The Diamond Sutra
William Gemmell (translator)
517 passages indexed from The Diamond Sutra (William Gemmell (translator)) — Page 7 of 11
License: Public Domain
The Diamond Sutra, passage 6
Already there exist in the English language, renderings of _The Diamond Sutra_ from the Sanscrit by Max Müller, and from the Chinese by Beal. This new version does not seek to enter into rivalry with those erudite works; and a possible apology which might readily be offered for the publication of this modest volume is, that the scholarly productions of Müller and Beal, in their present forms, are perhaps slightly inaccessible to the general English reader.
The Diamond Sutra, passage 19
In all our aspirations to translate or to interpret Buddhist texts, perhaps it might prove advantageous to bear in mind the significant words incorporated in the _Light of Asia_:—
The Diamond Sutra, passage 364
[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.
The Diamond Sutra, passage 3
This English version of _The Diamond Sutra_,[1] translated from the Chinese text of Kumarajiva, owes its inception to successive conversations with a friend, profoundly interested in the interpretation of oriental systems of philosophy. During those conversations renderings into English were made of numerous passages from the works of Confucius, Mencius, and Lao-Tsz.
The Diamond Sutra, passage 240
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.
The Diamond Sutra, passage 382
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.
The Diamond Sutra, passage 304
[4] “Characteristic physiological marks by which every Buddha may be recognised.”—_Handbook of Chinese Buddhism_. Eitel.
The Diamond Sutra, passage 374
The Lord Buddha enquired of Subhuti, saying: “Can you imagine a man having a great physical body?” Subhuti replied, saying: “The Lord Buddha, discoursing upon the proportions of a physical body, did not maintain for these any _real_ greatness, therefore it is merely termed ‘a great body.”’
The Diamond Sutra, passage 445
[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_.
The Diamond Sutra, passage 384
[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.
The Diamond Sutra, passage 119
[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.”
The Diamond Sutra, passage 463
“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.
The Diamond Sutra, passage 76
Spence Hardy indicated in _Eastern Monachism_ that the Buddhist mind conceives of “spiritual powers” arising from the aforementioned “potency of intellect” and “spiritual intuition,” which in other systems of religion are usually regarded as partaking of the nature of “Divinity.” If it be admitted that those potential “powers” are probably susceptible of affiliation with the Divine Spirit, then the way of approach to an understanding of the Buddhist theory of intuition becomes, perhaps, tolerably clear. Concrete knowledge acquired by intuition, appears to assure our Buddhist friends of the _fact_ of reincarnation. But they invariably refrain from a vain attempt to _prove_ the “fact,” by an authorised—and consequently stereotyped—process of reasoning.
The Diamond Sutra, passage 372
Therefore, at my initiation, Dipankara Buddha foretold concerning me, ‘In future ages, thou shalt become Sakyamuni Buddha.’ And why? Because, in the word _Buddha_.[7] every Law is summarily and intelligibly comprehended.” “If a disciple affirmed that the Lord Buddha attained to supreme spiritual wisdom, it is necessary to state that there is no Law whereby this condition of mind can be realised.
The Diamond Sutra, passage 231
[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.
The Diamond Sutra, passage 300
[3] “Matter is infinitely divisible.”—_The World as Idea and Will_. Schopenhauer.
The Diamond Sutra, passage 10
[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.”
The Diamond Sutra, passage 227
The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat[7] (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds!
The Diamond Sutra, passage 70
Although realising the significance of Karma,[46] the devout Buddhist mind is not usually disturbed by fearful forebodings. Ostensibly, it has evolved to a condition of holiness, wherein “the dross of sin” is entirely consumed in the “white flames” of Sakyamuni’s “transcendent wisdom” and “boundless love.”
The Diamond Sutra, passage 444
Subhuti, what are ordinarily referred to as the ‘common, uneducated people,’ these the Lord Buddha declared to be not merely ‘common, uneducated people.’”[2]
The Diamond Sutra, passage 211
[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.
The Diamond Sutra, passage 41
In one of the opening passages of _The Diamond Sutra_, we find that Sakyamuni Buddha, in reply to an enquiry by Subhuti, suggests that by means of this “wisdom,” enlightened disciples shall be enabled to bring into subjection every inordinate desire.
The Diamond Sutra, passage 165
[5] “Of all the modes of acquiring merit, that of almsgiving is the principal; it is the chief of the virtues that are requisite for the attainment of the Buddhaship; it is the first of the four great virtues, _viz_.: almsgiving, affability, promoting the prosperity of others, and loving others as ourselves; it is superior to the observance of the precepts—the path that all the Buddhas have trod—a lineage to which they have all belonged....
The Diamond Sutra, passage 513
Nirvana, 1, 7, 8, 10, 11, 17, 18, 23, 27, 28, 30, 31, 32, 44, 46, 55, 62, 63, 69
The Diamond Sutra, passage 420
Upon that occasion, the virtuous and venerable Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! in ages to come, will sentient beings destined to hear this Law,[2] engender within their minds the essential elements of faith?” The Lord Buddha replied, saying: “Subhuti, it cannot be asserted that these are sentient beings, or that these are not sentient beings. And why? Because, Subhuti, regarding ‘sentient beings,’ the Lord Buddha declared that in reality these are not ‘sentient beings,’ they are merely termed ‘sentient beings.’” [3]
The Diamond Sutra, passage 396
The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the eye of wisdom?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the eye of wisdom.”
The Diamond Sutra, passage 484
“Annihilation of matter is inconceivable, but annihilation of all its forms and qualities is conceivable.” _The World as Idea and Will_. Schopenhauer.
The Diamond Sutra, passage 492
[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.
The Diamond Sutra, passage 410
[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.
The Diamond Sutra, passage 516
1. Chapter labels have been added in braces (e.g. [Chapter 1]).
The Diamond Sutra, passage 87
By many Chinese it is regarded as an evidence of Divinity, that in the mind of Sakyamuni Buddha there was conceived this incisive logical method; and amongst the learned monks, profound homage is rendered, and much wonder expressed, because the Lord Buddha[49] did not hesitate to apply its principles to every doctrine synonymous with his own accredited “Law.”
The Diamond Sutra, passage 241
“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.
The Diamond Sutra, passage 147
[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.
The Diamond Sutra, passage 429
The Lord Buddha addressed Subhuti, saying: “This Law is coherent and indivisible,[1] it is neither ‘above’ nor ‘below,’[2] therefore it is termed ‘supreme spiritual wisdom.’ It excludes such arbitrary ideas as an entity, a being, a living being, or a personality; but includes every Law pertaining to the cultivation of goodness.[3] Subhuti, what were referred to as ‘Laws pertaining to goodness,’ these the Lord Buddha declared are not in reality ‘Laws pertaining to goodness,’ they are merely termed ‘Laws pertaining to goodness.’”[4]
The Diamond Sutra, passage 428
“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.
The Diamond Sutra, passage 88
[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_.)
The Diamond Sutra, passage 355
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.”
The Diamond Sutra, passage 15
To Kumarajiva,[5] a native of Kashmir, who gained distinction as a monk of the later Chin dynasty[6] (A.D. 384–417), is conceded the honour of having first translated _The Diamond Sutra_ into the Chinese language. Of subsequent Chinese translations, perhaps the most noteworthy is the text ascribed to the scholarly _Hiuen-Tsang_, and completed about the middle of the seventh century.[7]
The Diamond Sutra, passage 411
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_.
The Diamond Sutra, passage 367
[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.
The Diamond Sutra, passage 294
The Lord Buddha continuing his discourse, said: “Subhuti, the Lord Buddha declares that all these ‘atoms of dust’ are not essentially ‘atoms of dust,’ they are merely termed ‘atoms of dust.’ The Lord Buddha also declares that those ‘myriad worlds’ are not really ‘myriad worlds,’ they are merely designated ‘myriad worlds.’”
The Diamond Sutra, passage 152
[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).
The Diamond Sutra, passage 440
“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.
The Diamond Sutra, passage 20
“And time hath blurred their script and ancient sense, Which once was new and mighty, moving all.”
The Diamond Sutra, passage 91
(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_.)
The Diamond Sutra, passage 195
[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.)
The Diamond Sutra, passage 451
Subhuti thereupon addressed the Lord Buddha, saying: “Honoured of the Worlds! According as I am able to interpret the Lord Buddha’s instruction, it is improbable that the Lord Buddha may be perceived by means of his thirty-two bodily distinctions.”
The Diamond Sutra, passage 517
4. Word spellings have been standardized. Words within direct quotations by other authors have been left unchanged.
The Diamond Sutra, passage 472
[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.
The Diamond Sutra, passage 488
The Lord Buddha addressed Subhuti, saying: “If a disciple affirmed that the Lord Buddha enunciated a belief[1] that the mind can comprehend the idea of an entity, a being, a living being, or a personality; what think you, Subhuti, would that disciple be interpreting aright the meaning of my discourse?” Subhuti replied, saying: “Honoured of the Worlds! that disciple would not be interpreting aright the meaning of the Lord Buddha’s discourse. And why? Because, Honoured of the Worlds! discoursing upon comprehending such ideas as an entity, a being, a living being, and a personality, it was declared that these are entirely unreal and illusive, and therefore they are merely termed an entity, a being, a living being, and a personality.”