the great chiliocosm are no real worlds; they are but empty names.”—Kin-Kong-King. Beal.

4 “Characteristic physiological marks by which every Buddha may be recognised.”—Handbook of Chinese Buddhism. Eitel.

“Can Tathagata be known by the thirty-two signs (of a hero)?”—The Vagrakkhedika. Max Müller.

“Bright were the divine lineaments of his face, and as the Master (of the Law) gazed in awe and holy reverence, he knew not how to compare the spectacle; the body of Buddha and his Kashaya robe were of a yellowish red colour, and from his knees upward the distinguishing marks of his person were exceedingly glorious.”—The Life of Hiuen-Tsang. Beal.

5 The Chinese expression Shen-Ming—life, invariably refers to life in an ordinary material sense, and which may be offered in sacrifice. But in Buddhist philosophy there is a spiritual Atman, which can be disposed of only by knowledge.

6 “Were any one to fill the bowl of Buddha with the choicest food, or to present oil, sugar, honey, medicaments in the greatest abundance, or to build thousands of Wiharas (monasteries or temples) splendid as those of Anuradhapura (an ancient city in Ceylon, the Anurogrammum of Ptolemy), or to present an offering to Buddha like that of Anepidu (a rich merchant of Sewet), the hearing or reading of one stanza of the Bana (Law) would be more meritorious than all.”—Eastern Monachism. Spence Hardy.

1 “As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma (Law) has been illustrated.”—Dhammapada. Max Müller.

2 “The chief of the priests of that establishment (the Jayendra convent) was a man of high moral character. He observed with the greatest strictness the religious rules and ordinances. He was possessed of the highest intelligence, and acquainted with all the points of a true disciple. His talents were eminent; his spiritual powers exalted; and his disposition affectionate.”—The Life of Hiuen-Tsang. Beal.

3 “They had within themselves the possession of a power by which all objective truth could be presented to their intellectual vision. They, therefore, partook of what in other systems would be regarded as divinity.”—Eastern Monachism. Spence Hardy.

4 “They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced, are wrongly assumed.”—Saddharma-Pundarika. H. Kern.

5 “But, O Bhagavat, there will not arise in them any idea of a self, of a being, of a living being, of a person, nor does there exist for them any idea of no-idea. And why? Because, the idea of a self is no-idea, the idea of a being is no-idea, the idea of a living being is no-idea, the idea of a person is no-idea. And why? Because, the blessed Buddhas are freed from all ideas.”—The Vagrakkhedika. Max Müller.

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7 “As the Buddhist strove to reach a state of quietism or holy meditation in this world, namely the state of the perfect disciple or Arhat; so he looked forward to an eternal calm in the world to come, Nirvana. Buddha taught that this end could only be attained by the practice of virtue.”—The Indian Empire. Sir William Hunter.

8 “The heart of it is love, the end of it Is peace and consummation sweet.”—The Light of Asia. Sir Edwin Arnold.

9 The first of six Paramita—charity, morality, endurance, energy, contemplation, wisdom—or means of attaining to Nirvana.

“What the Tathagata preaches as the Prajna-Paramita, that was preached also by innumerable Blessed Buddhas. Therefore it is called the Prajna-Paramita,”—The Vagrakkhedika. Max Müller.

10 “An ancient kingdom S.E. of Kos’ala, a nursery of heretical sects, the present Calingapatah, a town in the northern Circars (Lat. 18° 15 N., Long. 85° 11 E.).”—Handbook of Chinese Buddhism. Eitel.

It is recorded that the Lord Buddha, in a previous incarnation, was living in a mountainous region, strictly observing the monastic vows. The Prince of Kalinga, a cruel and dissolute ruler, having organised a hunting expedition, visited the secluded region, accompanied by numerous ladies of his harem. Fatigued by the excitement of the chase, the prince fell into a deep siesta. Meantime, the ladies resolved upon a short excursion along a mountain path. Unexpectedly meeting the Lord Buddha, they were greatly astonished at his dignified bearing and edifying conversation. When the prince awoke from his siesta, he was irritated to find that his ladies had disappeared. Instituting an immediate search, he became filled with implacable rage upon discovering them in the society of a hermit. The incident, as narrated in the Chinese text, proved to be a distressing sequel to the modest ladies’ innocent adventure. (Compare Chinese Annotations, etc.)

11 “Various forms of pre-existence to the number of 500 or 550 are recorded, in the course of which he (Buddha) marked his way up through as many different stages of transmigration from the lowest spheres of life to the highest, practising all kinds of asceticism, and exhibiting in every form the utmost unselfishness and charity.”—Handbook of Chinese Buddhism. Eitel.

“I and thou, O Arjuna! have passed through many transmigrations. I know all these.... Even though I am unborn, of changeless essence, and the lord also of all which exist, yet, in presiding over nature (Prakrita), which is mine, I am born by my own mystic power (Maya). For whenever there is a relaxation of duty, ... and an increase of impiety, I then reproduce myself for the protection of the good.... I am produced in every age.”—Bhagavad-Gita. J. Cockburn Thomson.

12 “Explained by patient endurance of insult. The virtue of patience, implying constant equanimity under persecution, and excluding hatred and revenge.”—Handbook of Chinese Buddhism. Eitel.

“Because, O Subhuti, I remember the past five hundred births, when I was the Rishi-Kshantivadin (preacher of endurance).”—The Vagrakkhedika. Max Müller.

13 “Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space (as being void), permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the Laws, all and for ever.”—Saddharma-Pundarika. H. Kern.

14 “Because what is believed is not believed (not to be depended on).”—The Vagrakkhedika. Max Müller.

15 “Hence Buddha declares that the mind of a Bodhisatwa ought not to rely on any formal act of charity. Subhuti, the Bodhisatwa ought to distribute his almsgiving for the purpose of benefiting the whole mass of sentient creatures, and yet Tathagata declares that as all dependencies are after all no real subjects of dependence, so also he says that all sentient creatures are not in reality what they are called.”—Kin-Kong-King. Beal.

16 Literally, “Every form of phenomena is really not phenomena; every form of sentient life is in reality not sentient life.”

17 The Buddhist term, Fah (Law).

18 “The omniscience of Buddha is not the knowledge of all things, but the power of knowing whatever he wishes to know. In opposition to other teachers, who deduce their doctrines from certain previously assumed principles, and who may err either in the data, or in the deductions from them. Buddha affirms of himself that the complete field of truth is before him, that the eye of wisdom to perceive it was obtained by him when he became a Buddha; and whatever he desires to know he perceives perfectly, and at one glance, without any reasoning process.”—(Rev. D. J. Gogerly, in the Ceylon Friend. Quoted by R. Spence Hardy, in Eastern Monachism).

1 Literally, for the ta-cheng-che—those of the great vehicle, i.e., the Mahayana faith. “They taught (the Mahayana school) that there were two methods of salvation, or, so to speak, two ways or two vehicles—the great and the little (Maha-Yana and Hina-Yana)—and indeed two Bodhis or forms of true knowledge which these vehicles had to convey (there was also a middle way). The former was for ordinary persons, the latter for beings of larger talents and higher spiritual powers.”—Buddhism. Sir Monier Williams.

“Therefore let one always be thoughtful, and avoid (gross) pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore (Nirvana).”—Dhammapada. Max Müller.

2 “All these beings will equally remember the Bodhi (the highest Buddhic knowledge), will receive it and understand it.”—The Vagrakkhedika. Max Müller.

“All men being one with ho-tan (Gautama?) Tathagata, arrive at the state of the unsurpassed, just, and enlightened (heart).”—Kin-Kong-King. Beal.

The Chinese phrase “ho-tan-Ju-Lai,” may mean to bear upon the person evidences of the Lord Buddha. Compare the statement of the apostle Paul, “I bear in my body evidences of the Lord Jesus Christ.”

3 Those disciples associated with the Siao-Fah (little Law, the Hinayana school of Buddhist thought), are rather ungraciously referred to by a Chinese commentator as “rootless stems”; by which we are reminded of the Hindoo aphorism, “from the absence of a root within the root, all things are rootless.”

4 When the Lord Buddha delivered the Sutra known as the Lotus of the Good Law, it is recorded that five thousand followers forsook him, owing to what they regarded as a grave difficulty in complying with its intensely abstruse doctrines.

5 “In these two places also Topes (where relics of Buddha are deposited and safeguarded) have been built, both adorned with layers of all the previous substances (gold, silver, pearls, coral, cornelian, glass, and crystal). The kings, ministers, and peoples of the kingdoms vie with one another in making offerings at them. The trains of those who come to scatter flowers and light lamps at them never cease.”—The Travels of Fa-Hien. Legge.

This descriptive scene concerning the endless trains of pilgrims who lit their lamps at the sacred shrine, may recall to our minds the beautifully expressed line in Sophocles’ Œdipus Coloneus, thus rendered by Professor Jebb, The torch-lit strand of Eleusis.

6 “Then the king, with his assembled ministers and all the priests belonging to the capital (of Kashmir), advanced to the preaching hall (Dharmasala) and escorted him (the Master of the Law) onwards, being altogether something like a thousand men, with standards and parasols, with incense and flowers filling the roads. When they met (the Master of the Law) they all performed a humble salutation, and spread before him countless flowers as religious offerings.”—The Life of Hiuen-Tsang. Beal.

1 “Whoever reviles Buddha or his disciple, be he a wandering mendicant, or a householder, let one know him as an outcast.”—Sutta-Nipata. V. Fausböll.

2 “Whatever evil deeds these beings have done in a former birth, deeds that must lead to suffering, those deeds these beings, owing to their being overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.”—The Vagrakkhedika. Max Müller.

“According to the Buddha ... all men must suffer in their own persons either in the present life, or in future lives, the consequences of their own acts.... The penalty of sin could not be transferred to another—it could only be borne by the sinner himself, just as the reward of virtue could only be enjoyed by the virtuous man himself.”—Hinduism. Sir Monier Williams.

3 Literally, “become as doubtful as a fox.”

4 “For as the method and entire meaning of this Sutra is not to be described or entirely conceived, so the merit and happy consequences of accepting it cannot be conceived or described.”—Kin-Kong-King. Beal.

1 “Let a man restraining all these remain in devotion.... For he, whose senses are under his control, possesses spiritual knowledge. Attachments to objects of sense arise in a man who meditates upon them; from attachment arises desire; from desire passion springs up; from passion comes bewilderment; from bewilderment, confusion of the memory; from confusion of the memory, destruction of the intellect; from destruction of the intellect, he perishes.”—Bhagavad-Gita. J. Cockburn Thomson.

2 “He should thus frame his thought: all things must be delivered by me in the perfect world of Nirvana.... And why? Because, O Subhuti, there is no such thing as one who has entered on the path of the Bodhisattva.”—The Vagrakkhedika. Max Müller.

3 “Such scenes as the following, illustrating the beliefs of the time and the locality, would not seldom occur. A wayfarer in the country of the Getæ (Jats) (Afghanistan) knocks at the door of a Brahman family. A young man within answers: ‘There is No One in this house.’ The traveller was too well taught in Buddhism not to know the meaning of this philosophical nihilism, and at once answered, ‘Who is No One?’ The young man, when he heard this, felt that he was understood. A kindred spirit was outside. Hurriedly he opened the door, and invited the stranger to enter. The visitor was the patriarch of the time (seventeenth), with staff and rice bowl, travelling to teach and make new disciples.”—Chinese Buddhism. Edkins.

4 Most writers on the Buddhist faith and religion have occasion to refer to the series of events which culminated in the Lord Buddha obtaining “supreme enlightenment.” The founder of the Buddhist faith, dissatisfied with the practice of asceticism, and disappointed by his unfaithful disciples, walked meditatively towards the river Nairanjara, where Sujata, “the daughter of a neighbouring villager,” provided him with his morning meal. Seating himself under a sacred Bo-Tree, immediately he became engaged in the severest of mental conflicts. The Buddhist authors describe their Master as sitting “sublime,” “calm,” and “serene” throughout the sustained assault of a “visible” and wicked tempter, assisted by legions of evil spirits. So unrelenting was the fierce encounter, that the forces of nature shook and were convulsed under the dreadful onslaught. As the day advanced, the spiritual elements in Buddha’s nature gradually gained the ascendency; and when he became “fully enlightened,” there was revealed to him an antidote for human woe. The mind of the Lord Buddha thereafter assumed an aspect of perfect peace; “and in the power over the human heart of inward culture, and of love to others,” the great Teacher discovered a foundation of Truth, where, with assurance of faith, he could securely rest. As Milton regarded “Paradise” to be “regained” in the wilderness, and not on Calvary; in like manner the Buddhist poets indicate a belief that the experience of their Master under the Bo-Tree was the most eventful in his history. That is the reason they regard the Bo-Tree with a reverence resembling the Christian veneration of the Cross. (Compare Davids’ Buddhism.)

5 Buddha said: “Right! Right! Subhuti, there is in truth no fixed Law (by which) Tathagata attained this condition. Subhuti, if there had been such a Law, then Dipankara Buddha would not have said in delivering the prediction concerning me: ‘you in after ages must attain to the state of Buddha, and your name shall be Sakyamuni,’ so that because there is indeed no fixed Law for attaining the condition of ‘the perfect heart,’ on that account it was Dipankara Buddha delivered his prediction in such words.”—Kin-Kong-King. Beal.

6 “To the pious Buddhist it is a constant source of joy and gratitude that ‘the Buddha,’ not only then, but in many former births, when emancipation from all the cares and troubles of life was already within his reach, should again and again, in mere love for man, have condescended to enter the world, and live amidst the sorrows inseparable from finite existence.”—Buddhism. T. W. Rhys Davids.

7 “And why, O Subhuti, the name of Tathagata? It expresses ‘true suchness.’ And why Tathagata, O Subhuti? It expresses that ‘he had no origin.’ And why Tathagata, O Subhuti? It expresses ‘the destruction of all qualities.’ And why Tathagata, O Subhuti? It expresses ‘one who has no origin whatever.’ And why this? Because, O Subhuti, ‘no origin is the highest goal.’”—The Vagrakkhedika. Max Müller.

The familiar word Buddha, seems to convey to devout Buddhist minds, a meaning consonant with the ethical idea of Love, as understood generally by the followers of Christ. Within it are potential spiritual elements, which, according to their judgment, perfectly fulfil the Law. The Chinese text, Ju-Lai-che, chi-chu-fah-ru-i, may bear the following interpretation, Buddha is the One in whom all Laws become intelligible. With this particular definition before us, and bearing in mind the general substance of the Mahayana faith, we may perhaps appreciate the sense in which the distinguished missionary, Dr Richard of Shanghai, ventured to render the Chinese term Ju-Lai (Buddha), in a translation of Asvaghocha’s The Awakening of Faith, by the English synonym God. Few Christians would controvert the statement that God, is the One in whom all Laws become intelligible!

8 “And if a Bodhisattva were to say: ‘I shall deliver all beings,’ he ought not to be called a Bodhisattva. And why? Is there anything, O Subhuti, that is called a Bodhisattva? Subhuti said: ‘Not indeed!’ Bhagavat said: ‘Those who were spoken of as beings, beings indeed, O Subhuti, they were spoken of as no beings by the Tathagata, and, therefore, they are called beings. Therefore Tathagata says: “All beings are without self, all beings are without life, without manhood, without personality.”’”—The Vagrakkhedika. Max Müller.

“Subhuti, so it is with the Bodhisatwa, if he should say: ‘I ought to destroy all recollection of the countless kinds of creatures,’ this Bodhisatwa would not be really one, but only a nominal one.... Hence Buddha says that all things ought to be without any individual distinction.”—Kin-Kong-King. Beal.

9 “The fountain of knowledge is the pure, bright, self-enlightening mind.”—Twan-Tsi-Sin-Yao (Tang Dynasty). Compare Edkins’ Chinese Buddhism.

10 “A Bodhisattva, O Subhuti, who believes that all things are without self, he has faith, he is called a noble-minded Bodhisattva by the holy and fully enlightened Tathagata.”—The Vagrakkhedika. Max Müller.

In the Mo-Wei-Sutra, the ordinary concepts of an entity, a being, a living being, or a personality, are referred to as blots or stains upon the mind.

1 The Chinese Fah-Yen—literally, Eye of the Law.

“The second of the three great treasures is called Dhamma, or in Singhalese, Dharmma. This word has various meanings, but is here to be understood in the sense of Truth. It is not unfrequently translated ‘the Law,’ but this interpretation gives an idea contrary to the entire genius of Buddhism. The Dharmma is therefore emphatically the Truth.”—Eastern Monachism. Spence Hardy.

2 “Supernatural talents, which the founder of Buddhism, Sakyamuni, is believed to have acquired in the night before he became Buddha, and which every Arhat takes possession of by means of the fourth degree of Dhyana (abstract contemplation). Most Chinese texts reckon six such talents, while the Singhalese know only five. Sometimes, however, only five are mentioned.”—Handbook of Chinese Buddhism. Eitel.

The physical eye has an ordinary local function. The divine or spiritual eye has a universal function. The eye of wisdom is affiliated with the Law, and attests its immutability. The eye of truth is exegetical and synthetical. The Buddhic eye is the instrument of salvation.—Chinese Annotation.

3 “Bhagavat said, as many beings as there would be in all those worlds, I know the manifold trains of thought of them all. And why? Because, what was preached as the trains of thought, the trains of thought indeed, O Subhuti, that was preached by Tathagata as no train of thoughts, and therefore it is called the train of thoughts. And why? Because, O Subhuti, a past thought is not perceived, a future thought is not perceived,, and the present thought is not perceived.”—The Vagrakkhedika. Max Müller.

“Gautama himself was very early regarded as omniscient, and absolutely sinless. His perfect wisdom is declared by the ancient epithet of Samma-Sambuddha, ‘the completely enlightened one,’ found at the commencement of every Pali text; and at the present day in Ceylon, the usual way in which Gautama is styled is Sarwajnan-Wahanse, ‘the venerable omniscient one.’ From his perfect wisdom, according to Buddhist belief, his sinlessness would follow as a matter of course.”—Buddhism. T. W. Rhys Davids.

1 The seven treasures—gold, silver, pearls, coral, cornelian, glass, and crystal.

2 “Because, what was preached as a stock of merit, a stock of merit indeed, O Subhuti, that was preached as no stock of merit by the Tathagata, and therefore it is called a stock of merit. If, O Subhuti, there existed a stock of merit, Tathagata would not have preached a stock of merit, a stock of merit indeed!”—The Vagrakkhedika. Max Müller.

Within the meaning of the Buddhic Law, charity is purely a spiritual concept; and merit consequent upon fulfilling the Law of charity, must have a purely spiritual realisation. This is the sense in which the Lord Buddha referred to merit as “considerable.”—Chinese Annotation.

1 “The first of the Buddha’s bodies is the Dharma-Kaya (body of the Law), supposed to be a kind of ethereal essence of a highly sublimated nature and co-extensive with space. This essence was believed to be eternal, and after the Buddha’s death, was represented by the Law or doctrine (Dharma) he taught.”

“The second body is the Sambhoga-Kaya, ‘body of conscious bliss,’ which is of a less ethereal and more material nature than the last. Its Brahmanical analogue appears to be the intermediate body (belonging to departed spirits) called Bhoga-Deha, which is of an ethereal character, though composed of sufficiently gross (Sthula) material particles to be capable of experiencing happiness or misery.”

“The third body is the Nirmana-Kaya, ‘body of visible shapes and transformations,’ that is to say, those various concrete material forms in which every Buddha who exists as an invisible and eternal essence, is manifested on the earth or elsewhere for the propagation of the true doctrine.”—Buddhism. Sir Monier Williams.

2 “What think you then, O Subhuti, is a Tathagata to be seen (known) by the shape of his visible body? Subhuti said, not indeed, a Tathagata is not to be seen (known) by the shape of his visible body. And why? Because, what was preached as the shape of the visible body, the shape of the visible body indeed, that was preached by Tathagata as no-shape of the visible body, and therefore it is called the shape of the visible body.”—The Vagrakkhedika. Max Müller.

Herein is exemplification of the surpassing excellence of spiritual phenomena: although outwardly possessed of the thirty-two primal signs of a Buddha, there were also the essential evidences of those marvellous spiritual perfections which constitute the real Buddha.—Chinese Annotation.

1 “Bhagavat said: What do you think, O Subhuti, does Tathagata think in this wise: the Law has been taught by me? Subhuti said: Not indeed, O Bhagavat, does the Tathagata think in this wise: the Law has been taught by me. Bhagavat said: If a man should say that the Law has been taught by the Tathagata, he would say what is not true; he would slander me with untruth which he has learned. And why? Because, O Subhuti, it is said the teaching of the Law, the teaching of the Law indeed, O Subhuti, there is nothing that can be perceived by the name of the teaching of the Law.”—The Vagrakkhedika. Max Müller.

Eminent wisdom possesses the natural beauty of a pellucid stream, flowing swiftly between rugged mountain crags; but a mind at rest from ‘systems of Law or doctrine,’ is reminiscent of the loveliness of a waterfall, frozen into shining icicles, and resplendent in the light of the moon.—Chinese Annotation.

2 “He is the best of all guides of men, no other being is like unto him; he is like a jewel, of imperishable glory, who hears this Law with a pure heart.”—The Buddha-Karita. E. B. Cowell.

3 “Bhagavat said: These, O Subhuti, are neither beings nor no-beings. And why? Because, O Subhuti, those who were preached as beings, beings indeed, they were preached as no-beings by the Tathagata, and therefore they are called beings.”—The Vagrakkhedika. Max Müller.

Although these are ordinarily referred to as sentient beings, there are spiritual elements in their real natures, which place them in a category only imperfectly described by the term “sentient beings”; but possessing also evident material qualities, it might be an error to assert that these are not “sentient beings”; hence the declaration of the Lord Buddha, “they are merely termed sentient beings.”—Chinese Annotation.

1 “To affirm the existence of anything real or tangible in the nature of the Law, would be tantamount to being firmly bound by the Law; but to affirm that ‘not even the vestige of Law or doctrine was obtained,’ is the equivalent of being absolutely free from the Law.”—Yen-Ping (a Chinese monk).

“Buddha said: ‘True, true, Subhuti! I, as possessed of this heart, have come into the condition above described. This term the unsurpassed, just, and enlightened heart, is but a mere name.’”—Kin-Kong-King. Beal.

1 The Abbé Dubois in his valuable book, Hindu Manners, Customs, and Ceremonies, carefully observes that amongst the attributes which the Jains ascribe to the Supreme Being, the first is that He is “one” and “indivisible”; and this observation of the learned Abbé becomes quite illuminating, when we remember the intimate relationship which has existed between the Jains and the Law of Buddha.

2

3 “Free from self, free from life, free from personality, that highest perfect knowledge is always the same, and thus known with all good things. And why? Because, what was preached as good things, good things, indeed, O Subhuti, they were preached by the Tathagata as no-things, and therefore are they called good things.”—The Vagrakkhedika. Max Müller.

“This condition which is named the unsurpassed, just, and enlightened (heart), consists in nothing more than the exclusion of all individual distinctions. A man who practices all the rules of virtuous conduct will forthwith attain this condition. But, Subhuti, when we speak of rules of virtuous conduct, Tathagata declares that these rules are after all no real and lasting rules; the term is but a mere name,”—Kin-Kong-King. Beal.

4 The six Paramita—charity, morality, endurance, energy, contemplation, wisdom, comprehended under the term “Laws pertaining to goodness,” merely constitute an open door by means of which disciples are ushered into the presence of truth.—Chinese Annotation.

1 Gold, silver, pearls, coral, cornelian, glass, and crystal.

2 “And whosoever in days when the good Law is abolished, abandons love for his own body and life, and proclaims day and night these good words—pre-eminent is his merit from this.”

“He obtains a glorious and endless splendour who teaches even one word thereof; he will not miss one consonant nor the meaning who gives this Sutra to others.”

“Therefore let those who are endowed with lofty ambitions, always hear this Law which causes transcendent merit; let them hear it and gladly welcome it and lay it up in their minds and continually worship the three jewels (the Buddha, the Law, and the assembly of monks) with faith.”—Buddha-Karita. E. B. Cowell.

3 “I declare that his happiness and consequent merit would be incomparably greater than that of the other, so much so, that no number could express the excess of one over the other.”—Kin-Kong-King. Beal.

1 As the primordial human mind is void and quiescent, so also is the wisdom of this Sutra full and overflowing. Therefore, hearing the text of this Sutra expounded, and meditating upon its truth, there are formed spontaneously within the minds of those living beings, all the essential elements of salvation. As these mature and develop into a Law of spiritual liberty, the Lord Buddha obviously relinquishes every duty consonant with the idea of a delegated Saviour.—Chinese Annotation.

“What do you think then, O Subhuti, does a Tathagata think in this wise: beings have been delivered by me? You should not think so. And why? Because, there is no being that has been delivered by the Tathagata. And if there were a being, O Subhuti, that had been delivered by the Tathagata, then Tathagata would believe in a self, a being, a living being, and a person. And what is called a belief in self, O Subhuti, that is preached as a no-belief by the Tathagata. And this is learned by children and ignorant persons, and they who were preached as children and ignorant persons, O Subhuti, were preached as no-persons by the Tathagata, and therefore they are called children and ignorant persons.”—The Vagrakkhedika. Max Müller.

2 “Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal only.”—Dhammapada. Max Müller.

“Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man who is holy, has everlasting rest.”—Fo-Sho-Hing-Tsan-King. Beal.

1 “This probably refers to the auspicious signs discovered in Sakyamuni at his birth, which left it open whether he would become a king or a Buddha.”—The Vagrakkhedika. Max Müller.

2 Subhuti failed to apprehend the idea as expressed by the Lord Buddha, and inadvertently replied, saying: “Even so, Even so.”—Chinese Annotation.

3

“A king who rules the world, and causes the wheel of doctrine everywhere to revolve. The great Asoka (King of Central India, who reigned near Patna, about 150–200 years after the demise of Buddha) was a ‘wheel king.’ The word is Chakravarti in Sanscrit, from Chakra ‘wheel,’ the symbol of activity, whether of Buddha in preaching, or of kings like Asoka in ruling.”—Chinese Buddhism. Edkins.

“Those of the Bikkhus who carry in their hearts the words of excellent knowledge that is immeasurable, who are free from bonds, whose fame and power and glory no man can weigh, who (in imitation of their master) keep the royal chariot wheel of the kingdom of righteousness rolling on, who have reached perfection in knowledge.”—Questions of King Milinda. T. W. Rhys Davids.

4 The following Gatha, translated by Max Müller, and concluding the twenty-sixth section of The Vagrakkhedika, is not incorporated in the Chinese text.

1 “What do you think then, O Subhuti, has the highest perfect knowledge been known by the Tathagata by the possession of signs? You should not think so, O Subhuti. And why? Because, the highest perfect knowledge will not be known by the Tathagata through the possession of signs. Nor should anybody, O Subhuti, say to you that the destruction or annihilation of anything is proclaimed by those who have entered on the path of the Bodhisattvas.”—The Vagrakkhedika. Max Müller.

“Subhuti, if you should think thus, ‘Tathagata, by means of his personal distinctions has attained to the unsurpassable condition,’ you would be wrong.... But, Subhuti, do not come to such an opinion as this, viz., ‘that what is called the unsurpassed, just, and enlightened heart is nothing more than the mere neglect and destruction of all rules and conditions.’ Think not so, for why? the exhibition of this perfect and unsurpassed heart is not the consequence of having disregarded and destroyed all rules, in the active discharge of duty.”—Kin-Kong-King. Beal.

Concerning the phenomena of Law, if these were abrogated and entirely discarded, where would the mind receive its guiding light, or the human spirit its power of discernment? To attempt a process of reasoning apart from such necessary postulates as the distinctive qualities of Law and phenomena, would prove to be as futile as an effort to cross a river without a raft, and would inevitably end in oblivion.—Chinese Annotation.

1 “And if a Bodhisattva acquired endurance in selfless and uncreated things, then he would enjoy a larger stock of merit, immeasurable and innumerable.”—The Vagrakkhedika. Max Müller.

2 “Subhuti asked Buddha: World-honoured One! what is this you say, that Bodhisatwas cannot be said to appreciate reward? ‘Subhuti, the reward which a Bodhisatwa enjoys ought to be connected with no covetous desire; this is what I mean by non-appreciation of reward.’”—Kin-Kong-King. Beal.

This passage, concluding the twenty-eighth section of The Diamond Sutra, not being incorporated in the translation of The Vagrakkhedika by Max Müller, may be suggestive of a noteworthy interpolation in the Chinese text, or is it a probable lacuna in the Sanscrit MSS.?

1 “And why? Because the word Tathagata means one who does not go to anywhere, and does not come from anywhere, and therefore he is called the Tathagata (truly come), holy and fully enlightened.”—The Vagrakkhedika. Max Müller.

“That which is Tathagata has no where whence to come, and no where whither he can go, and is therefore named Tathagata.”—Kin-Kong-King. Beal.

In the heavens above, we cannot discern a place whence he came, nor whither he may return. In his holy, immaculate, and marvellously endowed body, were manifested plenary spiritual powers.—Hua-Yen-Sutra.

Like drifting clouds, like the waning moon, like ships that sail the ocean, like shores that are washed away—these are symbolic of endless change. But the blessed Buddha, in his essential, absolute nature, is changeless and everlasting.—Yuen-Chioh-Sutra.

“If the pool be of pure water, the shining moon is reflected upon its limpid surface; and yet we cannot affirm that the moon really came from anywhere, or that it is actually in the pool. If the pool be disturbed and the dense mud raised, immediately the bright reflection becomes obscured; and yet we dare not affirm that the moon has really gone to anywhere, or that it has actually departed from the pool. It is entirely a question of the purity or impurity of the water, and has no reasonable affinity with theories concerning the existence or non-existence of the moon. So, also, with the true concept of Buddha; only those whose minds are immaculate in their pristine purity, can ever realise his transcendent blessedness.”—Chang-Shui (a Chinese monk).

1 These minute particles of dust, like the great worlds which are composed of them, are deceptive forms of natural phenomena, equally unreal and evanescent. The minute particles which we observe floating in space, are carried hither and thither by atmospheric currents, and eventually pass into regions beyond our cognisance. So, also, with the immense worlds revolving in space; their ever-recurring phenomena of light and darkness, heat and cold, changing seasons, transient scenes of mountain and valley, river and plain. These things indicate that all are ephemeral, and entirely subject to irrevocable laws of change and decay.—Chinese Annotation.

“Because, what was preached as a mass of many atoms by the Tathagata, that was preached as no-mass of atoms by the Tathagata, and therefore it is called ‘a mass of many atoms.’”—The Vagrakkhedika. Max Müller.

“What then, if Buddha speaks of all these particles, then they are not really what they are called, it is but a mere name, World-Honoured One!”—Kin-Kong-King. Beal.

2 “Bhagavat said, and a belief in matter itself, O Subhuti, is inestimable and inexpressible; it is neither a thing nor a no-thing, and this is known by children and ignorant persons.”—The Vagrakkhedika. Max Müller.

“Annihilation of matter is inconceivable, but annihilation of all its forms and qualities is conceivable.” The World as Idea and Will. Schopenhauer.

If the worlds were real and permanent, they would always retain their original forms and primordial natures, and be subject neither to the influence of time nor the Law of change.—Chinese Annotation.

“Subhuti, this characteristic of the one ‘harmonious principle,’ is a thing which cannot be spoken of in words; it is only the vain philosophy of the world, which has grasped the idea of explaining this.”—Kin-Kong-King. Beal.

This noteworthy statement seems to militate against some opinions expressed in Europe regarding the Buddhist theory of “matter.” According to our Chinese text, it does not appear that Sakyamuni Buddha categorically denied the “presence” or “existence” of matter in the universe, but endeavoured rather to indicate the diversified and evanescent nature of its “forms” and “qualities.” Many devout Buddhists regard even the smallest particle of dust as containing a mysterious and elusive element—probably what we are disposed to term “a spiritual element,” or “principle of life”—and these are not unreasonably regarded as being altogether inscrutable, and therefore “incomprehensible.”

1 “Because, O Subhuti, if a man were to say that belief in self, belief in a being, belief in life, belief in personality, had been preached by the Tathagata, would he be speaking truly? Subhuti said, not indeed, Bhagavat, he would not be speaking truly. And why? Because, what was preached by the Tathagata as a belief in self, that was preached as no-belief, therefore it is called belief in self.”—The Vagrakkhedika. Max Müller.

In these words are exemplified another profound aspect of Buddhist doctrine. Apart from interesting questions concerning the existence of an entity, a being, a living being, or a personality, another problem seems to arise regarding our ability to entirely perceive or “comprehend” those admitted abstract ideas. If we interpret aright the Buddhist doctrine, there are variously compounded within those abstract ideas, so many elusive spiritual elements, that the human mind is incapable of resolving them by any process of reasoning. In short—an entity, a being, a living being, or a personality, represents to the Buddhist mind, much more than it attempts to express in terms of philosophy.

2 “Thus then, O Subhuti, are all things to be perceived, to be looked upon, and to be believed by one who has entered upon the path of the Bodhisattvas. And in this wise are they to be perceived, to be looked upon, and to be believed, neither in the idea of a thing, nor in the idea of a no-thing? And why? Because by saying: the idea of a thing, the idea of a thing indeed, it has been preached by the Tathagata as the no-idea of a thing.” — The Vagrakkhedika. Max Müller.

“Subhuti, the persons who aspire to the perfectly enlightened heart, ought to know accordingly that this is true with respect to all things, and thus prevent the exhibition of any characteristics on any point whatever. Subhuti, these very characteristics of which we speak are after all no characteristics, but a mere name.”—Kin-Kong-King. Beal.

1 Gold, silver, pearls, coral, cornelian, glass, and crystal.

2 “The wise man, the preacher, who wishes to expound this Sutra, must absolutely renounce falsehood, pride, calumny, and envy.... He is always sincere, mild, forbearing; ... he must feel affection for all beings who are striving for enlightenment ... they are greatly perverted in their minds, those beings who do not hear, nor perceive ... the mystery of the Tathagata. Nevertheless will I, who have attained this supreme, perfect knowledge, powerfully bend to it the mind of every one (Burnouf, par la force de mes facultés surnaturelles), whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness.”—Saddharma-Pundarika. H. Kern.

3 “By contemplation are obtained those conditions through which is eventually gained that supreme calm, undecaying, immortal state, which is so hard to be reached.”—Buddha-Karita. E. B. Cowell.

“And in what way can the disciple ‘proclaim them generally?’ Simply by relying on no conditions or distinctions whatever; thus he will act without agitation or excitement. Wherefore the conclusion is this—that all things which admit of definition are as a dream, a phantom, a bubble, a shadow, as the dew and lightning flash. They ought to be regarded thus.”—Kin-Kong-King. Beal.

“And how should he explain it? As in the sky: stars, darkness, a lamp, a phantom, dew, a bubble, a dream, a flash of lightning, and a cloud—thus should we look upon the world (all that was made).”—The Vagrakkhedika. Max Müller.

4 “Fa-Hien stayed at the dragon Vihara till after the summer retreat, and then, travelling to the south-east for seven Yojanas, he arrived at the city of Kanyakubja, lying along the Ganges.... At a distance from the city of six or seven Le, on the west, on the northern bank of the Ganges, is a place where Buddha preached the Law to his disciples. It has been handed down that his subjects of discourse were such as ‘The bitterness and vanity (of life), as impermanent and uncertain,’ and that ‘The body is as a “bubble” or foam on the water.’”—Travels of Fa-Hien. Legge.

5 “Thus spake the Bhagavat enraptured; the elder Subhuti, and the friars, nuns, the faithful lay men and women, and the Bodhisattvas also, and the whole world of gods, men, evil spirits and fairies, praised the preaching of the Bhagavat.”—The Vagrakkhedika. Max Müller.

6 “The vow of ‘obedience’ was never taken by the Buddhist monks and nuns, and in this it may be noticed a fundamental difference between them and monastic orders in the West: mental culture, not mental death, was the aim set before the Buddhist ascetic by the founder of his faith.”—Buddhism. T. W. Rhys Davids.