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The Diamond Sutra · 13 of 30

Chapter 15

The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, in the morning, at noonday, and at eventide, sacrificed lives innumerable as the sands of the Ganges, and thus without intermission throughout infinite ages; and if another disciple, hearing this Scripture proclaimed, steadfastly believed it, his felicity would be appreciably greater than the other. But how much greater must be the felicity of a disciple who transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture that others may be edified thereby?”

“Subhuti, the relative importance of this Scripture may thus be summarily stated: its truth is infinite; its worth incomparable; and its merit interminable.”

“The Lord Buddha delivered this Scripture specifically for those who are entered upon the path which leads to Nirvana, and for those who are attaining to the ultimate plane of Buddhic thought.[1] If a disciple rigorously observes, studies, and widely disseminates the knowledge of this Scripture, the Lord Buddha entirely knows and perceives that for such an one there will be a cumulative merit, immeasurable, incomparable, illimitable, and inconceivable. All such disciples will be endowed with transcendent Buddhic wisdom and enlightenment.[2] And why? Because, Subhuti, if a disciple takes pleasure in a narrow or exclusive form of the Law,[3] he cannot receive with gratification[4] the instruction of this Scripture, or delight in its study, or fervently explain it to others. Subhuti, in whatever place there is a repository for this Scripture, the whole realm of spiritual beings ought to adore it; and reverencing it as a sacred shrine,[5] ceremoniously surround it, scattering profusely sweet-scented flowers, and pure odours of fragrant incense.”[6]

[1] Literally, for the ta-cheng-che—those of the great vehicle, i.e., the Mahayana faith. “They taught (the Mahayana school) that there were two methods of salvation, or, so to speak, two ways or two vehicles—the great and the little (Maha-Yana and Hina-Yana)—and indeed two Bodhis or forms of true knowledge which these vehicles had to convey (there was also a middle way). The former was for ordinary persons, the latter for beings of larger talents and higher spiritual powers.”—Buddhism. Sir Monier Williams.

“Therefore let one always be thoughtful, and avoid (gross) pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore (Nirvana).”—Dhammapada. Max Müller.

[2] “All these beings will equally remember the Bodhi (the highest Buddhic knowledge), will receive it and understand it.”—The Vagrakkhedika. Max Müller.

“All men being one with ho-tan (Gautama?) Tathagata, arrive at the state of the unsurpassed, just, and enlightened (heart).”—Kin-Kong-King. Beal.

The Chinese phrase “ho-tan-Ju-Lai,” may mean to bear upon the person evidences of the Lord Buddha. Compare the statement of the apostle Paul, “I bear in my body evidences of the Lord Jesus Christ.”

[3] Those disciples associated with the Siao-Fah (little Law, the Hinayana school of Buddhist thought), are rather ungraciously referred to by a Chinese commentator as “rootless stems”; by which we are reminded of the Hindoo aphorism, “from the absence of a root within the root, all things are rootless.”

[4] When the Lord Buddha delivered the Sutra known as the Lotus of the Good Law, it is recorded that five thousand followers forsook him, owing to what they regarded as a grave difficulty in complying with its intensely abstruse doctrines.

[5] “In these two places also Topes (where relics of Buddha are deposited and safeguarded) have been built, both adorned with layers of all the previous substances (gold, silver, pearls, coral, cornelian, glass, and crystal). The kings, ministers, and peoples of the kingdoms vie with one another in making offerings at them. The trains of those who come to scatter flowers and light lamps at them never cease.”—The Travels of Fa-Hien. Legge.

This descriptive scene concerning the endless trains of pilgrims who lit their lamps at the sacred shrine, may recall to our minds the beautifully expressed line in Sophocles’ Œdipus Coloneus, thus rendered by Professor Jebb, The torch-lit strand of Eleusis.

[6] “Then the king, with his assembled ministers and all the priests belonging to the capital (of Kashmir), advanced to the preaching hall (Dharmasala) and escorted him (the Master of the Law) onwards, being altogether something like a thousand men, with standards and parasols, with incense and flowers filling the roads. When they met (the Master of the Law) they all performed a humble salutation, and spread before him countless flowers as religious offerings.”—The Life of Hiuen-Tsang. Beal.

Asked of Guide

Why does the Buddha say copying and spreading this sutra brings greater merit than sacrifices?

The chapter says merit comes from right understanding and wide dissemination: a disciple who “transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture” accumulates “immeasurable, incomparable, illimitable, and inconceivable” merit because that activity cultivates transcendent Buddhic wisdom and enlightenment. The Buddha addresses those on the Mahayana path and links merit to engaging the teaching thoroughly rather than clinging to a narrow or exclusive form of the Law.

The text values living and sharing the teaching as the effective cause of spiritual fruit; ritual sacrifice alone is secondary to forming wisdom that others can receive. This echoes the Lotus Sutra’s emphasis on benefiting beings by proclaiming the Dharma and the Vagrakkhedika’s claim that remembering Bodhi leads to true understanding.

Guide is the guide inside the Gnosis app, where every book on these shelves is free to read. Guide is the part you pay for — your guide has read all of them, and answers about the passage you’re actually on. Ask your guide your own question.