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3 釋 成 觀 法 師 法相 The English translator of this Sutra, Ven. Cheng Kuan 成觀法師(法照) indd /8/7 下午 10:29:00

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7 Contents 目次 Illustration 1 Holy Image of Shakyamuni Buddha ( 釋迦牟尼佛像 )...1 Illustration 2 Photo of the English Translator ( 譯者法照 )...3 A Preface to The Third Edition ( 三版序 ) by Ven. Cheng Kuan...13 A Vajraic Maxim on the Dharma ( 金剛法寶讚 )...15 The Diamond Prajna-Paramita Sutra 金剛般若波羅蜜經 The Sutra-opening Gatha ( 開經偈 )...2 Segment 1: The Exordium ( 法會因由分第一 )...3 Segment 2: The Request for Exposition ( 善現啟請分第二 )...4 Segment 3: The Primal Principium of Mahayana ( 大乘正宗分第三 )...6 Segment 4: The Wondrous Execution of Non-residing ( 妙行無住分第四 )...8 Segment 5: The Veracious Perception in accordance with Truth ( 如理實見分第五 )...10 Segment 6: The Rarity of Sound Belief ( 正信希有分第六 )...11

8 10 Contents 目次 Segment 7: The Non-obtainment and Non-divulgation ( 無得無說分第七 )...15 Segment 8: The Procreation in accordance with the Dharma ( 依法出生分第八 )...16 Segment 9: The Mono-appearance versus Non-appearance ( 一相無相分第九 )...18 Segment 10: The Depuration and Majestification of the Buddhaic Lands ( 莊嚴淨土分第十 )...22 Segment 11: The Superiority of Unimplemental Bliss ( 無為福勝分第十一 )...24 Segment 12: The Tribute for the Ortho-Teaching ( 尊重正教分第十二 )...26 Segment 13: The Espousal and Sustenance in accordance with Dharma ( 如法受持分第十三 )...27 Segment 14: The Appearance-refraining Serene Surcease ( 離相寂滅分第十四 )...30 Segment 15: The Meritorious Virtue of Sustaining the Sutra ( 持經功德分第十五 )...36 Segment 16: The Attribute of Purging Karmic Impediments ( 能淨業障分第十六 )...39 Segment 17: The Ultimate Egolessness ( 究竟無我分第十七 )...42 Segment 18: The Unitary Noumenon through Comprehensive Contemplation ( 一體同觀分第十八 )...47 Segment 19: The Comprehensive Edification for the General Dharmic Spheres ( 法界通化分第十九 )...50

9 Contents 目次 11 Segment 20: The Matter-Abstinence and Appearance- Abstinence ( 離色離相分第二十 )...52 Segment 21: Neither the Divulger nor the Divulged ( 非說所說分第二十一 )...53 Segment 22: No Dharma for Obtainment ( 無法可得分第二十二 )...54 Segment 23: The Prosecution of Virtue with a Purified Mind ( 淨心行善分第二十三 )...55 Segment 24: The Unequableness of the Bliss-Wisdom ( 福智無比分第二十四 )...56 Segment 25: Neither the Edifier nor the Edified ( 化無所化分第二十五 )...57 Segment 26: The Non-appearance of the Dharmic Corpus ( 法身非相分第二十六 )...58 Segment 27: No Nihilistic Extinction ( 無斷無滅分第二十七 )...60 Segment 28: The Non-adoption and Non-avarice ( 不受不貪分第二十八 )...61 Segment 29: The Quiescence of the Dignified Deportments ( 威儀寂靜分第二十九 )...62 Segment 30: The Truth and Appearance respecting the Uni-amalgamated Holism ( 一合理相分第三十 )...63 Segment 31: The Non-genesis of Cognitive Views ( 知見不生分第三十一 )...65 Segment 32: The Unveraciousness of Responding Avatars ( 應化非真分第三十二 )...66 The Dedicatory Gatha ( 回向偈 )...70

10 12 Contents 目次 The Prajna-Paramita Heart Sutra 般若波羅蜜多心經 The Sutra-opening Gatha ( 開經偈 )...72 The Prajna-Paramita Heart Sutra ( 般若波羅蜜多心經 )...73 The Dedicatory Gatha ( 回向偈 )...79 Appendix 附錄 About the English Translator: The Venerable Cheng Kuan ( 英譯者釋成觀法師簡歷 )...81 Two Western Renditions of Sanskrit Compared ( 梵字新舊英譯對照表 )...87 Glossary ( 佛法名相辭彙 ) Index ( 索引 ) Donors for Publishing This Book ( 助印功德名錄 ) Illustration 3 Mahayana Guardian Pusa Wei-to ( 韋馱菩薩聖像 )...141

11 A Preface to the Third Edition Ever since the publication of this Sutra in 2005, it has been about four years now, and it has undergone a revision for the Second Edition wherein some minor improvements in the diction have been made. Now, as necessitated by occasions, a typographically totally new edition is being released, in that the original Chinese Text and the English translation will interpose each other for the bilingual reader s easy reference and comparison, whereby some abstruse meanings might be elicited and rendered palpable. In addition to this rearrangement of the printing, and some more minor improvements, the reader can find that there is a major addition in the English Text: that is, the subtitle for each Segment has been provided. The reason why this was not done in previous editions is that these Subtitles are not the Original Texts, either the Chinese translation or the Sanskrit original they were composed and inserted therein by some unidentifiable great master in the past. On account of this, I did not deem it fit to translate it in the English Text, for fear that they may be considered as an official portion of the Sutra itself by future readers, or by contem- 13

12 14 Preface to the Third Edition 三版序 porary readers unawares. Nevertheless, now that both the Texts of the original and translation are juxtaposed, it might elicit doubts as to why the Subtitles fail to be translated, for this reason the English renditions are attached. If the reader is aware that this part is actually an adventitious addition, not only would it not do any harm, but it would also enhance the comprehension about the gist of the Segment in question, for the dictions and meanings of the Subtitles themselves are very succinct pertinent to depict the major imports of each Segment. Finally, it is beyond doubt that The Diamond Sutra is by far one of the most powerful and the most popular most read, most chanted, most propounded, most commented and most meditated upon Holy Scriptures in Mahayana Buddhism. And its significance is even much more elevated by the fact that it is the most predominant Sutra for Ch an Buddhism, which is widely acknowledged as a major contribution of Chinese Buddhism to the Chinese culture as a whole, as well as the same to the culture world-wide. And, with the publication of this edition, I hope it will enhance the wisdom and peace and property to all men and all nations on this pain-afflicted globe. At MVT,

13 The Words of Buddha are ever truthful without fail. Vajraic Maxim

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15 金剛經 The Diamond Sutra (The Diamond Prajna-Paramita Sutra) 金剛般若波羅蜜經

16 南無本師釋迦牟尼佛 ( 合掌三稱 ) Namo Root Guru Shakyamuni Buddha. (Recite three times, with your palms joined.) 開經偈 無上甚深微妙法百千萬劫難遭遇我今見聞得受持願解如來真實義 The Sutra-opening Gatha The supremely profound, wondrously sophisticated Dharma Is hard to encounter in millions of Kalpas. And now that I am able to hear, read, and uphold it, I wish to comprehend the real import of the Thus-Adventist.

17 金剛般若波羅蜜經 The Diamond Prajna -Paramita Sutra (The Diamond Sutra) 姚秦三藏法師鳩摩羅什漢譯 Translated from Sanskrit into Chinese by The Venerable Tri-canon Dharma-master Kumarajiva in the Dynasty of Yao-Chin ( A.D.) 高野山真言宗五十三世阿闍梨 賢首宗兼慈恩宗四十二世法脈傳人釋成觀法師英譯 Translated from Chinese into English by The Venerable Cheng Kuan, 53rd-Generation Acharya of Shingon Sect, and 42nd-Generation Lineage Patriarchate Successor of both Hua-Yen Sect and Sole-Cognizance Sect (1947-) 法會因由分第一 如是我聞 : 一時佛在舍衛國祇樹給孤獨園, 與大比丘眾千二百五人俱 爾時世尊食時, 著衣持, 入舍衛. Diamond: the hardest material in the world, symbolizing the Transcendental Wisdom that can break all the bad Karmas and impediments while the diamond itself will not break.. Prajna: Sanskrit, Transcendental Wisdom taught by the Buddha which can cure the Three Venoms (Avarice, Detestation, and Inanity), so as to attain the Supreme Enlightenment. This Wisdom is totally different from the worldly intelligence or cleverness which can do nothing about reducing bad Karmas or the Three Venoms. Prajna is also an Ultra-mundane Wisdom, as opposed to the Mundane Wisdom (Worldly Wisdom).. Paramita: Sanskrit, to the Other Shore. This means metaphorically that by means of Buddha s Transcendental Wisdom, all people (or beings) can traverse the River of Annoyances and Afflictions to the Other Shore of Nirvana or Enlightenment.. Sutra: Sanskrit, Holy Scripture.. Kumarajiva: A.D., a great translator of Buddhist Canon, whose translations have been extremely popular in the Mahayana countries.

18 The Diamond Sutra 金剛經 大城乞食 於其城中次第乞已, 還至本處 飯食訖, 收衣 洗足已, 敷座而坐 Segment 1: The Exordium Thus have I heard: at one time the Buddha sojourned at Jetvana Park in Shravasti Principality in company with an assemblage of twelve hundred and fifty Grand Bhiksus. At that time the World-Venerated One, prior to meal time, donning His Cassock and holding an Alms Bowl, entered into the city of Shravasti for mendicancy. After having done it in accordance with the Sequential Mendicating Rule in the town, He returned to His domicile. Having taken the repast, put away the Cassock and Bowl and laved His own feet, the Buddha then arranged the meditation mat, and sat in meditation. 善現啟請分第二 時長老須菩提, 在大眾中, 即從座起, 偏袒右肩 右膝著地, 合掌恭敬而白佛言 : 希有世尊, 如來善護念諸菩薩, 善付囑諸菩薩 世尊, 善男子 善女人. Grand Bhiksus: Bhiksu, an ordained Buddhist monk. Grand Bhiksus, referring exclusively to Arhats, the Hinayanaist Saints of the highest status.. World-Venerated One: Sanskrit: Bhagavam. One of the Ten Holy Epithets of the Buddha, meaning: one who is venerated by all the worlds, or worshipped universally.. Mendicancy: Buddhist monks begging or alms-collecting.

19 Seg. 2: The Request for Exposition 善現啟請分 發阿耨多羅三藐三菩提心, 云何應住? 云何降伏其心? 佛言 : 善哉善哉! 須菩提, 如汝所說 : 如來善護念諸菩薩, 善付囑諸菩薩 汝今諦聽, 當為汝說 善男子 善女人發阿耨多羅三藐三菩提心, 應如是住, 如是降伏其心 唯然世尊, 願樂欲聞 Segment 2: The Request for Exposition At this time Elder Venerable Subhuti arose amongst the Assemblage, bared his right shoulder, 10 genuflected with the right knee on the floor, joined his palms reverently and addressed to the Buddha: Your World-Veneration, 11 it is such a precious rarity that the Thus-Adventist 12 has been so very well mindfully protecting the Pusas, 13 and have been so very well entrusting and instructing the. Subhuti: one of the Ten Great Disciples of the Buddha, renowned for his Wisdom in Comprehending the tenet of Vacuity. 10. bared his right shoulder: an ancient etiquette in India showing high respect to elders or superiors. 11. Your World-Veneration: a title used in addressing to the Buddha, its meaning being the same as the World-Venerated One. Cf. footnote 7 on page Thus-Adventist: Sanskrit: Tathagata. Also one of the Ten Holy Epithets of the Buddha, meaning: the Thus-Comer, or thus-come one, in some other translations. Thus, in the manner of the Truthful Way as well as of the Sentient-kind s Karmic Occasions. Comer, one (the Buddha) who manifests himself in this afflicted world (Advent) to salvage the Multibeings, due to compassion. 13. Pusa: the Chinese version for the Sanskrit Bodhisattva, meaning: one who seeks the fulfillment of Bodhi, or Enlightenment; next in rank to Buddha among all practitioners.

20 The Diamond Sutra 金剛經 Pusas. Your World-Veneration, for the Virtuous Men and Virtuous Women who have already generated the Anuttara-samyak-sambodhi Heart, 14 how should they reside? And how should they subjugate their Minds? The Buddha said, Very well said, very well said, Subhuti, just as thou hast said that the Thus-Adventist has been very well mindfully protecting the Pusas and very well entrusting and instructing the Pusas. Now hearken soothly, and I will expound it for you. The Virtuous Men and Virtuous Women who have already generated the Anuttara-samyak-sambodhi Heart should reside in this wise and should subjugate their minds in this wise : Verily, Your World-Veneration, we would fain hear Thy instructions. 大乘正宗分第三 佛告須菩提 : 諸菩薩摩訶薩應如是降伏其心 : 所有一切眾生之類 若卵生 若胎生 若濕生 若化生, 若有色 若無色, 若有想 若無想, 若非有想 非無想 我皆令入無餘涅槃而滅度之 如是滅度無量無數無邊眾生, 實無眾生得滅度者 何以故? 須菩提, 若 14. Anuttara-samyak-sambodhi Heart: Sanskrit, meaning the Heart for the Supreme Right Equitable Enlightenment. Heart, here means Aspiration. This phrase can also be abbreviated as: the Great Bodhi Heart.

21 Seg. 3: The Primal Principium of Mahayana 大乘正宗分 菩薩有我相 人相 眾生相 壽者相, 即非菩薩 Segment 3: The Primal Principium of Mahayana The Buddha imparted to Subhuti, The Pusa-mahasattvas 15 should thus subjugate their own minds: all the genuses of Multibeings, 16 such as the Egg-begotten, the Womb-begotten, the Moisture-begotten, or the Transformation-begotten, 17 the Material or Immaterial Beings, the Conceiving or Nonconceiving Beings, the Unconceiving or Non-unconceiving Beings 18 all and sundry of these Beings, I will salvage by delivering them into the Unremnant Nirvana. 19 After having thus salvaged infinite, myriad, innumerable Multibeings, in reality there are no Multibeings that have ever been salvaged. 15. Pusa-mahasattvas: i.e., great Bodhisattvas. Maha means great in Sanskrit. 16. Multibeings: the Multitudes. Yet this term includes not just people (mankind), but also the Beings in five other Realms; viz., the Celestial, Asura, Starving Ghost, Purgatory and Animals. Together with Humanity, they are called the Six Realms which constitute the Realm of Transmigration or Samsara (Reincarnation). 17. the Egg-begotten Transformation-begotten: Collectively these are called the Four Nativities. 18. the Material or Non-unconceiving Beings: These are the Celestial Beings of various levels, that have attained various stages of Stasis (Samadhi) in their previous lives, and were born in those Heavens according to their level of achievements in Stasis as a Retributional Desert. 19. Unremnant Nirvana: the Nirvana as attained by Buddhas and Pusas, which is consummate, leaving no Impurified Habitudes of Annoyances, as opposed to the Remnant Nirvana of Arhats or general Hinayanaists.

22 The Diamond Sutra 金剛經 Wherefore is it so? Subhuti, for if the Pusa fosters the Ego-appearance, or the Alter-appearance, or the Multibeing-appearance, or the Lifespan-appearance, 20 he would not be entitled to a Pusa in truth. 妙行無住分第四 [4-1] 復次, 須菩提, 菩薩於法應無所住, 行於布施 所謂不住色布施, 不住聲 香 味 觸 法布施 須菩提, 菩薩應如是布施, 不住於相 何以故? 若菩薩不住相布施, 其福德不可思量 Segment 4: The Wondrous Execution of Non-residing Furthermore, quoth the Buddha, Subhuti, as concerns Dharma, a Pusa should not dwell 21 in any way while practicing Bestowal. 22 This would mean that 20. Ego-appearance Lifespan-appearance: These are the so-called Quadruple Appearances, the fundamental Attachments which would stand in one s way to Wisdom, Nirvana, and Enlightenment. 21. dwell: same as reside, a very crucial key word in this Sutra, as well as in all the Buddhist practice, especially in Ch an (or Zen) Buddhism. It means the Attachment or Tenacity in possessing and holding onto something, especially in showing the indolence to move on. This is exactly the sentiment that we would hold with respect to the house we dwell in (both the material house and the corporeal house, i.e., the physical body), which we would cling steadfast to, grow attached to, and would not let go of easily, not even when the lease is expired. 22. Bestowal: Donation, as the first item of the Six Deliverances (Six Param-

23 Seg. 4: The Wondrous Execution of Non-residing 妙行無住分 he should not reside in Matter while bestowing, 23 nor should he reside in Sound, Odor, Flavor, Tactility or Dharma while bestowing. Subhuti, a Pusa should thus bestow without dwelling on any Appearances. Wherefore is it so? If a Pusa bestows without dwelling on Appearances, his Blissful Virtues would be inconceivable and immeasurable. [4-2] 須菩提, 於意云何? 東方虛空可思量不? 不也, 世尊 須菩提, 南西北方 四維上下虛空, 可思量不? 不也, 世尊 須菩提, 菩薩無住相布施, 福德亦復如是不可思量 須菩提, 菩薩但應如所教住 Subhuti, quoth the Buddha, what dost thou 24 make of the Ethereal Space 25 in the East? Is it conceivable and measurable? Subhuti rejoined, No, Your World-Veneration. Subhuti, asked the Buddha, the Ethereal Space in the South, West, and North, as well as in the Four Diitas), it is one of the most important practices for a Pusa, or Mahayanaic Practitioners in general, for it signifies the will to benefit other people, the very central animus of Mahayanaic Altruism. 23. should not reside in Matter while bestowing: i.e., not to be attached to Matter, etc., while bestowing. 24. dost thou: Archaic, do you. 25. Ethereal Space: i.e., the sky.

24 10 The Diamond Sutra 金剛經 agonal Directions, 26 and in the Zenith and Nadir 27 would they be conceivable and measurable? Subhuti rejoined, No, Your World-Veneration, they are not. Subhuti, quoth the Buddha, if a Pusa could perform Bestowal without residing in Appearances, the Blissful Virtues that he has acquired would be inconceivable and immeasurable in the like way. Subhuti, what a Pusa needs to do is nothing but to reside in accordance with how he is instructed. 28 如理實見分第五 須菩提, 於意云何? 可以身相見如來不? 不也, 世尊 不可以身相得見如來 何以故? 如來所說身相, 即非身相 佛告須菩提 : 凡所有相, 皆是虛妄 ; 若見諸相非相, 即見如來 26. the Four Diagonal Directions: i.e., Northeast, Southeast, Northwest, and Southwest. 27. the Zenith and Nadir: i.e., up and down (top and bottom). 28. to reside according to how he is instructed: i.e., to practice and live one s life by following the Buddha s teachings.

25 Seg. 6: The Rarity of Sound Belief 正信希有分 11 Segment 5: The Veracious Perception in accordance with Truth Subhuti, what would you say to this: could one perceive the Thus-Adventist by means of His Corporal Appearances? Subhuti replied, No, Your World-Veneration, one could not perceive the Thus-Adventist by His Corporal Appearances. Why is it so? For the Corporal Appearances that the Thus-Adventist has enounced are no Corporal Appearances at all. The Buddha said to Subhuti, In sooth, all the Appearances are vain and delusive; if one could but perceive that all Appearances are actually Non-appearances, one would be perceiving the Thus-Adventist. 正信希有分第六 須菩提白佛言 : 世尊, 頗有眾生, 得聞如是言說章句, 生實信不? 佛告須菩提 : 莫作是說! 如來滅後, 後五百歲, 有持戒修福者, 於此章句能生信心, 以此為實 當知是人, 不於一佛 二佛 三四五佛而種善根, 已於無量千萬佛所, 種諸善根 聞是章句,

26 12 The Diamond Sutra 金剛經 乃至一念生淨信者, 須菩提, 如來悉知悉見 是諸眾生, 得如是無量福德 何以故? 是諸眾生無復我相 人相 眾生相 壽者相, 無法相 亦無非法相 何以故? 是諸眾生若心取相, 即為著我 人 眾生 壽者 ; 若取法相, 即著我 人 眾生 壽者 何以故? 若取非法相, 即著我 人 眾生 壽者 是故不應取法 不應取非法 以是義故, 如來常說 : 汝等比丘, 知我說法如筏喻者, 法尚應捨, 何況非法! Segment 6: The Rarity of Sound Belief Subhuti enquired of the Buddha, Your World- Veneration, would there be any Multibeings who after hearing such Edicts of Sutra 29 could engender true Belief? 30 The Buddha told Subhuti, Do not ever say such words; for after the Thus-Adventist has gone into Surcease, 31 even in the Last Cycle of five hundred years, 32 there will 29. Sutra: Sanskrit, Buddhist Holy Scripture. 30. would there be true Belief: The reason why Subhuti asked this question is because the Tenet of this Sutra is so profound that Subhuti is apprehensive that there will not be anyone or few to comprehend and believe in it. 31. gone into Surcease: i.e., gone into Nirvana. Nirvana, Sanskrit, termination, meaning the termination of all Annoyances and Transmigrations. 32. the Last Cycle of five hundred years: According to the Sutras, there are five cycles of 500 years, totally 2500 years, during which time Buddhism flourishes and declines gradually.

27 Seg. 6: The Rarity of Sound Belief 正信希有分 13 still be people who observe Precepts and cultivate Weals are able to engender Belief in these Words, insofar as to recognize them as truthful. In this case, you are given to understand that such people have already cultivated their own Virtuous Radices 33 under the Teachings of not just one Buddha, or two Buddhas, or three, four, five Buddhas; but in fact, they have already cultivated their own Virtuous Radices at the places of myriads of thousands of Buddhas, so that on hearing these Words again in this lifetime, they would be able to engender Purified Belief 34 even within a twinkling of time. Subhuti, the Thus-Adventist knows and perceives all about these Multibeings that all of them are to acquire such boundless Weals and Virtues. Wherefore is it so? For all of these Multibeings have already been freed from Ego-appearance, 35 Alter-appearance, 36 Multibeing- 33. Virtuous Radices: There are Five Virtuous Radices: Faith Radix, Diligence Radix, Deliberation Radix, Stasis Radix, and Wisdom Radix. They are called Radices, because all the Virtues are engendered out of these fundamental Good Roots (Radices), just as the life of a plant depends on its roots for nourishment and stability. 34. Purified Belief: i.e., unadulterated faith, which is not contaminated by skepticism, self-interest, or other unnamed motives. 35. Ego-appearance: i.e., Egoistic Views. 36. Alter-appearance: i.e., the Views about other persons individually (singular number) from the self-centered standpoint.

28 14 The Diamond Sutra 金剛經 appearance 37 and Lifespan-appearance; 38 they are also freed from Dharmic Appearances 39 as well as Misdharmic Appearances. 40 Wherefore could it be so? For if these Multi-beings seize Appearances in the mind, they would assuredly grow attached to the Ego, Alter, Multibeing and Lifespan. Likewise, if they seize the Dharmic Appearances, they would also be attached to Ego, Alter, Multibeing and Lifespan. Wherefore is it so? For, on the other hand, if they seize the Mis-dharmic Appearances, they are to be attached to Ego, Alter, Multibeing, and Lifespan. Therefore, one should not seize the Dharmas, nor should one seize the Mis-dharmas. By this token, the Thus-Adventist ofttimes divulges thus: all ye Bhiksus 41 should comprehend that the Dharmas that I have divulged are to be likened to the Metaphor of a Raft, and it should be noted that inasmuch as the Dharmas are to be abnegated, let alone the Mis-dharmas. 37. Multibeing-appearance: i.e., the View about other people conceived collectively (plural number) from the subjective self-centered standpoint. 38. Lifespan-appearance: i.e., the Attachment to life or longevity, as concerns oneself, others, or all Beings in general. 39. Dharmic Appearance: This refers to Attachment to the Buddhist Doctrines. 40. Mis-dharmic Appearance: This denotes the theories and practices contrary to Buddha s Teachings, and as such they are both fallacious and misleading. 41. Bhiksu: an ordained Buddhist monk.

29 Seg. 7: Non-obtainment and Non-divulgation 無得無說分 15 無得無說分第七 須菩提, 於意云何? 如來得阿耨多羅三藐三菩提耶? 如來有所說法耶? 須菩提言 : 如我解佛所說義, 無有定法名阿耨多羅三藐三菩提, 亦無有定法如來可說 何以故? 如來所說法, 皆不可取 不可說, 非法 非非法 所以者何? 一切賢聖皆以無為法而有差別 Segment 7: The Non-obtainment and Non-divulgation Subhuti, quoth the Buddha, what dost thou make of this: does the Thus-Adventist obtain Anuttara-samyaksambodhi? Withal, does the Thus-Adventist have Dharmas to divulge? Subhuti replied, If I understand correctly the Imports that the Buddha has imparted, it could be put in this way: that there is no definitive Dharma that the Thus-Adventist has imparted, and that there is no such definitive Dharma as termed Anuttara-samyak-sambodhi; neither is there any definitive Dharma that the Thus-Adventist could divulge. Wherefore is it so? For all the Dharmas that the Thus-Adventist has divulged are equally unseizable and ineffable, non-dharmic and un-nondharmic. Wherefore

30 16 The Diamond Sutra 金剛經 is it so? For all the sages and saints could be hierarchized on the basis of the Un-implemental Dharmas. 42 依法出生分第八 須菩提, 於意云何? 若人滿三千大千世界七寶, 以用布施, 是人所得福德, 寧為多不? 須菩提言 : 甚多, 世尊 何以故? 是福德 即非福德性, 是故如來說福德多 若復有人, 於此經中受持乃至四句偈等, 為他人說, 其福勝彼 何以故? 須菩提, 一切諸佛 及諸佛阿耨多羅三藐三菩提法, 皆從此經出 須菩提, 所謂佛法者, 即非佛法, 是名佛法 Segment 8: The Procreation in accordance with the Dharma Subhuti, quoth the Buddha, what dost thou make of this: if someone employs seven kinds of jewels, which are as plenteous as to be able to abound all over the Three Thousand Mega-thousand Worlds, 43 to bestow 42. Un-implemental Dharmas: i.e., the Ultra-mundane Dharmas, or the Dharmas that can lead to Ultimate Liberation. Implementation means all kinds of illusory employments or undertakings of the worldly people. 43. Three Thousand Mega-thousand Worlds: i.e. a Buddhaic World, consisting of 100 billion solar systems. This would include: a) One Mini-thousand Cosmoses (i.e., a universe, consisting of 1000 solar systems); b) One Medi-thousand Cosmoses (consisting of 1000 Mini-thousand Cosmoses); c) One Mega-thousand Cosmoses (consisting of 1000 Medi-thousand Cosmoses). Hence, altogether they are called the Three Thousand Mega-

31 Seg. 8: Procreation in accordance with the Dharma 依法出生分 17 upon others, would the Blissful Virtues thus acquired by this man be plenteous? Subhuti replied, Very much so, Your World-Veneration. Why is it so? For the said Blissful Virtue is not the Essence of Blissful Virtue; therefore, the Thus-Adventist divulges that those Blissful Virtues are plenteous. However, said the Buddha, should there be yet another person who would espouse and sustain the Words in this Sutra even as meager as a mere quatrain of Gatha, 44 and thence would relate these lines to other people, the Blissful Virtues that this person is to acquire shall be superior to that of the former one. Wherefore is it so? Subhuti, it is due to the fact that all the Buddhas themselves as well as all the Buddhaic Dharmas for Anuttara-samyak-sambodhi emerge from this Sutra. Subhuti, the so-called Buddhaic Dharmas are Non-buddhaic Dharmas; thus it is denominated as Buddhaic Dharmas. thousand Worlds. ( World, meaning one solar system, not just the planet Earth.) 44. Gatha: Sanskrit. A verse, usually composed of a quatrain (a four-line stanza), but it can be more than four lines. In Sanskrit, the Gatha used to be rhymed, but it is mostly unrhymed in the Chinese versions.

32 18 The Diamond Sutra 金剛經 一相無相分第九 [ 9-1 ] 須菩提, 於意云何? 須陀洹能作是念 : 我得須陀洹果 不? 須菩提言 : 不也, 世尊 何以故? 須陀洹名為入流, 而無所入 不入色 聲 香 味 觸 法 是名須陀洹 須菩提, 於意云何? 斯陀含能作是念 : 我得斯陀含果 不? 須菩提言 : 不也, 世尊 何以故? 斯陀含名一往來, 而實無往來, 是名斯陀含 須菩提, 於意云何? 阿那含能作是念 : 我得阿那含果 不? 須菩提言 : 不也, 世尊 何以故? 阿那含名為不來, 而實無不來, 是故名阿那含 Segment 9: The Mono-appearance versus Non-appearance Subhuti, quoth the Buddha, what dost thou make of this: could a Srota-apanna 45 make such an Ideation as I have obtained the Fructification of Srota-apannahood? Subhuti replied, No, Your World-Veneration. Why is it so? For a Srota-apanna signifies Stream Ingression ; 45. Srota-apanna: Sanskrit, meaning entering into Stream (of sainthood). This is the first Fructification (or Fruition) of Hinayanaic Sainthood. The First Fruitioner can attain Arhathood and realize Nirvana after seven reincarnations (seven rebirths) in this world.

33 Seg. 9: Mono-appearance versus Non-appearance 一相無相分 19 yet in reality he never enters anywhere; for never has he entered into either Color, Sound, Odor, Flavor, Tactility, or Dharma; hence, he is entitled to the appellation of Srota-apanna. Subhuti, quoth the Buddha, what dost thou make of this: could a Sakradagamin 46 make such an Ideation as I have obtained the Fructification of Sakradagamihood? Subhuti replied, No, Your World-Veneration. Why is it so? For a Sakradagamin signifies One Coming-and- Going. Yet in reality, never does he come or go; hence, he is entitled to the appellation of Sakradagamin. Subhuti, quoth the Buddha, what dost thou make of this: could an Anagamin 47 make such an Ideation as I have obtained the Fructification of Anagamihood? Subhuti replied, No, Your World-Veneration. Why is it so? For an Anagamin signifies Non-advent ; yet in reality, there is no Non-advent; hence, he is entitled to the 46. Sakradagamin: the Second Fructification of Hinayanaic Sainthood. A Second Fruitioner will be able to attain Nirvana after one lifetime in the heaven and one rebirth (reincarnation) in this world. 47. Anagamin: the Third Fructification of Hinayanaic Sainthood. The Third Fruitioner will no longer come back to this world to be reborn. Hence this will be his Final Lifetime in this world; and at the end of this life, he will be born in the Akanistha Heaven, the topmost heaven in the Matterful Domain, where he will realize Arhathood and attain Nirvana.

34 20 The Diamond Sutra 金剛經 appellation of Anagamin. [ 9-2 ] 須菩提, 於意云何? 阿羅漢能作是念 : 我得阿羅漢道 不? 須菩提言 : 不也, 世尊 何以故? 實無有法名阿羅漢 世尊, 若阿羅漢作是念 : 我得阿羅漢道, 即為著我 人 眾生 壽者 世尊, 佛說我得無諍三昧, 人中最為第一, 是第一離欲阿羅漢 世尊, 我不作是念 : 我是離欲阿羅漢 世尊, 我若作是念 : 我得阿羅漢道, 世尊則不說 : 須菩提是樂阿蘭那行者 以須菩提實無所行, 而名須菩提是樂阿蘭那行 Subhuti, quoth the Buddha, what dost thou make of this: could an Arhat make such an Ideation as I have obtained the Fructification of Arhat Modus? 48 Subhuti replied, No, Your World-Veneration. Why is it so? For in reality there is no such Dharma as Arhathood. Your World-Veneration, should an Arhat ever make such an Ideation as I have obtained the Arhathood, he would still be attached to Ego, Alter, Multibeing and Lifespan. Your World-Veneration, the Buddha has pronounced that I have attained the Non-contention Samadhi, 49 which 48. the Fructification of Arhat Modus: the Fourth Fructification of Hinayanaic Sainthood. 49. Non-contention Samadhi: the state of Stasis (tranquility) plus Prajna (Transcendental Wisdom). Non-contention means the state free from all annoyances and strifes (Contentions). Hence the Non-contention Samadhi is a highly prestigious form of Samadhi, attained only by very few

35 Seg. 9: Mono-appearance versus Non-appearance 一相無相分 21 is the most preeminent status amidst men. Hence I have become the supreme abstemious 50 Arhat. Nonetheless, I would never make such an Ideation as I am an Abstemious Arhat. Your World-Veneration, should I ever make such an Ideation as I have obtained Arhathood, Your World-Veneration would not have proclaimed that Subhuti is a practitioner who delectates in Aranyaic 51 Cultivation; 52 for in sooth Subhuti does not cultivate on anything; hence Subhuti is commended as a practitioner delectating in Aranyaic Cultivation. great Disciples of the Buddha s. 50. abstemious: able to abstain or refrain from, or be liberated from Desires (specif., the Five Desires: the Desires for Wealth, Sex, Fame, Food, and Sleep). 51. Aranyaic: from Sanskrit Aranya, meaning forest; hence, hermitage. 52. Cultivation: same as practice.

36 22 The Diamond Sutra 金剛經 莊嚴淨土分第 [10-1] 佛告須菩提 : 於意云何? 如來昔在然燈佛所, 於法有所得不? 不也, 世尊 如來在然燈佛所, 於法實無所得 Segment 10: The Depuration and Majestification of the Buddhaic Lands The Buddha told Subhuti, What dost thou make of this: did the Thus-Adventist make any Obtainment in the Dharma when he was at the premises of Lamp-Lighting Buddha? Subhuti rejoined, No, Your World-Veneration, in reality, the Thus-Adventist did not make any Obtainment in the Dharma at the premises of Lamp-Lighting Buddha. [10-2] 須菩提, 於意云何? 菩薩莊嚴佛土不? 不也, 世尊 何以故? 莊嚴佛土者, 即非莊嚴, 是名莊嚴 是故須菩提, 諸菩薩摩訶薩應如是生清淨心 不應住色生心, 不應住聲 香 味 觸 法生心, 應無所住而生其心

37 Seg. 10: Land Depuration-Majestification 莊嚴淨土分 23 Subhuti, quoth the Buddha, what dost thou make of this: do Pusas majestify 53 Buddha s Worlds? Subhuti replied, No, Your World-Veneration. Why is it so? For the so-called majestifying the Buddha s Worlds is Non-majestification; therefore, it is termed as Majestification. As a consequence, quoth the Buddha, Subhuti, all Pusa-mahasattvas are incumbent to generate the Purified Heart in such wise: they should not be attached to Matter while generating the Heart; nor should they be attached to Sound, Smell, Flavor, Tactility, or Dharma while generating the Heart; insofar that they should not reside in any way while generating the Heart. [10-3] 須菩提, 譬如有人, 身如須彌山王 ; 於意云何? 是身為大不? 須菩提言 : 甚大, 世尊 何以故? 佛說非身, 是名大身 Subhuti, metaphorically speaking, if there be someone endowed with a stature in the size of the Sumeru Mount, 54 would you deem his Stature colossal? 53. majestify: to embellish and make magnificently beautiful. To get to this outcome would of course entail all the preparational procedures, such as cleaning and removing all the impurities (bad Karmas) at the outset. And so metaphorically it comes to mean to make betterments or improvements for Multibeings by leading them to practice the Dharma, so as to increase their true Well-beings (the embellishments with Buddhaic Merits). 54. Sumeru Mount: Sanskrit, the highest mountain of this Soha World.

38 24 The Diamond Sutra 金剛經 Subhuti replied, Very much so, Your World-Veneration. Why is it so? For the Buddha expounds that it is Non-stature, hence it is termed as a colossal Stature. 無為福勝分第 一 須菩提, 如恒河中所有沙數, 如是沙等恒河, 於意云何? 是諸恒河沙, 寧為多不? 須菩提言 : 甚多, 世尊 但諸恒河, 尚多無數, 何況其沙? 須菩提, 我今實言告汝 : 若有善男子 善女人, 以七寶滿爾所恒河沙數三千大千世界, 以用布施, 得福多不? 須菩提言 : 甚多, 世尊 佛告須菩提 : 若善男子 善女人, 於此經中 乃至受持四句偈等, 為他人說, 而此福德, 勝前福德 Segment 11: The Superiority of Unimplemental Bliss Subhuti, quoth the Buddha, for instance, if there be the Ganges Rivers as many as the sands in the Ganges, would you deem the sands in all these Ganges as numerous? Subhuti replied, Very much so, Your World-Veneration; for merely the numbers of the rivers themselves alone would be so enormous as to be uncountable, let

39 Seg. 11: The Superiority of Unimplemental Bliss 無為福勝分 25 alone the sands therein. Subhuti, quoth the Buddha, right now I would like to impart this truth to thee: if there be some Virtuous Men or Virtuous Women who would bestow upon others seven kinds of jewelries as copious as to be sufficient to bespread all over the aforesaid Ganges-sand number of Three Thousand Mega-thousand Worlds, would these men or women acquire bountiful Blissful Virtues? Subhuti replied, It would be quite bountiful indeed, Your World-Veneration. The Buddha told Subhuti, On the other hand, if certain Virtuous Men or Virtuous Women would espouse and sustain the Words in this Sutra, even as meager as a mere quatrain of Gatha, which they would then relate to other people, the Blissful Virtues that the latter acquire would be far superior to that which is acquired by the former.

40 26 The Diamond Sutra 金剛經 尊重正教分第 二 復次, 須菩提, 隨說是經乃至四句偈等, 當知此處, 一切世間 天人 阿修羅, 皆應供養, 如佛塔廟 ; 何況有人盡能受持讀誦 須菩提, 當知是人, 成就最上第一希有之法 若是經典所在之處, 即為有佛 若尊重弟子 Segment 12: The Tribute for the Ortho-Teaching Therewithal, quoth the Buddha, Subhuti, if someone converses about this Sutra, even as meager as a mere quatrain of Gatha, you are given to understand that the locale of this colloquy ought to be made offerings to reverently by all Worldly Beings, Celestial Beings, and Asuras, 55 just as it is a Buddha s Temple or Stupa. 56 It goes without saying that if someone can espouse, sustain, read, and recite all of this Sutra, Subhuti, you are to know that this person will be fulfilling the most supreme preeminent rarest Dharma. Wherever this Sutra may be situated, there shall be the Buddha present, as well as the Venerated Disciples of the Buddha. 55. Asuras: a genre of Celestial Beings, who enjoy very good Well-beings; but they are highly belligerent due to jealousy and anger, and so they are constantly at war with other Celestial Beings on that account. 56. Stupa: Sanskrit, a Buddhist pagoda, usually built in honor of Buddhas, Pusas, or high priests, in which their physical relics are kept both for commemoration and for posterity to worship.

41 Seg. 13: Dharmic Espousal and Sustenance 如法受持分 27 如法受持分第 三 [13-1] 爾時須菩提白佛言 : 世尊, 當何名此經? 我等云何奉持? 佛告須菩提 : 是經名為 金剛般若波羅蜜, 以是名字, 汝當奉持 所以者何? 須菩提, 佛說般若波羅蜜, 即非般若波羅蜜, 是名般若波羅蜜 Segment 13: The Espousal and Sustenance in accordance with Dharma At that juncture Subhuti said to the Buddha, Your World-Veneration, how would this Sutra be entitled so that we can look up to and uphold it? The Buddha told Subhuti, This Sutra shall be called The Diamond Prajna-Paramita. You should uphold it by this title. Why is it so? Subhuti, the Prajna-paramita that the Buddha enunciates is Non-prajna-paramita; thus it is denominated as Prajna-paramita. [13-2] 須菩提, 於意云何? 如來有所說法不? 須菩提白佛言 : 世尊, 如來無所說 須菩提, 於意云何? 三千大千世界所有微塵, 是為多不? 須菩提言 : 甚多, 世尊 須菩提, 諸微塵, 如來說非微塵, 是名微塵 如來說世界非世界, 是名世界

42 28 The Diamond Sutra 金剛經 Subhuti, what dost thou make of this: has the Thus- Adventist enunciated any Dharma? Subhuti rejoined, Your World-Veneration, the Thus- Adventist has not enunciated any. The Buddha said, Subhuti, what dost thou make of this: would the Molecules which constitute the Three Thousand Mega-thousand Worlds be considered as numerous? Subhuti said, Very much so, Your World-Veneration. Yet Subhuti, quoth the Buddha, the Molecules that the Buddha enunciates are Non-molecules; hence, they are denominated as Molecules. Likewise, the World that the Buddha enunciates is Non-world; hence, it is denominated as World. [ ] 須菩提, 於意云何? 可以三二相見如來不? 不也, 世尊 不可以三二相得見如來 何以故? 如來說三二相, 即是非相, 是名三二相 須菩提, 若有善男子 善女人, 以恒河沙等身命布施 ; 若復有人, 於此經中乃至受持四句偈等 為他人說, 其福甚多

43 Seg. 13: Dharmic Espousal and Sustenance 如法受持分 29 Subhuti, what dost thou make of this: could anyone perceive the Thus-Adventist by viewing His Thirty-two Auspicious Physical Features? 57 Subhuti replied, No, Your World-Veneration, one could not perceive the Thus-Adventist by viewing His Thirtytwo Auspicious Physical Features. Why is it so? For the Thirty-two Features that the Thus-Adventist enunciates are Non-appearances; hence, they are denominated as the Thirty-two Features. Subhuti, quoth the Buddha, supposing that some Virtuous Men or Virtuous Women would bestow their own physical bodies together with their lives to others for as numerous times as the sands in the Ganges; on the other hand, if someone would espouse and sustain this Sutra, even as meager as a mere quatrain of Gatha, which he would then relate to other people, the Blissful Virtues that the latter acquires is far more plenteous. 57. Thirty-two Auspicious Physical Features: The Buddha, through ages and ages of practice, has acquired some very extraordinary physical Features, which are deemed as very auspicious, such as the sign on the breast, the ear-lobes, which extend as long as to the shoulders, etc. These Features are auspicious in that if one contemplates in meditation on any of them, one could accumulate very good merits in the Karma through such meditation.

44 30 The Diamond Sutra 金剛經 離相寂滅分第 四 [14-1] 爾時須菩提聞說是經, 深解義趣, 涕淚悲泣而白佛言 : 希有世尊, 佛說如是甚深經典, 我從昔來所得慧眼, 未曾得聞如是之經 世尊, 若復有人得聞是經, 信心清淨, 即生實相, 當知是人成就第一希有功德 世尊, 是實相者, 即是非相, 是故如來說名實相 Segment 14: The Appearance-refraining Serene Surcease At that juncture, after hearing this Sutra, Subhuti had profoundly apprehended its significance and purport; and weeping bitter tears of sadness, he said to the Buddha, It is extraordinary, Your World-Veneration. The Sutra that the Buddha has just divulged is of such profundity that even though I had long acquired the Sagacious Eye 58 in the past, I have never been able to be exposed to such a Sutra. Your World-Veneration, if someone, after hearing this Sutra, could engender Purified Belief, he would be able to realize the Aspect of Reality; if that be so, we would know that this man is to fulfill the most preeminent extraordinary Meritorious Virtues. Your World-Veneration, the aforesaid Reality is 58. Sagacious Eye: i.e., the Eye of Wisdom.

45 Seg. 14: Appearance-refraining Serene Surcease 離相寂滅分 31 of Non-reality; hence, the Thus-Adventist divulges that it is denominated as Reality. [14-2] 世尊, 我今得聞如是經典, 信解受持不足為難 若當來世後五百歲, 其有眾生得聞是經, 信解受持, 是人即為第一希有 何以故? 此人無我相 無人相 無眾生相 無壽者相 所以者何? 我相即是非相, 人相 眾生相 壽者相即是非相 何以故? 離一切諸相, 即名諸佛 Your World-Veneration, at present when I hear such a Sutra, I could still believe, comprehend, espouse and sustain it without much difficulty. However, in the future, during the Last Cycle of five hundred years, suppose there be a certain Multibeing, who is still able to hear this Sutra with true Belief, Comprehension, Espousal and Sustenance, this individual would surely be the most singularly unique person. Why is it so? For this person would no longer foster Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance. How could it be so? For the Ego-appearance is actually Non-appearance. Likewise, the Alter-appearance, Multibeing-appearance, and Lifespan-appearance are all Non-appearances. Wherefore is it so? For those who have been freed from all Appearances are to be entitled as Buddhas.

46 32 The Diamond Sutra 金剛經 [14-3] 佛告須菩提 : 如是如是 若復有人得聞是經, 不驚 不怖 不畏, 當知是人甚為希有 何以故? 須菩提, 如來說第一波羅蜜即非第一波羅蜜, 是名第一波羅蜜 須菩提, 忍辱波羅蜜, 如來說非忍辱波羅蜜, 是名忍辱波羅蜜 何以故? 須菩提, 如我昔為歌利王割截身體, 我於爾時無我相 無人相 無眾生相 無壽者相 何以故? 我於往昔節節支解時, 若有我相 人相 眾生相 壽者相, 應生瞋恨 The Buddha told Subhuti, Quite so, quite so. Meanwhile, if someone has heard this Sutra without being appalled, apprehended or dismayed, you should be aware that such a person is utmostly rare. Why is it so? Subhuti, the Supreme Paramita that the Thus-Adventist has divulged is Non-supreme-paramita; hence, it is denominated as the Supreme Paramita. Subhuti, the Forbearance Paramita that the Buddha has divulged is Non-forbearance-paramita; thus it is denominated as Forbearance-paramita. Why is it so? Subhuti, for instance, as in my past life, while I was being incised and mangled in the body by King Kali, at that juncture, I was cherishing no Ego-appearance, Alter-appearance, Multibeing-appearance, or Lifespan-appearance. How would we know? For at the time while I was being mutilated joint by joint, had I still been harboring Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-

47 Seg. 14: Appearance-refraining Serene Surcease 離相寂滅分 33 appearance, I should have turned hateful. [14-4] 須菩提 又念過去於五百世作忍辱仙人, 於爾所世無我相 無人相 無眾生相 無壽者相 是故須菩提, 菩薩應離一切相發阿耨多羅三藐三菩提心, 不應住色生心, 不應住聲 香 味 觸 法生心, 應生無所住心 ; 若心有住, 即為非住 是故佛說菩薩心, 不應住色布施 Subhuti, again to my reminiscence, in time of yore I had been a Forbearant Sage 59 for five hundred lifetimes, and during all that period I had been free from Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance. Ergo, Subhuti, a Pusa must be free from all Appearances while generating the Anuttara-samyak-sambodhi Heart: he must not reside in Matter 60 while generating the Heart; nor could he reside in Sound, Odor, Flavor, Tactility or Dharma while generating the Heart. In fact, he should generate the Un-residing Heart. Should the Heart reside in any wise, it would be Mal-residing. Consequently, the Buddha says that the mind of a Pusa should not reside in Matter in his act of bestowing. 59. Forbearant Sage: a practitioner practicing on Forbearance, which is very close to the Greek stoicism in ignoring the physical and spiritual pains or sufferings. 60. Matter: physical or tangible stuff; form or material, said of the corporal body of Multibeings.

48 34 The Diamond Sutra 金剛經 [14-5] 須菩提, 菩薩為利益一切眾生故, 應如是布施 如來說一切諸相即是非相, 又說一切眾生即非眾生 須菩提, 如來是真語者 實語者 如語者 不誑語者 不異語者 須菩提, 如來所得法, 此法無實無虛 Subhuti, for the sake of benefiting all Multibeings, a Pusa should do the Bestowal in such wise. The Thus- Adventist imparts that all and sundry of Appearances are actually Non-appearances. Furthermore, he imparts that all and sundry of Multibeings are Non-multibeings. Subhuti, the Thus-Adventist is a Truth Sayer, a Veracity Sayer, a Thusness Sayer, an Undeceptive Sayer, and an Uncontradictory Sayer. Subhuti, the Dharma that the Thus-Adventist has fulfilled is neither Substantial nor Void. [14-6] 須菩提, 若菩薩心住於法而行布施, 如人入闇, 即無所見 ; 若菩薩心不住法而行布施, 如人有目, 日光明照, 見種種色 須菩提, 當來之世, 若有善男子 善女人, 能於此經受持讀誦, 即為如來以佛智慧悉知是人 悉見是人, 皆得成就無量無邊功德

49 Seg. 14: Appearance-refraining Serene Surcease 離相寂滅分 35 Subhuti, if a Pusa s mind should reside in any dharma 61 while making Bestowals, he would be likened to someone who enters into some pitch-dark chamber; as a result he would be unable to view anything. Contrarily, if a Pusa s mind would not reside in any dharma while making Bestowals, he would be like someone endowed with Eyes, and meanwhile by the sunlight streaming brightly in, he would be able to perceive all the multifarious objects in the chamber. Subhuti, in the age that is to come, if some Virtuous Men or Virtuous Women are able to espouse, sustain, read, and recite this Sutra, the Thus-Adventist will by his Buddhaic Noesis 62 know all about these persons, and perceive all about these persons in that they shall all be fulfilling infinite boundless Meritorious Virtues. 61. dharma: This word with the first letter in lower case (dharma) stands for all beings, or anything in existence; whereas Dharma with a capitalized first letter usually stands for Buddha Dharma, or Buddha s Doctrines. 62. Noesis: the highest Wisdom of Buddhas or high-status Pusas. This term originally came from Greek, was first used in Platonism to mean the highest kind of knowledge or knowledge of eternal forms or ideas, and later used in Husserl to denote something else. From now on, this term will be employed to denote the Consummate Wisdom of Buddha or other Enlightened saints.

50 36 The Diamond Sutra 金剛經 持經功德分第 五 [15-1] 須菩提, 若有善男子 善女人, 初日分以恒河沙等身布施, 中日分復以恒河沙等身布施, 後日分亦以恒河沙等身布施, 如是無量百千萬億劫以身布施 ; 若復有人, 聞此經典信心不逆, 其福勝彼, 何況書寫 受持讀誦 為人解說 Segment 15: The Meritorious Virtue of Sustaining the Sutra Subhuti, quoth the Buddha, suppose some Virtuous Men or Virtuous Women would bestow their own physical bodies as numerous as the sands in the Ganges upon others during the morningtide; while in the noontide they would also bestow their own physical bodies as numerous as the sands in the Ganges; and during the eventide they would still bestow their own physical bodies as numerous as the sands in the Ganges. Thus, throughout myriads of millions and billions of Kalpas time, they would have made innumerable bestowals with their physical bodies. Whereas, on the other hand, suppose someone, on hearing this Sutra, would nurture Belief in it without any defiance, his Well-beings shall be much superior to those of the previous ones on this account; let alone copying and writing, espousing and

51 Seg. 15: Meritorious Virtue of Sustaining the Sutra 持經功德分 37 sustaining, reading and reciting, as well as relating and expounding it to others. [15-2] 須菩提, 以要言之, 是經有不可思議 不可稱量無邊功德 ; 如來為發大乘者說, 為發最上乘者說 若有人能受持讀誦 廣為人說, 如來悉知是人 悉見是人, 皆得成就不可量 不可稱 無有邊 不可思議功德 如是人等, 即為荷擔如來阿耨多羅三藐三菩提 何以故? 須菩提, 若樂小法者, 著我見 人見 眾生見 壽者見, 即於此經不能聽受 讀誦 為人解說 In fine, Subhuti, this Sutra is embodied with inconceivable, ineffable, unweighable, immeasurable, boundless Meritorious Virtues. It is a Sutra that the Thus-Adventist has imparted not only for those who have generated the Major-vehicle 63 Heart, but especially for those who have generated the Supreme-Yana Heart. If someone who can espouse, sustain, read and recite it, as well as relate it extensively to others, the Thus-Adventist will assuredly know all about this person, and perceive all about this person in the fact that he is bound to fulfill 63. Major-vehicle: i.e., the Vehicle of Mahayana, which can accommodate a great number of people (that is, benefiting numerous people), as opposed to Hinayana, which generally aims at Self-deliverance as the final goal, benefiting none other than the practitioner himself once with his goal achieved, he would never come back again, leaving all the unenlightened beings to be on their own.

52 38 The Diamond Sutra 金剛經 immeasurable, unweighable, confineless, inconceivable Meritorious Virtues. Such a person as this is one that will be shouldering the Loads of the Thus-Adventist s Anuttara-samyak-sambodhi. Wherefore would it be so? Subhuti, if a person takes delight in Minor Dharmas, 64 he would be attached to Ego Views, Alter Views, Multibeing Views, and Lifespan Views, insomuch as he would be unable to hear, espouse, read and recite, or expound this Sutra to others. [15-3] 須菩提, 在在處處若有此經, 一切世間 天人 阿修羅所應供養, 當知此處即為是塔, 皆應恭敬作禮圍繞 以諸華香而散其處 Subhuti, wheresoever this Sutra may be located, all the Terrestrial Beings, Celestial Deities, and Asuras 65 alike ought to make offerings thereat, and you should be aware that that same locale is a Holy Stupa, to which all Multibeings should reverently pay homage, make Perambulations 66 around it, and bestrew flowers and incense thereunto as well. 64. Minor Dharmas: i.e., the doctrines of Hinayana and other Worldly teachings, or Externalist doctrines (that is, the teachings of other religions). 65. Asuras: See Note 55 in Segment Perambulations: i.e., walking meditation around a stupa, shrine or person, as one of the highest form of showing respect to Buddha, holy people, or elders.

53 Seg. 16: Attribute of Purging Karmic Impediments 能淨業障分 39 能淨業障分第 六 [16-1] 復次, 須菩提, 若善男子 善女人, 受持讀誦此經, 若為人輕賤, 是人先世罪業應墮惡道, 以今世人輕賤故, 先世罪業即為消滅, 當得阿耨多羅三藐三菩提 Segment 16: The Attribute of Purging Karmic Impediments Furthermore, Subhuti, quoth the Buddha, when some Virtuous Men or Virtuous Women are espousing, sustaining, reading and reciting this Sutra, and notwithstanding their doing so, if they should still be disparaged or despised by others, these good people s Ill Karmas derived from their past lives, which are supposed to render them degenerated into the Vile Realms 67 in the immediate next life, shall all be obliterated, simply due to the Retributions of their being disparaged and despised by people in this lifetime. Furthermore, these people are of a surety to attain the Anuttara-samyak-sambodhi. [16-2] 須菩提, 我念過去無量阿僧祇劫, 於然燈佛前, 得值八百四千萬億那由他諸佛, 悉皆供養承事, 67. Vile Realms: i.e., the Three Vile Realms: Purgatory (Hell), Starving Ghost, and Animal.

54 40 The Diamond Sutra 金剛經 無空過者 若復有人, 於後末世能受持讀誦此經, 所得功德, 於我所供養諸佛功德, 百分不及一, 千萬億分 乃至算數譬喻所不能及 須菩提, 若善男子 善女人, 於後末世, 有受持讀誦此經, 所得功德, 我若具說者, 或有人聞, 心即狂亂 狐疑不信 須菩提, 當知是經義不可思議, 果報亦不可思議 Subhuti, to my reminiscence, in the past myriads of Asamkhyas 68 of Kalpas, 69 prior to Lamp-Lighting Buddha, I was able to meet with eight hundred four thousand billion nayutas 70 of Buddhas, to all of whom I was able to make offerings and render attendant services, without frittering any time away in vain. Nevertheless, suppose someone in the future fin de siècle 71 can espouse, sustain, read and recite this Sutra, the Meritorious Virtues that he is to acquire, in comparison with what I had gained in making offerings to the Buddhas, those of mine would not amount to one hundredth of his, nor to one thousand million billionth of his, nor even to the point of being undepictable by any numerals or similes. 68. Asamkhyas: innumerable, countless; said to be about trillions of trillions. 69. Kalpa: Sanskrit, aeons of ages, a very long long time. 70. nayuta: one million, or ten million. 71. fin de siècle: French, end of the century (or age), or the later-age.

55 Seg. 16: Attribute of Purging Karmic Impediments 能淨業障分 41 Subhuti, in the future fin de siècle, if some Virtuous Men or Virtuous Women could espouse, sustain, read and recite this Sutra, the Meritorious Virtues to be acquired, which were I to divulge in full, should some people chance to hear of it, they are of a surety to run amok, and to become so vulpinely skeptical that they would never believe it for a moment. Subhuti, you should be aware that the imports of this Sutra are inconceivable and ineffable, and, consequently, the Retributional Deserts embodied are also thus inconceivable and ineffable.

56 42 The Diamond Sutra 金剛經 究竟無我分第 七 [17-1] 爾時須菩提白佛言 : 世尊, 善男子 善女人發阿耨多羅三藐三菩提心, 云何應住? 云何降伏其心? 佛告須菩提 : 善男子 善女人發阿耨多羅三藐三菩提心者, 當生如是心 : 我應滅度一切眾生 ; 滅度一切眾生已, 而無有一眾生實滅度者 何以故? 須菩提, 若菩薩有我相 人相 眾生相 壽者相, 即非菩薩 所以者何? 須菩提, 實無有法發阿耨多羅三藐三菩提心者 Segment 17: The Ultimate Egolessness At that juncture Subhuti said to the Buddha, Your World-Veneration, when Virtuous Men or Virtuous Women have generated the Anuttara-samyak-sambodhi Heart, how should they reside? And how should they subjugate their own minds? The Buddha told Subhuti, When Virtuous Men or Virtuous Women have generated the Anuttara-samyaksambodhi Heart, they should engender such Mind: I should deliver and nirvanize 72 all the Multibeings, and after having delivered and nirvanized all the Multibeings, I should be aware that there was actually not 72. nirvanize: to put into Nirvana.

57 Seg. 17: The Ultimate Egolessness 究竟無我分 43 even one single individual that I have ever delivered to Nirvana. Wherefore is it so? For if a Pusa fosters Ego-appearance, Alter-appearance, Multibeingappearance, and Lifespan-appearance, he would not be a Pusa. What is the reason for this? Subhuti, for in Reality there is no such Dharma as called the Generation of Anuttara-samyak-sambodhi Heart. [17-2] 須菩提, 於意云何? 如來於然燈佛所, 有法得阿耨多羅三藐三菩提不? 不也, 世尊 如我解佛所說義, 佛於然燈佛所, 無有法得阿耨多羅三藐三菩提 佛言 : 如是如是 須菩提, 實無有法如來得阿耨多羅三藐三菩提 須菩提, 若有法如來得阿耨多羅三藐三菩提者, 然燈佛即不與我授記 : 汝於來世當得作佛, 號釋迦牟尼 以實無有法得阿耨多羅三藐三菩提, 是故然燈佛與我授記, 作是言 : 汝於來世當得作佛, 號釋迦牟尼 何以故? 如來者, 即諸法如義 Subhuti, what dost thou make of this: at the premises of Lamp-Lighting Buddha did the Thus-Adventist obtain any Dharma which was called the Acquisition of Anuttara-samyak-sambodhi? Subhuti replied, No, Your World-Veneration. If I comprehend correctly the import of what the Buddha has

58 44 The Diamond Sutra 金剛經 just imparted: at the premises of Lamp-Lighting Buddha, the Buddha did not obtain any Dharma which was called the Acquisition of Anuttara-samyak-sambodhi. The Buddha said, Quite so, quite so. In Veracity there is no Dharma called the Thus-Adventist attaining Anuttara-samyak-sambodhi. Subhuti, if ever there be a Dharma called the Thus-Adventist obtaining Anuttarasamyak-sambodhi, the Lamp-Lighting Buddha would not have conferred upon me the Prognosticative Ordination 73 by saying: In the future age, thou shalt become a Buddha, with the appellation of Shakyamuni. Simply because in veracity, to me, there was no such Dharma as called the obtainment of Anuttara-samyak-sambodhi, in consequence of that, the Lamp-Lighting Buddha conferred upon me the Prognosticative Ordination by pronouncing thus: In the future age thou shalt become a Buddha, with the appellation of Shakyamuni. Wherefore would it be so? For the term Thus-Adventist connotes the import that all dharmas in veracity are in the state of Thusness. [17-3] 若有人言如來得阿耨多羅三藐三菩提 須菩 73. Prognosticative Ordination: a Buddha s solemn and formal prophesy and promise to someone about his candidacy for the attainment of Buddhahood in the future, usually with the details as to the date, the Appellation of the Buddha, his family, his important disciples, and the duration of his Dharmas.

59 Seg. 17: The Ultimate Egolessness 究竟無我分 45 提 實無有法佛得阿耨多羅三藐三菩提 須菩提, 如來所得阿耨多羅三藐三菩提, 於是中無實無虛, 是故如來說一切法皆是佛法 須菩提, 所言一切法者, 即非一切法, 是故名一切法 If someone should aver that the Thus-Adventist has obtained Anuttara-samyak-sambodhi, Subhuti, it should be known that in veracity there is no Dharma called the Buddha obtaining Anuttara-samyak-sambodhi. Subhuti, in the Anuttara-samyak-sambodhi that the Thus-Adventist has fulfilled, it is neither substantial nor void. In consequence, the Thus-Adventist imparts that all dharmas are Buddhaic Dharmas. Subhuti, the so-called all dharmas are not all dharmas; therefore they come to be denominated as all dharmas. [17-4] 須菩提, 譬如人身長大 須菩提言 : 世尊, 如來說人身長大, 即為非大身, 是名大身 須菩提, 菩薩亦如是 若作是言 : 我當滅度無量眾生, 即不名菩薩 何以故? 須菩提, 實無有法名為菩薩, 是故佛說一切法無我 無人 無眾生 無壽者 Subhuti, for instance, if there is someone who is tall and huge in stature. Subhuti remarked, Your World-Veneration, the tall and

60 46 The Diamond Sutra 金剛經 huge stature that the Thus-Adventist refers to is no huge stature; hence, it is named as huge stature. Subhuti, quoth the Buddha, it is exactly the same with the Pusa: if he should make such a pronouncement as I will nirvanize myriads of Multibeings, he would not have been entitled to a Pusa. Wherefore is it so? Subhuti, for there is no such Dharma as named Pusa. Accordingly, the Buddha imparts that all dharmas are devoid of Ego, devoid of Alter, devoid of Multibeing, and devoid of Lifespan. [17-5] 須菩提, 若菩薩作是言 : 我當莊嚴佛土, 是不名菩薩 何以故? 如來說莊嚴佛土者, 即非莊嚴, 是名莊嚴 須菩提, 若菩薩通達無我法者, 如來說名真是菩薩 Subhuti, if a Pusa should make such proclamations as I will majestify the Buddha Lands, he would not have been entitled to a Pusa. Wherefore is it so? For the majestification of the Buddha Lands that the Thus- Adventist enunciates is no Majestification; hence, it is denominated as Majestification. Subhuti, if a Pusa has commanded thoroughly the Dharma of Egolessness, the Thus-Adventist will thence pronounce him to be entitled to a genuine Pusa.

61 Seg. 18: Uni-Noumenal Contemplation 一體同觀分 47 一體同觀分第 八 [18-1] 須菩提, 於意云何? 如來有肉眼不? 如是, 世尊, 如來有肉眼 須菩提, 於意云何? 如來有天眼不? 如是, 世尊, 如來有天眼 須菩提, 於意云何? 如來有慧眼不? 如是, 世尊, 如來有慧眼 須菩提, 於意云何? 如來有法眼不? 如是, 世尊, 如來有法眼 須菩提, 於意云何? 如來有佛眼不? 如是, 世尊, 如來有佛眼 Segment 18: The Unitary Noumenon through Comprehensive Contemplation Subhuti, quoth the Buddha, what dost thou make of this: is the Thus-Adventist possessed of Naked Eyes? Verily, rejoined Subhuti, Your World-Veneration, the Thus-Adventist is possessed of Naked Eyes. Subhuti, quoth the Buddha, what dost thou make of this: is the Thus-Adventist possessed of Celestial Eyes?

62 48 The Diamond Sutra 金剛經 Verily, rejoined Subhuti, Your World-Veneration, the Thus-Adventist is possessed of Celestial Eyes. Subhuti, quoth the Buddha, what does thou make of this: is the Thus-Adventist possessed of Sagacious Eyes? Verily, rejoined Subhuti, Your World-Veneration, the Thus-Adventist is possessed of Sagacious Eyes. Subhuti, quoth the Buddha, what dost thou make of this: is the Thus-Adventist possessed of Dharmic Eyes? Verily, rejoined Subhuti, Your World-Veneration, the Thus-Adventist is possessed of Dharmic Eyes. Subhuti, quoth the Buddha, what dost thou make of this: is the Thus-Adventist possessed of Buddhaic Eyes? Verily, rejoined Subhuti, Your World-Veneration, the Thus-Adventist is possessed of Buddhaic Eyes. 74 [18-2] 須菩提, 於意云何? 如恒河中所有沙, 佛說是沙不? 如是, 世尊, 如來說是沙 74. Naked Eyes, Celestial Eyes, Sagacious Eyes, Dharmic Eyes, Buddhaic Eyes: These are the well-known Five Eyes of the Buddha, which connote the idea that the Buddha would never abandon any Multibeings of any status until they have eventually reached the Ultimate Enlightenment.

63 Seg. 18: Uni-Noumenal Contemplation 一體同觀分 49 須菩提, 於意云何? 如一恒河中所有沙, 有如是沙等恒河 是諸恒河所有沙數佛世界, 如是寧為多不? 甚多, 世尊 佛告須菩提 : 爾所國土中, 所有眾生若干種心, 如來悉知 何以故? 如來說諸心皆為非心, 是名為心 所以者何? 須菩提, 過去心不可得, 現在心不可得, 未來心不可得 Subhuti, quoth the Buddha, what dost thou make of this: would the Buddha say that all the sands in the Ganges are sands? Verily, rejoined Subhuti, Your World-Veneration, the Thus-Adventist would say that they are sands. Subhuti, quoth the Buddha, what dost thou make of this: suppose that there be the Ganges Rivers whose numbers are as numerous as the sands in the Ganges, and in turn, if the Buddhaic Universes are as many as the sands in those Ganges Rivers, would these Universes be deemed numerous? Very much so, Your World-Veneration, replied Subhuti. The Buddha told Subhuti, The all and sundry of Minds of all the Multibeings in those Ganges-sand number of Buddhaic Universes the Thus-Adventist could per-

64 50 The Diamond Sutra 金剛經 ceive them all perspicaciously. Wherefore is it so? For the Minds that the Thus-Adventist enunciates are Non- Minds; hence, they are denominated as Minds. What is the reason for this? Subhuti, for the Past Minds are unobtainable; the Present Minds are unobtainable; the Future Minds are unobtainable. 法界通化分第 九 須菩提, 於意云何? 若有人滿三千大千世界七寶以用布施, 是人以是因緣, 得福多不? 如是, 世尊 此人以是因緣得福甚多 須菩提, 若福德有實, 如來不說得福德多 ; 以福德無故, 如來說得福德多 Segment 19: The Comprehensive Edification for the General Dharmic Spheres Subhuti, quoth the Buddha, what dost thou make of this: suppose someone is to make Bestowals with seven kinds of jewelries, which are so copious as to be able to abound the Three Thousand Mega-thousand Worlds, would the Blisses which are to be acquired by this person therefrom be plenteous?

65 Seg. 19: The Comprehensive Edification 法界通化分 51 Verily, replied Subhuti, Your World-Veneration, the Bliss that this person is to acquire from this cause will be quite plenteous. Subhuti, quoth the Buddha, if Blissful Virtues be substantial in Veracity, the Thus-Adventist would not enounce that the Blissful Virtues acquired are plenteous. Due to the unsubstantiality of Blissful Virtues, the Thus-Adventist imparts that the Blissful Virtues acquired are plenteous.

66 52 The Diamond Sutra 金剛經 離色離相分第二 須菩提, 於意云何? 佛可以具足色身見不? 不也, 世尊 如來不應以具足色身見 何以故? 如來說具足色身, 即非具足色身, 是名具足色身 須菩提, 於意云何? 如來可以具足諸相見不? 不也, 世尊 如來不應以具足諸相見 何以故? 如來說諸相具足, 即非具足, 是名諸相具足 Segment 20: The Matter-Abstinence and Appearance-Abstinence Subhuti, quoth the Buddha, what dost thou make of this: could the Buddha be perceived by His Consummate Corporal Body? Subhuti replied, No, Your World-Veneration. The Thus-Adventist could not be perceived by His Corporal Body. Why is it so? For the Consummate Corporal Body that the Thus-Adventist enunciates is no Consummate Corporal Body; hence, it is termed as the Consummate Corporal Body. Subhuti, quoth the Buddha, what dost thou make of this: could the Thus-Adventist be perceived by His Consummate Appearances?

67 Seg. 21: Neither the Divulger nor the Divulged 非說所說分 53 Subhuti replied, No, Your World-Veneration. The Thus-Adventist should not be perceived by His Consummate Appearances. Why is it so? For the Consummate Appearances that the Thus-Adventist enunciates are not consummate; hence they are denominated as Consummate Appearances. 非說所說分第二 一 須菩提, 汝勿謂如來作是念 : 我當有所說法 ; 莫作是念 何以故? 若人言 : 如來有所說法, 即為謗佛, 不能解我所說故 須菩提, 說法者, 無法可說, 是名說法 爾時慧命須菩提白佛言 : 世尊, 頗有眾生, 於未來世聞說是法, 生信心不? 佛言 : 須菩提, 彼非眾生, 非不眾生 何以故? 須菩提, 眾生眾生者, 如來說非眾生, 是名眾生 Segment 21: Neither the Divulger nor the Divulged Subhuti, quoth the Buddha, never shalt thou say that the Thus-Adventist has made such an Ideation as I will divulge some Dharmas. Do not ever make such an Ideation. Wherefore is it so? If someone says that

68 54 The Diamond Sutra 金剛經 the Thus-Adventist has divulged certain Dharmas, he would be calumniating the Buddha, for this person could not comprehend what I have divulged. Subhuti, the so-called Dharma-divulgation would only signify that there are no Dharmas to be divulged, and as such it could be denominated as the Divulgation of the Dharma. At that juncture Subhuti the Sagacious Life, 75 asked the Buddha, Your World-Veneration, would there be Multibeings in future ages who after hearing this Dharma could generate Faith herein? The Buddha said, Subhuti, they are not Multibeings, nor Non-multibeings. Wherefore is it so? Subhuti, for the so-called Multibeings-Multibeings that the Thus- Adventist has enunciated are Non-multibeings; thus they are denominated as Multibeings. 無法可得分第二 二 須菩提白佛言 : 世尊, 佛得阿耨多羅三藐三菩提, 為無所得耶? 佛言 : 如是如是 須菩提, 我於阿耨多羅三藐三菩提, 乃至無有少法可得, 是名阿耨多羅三藐三菩提 75. the Sagacious Life: This is the meritorious Epithet that Subhuti had earned due to his outstanding wisdom.

69 Seg. 23: Prosecution of Virtue with a Purified Mind 淨心行善分 55 Segment 22: No Dharma for Obtainment Subhuti said to the Buddha, Your World-Veneration, in the Anuttara-samyak-sambodhi that the Buddha has fulfilled, is there nothing obtained? Quite so, quite so, quoth the Buddha, Subhuti, in the Anuttara-samyak-sambodhi that I have fulfilled, there is not even a modicum of Dharma to be obtainable; such state is denominated as Anuttara-samyak-sambodhi. 淨心行善分第二 三 復次, 須菩提, 是法平等, 無有高下, 是名阿耨多羅三藐三菩提 以無我 無人 無眾生 無壽者修一切善法, 即得阿耨多羅三藐三菩提 須菩提, 所言善法者, 如來說即非善法, 是名善法 Segment 23: The Prosecution of Virtue with a Purified Mind Furthermore, Subhuti, quoth the Buddha, this Dharma is entirely equitable, utterly devoid of any discrimination on account of either high or low in status; thus it is denominated as Anuttara-samyak-sambodhi. Moreover, when someone applies Egolessness, Alterlessness, Mul-

70 56 The Diamond Sutra 金剛經 tibeinglessness, and Lifespanlessness as a means to the cultivation of all other Good Dharmas, he is assuredly to fulfill Anuttara-samyak-sambodhi. Subhuti, the socalled Good Dharmas that the Thus-Adventist has just enunciated are Non-good-dharmas; hence they are denominated as Good Dharmas. 福智無比分第二 四 須菩提, 若三千大千世界中所有諸須彌山王, 如是等七寶聚, 有人持用布施 ; 若人以此般若波羅蜜經乃至四句偈等, 受持讀誦, 為他人說, 於前福德百分不及一, 百千萬億分 乃至算數譬喻所不能及 Segment 24: The Unequableness of the Bliss-Wisdom Subhuti, quoth the Buddha, suppose someone makes Bestowals to others with a plethora of seven kinds of jewelries, which could be piled up as high as all the Sumeru Mounts in the Three Thousand Mega-thousand Worlds. On the other hand, supposing someone else could espouse, sustain and relate just a minute portion of this Prajna-Paramita Sutra to others, even though as meager as a mere quatrain of Gatha, the Blissful Virtues that the former person has gained, as compared with

71 Seg. 25: Neither the Edifier nor the Edified 化無所化分 57 that which acquired by the latter one, would not even come close to one hundredth of it, nor one thousandmillion-billionth of it, nor even to the point of being depictable by any numerals or metaphors. 化無所化分第二 五 須菩提, 於意云何? 汝等勿謂如來作是念 : 我當度眾生 ; 須菩提, 莫作是念 何以故? 實無有眾生如來度者 若有眾生如來度者, 如來即有我 人 眾生 壽者 須菩提, 如來說有我者, 即非有我, 而凡夫之人以為有我 須菩提, 凡夫者, 如來說即非凡夫, 是名凡夫 Segment 25: Neither the Edifier nor the Edified Subhuti, quoth the Buddha, what dost thou make of this: you good people here should never say that the Thus-Adventist makes such an Ideation as I should deliver the Multibeings. Subhuti, do not ever conceive such an Ideation. Wherefore would it be so? For in Veracity there are no Multibeings that are delivered by the Thus-Adventist. Should there be any Multibeings delivered by the Thus-

72 58 The Diamond Sutra 金剛經 Adventist, the Thus-Adventist must still have fostered Ego, Alter, Multi-beings, and Lifespan. Subhuti, the Ego that the Thus-Adventist enunciates is Non-ego; and yet the Common Plebeians 76 do take Egos to be actually in existence. Subhuti, the so-called Common Plebeians that the Thus-Adventist enunciates are Non-common-plebeians; thus they are denominated as Common Plebeians. 法身非相分第二 六 須菩提, 於意云何? 可以三二相觀如來不? 須菩提言 : 如是如是: 以三二相觀如來 佛言 : 須菩提, 若以三二相觀如來者, 轉輪聖王即是如來 須菩提白佛言 : 世尊, 如我解佛所說義, 不應以三二相觀如來 爾時世尊而說偈言 : 若以色見我以音聲求我是人行邪道不能見如來 Segment 26: The Non-appearance of the Dharmic Corpus Subhuti, quoth the Buddha, what dost thou make of this: could one contemplate upon the Thus-Adventist 76. Common Plebeians: ordinary unenlightened people.

73 Seg. 26: Non-appearance of the Dharmic Corpus 法身非相分 59 by means of His Thirty-two Auspicious Features? Subhuti said, Verily, verily; one could contemplate upon the Thus-Adventist by means of His Thirty-two Auspicious Features. The Buddha said, Subhuti, if the Thus-Adventist could be contemplated upon by means of the Thirty-two Auspicious Features, a Wheel-revolving Anointed King 77 might as well be deemed as a Thus-Adventist. Subhuti then said to the Buddha, Your World-Veneration, if I comprehend correctly the import that the Buddha has just imparted, I would say that one must not contemplate upon the Thus-Adventist by means of the Thirty-two Auspicious Features. At this juncture the World-Venerated One divulged this Gatha: If a person views Me through Matter, Or pursues after Me by means of Voices, What this person practices is merely the Devious Way, Whereby he shall not be able to perceive the Thus-Adventist. 77. Wheel-revolving Anointed King: In Hindu folklore, a mighty emperor who ruled a vast kingdom with beneficence, rather than by force, and who was loved and respected universally such a great sovereign or benign ruler was called a Wheel-revolving Anointed King.

74 60 The Diamond Sutra 金剛經 無斷無滅分第二 七 須菩提, 汝若作是念 : 如來不以具足相故, 得阿耨多羅三藐三菩提 須菩提, 莫作是念 : 如來不以具足相故, 得阿耨多羅三藐三菩提 須菩提, 汝若作是念, 發阿耨多羅三藐三菩提心者, 說諸法斷滅 莫作是念 何以故? 發阿耨多羅三藐三菩提心者, 於法不說斷滅相 Segment 27: No Nihilistic Extinction Subhuti, quoth the Buddha, if you should make such a Cogitation as The Thus-Adventist has realized Anuttara-samyak-sambodhi without embodying the attributes of the Consummate Features. Subhuti, never conceive such an Ideation as The Thus-Adventist has realized Anuttara-samyak-sambodhi without embodying the Consummate Features. Subhuti, should you conceive such an Ideation while generating the Anuttara-samyak-sambodhi Heart, it would amount to pronouncing that all dharmas will be subject to Nihilistic Extinction. Never shall you conceive such an Ideation. Wherefore is it so? For anyone that has generated the Anuttara-samyak-sambodhi Heart should never construe the dharmas to be subject to the Aspect of Nihilistic Extinction.

75 Seg. 28: The Non-adoption and Non-avarice 不受不貪分 61 不受不貪分第二 八 須菩提, 若菩薩以滿恒河沙等世界七寶, 持用布施 ; 若復有人, 知一切法無我, 得成於忍 ; 此菩薩勝前菩薩所得功德 何以故? 須菩提, 以諸菩薩不受福德故 須菩提白佛言 : 世尊, 云何菩薩不受福德? 須菩提, 菩薩所作福德, 不應貪著, 是故說不受福德 Segment 28: The Non-adoption and Non-avarice Subhuti, quoth the Buddha, supposing that a Pusa is to bestow on others seven kinds of jewelries, which are as plethoric as to abound the Ganges-sand Worlds. On the other hand, if someone else could comprehend that all dharmas are devoid of Ego, whereby he succeeds in the attainment of Forbearance. Thus the Meritorious Virtues that the latter Pusa has acquired are far superior to that which gained by the former one. Wherefore would it be so? Subhuti, this is simply due to the fact that Pusas would not hold Virtuous Bliss. Subhuti asked the Buddha, Your World-Veneration, why is it that Pusas would not hold Virtuous Bliss?

76 62 The Diamond Sutra 金剛經 Subhuti, quoth the Buddha, a Pusa is not supposed to become avid and attached to the Virtuous Bliss that he has cultivated. Hence, it is said that he would not hold Virtuous Bliss. 威儀寂靜分第二 九 須菩提, 若有人言 : 如來若來若去 若坐若臥 是人不解我所說義 何以故? 如來者, 無所從來, 亦無所去, 故名如來 Segment 29: The Quiescence of the Dignified Deportments Subhuti, quoth the Buddha, if someone professes that the Thus-Adventist manifests Himself either in coming or going, either in sitting or reclining; it would only show that this person could not comprehend the Purports that I have essayed to impart. Wherefore is it so? For the so-called Thus-Adventist signifies neither coming from somewhere, nor departing for elsewhere ; such a state is denominated as the Thus-Adventist.

77 Seg. 30: Truth-Appearance in Holism 一合理相分 63 一合理相分第三 須菩提, 若善男子 善女人, 以三千大千世界碎為微塵 於意云何? 是微塵眾, 寧為多不? 須菩提言 : 甚多, 世尊 何以故? 若是微塵眾實有者, 佛即不說是微塵眾 所以者何? 佛說微塵眾, 即非微塵眾, 是名微塵眾 世尊, 如來所說三千大千世界, 即非世界, 是名世界 何以故? 若世界實有者, 即是一合相 如來說一合相, 即非一合相, 是名一合相 須菩提, 一合相者, 即是不可說 ; 但凡夫之人貪著其事 Segment 30: The Truth and Appearance respecting the Uni-amalgamated Holism Subhuti, quoth the Buddha, suppose some Virtuous Men or Virtuous Women would granulate the Three Thousand Mega-thousand Worlds into molecules; what dost thou make of this: would those molecules be numerous? Subhuti replied, Very much so, Your World-Veneration. Wherefore is it so? For if those molecules were of Real Substantiality, the Buddha would not have called them Molecules. Wherefore is it so? For the

78 64 The Diamond Sutra 金剛經 Molecules that the Buddha enunciates are Non-molecules; hence they are denominated as Molecules. Your World-Veneration, the Three Thousand Mega-thousand Worlds that the Thus-Adventist has enunciated are Non-worlds; hence they are denominated as Worlds. Wherefore is it so? For if the World be of Real Substantiality, it would be of Uni-amalgamated Holism. 78 The Uni-amalgamated Holism that the Thus-Adventist enunciates is Non-uniamalgamated Holism; hence it is denominated as Uni-amalgamated Holism. Subhuti, quoth the Buddha, in sooth the so-called Uni-amalgamated Holism is unutterable; yet the Common Plebeians are avaricious of and attached to such 78. Uni-amalgamated Holism: In the Worldly people s eye, everything appears to be an indivisible whole, although they are, as a matter of fact, put together (or assembled) by various discrete parts. This is especially true of beings with life, either animated (animals) or inanimated (plants). Ordinary people tend to view things of life as an Organism, which they would presume to be an indivisible whole, and therefore would consider them as not subject to changes. And so these people are, as it were, justified in being attached to their own Ego, so as to stay as what they are, to be complacent with themselves, to enjoy and pamper their own status quo, and finally to refuse to improve or cultivate themselves in whatever way. As a result, they would become so attached to their own image (Egoappearance) that they would generally detest, reject, or repel anything disparate from their Ego, such as other individuals (Alter), or other people collectively (Multibeings). And this is the fundamental cause for all the delusive differentiations in life, whereby all the worries, and eventually afflictions and pains in life come into being. These problems all derive from the conviction of the specious Holism, which is, to a major degree, responsible for most kinds of conceptual ignorance.

79 Seg. 31: The Non-genesis of Cognitive Views 知見不生分 65 matter. 知見不生分第三 一 須菩提, 若人言 : 佛說我見 人見 眾生見 壽者見 須菩提, 於意云何? 是人解我所說義不? 不也, 世尊 ; 是人不解如來所說義 何以故? 世尊說我見 人見 眾生見 壽者見, 即非我見 人見 眾生見 壽者見, 是名我見 人見 眾生見 壽者見 須菩提, 發阿耨多羅三藐三菩提心者, 於一切法應如是知 如是見 如是信解, 不生法相 須菩提, 所言法相者, 如來說即非法相, 是名法相 Segment 31: The Non-genesis of Cognitive Views Subhuti, quoth the Buddha, if someone professes that the Buddha has propounded the Ego View, the Alter View, the Multibeing View, and the Lifespan View. Subhuti, what dost thou make of this: does this person comprehend the purport that I have essayed to impart? No, replied Subhuti, Your World-Veneration, this person could not comprehend the purport that the Thus- Adventist has essayed to impart. Wherefore is it so?

80 66 The Diamond Sutra 金剛經 For the Ego View, Alter View, Multibeing View and Lifespan View that the World-Venerated One has imparted are Non-ego-view, Non-alter-view, Non-multibeingview, and Non-lifespan-view; thus they are denominated as Ego View, Alter View, Multibeing View and Lifespan View. Subhuti, quoth the Buddha, anyone who has generated the Anuttara-samyak-sambodhi Heart should comprehend all the dharmas in this light, should perceive them in this light, should believe and construe them in this light, without engendering any Dharmic Appearances therein. Subhuti, the so-called Dharmic Appearances, the Thus-Adventist has expounded them to be Non-dharmic-appearances; hence they are denominated as Dharmic Appearances. 應化非真分第三 二 [32-1] 須菩提, 若有人以滿無量阿僧祇世界七寶, 持用布施 ; 若有善男子 善女人發菩提心者, 持於此經乃至四句偈等, 受持讀誦 為人演說, 其福勝彼 云何為人演說? 不取於相, 如如不動 何以故? 一切有為法如夢幻泡影如露亦如電應作如是觀

81 Seg. 32: Unveraciousness of Responding Avatars 應化非真分 67 Segment 32: The Unveraciousness of Responding Avatars Subhuti, quoth the Buddha, suppose someone is to make Bestowals with seven kinds of jewelries, which are so copious as to be able to abound innumerable Asamkhya number of Universes. Whereas, if some Virtuous Men or Virtuous Women who have generated the Bodhi-Heart could take the Words of this Sutra, even as meager as a mere quatrain of Gatha, by espousing, sustaining, reading and reciting, and thence expound the same for others, the Weals that they could acquire would be far superior to that which the former could gain. Furthermore, how should one expound the Dharma for others? In expounding the Dharma, one should not apprehend 79 any Appearance, so that one could maintain the Immotivity 80 of Thus-thusness. 81 Wherefore could it be so? 79. apprehend: to grasp; seize. 80. Immotivity: the state of unmovement; unmovableness; impregnability. 81. Thus-thusness: The repetition of the word thus connotes the state of thusness in two ways: the Interior Thusness and the Exterior Thusness. Specifically, it means the perfect Enlightenment that both the interior (mind-body-speech) and the exterior (the surrounding external objects and living Beings) are in the quality of thusness ; hence this is called the state of Thus-thusness. (Cf. Chinese Ju-Ju,.)

82 68 The Diamond Sutra 金剛經 All the Dharmas of Implementalities 82 Are akin to Dreams, Phantasms, Bubbles, or Shadows; They also bear resemblance to Dew-drops or Electricity One should contemplate upon all things in this wise. [32-2] 佛說是經已, 長老須菩提, 及諸比丘 比丘尼 優婆塞 優婆夷, 一切世間 天人 阿修羅, 聞佛所說, 皆大歡喜, 信受奉行 When the Buddha has finished divulging this Sutra, Elder Subhuti and other Bhiksus, Bhiksunis, 83 Upasakas, 84 and Upasikas, 85 as well as all the Terrestrial and Celestial Beings and Asuras, who have heard what the Buddha just divulged, all exulted prodigiously, insomuch as they all believed, espoused, and would practice it deferentially. 金剛般若波羅蜜經終 End of The Diamond Prajna-Paramita Sutra. 82. Dharmas of Implementalities: i.e., all the mundane things or beings, for the fact that they are the outcome and effect of all sorts of workings (implementations). 83. Bhiksunis: ordained Buddhist nuns. 84. Upasakas: Buddhist male lay practitioners who have officially taken the Five-Precept Vows in a ceremony presided by a qualified Bhiksu in a shrine hall. 85. Upasikas: Buddhist female lay practitioners who have officially taken the Five-Precept Vows in a ceremony presided by a qualified Bhiksu in a shrine hall.

83 Seg. 32: Unveraciousness of Responding Avatars 應化非真分 69 Translated on: 1/18/2001 at AB Temple, Michigan, USA Final Revision: 5/5/2005 at MV Temple, Taipei, Taiwan Revision for 2 nd Edition: 2/1/2007 at MV Temple, Taipei, Taiwan 1 st Revision for 3 rd Edition: 11/5/2009 at AB Temple, Michigan, USA 2 nd Revision for 3 rd Edition: 1/5/2010 at MV Temple, Taipei, Taiwan 3 rd Revision for 3 rd Edition: 1/28/2010 at MV Temple, Taipei, Taiwan

84 回向偈 願消三障諸煩惱願得智慧真明了普願罪障悉消除世世常行菩薩道 The Dedicatory Gatha I wish to abolish the Three Impediments, And to obtain Wisdom, thereby to achieve mental perspicuity. I also wish people universally to diminish and exterminate all their Sinful Impediments, And all of us to practice the Pusa s Way in all our future Lives to come.

85 般若心經 The Heart Sutra (The Prajna-Paramita Heart Sutra) 般若波羅蜜多心經

86 南無本師釋迦牟尼佛 ( 合掌三稱 ) Namo Root Guru Shakyamuni Buddha. (Recite three times, with your palms joined.) 開經偈 無上甚深微妙法百千萬劫難遭遇我今見聞得受持願解如來真實義 The Sutra-opening Gatha The supremely profound, wondrously sophisticated Dharma Is hard to encounter in millions of Kalpas. And now that I am able to hear, read, and uphold it, I wish to comprehend the real import of the Thus-Adventist.

87 般若波羅蜜多心經 The Prajna-Paramita Heart Sutra 唐三藏法師玄奘漢譯 Translated from Sanskrit into Chinese by The Venerable Tri-canon Dharma-master Shuen Dzang ( A.D.) in Tang Dynasty 高野山真言宗五十三世阿闍梨 賢首宗兼慈恩宗四十二世法脈傳人釋成觀法師英譯 Translated from Chinese into English by The Venerable Cheng Kuan, 53rd-Generation Acharya of Shingon Sect, and 42nd-Generation Lineage Patriarchate Successor of both Hua-Yen Sect and Sole-Cognizance Sect (1947-) 觀自在菩薩行深般若波羅蜜多時, 照見五蘊皆空, 度一切苦厄 While Contemplation-Mastery Pusa was cultivating profoundly upon Prajna-paramita, he illuminated and. Shuen Dzang: One of the greatest Buddhist Canon translator in Tang Dynasty. He went to India through a myriad of hardship to study Buddhism, which he finished with prominent accomplishment acclaimed all over India as a great Buddhist scholar. After his seventeen-year study in India, he returned to China to start his translation enterprise with the aid of the emperor who granted him the establishment of translating institute assisted by several scores of great scholars of that time. In his institute Master Shuen Dzang translated 1335 scrolls of the original Sanskrit texts into Chinese, which laid a very solid foundation for Buddhism to flourish and thrive in China throughout the ages to come. Hence, he is forever venerated and commemorated by all Chinese for his prodigious contribution to both Buddhism and Chinese culture in general.. Contemplation-Mastery Pusa: Sanskrit: Avaloketeshvara Bodhisattva. This is one of the most popular Mahayana saints. The Chinese translation for Avaloketeshvara is Kuan-Yin.. Prajna-paramita: Prajna, Sanskrit, the Buddhist transcendental wis- 73

88 74 The Heart Sutra 般若心經 perceived that all the Penta-aggregates are vacuous, 5 whereby he was able to transcend all the Afflictions and Adversities. 舍利子, 色不異空, 空不異色 ; 色即是空, 空即是色 受 想 行 識, 亦復如是 Sariputra, Matter is indisparate from Vacuity, nor is Vacuity disparate from Matter: Matter is Vacuity, and Vacuity, Matter such is also the same with Sensadom, which could enable one to transcend or surpass all impurities and sufferings. Paramita, Sanskrit, to the other shore; i.e., this particular transcendental wisdom could enable one to traverse the Sea of Sufferings to the other shore of Nirvana.. the Penta-aggregates: I.e., the Five Aggregates. They are Matter, Sensation, Deliberation, Kinesis, and Cognizance; fused together, they constitute the body and mind of a Multibeing, with Matter being the corporal body, and the other four being the functions of the Mind. 5. vacuous: empty, or devoid of entity or self-attribute.. transcend: to surpass or get across.. Sariputra: one of the ten great disciples of the Buddha, famous for his Wisdom.. Matter: physical or tangible stuff; form or material, said of the corporal body of Multibeings.. Vacuity: Sanskrit: Sunyata, meaning emptiness, a highly specialized term in Buddhism. Specifically, it signifies that nothing has an independent, Ego-nature or Ego-appearance of its own, for everything is constituted from various amalgamated parts, and these parts are interdependent and inter-related to form an apparent whole, which does not stay intact even for a very short duration, and which is subject to the law of Inconstancy; hence it undergoes changes, even from instant to instant. Therefore, its ultimate Ego-nature is ungraspable and unobtainable. For the Ego-appearances of things are thus unobtainable, it is then said that the Ego-nature of all Beings is Vacuous. And so the term Vacuity is used to denote such state of being.

89 The Heart Sutra 般若心經 75 tion, 10 Deliberation, 11 Kinesis, 12 and Cognizance. 13 舍利子, 是諸法空相, 不生不滅, 不垢不淨, 不增不減 是故空中無色, 無受 想 行 識 無眼 耳 鼻 舌 身 意 無色 聲 香 味 觸 法 Sariputra, the Vacuous Aspect of all these Dharmas signifies their being unbegotten and unperishing, undefiled and unpurified, unincreased and undecreased. Hence, in such Vacuity it is devoid of Matter, as well as devoid of Sensation, Deliberation, Kinesis, and Cognizance; also devoid of Eye, Ear, Nose, Tongue, Corpus, and Mind; 14 as well as devoid of Color, Sound, Odor, Flavor, Tactility, and Dharma Sensation: the reactions or perceptions following the stimuli from without. 11. Deliberation: thinking. 12. Kinesis: movements or transient movements, which are fleeting, ephemeral, short-lived, highly-inconstant and mutable, said of either mental or physical ones. 13. Cognizance: The main body of the Mind, similar to the Psyche, as the functioning mental faculty and the repertory of all Karmas and memories. It could be analyzed and subdivided into eight compartments: Visual Cognizance, Audio-Cognizance, Nasal Cognizance, Lingual Cognizance, Corporal Cognizance, Deliberative Cognizance, Mana Cognizance, and Alaya Cognizance. 14. Eye, Ear, Nose, Tongue, Corpus, and Mind: These are the Six Radices (Roots), for they are the roots out of which all our senses, perceptions and deliberations are derived. 15. Color, Sound, Odor, Flavor, Tactility, and Dharma: These are the Six Dusts, for they would tend to envelop or even shroud our Mind and make it benighted.

90 76 The Heart Sutra 般若心經 無眼界, 乃至無意識界 無無明, 亦無無明盡 ; 乃至無老死, 亦無老死盡 無苦 集 滅 道 無智, 亦無得 It is devoid of the Visual Domain, insofar as devoid of the Deliberation-Cognizance Domain. It is devoid of Nescience, 16 as well as devoid of the Extinction of Nescience; 17 insofar as devoid of Senility and Demise, as well as devoid of the Extinction of Senility-Demise. It is devoid of the Four Holy Truths of Affliction, 18 Assemblage, 19 Extinction, 20 and the Sacred Moduses; 21 it is devoid of Wisdom, and of Obtainments as well. 以無所得故, 菩提薩埵依般若波羅蜜多故, 心無罣礙 ; 無罣礙故, 無有恐怖, 遠離顛倒夢想, 究竟涅槃 三世諸佛依般若波羅蜜多故, 得阿耨多羅三藐三菩提 In the light of Non-obtainment, 22 and on account of 16. Nescience: ignorance or benightedness. 17. the Extinction of Nescience: the total abolition of ignorance, due to the power of practicing Buddha s Wisdom. 18. Affliction: suffering or pain. 19. Assemblage: the gathering or cause of sufferings. 20. Extinction: the abolition or dissolution of sufferings. 21. the Sacred Moduses: the Buddha s Holy Ways or Means for the attainment of abolishing all sufferings. 22. Non-obtainment: This is the most predominant doctrine in Mahayana Buddhism. It states that, ultimately speaking, nothing could be grasped and taken as one s own, either external or internal objects, and even including one s own body and mind for none of these have ever been under one s control; hence, no one can ever claim to be the Owner of any-

91 The Heart Sutra 般若心經 77 complying with Prajna-paramita, the Bodhisattva s mind shall be rendered Detached and Unimpeded. And due to this Detached Unimpediment, he is to emerge intrepid, and thence to abstain from Perversities and Somnial Phantasies, thereby to realize the Ultimate Nirvana. Therewithal, pursuant to Prajna Paramita, the Buddhas of the Tri-tempora 23 have attained the Anuttara- Samyak-Sambodhi. 24 故知般若波羅蜜多, 是大神咒, 是大明咒, 是無上咒, 是無等等咒, 能除一切苦, 真實不虛 Hence, it should be recognized that Prajna-paramita is a Great Divine Dharani, 25 a Great Lucent Dharani, the Supreme Dharani, and the Unparalleled-Unequaled Dharani, being capable of abolishing all Afflictions all of these are truthful and without vain. thing, for everything, either mental or physical, is ever fleeting, transient, ephemeral and illusive. If one is able to perceive this profound Mahayana Doctrine of Non-obtainment, one would cease grasping anything, and would thereby render oneself liberated and enlightened. 23. Tri-tempora: the Three Times; i.e., the past, present, and future. 24. Anuttara-Samyak-Sambodhi: the supreme most right Enlightenment; i.e., the Enlightenment attained by the Buddha. 25. Dharani: arcane holy words or phrases enunciated by the Buddha or Pusas, which are endowed with supernatural power for blessing or empowering people who practice by chanting them.

92 78 The Heart Sutra 般若心經 故說般若波羅蜜多咒, 即說咒曰 : 揭諦揭諦波羅揭諦波羅僧揭諦菩提薩婆訶 Ergo, the Prajna-paramita Dharani is hereby divulged; thus is it to be iterated: Gateh, gateh! 26 Paragateh! 27 Parasamgateh! 28 Bodhi 29 svaha. 30 般若波羅蜜多心經終 End of The Prajna-Paramita Heart Sutra. 1 st Draft translated in Dec. 1990, Cleveland, Ohio, USA Revised on 1/1/2010 at MVT, Taipei, Taiwan 26. Gathe: Sanskrit, get across, said of traversing the Sea of Pains. This Sanskrit verb is in the imperative mood. 27. Paragathe: Get across to the Other Shore! 28. Parasamgathe: Having traversed to the Other Shore. 29. Bodhi: Enlightenment. 30. svaha: Let it be done! Let it be fulfilled!

93 回向偈 願消三障諸煩惱願得智慧真明了普願罪障悉消除世世常行菩薩道 The Dedicatory Gatha I wish to abolish the Three Impediments, And to obtain Wisdom, thereby to achieve mental perspicuity. I also wish people universally to diminish and exterminate all their Sinful Impediments, And all of us to practice the Pusa s Way in all our future Lives to come.

94

95 About the English Translator: The Venerable Cheng Kuan 1. Currently: Abbot of Americana Buddhist Temple (Michigan) and Mahavairocana Temple (Taiwan), Experience in Buddhism: Became ordained Buddhist Monk in 1988, under Master Hsien-Ming (45 th -Generation Patriarchate Holder of Tien- Tai Sect) The 53 rd -Generation Acharya of Shingon Sect, Koyashan, Japan (1996 ) The 42 nd -Generation Lineage Successor of both Hua-Yen and Sole-cognizance Sects (2010 ) Commentator of The Suraingama Sutra, et al. Translator of The Lotus Sutra, et al. 3-year Buddhist Retreat in Dallas, Texas ( ) 3. Birth and Education: Born 1947 in Taipei, Taiwan Graduated from English Dept. of Taiwan Normal University 81

96 82 About the English Translator 英譯者簡歷 Passed the Entrance Exams of 5 Graduate School in Taiwan, and studied in Taiwan Univ. ( ) University Fellowship at Graduate School of English Dept., Texas Christian University ( ) 4. Occupations & c.: High-school English Teacher ( ) Columnist and Special Correspondent at Dallas for The Chinese Business News in Houston ( ) Membership of Chinese Youth Writers Association ( ) 2 nd place at English Poetry Writing Contest at TCU (the awarded work, The Tempestuous Night, a 300-line poem, 1980) Supervisor of English Dept. Assoc., Leader of Reading Club, Soccer team player, 2nd place of English Poetry Reciting Contest ( ) Chairman of Creative Writing Club, School Soccer team player, Chorus member, Harmonica Team member, Leader of English Conversation Club [in high school] 5. Publications of Writing and Translation: Chinese: A Commentary on The Lankavatara Sutra; A Commentary on Suraingama Sutra (2 vols); A Series of Commentaries on

97 About the English Translator 英譯者簡歷 83 Heart Sutra; The Treatise on the Portal of Mahayanic Centidharmic Apprehension; Logicism in Buddhism A Commentary on The Tractate on the Right Truth through the Comprehension of Causality Logicism; A Commentary on The Thirty- Gatha Tractate on Sole-Cognizancism; A Commentary on the Tractate upon the Contemplation on the Factors Adhered to; A Commentary on The Gatha for the Operating Patterns of the Eight Cognizances; A Series of Commentaries on Terra- Treasure Pusa s Dharmic Portal; The Metamorphic Vestiges in America: a Collection of Speeches on Buddhism (2 vols); and The Sweet Dews of Ch an, 16 items in all. English: The Sutra of 42 Chapters, The Diamond Sutra, The Heart Sutra, The Altar Sutra, The Sutra of Consummate Enlightenment, The Sutra of Terra-Treasure, The Sweet Dews of Ch an, Three Contemplations toward Buddha Nature, and Tapping the Inconceivable, 9 items in all.

98 英譯者釋成觀法師簡歷 1. 現任 : 台灣大毘盧寺及美國遍照寺住持 2. 佛學經歷 : 上 1988 年於紐約莊嚴寺依天台宗第四十五代傳人顯老和尚座下披剃出家 漢傳東密 ( 印 中 日 ) 三國傳燈 高野山真言宗第五十三世阿闍梨 (1996-) 華嚴宗兼唯識宗第四十二世法脈傳人 (2010-) 楞嚴座主 法華譯主 美國德州閉關三年 ( ) 3. 生平與學歷 : 1947 年出生於台灣省台北市 1972 年畢業於台灣師範大學英語系 1977 考取五所研究所 ( 台大 師大 輔仁 淡江 文化 ), 後入台大外文研究所攻讀 1979 申請到美國三大學之獎學金, 後入德州 T C U 英研所為全額獎學金研究員 (Fellowship) 1980 參加校際英詩創作比賽第二名 ( 得獎作品名 暴風雨夜, 係三百多行長詩 ) 84 下 明

99 About the English Translator 英譯者簡歷 於 T C U 修完學分, 寫完論文, 提出未果, 尋閉關而放棄 4. 經歷 : ( 台北石牌 ) 美國海軍醫院器材保養組夜班班長 ( ) 國防部光華電台新聞官 編譯小組小組長 ( ) 屏東大同國中 台北光仁中學 中山女高英文教師 ( ) 休士頓 華商報 專欄作家兼駐達拉斯特派員 ( ) 中國青年寫作協會會員 ( ) 師大 英語系學會 監事 (Supervisor) 讀書會 主持人 英語系足球隊隊員 ; 英文小說創作比賽第二名 英詩朗誦比賽第二名 ( ) 師大附中 文園社 社長 附中足球校隊 附中合唱團員 附中口琴班團員 附中英語會話班班長 5. 著作與翻譯 : 中文著述 : 楞伽經義貫 楞嚴經義貫 ( 上 下 ) 心經系列 百法明門論今註 因明入正理論義貫 唯識三十論頌義貫 觀所緣緣論義貫 八識規矩頌義貫 六離合釋法式義貫 北美開示錄 ( 一 二 ) 地藏法門系列 禪之甘露等中文著作共十六種

100 86 About the English Translator 英譯者簡歷 英文譯著 : The Sutra of 42 Chapters( 四十二章經英譯 ),The Diamond Sutra( 金剛經英譯 ),The Altar Sutra( 六祖壇經英譯 ),The Consummate Enlightenment Sutra( 圓覺經英譯 ),The Sutra of Terra-Treasure( 地藏經英譯 ),The Sweet Dews of Ch an ( 禪之甘露 ),Three Contemplations toward Buddha Nature ( 佛性三參 ),Tapping the Inconceivable( 入不思議處 ) 等英文譯著共九種

101 Two Western Renditions of Sanskrit Compared Old Rendition (Latinized) Abhidhyā Abhijñā Ācārya Ādarśa-jñāna Akanist ha Akuśalā-karma Ālaya Ālaya-vijñāna Amitābha Amitābha Buddha Anāgāmin Anāgāmi-phala New Rendition (Anglicized) 1. Avarice 2. Greed 3. Attachment Supernal Power 1. Acharya 2. Acarya Great Round-mirror Noesis 1.Akanistha 2.The Topmost Matterful Heaven Vile Karma Alaya 1. Alaya Cognizance 2. the Eighth Cognizance Amitabha Amitabha Buddha Anagamin 1. Anagamihood 2. Consummation of Anagamihood 87 Chinese Translation 貪 ; 貪欲 神通 阿闍梨 大圓鏡智 阿迦尼吒天 ; 色究竟天 惡業 ; 不善業 阿賴耶 1. 阿賴耶識 2. 第八識 無量光 阿彌陀佛 阿那含 阿那含果

102 88 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) New Rendition (Anglicized) Chinese Translation Anāsrava Anātman; Nirātman Anātman-dharma Anavatapta And aja-yoni Aniketa Animitta Anitya An u-raja(s) Anuttara-samyaksam bodhi Aran ā-samādhi Āran ya Aran ya Arhat Arhat-phala 3. the Fruition of Anagamihood Imperviousness Egolessness Dharma of Egolessness Lake Anavatapta Egg-begotten Un-residing Appearancelessness Impermanency Molecule(s) 1. Supreme Enlightenment 2. Supreme Bodhi 3. Supreme Right Equitable Enlightenment 4. Ultimate Enlightenment Noncontention Samadhi Aranya; serene Aranya; hermitage Arhat 1. Arhathood 無漏 無我 無我法 阿耨達池 卵生 無住 無相 無常 微塵 阿耨多羅三藐三菩提 ; 無上菩提 ; 無上正等正覺 無諍三昧 寂靜 阿蘭那 ; 阿蘭若 阿羅漢 阿羅漢果

103 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 89 Old Rendition (Latinized) New Rendition (Anglicized) Chinese Translation Arūpa-dhātu Asam khya Asam skr ta Asam skr ta-dharma Āsrava Asura Asura-gati Ātman Ātma-drst i Aupapāduka-yoni Avalokiteśvara Avidyā Bahu-jana Bhadra kalpa Bhagavām 2. Consummation of Arhathood 3. Fourth Consummation the Immaterial Realm Asamkhya Non-implementation Dharma of Non-implementation Perviousness Asura Asura Realm 1. Ego 2. I; Me Ego-view Transformation-begotten 1. Kuan-Yin 2. Avalokiteshvara 1. Inanity 2. Ignorance Multibeings the Virtuous Kalpa 1.the World-Venerated One 2.Your World-Veneration 3. Bhagavam 無色界 阿僧祇 無為 無為法 漏 ; 煩惱 阿修羅 修羅道 ; 修羅趣 我 我見 化生 觀音 ( 菩薩 ); 觀世音 ( 菩薩 ) 無明 群萌 ; 群生 ; 眾生 賢劫 世尊 ; 薄伽梵

104 90 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) Bhāvanā Bhiks u Bhiks un ī Bhīs ma-garjitasvara-rāja Bīja Bodhi Bodhicitta Bodhidharma Bodhisattva Bodhisattva-yāna Bodhivr ks a Buddha Buddha-caks us Buddha-dharma Buddha-gotra Buddha-jñāna Buddha-mārga Buddha-phala Practice Bhiksu Bhiksuni New Rendition (Anglicized) Wei-Yin-Wang Buddha Seed 1. Bodhi 2. Enlightenment Bodhi-Heart Bodhidharma 1. Pusa 2. Bodhisattva Pusa-Yana Bodhi-tree Buddha Buddhaic Eyes 1. Buddha-dharma 2. Buddhaic Dharma Buddha Nature Buddhaic Noesis Buddhaic Way Buddhahood Chinese Translation 修習 比丘 比丘尼 威音王 ( 佛 ) 種子 菩提 ; 覺 菩提心 菩提達磨 ; 達磨 菩薩菩提薩埵 菩薩乘 ( 大乘 ) 菩提樹 佛 佛眼 佛法 佛性 ; 佛種性 佛智 佛道 佛果

105 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 91 Old Rendition (Latinized) Bhūta-tathatā Cakra-varti-rājan Caks ur-vijñāna Catur-yoni Catvāri ārya-satyāni Catvāri jñānāni Chanda Citta Da na Dāna-pāramitā Daśakuśala-karmāni Daśakuśala-karmapathāni Deva Deva-gati New Rendition (Anglicized) Veracious-Thusness Wheel-revolving Anointed King 1. Visual Cognizance 2. Cognizance of Eye Four Nativities 1. Four Sacred Truths 2. Four Holy Truths Quadruple Noeses Desire 1. Heart 2. Mind 1. Bestowal 2. Donation Bestowal Paramita 1. Ten Good Deeds 2. Ten Virtues 1. Ten Evil Deeds 2. Ten Vile Deeds 3. Ten Vices 1. Heaven, Celestial 2. Celestial Being; Celestial Deity Celestial Realm Chinese Translation 真如 轉輪聖王 ; 轉輪王 眼識 四生 四聖諦 四智 欲 心 施 ; 檀那 施波羅蜜 十善 ; 十善業 十惡 ; 十惡業 1. 天 2. 天人 天道 ; 天趣

106 92 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) Deva-loka Dharma Dharma-bhān aka Dharma-cakra Dharma-caks us Dharma-dhātu Dharma-kāya Dharma-laks an a Dharmaraks a Dharmatā Dhātu Dhyāna Dīpam kara Buddha Divya-caks us Drsti; Darśana New Rendition (Anglicized) Heaven, Celestial Dharma Dharma-master Dharmic Wheel Dharmic Eyes Dharmic Sphere Dharmic Corpus Dharmic Appearance Dharmaraksa 1. Reality 2. Appearance of Reality 1. Realm eg: Three Realms 2. Domain eg: 18 Domains 3. Sphere eg: Dharmic Sphere 1. Ch an 2. Stasis 3. Zen Lamp-Lighting Buddha Celestial Eyes 1. View 2. Apprehension 天 法 Chinese Translation 法師 法輪 法眼 法界 法身 法相 竺法蘭 實相 界 ( 三界 ) ( 十八界 ) ( 法界 ) 禪 ; 禪那定 然燈佛 天眼 見 ; 見解

107 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 93 Old Rendition (Latinized) Duh kha Duścaritāni Dvātrimśan mahāpurus a-laks an āni Dves a Eka-laks an a Eka-laks an a-samādhi Eka-vyūha-samādhi Gandha-kāma Gan gā Gan gā-nadī-vāluka Garbha Gāthā Ghrān a-vijñāna Gun a Affliction New Rendition (Anglicized) Vile Deeds 1. Thirty-two Auspicious Physical Appearances 2. Thirty-two Auspicious Appearances 3. Thirty-two Auspicious Features 4. Thirty-two Appearances 1. Aversion 2. Destation Uni-appearance Uni-appearance Samadhi Uni-execution Samadhi 1. Desire for Smell 2. Desire for Aroma Ganges (River) Gangesful-sand Repertory; Treasure Gatha; Verse 1. Nasal Cognizance 2. Cognizance of Nose 1. Merit 2. Meritorious Virtue 苦 Chinese Translation 惡行 三十二大丈夫相 ; 三十二大人相 ; 三十二相 瞋 ; 瞋恚 一相 一相三昧 一行三昧 香欲 恆河 恆河沙 藏 ; 寶藏 偈 鼻識 功德 ; 求那

108 94 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Gun a Old Rendition (Latinized) Harītakī Hīnayāna Icchantika Indriya Iryā-pathāh Jambū-dvīpa Jarāyuja-yoni Jāta, Jāti Jāti-maran a Jetavana Jihvā-vijñāna Jīvita Kali-rāja Kalpa Kalyān amitra Dust Haritaki New Rendition (Anglicized) 1. Hinayana 2. Minor Vehicle Icchantika Root Dignified Carriages Yen-fu-ti (World) Womb-begotten 1. Nascence (Birth) 2. Genesis 1. Nascence and Demise 2. Birth and Death Jetavana Park 1. Gustatory Cognizance 2. Cognizance of Tongue Lifespan King Kali Kalpa 1. Good Guru 2. Good Mentor 塵 Chinese Translation 訶梨勒 ; 訶子 小乘 一闡提 根 威儀 閻浮提 ; 瞻部洲 胎生 生 生死 祇樹給孤獨園 舌識 壽命 歌利王 劫 ; 劫波 善知識

109 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 95 Kāma Old Rendition (Latinized) Kāma-dhātu Karma Karmāvaran a Karun ā Kas āya Kasyāpa Ka śyapamātan ga Kāund inya Kāya Kāya-laks an a Kāya-vijñāna Kleśa Kr tyānust hāna-jñāna Ks ānti Ks ānti-pāramitā Ks ānti-vādi-rs i Kula-duhitri, Kula-dhītā Desire New Rendition (Anglicized) the Desire Realm Karma Karmic Impediment Compassion Cassock Kasyapa Kasyapamatanga Kaundinya 1. Body 2. Corpus Physical Appearance 1. Corporal Cognizance 2. Cognizance of Body Annoyance Task-Accomplishing Noesis Forbearance Forbearance Paramita Forbearant Sage virtuous woman Chinese Translation 欲 ; 愛 欲界 業 業障 悲 袈裟 迦葉 迦葉摩騰 憍陳如 身 身相 身識 煩惱 ; 惑 成所作智 忍 ; 羼提 忍波羅蜜 忍辱仙人 善女人

110 96 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) Kula-putra Kumārajīva Kuśala Kuśalā dharmāh Kuśalā-karma Kuśala-mūla Laks an a Lan kāvatāra Sūtra Laukika Lobha Loka Loka-dhātu Lokottara Lokottara-jñāna Mahā Mahā-kalpa Mahā-kāśyapa Mahā-parinirvān a New Rendition (Anglicized) virtuous man Kumarajiva Virtue Good Dharmas Good Karma 1. Virtuous Root 2. Good Root 1. Appearance 2. Feature Lankavatara Sutra 1. Worldly 2. mundane 1. Avarice 2. Attachment the mundane World World Ultra-mundane Ultra-mundane Wisdom 1. Maha 2. Grand; Great; Mega Mega Kalpa Mahakasyapa Supreme Grand Nirvana Chinese Translation 善男子 鳩摩羅什 善 善法 善業 善根 相 楞伽經 世俗 ; 凡俗 貪 ; 貪欲 世間 世界 出世間 出世間智 大 ; 摩訶 大劫 大迦葉 佛滅 ; 大般涅槃 ; 無上大涅槃

111 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 97 Old Rendition (Latinized) Mahāsāhasralokadhātu Mahā-sattva Mahā-sthāma-prāpta Mahāyāna Maitrī, Maitrya Maitreya Mama-kāra Mām sa-caks us Manas Manas-vijñāna Mano-vijñāna Mantrāyana Manus ya Manus ya-gati Māra New Rendition (Anglicized) Mega-thousand Worlds Mahasattva 1. Puissance-Advent 2. Mahasthamaprapta 1. Mahayana 2. Major Vehicle Benevolence Maitreya 1. Mine 2. Ajunct of mine Naked Eyes Manas 1. Manas Cognizance 2. the Seventh Cognizance 1. Deliberational Cognizance 2. the Sixth Cognizance Shingon Sect 1. Mankind 2. Human being Humanity Realm Mara Chinese Translation 大千世界 摩訶薩埵 ; 摩訶薩 大勢至 ( 菩薩 ) 大乘 慈 慈氏 ; 彌勒 ( 菩薩 ) 我所 肉眼 意 ; 思量 1. 末那識 2. 第七識 1. 意識 2. 第六識 真言宗 人 人道 ; 人趣 魔

112 98 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) Maran a Mārga Moha Mr gadāva Mūd ha Muditā Naraka Naraka-gati Nayuta Nigha Nirmān a-kāya Nirodha Nirodha-samāpatti 1. Demise 2. Death New Rendition (Anglicized) 1. Route; Way 2. Truthful Way 1. Inanity 2. Ignorance Mrgadava 1. Inanity 2. Ignorance Jubilance 1. Hell 2. Purgatory 1. Hell Realm 2. Purgatory Realm Nayuta Sinful Karma 1. Metamorphosic Corpus 2. Transformational Incarnation 3. Avatar 4. Avataric Corpus Surcease 1. Extinctive Stasis 2. Annihilative Stasis 死 道 Chinese Translation 癡 ; 愚癡 鹿野苑 癡 ; 愚癡 喜 地獄 地獄道 ; 地獄趣 那由他 罪業 化身 ; 應身 滅 ( 諦 ) 滅盡定

113 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 99 Old Rendition (Latinized) Nirupadhi-śes a- nirvān a Nirvān a Nitya; śāśvata Pañcābhijñā Pañca kāmāh Pañca veraman ī Pañcaskandha Pañca vijñānāni Pañcendriyān i Pāramitā Pātra Pātra-cīvara Phala Pind a-grāha New Rendition (Anglicized) Unremnant Nirvana 1. Serene Surcease 2. Serene Terminnation 3. Termination 1.Permanency 2. Constancy Five Supernal Powers Five Desires Five Precepts 1. Penta-aggregates 2. Five Aggregates 3. Five Umbrages the First Five Cognizances 1. Five Virtuous Roots 2. Five Good Roots 1. Paramita 2. Deliverance Alms Bowl Cassock and Alms Bowl 1. Fruition 2. Consummation Uni-amalgamated Holism Chinese Translation 無餘涅槃 滅度 ; 涅槃 ; 寂滅 常 五通 ; 五神通 五欲 五戒 五蘊 ; 五陰 前五識 ; 五識 五根 ; 五善根 度 ; 波羅蜜 ( 多 ) 衣 果 一合相

114 100 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Prajñā Old Rendition (Latinized) Prājñā-caks us Prajñā-pāramitā Prajñendriya Prakr ti Prāp; Prāpta Pratigha Pratyaveks an ā-jñāna Pratyeka-Buddha Pratyeka-buddhayāna Pravrajyā Preta Preta-gati New Rendition (Anglicized) 1. Prajna 2. Noesis 3. Transcendental Wisdom 1. Eye of Wisdom 2. Sagacious Eyes Wisdom Paramita Wisdom Root 1. Essence 2. Quintessence 3. Nature 4. Attribute Obtainment 1. Aversion 2. Destation Wondrous-Discernment Noesis Causality-enlightenist Causality-enlightenist Yana Renouncing the Worldly Home 1. Starving Ghost 2. Starving Ghost-kind 1. Starving Ghost Realm 2. Starving Ghost-hood Chinese Translation 般若智智慧 慧眼 般若波羅蜜 慧根 性 ; 自性 得 瞋 妙觀察智 緣覺 緣覺乘 出家 餓鬼 餓鬼道 ; 餓鬼趣

115 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 101 Pun ya Old Rendition (Latinized) Pun ya-ks etra Purus a-damya-sārathi Pūrva-nivāsānusmr tijñāna Rāga Rāga, Dves a, Moha Rajas Rasa-kāma Rs i Rūpa Rūpa-dhātu Rūpa-kāma Rūpa-kāya Śabda-kāma New Rendition (Anglicized) 1. Merit 2. Bliss 3. Well-being Meritorious Field the Taming Master Supernal Wisdom of Providence 1. Avarice 2. Attachment Avarice, Aversion (or Detestation), Inanity Desire 1. Desire for Taste 2. Desire for Flavor Sage 1. Matter 2. Form 3. Material 1. Material Realm 2. Matterful Domain 1. Desire for Forms 2. Desire for Matter Physical Body Desire for Sound 福 Chinese Translation 福田 調御丈夫 宿命智 貪 ; 貪欲 貪瞋癡 欲 味欲 仙人 色 色界 色欲 色身 聲欲

116 102 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) S ad abhijñā Saddharma-vipralopa S ad -indriyān i S ad -pāramitā S ad -vijñāna Sakradāgāmin Sakradāgāmi-phala Śākyamuni Samādhi Samādhīndriya Samatā-jñāna Sam bhoga-kāya Sam gha Sam jñā Sam sāra New Rendition (Anglicized) Six Supernal Powers 1. fin de siècle 2. later-age Six Roots 1. Six Paramitas 2. Six Deliverances Six Cognizances Sakradagamin 1. Sakradagamihood 2. Consummation of Sakradagamihood 1. Sakyamuni 2. Shakyamuni 1. Samadhi 2. Dhyanic Stasis 3. Stasis 1. Tranquility Root 2. Stasis Root Equitability Noesis Retributional Corpus Samgha Conception 1. Transmigration 2. Reincarnation 3. Samsara Chinese Translation 六通 ; 六神通 末世 ; 末法 六根 六波羅蜜 ; 六度 六識 斯陀含 斯陀含果 釋迦牟尼 ( 佛 ) 1. 三摩地 ; 三昧 2. 禪定 3. 定 定根 平等性智 報身 僧伽 ; 僧 想 輪迴 ; 生死

117 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 103 Old Rendition (Latinized) Sam skāra Sam skr ta Sam skr ta-dharma Sam svedaja-yoni Samudaya Sapta ratnāni Śāriputra Śarīra Sarvajña Śāstā Devamanus yan am Sattva Satya-vāda Śīla Śīla-pāramitā Skandha Smr ti Smr tīndriya Soha Sopadhi-śes a-nirvān a Kinesis New Rendition (Anglicized) Implementation Dharma of Implementations Moisture-begotten Assemblage seven kinds of jewelries Sariputra Relics Ominiscient Wisdom Guru for All Celestials and Terrestrials Multibeings Veracious Saying Precept Precept Paramita Aggregate 1. Deliberation 2. Ideation Deliberation Root Soha Remnant Nirvana Chinese Translation 行 ( 蘊 ) 有為 有為法 濕生 集 ( 諦 ) 七寶 舍利弗 舍利子 舍利 一切智 天人師 眾生 ; 有情 實語 戒 ; 尸羅 戒波羅蜜 蘊 念 念根 娑婆 有餘涅槃

118 104 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) Sprast avya-kāma Śraddhā Śraddhendriya Sramāna Śrāman era Śrāman erikā Śrāvaka Śrāvaka-yāna Śrāvastī Srota-āpanna Srota-āpanna-phala Śrotra-vijñāna Stūpa Subhūti Sukhāvatī New Rendition (Anglicized) 1. Tactile Desire 2. Desire for Touch Belief; Faith Faith Root Sramana Sramanera Sramanerika 1. Auricularist 2. Sravaka Auricular Yana 1. Sravasti 2. Shravasti 1. Srota-apanna 2. First Fruitioner 1. Srota-apannahood 2. Consummation of Srota-apannahood 1. Audio Cognizance 2. Cognizance of Ear 1. Stupa 2. Pagoda Subhuti 1. the Elysian World 2. the West Elysian World Chinese Translation 觸欲 信 信根 沙門 沙彌 沙彌尼 聲聞 聲聞乘 舍衛國 須陀洹 須陀洹果 耳識 塔 ; 窣堵波 須菩提 極樂世界

119 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 105 Old Rendition (Latinized) Sumeru Śūnya Śūnyatā Sūtra Svahbāva Tathā Tathāgata Tīrthaka Tiryagyoni Tiryagyoni-gati Trayah kāyāh Trayo-dhvanah Tri-loka Trīn i-karmān i Trīn i pit akāni Sumeru New Rendition (Anglicized) 1. Vacuous 2. Empty 3. Sunya 1. Vacuity 2. Sunyata Sutra 1. Quintessence 2. Intrinsic Essence Thusness 1. Thus-Adventist 2. Tathagata 3. Ju-lai 1. External Wayist 2. External Wayer 3. Externalist Animal Animal Realm Triple Corpora 1.Tri-tempora 2.Three Times Three Realms Three Karmas Tri-canon Chinese Translation 須彌 ( 山 ) 空 ; 虛 ; 舜若 空性 ; 舜若多 經 ; 修多羅 自性 如 如來 外道 畜生 畜生道 ; 畜生趣 三身 三世 ; 三際 三界 三業 三藏

120 106 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 Old Rendition (Latinized) Trīn i yānāni Tri-ratna Tri-sāhasra-mahāsāhasra-loka-dhātu Tri-śaran a-gamana Uccheda Uccheda-drst i Uccheda-laks an a Upāsaka Upāsikā Upāya Upeks ā Utpāda-nirodha Uttara Vaiśāli Vajra Vedanā Vijñāna Tri-Yanas New Rendition (Anglicized) Triple Gems Three Thousand Megathousand Worlds Three Refuges Nihilistic Extinction View of Nihilistic Extinction Nihilistically Extinctive Appearances Upasaka Upasika 1. Expedite Means 2. Dexterous Means; Dexterity Abnegation Genesis and Perishment Ultimate Vaisali Dimond 1. Perception 2. Sensation 1. Cognizance 2. Conciousness Chinese Translation 三乘 三寶 三千大千世界 三皈依 斷滅 斷滅見 斷滅相 優婆塞 ; 清信士 優婆夷 ; 清信女 方便 捨 生滅 究竟 毘舍離 ; 吠舍釐 金剛 ; 伐闍羅 受 識

121 Two Renditions of Sanskrit Compared 梵字新舊英譯對照表 107 Old Rendition (Latinized) Vikurvan a Vimalakīrti Vimoks a; Vimukti; Mukti Vipāka Vipaśyanā Vīrya Vīrya-pāramitā Vīryendriya Vyākaran a Vyūha kalpa Yāna Yojana New Rendition (Anglicized) 1. Supernal Transformation 2. Supernal Metamorphosis 1. Vimalakirti 2. Purified-Appellation 1. Liberation 2. Emancipation 1. Retribution 2. Retributional Desert 1. Contemplation 2. Visualization 1. assiduity 2. sedulity 3. industry 4. diligence Assiduity Paramita 1. Assiduity Root 2. Diligence Root Prognosticative Ordination Conferral Majestic Kalpa Yana Yojana Chinese Translation 神變 維摩詰 ( 菩薩 ); 淨名 解脫 果報 觀 ; 毘婆舍那 精進 ; 進 精進波羅蜜 精進根 授記 ; 記別 莊嚴劫 乘 由旬 ; 踰繕那

122 Glossary 佛法名相詞彙 A abstemious: able to abstain or refrain from, or be liberated from Desires (specif., the Five Desires: the Desires for Wealth, Sex, Fame, Food, and Sleep). 離欲 Affliction: suffering or pain. 苦 Alter-appearance: i.e., the Views about other persons individually (singular number) from the self-centered standpoint. 人相 Anagamin: the Third Consummation of Hinayanaic Sainthood. The Third Fruitioner will no longer come back to this world to be reborn. Hence this will be his Final Lifetime in this world; and at the end of this life, he will be born in the Akanistha Heaven, the topmost heaven in the Matterful Domain, where he will realize Arhathood and attain Nirvana. 阿那含 Anuttara-Samyak-Sambodhi: the supreme most right Enlightenment; i.e., the Enlightenment attained by the Buddha. 阿耨多羅三藐三菩提, 無上正等正覺 Anuttara-samyak-sambodhi Heart: Sanskrit, meaning the Heart for the Supreme Right Equitable Enlightenment. Heart, here means Aspiration. This phrase can also be abbreviated as: the Great Bodhi Heart. 阿耨多羅三藐三菩提心 apprehend: to grasp; seize. 取 Aranyaic: from Sanskrit Aranya, meaning forest; hence, hermitage. 阿蘭那, 阿練那, 阿蘭若, 阿練若 108

123 Glossary 佛法名相辭彙 109 Asamkhyas: innumerable, countless; said to be about trillions of trillions. 阿僧祇 Assemblage: the gathering or cause of sufferings. 集 Asuras: a genre of Celestial Beings, who enjoy very good Wellbeings; but they are highly belligerent due to jealousy and anger, and so they are constantly at war with other Celestial Beings on that account. 阿修羅 B bare one s right shoulder: an ancient etiquette in India showing high respect to elders or superiors. 偏袒右肩 Bestowal: Donation, as the first item of the Six Deliverances (Six Paramitas), it is one of the most important practices for a Pusa, or Mahayanaic Practitioners in general, for it signifies the will to benefit other people, the very central animus of Mahayanaic Altruism. 施, 布施 Bhiksu: an ordained Buddhist monk. 比丘 Bhiksuni: an ordained Buddhist nun. 比丘尼 Bodhi: Enlightenment. 菩提, 覺 C Cognizance: The main body of the Mind, similar to the Psyche, as the functioning mental faculty and the repertory of all Karmas and memories. It could be analyzed and subdivided into eight compartments: Visual Cognizance, Audio-Cognizance, Nasal Cognizance, Lingual Cognizance, Corporal Cognizance, Deliberative Cognizance, Mana Cognizance, and Alaya Cognizance. 識 Color, Sound, Odor, Flavor, Tactility, and Dharma: These are the Six Dusts, for they would tend to envelop or even shroud our Mind and make it benighted. 色 聲 香 味 觸 法

124 110 Glossary 佛法名相辭彙 [ 此為六塵 ] Common Plebeians: ordinary unenlightened people. 凡夫 Contemplation-Mastery Pusa: Sanskrit: Avaloketeshvara Bodhisattva. This is one of the most popular Mahayana saints. The Chinese translation for Avaloketeshvara is Kuan-Yin. 觀自在菩薩 D Deliberation: thinking. 想 Dharani: arcane holy words or phrases enunciated by the Buddha or Pusas, which are endowed with supernatural power for blessing or empowering people who practice by chanting them. 咒, 陀羅尼 Dharma: Sanskrit, meaning law, or doctrine, or teachings. It can also mean thing or being which could include everything and anything in the world or beyond the world, either animated or inanimated, physical or spiritual, tangible or intangible. But when used to denote Buddha s doctrines or teachings, it is usually capitalized; otherwise, it will be in lowercase letters. 法 dharma: This word with the first letter in lower case (dharma) stands for all beings, or anything in existence; whereas Dharma with a capitalized first letter usually stands for Buddha Dharma, or Buddha s Doctrines. 法 Dharmas of Implementations: i.e., all the mundane things or beings, for the fact that they are the outcome and effect of all sorts of workings (implementations). 有為法 Diamond: the hardest material in the world, symbolizing the Transcendental Wisdom that can break all the bad Karmas and impediments while the diamond itself will not break. 金剛 Diamond Sutra, The: one of the most important and popular Sutras in the Major Vehicle teaching (Mahayana). 金剛經 dwell: same as reside, a very crucial key word in The Diamond

125 Glossary 佛法名相辭彙 111 Sutra, as well as in all the Buddhist practice, especially in Ch an (or Zen) Buddhism. It means the Attachment or Tenacity in possessing and holding onto something, especially in showing the indolence to move on. This is exactly the sentiment that we would hold with respect to the house we dwell in (both the material house and the corporeal house, i.e., the physical body), which we would cling steadfast to, grow attached to, and would not let go of easily, not even when the lease is expired. 住 E Egg-begotten, Womb-begotten, Moisture-begotten, and Transformation-begotten, the: Collectively these are called the Four Nativities. 卵生 胎生 濕生 化生 [ 此為四生 ] Ego-appearance: i.e., Egoistic Views. 我相 Ego-appearance, Alter-appearance, Multibeing-appearance, and Lifespan-appearance: These are the so-called Quadruple Appearances, the fundamental Attachments which would stand in one s way to Wisdom, Nirvana, and Enlightenment. 我相 人相 眾生相 壽者相 [ 此為四相 ] Ethereal Space, the: i.e., the sky. 虛空 Extinction: the abolition or dissolution of sufferings. 滅 Extinction of Nescience, the: the total abolition of ignorance, due to the power of practicing Buddha s Wisdom. 無明盡 Eye, Ear, Nose, Tongue, Corpus, and Mind: These are the Six Radices (Roots), for they are the roots out of which all our senses, perceptions and deliberations are derived. 眼 耳 鼻 舌 身 意 [ 此為六根 ] F fin de siècle: French, end of the century (or age), or the later-age.

126 112 Glossary 佛法名相辭彙 末世 Forbearant Sage: a practitioner practicing on Forbearance, which is very close to the Greek stoicism in ignoring the physical and spiritual pains or sufferings. 忍辱仙人 Four Diagonal Directions, the: i.e., Northeast, Southeast, Northwest, and Southwest. 四維 Fructification of Arhat Modus, the: the Fourth Consummation of Hinayanaic Sainthood. 阿羅漢道 G Gatha: Sanskrit. A verse, usually composed of a quatrain (a fourline stanza), but it can be more than four lines. In Sanskrit, the Gatha used to be rhymed, but it is mostly unrhymed in the Chinese versions. 偈, 偈陀, 伽陀, 偈頌 Gathe: Sanskrit, get across, said of traversing the Sea of Pains. This Sanskrit verb is in the imperative mood. 揭諦, 度 go into Surcease: i.e., go into Nirvana. Nirvana, Sanskrit, termination, meaning the termination of all Annoyances and Transmigrations. 滅, 入滅 Grand Bhiksus: Bhiksu, an ordained Buddhist monk. Grand Bhiksus, referring exclusively to Arhats, the Hinayanaist Saints of the highest status. 大比丘 I Immotivity: the state of unmovement; unmovableness; impregnability. 不動 K Kalpa: Sanskrit, aeons of ages, a very long long time. 劫 Kinesis: movements or transient movements, which are fleeting,

127 Glossary 佛法名相辭彙 113 ephemeral, short-lived, highly-inconstant and mutable, said of either mental or physical ones. 行 Kumarajiva: A.D., a great translator of Buddhist Canon, whose translations have been extremely popular in the Mahayana countries. 鳩摩羅什 L Last Cycle of five hundred years, the: According to the Sutras, there are five cycles of 500 years, totally 2500 years, during which time Buddhism flourishes and declines gradually. 後五百歲 Lifespan-appearance: i.e., the Attachment to life or longevity, as concerns oneself, others, or all Beings in general. 壽者相 M majestify: to embellish and make magnificently beautiful. To get to the outcome of Majestivication would of course entail all the preparational procedures, such as cleaning and removing all the impurities (bad Karmas) at the outset. And so metaphorically it comes to mean to make betterments or improvements for Multibeings by leading them to practice the Dharma, so as to increase their true Well-beings (the embellishments with Buddhaic Merits). 莊嚴 Major Vehicle: i.e., the Vehicle of Mahayana, which can accommodate a great number of people (that is, benefiting numerous people), as opposed to Hinayana, which generally aims at Self-deliverance as the final goal, benefiting none other than the practitioner himself once with his goal achieved, he would never come back again, leaving all the unenlightened beings to be on their own. 大乘 Material or Immaterial Beings, the Conceiving or Nonconceiv-

128 114 Glossary 佛法名相辭彙 ing Being, the Unconceiving or Non-unconceiving Beings, the: These are the Celestial Beings of various levels, that have attained various stages of Stasis (Samadhi) in their previous lives, and were born in those Heavens according to their level of achievements in Stasis as a Retributional Desert. 有色 無色 有想 無想 非有想 非無想 Matter: physical or tangible stuff; form or material, said of the corporal body of Multibeings. 色, 色身 Mendicancy: Buddhist monks begging or alms-collecting. 乞食 Minor Dharmas: i.e., the doctrines of Hinayana and other Worldly teachings, or Externalist doctrines (that is, the teachings of other religions). 小法 Mis-dharmic Appearance: This denotes the theories and practices contrary to Buddha s Teachings, and as such they are both fallacious and misleading. 非法相 Multibeing-appearance: i.e., the View about other people conceived collectively (plural number) from the subjective selfcentered standpoint. 眾生相 Multibeings: the Multitudes. Yet this term includes not just people (mankind), but also the Beings in five other Realms; viz., the Celestial, Asura, Starving Ghost, Purgatory and Animals. Together with Humanity, they are called the Six Realms which constitute the Realm of Transmigration or Samsara (Reincarnation). 眾生 N Naked Eyes, Celestial Eyes, Sagacious Eyes, and Dharmic Eyes, Buddhaic Eyes: These are the well-known Five Eyes of the Buddha, which connote the idea that the Buddha would never abandon any Multibeings of any status until they have eventually reached the Ultimate Enlightenment. 肉眼 天眼 慧眼 法眼 佛眼 [ 佛之五眼 ]

129 Glossary 佛法名相辭彙 115 nayuta: Sanskrit: one million, or ten million. 那由他 Nescience: ignorance or benightedness. 無明 nirvanize: to put into Nirvana. 滅 滅度 Noesis: the highest Wisdom of Buddhas or high-status Pusas. This term originally came from Greek, was first used in Platonism to mean the highest kind of knowledge or knowledge of eternal forms or ideas, and later used in Husserl to denote something else. From now on, this term will be employed to denote the Consummate Wisdom of Buddha or other Enlightened saints. 智, 佛智 ( 最高之無漏智 ) Non-contention Samadhi: the state of Stasis (tranquility) plus Prajna (Transcendental Wisdom). Non-contention means the state free from all annoyances and strifes (Contentions). Hence the Non-contention Samadhi is a highly prestigious form of Samadhi, attained only by very few great Disciples of the Buddha s. 無諍三昧 Non-obtainment: This is the most predominant doctrine in Mahayana Buddhism. It states that, ultimately speaking, nothing could be grasped and taken as one s own, either external or internal objects, and even including one s own body and mind for none of these have ever been under one s control; hence, no one can ever claim to be the Owner of anything, for everything, either mental or physical, is ever fleeting, transient, ephemeral and illusive. If one is able to perceive this profound Mahayana Doctrine of Non-obtainment, one would cease grasping anything, and would thereby render oneself liberated and enlightened. 無所得 P Paragathe: Get across to the Other Shore! 波羅揭諦, 度到彼岸 Paramita: Sanskrit, to the Other Shore. This means metaphorically that by means of Buddha s Transcendental Wisdom, all

130 116 Glossary 佛法名相辭彙 people (or beings) can traverse the River of Annoyances and Afflictions to the Other Shore of Nirvana or Enlightenment. 波羅蜜多 Parasamgathe: Having traversed to the Other Shore. 波羅僧揭諦, 度彼岸已 Penta-aggregates, the: I.e., the Five Aggregates. They are Matter, Sensation, Deliberation, Kinesis, and Cognizance; fused together, they constitute the body and mind of a Multibeing, with Matter being the corporal body, and the other four being the functions of the Mind. 五蘊 Perambulations: i.e., walking meditation around a stupa, shrine or person, as one of the highest form of showing respect to Buddha, holy people, or elders. 圍繞 ( 繞行 ) Prajna: Sanskrit: Transcendental Wisdom taught by the Buddha which can cure the Three Venoms (Avarice, Detestation, and Inanity), so as to attain the Supreme Enlightenment. This Wisdom is totally different from the worldly intelligence or cleverness which can do nothing about reducing bad Karmas or the Three Venoms. Prajna is also an Ultra-mundane Wisdom, as opposed to the Mundane Wisdom (Worldly Wisdom). 般若 Prajna-paramita: Prajna, Sanskrit, the Buddhist transcendental wisdom, which could enable one to transcend or surpass all impurities and sufferings. Paramita, Sanskrit, to the other shore; i.e., this particular transcendental wisdom could enable one to traverse the Sea of Sufferings to the other shore of Nirvana. 般若波羅蜜多 Prognosticative Ordination: a Buddha s solemn and formal prophesy and promise to someone about his candidacy for the attainment of Buddhahood in the future, usually with the details as to the date, the Appellation of the Buddha, his family, his important disciples, and the duration of his Dharmas. 授記 ( 佛預示菩薩或眾生之成佛 ) Purified Belief: i.e., unadulterated faith, which is not contaminated

131 Glossary 佛法名相辭彙 117 by skepticism, self-interest, or other unnamed motives. 淨信 Pusa: the Chinese version for the Sanskrit Bodhisattva, meaning: one who seeks the fulfillment of Bodhi, or Enlightenment; next in rank to Buddha among all practitioners. 菩薩 Pusa Mahasattvas: i.e., great Bodhisattvas. Maha means great in Sanskrit. 菩薩摩訶薩 R reside according to how he is instructed, to: i.e., to practice and live one s life by following the Buddha s teachings. 應如所教住 S Sacred Moduses, the: the Buddha s Holy Ways or Means for the attainment of abolishing all sufferings. 道, 聖道 Sagacious Eye: i.e., the Eye of Wisdom. 慧眼 Sagacious Life, the: This is the meritorious Epithet that Subhuti had earned due to his outstanding wisdom. 慧命 Sakradagamin: the Second Consummation of Hinayanaic Sainthood. A Second Fruitioner will be able to attain Nirvana after one lifetime in the heaven and one rebirth (reincarnation) in this world. 斯陀含 Sariputra: one of the ten great disciples of the Buddha, famous for his Wisdom. 舍利子, 舍利弗 Sensation: the reactions or perceptions following the stimuli from without. 受 should not reside in Matter while bestowing: i.e., not to be attached to Matter, etc., while bestowing. 不應住色布施 Shuen Dzang: A.D., one of the greatest Buddhist Canon translator in Tang Dynasty. He went to India through a

132 118 Glossary 佛法名相辭彙 myriad of hardship to study Buddhism, which he finished with prominent accomplishment acclaimed all over India as a great Buddhist scholar. After his seventeen-year study in India, he returned to China to start his translation enterprise with the aid of the emperor who granted him the establishment of translating institute assisted by several scores of great scholars of that time. In his institute Master Shuen Dzang translated 1335 scrolls of the original Sanskrit texts into Chinese, which laid a very solid foundation for Buddhism to flourish and thrive in China throughout the ages to come. Hence, he is forever venerated and commemorated by all Chinese for his prodigious contribution to both Buddhism and Chinese culture in general. 玄奘 Srota-apanna: Sanskrit, meaning entering into Stream (of sainthood). This is the first Fruition (or Consummation) of Hinayanaic Sainthood. The First Fruitioner can attain Arhathood and realize Nirvana after seven reincarnations (seven rebirths) in this world. 須陀洹 Stupa: Sanskrit, a Buddhist pagoda, usually built in honor of Buddhas, Pusas, or high priests, in which their physical relics are kept both for commemoration and for posterity to worship. 塔 Subhuti: one of the Ten Great Disciples of the Buddha, renowned for his Wisdom in Comprehending the tenet of Vacuity. 須菩提 Sumeru Mount: Sanskrit, the highest mountain of this Soha World. 須彌山 Sutra: Sanskrit, Buddhist Holy Scripture. 修多羅, 經 svaha: Let it be done! Let it be fulfilled! 成就 T Thirty-two Auspicious Physical Features: The Buddha, through ages and ages of practice, has acquired some very extraordi-

133 Glossary 佛法名相辭彙 119 nary physical Features, which are deemed as very auspicious, such as the sign on the breast, the ear-lobes, which extend as long as to the shoulders, etc. These Features are auspicious in that if one contemplates in meditation on any of them, one could accumulate very good merits in the Karma through such meditation. ( 佛之 ) 三十二相 Three Thousand Mega-thousand Worlds: i.e. a Buddhaic World, consisting of 100 billion solar systems. This would include: a) One Mini-thousand Cosmoses (i.e., a universe, consisting of 1000 solar systems); b) One Medi-thousand Cosmoses (consisting of 1000 Mini-thousand Cosmoses); c) One Mega-thousand Cosmoses (consisting of 1000 Medithousand Cosmoses). Hence, altogether they are called the Three Thousand Mega-thousand Worlds. ( World, meaning one solar system, not just the planet Earth.) 三千大千世界 Thus-Adventist, the: Sanskrit: Tathagata. This is also one of the Ten Holy Epithets of the Buddha, meaning: the Thus-Comer, or Thus-come one, in some other translations. Thus, in the manner of the Truthful Way as well as of the Sentientkind s Karmic Occasions. Comer, one (the Buddha) who manifests Himself in this afflicted world (Advent) to salvage the Multibeings, due to compassion. 如來 Thus-thusness: i.e., the Veracious Thusness; same as the Original Nature. Thusness signifies the consummate state of Buddha-hood. The use of the doublet in this term refers to both the internal and the external state of thusness. Specifically, it means the perfect Enlightenment that both the interior (mind-body-speech) and the exterior (the surrounding external objects and living Beings) are in the quality of thusness ; hence this is called the state of Thus-thusness. (Cf. Chinese Ju-Ju,.) 如如 transcend: to surpass or get across. 度, 超越 Tri-tempora: the Three Times; i.e., the past, present, and future. 三世

134 120 Glossary 佛法名相辭彙 U Uni-amalgamated Holism: In the Worldly people s eye, everything appears to be an indivisible whole, although they are, as a matter of fact, put together (or assembled) by various discrete parts. This is especially true of beings with life, either animated (animals) or inanimated (plants). Ordinary people tend to view things of life as an Organism, which they would presume to be an indivisible whole, and therefore would consider them as not subject to changes. And so these people are, as it were, justified in being attached to their own Ego, so as to stay as what they are, to be complacent with themselves, to enjoy and pamper their own status quo, and finally to refuse to improve or cultivate themselves in whatever way. As a result, they would become so attached to their own image (Ego-appearance) that they would generally detest, reject, or repel anything disparate from their Ego, such as other individuals (Alter), or other people collectively (Multibeings). And this is the fundamental cause for all the delusive differentiations in life, whereby all the worries, and eventually afflictions and pains in life come into being. These problems all derive from the conviction of the specious Holism, which is, to a major degree, responsible for most kinds of conceptual ignorance. 一合相 Un-implemental Dharmas: i.e., the Ultramundane Dharmas, or the Dharmas that can lead to Ultimate Liberation. Implementation means all kinds of illusory employments or undertakings of the worldly people. 無為法 Unremnant Nirvana: the Nirvana as attained by Buddhas and Pusas, which is consummate, leaving no Impurified Habitudes of Annoyances, as opposed to the Remnant Nirvana of Arhats or general Hinayanaists. 無餘涅槃 Upasaka: Sanskrit, a Buddhist male lay practitioner who has of-

135 Glossary 佛法名相辭彙 121 ficially taken the Five-Precept Vows in a ceremony presided by a qualified Bhiksu in a shrine hall. 優婆塞 Upasika: Sanskrit, a Buddhist female lay practitioner who has officially taken the Five-Precept Vows in a ceremony presided by a qualified Bhiksu in a shrine hall. 優婆夷 V Vacuity: Sanskrit: Sunyata, meaning emptiness, a highly specialized term in Buddhism. Specifically, it signifies that nothing has an independent, Ego-nature or Ego-appearance of its own, for everything is constituted from various amalgamated parts, and these parts are inter-dependent and inter-related to form an apparent whole, which does not stay intact even for a very short duration, and which is subject to the law of Inconstancy; hence it undergoes changes, even from instant to instant. Therefore, its ultimate Ego-nature is ungraspable and unobtainable. For the Ego-appearances of things are thus unobtainable, it is then said that the Ego-nature of all Beings is Vacuous. And so the term Vacuity is used to denote such state of being. 空 vacuous: empty, or devoid of entity or self-attribute. 空的 Vile Realms, the: i.e., the Three Vile Realms: Purgatory, Starving Ghost, and Animal. 惡道 Virtuous Radices: that which can effect all merits to live and grow. There are Five Virtuous Radices: Faith Radix, Diligence Radix, Deliberation Radix, Stasis Radix, and Wisdom Radix. They are called Radices, because all the Virtues are engendered out of these fundamental Good Roots (Radices), just as the life of a plant depends on its roots for nourishment and stability. 善根

136 122 Glossary 佛法名相辭彙 W Wheel-revolving Anointed King: In Hindu folklore, a mighty emperor who ruled a vast kingdom with beneficence, rather than by force, and who was loved and respected universally such a great sovereign or benign ruler was called a Wheel-revolving Anointed King. 轉輪聖王 World-Venerated One, the: Sanskrit: Bhagavam. One of the Ten Holy Epithets of the Buddha, meaning: one who is venerated by all the worlds, or worshipped universally. 世尊 Y Your World-Veneration: a title used in addressing to the Buddha, its meaning being the same as the World-Venerated One. 世尊 Z Zenith and Nadir, the: i.e., up and down (top and bottom). 上下 ( 上方 下方 )

137 INDEX A Abstemious 21 abstemious 21 Acharya 3, 73 Advent 5 Adversities 74 Affliction 74, 76 Afflictions 3, 77 Akanistha Heaven 19 Alaya Cognizance 75 Alms 4 Alter 8, 13, 14, 20, 31, 32, 33, 38, 43, 46, 58, 64, 65, 66 Alter-Appearance 8, 13, 31, 32, 33, 43 Alter-View 66 Alterlessness 55 Altruism 9 amalgamated 64 ambulations 38 Anagamihood 19 Anagamin 19, 20 and Dharma 75 and Mind 75 Animal 39 Animals 7 Annoyances 3, 7, 12 Anointed 59 Anuttara-Samyak-Sambodhi 6, 15, 17, 33, 38, 39, 42, 43, 44, 45, 55, 56, 60, 66, 77 anywhere 62 appalled 32 Appearance 8, 13, 14, 29, 31, 32, 33, 43, 53, 64, 67 appearance 31 Appearances 8, 9, 10, 11, 14, 29, 31, 33, 34, 52, 53, 66 appearances 11, 29, 31, 34 Appellation 44 apprehend 67 apprehended 30, 32 Aranya 21 Aranyaic 21 Arhat 20, 21 Arhathood 18, 19, 20, 21 Arhats 4, 7 Arhat Way 20 Aroma 23 Asamkhya 67 Asamkhyas 40 Aspect 30, 60 Aspect of Reality 30 Aspiration 6 Assemblage 76 Asura 7 Asuras 26, 38, 68 Attachment 8, 14 Attachments 8 attaining 44 Audio-Cognizance 75 Auspicious 29, 59 Avaloketeshvara 73 Avarice 3 123

138 124 Index 索引 B Being 26 Beings 7, 14, 26, 38, 67, 68 Belief 12, 13, 30, 31, 36 Bestowal 8, 10, 34 Bestowals 35, 50, 56, 67 bestowals 36 bestowing 9 bestrew 38 Bhagavam 4 Bhiksu 4, 68 Bhiksunis 68 Bhiksus 4, 14, 68 Bliss 51, 61, 62 Blisses 50 Blissful Virtues 9, 10, 17, 25, 29, 51, 56 Bodhi 5, 6, 67, 78 Bodhi-Heart 67 Bodhisattva 5, 73, 77 Bodhisattvas 7 bodies 29 Body 52 Bowl 4 Bubbles 68 Buddha 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32, 33, 35, 36, 39, 40, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 72 Buddha-Dharma 45 Buddhahood 44 Buddhaic 16, 17, 23, 35, 48 Buddhaic Eyes 48 Buddhaic Universes 49 Buddha Lands 46 Buddhas 7, 13, 17, 31, 35, 40, 77 Buddhism 8, 12 Buddhist 4, 8, 14, 68 C Canon 3, 73 Cassock 4 Celestial 7, 26, 38, 47, 48, 68 Celestial Beings 7, 26, 68 Celestial Deities 38 Celestial Eyes 47, 48 Ch an 8 Cogitation 60 Cognizance 74, 75 colloquy 26 Color 19, 75 colossal 23 Comer 5 coming 62 Coming-and-Going 19 Common Plebeians 58, 64 Comprehending 5 Comprehension 31 Conceiving 7 Consummate 35, 52, 53, 60 consummate 53 Contemplation-Mastery Pusa 73 Contentions 20 Corporal Appearances 11 Corporal Body 52 Corporal Cognizance 75 Corpus 75 Cosmoses 16 cultivate 13

139 Index 索引 125 Cultivation 21 Cycle 31 D definitive 15 Deities 38 Deliberation 74, 75 Deliberation-Cognizance Domain 76 Deliberation Radix 13 Deliberative Cognizance 75 Deliverance 37 Deliverances 8 delusive 11, 64 Demise 76 departing 62 Desert 7 Deserts 41 Desires 21 Detached 77 Detestation 3 Devious Way 59 Dew-Drops 68 Dharani 77 Dharma 2, 8, 9, 15, 19, 20, 22, 23, 26, 28, 33, 34, 35, 43, 44, 45, 46, 54, 55, 67, 72 dharma 35, 60 Dharma-divulgation 54 Dharma-Master 3, 73 Dharma of Egolessness 46 Dharmas 14, 15, 16, 17, 38, 44, 53, 54, 56, 68 dharmas 14, 44, 45, 46, 56, 60, 61 Dharmas of Implementations 68 Dharmas of Non-implementation 16 Dharmic 14, 48, 66 dharmic 14 Dharmic Eyes 48 Diagonal 9, 10 Diamond 3, 27, 68 Diamond Sutra 3 differentiations 64 Diligence Radix 13 Directions 10 Disciples 5, 21, 26 discrete 64 dismayed 32 Divulgation 54 Doctrine 35 Doctrines 14 Domain 19 Dreams 68 dwell 8 dwelling 9 E Ear 75 Earth 17 East 9 Edicts 12 Egg-begotten 7 Ego 13, 14, 20, 31, 32, 33, 38, 43, 46, 58, 64, 65, 66 Ego-Appearance 8, 13, 31, 32, 33, 43, 64 Ego-appearance 74 Ego-nature 74 Ego-View 66 Egoistic 13 Egolessness 46, 55 Elder 5, 68 Electricity 68

140 126 Index 索引 elsewhere 62 engendering 66 Enlightened 35 Enlightenment 3, 5, 6, 8, 48, 67 enounced 11 Epithet 54 Epithets 4, 5 Equitable 6 equitable 55 Ergo 33, 78 Espousal 31 Essence 17 Ethereal Space 9 Ethereal Spaces 9 exterior 67 Exterior Thusness 67 Externalist 38 Extinction 60, 76 Extinction of Nescience 76 Extinction of Senility-Demise 76 Eye 30, 75 Eyes 35, 47, 48 F Faith 54 Faith Radix 13 Fame 21 Features 29, 59, 60 fin de siècle 40, 41 First Fruitioner 18 Five 13, 21, 48, 68 five 12, 31 Five-Precept 68 Five Aggregates 74 Five Desires 21 Five Eyes 48 Five Virtuous Roots 13 Flavor 9, 19, 23, 33, 75 Food 21 Forbearance 32, 33, 61 Forbearance-Paramita 32 Forbearant 33 Forbearant Sage 33 Four Diagonal Directions 9, 10 Four Holy Truths 76 Four Nativities 7 Fourth Consummation 20 Fructification 18, 19, 20 Fruitioner 18, 19 Future Minds 50 G Ganges 24, 29, 36, 49 Ganges-sand 25 Gangesful-sand 49, 61 Gateh 78 Gatha 2, 17, 25, 26, 29, 56, 59, 67, 72 Generation 3, 43, 73 genuflected 5 Ghost 7, 39 Good 56 Good Roots 13 Grand Bhiksus 4 Great 5, 6 Great Divine Dharani 77 Great Lucent Dharani 77 Guru 2, 72 H Habitudes 7

141 Index 索引 127 Heart 6, 23, 33, 37, 42, 43, 60, 66, 67, 73 Heaven 19 Heavens 7 Hell 39 Hinayana 37, 38 Hinayanaic Sainthood 18, 19, 20 Hinayanaist 4 Hinayanaists 7 Hinayanaist Saints 4 Holism 64 Holy Epithets 4, 5 Holy Scripture 3, 12 Humanity 7 hundred 31 Hungry Ghost 7, 39 Husserl 35 I Ideation 18, 19, 20, 21, 53, 57, 60 Ill Karmas 39 image 64 Immaterial 7 Immotivity 67 Implementalities 68 Implementation 16 Implementations 68 Impurified 7 Inanity 3 incumbent 23 indivisible 64 indolence 8 Ingression 18 interior 67 Interior Thusness 67 intrepid 77 J Jetvana Park 4 Ju-Ju 67 justified 64 K Kalpas 2, 36, 40, 72 Karma 29 Karmas 3, 23, 39 Karmic 5 Kinesis 74, 75 King 32, 59 King Kali 32 Kuan-Yin 73 Kumarajiva 3 L Lamp-Lighting Buddha 22, 40, 43, 44 Last Cycle 12, 31 Liberation 16 Life 54 Life-Spanlessness 56 Lifespan 8, 14, 20, 31, 32, 33, 38, 43, 46, 58, 65, 66 Lifespan-Appearance 8, 14, 31, 32, 33, 43 Lifespan-View 66 Lingual Cognizance 75 lives 29 Load 38

142 128 Index 索引 M Maha 7 Mahayana 37, 73 Mahayanaic 9 Mahayanaic Altruism 9 Mahayanaic Practitioners 9 Majestification 23, 46 majestification 23, 46 majestify 23, 46 majestifying 23 Major-Vehicle 37 Mal-residing 33 Mana Cognizance 75 Master 3, 73 Material 7 Matter 9, 23, 33, 59, 74, 75 Matterful Domain 19 Medi-thousand 16 Mega-thousand 16, 25, 28, 50, 56, 63, 64 mendicancy 4 Meritorious Virtues 30, 35, 37, 38, 40, 41, 61 Merits 23 Metaphor 14 Mind 42 Minds 6, 49, 50 Mini-thousand 16 Minor Dharmas 38 Mis-dharmas 14 Mis-dharmic 14 Modus 20 Moisture-begotten 7 Molecules 28, 63, 64 molecules 28, 63, 64 Mount 23 Mounts 56 Multibeing 8, 13, 14, 20, 31, 32, 33, 38, 43, 46, 65, 66 Multibeing-Appearance 8, 13, 31, 32, 33, 43 Multibeing-View 66 Multibeinglessness 55 Multibeings 5, 7, 12, 13, 14, 23, 34, 38, 42, 46, 48, 49, 54, 57, 58, 64 multibeings 34, 54 Multibeings-Multibeings 54 Multitudes 7 mundane 3, 16 Mundane Wisdom 3 N Nadir 10 Naked Eyes 47 Namo 2, 72 Nasal Cognizance 75 Nativities 7 nayuta 40 neither 62 Nescience 76 Nihilistic 60 Nihilistic Extinction 60 Nirvana 3, 7, 8, 12, 18, 19, 43, 74 nirvanize 42, 46 Noesis 35 Non-advent 19 Non-Alter-View 66 Non-appearance 31 Non-appearances 11, 29, 31, 34 Non-Buddhaic 17 Non-Common-Plebeians 58 Non-contention 20 Non-contention Samadhi 20

143 Index 索引 129 non-dharmic 15 Non-Dharmic-Appearances 66 Non-Ego 58 Non-Ego-View 66 Non-Forbearance-Paramita 32 Non-good-dharmas 56 Non-Lifespan-View 66 Non-majestification 23 Non-Minds 50 Non-molecules 28, 64 Non-Multibeing-View 66 Non-multibeings 34, 54 Non-obtainment 76 Non-Prajna-Paramita 27 Non-Reality 31 Non-stature 24 Non-Supreme-Paramita 32 Non-unconceiving 7 Non-uni-amalgamated Holism 64 Non-world 28 Non-worlds 64 Nonconceiving 7 noontide 36 North 9 Northeast 10 Northwest 10 Nose 75 O observe Precepts 13 obtaining 44, 45 Obtainment 22 obtainment 44 Obtainments 76 Occasions 5 Odor 9, 19, 33, 75 One 4, 19, 59 Ordination 44 Organism 64 Other Shore 3 P Paragateh 78 Paramita 3, 27, 32, 56, 68, 74, 78 Paramitas 8 Parasamgateh 78 Park 4 parts 64 Past Minds 50 Penta-aggregates 74 Perversities 77 Phantasms 68 Physical 29 physical 29 Physical Features 29 Platonism 35 Plebeians 58, 64 plethora 56 plethoric 61 Practice 21 Practitioners 9 Prajna 3, 20, 27, 56, 68, 73, 78 Prajna-Paramita 27, 56, 68, 73, 78 Prajna-paramita 73, 77 Prajna-paramita Dharani 78 Prajna-Paramita Sutra 56 Prajna Paramita 77 Precept 68 Precepts 13 preeminent 21, 26, 30 Present Minds 50 Prognosticative Ordination 44

144 130 Index 索引 Purgatory 7, 39 Purified Belief 13, 30 Purified Heart 23 Purports 62 Pusa 8, 9, 10, 33, 34, 35, 43, 46, 61, 62 Pusa-mahasattvas 7, 23 Pusas 5, 6, 7, 23, 35, 61 Q Quadruple Appearances 8 R Radices 13 Radix 13 Raft 14 Real 63, 64 Reality 30, 31, 43 Realm 7 Realms 7, 39 Reincarnation 7 Remnant 7 Remnant Nirvana 7 repast 4 reside 6, 8, 9, 10, 23, 33, 35, 42 residing 10, 33 Retributional Desert 7 Retributional Deserts 41 Right 6 right 5 River 3 River of Annoyances and Afflictions 3 Rivers 24, 49 Root Guru 2, 72 Roots 13 Rule 4 S Sacred Moduses 76 Sagacious 30, 48 Sagacious Eye 30 Sagacious Eyes 48 Sagacious Life 54 Sage 33 Sainthood 18, 19, 20 Saints 4 Sakradagamihood 19 Sakradagamin 19 Samadhi 7, 20 Samsara 7 Sanskrit 3, 4, 5, 6, 7, 12, 17, 18, 21, 73 Sariputra 74, 75 Sayer 34 Scripture 3, 12 Sea of Sufferings 74 Second Consummation 19 Second Fruitioner 19 Sect 3, 73 Self-Deliverance 37 Senility 76 Sensation 74, 75 Sentient-kind 5 Sequential Mendicating Rule 4 Sex 21 Shadows 68 Shakyamuni 2, 44, 72 Shingon Sect 3, 73 Shore 3 shoulder 5

145 Index 索引 131 shouldering 38 Shravasti 4 Shravasti State 4 Shuen Dzan 73 Shuen Dzang 73 Sinful Impediments 70, 79 Six Deliverances 8 Six Paramitas 8 Six Realms 7 Sleep 21 Somnial Phantasies 77 Sooth Sayer 34 Sound 9, 19, 23, 33, 75 South 9 Southeast 10 Southwest 10 Space 9 Spaces 9 Srota-apanna 18, 19 Srota-apannahood 18 Stasis 7, 20 Stasis Radix 13 Stature 23, 24 stature 24 status quo 64 Stream 18 Stream Ingression 18 Stupa 26, 38 Subhuti 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68 subjugate 6, 7, 42 Substantial 34 substantial 45, 51 Substantiality 63, 64 Sumeru 23, 56 Sunyata 74 Supreme 3, 6, 32 Supreme-Yana 37 Supreme Dharani 77 Supreme Enlightenment 3 Supreme Paramita 32 Surcease 12 Sustenance 31 Sutra 3, 8, 12, 17, 25, 26, 27, 29, 30, 31, 32, 35, 36, 37, 38, 39, 40, 41, 56, 67, 68, 73, 78 Sutra-opening 2, 72 Sutras 12 svaha 78 T Tactility 9, 19, 23, 33, 75 Tang Dynasty 73 Tathagata 5 Temple 26, 69 Tenacity 8 Tenet 12 Ten Great Disciples 5 Ten Holy Epithets 4, 5 Terrestrial 68 The Diamond Prajna-Paramita 27 Third Consummation 19 Third Fruitioner 19 Thirty-two Auspicious Features 59 Thirty-two Auspicious Physical Features 29 Thousand 16, 25, 28, 50, 56, 63, 64 thousand 16, 17, 25, 28, 50, 56, 63, 64

146 132 Index 索引 Three Thousand Mega-thousand Worlds 16, 25, 28, 50, 56, 63, 64 Three Venoms 3 Three Vile Realms 39 Thus 5 Thus-Adventist 2, 5, 6, 11, 12, 13, 14, 15, 17, 22, 28, 29, 31, 32, 34, 35, 37, 38, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 56, 57, 58, 59, 60, 62, 64, 65, 66, 72 Thus-Comer 5 Thus-thusness 67 Thusness 34, 44, 67 thusness 67 Thusness Sayer 34 Tongue 75 transcend 74 Transcendental Wisdom 3, 20 Transformation-begotten 7 Translated 3, 73 Transmigration 7 Transmigrations 12 traverse 3 Tri-Canon 3, 73 Tri-tempora 77 Truthful Way 5 U Ultimate 16, 48 Ultimate Enlightenment 48 Ultimate Liberation 16 Ultimate Nirvana 77 Ultra-mundane 3, 16 Un-implemental Dharmas 16 un-nondharmic 15 Un-residing 33 unbegotten 75 Unconceiving 7 unconceiving 7 Uncontradictory Sayer 34 Undeceptive Sayer 34 undecreased 75 undefiled 75 Uni-amalgamated 64 Uni-amalgamated Holism 64 Unimpeded 77 unincreased 75 Universes 49, 67 Unparalleled-Unequaled Dharani 77 unperishing 75 unpurified 75 Unremnant Nirvana 7 unsubstantiality 51 Upasakas 68 Upasikas 68 V Vacuity 5, 74, 75 vacuous 74 Vacuous Aspect 75 vain 11 Vehicle 37 Venerable 3, 5, 73 Venerated 26 Venoms 3 Veracity 44, 51, 57 veracity 44, 45 Veracity Sayer 34 View 14, 65, 66 Views 13, 38, 65 Vile Realms 39

147 Index 索引 133 Virtues 9, 10, 13, 17, 25, 29, 30, 35, 37, 38, 40, 41, 51, 56, 61 Virtuous Bliss 61, 62 Virtuous Radices 13 Virtuous Roots 13 Visual Cognizance 75 Visual Domain 76 Voices 59 Void 34 void 45 Vows 68 Z 11, 12, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31, 42, 43, 45, 47, 48, 49, 51, 52, 53, 54, 55, 59, 61, 63, 64, 65 Zen 8 Zenith 10 W Way 5, 59 Weals 13, 67 Wealth 21 Well-beings 23, 26, 36 West 9 Wheel-turning Anointed King 59 whole 64 Wisdom 3, 5, 8, 20, 30, 35, 76 Wisdom Radix 13 Womb-begotten 7 Words 13, 17, 25, 67 World 16, 17, 28, 64 world 28 World-Venerated One 4, 59, 66 Worldly 3, 26, 38, 64 Worlds 16, 17, 23, 25, 28, 50, 56, 61, 63, 64 worlds 64 Y years 31 Your World-Veneration 5, 6, 9, 10,

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