Thomas William Rhys Davids

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 singalese this word has various meanings but is here to be understood in the sense of truth Rice Davids, in his useful volume Buddhism, indicated that, quote, Dharma, palidama, is not law, but that which underlies and includes the law, a word often most difficult to translate, but best rendered here by truth and righteousness, unquote.

perhaps it may be opportune to remark that had kumarajiva regarded form truth or righteousness as expressing adequately the sanskrit dharma these familiar terms being obviously at his command might have been utilized at pleasure Like the cultured Asvagocha, Kumarajiva may have regarded the nature of the law as co-extensive with the illimitable ocean of being, and within that ample compass, perhaps he thought there might synthetically be included those beautifully defined concepts form, truth, and righteousness.

chinese annotators of the diamond sutra seldom criticize adversely its classic terminology or suggest many inapplicable alternative renderings they appear to have surveyed the realm of spiritual wisdom enunciated by sakyamuni buddha and thereafter to have become greatly impressed by the thought that in its essence it might possibly be inexhaustible this may in part explain their motive for incorporating in the commentary a familiar passage from lao tzu infinite truth is inexpressible which in a measure illustrates the appreciable difficulty of stating in exact terms of philosophy the equivalent of the buddhic law in our intercourse with buddhist monks we heard the rather engaging suggestion that the familiar christian phrase the law of the spirit of life, contains a spiritual concept which appears to approximate closely to the idea of the law of Buddha.

the Jatakata Vanana, for the first time edited in the original Pali by V. Faust Bowles and translated by T. W.

Rice Davids.

Translation, Volume 1, London, Tribner & Co., Ludgate Hill, 1880, all rights reserved.

Hertford, printed by Stephen Austin and Sons.

THIS WORD HAS VARIOUS MEANINGS, BUT IS HERE TO BE UNDERSTOOD IN THE SENSE OF TRUTH.

RICE DAVIDS, IN HIS USEFUL VOLUME BUDDHISM, INDICATED THAT DARMA, PALIDAMA, IS NOT LAW, BUT THAT WHICH UNDERLIES AND INCLUDES THE LAW.

a word often most difficult to translate, but best rendered here by truth and righteousness." Perhaps it may be opportune to remark that, had Kumarajiva regarded form, truth, or righteousness as expressing adequately the Sanskrit dharma, these familiar terms being obviously at his command, might have been utilized at pleasure.

like the cultured asvagocha kumarajiva may have regarded the nature of the law as coextensive with the illimitable ocean of being and within that ample compass perhaps he thought there might synthetically be included those beautifully defined concepts form truth and righteousness Chinese annotators of the Diamond Sutra seldom criticize adversely its classic terminology, or suggest many inapplicable alternative renderings.

By earnestness and wisdom root out your darts of sorrow.

Rhys Davids, Buddhism, pages 79 and 132.

The resistance to pain implies the avoidance of pleasure, which inevitably, and most inevitably in its highest form of love, leads to pain.

This policy of defiance can only be carried out by withdrawing into the citadel of self.

This word has various meanings, but is here to be understood in the sense of truth.

Rhys Davids, in his useful volume, Buddhism, indicated that, quote, Dharma, Pali Dharma, is not law, but that which underlies and includes the law, a word often most difficult to translate, but best rendered here by truth and righteousness, unquote.

Perhaps it may be opportune to remark that had Kumarajiva regarded form, truth, or righteousness as expressing adequately the Sanskrit Dharma, these familiar terms being obviously at his command, might have been utilized at pleasure.

Like the cultured Asvaghocha, Kumarajiva may have regarded the nature of the law as co-extensive with the illimitable ocean of being, and within that ample compass, perhaps he thought there might synthetically be included those beautifully defined concepts form, truth, and righteousness.

Manifold the renewals of my birth have been.

When righteousness declines, O Bharata, when wickedness is strong, I rise from age to age and take visible shape and move a man with men, succoring the good, thrusting the evil back, and settling virtue on her seat again.

Rhys Davids justly observed that, To the pious Buddhist it is a constant source of joy and gratitude that the Buddha, not only then but in many former births, when emancipation from all the cares and troubles of life was already within his reach, should again and again, in mere love for man, have condescended to enter the world and live amidst the sorrows inseparable from finite existence.

Perhaps in a more general sense the idea of reincarnation appealed strongly to the imagination of Wordsworth when he was inspired to write these familiar yet exquisite lines.

That takes all those up into itself, outshining them in radiance and in glory." End quote.

Footnote, Mrs. Rhys Davids, Buddhism, page 229.

End footnote.

What then are the jewels of the Buddhist which he would fain see in the world's spiritual treasury? He will tell you that he has many jewels, but that three of them stand out conspicuously.

E'en as a mother watcheth o'er her child, her only child as long as life doth last, so let us for all creatures great and small develop such a boundless heart and mind.

Ay, let us practice love for all the world, upward and downward, yonder thence, uncramped, free from ill-will and enmity.

Footnote A, Mrs. Rhys Davids, Buddhism, page 219.

End footnote.