Cap. XI — The Inestimable Excellence of Complete Inaction (or Compl… — The Diamond Sutra by Anonymous

Cap. XI — The Inestimable Excellence of Complete Inaction (or Complete Indifference in Action)

Subhúti, suppose there were as many Rivers Ganges as the sands of the Ganges, would the sands of all these rivers be numerous or not?

Subhúti said: Very numerous indeed, world-honoured one! Even the rivers themselves would be numberless, how much more the sands of all these rivers?

Subhúti, I now say to you: Verily if there be a disciple, male or female, who were to distribute in alms as much of the seven precious substances as would fill as many great chiliocosms as there are sands in all the rivers above described, would his merit be great or not?

Subhúti said: Very great, world-honoured one!

Buddha replied: And yet if there were a disciple, male or female, who in the perusal of this Sútra advanced so far as to accept and appropriate the four canons (laid down in the former chapter), I declare on his behalf that his merit and happiness in consequence, would far exceed that of the former disciple.

Cap. XII.—The honour and respect due to the true doctrine.

Moreover, Subhúti, in repeating this Sútra in due order, and having come to the part in which the four canons are laid down, you should know that at this point the whole body of Devas, men and asuras, ought with one accord to bring their tribute of worship, as to a temple or Stúpa. How much more then if there be a man who is able completely to believe and receive the whole Sútra and to recite it throughout. Subhúti, know that this man has acquired knowledge of the most excellent and desirable of all laws; and if the place where this Sútra is recited be worthy of all honour as the place of Buddha himself, so also is this disciple honourable and worthy of the highest respect.

Cap. XIII.—Relating to the character in which this system should be received by men.

At this time Subhúti addressed Buddha, and said, World-honoured one, by what name ought we to accept and adopt this Sútra?

Buddha replied, The name of this Sútra is “Kin-kong Poh-yo po-lo-mih” (Vajra-chhediká párami); by these words you ought to receive and adopt it.

But what then, Subhúti? Buddha declares that this “Kin-kong Poh-yo po-lo-mih” is after all not any such thing; that this title is a mere name.

Subhúti, how do you suppose? Has Tathágata any law which can be included in so many words?

Subhúti answered Buddha: World-honoured one, Tathágata has no such law.

Subhúti, what think you? as many minute particles of dust as there are in the great chiliocosm, are there many or not?

Subhúti answered, Very many, world-honoured one!

Subhúti, all these countless particles of dust Tathágata declares are no real particles; it is but an empty name by which they are known. Tathágata declares that all these systems of worlds composing the great chiliocosm are no real worlds; they are but empty names.

Subhúti, what think you? is it possible by regarding the thirty-two distinguishing marks to behold Tathágata?

No, world-honoured one! it is not possible to behold Tathágata by means of the thirty-two distinguishing marks.

For why? Tathágata declares that these thirty-two distinguishing marks are no real distinctions after all, that they are but mere names.

Subhúti, if there be a virtuous disciple, male or female, who should offer body and life in a work of charity, as many times as there are sands in the Ganges; and if, on the other hand, there be a man who receives and adopts the principles of this Sútra up to the point of the four canons; on account of this man, I declare his merit is very great, and in point of number vast indeed.

Cap. XIV.—Removing all distinctive qualities, eternal rest and freedom is obtained.

At this time Subhúti hearing this doctrine thus delivered, earnestly desiring a complete explanation of the system, deeply moved even to tears, addressed Buddha thus: Oh! thou much-desired, world-honoured one! the deep mysterious doctrine which Buddha has now delivered, I, from days of old, when I first obtained the eyes of wisdom, have never yet heard equalled. World-honoured one! if we suppose a person to have heard this system, and with a believing heart, pure and calm, to have received it, then in that man is produced the true distinction, and we may then know that he has obtained merit, unequalled in character, to be desired above all things. (But) world-honoured one! this true distinction of which I spoke is after all no real distinction, and even of this Buddha declares that it is a mere name. World-honoured one! I having now heard the doctrine thus explained, understanding and believing the interpretation of it thus, accept and adopt it. I halt not at any difficulties; but if in future years, after the lapse of five centuries or more, all these countless sentient creatures having likewise heard this Sútra, and believing its interpretation, accept and adopt it, these men likewise shall attain the unequalled and much to be desired condition (of merit before alluded to). And why so? but because these men are affected by neither of the four distinctive qualities, whether of self, or men, or worldly desire, or long life; but from this it follows that this very distinction of self is the same as no distinction, and so with the rest also, they are unreal, and not to be considered except as names. So that a man, getting rid of all such distinctions, arrives at the condition of what is called “the state of all the Buddhas.”

Buddha replied: Subhúti, you are right, you are right!

But if again there be a man who hears this system of doctrine, and be neither affected by pride, or fear, or bewilderment, this man also, be it known, has attained the much desired condition before alluded to. What then, Subhúti? Tathágata declares that the first Páramitá (of charity) is no real Páramitá; this also is a mere name. And as to the Páramitá of Patience, Tathágata declares that this also is no Páramitá; it is but an empty name. What then, Subhúti? in old time, when I was King of Koli, and my body was cut up and mutilated (or when my body was mutilated by the King of Koli), I at that time was without either of these four distinctive qualities of individuality; and again, when I, in old time, was cut up piece by piece, limb by limb, if I then had possessed either of these four distinctive qualities, then surely I should have experienced some degree of anger or resentment. Subhúti, again when, in old time, five hundred generations since, I was the Rishi Kshánti (or a Rishi practising the Kshánti Páramitá), at that time I was not subject to either of these before-named distinctive qualities. Know this therefore, Subhúti, a Bodhisatwa ought to get rid of all these individual distinctions, and in aspiring after the unsurpassed, just, and enlightened heart, he ought to rely on no earth-born principle, he ought to rely on no disposition founded on either sound or odour or taste or touch or thought, he ought to depend only on having no dependence, for if the heart once learns to depend, then it has no real strength. Hence Buddha declares that the mind of the Bodhisatwa ought not to rely on any formal act of charity. Subhúti, the Bodhisatwa ought to distribute his almsgiving for the purpose of benefiting the whole mass of sentient creatures, and yet Tathágata declares that as all dependencies are after all no real subjects of dependence, so also he says that all sentient creatures are not in reality what they are called.

Subhúti, Tathágata’s words are true words, real words, literal words, not wild or contradictory ones. Subhúti, the condition of Being to which Tathágata has attained, this condition is neither really capable of description, nor yet is it wholly unreal. Subhúti, if the heart of a Bodhisatwa rely upon any condition or active principle whatever in the discharge of his charitable labors, he is like a man entering into a dark place in which nothing can be seen, but if a Bodhisatwa do not rely on any active purpose whatever in the distribution of his alms, he is like a man with his eyes open, and the brightness of the sun around him, he sees clearly every form and every object. Subhúti, in future ages, if there be a disciple male or female, who is able to read through the whole, and accept and adopt the whole of this Sútra, he is then the same as Tathágata himself. Buddha, by his supreme wisdom, clearly knows and clearly sees that this man, arrived thus at complete perfection, derives boundless and immeasurable merit.

Cap. XV.—The redundant merit derived from an adoption of this system of doctrine.

Subhúti, if there be a disciple, male or female, who during the three portions of the day deliver in charity as many lives as there are sands in the Ganges, and proceed thus through a space of an asankhya of kalpas, ever offering up his life and body in alms, and if on the other hand there were a man who on hearing this system of doctrine, receives it into a believing heart, without any doubt or reservation, the happiness of this man is far superior to that of the other, how much rather if he receive and adopt this written doctrine, read and study it and expound it to man.

Subhúti, it is indeed the case that this Sútra contains a method which cannot be completely fathomed, it cannot be compared to anything which has been hitherto spoken, its distinguishing merit is without bounds. Tathágata, on behalf of those aspiring to the Great Vehicle, and those affecting the Highest Vehicle, says, if there be a man who is able to receive and adopt this Sútra and repeat it throughout and declare it generally amongst men, Tathágata clearly sees, clearly knows, all these having arrived at perfection shall attain merit without bounds, incomparable, not to be fathomed. Thus it is, all men being one with Ho-Tan (Gautama?), Tathágata, arrive at the state of the unsurpassed, just, and enlightened (heart). Moreover if a man delights in an inferior system (the Little Vehicle), relying on one of the four individual distinctions, he cannot receive and adopt, or study or proclaim this Sútra.

Subhúti, wherever it be that this Sútra [is thus read and proclaimed], all men, Devas and Asuras ought to bring their offerings, ought to apprehend that such a spot is as sacred as that where a Stúpa is erected, all ought to worship here with respect, to bring their flowers and incense, to scatter them around this locality.

Cap. XVI.—Being once pure, all the power of Karma10 is past.

Moreover, Subhúti, if there be a disciple, male or female, who having received and adopted this Sútra reads it throughout, if on account of his evil Karma produced by his sins in former births, he be now born as a man of poor degree and unhappy circumstances, or having entered one of the three evil degrees of birth, he be now born poor and miserable as a man, all the evil Karma resulting from his former sins, shall now be for ever destroyed, and he himself be enabled to attain to the unsurpassed, just, and enlightened heart.

Subhúti, I remember countless ages ago, before Dípankara Buddha having met with infinite myriads of Buddhas, who were all engaged in performing the external duties of religious service, deceived by the belief of the reality of things around them; but if there be a man, who in after ages is able to accept and recite this Sútra throughout, the merit which he will thus attain to, shall infinitely exceed that which formal attention to religious observances will secure, so much so that to draw any proportion between them would be impossible, and incredible were it to be stated; for as the method and entire meaning of this Sútra is not to be described or entirely conceived, so the merit and happy consequences of accepting it, cannot be conceived or described.

Cap. XVII.—Having arrived at the perfection of wisdom, there is no individuality left.

At this time Subhúti addressed Buddha thus: World-honoured one, if a disciple, male or female, aspire after the attainment of the unsurpassed, just, and enlightened heart, say, on what ought that disciple to ground his reliance; by what means ought he to destroy and suppress this evil heart?

Buddha replied: Subhúti, if a disciple, male or female, aspire after the unsurpassed, just, and enlightened heart, he ought to beget in himself this disposition [and say], “I must now destroy and get rid of all the principles of life in whatever creature they exist, all creatures being, as far as I am concerned, thus destroyed and got rid of; then, in truth, there will be no longer any such thing as getting rid of all such creatures.” So then, Subhúti, if a Bodhisatwa still be affected by any individual distinction, such as the following: I will strive after so and so because “it seems agreeable to me,” or because “men approve of it,” or because “it is the best reward for a sentient creature,” or because “it entails endless duration of life,” such a Bodhisatwa, I say, is not a true Bodhisatwa, wherefore it is plain, O Subhúti, that there is in reality no such condition of being as that described as the unsurpassed, just, and enlightened heart.

Subhúti, what think you? did Tathágata possess one fixed law of action when he attained in the days of Dípankara Buddha the condition of the unsurpassed heart?

No! world-honoured one! as I at least interpret the doctrine of Buddha, then Buddha had no fixed rule of action when in the days of Dípankara Buddha he attained the unsurpassed, just, and enlightened heart.

Buddha said: Right! Right! Subhúti, there is in truth no fixed law [by which] Tathágata attained this condition. Subhúti, if there had been such a law then, Dípankara Buddha would not have said in delivering the prediction concerning me, “You in after ages must attain to the state of Buddha, and your name shall be Sákyamuni,” so that because there is indeed no fixed law for attaining the condition of “the perfect heart,” on that account it was Dípankara Buddha delivered his prediction in such words. What, then, the very word “Tathágata” is the explanation as it were of all systems of law. If a man say, “Tathágata has arrived at the condition of the perfect heart,” [and hence conclude that there is a fixed method by which he has so arrived, this is erroneous] Subhúti, in truth there is no such fixed law. The condition of the unsurpassed heart to which Tathágata has arrived, is thus a medial one, neither wholly real nor wholly false, hence Tathágata declares that all things11 are but conditions of being existing in Buddha himself. Subhúti, what men call “all things,” is in fact just the contrary (i.e. no-things); such things are only mere names. Subhúti, it is as though there were a man with a very great body. Subhúti said: “World-honoured one! Tathágata speaks of a man’s body as great, but this idea of greatness is but a mere name, it is just the opposite of a reality.” Subhúti, so it is with the Bodhisatwa, if he should say “I ought to destroy all recollection of the countless kinds of creatures,” this Bodhisatwa would not be really one, but only a nominal one. What then, Subhúti, there is in reality no fixed condition of being, and when this is the case, then a man is really a Bodhisatwa. Hence Buddha says that all things ought to be without any individual distinction. Subhúti, if a Bodhisatwa should say thus, “I ought to adorn the land of Buddha” (i.e. I ought to practise all the Pâramitás and other meritorious observances, in order thoroughly to exhibit in myself the excellences of a Bodhisatwa), this Bodhisatwa ought not to be called one. For Buddha declared that this adornment is after all not any adornment, it is a mere name. Subhúti, if a Bodhisatwa completely gets rid of the idea of individuality, then this Bodhisatwa is one in reality and truth.

Cap. XVIII.— When all things are brought to their one true state of being, then there can only be one method of knowledge.

Subhúti, what think you? does Tathágata possess human power of sight?