The Diamond Sutra, passage 103

[18] _See_ the _Tao-Teh-Ching_. Compare, also, the statement attributed to Confucius—“Nature and Truth cannot be adequately expressed.”

The Diamond Sutra, passage 265

[4] A Buddhist kingdom has no outward manifestation; it is a pure and holy condition of mind.—_Chinese Annotation_.

The Diamond Sutra, passage 295

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 Diamond Sutra, passage 375

The Lord Buddha, thereupon, addressed Subhuti, saying: “Thus it is with an enlightened disciple: if he were to expatiate after this manner, ‘I must become oblivious to every idea of sentient life,’[8] he could not be described as fully enlightened. And why? Because, there is no Law whereby a disciple can be approved as ‘fully enlightened.’[9] Therefore, the Lord Buddha declared that within the realm of spiritual Law, there is neither an entity, a being, a living being, nor a personality.”

The Diamond Sutra, passage 182

[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.

The Diamond Sutra, passage 142

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_.)

The Diamond Sutra, passage 38

_“This is its work upon the things ye see The unseen things are more; men’s hearts and minds, The thoughts of peoples and their ways and wills, Those, too, the great Law binds.”_[20]

The Diamond Sutra, passage 324

[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.

The Diamond Sutra, passage 111

[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_.)

The Diamond Sutra, passage 128

With the Lord Buddha, there were assembled together twelve hundred and fifty mendicant disciples,[6] all of whom had attained to eminent degrees of spiritual wisdom.

The Diamond Sutra, passage 181

The Lord Buddha interrogated Subhuti, saying: “What think you? Is it possible that by means of his physical body,[1] the Lord Buddha may be clearly perceived?” Subhuti replied, saying: “No! Honoured of the Worlds! It is impossible that by means of his physical body, the Lord Buddha may be clearly perceived. And why? Because, what the Lord Buddha referred to as a physical body, is in reality not merely a physical body.” Thereupon the Lord Buddha addressed Subhuti, saying: “Every form or quality of phenomena is transient and illusive. When the mind realises that the phenomena of life are not real phenomena, the Lord Buddha may then be clearly perceived.”[2]

The Diamond Sutra, passage 84

“_If any teach Nirvana is to cease, Say unto such they lie. If any teach Nirvana is to live, Say unto such they err; not knowing this, Nor what light shines beyond their broken lamps, Nor lifeless, timeless bliss._”

The Diamond Sutra, passage 465

The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple, in the exercise of charity, bestowed as considerable an amount of the seven treasures as might fill worlds numerous as the sands of the Ganges; and if a disciple, realising that within the meaning and purport of the Law, there is no abstract individual existence,[1] perfects himself in the virtue of endurance, this latter disciple will have a cumulative merit, relatively greater than the other. And why? Because, enlightened disciples are entirely unaffected by considerations of ‘reward or merit.’”

The Diamond Sutra, passage 340

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

The Diamond Sutra, passage 174

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

The Diamond Sutra, passage 486

“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.

The Diamond Sutra, passage 371

The Lord Buddha endorsed these words, saying:[5] “Truly there is no Law by means of which the Lord Buddha obtained supreme spiritual wisdom. Subhuti, if there existed a Law by means of which the Lord Buddha obtained supreme spiritual wisdom, Dipankara Buddha would not have foretold at my initiation, ‘In future ages[6] thou shalt become Sakyamuni Buddha.’ But, in reality, there is no Law by means of which supreme spiritual wisdom can be obtained.

The Diamond Sutra, passage 96

[11] Compare the Chinese text of the Chi-Sin-Pien—_The Awakening of Faith_.

The Diamond Sutra, passage 398

The Lord Buddha enquired of Subhuti, saying: “What think you? Does the Lord Buddha possess the Buddhic eye?” Subhuti assented, saying: “Honoured of the Worlds! the Lord Buddha truly possesses the Buddhic eye.”[2]

The Diamond Sutra, passage 499

[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.

The Diamond Sutra, passage 361

The Lord Buddha, continuing, addressed Subhuti, saying: “If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby despised, or lightly esteemed,[1] it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution.[2] But, although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.”

The Diamond Sutra, passage 148

[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.

The Diamond Sutra, passage 132

[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_.

The Diamond Sutra, passage 184

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.

The Diamond Sutra, passage 479

The Lord Buddha thereupon declared unto Subhuti, “Belief in the unity or eternity of matter is incomprehensible;[2] and only common, worldly-minded people, for purely materialistic reasons, covet this hypothesis.”

The Diamond Sutra, passage 307

“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.

The Diamond Sutra, passage 226

The Lord Buddha once again enquired of Subhuti, saying: “What think you? May an Anagami[6] (having entire immunity from reincarnation) thus reflect within himself, ‘I have obtained the fruits which accord with the merit of an Anagami?’” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Anagami is merely a designation meaning ‘immunity from reincarnation’; but in reality there is no such condition as ‘immunity from reincarnation,’ hence Anagami is merely a convenient designation.”

The Diamond Sutra, passage 316

“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.

The Diamond Sutra, passage 449

The Lord Buddha addressed Subhuti, saying: “Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?”[1] Subhuti replied, saying: “Even so,[2] the Lord Buddha can be perceived by means of his thirty-two bodily distinctions.”

The Diamond Sutra, passage 106

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_):—

The Diamond Sutra, passage 252

“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.

The Diamond Sutra, passage 229

When the Lord Buddha declared that in absolute quiescence[8] of mind, perfect observance of the Law,[9] and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed[10] from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’[11] the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’;[12] but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena;[13] hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”

The Diamond Sutra, passage 22

By referring to our Chinese text, we are led to suppose that _The Diamond Sutra_ was “delivered expressly for those who had entered the Path which leads to Nirvana,” and for those who are “attaining to the ultimate plane of Buddhic thought.” Our Chinese annotators also appear to be unanimous in suggesting, that the “spiritual wisdom” of _The Diamond Sutra_ is understood only in its rudimentary forms, by those of immature or uninitiated mind.

The Diamond Sutra, passage 61

“_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._”

The Diamond Sutra, passage 437

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

The Diamond Sutra, passage 33

In our intercourse with Buddhist monks, we heard the rather engaging suggestion, that the familiar Christian phrase, “the law of the spirit of life,” contains a spiritual concept which appears to approximate closely to the idea of the “Law” of Buddha. Those monks seemed to believe that the “Law”[19] enters quietly and operates imperceptibly within every natural and spiritual sphere; and that they have at least a semblance of reason for their belief, the following exquisite lines clearly indicate:—

The Diamond Sutra, passage 47

“All things are included under subject and object. The subject is an entity in which mental operations are awakened whenever there are objects, while the object consists of all things, visible and invisible, knowable and unknowable, etc. The subject is not something that occupies some space in the body alone, nor does the object exist outside of the subject....”[31]

The Diamond Sutra, passage 494

The Lord Buddha addressed Subhuti, saying: “If a disciple, having immeasurable spheres filled with the seven treasures,[1] bestowed these in the exercise of charity; and if a disciple, whether man or woman, having aspired to supreme spiritual wisdom, selected from this Scripture a stanza comprising four lines, then rigorously observed it, studied it, and diligently explained it to others; the cumulative merit of such a disciple would be relatively greater than the other.”

The Diamond Sutra, passage 222

“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.

The Diamond Sutra, passage 83

As Nirvana is only referred to casually in _The Diamond Sutra_, that familiar Buddhist term hardly calls for any present detailed explanation. Within a brief compass probably no better explanation may be forthcoming than what is already given in this concise exposition gathered from _The Light of Asia_:—

The Diamond Sutra, passage 143

[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.

The Diamond Sutra, passage 333

“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.

The Diamond Sutra, passage 335

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.

The Diamond Sutra, passage 352

“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.

The Diamond Sutra, passage 39

As we consider the manifold operations of this “Law which moves to righteousness,” perhaps we may gradually appreciate the dignified mind of Sakyamuni, when he addressed Subhuti, saying: “What is usually referred to as the ‘Law’ of Buddha, is not in reality a ‘Law’ attributive to Buddha, it is merely termed the ‘Law’ of Buddha.”[21]

The Diamond Sutra, passage 18

In the preface to _The Vagrakkhedika_, Max Müller made a critical observation regarding certain peculiarities of “‘style’ adopted in this treatise by the Buddhist philosophers who wished to convince their hearers of the truth of their philosophy.” From the Sanscrit text, perhaps it is difficult to realise fully what Asvaghocha[10] described as the “persuasiveness of Buddha’s eloquence”;[11] yet we may quite appreciate the academic instinct of Kumarajiva, whose work on _The Diamond Sutra_ bears evidence of a laudable endeavour to produce a classic, which in the Chinese language is almost entirely beyond reproach.

The Diamond Sutra, passage 97

[13] “Supreme spiritual wisdom.” In Beal’s _Kin-Kong-King_, “The unsurpassed, just, and enlightened heart.” (Sanscrit, “_Annuttara Samyak Sambodhi Hridaya_.”)

The Diamond Sutra, passage 438

[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.”

The Diamond Sutra, passage 56

Doubtless they have frequently applied to it the incisive logic of Sakyamuni Buddha, and found simultaneously, that what is ordinarily referred to as “essence of mind,” is not in reality “essence of mind,” it is merely termed “essence of mind.”[35]

The Diamond Sutra, passage 414

[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.”