Dipankara

1.

Thus have I heard concerning our Lord Buddha.

Upon a memorable occasion, the Lord Buddha sojourned in the kingdom of Shravasti, lodging in the grove of Jedha, a park within the imperial domain which Jedha, the heir apparent, bestowed upon Sittana, a benevolent minister of state, renowned for his charities and benefactions.

with the lord buddha there were assembled together twelve hundred and fifty mendicant disciples all of whom had attained to eminent degrees of spiritual wisdom as it approached the hour for the morning meal lord buddha honoured of the worlds attired himself in a mendicant's robe and bearing an alms bowl in his hands walked towards the great city of shravasti which he entered to beg for food within the city he proceeded from door to door and received such donations as the good people severally bestowed concluding this religious exercise the lord buddha returned to the grove of jetta and partook of the frugal meal received as alms thereafter he divested himself of his mendicant's robe laid aside the venerated alms bowl bathed his sacred feet and accepted the honoured seat reserved for him by his disciples two upon that occasion the venerable subhuti occupied a place in the midst of the assembly rising from his seat with cloak arranged in such manner that his right shoulder was disclosed subhuti knelt upon his right knee then pressing together the palms of his hands he respectfully raised them towards lord buddha saying thou art of transcendent wisdom honoured of the worlds with wonderful solicitude thou dost preserve in the faith and instruct in the law this illustrious assembly of enlightened disciples honoured of the worlds if a good disciple whether man or woman seeks to obtain supreme spiritual wisdom what immutable law shall sustain the mind of that disciple and bring into subjection every inordinate desire the lord buddha replied to subhuti saying truly a most excellent theme as you affirmed i preserve in the faith and instruct in the law this illustrious assembly of enlightened disciples attend diligently unto me and i shall enunciate a law whereby the mind of a good disciple whether man or woman seeking to obtain supreme spiritual wisdom shall be adequately sustained and enabled to bring into subjection every inordinate desire subhuti was gratified and signified glad consent thereupon the lord buddha with majesty of person and perfect articulation proceeded to deliver the text of this scripture saying and four by this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire every species of life whether hatched in the egg formed in the womb evolved from spawn produced by metamorphosis with or without form or intelligence possessing or devoid of natural instinct from these changeful conditions of being i command you to seek deliverance in the transcendental concept of nirvana thus you shall be delivered from an immeasurable innumerable and illimitable world of sentient life but in reality there is no world of sentient life from which to seek deliverance and why because in the minds of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity a being a living being or a personality moreover subuti an enlightened disciple ought to act spontaneously in the exercise of charity uninfluenced by sensuous phenomena such as sound odour taste touch or law sabuti it is imperative that an enlightened disciple in the exercise of charity should act independently of phenomena and why because acting without regard to elusive forms of phenomena he will realize in the exercise of charity a merit inestimable and immeasurable subuti what think you is it possible to estimate the distance comprising the illimitable universe of space subuti replied saying honoured of the worlds it is impossible to estimate the distance comprising the illimitable universe of space The Lord Buddha thereupon discoursed, saying, It is equally impossible to estimate the merit of an enlightened disciple who discharges the exercise of charity unperturbed by the seductive influences of phenomena.

Sabuti, the mind of an enlightened disciple ought thus to be indoctrinated.

V.

The Lord Buddha interrogated Subuti, saying, What think you? Is it possible that by means of his physical body the Lord Buddha may be clearly perceived? Subuti replied, saying, No, honoured of the worlds, it is impossible that by means of his physical body the Lord Buddha may be clearly perceived.

And why? because what the lord buddha referred to as a physical body is in reality not merely a physical body thereupon the lord buddha addressed subhuti saying every form or quality of phenomena is transient and elusive when the mind realizes that the phenomena of life are not real phenomena the lord buddha may then be clearly perceived inquired of the lord buddha saying honoured of the worlds in future ages when this scripture is proclaimed amongst those beings destined to hear shall any conceive within their minds a sincere unmingled faith the lord buddha replied to sabuti saying have no such apprehensive thought even at the remote period of five centuries subsequent to the nirvana of the lord buddha there will be many disciples observing the monastic vows and assiduously devoted to good works these hearing this scripture proclaimed will believe in its immutability and similarly conceive within their minds a pure unmingled faith besides it is important to realize that faith thus conceived is not exclusively in virtue of the insular thought of any particular buddha but because of its affiliation with the concrete thoughts of myriad buddhas throughout infinite ages therefore amongst the beings destined to hear this scripture proclaimed many by momentary reflection will intuitively conceive a pure and holy faith sabuti the lord buddha by his prescience is perfectly cognizant of all such potential disciples and for these also there is reserved an immeasurable merit and why because the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity a being a living being a personality qualities or ideas coincident with law or existing apart from the idea of law and why because assuming the permanency and reality of phenomena the minds of these disciples would be involved in such distinctive ideas as an entity a being a living being and a personality affirming the permanency and reality of qualities or ideas coincident with law their minds would inevitably be involved in resolving these same definitions postulating the inviolate nature of qualities or ideas which have an existence apart from the law there yet remain to be explained these abstruse distinctions an entity a being a living being and a personality therefore enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with law nor postulate as being of an inviolate nature qualities or ideas having an existence apart from the concept of law thus we are enabled to appreciate the significance of those words which the lord buddha invariably repeated to his followers you disciples must realize that the law which i enunciated was presented before your minds in the simile of a raft if the law having fulfilled its function in bearing you to the other shore nirvana with its coincident qualities and ideas must inevitably be abandoned how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the law the lord buddha addressed subhuti saying what think you has the lord buddha really attained to supreme spiritual wisdom or has he a system of doctrine which can be specifically formulated sabuti replied saying as i understand the meaning of the lord buddha's discourse he has no system of doctrine which can be specifically formulated nor can the lord buddha express in explicit terms a form of knowledge which can be described as supreme spiritual wisdom and why because what the lord buddha adumbrated in terms of the law is transcendental and inexpressible being a purely spiritual concept it is neither consonant with law nor synonymous with anything apart from the law thus is exemplified the manner by which wise disciples and holy buddhas regarding intuition as the law of their minds severally attain to different planes of spiritual wisdom the lord buddha addressed subhuti saying what think you if a benevolent person bestowed as alms an abundance of the seven treasures sufficient to fill the universe would there accrue to that person a considerable merit sabuti replied saying a very considerable merit honoured of the worlds and why because what is referred to does not partake of the nature of ordinary merit and in this sense the lord buddha made mention of a considerable merit the lord buddha rejoined saying if a disciple adhered with implicit faith to a stanza of this scripture and diligently explained it to others the intrinsic merit of that disciple would be relatively greater and why because subhuti the holy buddhas and the law by which they attain to supreme spiritual wisdom severally owe their inception to the truth of this sacred scripture sab what is ordinarily termed the buddhic law is not really a law attributive to buddha nine the lord buddha inquired of sabuti saying what think you may a scrotopati having entered the stream which bears on to nirvana thus moralize within himself i have obtained the fruits commensurate with the merit of a Sabuti replied, saying, No, honoured of the worlds.

1.

Thus have I heard concerning our Lord Buddha.

upon a memorable occasion the lord buddha sojourned in the kingdom of shravasti lodging in the grove of jedha a park within the imperial domain which jedha the heir-apparent bestowed upon sitna a benevolent minister of state renowned for his charities and benefactions with the lord buddha there were assembled together twelve hundred and fifty mendicant disciples all of whom had attained to eminent degrees of spiritual wisdom as it approached the hour for the morning meal lord buddha honoured of the worlds attired himself in a mendicant's robe and bearing an alms bowl in his hands walked towards the great city of shravasti which he entered to beg for food within the city he proceeded from door to door and received such donations as the good people severally bestowed concluding this religious exercise the lord buddha returned to the grove of jetta and partook of the frugal meal received as alms thereafter he divested himself of his mendicant's robe laid aside the venerated alms bowl bathed his sacred feet and accepted the honoured seat reserved for him by his disciples two upon that occasion the venerable subuti occupied a place in the midst of the assembly rising from his seat with cloak arranged in such manner that his right shoulder was disclosed subuti knelt upon his right knee then pressing together the palms of his hands he respectfully raised them towards lord buddha saying thou art of transcendent wisdom honoured of the worlds with wonderful solicitude thou dost preserve in the faith and instruct in the law this illustrious assembly of enlightened disciples honoured of the worlds if a good disciple whether man or woman seeks to obtain supreme spiritual wisdom what immutable law shall sustain the mind of that disciple and bring into subjection every inordinate desire the lord buddha replied to subhuti saying truly a most excellent theme as you affirmed i preserve in the faith and instruct in the law this illustrious assembly of enlightened disciples attend diligently unto me and i shall enunciate a law whereby the mind of a good disciple whether man or woman seeking to obtain supreme spiritual wisdom shall be adequately sustained and enabled to bring into subjection every inordinate desire subhuti was gratified and signified glad consent thereupon the lord buddha with majesty of person and perfect articulation proceeded to deliver the text of this scripture saying By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire.

Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct, from these changeful conditions of being i command you to seek deliverance in the transcendental concept of nirvana thus you shall be delivered from an immeasurable innumerable and illimitable world of sentient life but in reality there is no world of sentient life from which to seek deliverance and why because in the minds of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity a being a living being or a personality moreover subuti an enlightened disciple ought to act spontaneously in the exercise of charity uninfluenced by sensuous phenomena such as sound odour taste touch or law sabuti it is imperative that an enlightened disciple in the exercise of charity should act independently of phenomena and why because acting without regard to elusive forms of phenomena he will realize in the exercise of charity a merit inestimable and immeasurable subuti what think you is it possible to estimate the distance comprising the illimitable universe of space subuti replied saying honoured of the worlds it is impossible to estimate the distance comprising the illimitable universe of space The Lord Buddha thereupon discoursed, saying, It is equally impossible to estimate the merit of an enlightened disciple who discharges the exercise of charity unperturbed by the seductive influences of phenomena.

Sabuti, the mind of an enlightened disciple ought thus to be indoctrinated.

V.

The Lord Buddha interrogated Subuti, saying,

What think

1.

Thus have I heard concerning our Lord Buddha.

Upon a memorable occasion, the Lord Buddha sojourned in the kingdom of Shravasti, lodging in the grove of Jeta, a park within the imperial domain which Jeta, the heir apparent, bestowed upon Satana, a benevolent minister of state renowned for his charities and benefactions.

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

As it approached the hour for the morning meal, Lord Buddha, Honored of the Worlds, attired himself in a mendicant's robe, and bearing an alms-bowl in his hands walked towards the great city of Sravasti, which he entered to beg for food.

Within the city he proceeded from door to door and received such donations as the good people severally bestowed.

Concluding this religious exercise, the Lord Buddha returned to the grove of Jeta and partook of the frugal meal received as alms.

Thereafter he divested himself of his mendicant's robe, laid aside the venerated alms-bowl, bathed his sacred feet, and accepted the honored seat reserved for him by his disciples.

Some passages from the Chinese sutras, comprising texts and annotations, were consecutively examined and variously considered.

Eventually, it was suggested that the Diamond Sutra, perhaps one of the most metaphysical of the works ascribed to Buddha, be conveniently rendered into the English language.

In order that the rather unfamiliar text might assume due intelligibility, parallel passages and numerous annotations were subjoined as the pleasant work of translating proceeded.

The idea of printing and publishing the text seemed to follow as a natural sequence.

Should this imperfect rendering of the Diamond Sutra, even in the faintest degree, confirm this just sense of appreciation or prove a gentle incentive to further inquiry, then its unexpected publication may prove to be not entirely unjustified.

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

It may also be permissible to express admiration of the piety and appreciation of the friendship of those learned monks in central China to whom we are everlastingly indebted for even a slight initiation into those inexhaustible truths which are alike the heritage and the glory of the disciples of Buddha.

Amongst those we should like to specify are Chang Ming, the chief monk Sun Quan of Chenzhou Prefecture, Hunan, and the aged and affectionate Qiu Hien.

In this connection, the Sanskrit dharma usually rendered into Chinese by fa, and into English by law, appears to merit our immediate attention.

Max Müller, with his ample knowledge, stated that Dharma, quote, in the ordinary Buddhist phraseology may be correctly rendered by law, and thus the whole teaching of Buddha is named Sadharma, the good law.

What the Diamond Sutra wishes to teach is that all objects, differing one from the other by their dharmas, are elusive.

or as we should say phenomenal and subjective that they are in fact of our own making the products of our own mind with those noteworthy observations there is embodied in the preface to the the following interesting suggestion that the greek edos whatever is seen form shape figure appears to be the equivalent of the sanskrit dharma spence hardy a distinguished writer on buddhism made a suggestion of perhaps equal importance with reference to the correct interpretation of dharma in his well-known volume eastern monarchism there occurs the following relevant passage The second of the three great treasures is called Damo, or in Sinhalese, Dharma.

Everything appears to be subject to irrevocable laws of change and decay.

as the things which we see are temporal it is essential for our intellectual development that we focus our thoughts upon the things which are unseen and eternal many minds are susceptible of deception by the fleeting phenomena of life but behind these phenomena there is an essential element entirely spiritual uninfluenced by arbitrary ideas or changeful conditions which pervades all things and is pure and unchanging perhaps it might prove of interest to quote the following outline of mahayana doctrine prepared by mr s kuroda which was approved by several influential buddhist communions in japan and published with authority at tokyo in eighteen ninety three all things that are produced by causes and conditions are inevitably destined to extinction there is nothing that has any reality when conditions come things begin to appear when conditions cease these things likewise cease to exist like the foam of the water like the lightning flash and like the floating swiftly vanishing clouds they are only of momentary duration as all things have no constant nature of their own so there is no actuality in pure and impure rough and fine large and small far and near knowable and unknowable etc on this account it is sometimes said that all things are nothing the apparent phenomena around us are however produced by mental operations within us and thus distinctions are established all things are included under subject and object the subject is an entity in which mental operations are awakened whenever there are objects while the object consists of all things visible and invisible knowable and unknowable etc the subject is not something that occupies some space in the body alone nor does the object exist outside of the subject the various phenomena which appear as subjects and objects are divided into two kinds the perceptible and knowable the imperceptible and unknowable now what are the imperceptible and unknowable phenomena through the influence of habitual delusions boundless worlds innumerable varieties of things spring up in the mind this boundless universe and these subtle ideas are not perceptible and knowable only bodhisattvas believe understand and become perfectly convinced of these through the contemplation of vidyamatara all things are nothing but phenomena in mind hence they are called imperceptible and unknowable what are the perceptible and knowable phenomena not knowing that these imperceptible and unknowable phenomena are the productions of their own minds men from their habitual delusions invest them with an existence outside of mind as perceptible mental phenomena as things visible audible etc these phenomena are called perceptible and knowable though there are thus two kinds perceptible and imperceptible phenomena they occur upon the same things and are inseparably bound together even in the smallest particle their difference in appearance is caused only by differences both in mental phenomena and in the depth of conviction those who know only the perceptible things without knowing the imperceptible are called the unenlightened by buddha in contradistinction to the fallacious phenomena there is the true essence of mind underlying the phenomena of mind there is an unchanging principle which we call essence of mind the essence of mind is the entity without ideas and without phenomena and is always the same it pervades all things and is pure and unchanging the essence and the phenomena of mind are inseparable and as the former is all-pervading and ever existing so the phenomena occur everywhere and continually wherever suitable conditions accompany it thus the perceptible and imperceptible phenomena are manifestations of the essence of mind that according to the number and nature of conditions develop without restraint all things in the universe therefore are mind itself by this we do not mean that all things combine into a mental unity called mind nor that all things are emanations from it but that without changing their places or appearance they are mind itself everywhere buddha saw this truth and said that the whole universe was his own hence it is clear that where the essence of mind is found and the necessary conditions accompany it the phenomena of mind never fail to appear though there is a distinction between the essence and the phenomena of mind yet they are nothing but one and the same substance that is mind so we say that there exists nothing but mind though both the world of the pure and impure and the generation of all things are very wide and deep yet they owe their existence to our mind close quote perhaps we might appropriately indicate that however interesting or even fascinating may be the nice distinction between mind and essence of mind in relation to phenomena so far as we are aware the distinction may be implied but is never precisely stated in the text of the diamond sutra Nevertheless, we may readily appreciate the subtle intellectual movement which endeavors to distinguish clearly between the phenomena of mind, and, an unchanging principle underlying it, capable of being defined as essence of mind.

Yet we have a notion that our Japanese Buddhist friends intuitively find in their beautiful concept infinitely more of a purely spiritual nature than they attempt to express by the mere metaphysical term doubtless they have frequently applied to it the incisive logic of sakyamuni buddha and found simultaneously that what is ordinarily referred to as essence of mind is not in reality essence of mind it is merely termed essence of mind the term buddha as defined in the diamond sutra seems to merit a brief consideration in fulfilment of our present purpose it seems almost unnecessary to enter into questions regarding the historical buddha or to the authenticity of sutras ascribed to his genius therefore without indicating any particular reservation we mean time accept the traditional statements that the buddha of the diamond sutra was the son of suddhodana the husband of yasodra and the father of but incorporated with the text there is embodied in the familiar term buddha a lofty spiritual concept which seems to place it in a category where fresh interest is imparted to the question of its interpretation Concluding the 26th chapter of the Diamond Sutra, wherein the spiritual body is entirely differentiated from external phenomena, Sakyamuni, in reply to an inquiry regarding the possibility of perceiving Buddha by means of his bodily distinctions, delivered the following remarkable gatha.

i am not to be perceived by means of any visible form nor sought after by means of any audible sound whosoever walks in the way of iniquity cannot perceive the blessedness of the lord buddha In the twenty-ninth chapter of the Diamond Sutra, wherein is expounded the majesty of the Absolute, Sakyamuni declared that a disciple who affirms that Buddha comes or goes obviously has not understood the meaning of his instruction, because, as we learn from our text, the idea Buddha implies neither coming from anywhere nor going to anywhere.

For example, uh, for example, His, His Holiness, you know, it is predi-- it, it is, uh, predicted by Buddha, you know, when Buddha was in India to bodhisattva or eliminator obstacles.

Dipankara, uh, you know, the f- one day five colored beams emitted from Buddha's pro-- Buddha's, you know, forehead from the, [clears throat] uh, the hair which is between the two eyebrows [clears throat] and went in, in the no-- and went in the northern side, uh, from India to the northern side.

[clears throat] And then smiled.

And then bodhisattva eliminator obstacle Dipankara asked, "What is..." Asked the-- so the-- who are around, they were wondered why Buddha did this, send five colored beams to no-northern side.

I mean, they say, and turned the face and smiled.

Then, [clears throat] then Buddha said, uh, "In the, [clears throat] in the future, [clears throat] when my teaching in India degenerate," you know, "When, when my teaching in India, [clears throat] uh, when they degenerate, then the, there will be teaching, uh, spread in the snow land Tibet." So the s- Tibet is northern side of India, you see.

Honored of the Worlds, when the Lord Buddha declared that in absolute quiescence of mind, perfect observance of the law, and true spiritual perception, I was preeminent amongst the disciples, I did not cogitate thus within myself, 'I am an Arhat, freed from desire.' Had I thus cogitated, 'I have obtained the condition of an Arhat,' the Honored of the Worlds would not have declared concerning me, 'Subhūti delights in the austerities practiced by the Aranyaka.' But in reality, Subhūti was perfectly quiescent and oblivious to phenomena.

Hence the illusion, 'Subhūti delights in the austerities practiced by the Aranyaka.'" Chapter 10 The Lord Buddha addressed Subhūti, saying, "What think you? When the Lord Buddha, in a previous life, was a disciple of Dipankara Buddha, was there communicated to him any prescribed law or system of doctrine whereby he eventually became a Buddha?" Subhūti replied, saying, "No, Honored of the Worlds.

When the Lord Buddha was a disciple of Dipankara Buddha, neither prescribed law nor system of doctrine was communicated to him whereby he eventually became a Buddha." The Lord Buddha addressed Subhūti, saying, "What think you? May an enlightened disciple thus ponder within himself, 'I shall create numerous Buddhist kingdoms?'" Subhūti replied, saying, "No, Honored of the Worlds.

And why? Because kingdoms thus created would not in reality be Buddhist kingdoms.

Therefore, the creation of numerous Buddhist kingdoms is merely a figure of speech." The Lord Buddha, continuing, addressed Subhūti, saying, "Enlightened disciples ought therefore to engender within themselves a pure and holy mind.

Chapter 16 The Lord Buddha, continuing, addressed Subuti, saying, If a good disciple, whether man or woman, devoted to the observance and study of this scripture, is thereby despised or lightly esteemed, it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution.

But although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.

Furthermore, Subuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, There were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach.