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

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Spence Hardy, a distinguished writer on Buddhism, made a suggestion of perhaps equal importance, with reference to the correct interpretation of Dharma. In his well-known volume Eastern Monachism, there occurs the following relevant passage: “The second of the three great treasures is called Dhammo, or in Singhalese Dharmma. This word has various meanings, but is here to be understood in the sense of truth.”

Rhys Davids in his useful volume Buddhism, indicated that “Dharma (Pali Dhamma) is not law, but that which underlies and includes the law—a word often most difficult to translate, but best rendered here by Truth and Righteousness.”ssss1

Perhaps it may be opportune to remark, that had Kumarajiva regarded “form,” “truth,” or “righteousness,” as expressing adequately the Sanscrit Dharma, these familiar terms being obviously at his command, might have been utilised at pleasure. Like the cultured Asvaghocha, Kumarajiva may have regarded the “nature” of the Law as “co-extensive with the illimitable ocean of being”;ssss1 and within that ample compass, perhaps he thought there might synthetically be included those beautifully-defined concepts “form,” “truth,” and “righteousness.”