Chapter 6

]

Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! In future ages, when this scripture is proclaimed, amongst those beings destined to hear, shall any conceive within their minds a sincere, unmingled faith?”[1]

The Lord Buddha replied to Subhuti, saying: “Have no such apprehensive thought! Even at the remote period of five centuries subsequent to the Nirvana of the Lord Buddha,[3] there will be many disciples observing the monastic vows,[3] and assiduously devoted to good works.[4] These, hearing this scripture proclaimed, will believe in its immutability, and similarly conceive within their minds a pure, unmingled faith. Besides, it is important to realise that faith[5] thus conceived, is not exclusively in virtue of the insular thought of any particular Buddha, but because of its affiliation with the concrete[6] thoughts of myriad Buddhas, throughout infinite ages. Therefore, amongst the beings destined to hear this Scripture proclaimed, many, by momentary reflection, will intuitively[7] conceive a pure and holy faith.”

“Subhuti, the Lord Buddha by his prescience,[8] is perfectly cognisant of all such potential disciples, and for these also there is reserved an immeasurable merit. And why? Because, the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity, a being, a living being, a personality, qualities or ideas coincident with Law, or existing apart from the idea of Law. And why? Because, assuming the permanency and reality of phenomena, the minds of these disciples would be involved in such distinctive ideas as an entity, a being, a living being, and a personality. Affirming the permanency and reality of qualities or ideas coincident with Law, their minds would inevitably be involved in resolving these same definitions. Postulating the inviolate nature of qualities or ideas which have an existence apart from the Law, there yet remain to be explained these abstruse distinctions—an entity, a being, a living being, and a personality. Therefore, enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with Law, nor postulate as being of an inviolate nature, qualities or ideas having an existence apart from the concept of Law.”

“Thus, we are enabled to appreciate the significance of those words which the Lord Buddha invariably repeated to his followers: ‘You disciples must realise that the Law which I enunciated, was presented before your minds in the simile of a raft.[9] If the Law—having fulfilled its function in bearing you to the other shore (Nirvana)[10]—with its coincident qualities and ideas must inevitably be abandoned,[11] how much more inevitable must be the abandonment of qualities or ideas which have an existence apart from the Law?’”

[1] Compare the question addressed by Jesus to His disciples, “When the Son of Man cometh, shall He find faith on the earth?”

[2] “In fulness of the times—it fell The Buddha died, the great Tathagata, Even as a man ’mongst men, fulfilling all: And how a thousand thousand lakhs since then Have trod the Path which leads whither he went Unto Nirvana, where the Silence lives.”—_The Light of Asia_. Sir Edwin Arnold.

[3] When a novice seeks admission to a monastic order, an ordination service is conducted by a chapter of monks, at which the following vows are administered. “I take the vow not to destroy life. I take the vow not to steal. I take the vow to abstain from impurity. I take the vow not to lie. I take the vow to abstain from intoxicating drinks, which hinder progress and virtue. I take the vow not to eat at forbidden times. I take the vow to abstain from dancing, singing, music, and stage plays. I take the vow not to use garlands, scents, unguents, or ornaments. I take the vow not to use a high or broad bed. I take the vow not to receive gold or silver.” (Compare _Buddhism_. T. W. Rhys Davids.)

[4] “The primary motive for doing good, and worshipping Buddha, according to these scriptures (the Buddha scriptures of Nipal), is the hope of obtaining absorption into the nature of the god, and being freed from transmigrations.”—_China_. Sir John Francis Davis.

[5] “And is thy faith so much to give, Is it so hard a thing to see, That the Spirit of God, whate’er it be, The Law that abides and changes not, ages long, The Eternal and Nature-Born—these things be strong?”—_The Bacche_. Euripides (translated by Gilbert Murray).

[6] “The elements of faith, like the flowers, appear to have their roots in eternity.”—_Chang-Ming_ (a Chinese monk).

[7] “Were it possible for a Yogi and a Rahat from India, a Greek philosopher from one of the schools holding the power of intuition, an ascetic from the wilds of Syria or the mountains of Egypt, a heretic from the school at Alexandria, a monk from one of the monasteries of Europe, a schoolman of the Middle Ages, and a modern German metaphysician of the school of Schelling to meet together, and were it possible for them to forget their sectarian subtleties and nice distinctions, they would find that there was a vast mass of speculation about the main principles of which they were agreed. They would be of one mind relative to the four following propositions: [1] That there is an objective potency of intellect; [2] That this potency can be rendered subjective by concentrated thought, ascetic exercises, or determined effort; [3] That this potency can only be acquired by the initiated; [4] That the initiated may enlarge this potency to a limitless extent. As to the efficient cause of the potency, there would be a difference of opinion; some would ascribe it to intuition alone, while others would attribute it to an alliance with higher spirits or with God; but of its existence there would be no doubt.”—_Eastern Monachism_. Spence Hardy.

[8] “For now I know, by what within me stirs, That I shall teach compassion unto men And be a speechless world’s interpreter.”—_The Light of Asia_. Sir Edwin Arnold.

[9] “(By me) is made a well-constructed raft,—so said Bhagavat—I have passed over (to Nibbana), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore if thou like, rain, O sky!”—_Sutta-Nipata_. Fausböll.

[10] Compare an idea expressed by the apostle Paul, “wherefore the law was our schoolmaster to bring us unto Christ.” Note, also, the similarity of a metaphor employed in Christian anthology, “We shall meet on that beautiful ‘shore.’”

[11] “Our little systems have their day, They have their day and cease to be; They are but broken lights of Thee, But thou, O Lord, art more than they.”—Tennyson.

“Reposing on eternal truth ... when thy mind shall have worked through the snares of delusion, then wilt thou attain to indifference to the doctrines, which are either (already) received, or have yet to be received.”—_Bhagavad-Gita_. J. Cockburn Thomson.

[