The Diamond Sutra, passage 107

“Serenity of soul, benignity, Sway of the silent spirit, constant stress To sanctify the nature,—these things make Good rite, and true religiousness of mind.”

The Diamond Sutra, passage 471

The Lord Buddha addressed Subhuti, saying: “If a disciple asserts that the Lord Buddha comes or goes, sits or reclines, obviously he has not understood the meaning of my discourse. And why? Because, the idea ‘Buddha’ implies neither coming from anywhere, nor going to anywhere, and hence the synonym ‘Buddha!’”[1]

The Diamond Sutra, passage 8

In recording our many obligations to those scholars whose works were frequently consulted, we also give expression to a hope that nothing of importance is omitted which ought to be gratefully acknowledged.

The Diamond Sutra, passage 423

[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.

The Diamond Sutra, passage 65

To the Buddhist mind, Karma is indissolubly associated with “the Law which moves to Righteousness.” Thus it is accustomed to view the traditional Christian idea of “justification by Faith,” rather as a devoutly-conceived theory, than as a reasonably-constructed truth.

The Diamond Sutra, passage 454

[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.

The Diamond Sutra, passage 326

[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.

The Diamond Sutra, passage 163

[3] _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_.

The Diamond Sutra, passage 417

[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.

The Diamond Sutra, passage 418

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_.

The Diamond Sutra, passage 474

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_.

The Diamond Sutra, passage 386

[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 Diamond Sutra, passage 206

“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.

The Diamond Sutra, passage 308

[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.

The Diamond Sutra, passage 136

[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.

The Diamond Sutra, passage 416

“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.

The Diamond Sutra, passage 50

“Not knowing that these imperceptible and unknowable phenomena are the productions of their own minds, men from their habitual delusions invest them with an existence outside of mind, as perceptible mental phenomena, as things visible, audible, etc. These phenomena are called perceptible and knowable.”

The Diamond Sutra, passage 456

[3] “The portends troubled, till his dream readers Augured a prince of earthly dominance, A Chakravartin, such as rise to rule Once in a thousand years.”—_The Light of Asia_. Sir Edwin Arnold.

The Diamond Sutra, passage 235

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

The Diamond Sutra, passage 149

[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 Diamond Sutra, passage 506

Bodhisattva, 6, 38, 39, 58, 59, 69, 75, 76, 97, 98, 99, 106, 110

The Diamond Sutra, passage 89

[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_.

The Diamond Sutra, passage 510

Kin-Kong-King, 7, 10, 15, 24, 26, 28, 36, 39, 45, 49, 59, etc.

The Diamond Sutra, passage 257

[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.

The Diamond Sutra, passage 67

Those ideas of “consummate justice” and “perfect righteousness,” seem to be faithfully portrayed in the following quotation, gleaned from _The Light of Asia_:—

The Diamond Sutra, passage 194

[2] “In fulness of the times—it fell The Buddha died, the great Tathagata, Even as a man ’mongst men, fulfilling all: And how a thousand thousand lakhs since then Have trod the Path which leads whither he went Unto Nirvana, where the Silence lives.”—_The Light of Asia_. Sir Edwin Arnold.

The Diamond Sutra, passage 185

[2] The spiritual Buddha must be realised within the mind, otherwise there can be no true perception of the Lord Buddha.—_Chinese Annotation_.

The Diamond Sutra, passage 219

[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.

The Diamond Sutra, passage 196

[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.

The Diamond Sutra, passage 470

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.?

The Diamond Sutra, passage 203

[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.

The Diamond Sutra, passage 366

“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.

The Diamond Sutra, passage 160

“Subhuti, what think you? Is it possible to estimate the distance comprising the illimitable universe of space?”[9] Subhuti replied, saying: “Honoured of the Worlds! It is impossible to estimate the distance comprising the illimitable universe of space.” The Lord Buddha thereupon discoursed, saying: “It is equally impossible to estimate the merit[10] of an enlightened disciple, who discharges the exercise of charity, unperturbed by the seductive influences of phenomena. Subhuti, the mind of an enlightened disciple ought thus to be indoctrinated.”[11]

The Diamond Sutra, passage 477

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, were to take infinite worlds and ‘reduce’ them to minute particles of dust; what think you, would the aggregate of all those particles of dust be great?” Subhuti replied, saying: “Honoured of the Worlds! the aggregate of all those particles of dust would be exceedingly great. And why? Because, if all those were in reality ‘minute particles of dust,’ the Lord Buddha would not have declared them to be ‘minute particles of dust.’ And why? Because, the Lord Buddha, discoursing upon ‘minute particles of dust,’ declared that in reality those are not ‘minute particles of dust,’ they are merely termed ‘minute particles of dust.’”[1]

The Diamond Sutra, passage 427

[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).

The Diamond Sutra, passage 365

[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.

The Diamond Sutra, passage 453

“I am not to be perceived by means of any visible form, Nor sought after by means of any audible sound; Whosoever walks in the way of iniquity, Cannot perceive the blessedness of the Lord Buddha.”[4]

The Diamond Sutra, passage 124

[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.

The Diamond Sutra, passage 145

The Lord Buddha replied to Subhuti, saying: “Truly a most excellent theme! As you affirmed, I preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Attend diligently unto me, and I shall enunciate a Law whereby the mind of a good disciple, whether man or woman, seeking to obtain supreme spiritual wisdom,[6] shall be adequately sustained, and enabled to bring into subjection[7] every inordinate desire.” Subhuti was gratified, and signified glad consent. Thereupon, the Lord Buddha, with majesty of person,[8] and perfect articulation, proceeded to deliver the text of this Scripture,[9] saying:—

The Diamond Sutra, passage 31

Perhaps it may be opportune to remark, that had Kumarajiva regarded “form,” “truth,” or “righteousness,” as expressing adequately the Sanscrit Dharma, these familiar terms being obviously at his command, might have been utilised at pleasure. Like the cultured Asvaghocha, Kumarajiva may have regarded the “nature” of the Law as “co-extensive with the illimitable ocean of being”;[17] and within that ample compass, perhaps he thought there might synthetically be included those beautifully-defined concepts “form,” “truth,” and “righteousness.”

The Diamond Sutra, passage 476

“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).

The Diamond Sutra, passage 27

In order to appreciate fully the philosophy of _The Diamond Sutra_, doubtless it is necessary to interpret aright the meaning of the Buddhist terminology. In this connection, the Sanscrit Dharma—usually rendered into Chinese by “Fah,” and into English by “Law”—appears to merit our immediate attention.

The Diamond Sutra, passage 69

It would therefore appear that Karma may be regarded generally, as comprising the constituent moral elements derived consecutively from the thoughts, words, and actions of an interminable life’s cycle. Perhaps it is in this connection that Chinese Buddhists frequently assume Karma to resemble “a moral fibre, indissolubly entwined in sentient life.” It may be believed to recede far into the past, and to extend indefinitely into the future.

The Diamond Sutra, passage 391

[9] “The fountain of knowledge is the pure, bright, self-enlightening mind.”—_Twan-Tsi-Sin-Yao_ (_Tang Dynasty_). Compare Edkins’ _Chinese Buddhism_.

The Diamond Sutra, passage 66

Occasionally we have heard a gentle affirmation, that the Western mind seems unwittingly inclined to confound the doctrine of Karma with a concept which is almost suggestive of Fatalism. If Karma contains even a germ of thought which corresponds to “blind fatalism,” the idea is perhaps quite felicitously expressed in the following sentences, culled from a valued letter written by an aged Chinese monk: “Karma is a universal Law which gently binds us to the rhythmic cycle of evolving life. It operates so quietly and imperceptibly that we scarcely are conscious of its presence. The absolute truth of Karma greatly attracts our minds, which approve naturally of its consummate justice and perfect righteousness.”

The Diamond Sutra, passage 373

The supreme spiritual wisdom to which the Lord Buddha attained, cannot, in its essence, be defined as real or unreal. Thus, the Lord Buddha declared that the ordinarily accepted term, ‘the Buddhic Law,’ is synonymous with every moral and spiritual Law. Subhuti, what are ordinarily declared to be ‘systems of Law,’ are not in reality ‘systems of Law,’ they are merely termed ‘systems of Law.’”

The Diamond Sutra, passage 290

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.

The Diamond Sutra, passage 487

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.”

The Diamond Sutra, passage 422

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_.

The Diamond Sutra, passage 334

[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.