Читать книгу The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita онлайн

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“By this we do not mean that all things combine into a mental unity called mind, nor that all things are emanations from it, but that, without changing their places or appearance, they are mind itself everywhere. Buddha saw this truth and said that the whole universe was his own. Hence it is clear that where the essence of mind is found, and the necessary conditions accompany it, the phenomena of mind never fail to appear.... Though there is a distinction between the essence and the phenomena of mind, yet they are nothing but one and the same substance, that is, mind. So we say that there exists nothing but mind. Though both the world of the pure and impure, and the generation of all things, are very wide and deep, yet they owe their existence to our mind.”

Perhaps we might appropriately indicate that however interesting, or even fascinating, may be the nice distinction between mind and essence of mind, in relation to phenomena, so far as we are aware, the distinction may be implied, but is never precisely stated, in the text of The Diamond Sutra. Nevertheless, we may readily appreciate the subtle intellectual movement, which endeavours to distinguish clearly between the phenomena of mind, and an unchanging principle underlying it, capable of being defined as Essence of Mind. Yet we have a notion that our Japanese Buddhist friends intuitively find in their beautiful concept, infinitely more of a purely spiritual nature, than they attempt to express by the mere metaphysical term. Doubtless they have frequently applied to it the incisive logic of Sakyamuni Buddha, and found simultaneously, that what is ordinarily referred to as “essence of mind,” is not in reality “essence of mind,” it is merely termed “essence of mind.”ssss1