,,the ,,diamond ,,sutra 7,,chin-,,kang-,,ching7 ,,or ,,prajna-,,paramita ,,translated ,,from ,,the ,,chinese ,,with ,,an ,,introduction ,,and ,,notes ,,by ,,william ,,gemmell ,,london ,,kegan ,,paul1 ,,trench1 ,,tr,,bner ,,co41 ,,ltd4 ,,broadway ,,house1 #fh-gd ,,carter ,,lane1 ,e4,c4 #aiab ,,this ,,volume ,,is ,,respectfully ,,inscribed ,,to ,,my ,,friend ,,william ,,niven1 ,esq41 ,,by ,,the ,,author4 ,,preface ,this ,english version of ,the ,diamond ,sutra1#a translated from the ,chinese text of ,kumarajiva1 owes its inception to successive conversations with a friend1 profoundly interested in the interpretation of oriental systems of philosophy4 ,during those conversations renderings into ,english were made of numerous passages from the works of ,confucius1 ,mencius1 and ,lao-,tsz4 ,having surveyed briefly those fertile fields of thought1 we passed1 by a natural transition1 into the delectable ,buddhist realm4 ,some passages from the ,chinese ,sutras1 comprising texts and annotations1 were consecutively examined1 and variously considered4 ,eventually it was suggested that ,the ,diamond ,sutra1 perhaps one of the most metaphysical of the works ascribed to ,buddha1 be conveniently rendered into the ,english language4 ,in order that the rather unfamiliar text might assume due intelligibility1 parallel passages and numerous annotations were subjoined1 as the pleasant work of translating proceeded4 ,the idea of printing and publishing the text seemed to follow as a natural sequence4 ,already there exist in the ,english language1 renderings of ,the ,diamond ,sutra from the ,sanscrit by ,max ,mller1 and from the ,chinese by ,beal4 ,this new version does not seek to enter into rivalry with those erudite works2 and a possible apology which might readily be offered for the publication of this modest volume is1 that the scholarly productions of ,mller and ,beal1 in their present forms1 are perhaps slightly inaccessible to the general ,english reader4 ,it would appear that the peculiar charm of the ,buddhist philosophy1 and the remarkable purity of the ,buddhist faith1 are becoming more generally appreciated in ,europe4 ,should this imperfect rendering of ,the ,diamond ,sutra1 even in the faintest degree1 confirm this just sense of appreciation1 or prove a gentle incentive to further enquiry1 then its unexpected publication may prove to be not entirely unjustified4 ,in recording our many obligations to those scholars whose works were frequently consulted1 we also give expression to a hope that nothing of importance is omitted which ought to be gratefully acknowledged4 ,it may also be permissible to express admiration of the piety1 and appreciation of the friendship1 of those learned monks in ,central ,china1 to whom we are everlastingly indebted for even a slight initiation into those inexhaustible truths1 which are alike the heritage1 and the glory1 of the disciples of ,buddha4 ,amongst those we should like to specify are ,chang-,ming1 the chief monk 7,seng-,kwan7 of ,chen-,chou prefecture1 ,hu-,nan1 and the aged and affectionate ,chioh-,hsien4 ,,wm4 ,,gemmell4 ,,pollokshields1 ,,glasgow1 #fth ,september #aiab4 #a ,a learned ,chinese commentator thus explained the rather striking title3 8,as the diamond exceeds all other precious gems in brilliance and indestructibility2 so1 also1 does the wisdom of ,the ,diamond ,sutra transcend1 and shall outlive1 all other knowledge known to philosophy40 ,,introduction ,the ,diamond ,sutra is one of the most valued and widely read philosophical works in ,buddhist literature4 ,it is very popular amongst ardent ,buddhists in ,china1 and excepting the ,lotus of the ,good ,law1 and the ,leng-,yen-,ching1#a perhaps no other ,sutra ascribed to ,buddha is regarded by the ,chinese with so great esteem4 ,in ,japan1 ,the ,diamond ,sutra appears to be perused extensively by what ,max ,mller#b termed the ,shin-,gon sect1 founded by ,ko-,bo1 a disciple of the renowned pilgrim ,hiuen-,tsang1 about the year #haf ,a4,d4 ,the ,diamond ,sutra was written originally in ,sanscrit1 and in process of time translated into the ,tibetan1 ,chinese1 ,mongol1 and ,manchu languages4 ,it represents the ,mahayana school of ,buddhist thought1 a school founded by ,nagarjuna1#c which flourished primarily at ,tchakuka1 and thereafter influenced appreciably a considerable part of the ,buddhist ,church4 ,in the year #ahcf1 ,csomo ,krsi published an account of the ,tibetan translation1 which interesting document may be consulted in ,vol4 ,,xx4 of the ,asiatic ,researches4 ,the ,diamond ,sutra is therein designated 8,the ,sutra of ,wonderful ,effects10 a treatise by means of which ,sakyamuni ,buddha instructs ,subhuti1 one of his conspicuous disciples1 in ,the ,prajna-,paramita of transcendent wisdom4#d ,to ,kumarajiva1#e a native of ,kashmir1 who gained distinction as a monk of the later ,chin dynasty#f 7,a4,d4 #chd-dag71 is conceded the honour of having first translated ,the ,diamond ,sutra into the ,chinese language4 ,of subsequent ,chinese translations1 perhaps the most noteworthy is the text ascribed to the scholarly ,hiuen-,tsang1 and completed about the middle of the seventh century4#g ,a rendering into ,english of ,kumarajiva's ,chinese translation was accomplished by the ,rev4 ,s4 ,beal1 and published in ,the ,journal of the ,royal ,asiatic ,society1 #ahfd-fe4 ,the text and ,german translation of the ,tibetan version were published in #ahgc by ,m4 ,schmidt1 in ,the ,mmoires de l',acadmie ,st ,ptersbourg4 ,the ,mongolian translation was presented by the ,baron de ,constadt to the library of the ,institut de ,france4 ,the ,manchu translation is in the possession of ,m4 de ,harlez1 who1 with the aid of the ,tibetan1 ,manchu1 and ,chinese versions1 published a ,french translation of the ,sanscrit text of ,the ,diamond ,sutra in the ,journal ,asiatique1 #ahib4h ,it has been observed#i that 8at first sight it may seem as if this metaphysical treatise hardly deserved the world-wide reputation which it has attained40 ,regarding this descriptive 8world-wide reputation10 devout ,buddhists might suggest in extenuation1 that throughout many centuries1 the 8spiritual wisdom0 of ,the ,diamond ,sutra produced in countless minds a 8conscious blessedness of perfect peace40 ,this 8spiritual wisdom0 also appeared to be a 8strong incentive to holiness10 and a grateful inspiration to those who had entered 8the path which leads to ,nirvana40 ,in a few renowned monasteries of ,central ,china1 our ,buddhist friends frequently affirmed that1 by contemplating the 8spiritual wisdom0 of ,the ,diamond ,sutra1 the mind would inevitably become 8transfused with the mellow light of imperishable truth40 ,in the preface to ,the ,vagrakkhedika1 ,max ,mller made a critical observation regarding certain peculiarities of 8#8style' adopted in this treatise by the ,buddhist philosophers who wished to convince their hearers of the truth of their philosophy40 ,from the ,sanscrit text1 perhaps it is difficult to realise fully what ,asvaghocha#aj described as the 8persuasiveness of ,buddha's eloquence02#aa yet we may quite appreciate the academic instinct of ,kumarajiva1 whose work on ,the ,diamond ,sutra bears evidence of a laudable endeavour to produce a classic1 which in the ,chinese language is almost entirely beyond reproach4 ,in all our aspirations to translate or to interpret ,buddhist texts1 perhaps it might prove advantageous to bear in mind the significant words incorporated in the ,light of ,asia3-- 8,and time hath blurred their script and ancient sense1 ,which once was new and mighty1 moving all40 ,max ,mller stated#ab that ,the ,diamond ,sutra represents a treatise on 8metaphysical agnosticism10 and he excused its 8endless repetition of the same process of reasoning0 on the assumption1 that the subject-matter of the ,sutra was probably 8perfectly familiar to children and ignorant persons40 ,by referring to our ,chinese text1 we are led to suppose that ,the ,diamond ,sutra was 8delivered expressly for those who had entered the ,path which leads to ,nirvana10 and for those who are 8attaining to the ultimate plane of ,buddhic thought40 ,our ,chinese annotators also appear to be unanimous in suggesting1 that the 8spiritual wisdom0 of ,the ,diamond ,sutra is understood only in its rudimentary forms1 by those of immature or uninitiated mind4 ,concerning what has been termed the 8agnosticism0 of ,the ,diamond ,sutra1 ,sakyamuni ,buddha1 when he admissibly delivered the text1 indicated clearly that there is a sense in which the 8highest perfect knowledge0#ac may be referred to as 8unknown40 ,dante appears to have had a similar difficulty regarding 8knowledge0 and 8power0 wherewith to express the higher forms of spiritual experience2 and the following lines1 constituting the opening stanzas of ,the ,paradiso1 may serve to elucidate the ,buddhist position1 and make it perhaps more intelligible to those who are as yet unfamiliar with its peculiar modes of thought3-- 8,la gloria di colui che tutto move ,per l'universo penetra1 e risplende ,in una parte pi1 e meno altrove40 8,nel ciel che pi della sua luce prende ,fu'io2 e vidi cose che ridire ,n sa n pu qual di lass discende20 8,perch1 appressando s al suo disire1 ,nostro intelletto#ad si profonda tanto1 ,che retro la memoria non pu ire40#ae ,in order to appreciate fully the philosophy of ,the ,diamond ,sutra1 doubtless it is necessary to interpret aright the meaning of the ,buddhist terminology4 ,in this connection1 the ,sanscrit ,dharma--usually rendered into ,chinese by 8,fah10 and into ,english by 8,law0--appears to merit our immediate attention4 ,max ,mller1 with his ample knowledge1 stated that ,dharma1 8in the ordinary ,buddhist phraseology1 may be correctly rendered by ,law2 and thus the whole teaching of ,buddha is named ,saddharma--#8,the ,good ,law4' ,what ,the ,diamond ,sutra wishes to teach is that all objects1 differing one from the other by their ,dharmas1 are illusive1 or as we should say1 phenomenal and subjective1 that they are1 in fact1 of our own making1 the products of our own mind40 ,with those noteworthy observations1 there is embodied in the preface to ,the ,vagrakkhedika1 the following interesting suggestion1 that the ,greek --whatever is seen1 form1 shape1 figure--appears to be the equivalent of the ,sanscrit ,dharma4 ,spence ,hardy1 a distinguished writer on ,buddhism1 made a suggestion of perhaps equal importance1 with reference to the correct interpretation of ,dharma4 ,in his well-known volume ,eastern ,monachism1 there occurs the following relevant passage3 8,the second of the three great treasures is called ,dhammo1 or in ,singhalese ,dharmma4 ,this word has various meanings1 but is here to be understood in the sense of truth40 ,rhys ,davids in his useful volume ,buddhism1 indicated that 8,dharma 7,pali ,dhamma7 is not law1 but that which underlies and includes the law--a word often most difficult to translate1 but best rendered here by ,truth and ,righteousness40#af ,perhaps it may be opportune to remark1 that had ,kumarajiva regarded 8form10 8truth10 or 8righteousness10 as expressing adequately the ,sanscrit ,dharma1 these familiar terms being obviously at his command1 might have been utilised at pleasure4 ,like the cultured ,asvaghocha1 ,kumarajiva may have regarded the 8nature0 of the ,law as 8co-extensive with the illimitable ocean of being02#ag and within that ample compass1 perhaps he thought there might synthetically be included those beautifully-defined concepts 8form10 8truth10 and 8righteousness40 ,chinese annotators of ,the ,diamond ,sutra seldom criticise adversely its classic terminology1 or suggest many inapplicable alternative renderings4 ,they appear to have surveyed the realm of 8spiritual wisdom0 enunciated by ,sakyamuni ,buddha1 and thereafter to have become greatly impressed by the thought that1 in its ,essence1 it might possibly be inexhaustible4 ,this may in part explain their motive for incorporating in the commentary a familiar passage from ,lao-,tsz1 8,infinite truth is inexpressible0#ah--which in a measure illustrates the appreciable difficulty of stating1 in exact terms of philosophy1 the equivalent of the ,buddhic 8,law40 ,in our intercourse with ,buddhist monks1 we heard the rather engaging suggestion1 that the familiar ,christian phrase1 8the law of the spirit of life10 contains a spiritual concept which appears to approximate closely to the idea of the 8,law0 of ,buddha4 ,those monks seemed to believe that the 8,law0#ai enters quietly and operates imperceptibly within every natural and spiritual sphere2 and that they have at least a semblance of reason for their belief1 the following exquisite lines clearly indicate3-- 8,this is its touch upon the blossomed rose1 ,the fashion of its hand shaped lotus-leaves40 8,that is its painting on the glorious clouds1 ,and these its emeralds on the peacock's train40 8,out of the dark it wrought the heart of man1 ,out of dull shells the pheasant's pencilled neck40 8,it spreadeth forth for flight the eagle's wings ,what time she beareth home her prey40 8,this is its work upon the things ye see ,the unseen things are more2 men's hearts and minds1 ,the thoughts of peoples and their ways and wills1 ,those1 too1 the great ,law binds40#bj ,as we consider the manifold operations of this 8,law which moves to righteousness10 perhaps we may gradually appreciate the dignified mind of ,sakyamuni1 when he addressed ,subhuti1 saying3 8,what is usually referred to as the #8,law' of ,buddha1 is not in reality a #8,law' attributive to ,buddha1 it is merely termed the #8,law' of ,buddha40#ba ,the ,sanscrit term ,samgna1#bb usually rendered into ,chinese by 8,ming0 and into ,english by 8,name10 seems to deserve our further attention4 ,like the term ,dharma1 a clear knowledge of 8,samgna0 is indispensable for a correct understanding of our text4 ,in one of the opening passages of ,the ,diamond ,sutra1 we find that ,sakyamuni ,buddha1 in reply to an enquiry by ,subhuti1 suggests that by means of this 8wisdom10 enlightened disciples shall be enabled to bring into subjection every inordinate desire4 8,every species of life1 whether hatched in the egg1 formed in the womb1 evolved from spawn1 produced by metamorphosis1 with or without form or intelligence1 possessing or devoid of natural instinct--from these changeful conditions of being ,i command you to seek deliverance in the transcendental concept of ,nirvana4 ,thus you shall obtain deliverance from the idea of an immeasurable1 innumerable1 and illimitable world of sentient life2 but1 in reality there is no idea of a world of sentient life from which to obtain deliverance4 ,and why8 ,because1 in the mind of an enlightened disciple1 there have ceased to exist such arbitrary ideas of phenomena as an entity1 a being1 a living being1 or a personality40 ,a similar process of reasoning appears to permeate the whole of ,the ,diamond ,sutra1 and whether appertaining to a living being1#bc a virtue1#bd a condition of mind1#be a ,buddhist kingdom1#bf or a personal ,buddha1#bg there is implied in each concept a spiritual essence1 only imperfectly described1 if not entirely overlooked1 in the ordinary use of each particular name4 ,shakespeare enquired1 8,what's in a name80 and in a thought inspired by the rose and its delicious fragrance1 suggested with ,buddha1 that there is little1 or nothing1 in a name which explains the real nature of an object4 ,even a 8particle of dust0 seems1 to the ,buddhist mind1 to embody in its composition a subtle spiritual element1 entirely 8inscrutable10 and quite 8incomprehensible40 ,according to the ,mahayana ,school of ,buddhist thought1 objects and their respective names are alike unreal and illusory4 ,objects and names1 in the abstract1 represent merely the products of untutored and unenlightened minds4 ,nothing is real1 in the sense that it is permanent4 ,everything appears to be subject to irrevocable ,laws of change and decay4 ,as the things which we see are temporal1 it is essential for our intellectual development1 that we focus our thoughts upon the things which are ,unseen and ,eternal4 ,many minds are susceptible of deception by the fleeting phenomena of life2 but behind these phenomena there is an essential element1 entirely spiritual1#bh uninfluenced by arbitrary ideas or changeful conditions1 which 8pervades all things10 and is 8pure0 and 8unchanging40 ,perhaps it might prove of interest to quote the following outline of ,mahayana doctrine#bi prepared by ,mr ,s4 ,kuroda1 which was approved by several influential ,buddhist communions in ,japan1 8and published with authority at ,tokyo in #ahic03-- 8,all things that are produced by causes and conditions are inevitably destined to extinction4 ,there is nothing that has any reality2 when conditions come things begin to appear1 when conditions cease these things likewise cease to exist4 ,like the foam of the water1 like the lightning flash1#cj and like the floating1 swiftly vanishing clouds1 they are only of momentary duration4 ,as all things have no constant nature of their own1 so there is no actuality in pure and impure1 rough and fine1 large and small1 far and near1 knowable and unknowable1 etc4 ,on this account it is sometimes said that all things are nothing4 ,the apparent phenomena around us are1 however1 produced by mental operations within us1 and thus distinctions are established44440 8,all things are included under subject and object4 ,the subject is an entity in which mental operations are awakened whenever there are objects1 while the object consists of all things1 visible and invisible1 knowable and unknowable1 etc4 ,the subject is not something that occupies some space in the body alone1 nor does the object exist outside of the subject44440#ca 8,the various phenomena which appear as subjects and objects are divided into two kinds3--the perceptible and knowable1 the imperceptible and unknowable4444 ,now1 what are the imperceptible and unknowable phenomena80 8,through the influence of habitual delusions1 boundless worlds1 innumerable varieties of things spring up in the mind4 ,this boundless universe and these subtle ideas are not perceptible and knowable2#cb only ,bodhisattvas#cc believe1 understand1 and become perfectly convinced of these through the contemplation of ,vidyamatara#cd 7all things are nothing but phenomena in mind72 hence they are called imperceptible and unknowable4 ,what are the perceptible and knowable phenomena80 8,not knowing that these imperceptible and unknowable phenomena are the productions of their own minds1 men from their habitual delusions invest them with an existence outside of mind1 as perceptible mental phenomena1 as things visible1 audible1 etc4 ,these phenomena are called perceptible and knowable40 8,though there are thus two kinds1 perceptible and imperceptible phenomena1 they occur upon the same things1 and are inseparably bound together even in the smallest particle4 ,their difference in appearance is caused only by differences1 both in mental phenomena and in the depth of conviction4 ,those who know only the perceptible things1 without knowing the imperceptible1 are called the unenlightened by ,buddha44440 8,in contradistinction to the fallacious phenomena1 there is the true ,essence of ,mind4 ,underlying the phenomena of mind1 there is an unchanging principle which we call essence of mind4444 ,the essence of mind is the entity without ideas and without phenomena1 and is always the same4 ,it pervades all things1 and is pure and unchanging4444 ,the essence and the phenomena of mind are inseparable2 and as the former is all-pervading and ever-existing1 so the phenomena occur everywhere and continually1 wherever suitable conditions accompany it4 ,thus the perceptible and imperceptible phenomena are manifestations of the essence of mind that1 according to the number and nature of conditions1 develop without restraint4 ,all things in the universe1 therefore1 are mind itself40 8,by this we do not mean that all things combine into a mental unity called mind1 nor that all things are emanations from it1 but that1 without changing their places or appearance1 they are mind itself everywhere4 ,buddha saw this truth and said that the whole universe was his own4 ,hence it is clear that where the essence of mind is found1 and the necessary conditions accompany it1 the phenomena of mind never fail to appear4444 ,though there is a distinction between the essence and the phenomena of mind1 yet they are nothing but one and the same substance1 that is1 mind4 ,so we say that there exists nothing but mind4 ,though both the world of the pure and impure1 and the generation of all things1 are very wide and deep1 yet they owe their existence to our mind40 ,perhaps we might appropriately indicate that however interesting1 or even fascinating1 may be the nice distinction between mind and essence of mind1 in relation to phenomena1 so far as we are aware1 the distinction may be implied1 but is never precisely stated1 in the text of ,the ,diamond ,sutra4 ,nevertheless1 we may readily appreciate the subtle intellectual movement1 which endeavours to distinguish clearly between the phenomena of mind1 and an unchanging principle underlying it1 capable of being defined as ,essence of ,mind4 ,yet we have a notion that our ,japanese ,buddhist friends intuitively find in their beautiful concept1 infinitely more of a purely spiritual nature1 than they attempt to express by the mere metaphysical term4 ,doubtless they have frequently applied to it the incisive logic of ,sakyamuni ,buddha1 and found simultaneously1 that what is ordinarily referred to as 8essence of mind10 is not in reality 8essence of mind10 it is merely termed 8essence of mind40#ce ,the term ,buddha1 as defined in ,the ,diamond ,sutra1 seems to merit a brief consideration4 ,in fulfilment of our present purpose1 it seems almost unnecessary to enter into questions regarding the historical ,buddha1 or to the authenticity of ,sutras ascribed to his genius4 ,therefore1 without indicating any particular reservation1 we meantime accept the traditional statements that the ,buddha of ,the ,diamond ,sutra was the son of ,suddhodana1 the husband of ,yasodhara1 and the father of ,rahula4 ,but1 incorporated with the text1 there is embodied in the familiar term ,buddha1 a lofty spiritual concept1 which seems to place it in a category where fresh interest is imparted to the question of its interpretation4 ,concluding the twenty-sixth chapter of ,the ,diamond ,sutra1 wherein 8the spiritual#cf body is entirely differentiated from external phenomena0 ,sakyamuni1 in reply to an enquiry regarding the possibility of perceiving 8,buddha0 by means of his bodily distinctions1 delivered the following remarkable ,gatha#cg3-- ,i am not to be perceived by means of any visible form1 ,nor sought after by means of any audible sound2 ,whosoever walks in the way of iniquity1 ,cannot perceive the blessedness of the ,lord ,buddha4#ch ,in the twenty-ninth chapter of ,the ,diamond ,sutra1 wherein is expounded 8the majesty of the absolute10 ,sakyamuni declared that a disciple who affirms that 8,buddha0 comes or goes1 obviously has not understood the meaning of his instruction4 ,because1 as we learn from our text1 the idea 8,buddha0 implies neither coming from anywhere1 nor going to anywhere4 ,this purely spiritual concept of ,buddha seems to have seized the imagination1 and inspired the writer of the ,yuen-,chioh ,sutra1#ci to whom are ascribed the following significant lines3-- 8,like drifting clouds1 like the waning moon1 like ships that sail the ocean1 like shores that are washed away--these are symbolic of endless change4 ,but the blessed ,buddha1 in his essential1 absolute nature1 is changeless and everlasting40 ,again1 in the seventeenth chapter of ,the ,diamond ,sutra1 it is declared that in the word 8,buddha10 every ,law is intelligibly comprehended4#dj ,to ,western minds1 it might become necessary to resist a natural inclination to ascribe to those elements of thought1 an influence which had its inception in a nation other than the ,indian4#da ,but1 lest we should appear to detract from the native glory of ,sakyamuni ,buddha1 perhaps it might prove opportune to remark1 that there is sufficient evidence in the ancient ,vedic hymns1 ,upanishads1 etc41 to indicate clearly the probable starting-points in the evolution of his thought4 ,it seems to be to the everlasting honour of some early ,indian philosophers1 that they endeavoured carefully to combine in an abstract spiritual unity1 all the essential elements usually comprehended under the term 8,divinity40#db ,this may in a manner explain why the devout ,buddhist1 possessing a natural mental tendency--induced by persistent ,hindoo influence--is enabled to regard 8,buddha0#dc in a purely spiritual sense1 as the ,one#dd in whom all ,laws are comprehended and become perfectly intelligible4 ,in ,the ,diamond ,sutra it may be observed that incidental reference is made by ,sakyamuni ,buddha to the doctrines of ,karma and ,reincarnation4 ,it seems to be an old truth to which expression is given in the ,epistle to the ,galatians3 8,whatsoever a man soweth1 that shall he also reap4 ,for he that soweth to his flesh shall of the flesh reap corruption2 but he that soweth to the ,spirit shall of the ,spirit reap life everlasting40#de ,to the ,buddhist mind1 ,karma is indissolubly associated with 8the ,law which moves to ,righteousness40 ,thus it is accustomed to view the traditional ,christian idea of 8justification by ,faith10 rather as a devoutly-conceived theory1 than as a reasonably-constructed truth4 ,occasionally we have heard a gentle affirmation1 that the ,western mind seems unwittingly inclined to confound the doctrine of ,karma with a concept which is almost suggestive of ,fatalism4 ,if ,karma contains even a germ of thought which corresponds to 8blind fatalism10 the idea is perhaps quite felicitously expressed in the following sentences1 culled from a valued letter written by an aged ,chinese monk3 8,karma is a universal ,law which gently binds us to the rhythmic cycle of evolving life4 ,it operates so quietly and imperceptibly that we scarcely are conscious of its presence4 ,the absolute truth of ,karma greatly attracts our minds1 which approve naturally of its consummate justice and perfect righteousness40 ,those ideas of 8consummate justice0 and 8perfect righteousness10 seem to be faithfully portrayed in the following quotation1 gleaned from ,the ,light of ,asia3-- 8,what hath been bringeth what shall be1 and is1 ,worse--better--last for first and first for last3 ,the ,angels in the ,heavens of ,gladness reap ,fruits of a holy past40 ,it would therefore appear that ,karma may be regarded generally1 as comprising the constituent moral elements derived consecutively from the thoughts1 words1 and actions of an interminable life's cycle4 ,perhaps it is in this connection that ,chinese ,buddhists frequently assume ,karma to resemble 8a moral fibre1 indissolubly entwined in sentient life40 ,it may be believed to recede far into the past1 and to extend indefinitely into the future4 ,although realising the significance of ,karma1#df the devout ,buddhist mind is not usually disturbed by fearful forebodings4 ,ostensibly1 it has evolved to a condition of holiness1 wherein 8the dross of sin0 is entirely consumed in the 8white flames0 of ,sakyamuni's 8transcendent wisdom0 and 8boundless love40 ,within the realm of ,buddhist philosophy1 the doctrine of reincarnation is conspicuous by reason of its peculiarly attractive charms4 ,on first acquaintance1 the ,european mind may be somewhat 8startled0 to discover1 that a satisfactory explanation of the interminable evolution of life1 is sought for by the earnest ,buddhist in the theory of reincarnation4 ,in the text of ,the ,diamond ,sutra1 it may be observed that ,sakyamuni ,buddha1 in discoursing to ,subhuti1 referred incidentally to personal reminiscences1 one of which belonged to a distant period of five hundred incarnations4 ,according to the text of ,the ,light of ,asia1 the spiritual consciousness of ,sakyamuni ,buddha extended to a period even more remote1 as may be judged by these remarkable lines3-- 8,i now remember1 myriad rains ago1 ,what time ,i roamed ,himla's hanging woods40 ,in considering briefly the doctrine of reincarnation1 perhaps it might readily be conceded to our ,buddhist friends1 that there were exemplified in the ,founder of their faith1 a wonderful potency of intellect1 and a marvellous degree of spiritual intuition4 ,quite agreeable1 also1 may be the suggestion1 that this potency of intellect might become intensified1 and probably 8rendered subjective10 by 8ascetic exercises10 abstract contemplation1 and 8determined effort40 ,spence ,hardy indicated in ,eastern ,monachism that the ,buddhist mind conceives of 8spiritual powers0 arising from the aforementioned 8potency of intellect0 and 8spiritual intuition10 which in other systems of religion are usually regarded as partaking of the nature of 8,divinity40 ,if it be admitted that those potential 8powers0 are probably susceptible of affiliation with the ,divine ,spirit1 then the way of approach to an understanding of the ,buddhist theory of intuition becomes1 perhaps1 tolerably clear4 ,concrete knowledge acquired by intuition1 appears to assure our ,buddhist friends of the fact of reincarnation4 ,but they invariably refrain from a vain attempt to prove the 8fact10 by an authorised--and consequently stereotyped--process of reasoning4 ,the unknown ,hindoo author of ,the ,bhagavad-,gita revealed in simple phraseology the native idea of reincarnation2 and suggested1 happily1 an instructive theory concerning the advent of great ,teachers and ,saviours in every age4 ,to ,krishna are ascribed the following sayings2-- 8,manifold the renewals of my birth ,have been4444 ,when ,righteousness ,declines1 ,o ,bharata1 when ,wickedness ,is strong1 ,i rise1 from age to age1 and take ,visible shape1 and move a man with men1 ,succouring the good1 thrusting the evil back1 ,and setting ,virtue on her seat again40 ,rhys ,davids justly observed that 8to the pious ,buddhist it is a constant source of joy and gratitude that #8the ,buddha1' not only then1 but in many former births1 when emancipation from all the cares and troubles of life was already within his reach1 should again and again1 in mere love for man1 have condescended to enter the world1 and live amidst the sorrows inseparable from finite existence40#dg ,perhaps in a more general sense the idea of reincarnation appealed strongly to the imagination of ,wordsworth1 when he was inspired to write these familiar1 yet exquisite1 lines3-- 8,our birth is but a sleep and a forgetting2 ,the soul that rises with us1 our life's star1 ,hath had elsewhere its setting ,and cometh from afar40 ,regarding the doctrines of ,individuality and non-,individuality1 which characterise the text of ,the ,diamond ,sutra1 wherein are found to occur frequently ,chinese equivalents for the ordinary concepts of an entity1 a being1 a living being and a personality1 the following passage from ,the ,bhagavad-,gita1 suggestive almost of complete harmony with the ,buddhist doctrine1 may serve to make even a cursory consideration of the subject perhaps more illuminating4 ,the passage1 rendered by ,sir ,edwin ,arnold1 is as follows3-- 8,there is #8true' ,knowledge1 ,learn it thou in this3 ,to see one changeless ,life in all the ,lives1 ,and in the ,separate1 ,one ,inseparable4 ,there is imperfect ,knowledge3 that which sees ,the separate existences apart1 ,and1 being separated1 holds them real40 ,as ,nirvana is only referred to casually in ,the ,diamond ,sutra1 that familiar ,buddhist term hardly calls for any present detailed explanation4 ,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 ,asia3-- 8,if any teach ,nirvana is to cease1 ,say unto such they lie4 ,if any teach ,nirvana is to live1 ,say unto such they err2 not knowing this1 ,nor what light shines beyond their broken lamps1 ,nor lifeless1 timeless bliss40 ,in concluding1 it might be opportune to observe1 that the ,werthurtheile1#dh known amongst modern theologians as characterising the teaching of ,albrecht ,ritschl--sounds1 upon intimate acquaintance1 merely as a faint echo of the logic of ,sakyamuni ,buddha4 ,ritschl might apply his ,werthurtheile to the presumed interpretation of a 8miracle10 etc4 ,buddha suggested by his 8method10 that what is ordinarily referred to as a 8miracle10 is not in reality a 8miracle10 therefore it is merely defined as a 8miracle40 ,so1 also1 with the various dogmas which distinguish every religious creed4 ,by many ,chinese it is regarded as an evidence of ,divinity1 that in the mind of ,sakyamuni ,buddha there was conceived this incisive logical method2 and amongst the learned monks1 profound homage is rendered1 and much wonder expressed1 because the ,lord ,buddha#di did not hesitate to apply its principles to every doctrine synonymous with his own accredited 8,law40 #a 8,the ,sutra of firm establishment in all doctrine1 describing clearly the secret merit and attainments in the religious life of ,tathagata40 7,compare ,edkins' ,chinese ,buddhism47 #b ,see the preface to ,the ,vagrakkhedika4 #c 8,a native of ,western ,india who lived as a hermit under an ,arguna tree1 whence he derived his name4 ,converted by ,kapimala1 he laboured in ,southern ,india as the fourteenth patriarch4444 ,he is the chief representative1 if not originator1 of the ,mahayana school1 the greatest philosopher of the ,buddhists1 and as such styled #8one of the four suns which illuminate the world4' ,his own peculiar tenets have been perpetuated by a distinct metaphysical school called ,madhyamika 7,lit4 ,juste ,milieu71 the characteristics of which are a sophistic nihilism which dissolves every proposition into a thesis and its antithesis1 and denies both4 #8,the soul1' said ,nagarjuna1 #8has neither existence nor non-existence1 it is neither eternal nor non-eternal1 neither annihilated by death nor non-annihilated4' ,the tenets of this school are condensed in ,nagardjuna's commentary on the ,mahaprajna ,paramita ,s'astra4 ,he spent the later part of his life in a monastery at ,kosala 444 7correct date probably ,a4,d4 #aid74 ,after his death he received the title ,bodhisattva4 ,he is the author of many ,s'atras40 7,compare ,eitel's ,handbook of ,chinese ,buddhism47 #d ,see the preface to ,the ,vagrakkhedika4 #e ,kumarajiva was referred to as 8one of the four suns of ,buddhism0 7,tchatvara ,suryas74 ,he laboured in ,china as a most active and judicious translator1 and is credited with having introduced a new alphabet4 ,one of ,kumarajiva's ,chinese designations--,tung-,sheo--meant that1 although young in years1 he was ripe in the wisdom and virtues of old age4 7,compare ,eitel's ,handbook of ,chinese ,buddhism47 #f ,beal stated in his preface to the ,kin-,kong-,king1 that 8it was translated first into the ,chinese by ,kumara-,jiva 7,a4,d4 #dje71 who was brought into ,china from ,thibet40 #g ,other translations1 worthy of recognition1 are those attributed respectively to ,bodhiruki 7,a4,d4 #eji71 ,paramartha 7,a4,d4 #efb71 ,dharmagupa1 of the ,sui dynasty 7,a4,d4 #ehi-fah71 and ,i-,tsing 7,a4,d4 #gjc74 7,compare the preface to ,the ,vagrakkhedika47 #h ,this information may be found in ,max ,mller's ,vagrakkhedika1 and represented1 doubtless1 at the period when it was written1 a considerable part of the knowledge available on the subject4 #i ,by ,max ,mller4 #aj ,the ,chinese ,ma-,ming4 #aa ,compare the ,chinese text of the ,chi-,sin-,pien--,the ,awakening of ,faith4 #ab ,in the preface to ,the ,vagrakkhedika4 #ac 8,supreme spiritual wisdom40 ,in ,beal's ,kin-,kong-,king1 8,the unsurpassed1 just1 and enlightened heart40 7,sanscrit1 8,annuttara ,samyak ,sambodhi ,hridaya407 #ad ,according to the text of ,the ,diamond ,sutra1 the intellect of ,sakyamuni ,buddha sank so profoundly into the past1 that he was enabled to speak confidently of his experiences in previous incarnations4 7,compare pp4 #ef1 #eg47 #ae ,from the text adopted by ,mr ,h4 ,oelsner1 ,m4,a41 ,ph4,d41 for ,the ,temple ,classics4 #af ,dr ,edkins1 in his scholarly work ,chinese ,buddhism1 seems to have regarded 8the ,law or body of doctrine0 as an accurate definition of ,dharma4 ,dr ,eitel1 in his ,handbook of ,chinese ,buddhism1 explained ,dharma by 8,fah0--8,law02 and observed that it is 8a general term for religious objects1 especially for the ,buddhistic ,canon40 ,mr ,vincent ,a4 ,smith1 in ,asoka1 ,buddhist ,emperor of ,india1 suggested that the ,chinese ,hsiao 7piety71 and the ,latin ,pietas1 coincide with the ,sanscrit term ,dharma4 #ag ,the ,chinese phrase is 8,fah-sing-chen-ru-hai40 #ah ,see the ,tao-,teh-,ching4 ,compare1 also1 the statement attributed to ,confucius--8,nature and ,truth cannot be adequately expressed40 #ai ,or ,dharma4 #bj ,compare ,the ,light of ,asia4 ,perhaps this aspect of the 8,law0 of ,buddha may be conceived of as harmonising with ,shakespeare's idea of a 8,divinity40 #ba ,it may be interesting to observe that1 according to our ,chinese text1 ,sakyamuni ,buddha evidently disclaimed any desire to formulate1 or to perpetuate1 a stereotyped system of 8,law0 or 8doctrine40 ,sakyamuni ,buddha also made it plain1 that the 8,law0 which he enunciated1 was presented before the minds of his disciples in the simile of a 8raft0--a thing to be abandoned when the mind 8touched the further shore0 of everlasting truth4 ,it seems to be in this tentative sense that intellectual ,buddhists regard all ecclesiastical institutions1 priesthoods1 dogmas1 ordinances1 etc42 and we have met monks who would classify belief in the 8efficacy0 of religious rites or ceremonies1 with obnoxious forms of 8heresy0 and 8immorality40 7,compare ,rhys ,davids' ,buddhism47 ,with regard to the ,buddhist objection concerning the 8efficacy0 of religious 8rites10 compare the noble sentiments expressed in the following lines1 delightfully rendered by ,sir ,edwin ,arnold from the ,bhagavad-,gita 7,the ,song ,celestial73-- 8,serenity of soul1 benignity1 ,sway of the silent spirit1 constant stress ,to sanctify the nature1--these things make ,good rite1 and true religiousness of mind40 #bb ,max ,mller suggests that ,samgna and ,dharma 8correspond in many respects to the ,vedantic ,namarupe0--in ,chinese ,ming-,seh--name1 form1 or characteristic4 #bc ,compare p4 #hf4 #bd ,compare p4 #ee4 #be ,compare p4 #hj4 #bf ,compare p4 #gf4 #bg ,compare p4 #ie4 #bh ,some modern ,japanese ,buddhists appear to regard this purely spiritual element as 8essence of mind40 #bi ,from the preface to ,the ,vagrakkhedika4 #cj ,compare p4 #aaj4 #ca ,compare the interesting dialogue entitled ,the ,enlightenment of ,ananda1 in which ,sakyamuni instructs his distinguished disciple in ideas concerning the subjective and objective phenomena of mind4 #cb ,compare pp4 #ajb1 #ajc4 #cc ,bodhisattvas--greatly enlightened disciples4 #cd ,vidya ,matra ,siddhi1 a philosophical work by ,vasubandhu1 a native of ,radjagriha1 and disciple of ,nagarjuna1 founder of the ,mahayana school4 7,compare ,eitel's ,handbook of ,chinese ,buddhism47 #ce ,compare the process of reasoning which permeates the entire ,diamond ,sutra4 ,we hope no injustice is done to our ,japanese friends1 by applying to their beautiful concept 8essence of mind10 this familiar logical method of ,sakyamuni ,buddha4 #cf ,fah-,shen--the ,law1 or spiritual body4 ,compare ,shen-,shen1 the term usually employed in the ,chinese rendering of the ,new ,testament ,scriptures to denote the spiritual body4 #cg ,gatha--usually a ,scripture verse comprising four lines4 #ch ,compare the following lines from ,the ,song ,celestial4-- 8,i am not known ,to evil-doers1 444 nor to those ,whose mind is cheated by the show of things40 #ci ,in ,buddhist phraseology1 ,yuen-,chioh means the study1 by means of contemplation1 of primary spiritual causes4 #dj ,compare ,beal's rendering in the ,kin-,kong-,king1 8,tathagata is the explanation as it were of all systems of ,law40 ,see also ,the ,book of the ,manifesting of the ,one and ,manifold in ,the ,song ,celestial1 the verse commencing3-- 8,thou1 of all souls the ,soul6 ,the comprehending whole60 ,in conversation with ,chinese monks regarding the meaning of this impressive passage1 we found that they invariably approved of a suggested rendering1 that 8,buddha is the ,one in whom all ,laws become intelligible40 #da ,compare the observations made by ,sir ,edwin ,arnold in his preface to ,the ,song ,celestial1 regarding the date when that famous ,brahmanic poem was composed2 and the gentle indication that in its teaching may be found 8echoes of the lessons of ,galilee1 and of the ,syrian incarnation40 #db ,an instructive exposition of this subject by ,j4 ,muir1 ,esq41 entitled ,the ,progress of the ,vedic ,religion towards ,abstract ,conceptions of the ,deity1 may be consulted in the ,jour4 ,r4,a4,s41 #ahfd-fe4 #dc ,in colloquial ,chinese there is a noteworthy saying1 that 8,buddha is simply a condition of mind40 ,this 8condition of mind0 is beautifully expressed by a 8classic0 couplet1 which1 rendered into ,english1 means 8as pure as the image of the moon in a river10 and 8as lovely as the bloom of a flower in a mirror0 7,shui-,li-,ch-,yeh1 ,ching-,li-,ch-,wha74 #dd ,compare the beautifully expressed sentiment of ,akhnaton1 ,pharaoh of ,egypt1 concerning 8the ,one in whom all ,laws are intelligibly comprehended40 8,there is no poverty for him who hath ,thee in his heart40 7,see ,life and ,times of ,akhnaton47 #de ,rhys ,davids1 when he expounded the doctrine of ,karma in ,buddhism1 clearly indicated the ,buddhist position1 8that whatever a man reaps1 that he must also have sown40 ,chinese ,buddhists appear to be assured1 8that if a man reaps sorrow1 disappointment1 pain1 he himself1 and no other1 must at some time have sown folly1 error1 sin2 and if not in this life1 then in some former birth4 ,where then1 in the latter case1 is the identity between him who sows and him who reaps8 ,in that which alone remains when a man dies1 and the constituent parts of the sentient being are dissolved2 in the result1 namely1 of his action1 speech1 and thought1 in his good or evil ,karma 7literally his #8doing'7 which does not die40 #df ,in the concept ,karma1 ,sakyamuni ,buddha suggested the revealing of a moral cause which explained the otherwise insoluble riddle of the evident inequalities1 and consequent sufferings of life4 #dg ,compare ,buddhism4 #dh 8,the much-canvassed ,ritschlian doctrine of the ,worth--or #8value-judgments1' in which the peculiarity of religious knowledge is supposed to lie40 ,for the introduction of the term into theology we are indebted to ,herrmann1 ,die ,religion1 etc41 and ,kaftan1 ,das ,wesen4 ,see ,orr's1 ,the ,ritschlian ,theology and ,the ,evangelical ,faith4 #di ,it may be observed in this ,english version of ,the ,diamond ,sutra1 that the ,chinese term ,fuh1 in deference to our ,oriental friends1 is invariably rendered 8,lord ,buddha0--a designation consonant with their concepts of devotion and piety4 ,,the ,,diamond ,,sutra ,chapter #a ,thus have ,i heard#a concerning our ,lord ,buddha3-- ,upon a memorable occasion1 the ,lord ,buddha#b sojourned in the kingdom of ,shravasti1#c lodging in the grove of ,jeta1#d a park within the imperial domain1 which ,jeta1 the heir-apparent1 bestowed upon ,sutana1#e a benevolent ,minister of ,state1 renowned for his charities and benefactions4 ,with the ,lord ,buddha1 there were assembled together twelve hundred and fifty mendicant disciples1#f all of whom had attained to eminent degrees of spiritual wisdom4 ,as it approached the hour for the morning meal1 ,lord ,buddha1 ,honoured of the ,worlds1#g attired himself in a mendicant's robe1#h and bearing an alms-bowl in his hands1 walked towards the great city of ,shravasti1 which he entered to beg for food4#i ,within the city he proceeded from door to door1#aj and received such donations as the good people severally bestowed4#aa ,concluding this religious exercise1 the ,lord ,buddha returned to the grove of ,jeta1 and partook of the frugal meal#ab received as alms4 ,thereafter he divested himself of his mendicant's robe1 laid aside the venerated alms-bowl1#ac bathed his sacred feet1 and accepted the honoured seat reserved for him by his disciples4 #a ,it is generally supposed that the familiar introductory phrase1 8,thus have ,i heard10 was adopted by the writers or editors of ,buddhist ,sutras in order that their scriptures might assume the same high degree of authority as the ,brahmanas and the ,mantras1 8as forming the #8,s'ruti' or sacred revelation of the followers of the ,vedas40 7,compare ,max ,mller's ,history of ,sanscrit ,literature and the valuable note in ,beal's ,kin-,kong-,king7 #b 8,the term 7,buddha7 means #8every intelligent being who has thrown off the bondage of sense perception and self1 knows the utter unreality of all phenomena1 and is ready to enter ,nirvana4'0--,handbook of ,chinese ,buddhism4 ,eitel4 #c ,shravasti is variously described as the city 7or kingdom7 of philosophy1 of good doctrine1 of abundant virtue1 and as the abode of immortals4 ,it was situated on the north bank of the ,ganges1 about #bjj miles above ,benares4 ,much interesting information regarding the sacred city ,shravasti1 is fortunately preserved in the instructive records of the distinguished ,chinese pilgrims1 ,fa-,hien and ,hiuen-,tsang4 #d 8,prasenajit1 the king of ,shravasti1 was very favourable to the ,buddhist religion4 ,it was his minister who bought the garden of ,jeta from the prince of that name1 and erected in it a residence for ,buddha 7see ,julien's ,memoirs sur les ,contres ,occidentales74 ,many of the ,sutras attributed to ,buddha are said to have been delivered here4 ,hiuen-,tsang observed the remains of the monastery formerly standing on the site of the garden of ,jeta1 #b miles below the city40--,chinese ,buddhism4 ,edkins4 #e 8,a person of extraordinary piety and goodness4 ,one of the former ,djatakas of ,sakyamuni when he was a prince1 and forfeited the throne by liberality in almsgiving40--,handbook of ,chinese ,buddhism4 ,eitel4 #f ,the ,chinese text is ta-pi-k'u--greater disciples4 ,our ,chinese editor of ,the ,diamond ,sutra suggests that there are different grades of discipleship4 ,the 8lesser disciples0 are those who have abandoned every form of vice1 and are striving after virtue4 ,the 8greater disciples0 are those to whom virtue has become spontaneous1 and who have ceased to strive after its attainment4 #g ,a title conferred by ,chinese ,buddhists upon the founder of their faith1 believing him to be a ,teacher and ,saviour whose merit is acclaimed in worlds beyond our own4 #h ,having taken vows of poverty1 a robe is one of the following eight articles which ,buddhist monks are permitted to possess3 three garments of different descriptions1 a girdle for the loins1 an alms-bowl1 a razor1 a needle1 and a water-strainer4 #i ,buddha has said1 8the wise priest never asks for anything2 he disdains to beg2 it is a proper thing for which he carries the alms-bowl2 and this is his only mode of solicitation4 ,but when he is sick1 he is permitted to ask for any medicine that he may require1 without being guilty of any transgression40--,eastern ,monachism4 ,spence ,hardy4 #aj ,concerning the manner of begging an alms3 8,as a bee1 injuring not the flower1 or its colour1 or its scent1 flies away1 taking the nectar1 so let a sage go through the village40--,questions of ,king ,milinda4 ,t4 ,w4 ,rhys ,davids4 #aa 8,by many of the ,buddhists it is considered to be an act of great merit to make a vow never to partake of food without giving a portion to the priests40--,eastern ,monachism4 ,spence ,hardy4 #ab 8,the fifth of the twelve sacred observances of the ,chinese is called in ,sanscrit ,khaloupas' ,waddhaktinka1 and is said to enjoin that the food obtained by the mendicant is to be divided into three portions3 one to be given to any person whom he sees to be suffering from hunger1 and a second to be carried to some quiet place in the forest1 and placed upon a stone for the birds and beasts4 ,if he does not meet with any one who is in want1 he is not to eat the whole of the food that he has received1 but two-thirds only4 ,by this means his body will be lighter and more active4444 ,he will be able readily to enter upon the practice of all good works4 ,when any one eats too greedily 444 nothing is more harmful to the development of reason40 7,quotation from ,remusat's ,relation des ,royaumes ,buddhiques1 in ,spence ,hardy's ,eastern ,monachism47 #ac 8,the alms-bowl which ,sakyamuni used is considered a sacred relic1 and to be used by each of the hundred ,buddhas of the present kalpa4 ,it was first preserved in ,vais'ali1 whence its emigrations began to ,gandhara1 to ,persia1 to ,china1 to ,ceylon1 to ,madhyades'a1 up into the heaven ,tuchita1 and down to the bottom of the ocean1 where it is to await 7in the palace of ,sagara7 the advent of ,meitreya ,buddha40--,handbook of ,chinese ,buddhism4 ,eitel4 ,chapter #b ,upon that occasion1 the venerable ,subhuti#a occupied a place in the midst of the assembly4 ,rising from his seat1 with cloak arranged in such manner that his right shoulder was disclosed1 ,subhuti knelt upon his right knee1 then pressing together the palms of his hands1 he respectfully raised them towards ,lord ,buddha1 saying3 8,thou art of transcendent wisdom1 ,honoured of the ,worlds6 ,with wonderful solicitude1 ,thou dost preserve in the faith1 and instruct in the ,law1 this illustrious assembly of enlightened disciples4#b ,honoured of the ,worlds6 if a good disciple1 whether man or woman1#c seeks to obtain supreme spiritual wisdom1#d what immutable ,law shall sustain the mind of that disciple1 and bring into subjection every inordinate desire80#e ,the ,lord ,buddha replied to ,subhuti1 saying3 8,truly a most excellent theme6 ,as you affirmed1 ,i preserve in the faith1 and instruct in the ,law1 this illustrious assembly of enlightened disciples4 ,attend diligently unto me1 and ,i shall enunciate a ,law whereby the mind of a good disciple1 whether man or woman1 seeking to obtain supreme spiritual wisdom1#f shall be adequately sustained1 and enabled to bring into subjection#g every inordinate desire40 ,subhuti was gratified1 and signified glad consent4 ,thereupon1 the ,lord ,buddha1 with majesty of person1#h and perfect articulation1 proceeded to deliver the text of this ,scripture1#i saying3-- #a 8,a famous dialectician noted for the subtilty of his intellect4 ,he was a native of ,shravasti1 a contemporary of ,sakyamuni1 and figures as the principal interlocutor in the ,prajna-,paramita40--,handbook of ,chinese ,buddhism4 ,eitel4 #b 8,pu-,sa or ,bodhisattva1 literally he whose essence 7,sattva7 has become intelligence 7,bodhi74 ,a being that has only once more to pass through human existence before it attains to ,buddhaship4 ,the third class of ,buddhistic saints comprehending all who are candidates for ,buddhaship as well as those ,buddhas who are not yet perfected by entrance into ,nirvana4 ,they are also styled ,mahasattvas 7,mo-,ho-,sa74 ,the state of a ,bodhisattva is considered as one of the three means of conveyance to ,nirvana40--,handbook of ,chinese ,buddhism4 ,eitel4 #c 8,women began to ask and received permission to take the vows4 ,they were called in ,india ,bikshuni4444 ,ni is the ,sanscrit feminine termination of ,bikshu4 ,these female mendicants were subject to the same code of regulations as the males40--,chinese ,buddhism4 ,edkins4 #d 8ho-ru-to-lo-san-mao-san-pu-ti 7,anuttara ,samyak ,sambodhi71 literally unexcelled perfect intelligence4 ,another more painstaking but arbitrary explanation is untarnished and unparalleled 7,nuttara7 correct view 7,sam7 and complete wisdom 7,myak7 with complete possession of the highest sentiments 7,sambodhi74 ,this term1 one of the sacred phrases of most frequent occurrence1 signifies the characteristics which every ,buddha possesses40--,handbook of ,chinese ,buddhism4 ,eitel4 8,the unsurpassed1 just1 and enlightened heart40--,kin-,kong-,king4 ,beal4 #e 8,when a man's heart is disposed in accordance with his roaming senses1 it snatches away his spiritual knowledge as the wind does a ship on the waves40--,bhagavad-,gita4 ,j4 ,cockburn ,thomson4 #f ,chinese commentators are careful to explain that the title of this ,sutra1 ,po-ro-po-lo-mi 7,prajna-,paramita71 means ,wisdom1 by which we are enabled to reach the other shore 7,nirvana74 #g 8,bringing into captivity every thought to the obedience of ,christ40--,the ,apostle ,paul4 #h ,compare the ,chinese text of the famous ,buddhist tract entitled ,awakening of ,faith1 written by ,ma-,ming 7,asvaghocha71 8who flourished ,a4,d4 #ej1 under the ,indo-,scythic king1 ,gondophares40 #i 8,this work contains the germ of the larger compilation ,prajna-,paramita in one hundred and twenty volumes4 ,the abstractions of ,buddhist philosophy1 which were afterwards ramified to such a formidable extent as these numbers indicate1 are here found in their primary form1 probably as they were taught by ,sakyamuni himself40--,chinese ,buddhism4 ,edkins4 ,chapter #c and #d 8,by this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire6 ,every species of life1 whether hatched in the egg1 formed in the womb1 evolved from spawn1 produced by metamorphosis1 with or without form or intelligence1 possessing or devoid of natural instinct--from these changeful#a conditions of being1 ,i command you to seek deliverance1#b in the transcendental concept of ,nirvana4#c ,thus1 you shall be delivered from an immeasurable1 innumerable1 and illimitable world of sentient life2 but1 in reality1 there is no world of sentient life from which to seek deliverance4 ,and why8 ,because1 in the minds#d of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity1 a being1 a living being1 or a personality40#e 8,moreover1 ,subhuti1 an enlightened disciple ought to act spontaneously in the exercise of charity1#f uninfluenced by sensuous phenomena#g such as sound1 odour1 taste1 touch1 or ,law4#h ,subhuti1 it is imperative that an enlightened disciple1 in the exercise of charity1 should act independently of phenomena4 ,and why8 ,because1 acting without regard to illusive forms of phenomena1 he will realise in the exercise of charity1 a merit inestimable and immeasurable40 8,subhuti1 what think you8 ,is it possible to estimate the distance comprising the illimitable universe of space80#i ,subhuti replied1 saying3 8,honoured of the ,worlds6 ,it is impossible to estimate the distance comprising the illimitable universe of space40 ,the ,lord ,buddha thereupon discoursed1 saying3 8,it is equally impossible to estimate the merit#aj of an enlightened disciple1 who discharges the exercise of charity1 unperturbed by the seductive influences of phenomena4 ,subhuti1 the mind of an enlightened disciple ought thus to be indoctrinated40#aa #a 8,the first of six ,paramita--charity1 morality1 endurance1 energy1 contemplation1 wisdom--cardinal virtues1 or means of progressing towards ,nirvana4 ,the virtue of religious charity1 implying all kinds of self-denying acts1 almsgiving1 sacrifice1 etc40--,handbook of ,chinese ,buddhism4 ,eitel4 #b 8,the kind of craving excitement1 which follows on sensation1 and causes the delusion of self and the lust of life--creating either delight in the objects that present themselves1 or an eager desire to supply a felt want--this eager yearning thirst growing into sensuality1 desire of future life1 or love of the present world1 is the origin of all suffering4 ,sorrow and suffering will be overcome1 extinguished1 if this #8thirst' be quenched1 this lust of life destroyed4 #8,he who overcomes this contemptible thirst1 sufferings fall off from him like water drops from a lotus leaf4'0--,buddhism4 ,t4 ,w4 ,rhys ,davids4 #c ,fah1 the ,chinese equivalent of ,dharma--,law1 appears to be a generic term for all religious doctrines incidental to ,buddhism4 ,the ,buddhas are invariably referred to as ,fah-,wang--,princes of the ,law4 ,the ,sutras are frequently alluded to as ,fah-,pao--,jewels of the ,law4 ,the monks are usually designated ,fah-,men--,disciples of the ,law4 ,the interminable process of transmigration is depicted by ,fah-,luen--,wheel of the ,law4 ,the dissemination of ,buddhistic tenets is typified by ,chuan-,fah-,luen--,revolving ,wheel of the ,law4 ,religious designations consonant with the idea of ,law1 are held in high esteem amongst the ,buddhist ecclesiastical orders4 ,of such are ,fah-,ai--,lover of the ,law2 ,fah-,lien--,approved in the ,law2 ,fah-,ming--,brightness of the ,law 7compare ,eitel's ,handbook of ,chinese ,buddhism4 #d 8,subhuti1 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 defined80-- ,kin-,kong-,king4 ,beal4 #e 8,of all the modes of acquiring merit1 that of almsgiving is the principal2 it is the chief of the virtues that are requisite for the attainment of the ,buddhaship2 it is the first of the four great virtues1 viz43 almsgiving1 affability1 promoting the prosperity of others1 and loving others as ourselves2 it is superior to the observance of the precepts--the path that all the ,buddhas have trod--a lineage to which they have all belonged4444 ,the giving of alms softens the mind1 and brings it into subjection1 by which the ascetic is prepared for the exercise of the rites he is afterwards to practise4444 ,the faithful are required to give in alms of that which they have honestly earned by their own personal exertions4444 ,there must be a willing mind respecting that which they offer1 from the time that the intention of making the offering is formed to the time when it is presented1 as well as after it has been made4444 ,when the gift1 the giver1 and the receiver are all pure1 the reward is proportionately great40--,eastern ,monachism4 ,spence ,hardy4 #f 8,let his livelihood be kindliness1 ,his conduct righteousness1 ,then in the fulness of gladness ,he will make an end of grief40--,buddhism4 ,t4 ,w4 ,rhys ,davids4 #a ,discoursing upon illusory ideas concerning the world of sentient life1 the ,lord ,buddha stated that these were already eliminated from the minds of his enlightened disciples4 ,the reference in the text is to disciples in process of instruction1 and these the ,lord ,buddha commanded to relegate to oblivion the deceptive idea of the reality of sentient life1 to dissolve within their minds its nauseous dregs1 to put away its horrid stain1 and cause it to vanish like snow in a glowing furnace4--,chinese ,annotation4 8,the very nature of phenomena demonstrates that they must have had a beginning1 and that they must have an end40--,lay ,sermons4 ,huxley4 #b ,by adopting the term ,mieh-,tu1 ,chinese ,buddhists appear well prepared to refute a prevalent notion that their concept of deliverance is equivalent to annihilation4 ,mieh usually means annihilation1 but ,tu--to cross over in safety1 is the antithesis of annihilation4 ,after due consideration of the significance of the terminology1 perhaps it will be generally conceded that ,english renderings of ,mieh-,tu as ,deliverance or ,salvation1 are not without some degree of justification4 8,all these ,i command and exhort to enter on the state of the unsurpassed ,nirvana 7,pari ,nirvana71 and for ever to free themselves from the conditions of being to which they severally belong40--,kin-,kong-,king4 ,beal4 #c 8,the dewdrop slips into the shining sea40--,light of ,asia4 ,sir ,edwin ,arnold4 8,the dewdrop re-becomes the shining sea40--,chioh-,hsien 7a ,chinese monk74 8,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 materiality1 from all passion and exertion1 mentally and emotionally1 a state of indifference therefore alike to joy and pain4 ,positively they define ,nirvana as the highest stage of spiritual liberty and bliss1 as absolute immortality through absorption of the soul into itself4 ,individuality is preserved1 and ,buddhas who have entered ,nirvana occasionally reappear again to intervene on behalf of the faithful40--,handbook of ,chinese ,buddhism4 ,eitel4 #d ,the able commentator ,ti-,ching observes that many people1 like ,ananda--a favourite disciple of ,buddha--are in error when they suppose their minds to be located within their material bodies4 ,this interesting aspect of ,buddhist psychology is made tolerably clear in the familiar narrative known generally as ,the ,enlightenment of ,ananda4 ,therein the ,lord ,buddha endeavours to prove that as objects within ourselves are invisible1 the illuminating mind cannot be asserted to inhabit exclusively our material bodies4 ,he also indicates that it cannot be affirmed to occupy any appointed sphere outside ourselves1 it being usually understood that we observe only those objects by which we are environed4 ,the ,lord ,buddha also controverts the theory1 enunciated by ,ananda1 that the mind is secreted somewhere within the organs of sense2 which assumption is based upon a notion that the seeing eye1 and differentiating mind1 are mysteriously correlated4 #e 8,this belief in self is regarded so distinctly as a heresy that two well-known words in ,buddhist terminology have been coined on purpose to stigmatise it4 ,the first of these is ,sakkayaditthi1 #8the heresy of individuality1' the name given to this belief as one of the three primary delusions 7the others being doubt1 and belief in the efficacy of rites or ceremonies7 which must be abandoned at the very first stage of the ,buddhist path of holiness4 ,the other is ,attavada1 #8the doctrine of soul or self1' which is the name given to it as a part of the chain of causes which lead to the origin of evil4 ,it is there classed--with sensuality1 heresy 7as to eternity and annihilation71 and belief in the efficacy of rites and ceremonies--as one of the four ,upadanas1 which are the immediate cause of birth1 decay1 death1 sorrow1 lamentation1 pain1 grief1 and despair40--,buddhism4 ,t4 ,w4 ,rhys ,davids4 ,chapter #e ,the ,lord ,buddha interrogated ,subhuti1 saying3 8,what think you8 ,is it possible that by means of his physical body1#a the ,lord ,buddha may be clearly perceived80 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,it is impossible that by means of his physical body1 the ,lord ,buddha may be clearly perceived4 ,and why8 ,because1 what the ,lord ,buddha referred to as a physical body1 is in reality not merely a physical body40 ,thereupon the ,lord ,buddha addressed ,subhuti1 saying3 8,every form or quality of phenomena is transient and illusive4 ,when the mind realises that the phenomena of life are not real phenomena1 the ,lord ,buddha may then be clearly perceived40#b #a 8,primitive ,buddhism distinguished a material1 visible1 and perishable body 7,seh-,shen--lit41 the ,body of ,form7 and an immaterial1 invisible1 immortal body 7,fah-,shen--lit41 the ,body of ,law7 as the constituents of every personality4 ,this dichotomism1 taught1 as it seems by ,sakyamuni himself1 was ever afterwards retained as regards the nature of ordinary mortals4 ,but in later ages1 when the combined influence of ,sivaism1 which ascribed to ,siva a threefold body 7called ,dharmakaya--essence1 ,sambhogakaya--reflex intelligence1 and ,nirmanakaya--practical issue of his intelligence71 and that of ,brahmanism with its ,trimurti1 gave rise to the ,buddhist dogma of a ,triratna 7,san-,pao--the precious ,buddha1 the precious ,law1 and the precious ,priesthood71 trichotomism was taught with regard to the nature of all ,buddhas4 ,again they ascribed to every ,buddha a triple form of existence1 viewing him3 #a as having entered ,nirvana2 #b as existing in reflex in the world of form2 #c as existing or having existed on earth40--,handbook of ,chinese ,buddhism4 ,eitel4 #b ,the spiritual ,buddha must be realised within the mind1 otherwise there can be no true perception of the ,lord ,buddha4--,chinese ,annotation4 ,chapter #f ,subhuti enquired of the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 ,in future ages1 when this scripture is proclaimed1 amongst those beings destined to hear1 shall any conceive within their minds a sincere1 unmingled faith80#a ,the ,lord ,buddha replied to ,subhuti1 saying3 8,have no such apprehensive thought6 ,even at the remote period of five centuries subsequent to the ,nirvana of the ,lord ,buddha1#c there will be many disciples observing the monastic vows1#c and assiduously devoted to good works4#d ,these1 hearing this scripture proclaimed1 will believe in its immutability1 and similarly conceive within their minds a pure1 unmingled faith4 ,besides1 it is important to realise that faith#e thus conceived1 is not exclusively in virtue of the insular thought of any particular ,buddha1 but because of its affiliation with the concrete#f thoughts of myriad ,buddhas1 throughout infinite ages4 ,therefore1 amongst the beings destined to hear this ,scripture proclaimed1 many1 by momentary reflection1 will intuitively#g conceive a pure and holy faith40 8,subhuti1 the ,lord ,buddha by his prescience1#h is perfectly cognisant of all such potential disciples1 and for these also there is reserved an immeasurable merit4 ,and why8 ,because1 the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity1 a being1 a living being1 a personality1 qualities or ideas coincident with ,law1 or existing apart from the idea of ,law4 ,and why8 ,because1 assuming the permanency and reality of phenomena1 the minds of these disciples would be involved in such distinctive ideas as an entity1 a being1 a living being1 and a personality4 ,affirming the permanency and reality of qualities or ideas coincident with ,law1 their minds would inevitably be involved in resolving these same definitions4 ,postulating the inviolate nature of qualities or ideas which have an existence apart from the ,law1 there yet remain to be explained these abstruse distinctions--an entity1 a being1 a living being1 and a personality4 ,therefore1 enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with ,law1 nor postulate as being of an inviolate nature1 qualities or ideas having an existence apart from the concept of ,law40 8,thus1 we are enabled to appreciate the significance of those words which the ,lord ,buddha invariably repeated to his followers3 #8,you disciples must realise that the ,law which ,i enunciated1 was presented before your minds in the simile of a raft4#i ,if the ,law--having fulfilled its function in bearing you to the other shore 7,nirvana7#aj--with its coincident qualities and ideas must inevitably be abandoned1#aa how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the ,law8'0 #a ,compare the question addressed by ,jesus to ,his disciples1 8,when the ,son of ,man cometh1 shall ,he find faith on the earth80 #b 8,in fulness of the times--it fell ,the ,buddha died1 the great ,tathagata1 ,even as a man 'mongst men1 fulfilling all3 ,and how a thousand thousand lakhs since then ,have trod the ,path which leads whither he went ,unto ,nirvana1 where the ,silence lives40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #c ,when a novice seeks admission to a monastic order1 an ordination service is conducted by a chapter of monks1 at which the following vows are administered4 8,i take the vow not to destroy life4 ,i take the vow not to steal4 ,i take the vow to abstain from impurity4 ,i take the vow not to lie4 ,i take the vow to abstain from intoxicating drinks1 which hinder progress and virtue4 ,i take the vow not to eat at forbidden times4 ,i take the vow to abstain from dancing1 singing1 music1 and stage plays4 ,i take the vow not to use garlands1 scents1 unguents1 or ornaments4 ,i take the vow not to use a high or broad bed4 ,i take the vow not to receive gold or silver40 7,compare ,buddhism4 ,t4 ,w4 ,rhys ,davids47 #d 8,the primary motive for doing good1 and worshipping ,buddha1 according to these scriptures 7the ,buddha scriptures of ,nipal71 is the hope of obtaining absorption into the nature of the god1 and being freed from transmigrations40--,china4 ,sir ,john ,francis ,davis4 #e 8,and is thy faith so much to give1 ,is it so hard a thing to see1 ,that the ,spirit of ,god1 whate'er it be1 ,the ,law that abides and changes not1 ages long1 ,the ,eternal and ,nature-,born--these things be strong80--,the ,bacche4 ,euripides 7translated by ,gilbert ,murray74 #f 8,the elements of faith1 like the flowers1 appear to have their roots in eternity40--,chang-,ming 7a ,chinese monk74 #g 8,were it possible for a ,yogi and a ,rahat from ,india1 a ,greek philosopher from one of the schools holding the power of intuition1 an ascetic from the wilds of ,syria or the mountains of ,egypt1 a heretic from the school at ,alexandria1 a monk from one of the monasteries of ,europe1 a schoolman of the ,middle ,ages1 and a modern ,german metaphysician of the school of ,schelling to meet together1 and were it possible for them to forget their sectarian subtleties and nice distinctions1 they would find that there was a vast mass of speculation about the main principles of which they were agreed4 ,they would be of one mind relative to the four following propositions3 #a ,that there is an objective potency of intellect2 #b ,that this potency can be rendered subjective by concentrated thought1 ascetic exercises1 or determined effort2 #c ,that this potency can only be acquired by the initiated2 #d ,that the initiated may enlarge this potency to a limitless extent4 ,as to the efficient cause of the potency1 there would be a difference of opinion2 some would ascribe it to intuition alone1 while others would attribute it to an alliance with higher spirits or with ,god2 but of its existence there would be no doubt40--,eastern ,monachism4 ,spence ,hardy4 #h 8,for now ,i know1 by what within me stirs1 ,that ,i shall teach compassion unto men ,and be a speechless world's interpreter40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #i 87,by me7 is made a well-constructed raft1--so said ,bhagavat--,i have passed over 7to ,nibbana71 ,i have reached the further bank1 having overcome the torrent 7of passions72 there is no 7further7 use for a raft3 therefore if thou like1 rain1 ,o sky60--,sutta-,nipata4 ,fausbll4 #aj ,compare an idea expressed by the apostle ,paul1 8wherefore the law was our schoolmaster to bring us unto ,christ40 ,note1 also1 the similarity of a metaphor employed in ,christian anthology1 8,we shall meet on that beautiful #8shore4'0 #aa 8,our little systems have their day1 ,they have their day and cease to be2 ,they are but broken lights of ,thee1 ,but thou1 ,o ,lord1 art more than they40--,tennyson4 8,reposing on eternal truth 444 when thy mind shall have worked through the snares of delusion1 then wilt thou attain to indifference to the doctrines1 which are either 7already7 received1 or have yet to be received40--,bhagavad-,gita4 ,j4 ,cockburn ,thomson4 ,chapter #g ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,has the ,lord ,buddha really attained to supreme spiritual wisdom8 ,or has he a system of doctrine which can be specifically formulated80 ,subhuti replied1 saying3 8,as ,i understand the meaning of the ,lord ,buddha's discourse1 he has no system of doctrine which can be specifically formulated2 nor can the ,lord ,buddha express1 in explicit terms1 a form of knowledge which can be described as supreme spiritual wisdom4 ,and why8 ,because1 what the ,lord ,buddha adumbrated in terms of the ,law1 is transcendental and inexpressible4 ,being a purely spiritual concept1 it is neither consonant with ,law1 nor synonymous with anything apart from the ,law4 ,thus#a is exemplified the manner by which wise disciples and holy ,buddhas1 regarding intuition#b as the ,law of their minds1 severally attained to different planes of spiritual wisdom40#c #a 8,so it appears that all the sages and wise men who have lived have all adopted this mode of diffusive doctrine doctrine which admits of no particular distinction 7wou-wei71 and hence the differences which have occurred40--,kin-,kong-,king4 ,beal4 #b ,the ,chinese text 8i-wu-wei-fah10 is explained by a learned expositor as tsz-ran-choih-sing--the intuitive faculty4 #c 8,because that thing which was known or taught by the ,tathagata is incomprehensible and inexpressible4 ,it is neither a thing nor no-thing4 ,and why8 ,because the holy persons are of imperfect power40--,the ,vagrakkhedika4 ,max ,mller4 ,chapter #h ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,if a benevolent person bestowed as alms1 an abundance of the seven treasures#a sufficient to fill the universe1 would there accrue to that person a considerable merit80 ,subhuti replied1 saying3#b 8,a very considerable merit1 ,honoured of the ,worlds6 ,and why8 ,because1 what is referred to does not partake of the nature of ordinary merit1 and in this sense the ,lord ,buddha made mention of a #8considerable' merit40 ,the ,lord ,buddha rejoined1 saying3 8,if a disciple adhered with implicit faith to a stanza#c of this ,scripture1 and diligently explained it to others1 the intrinsic merit of that disciple would be relatively greater4 ,and why8 ,because1 ,subhuti1 the holy ,buddhas1 and the ,law#d by which they attained to supreme spiritual wisdom1 severally owe their inception to the truth#e of this sacred ,scripture4 ,subhuti1 what is ordinarily termed the ,buddhic ,law1 is not really a ,law attributive to ,buddha40#f #a ,gold1 silver1 pearls1 coral1 cornelian1 glass1 and crystal4 #b 8,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 ,tathagata speaks of it as being #8much4'0--,kin-,kong-,king4 ,beal4 8,subhuti said3 ,yes1 ,o ,sugata1 that son or daughter of a good family would produce a large stock of merit4 ,and why8 ,because1 ,o ,bhagavat1 what was preached by the ,tathagata as the stock of merit1 is no stock of merit4 ,therefore1 the ,tathagata preaches3 #8a stock of merit1 a stock of merit indeed6'0--,the ,vagrakkhedika4 ,max ,mller4 #c 8,gatha--hymns and chants1 narratives containing moral expositions in metrical language4 ,a ,chinese text says1 #8#cb characters form one ,gatha1' which refers to a certain variety of ,gatha called ,aryagiti1 a metre consisting of #cb instants40--,handbook of ,chinese ,buddhism4 ,eitel4 #d 8,the ,dharmma 7,law7 is perfect1 having nothing redundant1 and nothing wanting4 ,but it requires attention1 that the benefits it offers may be received4 ,though the teacher may attain great happiness1 and enter ,nirvana1 it does not follow that the disciple will necessarily possess the same privileges2 he may be like one who binds the crown upon the head of another4 ,therefore each one for himself must exercise meditation1 and observe the ordinances1 that he may attain wisdom40--,eastern ,monachism4 ,spence ,hardy4 #e 8,faith is in the world the best property for a man2 ,dhamma 7the ,law71 well observed1 conveys happiness2 truth1 indeed1 is the sweetest of things2 and the life they call the best which is lived with understanding40--,sutta-,nipata4 ,fausbll4 #f 8,what then1 ,subhuti8 ,all the ,buddhas1 and all the perfect laws of the ,buddhas1 have sprung from 7the principles of7 this one ,sutra2 but1 ,subhuti1 that which is spoken of as the ,law of ,buddha1 is after all not such a ,law 7or1 is a ,law of no ,buddha740--,kin-,kong-,king4 ,beal4 8,because1 ,o ,subhuti1 the highest perfect knowledge of the holy and enlightened ,tathagatas is produced from it2 the blessed ,buddhas are produced from it4 ,and why8 ,because1 ,o ,subhuti1 when the ,tathagata preached3 #8,the qualities of ,buddha1 the qualities of ,buddha indeed6' ,they were preached by him as no-qualities of ,buddha4 ,therefore they are called the qualities of ,buddha40--,the ,vagrakkhedika4 ,max ,mller4 ,an erudite ,chinese commentator suggests that the words fei-fuh-fah are synonymous with wu-wei-fah--intuition1 already observed in the preceding section4 ,a familiar passage from ,lao-,tsz1 8,infinite truth is inexpressible10 is quoted by our commentator as serving to illustrate the difficulty of giving expression to an idea equivalent to the ,law of ,buddha4 ,chapter #i ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,may a ,scrotapatti#a 7having entered the stream which bears on to ,nirvana7 thus moralise within himself1 #8,i have obtained the fruits#b commensurate with the merit of a ,scrotapatti'80 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,and why8 ,because1 ,scrotapatti is simply a descriptive term signifying #8having entered the stream4' ,a disciple who avoids the seductive phenomena of form1 sound1 odour1 taste1 touch1 and ,law1#c is named a ,scrotapatti40 ,the ,lord ,buddha again enquired of ,subhuti1 saying3 8,what think you8 ,may a ,sakridagami#d 7who is subject only to one more reincarnation7 thus muse within himself1 #8,i have obtained the fruits consonant with the merit of a ,sakridagami'80 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,and why8 ,because1 ,sakridagami is merely a descriptive title denoting #8only one more reincarnation'2#e but in reality there is no such condition as #8only one more reincarnation1' hence ,sakridagami is merely a descriptive title40 ,the ,lord ,buddha once again enquired of ,subhuti1 saying3 8,what think you8 ,may an ,anagami#f 7having entire immunity from reincarnation7 thus reflect within himself1 #8,i have obtained the fruits which accord with the merit of an ,anagami8'0 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,and why8 ,because1 ,anagami is merely a designation meaning #8immunity from reincarnation'2 but in reality there is no such condition as #8immunity from reincarnation1' hence ,anagami is merely a convenient designation40 ,the ,lord ,buddha yet again enquired of ,subhuti1 saying3 8,what think you8 ,may an ,arhat#g 7having attained to absolute quiescence of mind7 thus meditate within himself1 #8,i have obtained the condition of an ,arhat'80 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,and why8 ,because1 there is not in reality a condition synonymous with the term ,arhat4 ,honoured of the ,worlds6 if an ,arhat thus meditates within himself1 #8,i have obtained the condition of an ,arhat1' there would be obvious recurrence of such arbitrary concepts as an entity1 a being1 a living being1 and a personality4 ,honoured of the ,worlds6 ,when the ,lord ,buddha declared that in absolute quiescence#h of mind1 perfect observance of the ,law1#i and true spiritual perception1 ,i was pre-eminent amongst the disciples1 ,i did not cogitate thus within myself1 #8,i am an ,arhat1 freed#aj from desire6' ,had ,i thus cogitated1 #8,i have obtained the condition of an ,arhat1'#aa the #8,honoured of the ,worlds' would not have declared concerning me1 #8,subhuti delights in the austerities practised by the ,aranyaka'2#ab but1 in reality1 ,subhuti was perfectly quiescent and oblivious to phenomena2#ac hence the allusion1 #8,subhuti delights in the austerities practised by the ,aranyaka4'0 #a 8,one who has entered 7,apatti7 the stream 7,srota71 the latter being defined as the stream of holy conduct 7which bears on to ,nirvana740--,handbook of ,chinese ,buddhism4 ,eitel4 #b 8,men walking in the path1 and standing in the fruits thereof1 those who have attained some fruits thereof but are yet learners 444 whose hope is directed to the utmost goal40--,questions of ,king ,milinda4 ,t4 ,w4 ,rhys ,davids4 8,enter the path6 ,there spring the healing streams ,quenching all thirst6 there bloom th' immortal flowers ,carpeting all the way with joy6 there throng ,swiftest and sweetest hours40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #c ,perhaps in the sense that a ,scrotapatti clearly perceives and understands the tentative nature of the ,law1 his mind being trained to regard it as 8a well-constructed raft10 designed to bear him safely across the stream of spiritual consciousness upon which he has entered4 ,it also appears that the ,scrotapatti discerns in the idea of the ,law1 something as unreal and ephemeral as the phenomena of form1 sound1 odour1 taste1 or touch4 ,in seeking 8,nirvana's blest abode10 the ,scrotapatti endeavours to 8rise by daily sojourn with these phantasies--to lovelier verities40 #d 8,the path ,sakradagami is so called because he who enters it will receive one more birth4 ,he may enter this path in the world of men1 and afterwards be born in a ,dewa-,loka 7a heavenly mansion--in ,chinese ,tien-,kong72 or he may enter it in a ,dewa-,loka1 and afterwards be born in the world of men40--,eastern ,monachism4 ,spence ,hardy4 #e 8,because he is not an individual being 7,dharma71 who has obtained the state of a ,sakridagami40--,the ,vagrakkhedika4 ,max ,mller4 #f 8,not returning1 or not being reborn in the world of desire4 ,the third degree of ,buddhistic saintship1 the third class of ,aryas1 embracing all those who are no more liable to be reborn as men1 though they are to be born once more as ,devas1 when they will forthwith become ,arhats and enter ,nirvana40--,handbook of ,chinese ,buddhism4 ,eitel4 8,men devoid of passion1 and of malice1 and of dulness1 men in whom the great evils 7lust1 becoming1 delusion1 and ignorance7 are not1 men who have neither craving thirst1 nor grasping desires40--,questions of ,king ,milinda4 ,t4 ,w4 ,rhys ,davids4 #g 8,explained by ,fuh-,ko--the ,fruit of ,buddha 7,buddhaphalam74 ,the original meaning of ,arhat 7deserving1 worthy7 is overlooked by most ,chinese commentators1 who explained the term as if it were written ,ari-,hat--,destroyer of the ,enemy4 ,the following two explanations are given1 ,shah-,tseh--,destroying the ,enemy1 and ,puh-,seng--not to be reborn1 i4e41 except from transmigration4 ,there is1 however1 a third explanation which is based on the original meaning of ,arhat1 namely ,ying-,kong--deserving worship4 ,the ,arhat is the perfected ,arya 7one who has mastered the four spiritual truths--,sz-,ti--and thereby entered the path to ,nirvana called ,arya-,marga71 and the state of ,arhat can accordingly be attained only by passing through the different degrees of saintship4 ,arhatship implies possession of supernatural powers1 and is to be succeeded either by ,buddhaship or by immediate entrance into ,nirvana40--,handbook of ,chinese ,buddhism4 ,eitel4 8,those who have entered the stream1 and those who1 free from stains1 will only be reborn once more on earth1 those who will never again return1 and ,arhats--these are they who dwell in the #8city of ,righteousness4'0--,questions of ,king ,milinda4 ,t4 ,w4 ,rhys ,davids4 ,in the moral philosophy of ,mencius there is inculcated a principle of having few desires 7,kwa-,yuh71 and ,chinese ,buddhists frequently institute comparisons between those 8few desires0 and 8no desires0 of the ,arhats4 #h ,a ,chinese annotator suggests it is almost self-evident that 8absolute quiescence0 is the condition of mind in which knowledge is acquired by intuition4 #i 8,more is the treasure of the ,law than gems2 ,sweeter than comb its sweetness2 its delights ,delightful past compare40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #aj 8,the man for whom there is nothing upon which he depends1 who is independent1 having understood the ,dhamma 7,law71 for whom there is no desire for coming into existence or having existence--him ,i call calm4444 ,he has overcome desire40--,dhammapada4 ,max ,mller4 8,this devotion should be practised with that determination by which thought becomes indifferent 7to every worldly object74 ,he who has abandoned all desires which spring from imagination1 and has1 by means of his heart1 kept back the whole collection of the senses from every direction 7in which they would go71 should gradually become passive by his mind's acquiring firmness1 and1 by having caused his heart to remain within himself1 should not place his thoughts on anything at all40--,bhagavad-,gita4--,j4 ,cockburn ,thomson4 #aa 8,there are some persons who obtain the ,rahatship instantaneously1 while others can only obtain it by a slow process2 they must give aims1 make offerings1 study the ,bana 7,law71 and exercise the necessary discipline40--,eastern ,monachism4 ,spence ,hardy4 #ab 8,explained by #8living in retirement1' #8a hermit1' #8a recluse4' ,the term signifies ascetics who live in strict seclusion4 ,there are three classes to be distinguished4 ,the first is called ,dharma ,aranyaka--#8,hermits of the ,law1' their favourite tenet being the doctrine that the principles 7,dharma7 constituting human nature are originally calm1 still1 and passive4 ,their favourite tree is the ,bodhi tree 7tree of intelligence74 ,the second class is called ,matanga ,aranyaka4 ,its members reside constantly in cemeteries1 and are prohibited to approach a village within hearing distance of the lowing of a cow4 ,they are probably called after the ,hindoo caste ,matanga4 ,the third class1 or the ,danataka ,aranyaka1 is formed by hermits living on the sea beach or on half-tide rocks40--,handbook of ,chinese ,buddhism4 ,eitel4 8,men whose home is the forest1 men who have taken on themselves the extra vows1 men full of joy1 men who are wearing rough garments1 men rejoicing in solitude40--,questions of ,king ,milinda4 ,t4 ,w4 ,rhys ,davids4 #ac 8,the ,sramana 7,buddhist monk7 who sets himself to overcome the evils of existence1 retires from all intercourse with the world1 and either practises meditation1 simply1 or joins with it the practice of ,kasina 7an ascetic exercise to free the mind from all agitation71 by which he is enabled to attain to ,nimitta 7inward illumination71 which is represented as being a mental illumination that brings with it1 in various degrees of perfection1 the state of mind called ,samadhi 7absolute self-abstraction74 ,this result of profound meditation includes undisturbed tranquillity1 and equanimity the most entire1 and in its superior degree it produces unconsciousness40--,eastern ,monachism4 ,spence ,hardy4 8,the world-honoured one would not then have said3 #8,subhuti1 what is this but the name of the one who delights in the mortification of an ,aranyaka 7forest devotee71' regarding #8,subhuti' 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-mortification4'0--,kin-,kong-,king4 ,beal4 ,chapter #aj ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,when the ,lord ,buddha1 in a previous life1 was a disciple of ,dipankara ,buddha1#a was there communicated to him any prescribed ,law1 or system of doctrine1 whereby he eventually became a ,buddha80 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,when the ,lord ,buddha was a disciple of ,dipankara ,buddha1 neither prescribed ,law nor system of doctrine was communicated to him1 whereby he eventually became a ,buddha40#b ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 may an enlightened disciple thus ponder within himself1 #8,i shall create numerous ,buddhist ,kingdoms'80#c ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 ,and why8 ,because1 kingdoms thus created would not in reality be ,buddhist kingdoms1#d therefore #8the creation of numerous ,buddhist kingdoms' is merely a figure of speech40 ,the ,lord ,buddha1 continuing1 addressed ,subhuti1 saying3 8,enlightened disciples ought therefore to engender within themselves a pure and holy mind2 they ought not to depend on the phenomena of form1 sound1 odour1 taste1 touch1 or ,law2 they ought to sedulously cultivate a mind independent of every material aid40 ,the ,lord ,buddha addressed ,subhuti1 saying3 8,supposing a man with a body as pretentious as ,sumeru1#e prince among mountains1 would you esteem such a body as being great80 ,subhuti replied1 saying3 8,exceedingly great1 ,honoured of the ,worlds6 ,and why8 ,because1 the ,lord ,buddha referred not to a physical body1#f but to mental and spiritual concepts of bodies1 in which sense a body may be regarded as really ,great40 #a 8,ran-,teng-,fuh--the ,buddha who illuminates brightly1 ,ting-,kwang-,fuh--the ,buddha of fixed light4 ,the twenty-fourth predecessor of ,sakyamuni1 from whom the latter received the assurance of his being destined for ,buddhaship40--,handbook of ,chinese ,buddhism4 ,eitel4 ,it is recorded in ,the ,diamond ,sutra that the ,lord ,buddha1 in previous incarnations1 assiduously performed religious vows1 and deferentially honoured all contemporary ,buddhas4 ,an image of a former master1 ,dipankara ,buddha1 may frequently be observed in ,chinese ,buddhist temples1 immediately behind the more conspicuous figure of ,sakyamuni ,buddha4 ,amongst ,chinese ,buddhist anniversaries may be found the birthday of 8the ancient ,buddha1 ,ran-,teng0 7,dipankara71 and the period allocated for its observance is the #bbnd day of the #hth month4 7,compare ,edkins' ,chinese ,buddhism47 #b 8,it is maintained by the ,buddhists that the founder of their faith was entirely 4 ,the wisdom that he manifested was the outbeaming of a self-enkindled flame1 not an inspiration from any exterior source1 nor was it the result of any process of thought or reason4 ,to whatever object he directed his intellectual vision1 whether it was near or remote1 whether past1 present1 or future1 he saw it in a moment1 intuitively1 and yet in a manner the most absolutely perfect40--,eastern ,monachism4 ,spence ,hardy4 #c 8,bhagavat said3 ,if ,subhuti1 a ,bodhisattva1 should say1 #8,i shall create numbers of worlds1' he would say what is untrue4 ,and why8 ,because1 ,o ,subhuti1 when ,tathagata preached numbers of worlds1 numbers of worlds indeed6 they were preached by him as no numbers4 ,therefore they are called numbers of worlds40--,the ,vagrakkhedika4 ,max ,mller4 8,subhuti1 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 name40--,kin-,kong-,king4 ,beal4 8,the wise man is always thinking3 ,how can ,i and these beings become ,buddhas8 ,i will preach this true ,law1 upon which the happiness of all beings depends1 for the benefit of the world40--,saddharma-,pundarika4 ,h4 ,kern4 ,the words ,chuang-,yen1 in a ,buddhist sense1 usually refer to the erection or adornment of temples and pagodas1 almsgiving1 or other work of merit4 ,used in conjunction with ,fuh-,tu--,buddhist kingdoms1 as exemplified by our text1 ,chuang-,yen appears to convey a much wider meaning4 ,perhaps it refers to a spiritual creation and adornment by charity and virtue1 of kingdoms owning allegiance to the ,lord ,buddha4 8,in twelve years from the commencement of his public teaching1 ,buddha's doctrines had spread over sixteen ,indian kingdoms40--,chinese ,buddhism4 ,edkins4 #d ,a ,buddhist kingdom has no outward manifestation2 it is a pure and holy condition of mind4--,chinese ,annotation4 ,compare the statement attributed to ,christ1 8,the kingdom of heaven is within you40 #e 8,sumeru is probably ,elburz1 an isolated mountain of the ,caucasus range1 #ah1jjj feet in height1 and surrounded by low ground40--,chinese ,buddhism4 ,edkins4 8,but when they brought the painted palanquin ,to fetch him home1 the bearers of the poles ,were the four ,regents of the ,earth1 come down ,from ,mount ,sumeru40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #f 8,the modification which ,buddhism introduced into the idea of transmigration was necessitated by the early ,buddhist theories of the nature of sentient beings2 according to which1 man consists of an assemblage of different properties or qualities 444 these are ,material qualities1 ,sensations1 abstract ,ideas1 ,tendencies of mind1 and mental ,powers4444 ,the first group1 ,material ,qualities1 are like a mass of foam1 that gradually forms1 and then vanishes4 ,the second group1 the ,sensations1 are like a bubble dancing on the face of the water4 ,the third group1 the ,ideas1 are like the uncertain mirage that appears in the sunshine4 ,the fourth group1 the mental and moral ,predispositions1 are like the plantain stalk1 without firmness or solidity4 ,and the last group1 the ,thoughts1 are like a spectre or magical illusion4 ,the body itself is constantly changing1 444 man is never the same for two consecutive moments40 7,compare ,rhys ,davids' ,buddhism1 and ,spence ,hardy's ,manual4 8,for instance1 ,subhuti1 a man might have a body and a large body1 so that his size should be as large as the king1 of mountains1 ,sumeru4 ,do you think then1 ,o ,subhuti1 that his selfhood would be large8 ,subhuti said1 ,yes6 his selfhood would be large4 ,and why8 ,because1 when the ,tathagata preached #8selfhood1' selfhood indeed6 it was preached by him as no selfhood4 ,therefore it is called selfhood40--,the ,vagrakkhedika4 ,max ,mller4 ,chapter #aa ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if there were rivers ,ganges as numerous as the sands of the ,ganges1 would the aggregate grains of sand#a be of considerable number80 ,subhuti replied1 saying3 8,of very considerable number1 ,honoured of the ,worlds6 ,the rivers ,ganges alone would be innumerable1 and much more innumerable would be the grains of sand40 ,the ,lord ,buddha thereupon addressed ,subhuti1 saying3 8,i have a truth to declare unto you6 ,if a good disciple1 whether man or woman1 were to bestow in the exercise of charity1 an abundance of the seven treasures1#b sufficient to fill as many boundless universes as there would be grains of sand in these innumerable rivers1 would the cumulative merit of such a disciple be considerable80 ,subhuti replied1 saying3 8,very considerable1 ,honoured of the ,worlds60 ,the ,lord ,buddha then declared unto ,subhuti1 8,if a good disciple1 whether man or woman1 were with implicit faith to adhere to a stanza of this ,scripture1 and diligently explain it to others1 the consequent merit would be relatively greater than the other40 #a 8,sarvanikchepa1 by which you deal ,with all the sands of ,gunga1 till we come ,to ,antah-,kalpas1 where the unit is ,the sands of ten crore ,gungas40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #b ,gold1 silver1 pearls1 coral1 cornelian1 glass1 and crystal4 8,as much of the seven precious substances as would fill as many great chiliocosms as there are sands in all the rivers above described40--,kin-,kong-,king4 ,beal4 ,chapter #ab ,the ,lord ,buddha1 continuing1 said unto ,subhuti3 8,wherever this ,scripture is proclaimed1 even though it were but a stanza comprising four lines1 you should realise that that place would be sanctified by the presence of the whole realm of gods1 men1 and terrestrial spirits1#a who ought unitedly to worship1 as if before a sacred shrine of ,buddha4#b ,but what encomium shall express the merit of a disciple who rigorously observes1 and diligently studies1#c the text of this ,scripture8 ,subhuti1 you should realise that such a disciple will be endowed#d with spiritual powers commensurate with initiation in the supreme1 incomparable1 and most wonderful ,law4#e ,whatever place constitutes a repository for this sacred ,scripture1 there also the ,lord ,buddha may be found1 together with disciples worthy of reverence and honour40 #a ,adopting ,max ,mller's rendering4 ,in the ,chinese text are ,tien1 ,ren1 and ,o-,siu-,lo--heaven1 or gods--men1 and ,asurus2 the latter defined as fei-tien--not celestial spirits4 #b 8,whatever spirits have come together here1 either belonging to the earth or living in the air1 let us worship the perfect ,buddha1 revered by gods and men40 8,whatever spirits have come together here1 either belonging to the earth or living in the air1 let us worship the perfect ,dhamma 7,law71 revered by gods and men40 8,whatever spirits have come together here1 either belonging to the earth or living in the air1 let us worship the perfect ,sangha 7community of monks71 revered by gods and men40--,dhammapada4 ,max ,mller4 #c 8,earnestness is the path of immortality 7,nirvana71 thoughtlessness the path of death4 ,those who are in earnest do not die1 those who are thoughtless are as if dead already40--,dhammapada4 ,max ,mller4 #d 8,they1 ,o ,subhuti1 will be endowed with the highest wonder 7with what excites the highest wonder74 ,and in that place1 ,o ,subhuti1 there dwells the teacher 7,sasa1 often the name of ,buddha71 or one after another holding the place of the wise preceptor4 7,this may refer to a succession of teachers banding down the tradition one to another470--,the ,vagrakkhedika4 ,max ,mller4 8,subhuti1 know that this man has acquired knowledge of the most excellent and desirable of all ,laws2 and if the place where this ,sutra is recited be worthy of all honour as the place of ,buddha himself1 so also is this disciple honourable and worthy of the highest respect40--,kin-,kong-,king4 ,beal4 #e 8,the praises of the ,bana 7,law7 are a favourite subject with the native authors4444 ,the discourses of ,buddha are as a divine charm to cure the poison of evil desire2 a divine medicine to heal the disease of anger2 a lamp in the midst of the darkness of ignorance2 a fire1 like that which burns at the end of a ,kalpa1 to destroy the evils of repeated existence2 a meridian sun to dry up the mud of covetousness2 a great rain to quench the flame of sensuality2 a thicket to block up the road that leads to the ,narakas 7place of the wicked72 a ship in which to sail to the opposite shore of the ocean of existence2 a collyrium for taking away the eye-film of heresy2 a moon to bring out the night-blowing lotus of merit2 a succession of trees bearing immortal fruit1 placed here and there1 by which the traveller may be enabled to cross the desert of existence2 444 a straight highway by which to pass to the incomparable wisdom2 a door of entrance to the eternal city of ,nirvana2 444 a treasury of the best things it is possible to obtain2 and a power by which may be appeased the sorrow of every sentient being40--,eastern ,monachism4 ,spence ,hardy4 ,chapter #ac ,upon that occasion1 ,subhuti enquired of the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 by what name shall this ,scripture be known1 that we may regard it with reverence80 ,the ,lord ,buddha replied1 saying3 8,subhuti1 this ,scripture shall be known as ,the ,diamond ,sutra1#a #8,the ,transcendent ,wisdom1' by means of which we reach #8,the ,other ,shore4' ,by this name you shall reverently regard it6 ,and why8 ,subhuti1 what the ,lord ,buddha declared as #8transcendent wisdom' by means of which we reach #8the other shore1' is not essentially #8transcendent wisdom'--in its essence it transcends all wisdom40 ,the ,lord ,buddha addressed ,subhuti1 saying3#b 8,what think you8 ,did the ,lord ,buddha formulate a precise system of ,law or doctrine80 ,subhuti replied1 saying3 8,honoured of the ,worlds6 ,the ,lord ,buddha did not formulate a precise system of ,law or doctrine40 ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 within the myriad worlds which comprise this universe1 are the atoms of dust numerous80#c ,subhuti replied1 saying3 8,very numerous1 ,honoured of the ,worlds60 ,the ,lord ,buddha continuing his discourse1 said3 8,subhuti1 the ,lord ,buddha declares that all these #8atoms of dust' are not essentially #8atoms of dust1' they are merely termed #8atoms of dust4' ,the ,lord ,buddha also declares that those #8myriad worlds' are not really #8myriad worlds1' they are merely designated #8myriad worlds4'0 ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,can the ,lord ,buddha be perceived by means of his thirty-two bodily distinctions80#d ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 the ,lord ,buddha cannot be perceived by means of his thirty-two bodily distinctions4 ,and why8 ,because1 what the ,lord ,buddha referred to as his #8thirty-two bodily distinctions1' are not in reality #8bodily distinctions1' they are merely defined as #8bodily distinctions4'0 ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if a good disciple1 whether man or woman1 day by day sacrificed lives innumerable as the sands of the ,ganges2#e and if another disciple adhered with implicit faith to a stanza of this ,scripture1 and diligently explained it to others1 the intrinsic merit of such a disciple would be relatively greater than the other40#f #a ,a ,chinese annotator observes1 that as the 8diamond0 excels all other precious gems in brilliance and indestructibility1 so also the 8wisdom0 of this ,sutra transcends and shall outlive all other knowledge known to philosophy4 #b 8,then what do you think1 ,o ,subhuti1 is there anything that was preached by the ,tathagata8 ,subhuti said3 ,not indeed1 ,o ,bhagavat1 there is nothing that was preached by the ,tathagata40--,the ,vagrakkhedika4 ,max ,mller4 ,it appears to be one of the distinctive features of primitive ,buddhism1 that its founder made provision for the utmost development of the human intellect1 within the spheres of religion and philosophy4 ,according to the text of ,the ,diamond ,sutra1 the ,lord ,buddha evidently disclaims any suggestion on his part to formulate a 8precise system of ,law or doctrine0 corresponding to the idea of a creed4 #c 8,matter is infinitely divisible40--,the ,world as ,idea and ,will4 ,schopenhauer4 8,after me repeat ,your numeration4444 ,by ,pundarikas unto ,padumas1 ,which last is how you count the utmost grains ,of ,hastagiri ground to finest dust40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 8,if the ,buddha was not a materialist1 in the sense of believing in the eternal existence of material atoms1 neither could he in any sense be called a #8spiritualist1' or believer in the external existence of abstract spirit4 ,with him creation did not proceed from an omnipotent spirit or mind evolving phenomena out of itself by the exercise of will1 nor from an eternal self-existing1 self-evolving germ of any kind4 ,as to the existence in the universe of any spiritual substance which was not matter and was imperceptible to the senses1 it could not be proved40--,buddhism4 ,sir ,monier ,williams4 8,subhuti1 all these countless particles of dust ,tathagata declares are no real particles2 it is but an empty name by which they are known4 ,tathagata declares that all these systems of worlds composing the great chiliocosm are no real worlds2 they are but empty names40--,kin-,kong-,king4 ,beal4 #d 8,characteristic physiological marks by which every ,buddha may be recognised40--,handbook of ,chinese ,buddhism4 ,eitel4 8,can ,tathagata be known by the thirty-two signs 7of a hero780--,the ,vagrakkhedika4 ,max ,mller4 8,the ,king saluted1 and ,queen ,maya made ,to lay her babe before such holy feet2 ,but when he saw the prince the old man cried #8,ah1 ,queen not so6' and thereupon he touched ,eight times the dust1 laid his waste visage there1 ,saying1 #8,o ,babe6 ,i worship6 ,thou art ,he6 ,i see the rosy light1 the foot-sole marks1 ,the soft curled tendrils of the ,swastika1 ,the sacred primal signs thirty-and-two1 ,the eighty lesser tokens4 ,thou art ,buddh1 ,and thou wilt preach the ,law and save all flesh ,who learn the ,law4'0--,the ,light of ,asia4 ,sir ,edwin ,arnold4 8,bright were the divine lineaments of his face1 and as the ,master 7of the ,law7 gazed in awe and holy reverence1 he knew not how to compare the spectacle2 the body of ,buddha and his ,kashaya robe were of a yellowish red colour1 and from his knees upward the distinguishing marks of his person were exceedingly glorious40--,the ,life of ,hiuen-,tsang4 ,beal4 #e ,the ,chinese expression ,shen-,ming--life1 invariably refers to life in an ordinary material sense1 and which may be offered in sacrifice4 ,but in ,buddhist philosophy there is a spiritual ,atman1 which can be disposed of only by knowledge4 #f 8,were any one to fill the bowl of ,buddha with the choicest food1 or to present oil1 sugar1 honey1 medicaments in the greatest abundance1 or to build thousands of ,wiharas 7monasteries or temples7 splendid as those of ,anuradhapura 7an ancient city in ,ceylon1 the ,anurogrammum of ,ptolemy71 or to present an offering to ,buddha like that of ,anepidu 7a rich merchant of ,sewet71 the hearing or reading of one stanza of the ,bana 7,law7 would be more meritorious than all40--,eastern ,monachism4 ,spence ,hardy4 ,chapter #ad ,upon that occasion1 the venerable ,subhuti1 hearing the text of this scripture proclaimed1 and profoundly realising its meaning1 was moved to tears4 ,addressing the ,lord ,buddha1 he said3 8,thou art of transcendent wisdom1 ,honoured of the ,worlds6 ,the ,lord ,buddha in expounding this supreme canon of ,scripture1 surpassed in perspicuity every exposition previously heard by me1 since my eyes#a were privileged to perceive this most excellent wisdom4 ,honoured of the ,worlds6 ,in years to come1 if disciples hearing this scripture proclaimed1 and having within their minds a pure and holy faith1 engender true concepts of the ephemeral nature of phenomena--we ought to realise that the cumulative merit of such disciples will be intrinsic and wonderful4 ,honoured of the ,worlds6 ,the true concept of phenomena is1 that these are not essentially phenomena1 and hence the ,lord ,buddha declared that they are merely termed phenomena40 8,honoured of the ,worlds6 having heard this unprecedented ,scripture1 faith1 clear understanding1 and firm resolve to observe its precepts1 follow as a natural sequence4 ,if1 in future ages1 disciples destined to hear this ,scripture1 likewise believe1 understand1 and observe its precepts1 their merit will incite the highest wonder and praise4#b ,and why8 ,because1 the minds of those disciples#c will have outgrown such arbitrary ideas of phenomena as an entity1 a being1 a living being1 or a personality4 ,and why8 ,because1 the entity is in reality non-entity2 and a being1 a living being1 or a personality1 are ideas equally nebulous and hypothetical4#d ,wherefore1 discarding every arbitrary idea of phenomena1 the wise and wholly enlightened were severally designated ,buddha40#e ,the ,lord ,buddha1 assenting1 said unto ,subhuti3 8,if1 in future ages1 disciples destined to hear this ,scripture1 neither become perturbed by its extreme modes of thought1#f nor alarmed by its lofty sentiments1#g nor apprehensive about realising its high ideals#h--these disciples also1 by their intrinsic merit1 will incite superlative wonder and praise40 8,subhuti1 what the ,lord ,buddha referred to as the first ,paramita#i 7charity71 is not in reality the first ,paramita1 it is merely termed the first ,paramita0 8,subhuti1 regarding the third ,paramita 7endurance71 it is not in reality a ,paramita1 it is merely termed a ,paramita4 ,and why8 ,because1 in a previous life1 when the ,prince of ,kalinga#aj 7#8,kaliradja'7 severed the flesh from my limbs and body1 at that time ,i was oblivious to such arbitrary ideas of phenomena as an entity1 a being1 a living being1 or a personality4 ,and why8 ,because1 upon that occasion1 when my limbs and body were rent asunder1 had ,i not been oblivious to such arbitrary ideas as an entity1 a being1 a living being1 or a personality1 there would have originated within my mind1 feelings of anger and resentment40 8,subhuti1 five hundred incarnations ago1#aa ,i recollect that as a recluse practising the ordinances of the ,kshanti-,paramita1#ab even then ,i had no such arbitrary ideas as an entity1 a being1 a living being1 or a personality4 ,therefore1 ,subhuti1 an enlightened disciple ought to discard as being unreal and illusive1 every conceivable form of phenomena4#ac ,in aspiring to supreme spiritual wisdom1 the mind ought to be insensible to every sensuous influence1 and independent of everything pertaining to sound1 odour1 taste1 touch1 or ,law4 ,there ought to be cultivated a condition of complete independence of mind2 because1 if the mind is depending upon any external aid1 it is obviously deluded--there is in reality nothing external to depend upon4#ad ,therefore1 the ,lord ,buddha declared that in the exercise of charity1 the mind of an enlightened disciple ought not to depend upon any form of phenomena4 ,subhuti1 an enlightened disciple desirous to confer benefits upon the whole realm of being1 ought thus to be animated in the exercise of charity40#ae ,the ,lord ,buddha1 in declaring the 8unreality of phenomena10 also affirmed 8that the whole realm of sentient life is ephemeral and illusory40#af 8,subhuti1 the sayings of the ,lord ,buddha are true1 credible1 and immutable4 ,his utterances are neither extravagant nor chimerical4 ,subhuti1 the plane#ag of thought to which the ,lord ,buddha attained1 cannot be explained in terms synonymous with reality or non-reality40 8,subhuti1 in the exercise of charity1 if the mind of an enlightened disciple is not independent of every ,law1 he is like unto a person having entered impenetrable darkness1 and to whom every object is invisible4 ,but an enlightened disciple1 discharging the exercise of charity with a mind independent of every ,law1 is like unto a person having the power of vision1 in the meridian glory of the sunlight1 and to whom every object is visible40 8,subhuti1 in future ages1 if a good disciple1 whether man or woman1 rigorously studies and observes the text of this ,scripture2 the ,lord ,buddha1 by means of his ,buddhic wisdom1#ah entirely knows and perceives that for such a disciple there is reserved a cumulative merit1 immeasurable and illimitable40 #a 8,as one raises what has been overthrown1 or reveals what has been hidden1 or tells the way to him who has gone astray1 or holds out an oil lamp in the dark that those who have eyes may see the objects1 even so by the venerable ,gotama in manifold ways the ,dhamma 7,law7 has been illustrated40--,dhammapada4 ,max ,mller4 #b 8,the chief of the priests of that establishment 7the ,jayendra convent7 was a man of high moral character4 ,he observed with the greatest strictness the religious rules and ordinances4 ,he was possessed of the highest intelligence1 and acquainted with all the points of a true disciple4 ,his talents were eminent2 his spiritual powers exalted2 and his disposition affectionate40--,the ,life of ,hiuen-,tsang4 ,beal4 #c 8,they had within themselves the possession of a power by which all objective truth could be presented to their intellectual vision4 ,they1 therefore1 partook of what in other systems would be regarded as divinity40--,eastern ,monachism4 ,spence ,hardy4 #d 8,they have been divided into existing and non-existing1 real and unreal1 by those who had wrong notions2 other laws also1 of permanency1 of being produced1 of birth from something already produced1 are wrongly assumed40--,saddharma-,pundarika4 ,h4 ,kern4 #e 8,but1 ,o ,bhagavat1 there will not arise in them any idea of a self1 of a being1 of a living being1 of a person1 nor does there exist for them any idea of no-idea4 ,and why8 ,because1 the idea of a self is no-idea1 the idea of a being is no-idea1 the idea of a living being is no-idea1 the idea of a person is no-idea4 ,and why8 ,because1 the blessed ,buddhas are freed from all ideas40--,the ,vagrakkhedika4 ,max ,mller4 #f 444 8,for birth and death ,end hence for me and those who learn my ,law40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #g 8,as the ,buddhist strove to reach a state of quietism or holy meditation in this world1 namely the state of the perfect disciple or ,arhat2 so he looked forward to an eternal calm in the world to come1 ,nirvana4 ,buddha taught that this end could only be attained by the practice of virtue40--,the ,indian ,empire4 ,sir ,william ,hunter4 #h 8,the heart of it is love1 the end of it ,is peace and consummation sweet40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 #i ,the first of six ,paramita--charity1 morality1 endurance1 energy1 contemplation1 wisdom--or means of attaining to ,nirvana4 8,what the ,tathagata preaches as the ,prajna-,paramita1 that was preached also by innumerable ,blessed ,buddhas4 ,therefore it is called the ,prajna-,paramita10--,the ,vagrakkhedika4 ,max ,mller4 #aj 8,an ancient kingdom ,s4,e4 of ,kos'ala1 a nursery of heretical sects1 the present ,calingapatah1 a town in the northern ,circars 7,lat4 #ah #ae ,n41 ,long4 #he #aa ,e4740--,handbook of ,chinese ,buddhism4 ,eitel4 ,it is recorded that the ,lord ,buddha1 in a previous incarnation1 was living in a mountainous region1 strictly observing the monastic vows4 ,the ,prince of ,kalinga1 a cruel and dissolute ruler1 having organised a hunting expedition1 visited the secluded region1 accompanied by numerous ladies of his harem4 ,fatigued by the excitement of the chase1 the prince fell into a deep siesta4 ,meantime1 the ladies resolved upon a short excursion along a mountain path4 ,unexpectedly meeting the ,lord ,buddha1 they were greatly astonished at his dignified bearing and edifying conversation4 ,when the prince awoke from his siesta1 he was irritated to find that his ladies had disappeared4 ,instituting an immediate search1 he became filled with implacable rage upon discovering them in the society of a hermit4 ,the incident1 as narrated in the ,chinese text1 proved to be a distressing sequel to the modest ladies' innocent adventure4 7,compare ,chinese ,annotations1 etc47 #aa 8,various forms of pre-existence to the number of #ejj or #eej are recorded1 in the course of which he 7,buddha7 marked his way up through as many different stages of transmigration from the lowest spheres of life to the highest1 practising all kinds of asceticism1 and exhibiting in every form the utmost unselfishness and charity40--,handbook of ,chinese ,buddhism4 ,eitel4 8,i and thou1 ,o ,arjuna6 have passed through many transmigrations4 ,i know all these4444 ,even though ,i am unborn1 of changeless essence1 and the lord also of all which exist1 yet1 in presiding over nature 7,prakrita71 which is mine1 ,i am born by my own mystic power 7,maya74 ,for whenever there is a relaxation of duty1 444 and an increase of impiety1 ,i then reproduce myself for the protection of the good4444 ,i am produced in every age40--,bhagavad-,gita4 ,j4 ,cockburn ,thomson4 #ab 8,explained by patient endurance of insult4 ,the virtue of patience1 implying constant equanimity under persecution1 and excluding hatred and revenge40--,handbook of ,chinese ,buddhism4 ,eitel4 8,because1 ,o ,subhuti1 ,i remember the past five hundred births1 when ,i was the ,rishi-,kshantivadin 7preacher of endurance740--,the ,vagrakkhedika4 ,max ,mller4 #ac 8,let 7the ,bodhisattva7 be concentrated in mind1 attentive1 ever firm as the peak of ,mount ,sumeru1 and in such a state 7of mind7 look upon all laws 7and things7 as having the nature of space 7as being void71 permanently equal to space1 without essence1 immovable1 without substantiality4 ,these1 indeed1 are the ,laws1 all and for ever40--,saddharma-,pundarika4 ,h4 ,kern4 #ad 8,because what is believed is not believed 7not to be depended on740--,the ,vagrakkhedika4 ,max ,mller4 #ae 8,hence ,buddha declares that the mind of a ,bodhisatwa ought not to rely on any formal act of charity4 ,subhuti1 the ,bodhisatwa ought to distribute his almsgiving for the purpose of benefiting the whole mass of sentient creatures1 and yet ,tathagata 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 called40--,kin-,kong-,king4 ,beal4 #af ,literally1 8,every form of phenomena is really not phenomena2 every form of sentient life is in reality not sentient life40 #ag ,the ,buddhist term1 ,fah 7,law74 #ah 8,the omniscience of ,buddha is not the knowledge of all things1 but the power of knowing whatever he wishes to know4 ,in opposition to other teachers1 who deduce their doctrines from certain previously assumed principles1 and who may err either in the data1 or in the deductions from them4 ,buddha affirms of himself that the complete field of truth is before him1 that the eye of wisdom to perceive it was obtained by him when he became a ,buddha2 and whatever he desires to know he perceives perfectly1 and at one glance1 without any reasoning process40--7,rev4 ,d4 ,j4 ,gogerly1 in the ,ceylon ,friend4 ,quoted by ,r4 ,spence ,hardy1 in ,eastern ,monachism74 ,chapter #ae ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if a good disciple1 whether man or woman1 in the morning1 at noonday1 and at eventide1 sacrificed lives innumerable as the sands of the ,ganges1 and thus without intermission throughout infinite ages2 and if another disciple1 hearing this ,scripture proclaimed1 steadfastly believed it1 his felicity would be appreciably greater than the other4 ,but how much greater must be the felicity of a disciple who transcribes the sacred text1 observes its precepts1 studies its ,laws1 and repeats the ,scripture that others may be edified thereby80 8,subhuti1 the relative importance of this ,scripture may thus be summarily stated3 its truth is infinite2 its worth incomparable2 and its merit interminable40 8,the ,lord ,buddha delivered this ,scripture specifically for those who are entered upon the path which leads to ,nirvana1 and for those who are attaining to the ultimate plane of ,buddhic thought4#a ,if a disciple rigorously observes1 studies1 and widely disseminates the knowledge of this ,scripture1 the ,lord ,buddha entirely knows and perceives that for such an one there will be a cumulative merit1 immeasurable1 incomparable1 illimitable1 and inconceivable4 ,all such disciples will be endowed with transcendent ,buddhic wisdom and enlightenment4#b ,and why8 ,because1 ,subhuti1 if a disciple takes pleasure in a narrow or exclusive form of the ,law1#c he cannot receive with gratification#d the instruction of this ,scripture1 or delight in its study1 or fervently explain it to others4 ,subhuti1 in whatever place there is a repository for this ,scripture1 the whole realm of spiritual beings ought to adore it2 and reverencing it as a sacred shrine1#e ceremoniously surround it1 scattering profusely sweet-scented flowers1 and pure odours of fragrant incense40#f #a ,literally1 for the ta-cheng-che--those of the great vehicle1 i4e41 the ,mahayana faith4 8,they taught 7the ,mahayana school7 that there were two methods of salvation1 or1 so to speak1 two ways or two vehicles--the great and the little 7,maha-,yana and ,hina-,yana7--and indeed two ,bodhis or forms of true knowledge which these vehicles had to convey 7there was also a middle way74 ,the former was for ordinary persons1 the latter for beings of larger talents and higher spiritual powers40--,buddhism4 ,sir ,monier ,williams4 8,therefore let one always be thoughtful1 and avoid 7gross7 pleasures2 having abandoned them1 let him cross the stream1 after baling out the ship1 and go to the other shore 7,nirvana740--,dhammapada4 ,max ,mller4 #b 8,all these beings will equally remember the ,bodhi 7the highest ,buddhic knowledge71 will receive it and understand it40--,the ,vagrakkhedika4 ,max ,mller4 8,all men being one with ho-tan 7,gautama87 ,tathagata1 arrive at the state of the unsurpassed1 just1 and enlightened 7heart740--,kin-,kong-,king4 ,beal4 ,the ,chinese phrase 8ho-tan-,ju-,lai10 may mean to bear upon the person evidences of the ,lord ,buddha4 ,compare the statement of the apostle ,paul1 8,i bear in my body evidences of the ,lord ,jesus ,christ40 #c ,those disciples associated with the ,siao-,fah 7little ,law1 the ,hinayana school of ,buddhist thought71 are rather ungraciously referred to by a ,chinese commentator as 8rootless stems02 by which we are reminded of the ,hindoo aphorism1 8from the absence of a root within the root1 all things are rootless40 #d ,when the ,lord ,buddha delivered the ,sutra known as the ,lotus of the ,good ,law1 it is recorded that five thousand followers forsook him1 owing to what they regarded as a grave difficulty in complying with its intensely abstruse doctrines4 #e 8,in these two places also ,topes 7where relics of ,buddha are deposited and safeguarded7 have been built1 both adorned with layers of all the previous substances 7gold1 silver1 pearls1 coral1 cornelian1 glass1 and crystal74 ,the kings1 ministers1 and peoples of the kingdoms vie with one another in making offerings at them4 ,the trains of those who come to scatter flowers and light lamps at them never cease40--,the ,travels of ,fa-,hien4 ,legge4 ,this descriptive scene concerning the endless trains of pilgrims who lit their lamps at the sacred shrine1 may recall to our minds the beautifully expressed line in ,sophocles' dipus ,coloneus1 thus rendered by ,professor ,jebb1 ,the torch-lit strand of ,eleusis4 #f 8,then the king1 with his assembled ministers and all the priests belonging to the capital 7of ,kashmir71 advanced to the preaching hall 7,dharmasala7 and escorted him 7the ,master of the ,law7 onwards1 being altogether something like a thousand men1 with standards and parasols1 with incense and flowers filling the roads4 ,when they met 7the ,master of the ,law7 they all performed a humble salutation1 and spread before him countless flowers as religious offerings40--,the ,life of ,hiuen-,tsang4 ,beal4 ,chapter #af ,the ,lord ,buddha1 continuing1 addressed ,subhuti1 saying3 8,if a good disciple1 whether man or woman1 devoted to the observance and study of this ,scripture1 is thereby despised1 or lightly esteemed1#a it is because that in a previous life there had been committed some grievous transgression1 followed now by inexorable retribution4#b ,but1 although in this life despised or lightly esteemed1 the compensating merit thus acquired will cause the transgression of a former life to be fully expiated1 and the disciple adequately recompensed by the attainment of supreme spiritual wisdom40 8,furthermore1 ,subhuti1 numberless ages ago1 ,i recollect that before the advent of ,dipankara ,buddha1 there were myriad ,buddhas before whom ,i served and received religious instruction1 my conduct being entirely blameless and without reproach4 ,but1 in the ages to come1 if a disciple be enabled to rigorously observe and to study the text of this ,scripture1 the merit thus acquired will so far exceed the measure of my merit in the service of those myriad ,buddhas1 that it cannot be stated in terms of proportion1 nor comprehended by means of any #8analogy4'0 8,again1 ,subhuti1 in future ages1 if a good disciple1 whether man or woman1 be enabled to rigorously observe and to study consecutively the texts of this ,scripture1 were ,i to elaborate either the nature or extent of this merit1 those who heard it might become delirious1 or entirely doubt its credibility4#c ,subhuti1 it is necessary to realise1 that as the meaning of this ,scripture is beyond ordinary comprehension1 the scope of its fruitful rewards is equally incomprehensible40#d #a 8,whoever reviles ,buddha or his disciple1 be he a wandering mendicant1 or a householder1 let one know him as an outcast40--,sutta-,nipata4 ,v4 ,fausbll4 #b 8,whatever evil deeds these beings have done in a former birth1 deeds that must lead to suffering1 those deeds these beings1 owing to their being overcome1 after they have seen the ,law1 will destroy1 and they will obtain the knowledge of ,buddha40--,the ,vagrakkhedika4 ,max ,mller4 8,according to the ,buddha 444 all men must suffer in their own persons either in the present life1 or in future lives1 the consequences of their own acts4444 ,the penalty of sin could not be transferred to another--it could only be borne by the sinner himself1 just as the reward of virtue could only be enjoyed by the virtuous man himself40--,hinduism4 ,sir ,monier ,williams4 #c ,literally1 8become as doubtful as a fox40 #d 8,for as the method and entire meaning of this ,sutra is not to be described or entirely conceived1 so the merit and happy consequences of accepting it cannot be conceived or described40--,kin-,kong-,king4 ,beal4 ,chapter #ag ,upon that occasion1 the venerable ,subhuti addressed the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 if a good disciple1 whether man or woman1 having desired to attain to supreme spiritual wisdom1 what immutable ,law shall support the mind of that disciple1 and bring into subjection every inordinate desire80#a ,the ,lord ,buddha replied1 saying3 8,a good disciple1 whether man or woman1 ought thus to habituate his mind3#b #8,i must become oblivious to every idea of sentient life2 and having become oblivious to every idea of sentient life1 there is no one to whom the idea of sentient life has become oblivious4'#c ,and why8 ,because1 ,subhuti1 if an enlightened disciple retains within his mind such arbitrary ideas of sentient life as an entity1 a being1 a living being1 or a personality1 he has not attained to supreme spiritual wisdom4 ,and why8 ,because1 ,subhuti1 there is no ,law by means of which a disciple may be defined as one having obtained supreme spiritual wisdom40#d ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,when the ,lord ,buddha was a disciple of ,dipankara ,buddha1 was there bequeathed to him any ,law whereby he attained to supreme spiritual wisdom80 ,subhuti replied1 saying3 8,no6 ,honoured of the ,worlds6 inasmuch as ,i am able to comprehend the meaning of the ,lord ,buddha's discourse1 when the ,lord ,buddha was a disciple of ,dipankara ,buddha1 there was no ,law bequeathed to him whereby he attained to supreme spiritual wisdom40 ,the ,lord ,buddha endorsed these words1 saying3#e 8,truly there is no ,law by means of which the ,lord ,buddha obtained supreme spiritual wisdom4 ,subhuti1 if there existed a ,law by means of which the ,lord ,buddha obtained supreme spiritual wisdom1 ,dipankara ,buddha would not have foretold at my initiation1 #8,in future ages#f thou shalt become ,sakyamuni ,buddha4' ,but1 in reality1 there is no ,law by means of which supreme spiritual wisdom can be obtained4 ,therefore1 at my initiation1 ,dipankara ,buddha foretold concerning me1 #8,in future ages1 thou shalt become ,sakyamuni ,buddha4' ,and why8 ,because1 in the word ,buddha4#g every ,law is summarily and intelligibly comprehended40 8,if a disciple affirmed that the ,lord ,buddha attained to supreme spiritual wisdom1 it is necessary to state that there is no ,law whereby this condition of mind can be realised4 ,the supreme spiritual wisdom to which the ,lord ,buddha attained1 cannot1 in its essence1 be defined as real or unreal4 ,thus1 the ,lord ,buddha declared that the ordinarily accepted term1 #8the ,buddhic ,law1' is synonymous with every moral and spiritual ,law4 ,subhuti1 what are ordinarily declared to be #8systems of ,law1' are not in reality #8systems of ,law1' they are merely termed #8systems of ,law4'0 ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,can you imagine a man having a great physical body80 ,subhuti replied1 saying3 8,the ,lord ,buddha1 discoursing upon the proportions of a physical body1 did not maintain for these any real greatness1 therefore it is merely termed #8a great body40' ,the ,lord ,buddha1 thereupon1 addressed ,subhuti1 saying3 8,thus it is with an enlightened disciple3 if he were to expatiate after this manner1 #8,i must become oblivious to every idea of sentient life1'#h he could not be described as fully enlightened4 ,and why8 ,because1 there is no ,law whereby a disciple can be approved as #8fully enlightened4'#i ,therefore1 the ,lord ,buddha declared that within the realm of spiritual ,law1 there is neither an entity1 a being1 a living being1 nor a personality40 ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if an enlightened disciple were to speak in this wise1 #8,i shall create numerous ,buddhist kingdoms1' he could not be designated #8fully enlightened4' ,and why8 ,because1 the ,lord ,buddha1 discoursing upon #8creating numerous ,buddhist kingdoms1' did not affirm the idea of creating numerous #8material' ,buddhist kingdoms1 hence the #8creation of numerous ,buddhist kingdoms' is merely a figure of speech4 ,subhuti1 the ,lord ,buddha declared that a disciple may be regarded as #8truly enlightened1' whose mind is thoroughly imbued with the ,law of non-individuality40#aj #a 8,let a man restraining all these remain in devotion4444 ,for he1 whose senses are under his control1 possesses spiritual knowledge4 ,attachments to objects of sense arise in a man who meditates upon them2 from attachment arises desire2 from desire passion springs up2 from passion comes bewilderment2 from bewilderment1 confusion of the memory2 from confusion of the memory1 destruction of the intellect2 from destruction of the intellect1 he perishes40--,bhagavad-,gita4 ,j4 ,cockburn ,thomson4 #b 8,he should thus frame his thought3 all things must be delivered by me in the perfect world of ,nirvana4444 ,and why8 ,because1 ,o ,subhuti1 there is no such thing as one who has entered on the path of the ,bodhisattva40--,the ,vagrakkhedika4 ,max ,mller4 #c 8,such scenes as the following1 illustrating the beliefs of the time and the locality1 would not seldom occur4 ,a wayfarer in the country of the ,get 7,jats7 7,afghanistan7 knocks at the door of a ,brahman family4 ,a young man within answers3 #8,there is ,no ,one in this house4' ,the traveller was too well taught in ,buddhism not to know the meaning of this philosophical nihilism1 and at once answered1 #8,who is ,no ,one8' ,the young man1 when he heard this1 felt that he was understood4 ,a kindred spirit was outside4 ,hurriedly he opened the door1 and invited the stranger to enter4 ,the visitor was the patriarch of the time 7seventeenth71 with staff and rice bowl1 travelling to teach and make new disciples40--,chinese ,buddhism4 ,edkins4 #d ,most writers on the ,buddhist faith and religion have occasion to refer to the series of events which culminated in the ,lord ,buddha obtaining 8supreme enlightenment40 ,the founder of the ,buddhist faith1 dissatisfied with the practice of asceticism1 and disappointed by his unfaithful disciples1 walked meditatively towards the river ,nairanjara1 where ,sujata1 8the daughter of a neighbouring villager10 provided him with his morning meal4 ,seating himself under a sacred ,bo-,tree1 immediately he became engaged in the severest of mental conflicts4 ,the ,buddhist authors describe their ,master as sitting 8sublime10 8calm10 and 8serene0 throughout the sustained assault of a 8visible0 and wicked tempter1 assisted by legions of evil spirits4 ,so unrelenting was the fierce encounter1 that the forces of nature shook and were convulsed under the dreadful onslaught4 ,as the day advanced1 the spiritual elements in ,buddha's nature gradually gained the ascendency2 and when he became 8fully enlightened10 there was revealed to him an antidote for human woe4 ,the mind of the ,lord ,buddha thereafter assumed an aspect of perfect peace2 8and in the power over the human heart of inward culture1 and of love to others10 the great ,teacher discovered a foundation of ,truth1 where1 with assurance of faith1 he could securely rest4 ,as ,milton regarded 8,paradise0 to be 8regained0 in the wilderness1 and not on ,calvary2 in like manner the ,buddhist poets indicate a belief that the experience of their ,master under the ,bo-,tree was the most eventful in his history4 ,that is the reason they regard the ,bo-,tree with a reverence resembling the ,christian veneration of the ,cross4 7,compare ,davids' ,buddhism47 #e ,buddha said3 8,right6 ,right6 ,subhuti1 there is in truth no fixed ,law 7by which7 ,tathagata attained this condition4 ,subhuti1 if there had been such a ,law1 then ,dipankara ,buddha would not have said in delivering the prediction concerning me3 #8you in after ages must attain to the state of ,buddha1 and your name shall be ,sakyamuni1' so that because there is indeed no fixed ,law for attaining the condition of #8the perfect heart1' on that account it was ,dipankara ,buddha delivered his prediction in such words40--,kin-,kong-,king4 ,beal4 #f 8,to the pious ,buddhist it is a constant source of joy and gratitude that #8the ,buddha1' not only then1 but in many former births1 when emancipation from all the cares and troubles of life was already within his reach1 should again and again1 in mere love for man1 have condescended to enter the world1 and live amidst the sorrows inseparable from finite existence40--,buddhism4 ,t4 ,w4 ,rhys ,davids4 #g 8,and why1 ,o ,subhuti1 the name of ,tathagata8 ,it expresses #8true suchness4' ,and why ,tathagata1 ,o ,subhuti8 ,it expresses that #8he had no origin4' ,and why ,tathagata1 ,o ,subhuti8 ,it expresses #8the destruction of all qualities4' ,and why ,tathagata1 ,o ,subhuti8 ,it expresses #8one who has no origin whatever4' ,and why this8 ,because1 ,o ,subhuti1 #8no origin is the highest goal4'0--,the ,vagrakkhedika4 ,max ,mller4 ,the familiar word ,buddha1 seems to convey to devout ,buddhist minds1 a meaning consonant with the ethical idea of ,love1 as understood generally by the followers of ,christ4 ,within it are potential spiritual elements1 which1 according to their judgment1 perfectly fulfil the ,law4 ,the ,chinese text1 ,ju-,lai-che1 chi-chu-fah-ru-i1 may bear the following interpretation1 ,buddha is the ,one in whom all ,laws become intelligible4 ,with this particular definition before us1 and bearing in mind the general substance of the ,mahayana faith1 we may perhaps appreciate the sense in which the distinguished missionary1 ,dr ,richard of ,shanghai1 ventured to render the ,chinese term ,ju-,lai 7,buddha71 in a translation of ,asvaghocha's ,the ,awakening of ,faith1 by the ,english synonym ,god4 ,few ,christians would controvert the statement that ,god1 is the ,one in whom all ,laws become intelligible6 #h 8,and if a ,bodhisattva were to say3 #8,i shall deliver all beings1' he ought not to be called a ,bodhisattva4 ,and why8 ,is there anything1 ,o ,subhuti1 that is called a ,bodhisattva8 ,subhuti said3 #8,not indeed6' ,bhagavat said3 #8,those who were spoken of as beings1 beings indeed1 ,o ,subhuti1 they were spoken of as no beings by the ,tathagata1 and1 therefore1 they are called beings4 ,therefore ,tathagata says3 8,all beings are without self1 all beings are without life1 without manhood1 without personality40'0--,the ,vagrakkhedika4 ,max ,mller4 8,subhuti1 so it is with the ,bodhisatwa1 if he should say3 #8,i ought to destroy all recollection of the countless kinds of creatures1' this ,bodhisatwa would not be really one1 but only a nominal one4444 ,hence ,buddha says that all things ought to be without any individual distinction40--,kin-,kong-,king4 ,beal4 #i 8,the fountain of knowledge is the pure1 bright1 self-enlightening mind40--,twan-,tsi-,sin-,yao 7,tang ,dynasty74 ,compare ,edkins' ,chinese ,buddhism4 #aj 8,a ,bodhisattva1 ,o ,subhuti1 who believes that all things are without self1 he has faith1 he is called a noble-minded ,bodhisattva by the holy and fully enlightened ,tathagata40--,the ,vagrakkhedika4 ,max ,mller4 ,in the ,mo-,wei-,sutra1 the ordinary concepts of an entity1 a being1 a living being1 or a personality1 are referred to as blots or stains upon the mind4 ,chapter #ah ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,does the ,lord ,buddha possess the physical eye80 ,subhuti assented1 saying3 8,honoured of the ,worlds6 the ,lord ,buddha truly possesses the physical eye40 ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,does the ,lord ,buddha possess the divine or spiritual eye80 ,subhuti assented1 saying3 8,honoured of the ,worlds6 the ,lord ,buddha truly possesses the divine or spiritual eye40 ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,does the ,lord ,buddha possess the eye of wisdom80 ,subhuti assented1 saying3 8,honoured of the ,worlds6 the ,lord ,buddha truly possesses the eye of wisdom40 ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,does the ,lord ,buddha possess the eye of truth80#a ,subhuti assented1 saying3 8,honoured of the ,worlds6 the ,lord ,buddha truly possesses the eye of truth40 ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,does the ,lord ,buddha possess the ,buddhic eye80 ,subhuti assented1 saying3 8,honoured of the ,worlds6 the ,lord ,buddha truly possesses the ,buddhic eye40#b ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,concerning the sands of the ,ganges1 did the ,lord ,buddha declare that these were grains of sand80 ,subhuti assenting1 said3 8,honoured of the ,worlds6 the ,lord ,buddha declared that these were grains of sand40 ,the ,lord ,buddha enquired of ,subhuti1 saying3 8,what think you8 ,if there were as many rivers ,ganges as there are grains of sand in the ,ganges1 and if there were as many ,buddhist worlds as the grains of sand in those innumerable rivers1 would these ,buddhist worlds be numerous80 ,subhuti replied1 saying3 8,honoured of the ,worlds6 these ,buddhist worlds would be very numerous40 ,the ,lord ,buddha1 continuing1 addressed ,subhuti1 saying3 8,within these innumerable worlds1 every form of sentient life1 with their various mental dispositions1 are entirely known to the ,lord ,buddha4#c ,and why8 ,because1 what the ,lord ,buddha referred to as their #8various mental dispositions1' are not in reality their #8various mental dispositions1' these are merely termed their #8various mental dispositions4' ,and why8 ,because1 ,subhuti1 dispositions of mind1 or modes of thought1 whether relating to the past1 the present1 or the future1 are alike unreal and illusory40 #a ,the ,chinese ,fah-,yen--literally1 ,eye of the ,law4 8,the second of the three great treasures is called ,dhamma1 or in ,singhalese1 ,dharmma4 ,this word has various meanings1 but is here to be understood in the sense of ,truth4 ,it is not unfrequently translated #8the ,law1' but this interpretation gives an idea contrary to the entire genius of ,buddhism4 ,the ,dharmma is therefore emphatically the ,truth40--,eastern ,monachism4 ,spence ,hardy4 #b 8,supernatural talents1 which the founder of ,buddhism1 ,sakyamuni1 is believed to have acquired in the night before he became ,buddha1 and which every ,arhat takes possession of by means of the fourth degree of ,dhyana 7abstract contemplation74 ,most ,chinese texts reckon six such talents1 while the ,singhalese know only five4 ,sometimes1 however1 only five are mentioned40--,handbook of ,chinese ,buddhism4 ,eitel4 ,the physical eye has an ordinary local function4 ,the divine or spiritual eye has a universal function4 ,the eye of wisdom is affiliated with the ,law1 and attests its immutability4 ,the eye of truth is exegetical and synthetical4 ,the ,buddhic eye is the instrument of salvation4--,chinese ,annotation4 #c 8,bhagavat said1 as many beings as there would be in all those worlds1 ,i know the manifold trains of thought of them all4 ,and why8 ,because1 what was preached as the trains of thought1 the trains of thought indeed1 ,o ,subhuti1 that was preached by ,tathagata as no train of thoughts1 and therefore it is called the train of thoughts4 ,and why8 ,because1 ,o ,subhuti1 a past thought is not perceived1 a future thought is not perceived11 and the present thought is not perceived40--,the ,vagrakkhedika4 ,max ,mller4 8,gautama himself was very early regarded as omniscient1 and absolutely sinless4 ,his perfect wisdom is declared by the ancient epithet of ,samma-,sambuddha1 #8the completely enlightened one1' found at the commencement of every ,pali text2 and at the present day in ,ceylon1 the usual way in which ,gautama is styled is ,sarwajnan-,wahanse1 #8the venerable omniscient one4' ,from his perfect wisdom1 according to ,buddhist belief1 his sinlessness would follow as a matter of course40--,buddhism4 ,t4 ,w4 ,rhys ,davids4 ,chapter #ai ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,if a disciple1 having obtained all the treasures of this universe1#a were to bestow these in the exercise of charity1 would such a disciple consequently enjoy a considerable merit80 ,subhuti assenting1 said3 8,honoured of the ,worlds6 such a disciple would consequently enjoy a very considerable merit40#b ,the ,lord ,buddha thereupon addressed ,subhuti1 saying3 8,if there were any real or permanent quality in merit1 the ,lord ,buddha would not have spoken of such merit as #8considerable4' ,it is because there is neither a tangible nor material quality in merit1 that the ,lord ,buddha referred to the merit of that disciple as #8considerable4'0 #a ,the seven treasures--gold1 silver1 pearls1 coral1 cornelian1 glass1 and crystal4 #b 8,because1 what was preached as a stock of merit1 a stock of merit indeed1 ,o ,subhuti1 that was preached as no stock of merit by the ,tathagata1 and therefore it is called a stock of merit4 ,if1 ,o ,subhuti1 there existed a stock of merit1 ,tathagata would not have preached a stock of merit1 a stock of merit indeed60--,the ,vagrakkhedika4 ,max ,mller4 ,within the meaning of the ,buddhic ,law1 charity is purely a spiritual concept2 and merit consequent upon fulfilling the ,law of charity1 must have a purely spiritual realisation4 ,this is the sense in which the ,lord ,buddha referred to merit as 8considerable40--,chinese ,annotation4 ,chapter #bj ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,can the ,lord ,buddha be perceived by means of his perfect material body80#a ,subhuti replied1 saying3 8,honoured of the ,worlds6 it is improbable that the ,lord ,buddha can be perceived by means of his perfect material body4 ,and why8 ,because1 what the ,lord ,buddha referred to as a #8perfect material body1' is not in reality a #8perfect material body1' it is merely termed a #8perfect material body4'0 ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,can the ,lord ,buddha be perceived by means of any physical phenomena80#b ,subhuti replied1 saying3 8,honoured of the ,worlds6 it is improbable that the ,lord ,buddha can be perceived by means of any physical phenomena4 ,and why8 ,because1 what the ,lord ,buddha referred to as #8physical phenomena1' are not in reality #8physical phenomena1' these are merely termed #8physical phenomena4'0 #a 8,the first of the ,buddha's bodies is the ,dharma-,kaya 7body of the ,law71 supposed to be a kind of ethereal essence of a highly sublimated nature and co-extensive with space4 ,this essence was believed to be eternal1 and after the ,buddha's death1 was represented by the ,law or doctrine 7,dharma7 he taught40 8,the second body is the ,sambhoga-,kaya1 #8body of conscious bliss1' which is of a less ethereal and more material nature than the last4 ,its ,brahmanical analogue appears to be the intermediate body 7belonging to departed spirits7 called ,bhoga-,deha1 which is of an ethereal character1 though composed of sufficiently gross 7,sthula7 material particles to be capable of experiencing happiness or misery40 8,the third body is the ,nirmana-,kaya1 #8body of visible shapes and transformations1' that is to say1 those various concrete material forms in which every ,buddha who exists as an invisible and eternal essence1 is manifested on the earth or elsewhere for the propagation of the true doctrine40--,buddhism4 ,sir ,monier ,williams4 #b 8,what think you then1 ,o ,subhuti1 is a ,tathagata to be seen 7known7 by the shape of his visible body8 ,subhuti said1 not indeed1 a ,tathagata is not to be seen 7known7 by the shape of his visible body4 ,and why8 ,because1 what was preached as the shape of the visible body1 the shape of the visible body indeed1 that was preached by ,tathagata as no-shape of the visible body1 and therefore it is called the shape of the visible body40--,the ,vagrakkhedika4 ,max ,mller4 ,herein is exemplification of the surpassing excellence of spiritual phenomena3 although outwardly possessed of the thirty-two primal signs of a ,buddha1 there were also the essential evidences of those marvellous spiritual perfections which constitute the real ,buddha4--,chinese ,annotation4 ,chapter #ba ,the ,lord ,buddha addressed ,subhuti1 saying3 8,do not affirm that the ,lord ,buddha thinks thus within himself1 #8,i ought to promulgate a system of ,law or doctrine4' ,have no such irrelevant thought6 ,and why8 ,because1 if a disciple affirmed that the ,lord ,buddha promulgated a system of ,law or doctrine1 he would defame the ,lord ,buddha1 being manifestly unable to understand the purport of my instruction4 ,subhuti1 regarding the promulgation of a #8system of ,law or doctrine1' there is in reality no #8system of ,law or doctrine' to promulgate1 it is merely termed a #8system of ,law or doctrine4'0#a ,upon that occasion1 the virtuous and venerable ,subhuti enquired of the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 in ages to come1 will sentient beings destined to hear this ,law1#b engender within their minds the essential elements of faith80 ,the ,lord ,buddha replied1 saying3 8,subhuti1 it cannot be asserted that these are sentient beings1 or that these are not sentient beings4 ,and why8 ,because1 ,subhuti1 regarding #8sentient beings1' the ,lord ,buddha declared that in reality these are not #8sentient beings1' they are merely termed #8sentient beings4'0 #c #a 8,bhagavat said3 ,what do you think1 ,o ,subhuti1 does ,tathagata think in this wise3 the ,law has been taught by me8 ,subhuti said3 ,not indeed1 ,o ,bhagavat1 does the ,tathagata think in this wise3 the ,law has been taught by me4 ,bhagavat said3 ,if a man should say that the ,law has been taught by the ,tathagata1 he would say what is not true2 he would slander me with untruth which he has learned4 ,and why8 ,because1 ,o ,subhuti1 it is said the teaching of the ,law1 the teaching of the ,law indeed1 ,o ,subhuti1 there is nothing that can be perceived by the name of the teaching of the ,law40--,the ,vagrakkhedika4 ,max ,mller4 ,eminent wisdom possesses the natural beauty of a pellucid stream1 flowing swiftly between rugged mountain crags2 but a mind at rest from #8systems of ,law or doctrine1' is reminiscent of the loveliness of a waterfall1 frozen into shining icicles1 and resplendent in the light of the moon4--,chinese ,annotation4 #b 8,he is the best of all guides of men1 no other being is like unto him2 he is like a jewel1 of imperishable glory1 who hears this ,law with a pure heart40--,the ,buddha-,karita4 ,e4 ,b4 ,cowell4 #c 8,bhagavat said3 ,these1 ,o ,subhuti1 are neither beings nor no-beings4 ,and why8 ,because1 ,o ,subhuti1 those who were preached as beings1 beings indeed1 they were preached as no-beings by the ,tathagata1 and therefore they are called beings40--,the ,vagrakkhedika4 ,max ,mller4 ,although these are ordinarily referred to as sentient beings1 there are spiritual elements in their real natures1 which place them in a category only imperfectly described by the term 8sentient beings02 but possessing also evident material qualities1 it might be an error to assert that these are not 8sentient beings02 hence the declaration of the ,lord ,buddha1 8they are merely termed sentient beings40--,chinese ,annotation4 ,chapter #bb ,subhuti enquired of the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 did the ,lord ,buddha1 in attaining to supreme spiritual wisdom1 obtain nothing of a real or tangible nature80 ,the ,lord ,buddha replied1 saying3 8,in attaining to supreme spiritual wisdom1 not a vestige of ,law or doctrine was obtained1#a and therefore it is termed #8supreme spiritual wisdom4'0 #a8,to affirm the existence of anything real or tangible in the nature of the ,law1 would be tantamount to being firmly bound by the ,law2 but to affirm that #8not even the vestige of ,law or doctrine was obtained1' is the equivalent of being absolutely free from the ,law40--,yen-,ping 7a ,chinese monk74 8,buddha said3 #8,true1 true1 ,subhuti6 ,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 name4'0--,kin-,kong-,king4 ,beal4 ,chapter #bc ,the ,lord ,buddha addressed ,subhuti1 saying3 8,this ,law is coherent and indivisible1#a it is neither #8above' nor #8below1'#b therefore it is termed #8supreme spiritual wisdom4' ,it excludes such arbitrary ideas as an entity1 a being1 a living being1 or a personality2 but includes every ,law pertaining to the cultivation of goodness4#c ,subhuti1 what were referred to as #8,laws pertaining to goodness1' these the ,lord ,buddha declared are not in reality #8,laws pertaining to goodness1' they are merely termed #8,laws pertaining to goodness4'0#d #a ,the ,abb ,dubois in his valuable book1 ,hindu ,manners1 ,customs1 and ,ceremonies1 carefully observes that amongst the attributes which the ,jains ascribe to the ,supreme ,being1 the first is that ,he is 8one0 and 8indivisible02 and this observation of the learned ,abb becomes quite illuminating1 when we remember the intimate relationship which has existed between the ,jains and the ,law of ,buddha4 #b 8,within it first arose desire1 the primal germ of mind1 ,which nothing with existence links1 as sages searching find4 ,the cord1 transversely stretched1 that spanned this universal frame1 ,was it beneath8 was it above8 can any sage proclaim80 8,progress of the ,vedic religion towards abstract conceptions of the ,deity40 ,j4 ,muir 7,journal of the ,royal ,asiatic ,society74 #c 8,free from self1 free from life1 free from personality1 that highest perfect knowledge is always the same1 and thus known with all good things4 ,and why8 ,because1 what was preached as good things1 good things1 indeed1 ,o ,subhuti1 they were preached by the ,tathagata as no-things1 and therefore are they called good things40--,the ,vagrakkhedika4 ,max ,mller4 8,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 practices all the rules of virtuous conduct will forthwith attain this condition4 ,but1 ,subhuti1 when we speak of rules of virtuous conduct1 ,tathagata declares that these rules are after all no real and lasting rules2 the term is but a mere name10--,kin-,kong-,king4 ,beal4 #d ,the six ,paramita--charity1 morality1 endurance1 energy1 contemplation1 wisdom1 comprehended under the term 8,laws pertaining to goodness10 merely constitute an open door by means of which disciples are ushered into the presence of truth4--,chinese ,annotation4 ,chapter #bd ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if within this universe of universes1 the seven treasures#a were heaped together1 forming as many great elevations as there are ,sumerus1 prince of mountains1 and these treasures bestowed entirely in the exercise of charity2 and if a disciple were to select a stanza of this ,scripture1 rigorously observe it1 and diligently explain it to others1 the merit#b thus obtained would so far exceed the former excellence1 that it cannot be stated in terms of proportion1 nor comprehended by any analogy40#c #a ,gold1 silver1 pearls1 coral1 cornelian1 glass1 and crystal4 #b 8,and whosoever in days when the good ,law is abolished1 abandons love for his own body and life1 and proclaims day and night these good words--pre-eminent is his merit from this40 8,he obtains a glorious and endless splendour who teaches even one word thereof2 he will not miss one consonant nor the meaning who gives this ,sutra to others40 8,therefore let those who are endowed with lofty ambitions1 always hear this ,law which causes transcendent merit2 let them hear it and gladly welcome it and lay it up in their minds and continually worship the three jewels 7the ,buddha1 the ,law1 and the assembly of monks7 with faith40--,buddha-,karita4 ,e4 ,b4 ,cowell4 #c 8,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 other40--,kin-,kong-,king4 ,beal4 ,chapter #be ,the ,lord ,buddha addressed ,subhuti1 saying3 8,what think you8 ,you disciples1 do not affirm that the ,lord ,buddha reflects thus within himself1 #8,i bring salvation to every living being4' ,subhuti1 entertain no such delusive thought6 ,and why8 ,because1 in reality there are no living beings to whom the ,lord ,buddha can bring salvation4#a ,if there were living beings to whom the ,lord ,buddha could bring salvation1 the ,lord ,buddha would necessarily assume the reality of such arbitrary concepts as an entity1 a being1 a living being1 and a personality4 ,subhuti1 what the ,lord ,buddha adverted to as an entity1 is not in reality an entity2 it is only understood to be an entity1 and believed in as such1 by the common1 uneducated people4 ,subhuti1 what are ordinarily referred to as the #8common1 uneducated people1' these the ,lord ,buddha declared to be not merely #8common1 uneducated people4'0#b #a ,as the primordial human mind is void and quiescent1 so also is the wisdom of this ,sutra full and overflowing4 ,therefore1 hearing the text of this ,sutra expounded1 and meditating upon its truth1 there are formed spontaneously within the minds of those living beings1 all the essential elements of salvation4 ,as these mature and develop into a ,law of spiritual liberty1 the ,lord ,buddha obviously relinquishes every duty consonant with the idea of a delegated ,saviour4--,chinese ,annotation4 8,what do you think then1 ,o ,subhuti1 does a ,tathagata think in this wise3 beings have been delivered by me8 ,you should not think so4 ,and why8 ,because1 there is no being that has been delivered by the ,tathagata4 ,and if there were a being1 ,o ,subhuti1 that had been delivered by the ,tathagata1 then ,tathagata would believe in a self1 a being1 a living being1 and a person4 ,and what is called a belief in self1 ,o ,subhuti1 that is preached as a no-belief by the ,tathagata4 ,and this is learned by children and ignorant persons1 and they who were preached as children and ignorant persons1 ,o ,subhuti1 were preached as no-persons by the ,tathagata1 and therefore they are called children and ignorant persons40--,the ,vagrakkhedika4 ,max ,mller4 #b 8,difference there is in beings endowed with bodies1 but amongst men this is not the case1 the difference amongst men is nominal only40--,dhammapada4 ,max ,mller4 8,worldly profit is fleeting and perishable1 religious 7holy7 profit is eternal and inexhaustible2 a man though a king is full of trouble1 a common man who is holy1 has everlasting rest40--,fo-,sho-,hing-,tsan-,king4 ,beal4 ,chapter #bf ,the ,lord ,buddha addressed ,subhuti1 saying3 8,can the ,lord ,buddha be perceived by means of his thirty-two bodily distinctions80#a ,subhuti replied1 saying3 8,even so1#b the ,lord ,buddha can be perceived by means of his thirty-two bodily distinctions40 ,the ,lord ,buddha1 continuing1 said unto ,subhuti3 8,if by means of his thirty-two bodily distinctions it were possible to perceive the ,lord ,buddha1 then the ,lord ,buddha would merely resemble one of the great wheel-turning kings40#c ,subhuti thereupon addressed the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 ,according as ,i am able to interpret the ,lord ,buddha's instruction1 it is improbable that the ,lord ,buddha may be perceived by means of his thirty-two bodily distinctions40 ,thereafter1 the 8,honoured of the ,worlds0 delivered this sublime ,gatha3 8,i am not to be perceived by means of any visible form1 ,nor sought after by means of any audible sound2 ,whosoever walks in the way of iniquity1 ,cannot perceive the blessedness of the ,lord ,buddha40#d #a 8,this probably refers to the auspicious signs discovered in ,sakyamuni at his birth1 which left it open whether he would become a king or a ,buddha40--,the ,vagrakkhedika4 ,max ,mller4 #b ,subhuti failed to apprehend the idea as expressed by the ,lord ,buddha1 and inadvertently replied1 saying3 8,even so1 ,even so40--,chinese ,annotation4 #c 8,the portends troubled1 till his dream readers ,augured a prince of earthly dominance1 ,a ,chakravartin1 such as rise to rule ,once in a thousand years40--,the ,light of ,asia4 ,sir ,edwin ,arnold4 8,a king who rules the world1 and causes the wheel of doctrine everywhere to revolve4 ,the great ,asoka 7,king of ,central ,india1 who reigned near ,patna1 about #aej-bjj years after the demise of ,buddha7 was a #8wheel king4' ,the word is ,chakravarti in ,sanscrit1 from ,chakra #8wheel1' the symbol of activity1 whether of ,buddha in preaching1 or of kings like ,asoka in ruling40--,chinese ,buddhism4 ,edkins4 8,those of the ,bikkhus who carry in their hearts the words of excellent knowledge that is immeasurable1 who are free from bonds1 whose fame and power and glory no man can weigh1 who 7in imitation of their master7 keep the royal chariot wheel of the kingdom of righteousness rolling on1 who have reached perfection in knowledge40--,questions of ,king ,milinda4 ,t4 ,w4 ,rhys ,davids4 #d ,the following ,gatha1 translated by ,max ,mller1 and concluding the twenty-sixth section of ,the ,vagrakkhedika1 is not incorporated in the ,chinese text4 8,a ,buddha is to be seen 7known7 from the ,law2 ,for the ,lords 7,buddha7 have the ,law-,body2 ,and the nature of the ,law cannot be understood1 ,nor can it be made to be understood40 ,chapter #bg ,the ,lord ,buddha said unto ,subhuti3 8,if you think thus within yourself #8,the ,lord ,buddha did not1 by means of his perfect bodily distinctions1 obtain supreme spiritual wisdom1' ,subhuti1 have no such deceptive thought6 ,or if you think thus within yourself1 #8,in obtaining supreme spiritual wisdom1 the ,lord ,buddha declared the abrogation of every ,law1' ,subhuti1 have no such delusive thought6 ,and why8 ,because1 those disciples who obtain supreme spiritual wisdom1 neither affirm the abrogation of any ,law1 nor the destruction of any distinctive quality of phenomena40#a #a 8,what do you think then1 ,o ,subhuti1 has the highest perfect knowledge been known by the ,tathagata by the possession of signs8 ,you should not think so1 ,o ,subhuti4 ,and why8 ,because1 the highest perfect knowledge will not be known by the ,tathagata through the possession of signs4 ,nor should anybody1 ,o ,subhuti1 say to you that the destruction or annihilation of anything is proclaimed by those who have entered on the path of the ,bodhisattvas40--,the ,vagrakkhedika4 ,max ,mller4 8,subhuti1 if you should think thus1 #8,tathagata1 by means of his personal distinctions has attained to the unsurpassable condition1' you would be wrong4444 ,but1 ,subhuti1 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 conditions4' ,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 duty40--,kin-,kong-,king4 ,beal4 ,concerning the phenomena of ,law1 if these were abrogated and entirely discarded1 where would the mind receive its guiding light1 or the human spirit its power of discernment8 ,to attempt a process of reasoning apart from such necessary postulates as the distinctive qualities of ,law and phenomena1 would prove to be as futile as an effort to cross a river without a raft1 and would inevitably end in oblivion4--,chinese ,annotation4 ,chapter #bh ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if an enlightened disciple1 in the exercise of charity1 bestowed as considerable an amount of the seven treasures as might fill worlds numerous as the sands of the ,ganges2 and if a disciple1 realising that within the meaning and purport of the ,law1 there is no abstract individual existence1#a perfects himself in the virtue of endurance1 this latter disciple will have a cumulative merit1 relatively greater than the other4 ,and why8 ,because1 enlightened disciples are entirely unaffected by considerations of #8reward or merit4'0 ,subhuti thereupon enquired of the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 in what respect are enlightened disciples unaffected by considerations of #8reward or merit'80 ,the ,lord ,buddha replied1 saying3 8,enlightened disciples do not aspire1 in a spirit of covetousness1 to rewards commensurate with their merit2 therefore1 ,i declare that they are entirely unaffected by considerations of #8reward or merit4'0#b #a 8,and if a ,bodhisattva acquired endurance in selfless and uncreated things1 then he would enjoy a larger stock of merit1 immeasurable and innumerable40--,the ,vagrakkhedika4 ,max ,mller4 8,nothing in this world is single1 ,all things by a law divine ,in one another's being mingle40--,shelley4 #b 8,subhuti asked ,buddha3 ,world-honoured ,one6 what is this you say1 that ,bodhisatwas cannot be said to appreciate reward8 #8,subhuti1 the reward which a ,bodhisatwa enjoys ought to be connected with no covetous desire2 this is what ,i mean by non-appreciation of reward4'0--,kin-,kong-,king4 ,beal4 ,this passage1 concluding the twenty-eighth section of ,the ,diamond ,sutra1 not being incorporated in the translation of ,the ,vagrakkhedika by ,max ,mller1 may be suggestive of a noteworthy interpolation in the ,chinese text1 or is it a probable lacuna in the ,sanscrit ,,mss48 ,chapter #bi ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if a disciple asserts that the ,lord ,buddha comes or goes1 sits or reclines1 obviously he has not understood the meaning of my discourse4 ,and why8 ,because1 the idea #8,buddha' implies neither coming from anywhere1 nor going to anywhere1 and hence the synonym #8,buddha6'0#a #a 8,and why8 ,because the word ,tathagata means one who does not go to anywhere1 and does not come from anywhere1 and therefore he is called the ,tathagata 7truly come71 holy and fully enlightened40--,the ,vagrakkhedika4 ,max ,mller4 8,that which is ,tathagata has no where whence to come1 and no where whither he can go1 and is therefore named ,tathagata40--,kin-,kong-,king4 ,beal4 ,in the heavens above1 we cannot discern a place whence he came1 nor whither he may return4 ,in his holy1 immaculate1 and marvellously endowed body1 were manifested plenary spiritual powers4--,hua-,yen-,sutra4 ,like drifting clouds1 like the waning moon1 like ships that sail the ocean1 like shores that are washed away--these are symbolic of endless change4 ,but the blessed ,buddha1 in his essential1 absolute nature1 is changeless and everlasting4--,yuen-,chioh-,sutra4 8,if the pool be of pure water1 the shining moon is reflected upon its limpid surface2 and yet we cannot affirm that the moon really came from anywhere1 or that it is actually in the pool4 ,if the pool be disturbed and the dense mud raised1 immediately the bright reflection becomes obscured2 and yet we dare not affirm that the moon has really gone to anywhere1 or that it has actually departed from the pool4 ,it is entirely a question of the purity or impurity of the water1 and has no reasonable affinity with theories concerning the existence or non-existence of the moon4 ,so1 also1 with the true concept of ,buddha2 only those whose minds are immaculate in their pristine purity1 can ever realise his transcendent blessedness40--,chang-,shui 7a ,chinese monk74 ,chapter #cj ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if a good disciple1 whether man or woman1 were to take infinite worlds and #8reduce' them to minute particles of dust2 what think you1 would the aggregate of all those particles of dust be great80 ,subhuti replied1 saying3 8,honoured of the ,worlds6 the aggregate of all those particles of dust would be exceedingly great4 ,and why8 ,because1 if all those were in reality #8minute particles of dust1' the ,lord ,buddha would not have declared them to be #8minute particles of dust4' ,and why8 ,because1 the ,lord ,buddha1 discoursing upon #8minute particles of dust1' declared that in reality those are not #8minute particles of dust1' they are merely termed #8minute particles of dust4'0#a ,subhuti continuing1 addressed the ,lord ,buddha1 saying3 8,honoured of the ,worlds6 what the ,lord ,buddha discoursed upon as #8infinite worlds1' these are not in reality #8infinite worlds1' they are merely termed #8infinite worlds4' ,and why8 ,because1 if these were in reality #8infinite worlds1' there would of necessity be unity and eternity of matter4 ,but the ,lord ,buddha1 discoursing upon the #8unity and eternity of matter1' declared that there is neither #8unity' nor #8eternity of matter1' therefore it is merely termed #8unity and eternity of matter4'0 ,the ,lord ,buddha thereupon declared unto ,subhuti1 8,belief in the unity or eternity of matter is incomprehensible2#b and only common1 worldly-minded people1 for purely materialistic reasons1 covet this hypothesis40 #a ,these minute particles of dust1 like the great worlds which are composed of them1 are deceptive forms of natural phenomena1 equally unreal and evanescent4 ,the minute particles which we observe floating in space1 are carried hither and thither by atmospheric currents1 and eventually pass into regions beyond our cognisance4 ,so1 also1 with the immense worlds revolving in space2 their ever-recurring phenomena of light and darkness1 heat and cold1 changing seasons1 transient scenes of mountain and valley1 river and plain4 ,these things indicate that all are ephemeral1 and entirely subject to irrevocable laws of change and decay4--,chinese ,annotation4 8,because1 what was preached as a mass of many atoms by the ,tathagata1 that was preached as no-mass of atoms by the ,tathagata1 and therefore it is called #8a mass of many atoms4'0--,the ,vagrakkhedika4 ,max ,mller4 8,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 ,one60--,kin-,kong-,king4 ,beal4 #b 8,bhagavat said1 and a belief in matter itself1 ,o ,subhuti1 is inestimable and inexpressible2 it is neither a thing nor a no-thing1 and this is known by children and ignorant persons40--,the ,vagrakkhedika4 ,max ,mller4 8,annihilation of matter is inconceivable1 but annihilation of all its forms and qualities is conceivable40 ,the ,world as ,idea and ,will4 ,schopenhauer4 ,if the worlds were real and permanent1 they would always retain their original forms and primordial natures1 and be subject neither to the influence of time nor the ,law of change4--,chinese ,annotation4 8,subhuti1 this characteristic of the one #8harmonious principle1' 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 this40--,kin-,kong-,king4 ,beal4 ,this noteworthy statement seems to militate against some opinions expressed in ,europe regarding the ,buddhist theory of 8matter40 ,according to our ,chinese text1 it does not appear that ,sakyamuni ,buddha categorically denied the 8presence0 or 8existence0 of matter in the universe1 but endeavoured rather to indicate the diversified and evanescent nature of its 8forms0 and 8qualities40 ,many devout ,buddhists regard even the smallest particle of dust as containing a mysterious and elusive element--probably what we are disposed to term 8a spiritual element10 or 8principle of life0--and these are not unreasonably regarded as being altogether inscrutable1 and therefore 8incomprehensible40 ,chapter #ca ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if a disciple affirmed that the ,lord ,buddha enunciated a belief#a that the mind can comprehend the idea of an entity1 a being1 a living being1 or a personality2 what think you1 ,subhuti1 would that disciple be interpreting aright the meaning of my discourse80 ,subhuti replied1 saying3 8,honoured of the ,worlds6 that disciple would not be interpreting aright the meaning of the ,lord ,buddha's discourse4 ,and why8 ,because1 ,honoured of the ,worlds6 discoursing upon comprehending such ideas as an entity1 a being1 a living being1 and a personality1 it was declared that these are entirely unreal and illusive1 and therefore they are merely termed an entity1 a being1 a living being1 and a personality40 ,the ,lord ,buddha thereafter addressed ,subhuti1 saying3#b 8,those who aspire to the attainment of supreme spiritual wisdom ought thus to know1 believe in1 and interpret phenomena4 ,they ought to eliminate from their minds every tangible evidence of every visible object4 ,subhuti1 concerning #8visible objects1' the ,lord ,buddha declared that these are not really #8visible objects' they are merely termed #8visible objects4'0 #a 8,because1 ,o ,subhuti1 if a man were to say that belief in self1 belief in a being1 belief in life1 belief in personality1 had been preached by the ,tathagata1 would he be speaking truly8 ,subhuti said1 not indeed1 ,bhagavat1 he would not be speaking truly4 ,and why8 ,because1 what was preached by the ,tathagata as a belief in self1 that was preached as no-belief1 therefore it is called belief in self40--,the ,vagrakkhedika4 ,max ,mller4 ,in these words are exemplified another profound aspect of ,buddhist doctrine4 ,apart from interesting questions concerning the existence of an entity1 a being1 a living being1 or a personality1 another problem seems to arise regarding our ability to entirely perceive or 8comprehend0 those admitted abstract ideas4 ,if we interpret aright the ,buddhist doctrine1 there are variously compounded within those abstract ideas1 so many elusive spiritual elements1 that the human mind is incapable of resolving them by any process of reasoning4 ,in short--an entity1 a being1 a living being1 or a personality1 represents to the ,buddhist mind1 much more than it attempts to express in terms of philosophy4 #b 8,thus then1 ,o ,subhuti1 are all things to be perceived1 to be looked upon1 and to be believed by one who has entered upon the path of the ,bodhisattvas4 ,and in this wise are they to be perceived1 to be looked upon1 and to be believed1 neither in the idea of a thing1 nor in the idea of a no-thing8 ,and why8 ,because by saying3 the idea of a thing1 the idea of a thing indeed1 it has been preached by the ,tathagata as the no-idea of a thing40--,the ,vagrakkhedika4 ,max ,mller4 8,subhuti1 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 ,subhuti1 these very characteristics of which we speak are after all no characteristics1 but a mere name40--,kin-,kong-,king4 ,beal4 ,chapter #cb ,the ,lord ,buddha addressed ,subhuti1 saying3 8,if a disciple1 having immeasurable spheres filled with the seven treasures1#a bestowed these in the exercise of charity2 and if a disciple1 whether man or woman1 having aspired to supreme spiritual wisdom1 selected from this ,scripture a stanza comprising four lines1 then rigorously observed it1 studied it1 and diligently explained it to others2 the cumulative merit of such a disciple would be relatively greater than the other40 8,in what attitude of mind should it be diligently explained to others8#b ,not assuming the permanency or the reality of earthly phenomena1 but in the conscious blessedness of a mind at perfect rest4#c ,and why8 ,because1 the phenomena of life may be likened unto a dream1 a phantasm1 a bubble1#d a shadow1 the glistening dew1 or lightning flash1 and thus they ought to be contemplated40 ,when the ,lord ,buddha concluded his enunciation of this ,scripture1#e the venerable ,subhuti1 the monks1#f nuns1 lay-brethren and sisters1 all mortals1 and the whole realm of spiritual beings1 rejoiced exceedingly1 and consecrated to its practice1 they received it and departed4 #a ,gold1 silver1 pearls1 coral1 cornelian1 glass1 and crystal4 #b 8,the wise man1 the preacher1 who wishes to expound this ,sutra1 must absolutely renounce falsehood1 pride1 calumny1 and envy4444 ,he is always sincere1 mild1 forbearing2 444 he must feel affection for all beings who are striving for enlightenment 444 they are greatly perverted in their minds1 those beings who do not hear1 nor perceive 444 the mystery of the ,tathagata4 ,nevertheless will ,i1 who have attained this supreme1 perfect knowledge1 powerfully bend to it the mind of every one 7,burnouf1 par la force de mes facults surnaturelles71 whatever may be the position he occupies1 and bring about that he accepts1 understands1 and arrives at full ripeness40--,saddharma-,pundarika4 ,h4 ,kern4 #c 8,by contemplation are obtained those conditions through which is eventually gained that supreme calm1 undecaying1 immortal state1 which is so hard to be reached40--,buddha-,karita4 ,e4 ,b4 ,cowell4 8,and in what way can the disciple #8proclaim them generally8' ,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 thus40--,kin-,kong-,king4 ,beal4 8,and how should he explain it8 ,as in the sky3 stars1 darkness1 a lamp1 a phantom1 dew1 a bubble1 a dream1 a flash of lightning1 and a cloud--thus should we look upon the world 7all that was made740--,the ,vagrakkhedika4 ,max ,mller4 #d 8,fa-,hien stayed at the dragon ,vihara till after the summer retreat1 and then1 travelling to the south-east for seven ,yojanas1 he arrived at the city of ,kanyakubja1 lying along the ,ganges4444 ,at a distance from the city of six or seven ,le1 on the west1 on the northern bank of the ,ganges1 is a place where ,buddha preached the ,law to his disciples4 ,it has been handed down that his subjects of discourse were such as #8,the bitterness and vanity 7of life71 as impermanent and uncertain1' and that #8,the body is as a 8bubble0 or foam on the water4'0--,travels of ,fa-,hien4 ,legge4 #e 8,thus spake the ,bhagavat enraptured2 the elder ,subhuti1 and the friars1 nuns1 the faithful lay men and women1 and the ,bodhisattvas also1 and the whole world of gods1 men1 evil spirits and fairies1 praised the preaching of the ,bhagavat40--,the ,vagrakkhedika4 ,max ,mller4 #f 8,the vow of #8obedience' was never taken by the ,buddhist monks and nuns1 and in this it may be noticed a fundamental difference between them and monastic orders in the ,west3 mental culture1 not mental death1 was the aim set before the ,buddhist ascetic by the founder of his faith40--,buddhism4 ,t4 ,w4 ,rhys ,davids4 8,as when men1 travelling1 feel a glorious perfume sweet ,pervading all the country side1 and gladdening them1 infer at once1 #8,surely 'tis giant forest trees are flowering now6' ,so1 conscious of this perfume sweet of righteousness ,that now pervades the earth and heavens1 they may infer3 #8,a ,buddha1 infinitely great1 must once have lived6'0 ,,index ,alexandria1 #bj ,alms-bowl1 #c1 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,sasa1 #de ,sattva1 #f ,saviour1 #ib ,schelling1 #bj ,schopenhauer1 #dh1 #ajc ,scripture1 #i1 #ah1 #ai1 #bj1 #bf1 #dc1 #de1 etc4 ,scrotapatti1 #bh1 #bi ,seh-,shen1 #af ,selfhood1 #db ,sewet1 #ea ,shah-,tseh1 #cb ,shanghai1 #gd ,shelley1 #ih ,shen-,ming1 #ea ,shore1 #bc1 #dg ,shravasti1 #b1 #d1 #f ,siao-,fah1 #fd ,signs1 #ej ,silver1 #be1 #dc1 #fd1 #ajg ,singhalese1 #gh ,siva1 #ag ,sivaism1 #ag ,sophocles1 #fe ,spawn1 #i ,spirits1 #dd1 #aaj ,spiritualist1 #dh ,sramana1 #cf ,srota1 #bh ,s'ruti1 #a ,sthula1 #hc ,subhuti1 #f1 #h1 #ac1 etc4 ,sugata1 #bf ,sujata1 #gj ,sumeru1 #dj1 #db1 #eh ,sutana1 #b ,sutra1 #a1 #h1 #bg1 #de1 #dg1 #fh1 #gg1 #ia1 #ib1 #ajh ,sutta-,nipata1 #bc1 #bg1 #ff ,swastika1 #ej ,syria1 #bj ,sz-ti1 #cb ,ta-,cheng-,che1 #fb ,talents1 #gh ,tang 7dynasty71 #gf ,ta-,pi-,ku1 #c ,tathagata1 #be1 #bf1 #ch1 #dg1 #di1 #ei1 #fc1 #gb1 etc4 ,teacher1 #c ,temples1 #ci ,tennyson1 #bc ,thomson 7,j4 ,cockburn71 #h1 #bc1 #cd1 #eh1 #fh ,ti-,ching1 #aa ,tien1 #dd ,tien-,kong1 #cj ,ting-,kwang-,fuh1 #cg ,topes1 #fd ,treasures1 #be1 #dc1 #fd1 #ha1 #ij1 #ajg ,trimurti1 #ag ,triratna1 #ag ,truth1 #bg1 #gh1 #gi ,tsz-,ran-,choih-,sing1 #be ,tuchita1 #e ,twan-,tsi-,sin-,yao1 #gf ,upadanas1 #ac ,vagrakkhedika 7,the71 #be1 #bf1 #bh1 #cj1 #ci1 #db1 #de1 #dg1 etc4 ,vais'ali1 #e ,vedas1 #a ,vedic1 #hi ,vice1 #c ,vihara1 #aji ,virtue1 #c ,vows1 #ai ,waddhaktinka1 #d ,waterfall1 #hf ,water-strainer1 #c ,west1 #aaj ,wiharas1 #ea ,williams 7,sir ,monier71 #di1 #fc1 #ff1 #hc ,wisdom1 #c1 #g1 #h1 #dg ,wou-,wei1 #bd ,wu-,wei1 ,fah1 #bh ,yen-,ping1 #hh ,yogi1 #bj ,yojanas1 #aji ,yuen-,chioh-,sutra1 #ajj ,,transcriber',s ,,notes4 ,this is an ,english translation of the ,chinese version available at3 https3_/_/hdl4handle4net_/#bjbg_/umn4#ca ieajjacfbejeh4 ,the original printed text scans can be found at3 https3_/_/archive4org_/details_/cu#caibd jbbiadehh4 ,textual notes3 #a4 ,chapter labels have been added in braces 7e4g4 ,chapter #a74 #b4 ,footnotes have been moved to the end of each chapter4 #c4 ,text contained within underscores is italicised4 #d4 ,word spellings have been standardized4 ,words within direct quotations by other authors have been left unchanged4 #e4 ,some page numbers in the index were corrected4