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Ebook has 499 lines and 34422 words, and 10 pages
Translator: William Gemmell Kumarajiva
THE DIAMOND SUTRA
PRAJNA-PARAMITA
TRANSLATED FROM THE CHINESE WITH AN INTRODUCTION AND NOTES
WILLIAM GEMMELL
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LONDON KEGAN PAUL, TRENCH, TR?BNER & CO., LTD. BROADWAY HOUSE, 68-74 CARTER LANE, E.C. 1912
PREFACE
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.
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 of Chen-Chou prefecture, Hu-Nan, and the aged and affectionate Chioh-Hsien.
WM. GEMMELL.
INTRODUCTION
"And time hath blurred their script and ancient sense, Which once was new and mighty, moving all."
Perhaps it may be opportune to remark, that had Kumarajiva regarded "form," "truth," or "righteousness," as expressing adequately the Sanscrit Dharma, these familiar terms being obviously at his command, might have been utilised 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."
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. Those monks seemed to believe that the "Law" enters quietly and operates imperceptibly within every natural and spiritual sphere; and that they have at least a semblance of reason for their belief, the following exquisite lines clearly indicate:--
As we consider the manifold operations of this "Law which moves to righteousness," perhaps we may gradually appreciate the dignified mind of Sakyamuni, when he addressed Subhuti, saying: "What is usually referred to as the 'Law' of Buddha, is not in reality a 'Law' attributive to Buddha, it is merely termed the 'Law' of Buddha."
The Sanscrit term Samgna, usually rendered into Chinese by "Ming" and into English by "Name," seems to deserve our further attention. Like the term Dharma, a clear knowledge of "Samgna" is indispensable for a correct understanding of our text.
According to the Mahayana School of Buddhist thought, objects and their respective names are alike unreal and illusory. Objects and names, in the abstract, represent merely the products of untutored and unenlightened minds. Nothing is real, in the sense that it is permanent. 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 1893":--
"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 ; 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."
To the Buddhist mind, Karma is indissolubly associated with "the Law which moves to Righteousness." Thus it is accustomed to view the traditional Christian idea of "justification by Faith," rather as a devoutly-conceived theory, than as a reasonably-constructed truth.
Occasionally we have heard a gentle affirmation, that the Western mind seems unwittingly inclined to confound the doctrine of Karma with a concept which is almost suggestive of Fatalism. If Karma contains even a germ of thought which corresponds to "blind fatalism," the idea is perhaps quite felicitously expressed in the following sentences, culled from a valued letter written by an aged Chinese monk: "Karma is a universal Law which gently binds us to the rhythmic cycle of evolving life. It operates so quietly and imperceptibly that we scarcely are conscious of its presence. The absolute truth of Karma greatly attracts our minds, which approve naturally of its consummate justice and perfect righteousness."
It would therefore appear that Karma may be regarded generally, as comprising the constituent moral elements derived consecutively from the thoughts, words, and actions of an interminable life's cycle. Perhaps it is in this connection that Chinese Buddhists frequently assume Karma to resemble "a moral fibre, indissolubly entwined in sentient life." It may be believed to recede far into the past, and to extend indefinitely into the future.
Although realising the significance of Karma, the devout Buddhist mind is not usually disturbed by fearful forebodings. Ostensibly, it has evolved to a condition of holiness, wherein "the dross of sin" is entirely consumed in the "white flames" of Sakyamuni's "transcendent wisdom" and "boundless love."
Within the realm of Buddhist philosophy, the doctrine of reincarnation is conspicuous by reason of its peculiarly attractive charms. On first acquaintance, the European mind may be somewhat "startled" to discover, that a satisfactory explanation of the interminable evolution of life, is sought for by the earnest Buddhist in the theory of reincarnation.
In considering briefly the doctrine of reincarnation, perhaps it might readily be conceded to our Buddhist friends, that there were exemplified in the Founder of their faith, a wonderful potency of intellect, and a marvellous degree of spiritual intuition. Quite agreeable, also, may be the suggestion, that this potency of intellect might become intensified, and probably "rendered subjective," by "ascetic exercises," abstract contemplation, and "determined effort."
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:--
"The Sutra of firm establishment in all doctrine, describing clearly the secret merit and attainments in the religious life of Tathagata."
"A native of Western India who lived as a hermit under an Arguna tree, whence he derived his name. Converted by Kapimala, he laboured in Southern India as the fourteenth patriarch.... He is the chief representative, if not originator, of the Mahayana school, the greatest philosopher of the Buddhists, and as such styled 'one of the four suns which illuminate the world.' His own peculiar tenets have been perpetuated by a distinct metaphysical school called Madhyamika , the characteristics of which are a sophistic nihilism which dissolves every proposition into a thesis and its antithesis, and denies both. 'The soul,' said Nagarjuna, 'has neither existence nor non-existence, it is neither eternal nor non-eternal, neither annihilated by death nor non-annihilated.' The tenets of this school are condensed in Nagardjuna's commentary on the Mahaprajna Paramita S'astra. He spent the later part of his life in a monastery at Kosala ... . After his death he received the title Bodhisattva. He is the author of many S'atras."
Kumarajiva was referred to as "one of the four suns of Buddhism" . He laboured in China as a most active and judicious translator, and is credited with having introduced a new alphabet. One of Kumarajiva's Chinese designations--Tung-Sheo--meant that, although young in years, he was ripe in the wisdom and virtues of old age.
Other translations, worthy of recognition, are those attributed respectively to Bodhiruki , Paramartha , Dharmagupa, of the Sui dynasty , and I-Tsing .
The Chinese Ma-Ming.
The Chinese phrase is "Fah-sing-chen-ru-hai."
Or Dharma.
"Serenity of soul, benignity, Sway of the silent spirit, constant stress To sanctify the nature,--these things make Good rite, and true religiousness of mind."
Max M?ller suggests that Samgna and Dharma "correspond in many respects to the Vedantic Namarupe"--in Chinese Ming-Seh--name, form, or characteristic.
Compare p. 86.
Compare p. 55.
Compare p. 80.
Compare p. 76.
Compare p. 95.
Some modern Japanese Buddhists appear to regard this purely spiritual element as "essence of mind."
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