,vajra-chhedik1 the 8,kin ,kong ,king0 or ,diamond ,stra ,translated from the ,chinese by the ,rev4 ,s4 ,beal1 ,chaplain1 ,r4,n4 ,,the ,,journal ,,of ,,the ,,royal ,,asiatic ,,society ,,of ,,great ,,britain ,,and ,,ireland4 ,,new ,,series4 ,,volume ,,the ,,first4 ,,london3 ,,tr,,bner ,,co41 #fj1 ,,paternoster ,,row4 ,g4 ,p4 ,,philes ,,co41 ,,nassau ,,street1 ,,new ,,york4 ,f4 ,a4 ,,brockhaus1 ,,leipzig4 ,,mdccclxv4 ,,stephen ,,austin ,,printer1 ,,hertford4 ,introduction ,presented ,december1 #ahfc4 ,true words 7,dhrai7 to be used for cleansing the mouth previous to a perusal of this work4 ,seou-li ,seou-li ri ri4 ,ma-ha ,seou-li ,mah ri4 ,seou-seou-li ,sau ri4 ,sah-po-ho ,svah4 ,true words 7,dhrai7 7fit for7 the pure condition of ,being4 ,om6 ,lam6 ,afterwards follow eight invocations to the different ,vajras4 ,this work belongs to a class of ,buddhist books called ,prajn ,pramit4 ,it was translated first into the ,chinese by ,kumra-jva 7,a4,d4 #dje71 who was brought into ,china from ,thibet4 8,the ,king of ,tsin had sent an army into that country with directions not to return without the ,indian whose fame had spread amongst all the neighbouring nations4 ,the former translations of ,buddhist works were to a great extent erroneous4 ,to produce them in a form more accurate and complete was the task undertaken by ,kumra-jva4 ,more than eight hundred priests were called to assist him2 and the king himself1 an ardent disciple of the new faith1 was present at the conference1 holding the old copies in his hand as the work of correction proceeded4 ,more than three hundred volumes were thus prepared40 7,edkins74 ,most of these works were afterwards re-translated by ,hiouen ,thsang3 his version1 however1 of the work we are now considering is not so commonly used in ,china as that by ,kumra-jva4 ,a translation of this ,stra from the ,mongolian has been published by ,m4 ,schmidt4 ,i have not had an opportunity of comparing it with the ,chinese4 ,the work is divided into thirty-two sections1 each of which has a distinct title and subject of discussion4 ,stra ,cap4 ,i4 relates the circumstances under which the religious assembly was convoked1 and from that shows how the discussion arose4 ,thus have ,i heard4#a ,upon a certain occasion ,buddha was residing in the city 7country7 of rvast1 occupying the garden which ,gida1#b the heir-apparent1 had bestowed on the compassionate 7,sudana74 ,here1 then1 was ,buddha1 surrounded by all the multitude of the great ,bhikshus 7religious mendicants1 the general title of ,buddha's followers71 #abej in number4 ,then the world-honoured one1 it being now the time of providing food1 having put on his robe1 and taken his alms-bowl1 entered the great city of rvast1 for the purpose of begging a supply4 ,having gone in order through the midst of the city1 begging food in a regular manner1 he now returned to his former retreat1 where1 having eaten the food he had received as alms1 and having laid aside his robe and alms-bowl1 he washed his feet1 and then1 arranging his seat1 he sat down4 ,cap4 ,,ii4 contains the respectful request of the aged ,subhti4#c ,at this time the distinguished and venerable ,subhti sat in the midst of the assembly4 ,then rising forthwith from his seat1 he uncovered his right shoulder1 and with his right knee knelt on the ground2 then closing together the palms of his hands1 and raising them in a respectful manner to ,buddha1 he spoke thus3 ,oh6 much-desired6 world-honoured one6 ,tathgata ever regards and illustriously protects all the ,bodhisatwas6 he ever rightly instructs them6 ,world-honoured one6 if a virtuous disciple1 male or female1 aspire after 7the attainment of7 the 8unsurpassed1 just1 and enlightened heart10#d say on what ought that disciple to fix his reliance1 say how ought that disciple to repress and subdue the evil emotions of this sinful heart8#e ,buddha said3 ,good6 good6 7sdhu74 ,subhti6 it is as you say4 ,tathgata is ever mindful of and illustriously defends all the ,bodhisatwas1 and he ever instructs them in right4 ,you therefore listen now and examine well what1 for your sake1 ,i declare4 ,the worthy disciple1 whether male or female1 who aspires after the attainment of the perfectly just1 unsurpassed1 and enlightened heart1 ought to rely on what ,i shall now explain1 ought to subdue the risings of his corrupt heart in the way ,i shall now exhibit6 ,ah6 yes1 world-honoured one6 would that you would so far gratify us all1 anxious to hear4 ,cap4 ,,iii4 exhibits the true distinctive character of the ,great ,vehicle4 ,buddha said3 ,subhti1 all the ,bodhisatwas and great ,bodhisatwas ought thus to subdue and repress the risings of this corrupt heart4 ,whatever species of creature there be1 whether oviparous or viviparous1 born from spawn or by transformation1 possessing a material form or not1 liable to the laws of mind or not1 not altogether possessed of mental organization nor yet entirely without it--all these ,i command and exhort to enter on the state of the unsurpassed ,nirva 7,pari nirva#f7 and for ever to free themselves from the conditions of being to which they severally belong4 ,the great family of sentient beings1 immeasurable1 vast1 numberless1 being thus freed from such states of existence1 then indeed there will be no longer any such beings to arrive at this position of perfect freedom4 ,i conclude1 therefore1 ,subhti1 if there be a ,bodhisatwa affected with any selfish distinction1 or any social distinction1#g or any distinction as a sentient being1 or any distinction as a finite and perishable being1 then this ,bodhisatwa is not one in reality4 ,cap4 ,,iv4--,the characteristic of the most perfect line of conduct1 is1 that it is spontaneous4 ,moreover1 ,subhti1 a ,bodhisatwa in the active discharge of his functions ought to be without any object of reliance or desire 7i4e41 unaffected by any secondary object in the discharge of his chief business74 ,when occupied1 for instance1 in attending to the work of charity--his ought to be that charity which is called 8unmixed with any material consideration0--he ought to distribute his alms without relying on 7or1 having any reference to7 any sensible gratification1 whether it be of sound1 or odour1 or taste1 or touch1 or thought4 ,subhti1 a ,bodhisatwa ought thus to discharge the work of almsgiving1 relying on no sensible distinction whatever4 ,what then6 if a ,bodhisatwa be thus charitable1 having no reliance or reference1 his consequent happiness must be immeasurable and boundless4 ,subhti6 what think you8 ,can the eastern region of space be measured by a line8 ,no1 certainly1 world-honoured one6 ,subhti1 can the western1 or southern1 or northern regions of space be measured8 or the four midway regions of space 7i4e41 ,n4,e41 ,s4,e41 ,s4,w41 ,n4,w471 or the upper and lower regions3 can either of these be accurately measured or defined8 ,no1 certainly1 world-honoured one6 ,subhti1 the consequent happiness of the ,bodhisatwa1 who discharges his charitable impulses in the distribution of alms without any reliance or secondary object whatever3 his happiness1 ,i say1 is likewise boundless and immeasurable4 ,subhti1 a ,bodhisatwa ought to rely on nothing whatever1 except this principle of my doctrine4 ,cap4 ,v4--,regarding only the immaterial principle1 we behold things in their true light4 ,subhti1 what is your opinion8 ,is it possible by any bodily distinction to behold ,tathgata8 ,no1 certainly not6 world-honoured one6 it is not possible to obtain a view of ,tathgata by the medium of any bodily distinction or quality whatever4 ,what then8 ,that which ,tathgata speaks of as a quality of the body1 is after all a quality of that which is no real body 7and therefore itself unreal74 ,buddha said3 ,subhti1 all that which has qualities or distinctions1 all this is empty and unreal2 but if a man beholds all these qualities as indeed no qualities1 then he can at once behold ,tathgata4 ,cap4 ,,vi4--,the precious character of true faith4 ,subhti now addressed ,buddha thus3 ,world-honoured one6 with reference to the mass of sentient beings who may hereafter be privileged to hear the words contained in the former sections3 will these words produce in them a true faith8 ,buddha said3 ,subhti1 speak not after this manner4 7,for7 after the ,nirva of ,tathgata1 though five hundred years be elapsed1 should there be one who1 by keeping the moral precepts1 prepares himself for the happiness consequent on such conduct1 that man no doubt by these former sections of my doctrine will be able to arrive at a true faith4 ,supposing such a man to have truly arrived at this condition1 you should know that the seeds of virtue which have been sown in his mind were implanted not by one ,buddha1 or even two or three1 or four or five1 but having these seeds of virtue sown within him by the teaching of countless thousands of ,buddhas1 and then hearing these sections1 reflecting but a moment1 the true faith dawns on his heart4 ,subhti6 ,tathgata knows entirely1 and entirely perceives1 that all this mass of sentient beings shall obtain 7in the manner ,i have described7 immeasurable felicity4 ,and why so8 but because they will thus be freed from all selfish distinctions and worldly desires1 and distinctions as perishable beings1 and distinctions as finite beings2 they will have no distinction either as beings possessed of mental organization1 nor as beings without such an organization4 ,what then8 ,all this mass of sentient existences1 if their heart be possessed of any such distinction1 they immediately place their dependence on some object agreeable to this distinction2 or1 if they be possessed of any such mental distinction1 what is this but coming under the same necessity8 ,and more than this1 if they take hold of the fact of their having no distinction as a mentally-constituted being1 they then also bring themselves under the same necessity of dependence4 ,so 7it is the case that7 we should neither rely on anything real or unreal 7literally1 on that which is a law or on that which is not a law74 ,tathgata has ever spoken thus3 8,ye ,bhikshus1 know ye well that my law is as it were but a raft to help you across the stream4 ,the law1 then1 must be forsaken2 how much more that which is no law60 ,cap4 ,,vii4--,the state of perfection cannot be said to be obtained1 nor can it be described by words4 ,subhti1 what think you8 ,has ,tathgata obtained the condition of the unsurpassed1 just1 and enlightened heart8 ,or has ,tathgata any law which can be put into words by which this state may be attained8 ,subhti answered and said3 ,as ,i understand the system which ,buddha is now explaining1 there can be no fixed and unchangeable law 7i4e41 condition71 as that which is called the unsurpassed1 just1 and enlightened heart2 and so there can be no fixed law which can be expressed in words by ,tathgata4 ,hence it seems that the various systems which have been explained by ,tathgata can none of them be comprehended within fixed limits1 or dogmatically explained2 they cannot be spoken of as1 8not a system of law10 nor yet as the opposite of that which is 8not a system40 ,so it appears that all the sages and wise men who have lived1 have all adopted this mode of diffusive doctrine doctrine which admits of no particular distinction 7wou-wei71 and hence the differences which have occurred4 ,cap4 ,,viii4--,all former systems whatever have sprung from this4 ,subhti6 what think you1 if there was a man who distributed in alms sufficient of the seven precious substances to fill the whole of the great chiliocosm1 would his merit and consequent reward be considerable or not8 ,subhti said3 ,very considerable indeed1 world-honoured one6 ,but why so8 this merit being in its very character of the nature of that which is no merit at all1 so ,tathgata speaks of it as being 8much40 7,buddha resumed73 ,if there be a man who receives and adopts the principles of this ,stra up to the point of the four sections1#h ,i say on that man's behalf1 that his merit is much greater than the other's4 ,what then1 ,subhti8 all the ,buddhas1 and all the perfect laws of the ,buddhas1 have sprung from 7the principles of7 this one ,stra2 but1 ,subhti1 that which is spoken of as the law of ,buddha1 is after all not such a law 7or1 is a law of no-,buddha74 ,cap4 ,,ix4--,the only true distinction is that which is not to be distinguished4 ,subhti1 what think you8 is the rotpatti able to reflect thus with himself3 8,i shall now obtain the fruit of having entered this first path of a rotpatti80 ,subhti said3 ,no1 world-honoured one6 ,and why8 this word rotpatti is a mere phrase1 which signifies 8once entered the stream10 and after all there is nothing to enter2 for he cannot enter on that which comes under the category of form1 or sound1 or odour1 or taste1 or touch1 or thought4 ,this term1 then1 rotpatti1 is a mere word1 and no more4 ,subhti1 what think you8 is the ,sakid-gm able to reflect thus with himself3 8,i shall now obtain the fruit of having entered on this second path of a ,sakid-gm80 ,subhti replied3 ,no1 world-honoured one6 ,and why8 this word ,sakid-gm signifies 8one more return to life10 and there is in truth no going or returning4 ,this term1 then1 is but a mere name1 and no more4 ,subhti1 what do you think8 is the ,angm able to reflect thus with himself3 8,i shall now obtain the reward of having entered the third path of an ,angm80 ,no1 certainly not6 ,subhti said2 for why8 world-honoured one6 this term ,angm is but a word signifying 8no further return10 and there is not in truth such a thing as 8not returning40 ,this word1 therefore1 of ,angm1 is but a mere name1 and nothing more4 ,subhti6 what think you8 can an ,arhat reflect thus with himself3 8,i shall now obtain the condition of a ,rahat80 ,subhti said3 ,no1 world-honoured one6 ,and why8 ,because there being no longer any active principle which can affect the ,rahat1 this name of ,rahat is now only an empty word4 ,world-honoured one6 if a ,rahat were to indulge this thought1 8,i shall now obtain the position of a ,rahat20 then he would immediately subject himself to one of the four distinctive characters of individuality 7and be no longer a ,rahat74 ,world-honoured one6 when ,buddha declared that ,i should attain the power of ,samdhi1#i which is opposed to all bitterness1 and is accounted the most excellent attainment1 and corresponds to the most exalted position of a ,rahat1 world-honoured one1 ,i did not then reflect that ,i should obtain this eminent condition4 ,world-honoured one6 if ,i had so reflected 8that now ,i shall attain the position of a ,rahat10 the world-honoured one would not then have said1 8,subhti1 what is this but the name of the one who delights in the mortification of an ,arayaka 7forest devotee710 regarding 8,subhti0 as in truth not acting at all1 but as a mere name1 then 7in such forgetfulness of self7 8he is one who delights in self-mortification40 ,cap4 ,x4--,complete perfection lies in the heart purified and enlightened4 ,buddha addressed ,subhti thus3 ,how think you1 when ,tathgata in old times was present at his nomination by ,dpankara ,buddha2 had he then1 by means of any active exertion1 attained ought towards this distinction8 ,no6 world-honoured one6 when ,tathgata lived in the time of ,dpankara ,buddha1 and was present at the transaction referred to1 he had attained nothing by any mere ritual observance4 ,subhti1 what think you8 are the various lands and territories of the ,buddhas completely perfected by the ,bodhisatwas who occupy them8 ,no6 world-honoured one6 for this complete perfection of which we speak is after all no perfection at all1 it is only an empty name4 ,so1 ,subhti1 all the ,bodhisatwas and great ,bodhisatwas ought to strive after the possession of a heart perfectly pure and spotless1 and not after any material or sensible adornment2 or a heart depending on such adornment2 whether it be of sound1 or odour1 or taste1 or touch1 or thought1 they ought to have no such dependence as this1 and being without reliance1 to make their dependence on the fact of their being so4 ,subhti6 suppose for instance there was a man whose body was as large as the ,royal ,summeru4 ,what do you suppose--would such a body be a large one or not8 ,subhti replied3 ,very great indeed1 world-honoured one6 ,but what then8 ,buddha is speaking of that body which is the opposite to the material body1 that1 indeed1 may well be named ,great4 ,cap4 ,,xi4--,the inestimable excellence of complete inaction 7or complete indifference in action74 ,subhti1 suppose there were as many ,rivers ,ganges as the sands of the ,ganges1 would the sands of all these rivers be numerous or not8 ,subhti said3 ,very numerous indeed1 world-honoured one6 ,even the rivers themselves would be numberless1 how much more the sands of all these rivers8 ,subhti1 ,i now say to you3 ,verily if there be a disciple1 male or female1 who were to distribute in alms as much of the seven precious substances as would fill as many great chiliocosms as there are sands in all the rivers above described1 would his merit be great or not8 ,subhti said3 ,very great1 world-honoured one6 ,buddha replied3 ,and yet if there were a disciple1 male or female1 who in the perusal of this ,stra advanced so far as to accept and appropriate the four canons 7laid down in the former chapter71 ,i declare on his behalf that his merit and happiness in consequence1 would far exceed that of the former disciple4 ,cap4 ,,xii4--,the honour and respect due to the true doctrine4 ,moreover1 ,subhti1 in repeating this ,stra in due order1 and having come to the part in which the four canons are laid down1 you should know that at this point the whole body of ,devas1 men and asuras1 ought with one accord to bring their tribute of worship1 as to a temple or ,stpa4 ,how much more then if there be a man who is able completely to believe and receive the whole ,stra and to recite it throughout4 ,subhti1 know that this man has acquired knowledge of the most excellent and desirable of all laws2 and if the place where this ,stra is recited be worthy of all honour as the place of ,buddha himself1 so also is this disciple honourable and worthy of the highest respect4 ,cap4 ,,xiii4--,relating to the character in which this system should be received by men4 ,at this time ,subhti addressed ,buddha1 and said1 ,world-honoured one1 by what name ought we to accept and adopt this ,stra8 ,buddha replied1 ,the name of this ,stra is 8,kin-kong ,poh-yo po-lo-mih0 7,vajra-chhedik prami72 by these words you ought to receive and adopt it4 ,but what then1 ,subhti8 ,buddha declares that this 8,kin-kong ,poh-yo po-lo-mih0 is after all not any such thing2 that this title is a mere name4 ,subhti1 how do you suppose8 ,has ,tathgata any law which can be included in so many words8 ,subhti answered ,buddha3 ,world-honoured one1 ,tathgata has no such law4 ,subhti1 what think you8 as many minute particles of dust as there are in the great chiliocosm1 are there many or not8 ,subhti answered1 ,very many1 world-honoured one6 ,subhti1 all these countless particles of dust ,tathgata declares are no real particles2 it is but an empty name by which they are known4 ,tathgata declares that all these systems of worlds composing the great chiliocosm are no real worlds2 they are but empty names4 ,subhti1 what think you8 is it possible by regarding the thirty-two distinguishing marks to behold ,tathgata8 ,no1 world-honoured one6 it is not possible to behold ,tathgata by means of the thirty-two distinguishing marks4 ,for why8 ,tathgata declares that these thirty-two distinguishing marks are no real distinctions after all1 that they are but mere names4 ,subhti1 if there be a virtuous disciple1 male or female1 who should offer body and life in a work of charity1 as many times as there are sands in the ,ganges2 and if1 on the other hand1 there be a man who receives and adopts the principles of this ,stra up to the point of the four canons2 on account of this man1 ,i declare his merit is very great1 and in point of number vast indeed4 ,cap4 ,,xiv4--,removing all distinctive qualities1 eternal rest and freedom is obtained4 ,at this time ,subhti hearing this doctrine thus delivered1 earnestly desiring a complete explanation of the system1 deeply moved even to tears1 addressed ,buddha thus3 ,oh6 thou much-desired1 world-honoured one6 the deep mysterious doctrine which ,buddha has now delivered1 ,i1 from days of old1 when ,i first obtained the eyes of wisdom1 have never yet heard equalled4 ,world-honoured one6 if we suppose a person to have heard this system1 and with a believing heart1 pure and calm1 to have received it1 then in that man is produced the true distinction1 and we may then know that he has obtained merit1 unequalled in character1 to be desired above all things4 7,but7 world-honoured one6 this true distinction of which ,i spoke is after all no real distinction1 and even of this ,buddha declares that it is a mere name4 ,world-honoured one6 ,i having now heard the doctrine thus explained1 understanding and believing the interpretation of it thus1 accept and adopt it4 ,i halt not at any difficulties2 but if in future years1 after the lapse of five centuries or more1 all these countless sentient creatures having likewise heard this ,stra1 and believing its interpretation1 accept and adopt it1 these men likewise shall attain the unequalled and much to be desired condition 7of merit before alluded to74 ,and why so8 but because these men are affected by neither of the four distinctive qualities1 whether of self1 or men1 or worldly desire1 or long life2 but from this it follows that this very distinction of self is the same as no distinction1 and so with the rest also1 they are unreal1 and not to be considered except as names4 ,so that a man1 getting rid of all such distinctions1 arrives at the condition of what is called 8the state of all the ,buddhas40 ,buddha replied3 ,subhti1 you are right1 you are right6 ,but if again there be a man who hears this system of doctrine1 and be neither affected by pride1 or fear1 or bewilderment1 this man also1 be it known1 has attained the much desired condition before alluded to4 ,what then1 ,subhti8 ,tathgata declares that the first ,pramit 7of charity7 is no real ,pramit2 this also is a mere name4 ,and as to the ,pramit of ,patience1 ,tathgata declares that this also is no ,pramit2 it is but an empty name4 ,what then1 ,subhti8 in old time1 when ,i was ,king of ,koli1 and my body was cut up and mutilated 7or when my body was mutilated by the ,king of ,koli71 ,i at that time was without either of these four distinctive qualities of individuality2 and again1 when ,i1 in old time1 was cut up piece by piece1 limb by limb1 if ,i then had possessed either of these four distinctive qualities1 then surely ,i should have experienced some degree of anger or resentment4 ,subhti1 again when1 in old time1 five hundred generations since1 ,i was the ,rishi ,kshnti 7or a ,rishi practising the ,kshnti ,pramit71 at that time ,i was not subject to either of these before-named distinctive qualities4 ,know this therefore1 ,subhti1 a ,bodhisatwa ought to get rid of all these individual distinctions1 and in aspiring after the unsurpassed1 just1 and enlightened heart1 he ought to rely on no earth-born principle1 he ought to rely on no disposition founded on either sound or odour or taste or touch or thought1 he ought to depend only on having no dependence1 for if the heart once learns to depend1 then it has no real strength4 ,hence ,buddha declares that the mind of the ,bodhisatwa ought not to rely on any formal act of charity4 ,subhti1 the ,bodhisatwa ought to distribute his almsgiving for the purpose of benefiting the whole mass of sentient creatures1 and yet ,tathgata declares that as all dependencies are after all no real subjects of dependence1 so also he says that all sentient creatures are not in reality what they are called4 ,subhti1 ,tathgata's words are true words1 real words1 literal words1 not wild or contradictory ones4 ,subhti1 the condition of ,being to which ,tathgata has attained1 this condition is neither really capable of description1 nor yet is it wholly unreal4 ,subhti1 if the heart of a ,bodhisatwa rely upon any condition or active principle whatever in the discharge of his charitable labors1 he is like a man entering into a dark place in which nothing can be seen1 but if a ,bodhisatwa do not rely on any active purpose whatever in the distribution of his alms1 he is like a man with his eyes open1 and the brightness of the sun around him1 he sees clearly every form and every object4 ,subhti1 in future ages1 if there be a disciple male or female1 who is able to read through the whole1 and accept and adopt the whole of this ,stra1 he is then the same as ,tathgata himself4 ,buddha1 by his supreme wisdom1 clearly knows and clearly sees that this man1 arrived thus at complete perfection1 derives boundless and immeasurable merit4 ,cap4 ,,xv4--,the redundant merit derived from an adoption of this system of doctrine4 ,subhti1 if there be a disciple1 male or female1 who during the three portions of the day deliver in charity as many lives as there are sands in the ,ganges1 and proceed thus through a space of an asankhya of kalpas1 ever offering up his life and body in alms1 and if on the other hand there were a man who on hearing this system of doctrine1 receives it into a believing heart1 without any doubt or reservation1 the happiness of this man is far superior to that of the other1 how much rather if he receive and adopt this written doctrine1 read and study it and expound it to man4 ,subhti1 it is indeed the case that this ,stra contains a method which cannot be completely fathomed1 it cannot be compared to anything which has been hitherto spoken1 its distinguishing merit is without bounds4 ,tathgata1 on behalf of those aspiring to the ,great ,vehicle1 and those affecting the ,highest ,vehicle1 says1 if there be a man who is able to receive and adopt this ,stra and repeat it throughout and declare it generally amongst men1 ,tathgata clearly sees1 clearly knows1 all these having arrived at perfection shall attain merit without bounds1 incomparable1 not to be fathomed4 ,thus it is1 all men being one with ,ho-,tan 7,gautama871 ,tathgata1 arrive at the state of the unsurpassed1 just1 and enlightened 7heart74 ,moreover if a man delights in an inferior system 7the ,little ,vehicle71 relying on one of the four individual distinctions1 he cannot receive and adopt1 or study or proclaim this ,stra4 ,subhti1 wherever it be that this ,stra is thus read and proclaimed1 all men1 ,devas and ,asuras ought to bring their offerings1 ought to apprehend that such a spot is as sacred as that where a ,stpa is erected1 all ought to worship here with respect1 to bring their flowers and incense1 to scatter them around this locality4 ,cap4 ,,xvi4--,being once pure1 all the power of ,karma#a is past4 ,moreover1 ,subhti1 if there be a disciple1 male or female1 who having received and adopted this ,stra reads it throughout1 if on account of his evil ,karma produced by his sins in former births1 he be now born as a man of poor degree and unhappy circumstances1 or having entered one of the three evil degrees of birth1 he be now born poor and miserable as a man1 all the evil ,karma resulting from his former sins1 shall now be for ever destroyed1 and he himself be enabled to attain to the unsurpassed1 just1 and enlightened heart4 ,subhti1 ,i remember countless ages ago1 before ,dpankara ,buddha having met with infinite myriads of ,buddhas1 who were all engaged in performing the external duties of religious service1 deceived by the belief of the reality of things around them2 but if there be a man1 who in after ages is able to accept and recite this ,stra throughout1 the merit which he will thus attain to1 shall infinitely exceed that which formal attention to religious observances will secure1 so much so that to draw any proportion between them would be impossible1 and incredible were it to be stated2 for as the method and entire meaning of this ,stra is not to be described or entirely conceived1 so the merit and happy consequences of accepting it1 cannot be conceived or described4 ,cap4 ,,xvii4--,having arrived at the perfection of wisdom1 there is no individuality left4 ,at this time ,subhti addressed ,buddha thus3 ,world-honoured one1 if a disciple1 male or female1 aspire after the attainment of the unsurpassed1 just1 and enlightened heart1 say1 on what ought that disciple to ground his reliance2 by what means ought he to destroy and suppress this evil heart8 ,buddha replied3 ,subhti1 if a disciple1 male or female1 aspire after the unsurpassed1 just1 and enlightened heart1 he ought to beget in himself this disposition and say1 8,i must now destroy and get rid of all the principles of life in whatever creature they exist1 all creatures being1 as far as ,i am concerned1 thus destroyed and got rid of2 then1 in truth1 there will be no longer any such thing as getting rid of all such creatures40 ,so then1 ,subhti1 if a ,bodhisatwa still be affected by any individual distinction1 such as the following3 ,i will strive after so and so because 8it seems agreeable to me10 or because 8men approve of it10 or because 8it is the best reward for a sentient creature10 or because 8it entails endless duration of life10 such a ,bodhisatwa1 ,i say1 is not a true ,bodhisatwa1 wherefore it is plain1 ,o ,subhti1 that there is in reality no such condition of being as that described as the unsurpassed1 just1 and enlightened heart4 ,subhti1 what think you8 did ,tathgata possess one fixed law of action when he attained in the days of ,dpankara ,buddha the condition of the unsurpassed heart8 ,no6 world-honoured one6 as ,i at least interpret the doctrine of ,buddha1 then ,buddha had no fixed rule of action when in the days of ,dpankara ,buddha he attained the unsurpassed1 just1 and enlightened heart4 ,buddha said3 ,right6 ,right6 ,subhti1 there is in truth no fixed law by which ,tathgata attained this condition4 ,subhti1 if there had been such a law then1 ,dpankara ,buddha would not have said in delivering the prediction concerning me1 8,you in after ages must attain to the state of ,buddha1 and your name shall be ,skyamuni10 so that because there is indeed no fixed law for attaining the condition of 8the perfect heart10 on that account it was ,dpankara ,buddha delivered his prediction in such words4 ,what1 then1 the very word 8,tathgata0 is the explanation as it were of all systems of law4 ,if a man say1 8,tathgata has arrived at the condition of the perfect heart10 and hence conclude that there is a fixed method by which he has so arrived1 this is erroneous ,subhti1 in truth there is no such fixed law4 ,the condition of the unsurpassed heart to which ,tathgata has arrived1 is thus a medial one1 neither wholly real nor wholly false1 hence ,tathgata declares that all things#aa are but conditions of being existing in ,buddha himself4 ,subhti1 what men call 8all things10 is in fact just the contrary 7i4e4 no-things72 such things are only mere names4 ,subhti1 it is as though there were a man with a very great body4 ,subhti said3 8,world-honoured one6 ,tathgata speaks of a man's body as great1 but this idea of greatness is but a mere name1 it is just the opposite of a reality40 ,subhti1 so it is with the ,bodhisatwa1 if he should say 8,i ought to destroy all recollection of the countless kinds of creatures10 this ,bodhisatwa would not be really one1 but only a nominal one4 ,what then1 ,subhti1 there is in reality no fixed condition of being1 and when this is the case1 then a man is really a ,bodhisatwa4 ,hence ,buddha says that all things ought to be without any individual distinction4 ,subhti1 if a ,bodhisatwa should say thus1 8,i ought to adorn the land of ,buddha0 7i4e4 ,i ought to practise all the ,pramits and other meritorious observances1 in order thoroughly to exhibit in myself the excellences of a ,bodhisatwa71 this ,bodhisatwa ought not to be called one4 ,for ,buddha declared that this adornment is after all not any adornment1 it is a mere name4 ,subhti1 if a ,bodhisatwa completely gets rid of the idea of individuality1 then this ,bodhisatwa is one in reality and truth4 ,cap4 ,,xviii4--,when all things are brought to their one true state of being1 then there can only be one method of knowledge4 ,subhti1 what think you8 does ,tathgata possess human power of sight8 ,yes1 certainly1 world-honoured one6 ,tathgata possesses this power4 ,subhti1 what think you8 has ,tathgata the power of sight peculiar to ,devas8 ,yes1 certainly1 world-honoured one6 ,tathgata possesses this power4 ,subhti1 what think you8 does ,tathgata possess the eyes of wisdom8 ,yes1 certainly1 world-honoured one6 ,tathgata possesses this power4 ,subhti1 what think you8 does ,tathgata possess the eyes of the law8 ,yes1 certainly1 world-honoured one6 ,tathgata possesses this power4 ,subhti1 what think you8 does ,tathgata possess the eyes of ,buddha8 ,yes1 certainly1 world-honoured one6 ,tathgata possesses this power4 ,subhti1 what think you8 as many sands as there are in the ,ganges can ,buddha declare 7the number of these sands7 7or1 does ,buddha say that these are real sands78 ,yes1 world-honoured one6 ,tathgata declares the number of these sands4 ,subhti1 what think you8 if there were as many rivers ,ganges as there are sands in the ,ganges1 would the sands of all these rivers be considerable or not8 and if there were as many chiliocosms as there are sands1 would these be numerous8 ,very numerous indeed1 world-honoured one6 ,buddha said3 ,as many sentient creatures as there are in all these numerous worlds2 if there were as many different dispositions 7or hearts7 as there are creatures1 ,tathgata nevertheless distinctly knows them all1 and he says that all these different dispositions are after all none at all in reality1 and that they are mere names4 ,wherefore1 ,subhti1 the various dispositions that have existed in relation with things past1 present1 or future1 are all unsubstantial and unreal4 ,cap4 ,,xix4 treats of the universal diffusion#ab of the mystical body of ,tathgata4 ,subhti1 what think you8 if there were a man who in the practice of his charity were to bestow in alms enough of the seven precious substances to fill the great chiliocosm1 would the merit which this man obtained by the consequent influences of such charity be great or not8 ,yes1 certainly1 world-honoured one6 the effect of such charity would be very considerable in its consequent merit4 ,subhti1 if that merit and happiness consequent on it1 were real merit and happiness1 then ,tathgata would not describe it as being 8great30 it is when the happiness is in reality vain and transitory that ,buddha speaks of it comparatively as 8much0 or 8great40 ,cap4 ,,xx4--,on the removal of all material forms and all distinctive qualities4 ,subhti1 what think you8 ,is it possible to behold ,buddha through the outward distinctions of his perfectly fashioned body8 ,no1 world-honoured one6 ,tathgata is not to be seen through the medium of any such distinctions as these4 ,and why8 ,tathgata declares that all such distinctions are after all no real distinctions2 this term perfectly-fashioned-body1 is nothing more than a mere name4 ,subhti1 what think you8 is it possible to behold ,tathgata in any of the various changes which his body may be made to undergo 7i4e4 his spiritual transformations78 ,no1 world-honoured one6 ,juloi must not thus be sought for4 ,what then--,tathgata declares that all these various changes and appearances are after all unreal--by whatever terms they are known they are but mere names4 ,cap4 ,,xxi4--,on the impossibility of expressing this system in words1 that which can be so expressed is not agreeable to this body of doctrine4 ,subhti1 be mindful not to speak after this manner1 8,tathgata has this intention in his heart1 viz41 #8,i ought to have a definitely declared system of doctrine1'0 never think thus4 ,for why1 if a man say that ,tathgata has a definitely spoken system of doctrine1 that man does but malign ,buddha1 for the law which ,i give cannot be explained in words4 ,subhti1 as to a definitely declared system of law1 that which can be thus declared is no law1 it is but an empty name4 ,at this time the aged sage ,subhti addressed ,buddha thus3 ,world-honoured one6 will the mass of sentient beings who in future years may listen to this law1 will they hereby have begotten in them a believing heart8 ,buddha said3 ,subhti1 that mass of sentient beings1 of which you speak1 in one sense is real1 and in another is unreal4 ,but what then1 ,subhti8 the mass of sentient beings1 born of sentient beings1 ,tathgata declares are no such beings at all2 the term 8sentient beings0 is but a name4 ,cap4 ,,xxii4--,it is wrong also to say that this system or condition of being can be attained to4 ,subhti addressed ,buddha thus3 ,world-honoured one6 ,buddha having arrived at the condition of the unsurpassed and perfect heart1 is he in the condition which has previously been described as 8not to be attained80 ,buddha said3 ,true1 ,true1 ,subhti6 ,i1 as possessed of this heart1 have come into the condition above described4 ,this term the unsurpassed1 just1 and enlightened heart1 is but a mere name4 ,cap4 ,,xxiii4--,the heart purified leads to virtuous practice4 ,moreover1 ,subhti1 this condition of being of which ,i speak is one and uniform4 ,there is no such thing as high or low in it4 ,this condition which is named the unsurpassed1 just1 and enlightened 7heart71 consists in nothing more than the exclusion of all individual distinctions4 ,a man who practises all the rules of virtuous conduct will forthwith attain this condition4 ,but1 ,subhti1 when we speak of rules of virtuous conduct1 ,tathgata declares that these rules are after all no real and lasting rules2 the term is but a mere name4 ,cap4 ,,xxiv4--,on the incomparable character of the happiness consequent on this wisdom4 ,subhti1 if all the royal ,sumerus in the great chiliocosm were gathered together1 and a man were to distribute in charity an amount of the seven precious substances equal to this accumulated mass1 and if another man were to accept and adopt this ,prajn-pramit ,stra1 up to the point of the four canons1 and read and recite it1 on account of that man1 ,i declare that his happiness and consequent merit would be incomparably greater than that of the other1 so much so1 that no number could express the excess of one over the other4 ,cap4 ,,xxv4--,the non-reality of transformational differences4 ,subhti1 what think you8 say not any of you that ,tathgata thinks thus within himself1 8,i must deliver all these sentient creatures80 ,subhti1 think not thus2 and why8 because in truth there are no such sentient beings for ,tathgata to deliver2 if there were1 then ,tathgata would immediately be subject to one of the individual distinctions4#ac ,subhti1 ,tathgata in speaking of the first distinction of personality1#ad declares that the term 8,i0 is the same as that which is not 8,i10 all other sects indeed believe in the reality of such personality4 ,but1 ,subhti1 this expression 8all other sects0 ,tathgata declares likewise to be a mere name1 it is the same as that which is the opposite of this term 7i4e4 the name is nothing74#ae ,cap4 ,,xxvi4--,the mystical body without any distinct characteristic4 ,subhti1 what think you8 is it possible to contemplate ,tathgata through the thirty-two 8distinctive signs10#af which adorn his person8 ,subhti said3 ,yes6 ,yes6 ,tathgata is manifested through the thirty two distinctive signs4 ,buddha said3 ,subhti1 if ,tathgata is to be seen through the medium of these signs1 then every ,chakrawartt is the same as ,tathgata4 ,subhti addressed ,buddha3 ,world-honoured one6 as ,i understand the doctrine which ,buddha declares1 ,tathgata cannot be seen through the thirty-two distinctive signs4 ,at this time the world-honoured one delivered the following ,gth1 8,he who looks for me through any material form1 or seeks me through any audible sound1 that man has entered on a wrong course1 he shall not be able to see ,tathgata40 ,cap4 ,,xxvii4--,but there is a period when it would be incorrect to say that all laws and conditions of being must be disregarded and expunged4 ,subhti1 if you should think thus1 8,tathgata1 by means of his personal distinctions has attained to the unsurpassable condition10 you would be wrong1 ,subhti4 ,tathgata has not arrived at this state by means of any such distinctions4 ,but1 ,subhti1 do not come to such an opinion as this1 viz41 8that what is called the unsurpassed1 just1 and enlightened heart is nothing more than the mere neglect and destruction of all rules and conditions40 ,think not so1 for why8 the exhibition of this perfect and unsurpassed heart is not the consequence of having disregarded and destroyed all rules1 in the active discharge of duty4 ,cap4 ,,xxviii4--,on not receiving and not coveting the reward of virtuous conduct4 ,subhti1 if a ,bodhisatwa use in charity as much of the seven precious substances as would fill sakwalas as numerous as the sands of the ,ganges2 and if another man clearly understand the non-individual character of all conditions of being1 and by patient endurance obtain perfection1 the meritorious happiness of this ,bodhisatwa exceeds that of the former4 ,what then ,subhti1 as far as all the ,bodhisatwas are concerned there can be no such thing as the appreciation of reward4 ,subhti asked ,buddha3 ,world-honoured one6 what is this you say1 that ,bodhisatwas cannot be said to appreciate reward8 ,subhti1 the reward which a ,bodhisatwa enjoys ought to be connected with no covetous desire2 this is what ,i mean by non-appreciation of reward4 ,cap4 ,,xxix4--,the dignity appertaining to complete rest and composure 7,nirva74 ,subhti1 if there be a man who speaks of ,tathgata as coming or going1 as sitting or sleeping1 this man understands not the secret of the system which ,i declare4 ,for why8 ,that which is ,tathgata has no where whence to come1 and no where whither he can go1 and is therefore named 8,tathgata40 ,cap4 ,,xxx4--,the characteristic of the 8,one ,harmonious ,principle40 ,subhti1 if a disciple1 male or female1 were to divide as many great chiliocosms as1 there are into small particles of dust1 do you think that the whole mass of these particles would be numerous or not8 ,subhti replied3 ,very numerous1 world-honoured one6 but yet if all these particles were such in reality1 ,buddha would not then have spoken of them in words4 ,what then1 if ,buddha speaks of all these particles1 then they are not really what they are called1 it is but a mere name1 world-honoured one6 ,tathgata speaks of the great chiliocosm1 but this is nothing real--the term great chiliocosm is but a mere name4 ,what then8 if this universe be really something substantial1 then it is but the characteristic#ag of the 8one great harmonious principle40#ah ,but ,tathgata declares that this also is something unreal--it is only an empty name4 ,subhti1 this characteristic of the one 8harmonious principle10 is a thing which cannot be spoken of in words2 it is only the vain philosophy of the world1 which has grasped the idea of explaining this4 ,cap4 ,,xxxi4--,thus there will be no more any acquired knowledge4 ,subhti1 if a man say that ,buddha declares that there is any such thing as a distinct knowledge of either of the four characteristics before named1 do you think that this man properly explains the system ,i have now expounded8 ,no1 world-honoured one6 such a man would not properly explain this system1 because ,buddha declares that the knowledge of these characteristics is a knowledge of that which is not really existing1 and therefore it is impossible4 ,subhti1 the persons who aspire to the perfectly enlightened heart1 ought to know accordingly that this is true with respect to all things1 and thus prevent the exhibition of any characteristics on any point whatever4 ,subhti1 these very characteristics of which we speak are after all no characteristics1 but a mere name4 ,cap4 ,,xxxii4--,every appearance is in fact unreal and false4 ,subhti1 if there were a man who kept for charity enough of the seven precious substances to fill innumerable asankyas of worlds1 and if there was a disciple1 male or female1 who aspired after the perfectly enlightened heart1 and adopted this ,stra and arrived to 7the observance of7 the four canons1 and carefully recited the various passages of the work and proclaimed them generally for the advantage of men1 the happiness of this man would far exceed that of the other4 ,and in what way can the disciple 8proclaim them generally80 simply by relying on no conditions or distinctions whatever2 thus he will act without agitation or excitement4 ,wherefore the conclusion is this-- ,that all things which admit of definition are as a dream1 a phantom1 a bubble1 a shadow1 as the dew and lightning flash4 ,they ought to be regarded thus4 ,buddha having uttered this ,stra1 the venerable ,subhti1 and all the ,bhikshus and ,bhikshunis1 the lay-disciples1 male and female1 and all the devas and asuras1 hearing the words thus spoken1 were filled with joy1 and believing they accepted them and departed4 #a ,this is the well-known phrase1 8evam may rutam10 concerning which ,burnouf has a note 7,lotus1 p4 #bhf74 ,i will observe here that the phrase in question was probably introduced by the compilers of the ,buddhist ,stras in order to give these writings the same degree of sanctity which belongs to the ,brhmaas and ,mantras1 as forming the 8,s'ruti10 or ,sacred ,revelation of the followers of the ,vedas4--,vide ,max ,mller1 ,hist1 of ,sansc4 ,lit41 p4 #ge4 #b ,for a full account of this garden1 vide ,s4 ,hardy1 ,m4 of ,bud41 p4 #bah4 ,hardy gives the name of the prince as 8,jeta10 and the gardenia called 8,jeta-vana40 ,burnouf ,int4 #bb4--;,,ed4 #c ,subhti is in ,chinese 8,virtuous presence40 #d ,anuttara samyak sambodhi hdaya4 #e ,that is1 the natural heart4 #f ,vide ,julien ii4 #cij4 #g ,these four distinctions 7lakshaa7 are constantly referred to in this ,stra as the 8four ,canons10 or 8,rules40 ,the idea seems to be this3 if a man so destroy all marks of his individual character as to act without any reference to himself1 or men1 or other states of being1 or continuance in the condition of a living creature1 then he has arrived at the desired state of non-individuality1 and must be lost in the ocean of ,universal ,life4 ,this is the ,pari nirva1 the condition of absolute rest--the desired repose of the ,buddhist disciple4 #h ,that is1 the four rules of non-individuality4--,vide ante1 cap4 iii4 #i ,the latter portion of this cap4 is very obscure4 ,i offer this translation with diffidence4--,s4,b4 #aj ,i adopt the word 8,karma0 from ,spence ,hardy2 the ,chinese 7nieh7 has a similar meaning4 #aa ,the ,chinese expression 8,yih tsai fah10 7in the text7 corresponds to 8,y dhamm0 in the well-known ,gth1-- 8,y dhamm htuppabhaw10 etc4 vide ,spence ,hardy's ,manual of ,buddhism1 p4 #aif1 and ,jour4 ,r4,a4,s41 vol4 xvi4 p4 #cg4 #ab ,dharmadhdtu1 i4e4 8universally diffused essence10 called dharma4 #ac ,namely1 the four distinctions constantly alluded to and explained in cap4 iii4 #ad ,the first distinction1 viz41 the mark or distinction by which a man is known or speaks of himself as an individual 7,ego-ishness74 #ae ,this chapter is obscure1 it is one of pure negation4 #af ,lakshaa4 #ag ,lakshaa4 #ah ,that is1 the one principle or essence which includes all else4 ,transcriber's ,notes4 ,this is an ,english translation of the ,chinese version available at3 https3_/_/www4gutenberg4org_/ebooks_/#bd jih4 ,the original printed text scans can be found at3 https3_/_/archive4org_/details_/cu#caibd jbbiadehh4 ,the text is from a #bd page article in the #ahfd ,journal of the ,royal ,asiatic ,society of ,great ,britian and ,ireland4 ,textual notes3 #a4 ,footnotes have been moved to the end of the book4 #b4 ,headings 8,introduction0 and 8,stra0 have been added4 #c4 ,text contained within underscores is italicised4 #d4 ,obvious typos have been corrected4