{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_64622/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_64622","id":"gutenberg_64622","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/64622","summary":null,"tags":["Buddhism -- Sacred books","Category: Philosophy & Ethics","Category: Religion/Spirituality"],"text":"Vajra-chhedik\u00e1,\n                                the\n                          \u201cKin Kong King\u201d\n                                or\n                           Diamond S\u00fatra\n\n\n                     Translated from the Chinese\n                               by the\n                     Rev. S. Beal, Chaplain, R.N.\n\n\n                                THE\n                               JOURNAL\n                               OF THE\n                        ROYAL ASIATIC SOCIETY\n                                 OF\n                      GREAT BRITAIN AND IRELAND.\n\n                             NEW SERIES.\n\n                          VOLUME THE FIRST.\n\n\n                               LONDON:\n                TR\u00dcBNER & CO., 60, PATERNOSTER ROW.\n             G. P. PHILES & CO., NASSAU STREET, NEW YORK.\n                     F. A. BROCKHAUS, LEIPZIG.\n\n                              MDCCCLXV.\n\n\n                           STEPHEN AUSTIN\n                         PRINTER, HERTFORD.\n\n\n\n\n                            Introduction\n\n\n                     [Presented December, 1863].\n\nTrue words (Dh\u00e1ra\u1e45i) to be used for cleansing the mouth previous to a\nperusal of this work.\n\n                  Seou-li Seou-li      [\u015ari \u015ari.]\n                  Ma-ha Seou-li        [Mah\u00e1 \u015ari.]\n                  Seou-seou-li         [Sau \u015ari.]\n                  Sah-po-ho            [Svah.]\n\n      True words (Dh\u00e1ra\u1e45i) (fit for) the pure condition of Being.\n\n                             Om! Lam!\n\n       Afterwards follow eight invocations to the different Vajras.\n\nThis work belongs to a class of Buddhist books called Prajn\u00e1\nP\u00e1ramit\u00e1. It was translated first into the Chinese by Kum\u00e1ra-j\u00edva\n(A.D. 405), who was brought into China from Thibet. \u201cThe King of Tsin\nhad sent an army into that country with directions not to return\nwithout the Indian whose fame had spread amongst all the neighbouring\nnations. The former translations of Buddhist works were to a great\nextent erroneous. To produce them in a form more accurate and\ncomplete was the task undertaken by Kum\u00e1ra-j\u00edva. More than eight\nhundred priests were called to assist him; and the king himself, an\nardent disciple of the new faith, was present at the conference,\nholding the old copies in his hand as the work of correction\nproceeded. More than three hundred volumes were thus prepared.\u201d\n(Edkins).\n\nMost of these works were afterwards re-translated by Hiouen Thsang:\nhis version, however, of the work we are now considering is not so\ncommonly used in China as that by Kum\u00e1ra-j\u00edva.\n\nA translation of this S\u00fatra from the Mongolian has been published by\nM. Schmidt. I have not had an opportunity of comparing it with the\nChinese.\n\nThe work is divided into thirty-two sections, each of which has a\ndistinct title and subject of discussion.\n\n\n\n\n                               S\u00fatra\n\n\n\n\n_Cap. I. relates the circumstances under which the religious assembly\nwas convoked, and from that shows how the discussion arose._\n\n\nThus have I heard.[1] Upon a certain occasion Buddha was residing in\nthe city (country) of \u015ar\u00e1vast\u00ed, occupying the garden which Gida,[2]\nthe heir-apparent, had bestowed on the compassionate (Sudana).\n\nHere, then, was Buddha, surrounded by all the multitude of the great\nBhikshus (religious mendicants, the general title of Buddha\u2019s\nfollowers), 1250 in number. Then the world-honoured one, it being now\nthe time of providing food, having put on his robe, and taken his\nalms-bowl, entered the great city of \u015ar\u00e1vast\u00ed, for the purpose of\nbegging a supply.\n\nHaving gone in order through the midst of the city, begging food in a\nregular manner, he now returned to his former retreat, where, having\neaten the food he had received as alms, and having laid aside his robe\nand alms-bowl, he washed his feet, and then, arranging his seat, he\nsat down.\n\n\n\n\n_Cap. II. contains the respectful request of the aged Subh\u00fati._[3]\n\n\nAt this time the distinguished and venerable Subh\u00fati sat in the midst\nof the assembly. Then rising forthwith from his seat, he uncovered his\nright shoulder, and with his right knee knelt on the ground; then\nclosing together the palms of his hands, and raising them in a\nrespectful manner to Buddha, he spoke thus: Oh! much-desired!\nworld-honoured one! Tath\u00e1gata ever regards and illustriously protects\nall the Bodhisatwas! he ever rightly instructs them!\n\nWorld-honoured one! if a virtuous disciple, male or female, aspire\nafter (the attainment of) the \u201cunsurpassed, just, and enlightened\nheart,\u201d[4] say on what ought that disciple to fix his reliance, say\nhow ought that disciple to repress and subdue the evil emotions of\nthis sinful heart?[5]\n\nBuddha said: Good! good! (s\u00e1dhu). Subh\u00fati! it is as you say. Tath\u00e1gata\nis ever mindful of and illustriously defends all the Bodhisatwas, and\nhe ever instructs them in right. You therefore listen now and examine\nwell what, for your sake, I declare. The worthy disciple, whether male\nor female, who aspires after the attainment of the perfectly just,\nunsurpassed, and enlightened heart, ought to rely on what I shall now\nexplain, ought to subdue the risings of his corrupt heart in the way I\nshall now exhibit!\n\nAh! yes, world-honoured one! would that you would so far gratify us\nall, anxious to hear.\n\n\n\n\n_Cap. III. exhibits the true distinctive character of the Great\nVehicle._\n\n\nBuddha said: Subh\u00fati, all the Bodhisatwas and great Bodhisatwas ought\nthus to subdue and repress the risings of this corrupt heart. Whatever\nspecies of creature there be, whether oviparous or viviparous, born\nfrom spawn or by transformation, possessing a material form or not,\nliable to the laws of mind or not, not altogether possessed of mental\norganization nor yet entirely without it\u2014all these I command and\nexhort to enter on the state of the unsurpassed Nirv\u00e1\u1e45a (Pari\nnirv\u00e1\u1e45a[6]) and for ever to free themselves from the conditions of\nbeing to which they severally belong. The great family of sentient\nbeings, immeasurable, vast, numberless, being thus freed from such\nstates of existence, then indeed there will be no longer any such\nbeings to arrive at this position of perfect freedom.\n\nI conclude, therefore, Subh\u00fati, if there be a Bodhisatwa affected with\nany selfish distinction, or any social distinction,[7] or any\ndistinction as a sentient being, or any distinction as a finite and\nperishable being, then this Bodhisatwa is not one in reality.\n\n\n\n\n_Cap. IV.\u2014The characteristic of the most perfect line of conduct, is,\nthat it is spontaneous._\n\n\nMoreover, Subh\u00fati, a Bodhisatwa in the active discharge of his\nfunctions ought to be without any object of reliance or desire\n(_i.e._, unaffected by any secondary object in the discharge of his\nchief business). When occupied, for instance, in attending to the\nwork of charity\u2014his ought to be that charity which is called \u201cunmixed\nwith any material consideration\u201d\u2014he ought to distribute his alms\nwithout relying on (or, having any reference to) any sensible\ngratification, whether it be of sound, or odour, or taste, or touch,\nor thought.\n\nSubh\u00fati, a Bodhisatwa ought thus to discharge the work of almsgiving,\nrelying on no sensible distinction whatever. What then! if a\nBodhisatwa be thus charitable, having no reliance or reference, his\nconsequent happiness must be immeasurable and boundless. Subh\u00fati! what\nthink you? Can the eastern region of space be measured by a line?\n\nNo, certainly, world-honoured one!\n\nSubh\u00fati, can the western, or southern, or northern regions of space be\nmeasured? or the four midway regions of space (_i.e._, N.E., S.E., S.W.,\nN.W.), or the upper and lower regions: can either of these be\naccurately measured or defined?\n\nNo, certainly, world-honoured one!\n\nSubh\u00fati, the consequent happiness of the Bodhisatwa, who discharges his\ncharitable impulses in the distribution of alms without any reliance or\nsecondary object whatever: his happiness, I say, is likewise boundless\nand immeasurable. Subh\u00fati, a Bodhisatwa ought to rely on nothing\nwhatever, except this principle of my doctrine.\n\n\n\n\n_Cap. V.\u2014Regarding only the immaterial principle, we behold things in\ntheir true light._\n\n\nSubh\u00fati, what is your opinion? Is it possible by any bodily distinction\nto behold Tath\u00e1gata?\n\nNo, certainly not! world-honoured one! it is not possible to obtain a\nview of Tath\u00e1gata by the medium of any bodily distinction or quality\nwhatever. What then? That which Tath\u00e1gata speaks of as a quality of the\nbody, is after all a quality of that which is no real body (and\ntherefore itself unreal).\n\nBuddha said: Subh\u00fati, all that which has qualities or distinctions, all\nthis is empty and unreal; but if a man beholds all these qualities as\nindeed no qualities, then he can at once behold Tath\u00e1gata.\n\n\n\n\n_Cap. VI.\u2014The precious character of true faith._\n\n\nSubh\u00fati now addressed Buddha thus: World-honoured one! with reference\nto the mass of sentient beings who may hereafter be privileged to hear\nthe words contained in the former sections: will these words produce in\nthem a true faith?\n\nBuddha said: Subh\u00fati, speak not after this manner. (For) after the\nNirv\u00e1\u1e45a of Tath\u00e1gata, though five hundred years be elapsed, should\nthere be one who, by keeping the moral precepts, prepares himself for\nthe happiness consequent on such conduct, that man no doubt by these\nformer sections of my doctrine will be able to arrive at a true faith.\nSupposing such a man to have truly arrived at this condition, you\nshould know that the seeds of virtue which have been sown in his mind\nwere implanted not by one Buddha, or even two or three, or four or\nfive, but having these seeds of virtue sown within him by the teaching\nof countless thousands of Buddhas, and then hearing these sections,\nreflecting but a moment, the true faith dawns on his heart. Subh\u00fati!\nTath\u00e1gata knows entirely, and entirely perceives, that all this mass of\nsentient beings shall obtain (in the manner I have described)\nimmeasurable felicity. And why so? but because they will thus be freed\nfrom all selfish distinctions and worldly desires, and distinctions as\nperishable beings, and distinctions as finite beings; they will have no\ndistinction either as beings possessed of mental organization, nor as\nbeings without such an organization. What then? All this mass of\nsentient existences, if their heart be possessed of any such\ndistinction, they immediately place their dependence on some object\nagreeable to this distinction; or, if they be possessed of any such\nmental distinction, what is this but coming under the same necessity?\nAnd more than this, if they take hold of the fact of their having no\ndistinction as a mentally-constituted being, they then also bring\nthemselves under the same necessity of dependence. So (it is the case\nthat) we should neither rely on anything real or unreal (literally, on\nthat which is a law or on that which is not a law). Tath\u00e1gata has ever\nspoken thus: \u201cYe Bhikshus, know ye well that my law is as it were but a\nraft to help you across the stream. The law, then, must be forsaken;\nhow much more that which is no law!\u201d\n\n\n\n\n_Cap. VII.\u2014The state of perfection cannot be said to be obtained, nor\ncan it be described by words._\n\n\nSubh\u00fati, what think you? Has Tath\u00e1gata obtained the condition of the\nunsurpassed, just, and enlightened heart? Or has Tath\u00e1gata any law\nwhich can be put into words by which this state may be attained?\n\nSubh\u00fati answered and said: As I understand the system which Buddha is\nnow explaining, there can be no fixed and unchangeable law (_i.e._,\ncondition), as that which is called the unsurpassed, just, and\nenlightened heart; and so there can be no fixed law which can be\nexpressed in words by Tath\u00e1gata. Hence it seems that the various\nsystems which have been explained by Tath\u00e1gata can none of them be\ncomprehended within fixed limits, or dogmatically explained; they\ncannot be spoken of as, \u201cnot a system of law,\u201d nor yet as the opposite\nof that which is \u201cnot a system.\u201d\n\nSo it appears that all the sages and wise men who have lived, have all\nadopted this mode of diffusive doctrine [doctrine which admits of no\nparticular distinction (wou-wei)], and hence the differences which have\noccurred.\n\n\n\n\n_Cap. VIII.\u2014All former systems whatever have sprung from this._\n\n\nSubh\u00fati! what think you, if there was a man who distributed in alms\nsufficient of the seven precious substances to fill the whole of the\ngreat chiliocosm, would his merit and consequent reward be considerable\nor not?\n\nSubh\u00fati said: Very considerable indeed, world-honoured one! But why so?\nthis merit being in its very character of the nature of that which is\nno merit at all, so Tath\u00e1gata speaks of it as being \u201cmuch.\u201d\n\n(Buddha resumed): If there be a man who receives and adopts the\nprinciples of this S\u00fatra up to the point _of the four sections_,[8] I\nsay on that man\u2019s behalf, that his merit is much greater than the\nother\u2019s. What then, Subh\u00fati? all the Buddhas, and all the perfect\nlaws of the Buddhas, have sprung from (the principles of) this one\nS\u00fatra; but, Subh\u00fati, that which is spoken of as the law of Buddha, is\nafter all not such a law (or, is a law of no-Buddha).\n\n\n\n\n_Cap. IX.\u2014The only true distinction is that which is not to be\ndistinguished._\n\n\nSubh\u00fati, what think you? is the \u015arot\u00e1patti able to reflect thus with\nhimself: \u201cI shall now obtain the fruit of having entered this first\npath of a \u015arot\u00e1patti?\u201d\n\nSubh\u00fati said: No, world-honoured one! And why? this word \u015arot\u00e1patti\nis a mere phrase, which signifies \u201conce entered the stream,\u201d and\nafter all there is nothing to enter; for he cannot enter on that\nwhich comes under the category of form, or sound, or odour, or taste,\nor touch, or thought. This term, then, \u015arot\u00e1patti, is a mere word,\nand no more.\n\nSubh\u00fati, what think you? is the Sak\u1e5bid-\u00e1g\u00e1m\u00ed able to reflect thus\nwith himself: \u201cI shall now obtain the fruit of having entered on this\nsecond path of a Sak\u1e5bid-\u00e1g\u00e1m\u00ed?\u201d\n\nSubh\u00fati replied: No, world-honoured one! And why? this word\nSak\u1e5bid-\u00e1g\u00e1m\u00ed signifies \u201cone more return to life,\u201d and there is in\ntruth no going or returning. This term, then, is but a mere name, and\nno more.\n\nSubh\u00fati, what do you think? is the An\u00e1g\u00e1m\u00ed able to reflect thus with\nhimself: \u201cI shall now obtain the reward of having entered the third\npath of an An\u00e1g\u00e1m\u00ed?\u201d\n\nNo, certainly not! Subh\u00fati said; for why? world-honoured one! this\nterm An\u00e1g\u00e1m\u00ed is but a word signifying \u201cno further return,\u201d and there\nis not in truth such a thing as \u201cnot returning.\u201d This word,\ntherefore, of An\u00e1g\u00e1m\u00ed, is but a mere name, and nothing more.\n\nSubh\u00fati! what think you? can an Arhat reflect thus with himself: \u201cI\nshall now obtain the condition of a Rahat?\u201d\n\nSubh\u00fati said: No, world-honoured one! And why? Because there being no\nlonger any active principle which can affect the Rahat, this name of\nRahat is now only an empty word. World-honoured one! if a Rahat were\nto indulge this thought, \u201cI shall now obtain the position of a\nRahat;\u201d then he would immediately subject himself to one of the four\ndistinctive characters of individuality (and be no longer a Rahat).\nWorld-honoured one! when Buddha declared that I should attain the\npower of Sam\u00e1dhi,[9] which is opposed to all bitterness, and is\naccounted the most excellent attainment, and corresponds to the most\nexalted position of a Rahat, world-honoured one, I did not then\nreflect that I should obtain this eminent condition. World-honoured\none! if I had so reflected \u201cthat now I shall attain the position of a\nRahat,\u201d the world-honoured one would not then have said, \u201cSubh\u00fati,\nwhat is this but the name of the one who delights in the\nmortification of an Ara\u1e45yaka (forest devotee),\u201d regarding \u201cSubh\u00fati\u201d\nas in truth not acting at all, but as a mere name, then (in such\nforgetfulness of self) \u201che is one who delights in self-mortification.\u201d\n\n\n\n\n_Cap. X.\u2014Complete perfection lies in the heart purified and\nenlightened._\n\n\nBuddha addressed Subh\u00fati thus: How think you, when Tath\u00e1gata in old\ntimes was present at his nomination by D\u00edpankara Buddha; had he then,\nby means of any active exertion, attained ought towards this\ndistinction? No! world-honoured one! when Tath\u00e1gata lived in the time\nof D\u00edpankara Buddha, and was present at the transaction referred to, he\nhad attained nothing by any mere ritual observance. Subh\u00fati, what think\nyou? are the various lands and territories of the Buddhas completely\nperfected by the Bodhisatwas who occupy them? No! world-honoured one!\nfor this complete perfection of which we speak is after all no\nperfection at all, it is only an empty name.\n\nSo, Subh\u00fati, all the Bodhisatwas and great Bodhisatwas ought to strive\nafter the possession of a heart perfectly pure and spotless, and not\nafter any material or sensible adornment; or a heart depending on such\nadornment; whether it be of sound, or odour, or taste, or touch, or\nthought, they ought to have no such dependence as this, and being\nwithout reliance, to make their dependence on the fact of their being\nso. Subh\u00fati! suppose for instance there was a man whose body was as\nlarge as the Royal Summeru. What do you suppose\u2014would such a body be a\nlarge one or not?\n\nSubh\u00fati replied: Very great indeed, world-honoured one! But what then?\nBuddha is speaking of that body which is the opposite to the material\nbody, that, indeed, may well be named Great.\n\n\n\n\n_Cap. XI.\u2014The inestimable excellence of complete inaction (or complete\nindifference in action)._\n\n\nSubh\u00fati, suppose there were as many Rivers Ganges as the sands of the\nGanges, would the sands of all these rivers be numerous or not?\n\nSubh\u00fati said: Very numerous indeed, world-honoured one! Even the rivers\nthemselves would be numberless, how much more the sands of all these\nrivers?\n\nSubh\u00fati, I now say to you: Verily if there be a disciple, male or\nfemale, who were to distribute in alms as much of the seven precious\nsubstances as would fill as many great chiliocosms as there are sands\nin all the rivers above described, would his merit be great or not?\n\nSubh\u00fati said: Very great, world-honoured one!\n\nBuddha replied: And yet if there were a disciple, male or female, who\nin the perusal of this S\u00fatra advanced so far as to accept and\nappropriate the four canons (laid down in the former chapter), I\ndeclare on his behalf that his merit and happiness in consequence,\nwould far exceed that of the former disciple.\n\n\n\n\n_Cap. XII.\u2014The honour and respect due to the true doctrine._\n\n\nMoreover, Subh\u00fati, in repeating this S\u00fatra in due order, and having\ncome to the part in which the four canons are laid down, you should\nknow that at this point the whole body of Devas, men and asuras,\nought with one accord to bring their tribute of worship, as to a\ntemple or St\u00fapa. How much more then if there be a man who is able\ncompletely to believe and receive the whole S\u00fatra and to recite it\nthroughout. Subh\u00fati, know that this man has acquired knowledge of the\nmost excellent and desirable of all laws; and if the place where this\nS\u00fatra is recited be worthy of all honour as the place of Buddha\nhimself, so also is this disciple honourable and worthy of the\nhighest respect.\n\n\n\n\n_Cap. XIII.\u2014Relating to the character in which this system should be\nreceived by men._\n\n\nAt this time Subh\u00fati addressed Buddha, and said, World-honoured one, by\nwhat name ought we to accept and adopt this S\u00fatra?\n\nBuddha replied, The name of this S\u00fatra is \u201cKin-kong Poh-yo po-lo-mih\u201d\n(Vajra-chhedik\u00e1 p\u00e1rami); by these words you ought to receive and adopt\nit.\n\nBut what then, Subh\u00fati? Buddha declares that this \u201cKin-kong Poh-yo\npo-lo-mih\u201d is after all not any such thing; that this title is a mere\nname.\n\nSubh\u00fati, how do you suppose? Has Tath\u00e1gata any law which can be\nincluded in so many words?\n\nSubh\u00fati answered Buddha: World-honoured one, Tath\u00e1gata has no such law.\n\nSubh\u00fati, what think you? as many minute particles of dust as there are\nin the great chiliocosm, are there many or not?\n\nSubh\u00fati answered, Very many, world-honoured one!\n\nSubh\u00fati, all these countless particles of dust Tath\u00e1gata declares are\nno real particles; it is but an empty name by which they are known.\nTath\u00e1gata declares that all these systems of worlds composing the great\nchiliocosm are no real worlds; they are but empty names.\n\nSubh\u00fati, what think you? is it possible by regarding the thirty-two\ndistinguishing marks to behold Tath\u00e1gata?\n\nNo, world-honoured one! it is not possible to behold Tath\u00e1gata by means\nof the thirty-two distinguishing marks.\n\nFor why? Tath\u00e1gata declares that these thirty-two distinguishing marks\nare no real distinctions after all, that they are but mere names.\n\nSubh\u00fati, if there be a virtuous disciple, male or female, who should\noffer body and life in a work of charity, as many times as there are\nsands in the Ganges; and if, on the other hand, there be a man who\nreceives and adopts the principles of this S\u00fatra up to the point of the\nfour canons; on account of this man, I declare his merit is very great,\nand in point of number vast indeed.\n\n\n\n\n_Cap. XIV.\u2014Removing all distinctive qualities, eternal rest and\nfreedom is obtained._\n\n\nAt this time Subh\u00fati hearing this doctrine thus delivered, earnestly\ndesiring a complete explanation of the system, deeply moved even to\ntears, addressed Buddha thus: Oh! thou much-desired, world-honoured\none! the deep mysterious doctrine which Buddha has now delivered, I,\nfrom days of old, when I first obtained the eyes of wisdom, have never\nyet heard equalled. World-honoured one! if we suppose a person to have\nheard this system, and with a believing heart, pure and calm, to have\nreceived it, then in that man is produced the true distinction, and we\nmay then know that he has obtained merit, unequalled in character, to\nbe desired above all things. (But) world-honoured one! this true\ndistinction of which I spoke is after all no real distinction, and even\nof this Buddha declares that it is a mere name. World-honoured one! I\nhaving now heard the doctrine thus explained, understanding and\nbelieving the interpretation of it thus, accept and adopt it. I halt\nnot at any difficulties; but if in future years, after the lapse of\nfive centuries or more, all these countless sentient creatures having\nlikewise heard this S\u00fatra, and believing its interpretation, accept and\nadopt it, these men likewise shall attain the unequalled and much to be\ndesired condition (of merit before alluded to). And why so? but because\nthese men are affected by neither of the four distinctive qualities,\nwhether of self, or men, or worldly desire, or long life; but from this\nit follows that this very distinction of self is the same as no\ndistinction, and so with the rest also, they are unreal, and not to be\nconsidered except as names. So that a man, getting rid of all such\ndistinctions, arrives at the condition of what is called \u201cthe state of\nall the Buddhas.\u201d\n\nBuddha replied: Subh\u00fati, you are right, you are right!\n\nBut if again there be a man who hears this system of doctrine, and be\nneither affected by pride, or fear, or bewilderment, this man also, be\nit known, has attained the much desired condition before alluded to.\nWhat then, Subh\u00fati? Tath\u00e1gata declares that the first P\u00e1ramit\u00e1 (of\ncharity) is no real P\u00e1ramit\u00e1; this also is a mere name. And as to the\nP\u00e1ramit\u00e1 of Patience, Tath\u00e1gata declares that this also is no P\u00e1ramit\u00e1;\nit is but an empty name. What then, Subh\u00fati? in old time, when I was\nKing of Koli, and my body was cut up and mutilated (or when my body was\nmutilated by the King of Koli), I at that time was without either of\nthese four distinctive qualities of individuality; and again, when I,\nin old time, was cut up piece by piece, limb by limb, if I then had\npossessed either of these four distinctive qualities, then surely I\nshould have experienced some degree of anger or resentment. Subh\u00fati,\nagain when, in old time, five hundred generations since, I was the\nRishi Ksh\u00e1nti (or a Rishi practising the Ksh\u00e1nti P\u00e1ramit\u00e1), at that\ntime I was not subject to either of these before-named distinctive\nqualities. Know this therefore, Subh\u00fati, a Bodhisatwa ought to get rid\nof all these individual distinctions, and in aspiring after the\nunsurpassed, just, and enlightened heart, he ought to rely on no\nearth-born principle, he ought to rely on no disposition founded on\neither sound or odour or taste or touch or thought, he ought to depend\nonly on having no dependence, for if the heart once learns to depend,\nthen it has no real strength. Hence Buddha declares that the mind of\nthe Bodhisatwa ought not to rely on any formal act of charity. Subh\u00fati,\nthe Bodhisatwa ought to distribute his almsgiving for the purpose of\nbenefiting the whole mass of sentient creatures, and yet Tath\u00e1gata\ndeclares that as all dependencies are after all no real subjects of\ndependence, so also he says that all sentient creatures are not in\nreality what they are called.\n\nSubh\u00fati, Tath\u00e1gata\u2019s words are true words, real words, literal words,\nnot wild or contradictory ones. Subh\u00fati, the condition of Being to\nwhich Tath\u00e1gata has attained, this condition is neither really capable\nof description, nor yet is it wholly unreal. Subh\u00fati, if the heart of a\nBodhisatwa rely upon any condition or active principle whatever in the\ndischarge of his charitable labors, he is like a man entering into a\ndark place in which nothing can be seen, but if a Bodhisatwa do not\nrely on any active purpose whatever in the distribution of his alms, he\nis like a man with his eyes open, and the brightness of the sun around\nhim, he sees clearly every form and every object. Subh\u00fati, in future\nages, if there be a disciple male or female, who is able to read\nthrough the whole, and accept and adopt the whole of this S\u00fatra, he is\nthen the same as Tath\u00e1gata himself. Buddha, by his supreme wisdom,\nclearly knows and clearly sees that this man, arrived thus at complete\nperfection, derives boundless and immeasurable merit.\n\n\n\n\n_Cap. XV.\u2014The redundant merit derived from an adoption of this system\nof doctrine._\n\n\nSubh\u00fati, if there be a disciple, male or female, who during the three\nportions of the day deliver in charity as many lives as there are sands\nin the Ganges, and proceed thus through a space of an asankhya of\nkalpas, ever offering up his life and body in alms, and if on the other\nhand there were a man who on hearing this system of doctrine, receives\nit into a believing heart, without any doubt or reservation, the\nhappiness of this man is far superior to that of the other, how much\nrather if he receive and adopt this written doctrine, read and study it\nand expound it to man.\n\nSubh\u00fati, it is indeed the case that this S\u00fatra contains a method which\ncannot be completely fathomed, it cannot be compared to anything which\nhas been hitherto spoken, its distinguishing merit is without bounds.\nTath\u00e1gata, on behalf of those aspiring to the Great Vehicle, and those\naffecting the Highest Vehicle, says, if there be a man who is able to\nreceive and adopt this S\u00fatra and repeat it throughout and declare it\ngenerally amongst men, Tath\u00e1gata clearly sees, clearly knows, all these\nhaving arrived at perfection shall attain merit without bounds,\nincomparable, not to be fathomed. Thus it is, all men being one with\nHo-Tan (Gautama?), Tath\u00e1gata, arrive at the state of the unsurpassed,\njust, and enlightened (heart). Moreover if a man delights in an\ninferior system (the Little Vehicle), relying on one of the four\nindividual distinctions, he cannot receive and adopt, or study or\nproclaim this S\u00fatra.\n\nSubh\u00fati, wherever it be that this S\u00fatra [is thus read and proclaimed],\nall men, Devas and Asuras ought to bring their offerings, ought to\napprehend that such a spot is as sacred as that where a St\u00fapa is\nerected, all ought to worship here with respect, to bring their flowers\nand incense, to scatter them around this locality.\n\n\n\n\n_Cap. XVI.\u2014Being once pure, all the power of Karma[1] is past._\n\n\nMoreover, Subh\u00fati, if there be a disciple, male or female, who having\nreceived and adopted this S\u00fatra reads it throughout, if on account of\nhis evil Karma produced by his sins in former births, he be now born as\na man of poor degree and unhappy circumstances, or having entered one\nof the three evil degrees of birth, he be now born poor and miserable\nas a man, all the evil Karma resulting from his former sins, shall now\nbe for ever destroyed, and he himself be enabled to attain to the\nunsurpassed, just, and enlightened heart.\n\nSubh\u00fati, I remember countless ages ago, before D\u00edpankara Buddha having\nmet with infinite myriads of Buddhas, who were all engaged in\nperforming the external duties of religious service, deceived by the\nbelief of the reality of things around them; but if there be a man, who\nin after ages is able to accept and recite this S\u00fatra throughout, the\nmerit which he will thus attain to, shall infinitely exceed that which\nformal attention to religious observances will secure, so much so that\nto draw any proportion between them would be impossible, and incredible\nwere it to be stated; for as the method and entire meaning of this\nS\u00fatra is not to be described or entirely conceived, so the merit and\nhappy consequences of accepting it, cannot be conceived or described.\n\n\n\n\n_Cap. XVII.\u2014Having arrived at the perfection of wisdom, there is no\nindividuality left._\n\n\nAt this time Subh\u00fati addressed Buddha thus: World-honoured one, if a\ndisciple, male or female, aspire after the attainment of the\nunsurpassed, just, and enlightened heart, say, on what ought that\ndisciple to ground his reliance; by what means ought he to destroy and\nsuppress _this_ evil heart?\n\nBuddha replied: Subh\u00fati, if a disciple, male or female, aspire after\nthe unsurpassed, just, and enlightened heart, he ought to beget in\nhimself this disposition [and say], \u201cI must now destroy and get rid of\nall the principles of life in whatever creature they exist, all\ncreatures being, as far as I am concerned, thus destroyed and got rid\nof; then, in truth, there will be no longer any such thing as getting\nrid of all such creatures.\u201d So then, Subh\u00fati, if a Bodhisatwa still be\naffected by any individual distinction, such as the following: I will\nstrive after so and so because \u201cit seems agreeable to me,\u201d or because\n\u201cmen approve of it,\u201d or because \u201cit is the best reward for a sentient\ncreature,\u201d or because \u201cit entails endless duration of life,\u201d such a\nBodhisatwa, I say, is not a true Bodhisatwa, wherefore it is plain, O\nSubh\u00fati, that there is in reality no such condition of being as that\ndescribed as the unsurpassed, just, and enlightened heart.\n\nSubh\u00fati, what think you? did Tath\u00e1gata possess one fixed law of action\nwhen he attained in the days of D\u00edpankara Buddha the condition of the\nunsurpassed heart?\n\nNo! world-honoured one! as I at least interpret the doctrine of Buddha,\nthen Buddha had no fixed rule of action when in the days of D\u00edpankara\nBuddha he attained the unsurpassed, just, and enlightened heart.\n\nBuddha said: Right! Right! Subh\u00fati, there is in truth no fixed law [by\nwhich] Tath\u00e1gata attained this condition. Subh\u00fati, if there had been\nsuch a law then, D\u00edpankara Buddha would not have said in delivering the\nprediction concerning me, \u201cYou in after ages must attain to the state\nof Buddha, and your name shall be S\u00e1kyamuni,\u201d so that because there is\nindeed no fixed law for attaining the condition of \u201cthe perfect heart,\u201d\non that account it was D\u00edpankara Buddha delivered his prediction in\nsuch words. What, then, the very word \u201cTath\u00e1gata\u201d is the explanation as\nit were of all systems of law. If a man say, \u201cTath\u00e1gata has arrived at\nthe condition of the perfect heart,\u201d [and hence conclude that there is\na fixed method by which he has so arrived, this is erroneous] Subh\u00fati,\nin truth there is no such fixed law. The condition of the unsurpassed\nheart to which Tath\u00e1gata has arrived, is thus a medial one, neither\nwholly real nor wholly false, hence Tath\u00e1gata declares that all\nthings[11] are but conditions of being existing in Buddha himself.\nSubh\u00fati, what men call \u201call things,\u201d is in fact just the contrary\n(_i.e._ no-things); such things are only mere names. Subh\u00fati, it is as\nthough there were a man with a very great body. Subh\u00fati said:\n\u201cWorld-honoured one! Tath\u00e1gata speaks of a man\u2019s body as great, but\nthis idea of greatness is but a mere name, it is just the opposite of a\nreality.\u201d Subh\u00fati, so it is with the Bodhisatwa, if he should say \u201cI\nought to destroy all recollection of the countless kinds of creatures,\u201d\nthis Bodhisatwa would not be really one, but only a nominal one. What\nthen, Subh\u00fati, there is in reality no fixed condition of being, and\nwhen this is the case, then a man is really a Bodhisatwa. Hence Buddha\nsays that all things ought to be without any individual distinction.\nSubh\u00fati, if a Bodhisatwa should say thus, \u201cI ought to adorn the land of\nBuddha\u201d (_i.e._ I ought to practise all the P\u00e2ramit\u00e1s and other\nmeritorious observances, in order thoroughly to exhibit in myself the\nexcellences of a Bodhisatwa), this Bodhisatwa ought not to be called\none. For Buddha declared that this adornment is after all not any\nadornment, it is a mere name. Subh\u00fati, if a Bodhisatwa completely gets\nrid of the idea of individuality, then this Bodhisatwa is one in\nreality and truth.\n\n\n\n\n_Cap. XVIII.\u2014When all things are brought to their one true state of\nbeing, then there can only be one method of knowledge._\n\n\nSubh\u00fati, what think you? does Tath\u00e1gata possess human power of sight?\n\nYes, certainly, world-honoured one! Tath\u00e1gata possesses this power.\n\nSubh\u00fati, what think you? has Tath\u00e1gata the power of sight peculiar to\nDevas?\n\nYes, certainly, world-honoured one! Tath\u00e1gata possesses this power.\n\nSubh\u00fati, what think you? does Tath\u00e1gata possess the eyes of wisdom?\n\nYes, certainly, world-honoured one! Tath\u00e1gata possesses this power.\n\nSubh\u00fati, what think you? does Tath\u00e1gata possess the eyes of the law?\n\nYes, certainly, world-honoured one! Tath\u00e1gata possesses this power.\n\nSubh\u00fati, what think you? does Tath\u00e1gata possess the eyes of Buddha?\n\nYes, certainly, world-honoured one! Tath\u00e1gata possesses this power.\n\nSubh\u00fati, what think you? as many sands as there are in the Ganges can\nBuddha declare (the number of these sands) (or, does Buddha say that\nthese are [real] sands)?\n\nYes, world-honoured one! Tath\u00e1gata declares [the number of] these sands.\n\nSubh\u00fati, what think you? if there were as many rivers Ganges as there\nare sands in the Ganges, would the sands of all these rivers be\nconsiderable or not? and if there were as many chiliocosms as there are\nsands, would these be numerous?\n\nVery numerous indeed, world-honoured one!\n\nBuddha said: As many sentient creatures as there are in all these\nnumerous worlds; if there were as many different dispositions (or\nhearts) as there are creatures, Tath\u00e1gata nevertheless distinctly knows\nthem all, and he says that all these different dispositions are after\nall none at all in reality, and that they are mere names.\n\nWherefore, Subh\u00fati, the various dispositions that have existed in\nrelation with things past, present, or future, are all unsubstantial\nand unreal.\n\n\n\n\n_Cap. XIX. treats of the universal diffusion[12] of the mystical body\n[of Tath\u00e1gata.]_\n\n\nSubh\u00fati, what think you? if there were a man who in the practice of his\ncharity were to bestow in alms enough of the seven precious substances\nto fill the great chiliocosm, would the merit which this man obtained\nby the consequent influences of such charity be great or not?\n\nYes, certainly, world-honoured one! the effect of such charity would be\nvery considerable in its consequent merit.\n\nSubh\u00fati, if that merit and happiness consequent on it, were real merit\nand happiness, then Tath\u00e1gata would not describe it as being \u201cgreat:\u201d\nit is when the happiness is in reality vain and transitory that Buddha\nspeaks of it comparatively as \u201cmuch\u201d or \u201cgreat.\u201d\n\n\n\n\n_Cap. XX.\u2014On the removal of all material forms and all distinctive\nqualities._\n\n\nSubh\u00fati, what think you? Is it possible to behold Buddha through\nthe outward distinctions of his perfectly fashioned body? No,\nworld-honoured one! Tath\u00e1gata is not to be seen through the medium of\nany such distinctions as these. And why? Tath\u00e1gata declares that all\nsuch distinctions are after all no real distinctions; this term\nperfectly-fashioned-body, is nothing more than a mere name.\n\nSubh\u00fati, what think you? is it possible to behold Tath\u00e1gata in any of\nthe various changes which his body may be made to undergo (_i.e._ his\nspiritual transformations)?\n\nNo, world-honoured one! Juloi must not thus be sought for. What\nthen\u2014Tath\u00e1gata declares that all these various changes and appearances\nare after all unreal\u2014by whatever terms they are known they are but mere\nnames.\n\n\n\n\n_Cap. XXI.\u2014On the impossibility of expressing this system in words,\nthat which can be so expressed is not agreeable to this body of\ndoctrine._\n\n\nSubh\u00fati, be mindful not to speak after this manner, \u201cTath\u00e1gata has this\nintention in his heart, viz., \u2018I ought to have a definitely declared\nsystem of doctrine,\u2019\u201d never think thus. For why, if a man say that\nTath\u00e1gata has a definitely spoken system of doctrine, that man does but\nmalign Buddha, for the law which I give cannot be explained in words.\nSubh\u00fati, as to a definitely declared system of law, that which can be\nthus declared is no law, it is but an empty name.\n\nAt this time the aged sage Subh\u00fati addressed Buddha thus:\nWorld-honoured one! will the mass of sentient beings who in future\nyears may listen to this law, will they hereby have begotten in them a\nbelieving heart? Buddha said: Subh\u00fati, that mass of sentient beings, of\nwhich you speak, in one sense is real, and in another is unreal. But\nwhat then, Subh\u00fati? the mass of sentient beings, born of sentient\nbeings, Tath\u00e1gata declares are no such beings at all; the term\n\u201csentient beings\u201d is but a name.\n\n\n\n\n_Cap. XXII.\u2014It is wrong also to say that this system or condition of\nbeing can be attained to._\n\n\nSubh\u00fati addressed Buddha thus: World-honoured one! Buddha having\narrived at the condition of the unsurpassed and perfect heart, is he in\nthe condition which has previously been described as \u201cnot to be\nattained?\u201d\n\nBuddha said: True, True, Subh\u00fati! I, as possessed of this heart, have\ncome into the condition above described. This term the unsurpassed,\njust, and enlightened heart, is but a mere name.\n\n\n\n\n_Cap. XXIII.\u2014The heart purified leads to virtuous practice._\n\n\nMoreover, Subh\u00fati, this condition of being of which I speak is one and\nuniform. There is no such thing as high or low in it. This condition\nwhich is named the unsurpassed, just, and enlightened (heart), consists\nin nothing more than the exclusion of all individual distinctions. A\nman who practises all the rules of virtuous conduct will forthwith\nattain this condition. But, Subh\u00fati, when we speak of rules of virtuous\nconduct, Tath\u00e1gata declares that these rules are after all no real and\nlasting rules; the term is but a mere name.\n\n\n\n\n_Cap. XXIV.\u2014On the incomparable character of the happiness consequent\non this wisdom._\n\n\nSubh\u00fati, if all the royal Sumerus in the great chiliocosm were gathered\ntogether, and a man were to distribute in charity an amount of the\nseven precious substances equal to this accumulated mass, and if\nanother man were to accept and adopt this Prajn\u00e1-p\u00e1ramit\u00e1 S\u00fatra, up to\nthe point of the four canons, and read and recite it, on account of\nthat man, I declare that his happiness and consequent merit would be\nincomparably greater than that of the other, so much so, that no number\ncould express the excess of one over the other.\n\n\n\n\n_Cap. XXV.\u2014The non-reality of transformational differences._\n\n\nSubh\u00fati, what think you? say not any of you that Tath\u00e1gata thinks thus\nwithin himself, \u201cI must deliver all these sentient creatures?\u201d Subh\u00fati,\nthink not thus; and why? because in truth there are no such sentient\nbeings for Tath\u00e1gata to deliver; if there were, then Tath\u00e1gata would\nimmediately be subject to one of the _individual distinctions_.[13]\nSubh\u00fati, Tath\u00e1gata in speaking of the _first distinction of\npersonality_,[14] declares that the term \u201cI\u201d is the same as that which\nis not \u201cI,\u201d all other sects indeed believe in the reality of such\npersonality. But, Subh\u00fati, this expression \u201call other sects\u201d Tath\u00e1gata\ndeclares likewise to be a mere name, it is the same as that which is\nthe opposite of this term (_i.e._ the name is nothing).[15]\n\n\n\n\n_Cap. XXVI.\u2014The mystical body without any distinct characteristic._\n\n\nSubh\u00fati, what think you? is it possible to contemplate Tath\u00e1gata\nthrough the thirty-two \u201cdistinctive signs,\u201d[16] which adorn his person?\nSubh\u00fati said: Yes! Yes! Tath\u00e1gata is manifested through the thirty two\ndistinctive signs. Buddha said: Subh\u00fati, if Tath\u00e1gata is to be seen\nthrough the medium of these signs, then every Chakrawartt\u00ed is the same\nas Tath\u00e1gata.\n\nSubh\u00fati addressed Buddha: World-honoured one! as I understand the\ndoctrine which Buddha declares, Tath\u00e1gata cannot be seen through the\nthirty-two distinctive signs. At this time the world-honoured one\ndelivered the following G\u00e1th\u00e1, \u201cHe who looks for me through any\nmaterial form, or seeks me through any audible sound, that man has\nentered on a wrong course, he shall not be able to see Tath\u00e1gata.\u201d\n\n\n\n\n_Cap. XXVII.\u2014But there is a period when it would be incorrect to say\nthat all laws and conditions of being must be disregarded and expunged._\n\n\nSubh\u00fati, if you should think thus, \u201cTath\u00e1gata, by means of his personal\ndistinctions has attained to the unsurpassable condition,\u201d you would be\nwrong, Subh\u00fati. Tath\u00e1gata has not arrived at this state by means of any\nsuch distinctions. But, Subh\u00fati, do not come to such an opinion as\nthis, viz., \u201cthat what is called the unsurpassed, just, and enlightened\nheart is nothing more than the mere neglect and destruction of all\nrules and conditions.\u201d Think not so, for why? the exhibition of this\nperfect and unsurpassed heart is not the consequence of having\ndisregarded and destroyed all rules, in the active discharge of duty.\n\n\n\n\n_Cap. XXVIII.\u2014On not receiving and not coveting the reward of virtuous\nconduct._\n\n\nSubh\u00fati, if a Bodhisatwa use in charity as much of the seven precious\nsubstances as would fill sakwalas as numerous as the sands of the\nGanges; and if another man clearly understand the non-individual\ncharacter of all conditions of being, and by patient endurance obtain\nperfection, the meritorious happiness of this Bodhisatwa exceeds that\nof the former. What then Subh\u00fati, as far as all the Bodhisatwas are\nconcerned there can be no such thing as the appreciation of reward.\n\nSubh\u00fati asked Buddha: World-honoured one! what is this you say, that\nBodhisatwas cannot be said to appreciate reward?\n\nSubh\u00fati, the reward which a Bodhisatwa enjoys ought to be connected\nwith no covetous desire; this is what I mean by non-appreciation of\nreward.\n\n\n\n\n_Cap. XXIX.\u2014The dignity appertaining to complete rest and composure\n(Nirv\u00e1\u1e45a)._\n\nSubh\u00fati, if there be a man who speaks of Tath\u00e1gata as coming or going,\nas sitting or sleeping, this man understands not the secret of the\nsystem which I declare. For why? That which is Tath\u00e1gata has no where\nwhence to come, and no where whither he can go, and is therefore named\n\u201cTath\u00e1gata.\u201d\n\n\n\n\n_Cap. XXX.\u2014The characteristic of the \u201cOne Harmonious Principle.\u201d_\n\n\nSubh\u00fati, if a disciple, male or female, were to divide as many great\nchiliocosms as, there are into small particles of dust, do you think\nthat the whole mass of these particles would be numerous or not?\nSubh\u00fati replied: Very numerous, world-honoured one! but yet if all\nthese particles were such in reality, Buddha would not then have spoken\nof them in words. What then, if Buddha speaks of all these particles,\nthen they are not really what they are called, it is but a mere name,\nworld-honoured one! Tath\u00e1gata speaks of the great chiliocosm, but this\nis nothing real\u2014the term great chiliocosm is but a mere name. What\nthen? if this universe be really something substantial, then it is but\nthe _characteristic_[17] of the \u201cone great harmonious principle.\u201d[18]\nBut Tath\u00e1gata declares that this also is something unreal\u2014it is only an\nempty name.\n\nSubh\u00fati, this characteristic of the one \u201charmonious principle,\u201d is a\nthing which cannot be spoken of in words; it is only the vain\nphilosophy of the world, which has grasped the idea of explaining this.\n\n\n\n\n_Cap. XXXI.\u2014Thus there will be no more any acquired knowledge._\n\n\nSubh\u00fati, if a man say that Buddha declares that there is any such thing\nas a distinct knowledge of either of the four characteristics before\nnamed, do you think that this man properly explains the system I have\nnow expounded?\n\nNo, world-honoured one! such a man would not properly explain this\nsystem, because Buddha declares that the knowledge of these\ncharacteristics is a knowledge of that which is not really existing,\nand therefore it is impossible.\n\nSubh\u00fati, the persons who aspire to the perfectly enlightened heart,\nought to know accordingly that this is true with respect to all things,\nand thus prevent the exhibition of any characteristics on any point\nwhatever.\n\nSubh\u00fati, these very characteristics of which we speak are after all no\ncharacteristics, but a mere name.\n\n\n\n\n_Cap. XXXII.\u2014Every appearance is in fact unreal and false._\n\nSubh\u00fati, if there were a man who kept for charity enough of the seven\nprecious substances to fill innumerable asankyas of worlds, and if\nthere was a disciple, male or female, who aspired after the perfectly\nenlightened heart, and adopted this S\u00fatra and arrived to (the\nobservance of) the four canons, and carefully recited the various\npassages of the work and proclaimed them generally for the advantage\nof men, the happiness of this man would far exceed that of the other.\nAnd in what way can the disciple \u201cproclaim them generally?\u201d simply by\nrelying on no conditions or distinctions whatever; thus he will act\nwithout agitation or excitement. Wherefore the conclusion is this\u2014\n\nThat all things which admit of definition are as a dream, a phantom, a\nbubble, a shadow, as the dew and lightning flash. They ought to be\nregarded thus.\n\nBuddha having uttered this S\u00fatra, the venerable Subh\u00fati, and all the\nBhikshus and Bhikshunis, the lay-disciples, male and female, and all\nthe devas and asuras, hearing the words thus spoken, were filled with\njoy, and believing they accepted them and departed.\n\n\n  [1] This is the well-known phrase, \u201cevam may\u00e1 \u015brutam,\u201d concerning\n  which Burnouf has a note (Lotus, p. 286). I will observe here that\n  the phrase in question was probably introduced by the compilers of\n  the Buddhist S\u00fatras in order to give these writings the same degree\n  of sanctity which belongs to the Br\u00e1hma\u1e45as and Mantras, as forming\n  the \u201cS\u2019ruti,\u201d or Sacred Revelation of the followers of the\n  Vedas.\u2014_Vide_ Max M\u00fcller, Hist, of Sansc. Lit., p. 75.\n\n  [2] For a full account of this garden, _vide_ S. Hardy, M. of Bud.,\n  p. 218. [Hardy gives the name of the prince as \u201cJeta,\u201d and the\n  gardenia called \u201cJeta-vana.\u201d Burnouf Int. 22.\u2014ED.]\n\n  [3] Subh\u00fati is in Chinese \u201cVirtuous presence.\u201d\n\n  [4] Anuttara samyak sambodhi h\u1e5bdaya.\n\n  [5] That is, the natural heart.\n\n  [6] _Vide_ Julien ii. 390.\n\n  [7] These four distinctions (laksha\u1e45a) are constantly referred to in\n  this S\u00fatra as the \u201cfour Canons,\u201d or \u201cRules.\u201d The idea seems to be\n  this: if a man so destroy all marks of his individual character as to\n  act without any reference to himself, or men, or other states of\n  being, or continuance in the condition of a living creature, then he\n  has arrived at the desired state of non-individuality, and must be\n  lost in the ocean of Universal Life. This is the Pari nirv\u00e1\u1e45a, the\n  condition of absolute rest\u2014the desired repose of the Buddhist\n  disciple.\n\n  [8] That is, the four rules of non-individuality.\u2014_Vide ante_, cap.\n  iii.\n\n  [9] The latter portion of this cap. is very obscure. I offer this\n  translation with diffidence.\u2014S.B.\n\n  [10] I adopt the word \u201cKarma\u201d from Spence Hardy; the Chinese (_nieh_)\n  has a similar meaning.\n\n  [11] The Chinese expression \u201cYih tsai fah,\u201d (in the text) corresponds\n  to \u201cY\u00e9 dhamm\u00e1\u201d in the well-known G\u00e1th\u00e1,\u2014\n                 \u201cY\u00e9 dhamm\u00e1 h\u00e9tuppabhaw\u00e1,\u201d etc.\n  _vide_ Spence Hardy\u2019s Manual of Buddhism, p. 196, and Jour. R.A.S.,\n  vol. xvi. p. 37.\n\n  [12] Dharmadhdtu, _i.e._ \u201cuniversally diffused essence,\u201d called\n  dharma.\n\n  [13] Namely, the four distinctions constantly alluded to and\n  explained in cap. iii.\n\n  [14] The first distinction, viz., the mark or distinction by which a\n  man is known or speaks of himself as an individual (_Ego-ishness_).\n\n  [15] This chapter is obscure, it is one of pure negation.\n\n  [16] _Laksha\u1e45a_.\n\n  [17] _Laksha\u1e45a_.\n\n  [18] That is, the one principle or essence which includes all else.\n\n\n\n\n                        Transcriber\u2019s Notes.\n\n\n  This is an English translation of the Chinese version available\n  at: https://www.gutenberg.org/ebooks/24098.\n\n  The original printed text scans can be found\n  at: https://archive.org/details/cu31924022914588.\n\n  The text is from a 24 page article in the 1864 Journal of the Royal\n  Asiatic Society of Great Britian and Ireland.\n\n  Textual notes:\n\n  1. Footnotes have been moved to the end of the book.\n\n  2. Headings \u201cIntroduction\u201d and \u201cS\u00fatra\u201d have been added.\n\n  3. Text contained within underscores is italicised.\n\n  4. Obvious typos have been corrected.","title":"Vajra-chhedik\u00e1, the \"Kin Kong King,\" or Diamond S\u00fatra","tradition":"scripture-revelation","translated_text":null,"word_count":8048}