Part 5

The Lord Buddha, continuing, said unto Subhuti: “Wherever this Scripture is proclaimed, even though it were but a stanza comprising four lines, you should realise that that place would be sanctified by the presence of the whole realm of gods, men, and terrestrial spirits,[1] who ought unitedly to worship, as if before a sacred shrine of Buddha.[2] But what encomium shall express the merit of a disciple who rigorously observes, and diligently studies,[3] the text of this Scripture? Subhuti, you should realise that such a disciple will be endowed[4] with spiritual powers commensurate with initiation in the supreme, incomparable, and most wonderful Law.[5] Whatever place constitutes a repository for this sacred Scripture, there also the Lord Buddha may be found, together with disciples worthy of reverence and honour.”

[1] Adopting Max Müller’s rendering. In the Chinese text are _Tien_, _Ren_, and _O-Siu-Lo_—heaven, or gods—men, and _Asurus_; the latter defined as _fei-tien_—not celestial spirits.

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

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

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

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

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

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

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

[Chapter 13]

Upon that occasion, Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! by what name shall this Scripture be known, that we may regard it with reverence?” The Lord Buddha replied, saying: “Subhuti, this Scripture shall be known as _The Diamond Sutra_,[1] ‘The Transcendent Wisdom,’ by means of which we reach ‘The Other Shore.’ By this name you shall reverently regard it! And why? Subhuti, what the Lord Buddha declared as ‘transcendent wisdom’ by means of which we reach ‘the other shore,’ is not essentially ‘transcendent wisdom’—in its essence it transcends all wisdom.”

The Lord Buddha addressed Subhuti, saying:[2] “What think you? Did the Lord Buddha formulate a precise system of Law or doctrine?” Subhuti replied, saying: “Honoured of the Worlds! The Lord Buddha did not formulate a precise system of Law or doctrine.”

The Lord Buddha addressed Subhuti, saying: “What think you? within the myriad worlds which comprise this universe, are the atoms of dust numerous?”[3] Subhuti replied, saying: “Very numerous, Honoured of the Worlds!”

The Lord Buddha continuing his discourse, said: “Subhuti, the Lord Buddha declares that all these ‘atoms of dust’ are not essentially ‘atoms of dust,’ they are merely termed ‘atoms of dust.’ The Lord Buddha also declares that those ‘myriad worlds’ are not really ‘myriad worlds,’ they are merely designated ‘myriad worlds.’”

The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?”[4] Subhuti replied, saying: “No! Honoured of the Worlds! the Lord Buddha cannot be perceived by means of his thirty-two bodily distinctions. And why? Because, what the Lord Buddha referred to as his ‘thirty-two bodily distinctions,’ are not in reality ‘bodily distinctions,’ they are merely defined as ‘bodily distinctions.’”

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, day by day sacrificed lives innumerable as the sands of the Ganges;[5] and if another disciple adhered with implicit faith to a stanza of this Scripture, and diligently explained it to others, the intrinsic merit of such a disciple would be relatively greater than the other.”[6]

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

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

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

[3] “Matter is infinitely divisible.”—_The World as Idea and Will_. Schopenhauer.

“After me repeat Your numeration.... By Pundarikas unto Padumas, Which last is how you count the utmost grains Of Hastagiri ground to finest dust.”—_The Light of Asia_. Sir Edwin Arnold.

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

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

[4] “Characteristic physiological marks by which every Buddha may be recognised.”—_Handbook of Chinese Buddhism_. Eitel.

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

“The King saluted, and Queen Maya made To lay her babe before such holy feet; But when he saw the prince the old man cried ‘Ah, Queen not so!’ and thereupon he touched Eight times the dust, laid his waste visage there, Saying, ‘O Babe! I worship! Thou art He! I see the rosy light, the foot-sole marks, The soft curled tendrils of the Swastika, The sacred primal signs thirty-and-two, The eighty lesser tokens. Thou art Buddh, And thou wilt preach the Law and save all flesh Who learn the Law.’”—_The Light of Asia_. Sir Edwin Arnold.

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

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

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

[Chapter 14]

Upon that occasion, the venerable Subhuti, hearing the text of this scripture proclaimed, and profoundly realising its meaning, was moved to tears. Addressing the Lord Buddha, he said: “Thou art of transcendent wisdom, Honoured of the Worlds! The Lord Buddha in expounding this supreme canon of Scripture, surpassed in perspicuity every exposition previously heard by me, since my eyes[1] were privileged to perceive this most excellent wisdom. Honoured of the Worlds! In years to come, if disciples hearing this scripture proclaimed, and having within their minds a pure and holy faith, engender true concepts of the ephemeral nature of phenomena—we ought to realise that the cumulative merit of such disciples will be intrinsic and wonderful. Honoured of the Worlds! The true concept of phenomena is, that these are not essentially phenomena, and hence the Lord Buddha declared that they are merely termed phenomena.”

“Honoured of the Worlds! having heard this unprecedented Scripture, faith, clear understanding, and firm resolve to observe its precepts, follow as a natural sequence. If, in future ages, disciples destined to hear this Scripture, likewise believe, understand, and observe its precepts, their merit will incite the highest wonder and praise.[2] And why? Because, the minds of those disciples[3] will have outgrown such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, the entity is in reality non-entity; and a being, a living being, or a personality, are ideas equally nebulous and hypothetical.[4] Wherefore, discarding every arbitrary idea of phenomena, the wise and wholly enlightened were severally designated Buddha.”[5]

The Lord Buddha, assenting, said unto Subhuti: “If, in future ages, disciples destined to hear this Scripture, neither become perturbed by its extreme modes of thought,[6] nor alarmed by its lofty sentiments,[7] nor apprehensive about realising its high ideals[8]—these disciples also, by their intrinsic merit, will incite superlative wonder and praise.”

“Subhuti, what the Lord Buddha referred to as the first _Paramita_[9] (charity), is not in reality the first _Paramita_, it is merely termed the first _Paramita_”

“Subhuti, regarding the third _Paramita_ (endurance), it is not in reality a _Paramita_, it is merely termed a _Paramita_. And why? Because, in a previous life, when the Prince of Kalinga[10] (‘Kaliradja’) severed the flesh from my limbs and body, at that time I was oblivious to such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, upon that occasion, when my limbs and body were rent asunder, had I not been oblivious to such arbitrary ideas as an entity, a being, a living being, or a personality, there would have originated within my mind, feelings of anger and resentment.”

“Subhuti, five hundred incarnations ago,[11] I recollect that as a recluse practising the ordinances of the Kshanti-Paramita,[12] even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena.[13] In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon.[14] Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”[15]

The Lord Buddha, in declaring the “unreality of phenomena,” also affirmed “that the whole realm of sentient life is ephemeral and illusory.”[16]

“Subhuti, the sayings of the Lord Buddha are true, credible, and immutable. His utterances are neither extravagant nor chimerical. Subhuti, the plane[17] of thought to which the Lord Buddha attained, cannot be explained in terms synonymous with reality or non-reality.”

“Subhuti, in the exercise of charity, if the mind of an enlightened disciple is not independent of every Law, he is like unto a person having entered impenetrable darkness, and to whom every object is invisible. But an enlightened disciple, discharging the exercise of charity with a mind independent of every Law, is like unto a person having the power of vision, in the meridian glory of the sunlight, and to whom every object is visible.”

“Subhuti, in future ages, if a good disciple, whether man or woman, rigorously studies and observes the text of this Scripture; the Lord Buddha, by means of his Buddhic wisdom,[18] entirely knows and perceives that for such a disciple there is reserved a cumulative merit, immeasurable and illimitable.”

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

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

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

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

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

[6] ... “For birth and death End hence for me and those who learn my Law.”—_The Light of Asia_. Sir Edwin Arnold.

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

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

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

“What the Tathagata preaches as the _Prajna-Paramita_, that was preached also by innumerable Blessed Buddhas. Therefore it is called the _Prajna-Paramita_,”—_The Vagrakkhedika_. Max Müller.

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

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

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

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

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

“Because, O Subhuti, I remember the past five hundred births, when I was the _Rishi-Kshantivadin_ (preacher of endurance).”—_The Vagrakkhedika_. Max Müller.

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

[14] “Because what is believed is not believed (not to be depended on).”—_The Vagrakkhedika_. Max Müller.

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

[16] Literally, “Every form of phenomena is really _not_ phenomena; every form of sentient life is in reality _not_ sentient life.”

[17] The Buddhist term, _Fah_ (Law).

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

[Chapter 15]

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, in the morning, at noonday, and at eventide, sacrificed lives innumerable as the sands of the Ganges, and thus without intermission throughout infinite ages; and if another disciple, hearing this Scripture proclaimed, steadfastly believed it, his felicity would be appreciably greater than the other. But how much greater must be the felicity of a disciple who transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture that others may be edified thereby?”

“Subhuti, the relative importance of this Scripture may thus be summarily stated: its truth is infinite; its worth incomparable; and its merit interminable.”

“The Lord Buddha delivered this Scripture specifically for those who are entered upon the path which leads to Nirvana, and for those who are attaining to the ultimate plane of Buddhic thought.[1] If a disciple rigorously observes, studies, and widely disseminates the knowledge of this Scripture, the Lord Buddha entirely knows and perceives that for such an one there will be a cumulative merit, immeasurable, incomparable, illimitable, and inconceivable. All such disciples will be endowed with transcendent Buddhic wisdom and enlightenment.[2] And why? Because, Subhuti, if a disciple takes pleasure in a narrow or exclusive form of the Law,[3] he cannot receive with gratification[4] the instruction of this Scripture, or delight in its study, or fervently explain it to others. Subhuti, in whatever place there is a repository for this Scripture, the whole realm of spiritual beings ought to adore it; and reverencing it as a sacred shrine,[5] ceremoniously surround it, scattering profusely sweet-scented flowers, and pure odours of fragrant incense.”[6]