The Diamond Sutra
William Gemmell (translator)
517 passages indexed from The Diamond Sutra (William Gemmell (translator)) — Page 9 of 11
License: Public Domain
The Diamond Sutra, passage 341
[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.
The Diamond Sutra, passage 44
According to the Mahayana School of Buddhist thought, objects and their respective names are alike unreal and illusory. Objects and names, in the abstract, represent merely the products of untutored and unenlightened minds. Nothing is real, in the sense that it is permanent. Everything appears to be subject to irrevocable Laws of change and decay. As the things which we see are temporal, it is essential for our intellectual development, that we focus our thoughts upon the things which are Unseen and Eternal. Many minds are susceptible of deception by the fleeting phenomena of life; but behind these phenomena there is an essential element, entirely spiritual,[28] uninfluenced by arbitrary ideas or changeful conditions, which “pervades all things,” and is “pure” and “unchanging.”
The Diamond Sutra, passage 250
“Men whose home is the forest, men who have taken on themselves the extra vows, men full of joy, men who are wearing rough garments, men rejoicing in solitude.”—_Questions of King Milinda_. T. W. Rhys Davids.
The Diamond Sutra, passage 485
If the worlds were real and permanent, they would always retain their original forms and primordial natures, and be subject neither to the influence of time nor the Law of change.—_Chinese Annotation_.
The Diamond Sutra, passage 337
[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.
The Diamond Sutra, passage 246
“This devotion should be practised with that determination by which thought becomes indifferent (to every worldly object). He who has abandoned all desires which spring from imagination, and has, by means of his heart, kept back the whole collection of the senses from every direction (in which they would go), should gradually become passive by his mind’s acquiring firmness, and, by having caused his heart to remain within himself, should not place his thoughts on anything at all.”—_Bhagavad-Gita_.—J. Cockburn Thomson.
The Diamond Sutra, passage 57
The term Buddha, as defined in _The Diamond Sutra_, seems to merit a brief consideration. In fulfilment of our present purpose, it seems almost unnecessary to enter into questions regarding the historical Buddha, or to the authenticity of Sutras ascribed to his genius. Therefore, without indicating any particular reservation, we meantime accept the traditional statements that the Buddha of _The Diamond Sutra_ was the son of Suddhodana, the husband of Yasodhara, and the father of Rahula. But, incorporated with the text, there is embodied in the familiar term Buddha, a lofty spiritual concept, which seems to place it in a category where fresh interest is imparted to the question of its interpretation.
The Diamond Sutra, passage 254
The Lord Buddha addressed Subhuti, saying: “What think you? may an enlightened disciple thus ponder within himself, ‘I shall create numerous Buddhist Kingdoms’?”[3] Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, kingdoms thus created would not in reality be Buddhist kingdoms,[4] therefore ‘the creation of numerous Buddhist kingdoms’ is merely a figure of speech.”
The Diamond Sutra, passage 266
Compare the statement attributed to Christ, “The kingdom of heaven is _within_ you.”
The Diamond Sutra, passage 34
_“This is its touch upon the blossomed rose, The fashion of its hand shaped lotus-leaves.”_
The Diamond Sutra, passage 312
“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 Diamond Sutra, passage 512
Müller (Max), 1, 25, 26, 30, 34, 39, 42, 44, 47, 52, 54, etc.
The Diamond Sutra, passage 280
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.”
The Diamond Sutra, passage 93
[6] Beal stated in his preface to the _Kin-Kong-King_, that “it was translated first into the Chinese by Kumara-Jiva (A.D. 405), who was brought into China from Thibet.”
The Diamond Sutra, passage 413
The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of any physical phenomena?”[2] Subhuti replied, saying: “Honoured of the Worlds! it is improbable that the Lord Buddha can be perceived by means of any physical phenomena. And why? Because, what the Lord Buddha referred to as ‘physical phenomena,’ are not in reality ‘physical phenomena,’ these are merely termed ‘physical phenomena.’”
The Diamond Sutra, passage 118
In conversation with Chinese monks regarding the meaning of this impressive passage, we found that they invariably approved of a suggested rendering, that “Buddha is the _One_ in whom all Laws become intelligible.”
The Diamond Sutra, passage 230
[1] “One who has entered (Apatti) the stream (Srota), the latter being defined as the stream of holy conduct (which bears on to Nirvana).”—_Handbook of Chinese Buddhism_. Eitel.
The Diamond Sutra, passage 207
The Lord Buddha addressed Subhuti, saying: “What think you? Has the Lord Buddha really attained to supreme spiritual wisdom? Or has he a system of doctrine which can be specifically formulated?”
The Diamond Sutra, passage 90
Juste Milieu), the characteristics of which are a sophistic nihilism which dissolves every proposition into a thesis and its antithesis, and denies both. ‘The soul,’ said Nagarjuna, ‘has neither existence nor non-existence, it is neither eternal nor non-eternal, neither annihilated by death nor non-annihilated.’ The tenets of this school are condensed in Nagardjuna’s commentary on the Mahaprajna Paramita S’astra. He spent the later part of his life in a monastery at Kosala ...
The Diamond Sutra, passage 433
[3] “Free from self, free from life, free from personality, that highest perfect knowledge is always the same, and thus known with all good things. And why? Because, what was preached as good things, good things, indeed, O Subhuti, they were preached by the Tathagata as no-things, and therefore are they called good things.”—_The Vagrakkhedika_. Max Müller.
The Diamond Sutra, passage 208
Subhuti replied, saying: “As I understand the meaning of the Lord Buddha’s discourse, he has no system of doctrine which can be specifically formulated; nor can the Lord Buddha express, in explicit terms, a form of knowledge which can be described as supreme spiritual wisdom. And why? Because, what the Lord Buddha adumbrated in terms of the Law, is transcendental and inexpressible. Being a purely spiritual concept, it is neither consonant with Law, nor synonymous with anything apart from the Law. Thus[1] is exemplified the manner by which wise disciples and holy Buddhas, regarding intuition[2] as the Law of their minds, severally attained to different planes of spiritual wisdom.”[3]
The Diamond Sutra, passage 354
“All men being one with _ho-tan_ (Gautama?) Tathagata, arrive at the state of the unsurpassed, just, and enlightened (heart).”—_Kin-Kong-King_. Beal.
The Diamond Sutra, passage 508
Eitel, 1, 2, 6, 11, 13, 26, 28, 31, 32, 35, 37, 49, 56, 57, 58, 79
The Diamond Sutra, passage 175
“The popular exoteric systems agree in defining Nirvana negatively as a state of absolute exemption from the circle of transmigration as a state of entire freedom from all forms of materiality, from all passion and exertion, mentally and emotionally, a state of indifference therefore alike to joy and pain. Positively they define Nirvana as the highest stage of spiritual liberty and bliss, as absolute immortality through absorption of the soul into itself. Individuality is preserved, and Buddhas who have entered Nirvana occasionally reappear again to intervene on behalf of the faithful.”—_Handbook of Chinese Buddhism_. Eitel.
The Diamond Sutra, passage 482
“What then, if Buddha speaks of all these particles, then they are not really what they are called, it is but a mere name, World-Honoured One!”—_Kin-Kong-King_. Beal.
The Diamond Sutra, passage 137
[8] Having taken vows of poverty, a robe is one of the following eight articles which Buddhist monks are permitted to possess: three garments of different descriptions, a girdle for the loins, an alms-bowl, a razor, a needle, and a water-strainer.
The Diamond Sutra, passage 200
They would be of one mind relative to the four following propositions: [1] That there is an objective potency of intellect; [2] That this potency can be rendered subjective by concentrated thought, ascetic exercises, or determined effort; [3] That this potency can only be acquired by the initiated; [4] That the initiated may enlarge this potency to a limitless extent.
The Diamond Sutra, passage 511
_Light of Asia (The)_, 11, 18, 21, 29, 34, 40, 42, 48, 50, 55, 94, etc.
The Diamond Sutra, passage 188
Besides, it is important to realise that faith[5] thus conceived, is not exclusively in virtue of the insular thought of any particular Buddha, but because of its affiliation with the concrete[6] thoughts of myriad Buddhas, throughout infinite ages. Therefore, amongst the beings destined to hear this Scripture proclaimed, many, by momentary reflection, will intuitively[7] conceive a pure and holy faith.”
The Diamond Sutra, passage 52
“In contradistinction to the fallacious phenomena, there is the true Essence of Mind. Underlying the phenomena of mind, there is an unchanging principle which we call essence of mind.... The essence of mind is the entity without ideas and without phenomena, and is always the same. It pervades all things, and is pure and unchanging.... The essence and the phenomena of mind are inseparable; and as the former is all-pervading and ever-existing, so the phenomena occur everywhere and continually, wherever suitable conditions accompany it. Thus the perceptible and imperceptible phenomena are manifestations of the essence of mind that, according to the number and nature of conditions, develop without restraint. All things in the universe, therefore, are mind itself.”
The Diamond Sutra, passage 36
_“Out of the dark it wrought the heart of man, Out of dull shells the pheasant’s pencilled neck.”_
The Diamond Sutra, passage 495
“In what attitude of mind should it be diligently explained to others?[2] Not assuming the permanency or the reality of earthly phenomena, but in the conscious blessedness of a mind at perfect rest.[3] And why? Because, the phenomena of life may be likened unto a dream, a phantasm, a bubble,[4] a shadow, the glistening dew, or lightning flash, and thus they ought to be contemplated.”
The Diamond Sutra, passage 448
“Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man who is holy, has everlasting rest.”—_Fo-Sho-Hing-Tsan-King_. Beal.
The Diamond Sutra, passage 156
“By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire!
The Diamond Sutra, passage 325
[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.
The Diamond Sutra, passage 408
The Lord Buddha thereupon addressed Subhuti, saying: “If there were any real or permanent quality in merit, the Lord Buddha would not have spoken of such merit as ‘considerable.’ It is because there is neither a tangible nor material quality in merit, that the Lord Buddha referred to the merit of that disciple as ‘considerable.’”
The Diamond Sutra, passage 151
[5] “When a man’s heart is disposed in accordance with his roaming senses, it snatches away his spiritual knowledge as the wind does a ship on the waves.”—_Bhagavad-Gita_. J. Cockburn Thomson.
The Diamond Sutra, passage 457
“A king who rules the world, and causes the wheel of doctrine everywhere to revolve. The great Asoka (King of Central India, who reigned near Patna, about 150–200 years after the demise of Buddha) was a ‘wheel king.’ The word is Chakravarti in Sanscrit, from Chakra ‘wheel,’ the symbol of activity, whether of Buddha in preaching, or of kings like Asoka in ruling.”—_Chinese Buddhism_. Edkins.
The Diamond Sutra, passage 225
The Lord Buddha again enquired of Subhuti, saying: “What think you? May a Sakridagami[4] (who is subject only to one more reincarnation) thus muse within himself, ‘I have obtained the fruits consonant with the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Sakridagami is merely a descriptive title denoting ‘only one more reincarnation’;[5] but in reality there is no such condition as ‘only one more reincarnation,’ hence Sakridagami is merely a descriptive title.”
The Diamond Sutra, passage 105
[21] It may be interesting to observe that, according to our Chinese text, Sakyamuni Buddha evidently disclaimed any desire to formulate, or to perpetuate, a stereotyped system of “Law” or “doctrine.” Sakyamuni Buddha also made it plain, that the “Law” which he enunciated, was presented before the minds of his disciples in the simile of a “raft”—a thing to be abandoned when the mind “touched the further shore” of everlasting truth.
The Diamond Sutra, passage 112
[35] Compare the process of reasoning which permeates the entire _Diamond Sutra_. We hope no injustice is done to our Japanese friends, by applying to their beautiful concept “essence of mind,” this familiar logical method of Sakyamuni Buddha.
The Diamond Sutra, passage 164
[4] “Subhuti, can the western, or southern, or northern regions of space be measured? or the four midway regions of space (_i.e._, N.E., S.E., S.W., N.W.), or the upper and lower regions: can either of these be accurately measured or defined?”— _Kin-Kong-King_. Beal.
The Diamond Sutra, passage 74
“_I now remember, myriad rains ago, What time I roamed Himâla’s hanging woods._”
The Diamond Sutra, passage 283
“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.”
The Diamond Sutra, passage 14
In the year 1836, Csomo Körösi published an account of the Tibetan translation, which interesting document may be consulted in Vol. XX. of the _Asiatic Researches_. _The Diamond Sutra_ is therein designated “The Sutra of Wonderful Effects,” a treatise by means of which Sakyamuni Buddha instructs Subhuti, one of his conspicuous disciples, in _The Prajna-Paramita_ of transcendent wisdom.[4]
The Diamond Sutra, passage 409
[1] The seven treasures—gold, silver, pearls, coral, cornelian, glass, and crystal.
The Diamond Sutra, passage 443
Because, in reality there are no living beings to whom the Lord Buddha can bring salvation.[1] If there were living beings to whom the Lord Buddha could bring salvation, the Lord Buddha would necessarily assume the reality of such arbitrary concepts as an entity, a being, a living being, and a personality. Subhuti, what the Lord Buddha adverted to as an entity, is not in reality an entity; it is only understood to be an entity, and believed in as such, by the common, uneducated people.
The Diamond Sutra, passage 217
“Subhuti said: Yes, O Sugata, that son or daughter of a good family would produce a large stock of merit. And why? Because, O Bhagavat, what was preached by the Tathagata as the stock of merit, is no stock of merit. Therefore, the Tathagata preaches: ‘a stock of merit, a stock of merit indeed!’”—_The Vagrakkhedika_. Max Müller.
The Diamond Sutra, passage 110
[31] Compare the interesting dialogue entitled _The Enlightenment of Ananda_, in which Sakyamuni instructs his distinguished disciple in ideas concerning the subjective and objective phenomena of mind.
The Diamond Sutra, passage 58
Concluding the twenty-sixth chapter of _The Diamond Sutra_, wherein “the spiritual[36] body is entirely differentiated from external phenomena” Sakyamuni, in reply to an enquiry regarding the possibility of perceiving “Buddha” by means of his bodily distinctions, delivered the following remarkable Gatha[37]:—