The Diamond Sutra, passage 53

“By this we do not mean that all things combine into a mental unity called mind, nor that all things are emanations from it, but that, without changing their places or appearance, they are mind itself everywhere. Buddha saw this truth and said that the whole universe was his own. Hence it is clear that where the essence of mind is found, and the necessary conditions accompany it, the phenomena of mind never fail to appear.... Though there is a distinction between the essence and the phenomena of mind, yet they are nothing but one and the same substance, that is, _mind_. So we say that there exists nothing but mind. Though both the world of the pure and impure, and the generation of all things, are very wide and deep, yet they owe their existence to our mind.”

The Diamond Sutra, passage 187

The Lord Buddha replied to Subhuti, saying: “Have no such apprehensive thought! Even at the remote period of five centuries subsequent to the Nirvana of the Lord Buddha,[3] there will be many disciples observing the monastic vows,[3] and assiduously devoted to good works.[4] These, hearing this scripture proclaimed, will believe in its immutability, and similarly conceive within their minds a pure, unmingled faith.

The Diamond Sutra, passage 109

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

The Diamond Sutra, passage 317

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.

The Diamond Sutra, passage 480

[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_.

The Diamond Sutra, passage 315

“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.”

The Diamond Sutra, passage 319

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 Diamond Sutra, passage 503

[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.

The Diamond Sutra, passage 51

“Though there are thus two kinds, perceptible and imperceptible phenomena, they occur upon the same things, and are inseparably bound together even in the smallest particle. Their difference in appearance is caused only by differences, both in mental phenomena and in the depth of conviction. Those who know only the perceptible things, without knowing the imperceptible, are called the unenlightened by Buddha....”

The Diamond Sutra, passage 272

“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.

The Diamond Sutra, passage 321

“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.”

The Diamond Sutra, passage 237

“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.

The Diamond Sutra, passage 9

It may also be permissible to express admiration of the piety, and appreciation of the friendship, of those learned monks in Central China, to whom we are everlastingly indebted for even a slight initiation into those inexhaustible truths, which are alike the heritage, and the glory, of the disciples of Buddha. Amongst those we should like to specify are Chang-Ming, the chief monk (Seng-Kwan) of Chen-Chou prefecture, Hu-Nan, and the aged and affectionate Chioh-Hsien.

The Diamond Sutra, passage 92

[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_.)

The Diamond Sutra, passage 297

[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.

The Diamond Sutra, passage 35

_“That is its painting on the glorious clouds, And these its emeralds on the peacock’s train.”_

The Diamond Sutra, passage 150

“The unsurpassed, just, and enlightened heart.”—_Kin-Kong-King_. Beal.

The Diamond Sutra, passage 12

In Japan, _The Diamond Sutra_ appears to be perused extensively by what Max Müller[2] termed the Shin-Gon sect, founded by Ko-Bo, a disciple of the renowned pilgrim Hiuen-Tsang, about the year 816 A.D.

The Diamond Sutra, passage 385

[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.

The Diamond Sutra, passage 347

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

The Diamond Sutra, passage 395

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the divine or spiritual eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the divine or spiritual eye.”

The Diamond Sutra, passage 464

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_.

The Diamond Sutra, passage 368

Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”[1]

The Diamond Sutra, passage 215

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

The Diamond Sutra, passage 270

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, ...

The Diamond Sutra, passage 349

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.

The Diamond Sutra, passage 356

[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.”

The Diamond Sutra, passage 284

“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.

The Diamond Sutra, passage 173

[3] “The dewdrop slips into the shining sea.”—_Light of Asia_. Sir Edwin Arnold.

The Diamond Sutra, passage 514

This is an English translation of the Chinese version available at: https://hdl.handle.net/2027/umn.319510013625058.

The Diamond Sutra, passage 275

The Lord Buddha then declared unto Subhuti, “If a good disciple, whether man or woman, were with implicit faith to adhere to a stanza of this Scripture, and diligently explain it to others, the consequent merit would be relatively greater than the other.”

The Diamond Sutra, passage 468

“Nothing in this world is single, All things by a law divine In one another’s being mingle.”—Shelley.

The Diamond Sutra, passage 452

Thereafter, the “Honoured of the Worlds” delivered this sublime Gatha:

The Diamond Sutra, passage 296

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]

The Diamond Sutra, passage 168

[6] “Let his livelihood be kindliness, His conduct righteousness, Then in the fulness of gladness He will make an end of grief.”—_Buddhism_. T. W. Rhys Davids.

The Diamond Sutra, passage 271

man is never the same for two consecutive moments.” (Compare Rhys Davids’ _Buddhism_, and Spence Hardy’s _Manual_.

The Diamond Sutra, passage 359

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.

The Diamond Sutra, passage 287

“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.

The Diamond Sutra, passage 159

“Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity,[6] uninfluenced by sensuous phenomena[7] such as sound, odour, taste, touch, or Law.[8] Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”

The Diamond Sutra, passage 122

[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_.)

The Diamond Sutra, passage 467

[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.

The Diamond Sutra, passage 192

“Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft.[9] If the Law—having fulfilled its function in bearing you to the other shore (Nirvana)[10]—with its coincident qualities and ideas must inevitably be abandoned,[11] how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”

The Diamond Sutra, passage 126

[49] It may be observed in this English version of _The Diamond Sutra_, that the Chinese term _Fuh_, in deference to our Oriental friends, is invariably rendered “Lord Buddha”—a designation consonant with _their_ concepts of devotion and piety.

The Diamond Sutra, passage 5

In order that the rather unfamiliar text might assume due intelligibility, parallel passages and numerous annotations were subjoined, as the pleasant work of translating proceeded. The idea of printing and publishing the text seemed to follow as a natural sequence.

The Diamond Sutra, passage 345

[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_).

The Diamond Sutra, passage 23

Concerning what has been termed the “agnosticism” of _The Diamond Sutra_, Sakyamuni Buddha, when he admissibly delivered the text, indicated clearly that there is a sense in which the “highest perfect knowledge”[13] may be referred to as “unknown.” Dante appears to have had a similar difficulty regarding “knowledge” and “power” wherewith to express the higher forms of spiritual experience; and the following lines, constituting the opening stanzas of _The Paradiso_, may serve to elucidate the Buddhist position, and make it perhaps more intelligible to those who are as yet unfamiliar with its peculiar modes of thought:—

The Diamond Sutra, passage 82

“_There is ‘true’ Knowledge, Learn it thou in this: To see one changeless Life in all the Lives, And in the Separate, One Inseparable. There is imperfect Knowledge: that which sees The separate existences apart, And, being separated, holds them real._”

The Diamond Sutra, passage 369

The Lord Buddha replied, saying: “A good disciple, whether man or woman, ought thus to habituate his mind:[2] ‘I must become oblivious to every idea of sentient life; and having become oblivious to every idea of sentient life, there is _no one_ to whom the idea of sentient life has become oblivious.’[3] And why? Because, Subhuti, if an enlightened disciple retains within his mind such arbitrary ideas of sentient life as an entity, a being, a living being, or a personality, he has not attained to supreme spiritual wisdom. And why? Because, Subhuti, there is no Law by means of which a disciple may be defined as one having obtained supreme spiritual wisdom.”[4]

The Diamond Sutra, passage 94

[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_.)

The Diamond Sutra, passage 233

[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.”