Vajrakkhedika (Diamond Cutter) · 6 of 19 · tr. E.B. Cowell, F. Max Müller, and J. Kakakusu

Section 1f

Because, O Subhûti, the highest perfect knowledge of the holy and enlightened Tathâgatas is produced from it; the blessed Buddhas are produced from it.

And why?

Because, O Subhûti, when the Tathâgata preached: [1.

See Childers, s.v.

Lokadhâtu.

2.

Or should it be, bhâshate*pu n yaskandha h pu n yaskandha iti, i.e.

he preaches no-stock of merit is the stock of merit?

It would not be applicable to later passages, but the style of the Sûtras varies.] "The qualities of Buddha, the qualities of Buddha indeed!" they were preached by him as no-qualities of Buddha.

Therefore they are called the qualities of Buddha.' (8) IX.

Bhagavat said: 'Now, what do you think, O Subhûti, does a Srota-âpanna think in this wise: The fruit of Srota-âpatti has been obtained by me?' Subhûti said: 'Not indeed, O Bhagavat, a Srota-âpanna does not think in this wise: The fruit of Srota-âpatti has been obtained by me.

And why?

Because, O Bhagavat, he has not obtained any particular state (dharma).

Therefore he is called a Srota-âpanna.

He has not obtained any form, nor sounds, nor smells, nor tastes, nor things that can be touched.

Therefore he is called a Srota-âpanna.

If, O Bhagavat, a Srota-âpanna were to think in this wise: The fruit of Srota-âpatti has been obtained by me, he would believe in a self, he would believe in a being, he would believe in a living being, he would believe in a person.' Bhagavat said: 'What do you think, O Subhûti, does a Sak ri dâgâmin think in this wise: The fruit of a Sak ri dâgâmin has been obtained by me?' Subhûti said: 'Not indeed, O Bhagavat, a Sak ri dâgâmin [1.

This phrase is wanting in the Sanskrit MSS., but it is found in the Chinese translation of Dharmagupta, of the Sui dynasty (A.

D.

589-618).

2.

Srota-âpanna, a man who has obtained the first grade of sanctification, literally, who has entered the stream.

The second grade is that of the Sak ri dâgâmin, who returns once.

The third grade is that of the Anâgâmin, who does not return at all, but is born in the Brahman world from whence he becomes an Arhat and may obtain Nirvâ n a.] does not think in this wise: The fruit of a Sak ri dâgâmin has been obtained by me.

And why?

Because he is not an individual being (dharma), who has obtained the state of a Sak ri dâgâmin.

Therefore he is called a Sak ri dâgâmin.' Bhagavat said: 'What do you think, O Subhûti, does an Anâgâmin think in this wise: The fruit of an Anâgâmin has been obtained by me?' Subhûti said: 'Not indeed, O Bhagavat, an Anâgâmin does not think in this wise: The fruit of an Anâgâmin has been obtained by me.

And why?

Because he is not an individual being, who has obtained the state of an Anâgâmin.

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Themes

Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

Buddha qualities are described by negation, being preached as no-qualities of Buddha.

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Detachment Gelassenheitpraxis

Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.

The practitioner is instructed not to believe in a self or claim attainment of any particular state, reflecting radical non-grasping.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The passage emphasizes that the 'highest perfect knowledge' and Buddhahood are produced from understanding this treatise rather than material merit.

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Infinite Cosmoscosmology

The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.

The passage references filling a sphere of a million millions of worlds, indicating a vast cosmology.

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Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

The text encourages teaching others and explaining the Law, reflecting compassionate propagation of wisdom.

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Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

The dialectic of 'qualities' and 'no-qualities' dissolves the binary opposition between existence and non-existence regarding divine attributes.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The text employs paradoxical statements such as preaching a stock of merit as no-stock of merit to destabilize ordinary understanding.

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Poverty Of Spiritanthropology

Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).

Attainment is described as not obtaining any particular state, aligning with the concept of spiritual emptiness or poverty.

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Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

Material giving of seven treasures is contrasted with teaching the Law, implying the superiority of spiritual merit over material wealth.

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Sunyata Emptinesssoteriology

The Buddhist doctrine that all phenomena lack independent self-nature; emptiness as the positive recognition that things arise only in dependence on conditions — distinct from kenoma's mere deficiency.

[auto] The passage explicitly defines Buddha qualities as no-qualities and states that no particular state or form is obtained.

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