Part 4

The Lord Buddha addressed Subhuti, saying: “What think you? Has the Lord Buddha really attained to supreme spiritual wisdom? Or has he a system of doctrine which can be specifically formulated?”

Subhuti replied, saying: “As I understand the meaning of the Lord Buddha’s discourse, he has no system of doctrine which can be specifically formulated; nor can the Lord Buddha express, in explicit terms, a form of knowledge which can be described as supreme spiritual wisdom. And why? Because, what the Lord Buddha adumbrated in terms of the Law, is transcendental and inexpressible. Being a purely spiritual concept, it is neither consonant with Law, nor synonymous with anything apart from the Law. Thus[1] is exemplified the manner by which wise disciples and holy Buddhas, regarding intuition[2] as the Law of their minds, severally attained to different planes of spiritual wisdom.”[3]

[1] “So it appears that all the sages and wise men who have lived have all adopted this mode of diffusive doctrine [doctrine which admits of no particular distinction (_wou-wei)], and hence the differences which have occurred.”—_Kin-Kong-King_. Beal.

[2] The Chinese text “_i-wu-wei-fah_,” is explained by a learned expositor as _tsz-ran-choih-sing_—the intuitive faculty.

[3] “Because that thing which was known or taught by the Tathagata is incomprehensible and inexpressible. It is neither a thing nor no-thing. And why? Because the holy persons are of imperfect power.”—_The Vagrakkhedika_. Max Müller.

[Chapter 8]

The Lord Buddha addressed Subhuti, saying: “What think you? If a benevolent person bestowed as alms, an abundance of the seven treasures[1] sufficient to fill the universe, would there accrue to that person a considerable merit?”

Subhuti replied, saying:[2] “A very considerable merit, Honoured of the Worlds! And why? Because, what is referred to does not partake of the nature of ordinary merit, and in this sense the Lord Buddha made mention of a ‘considerable’ merit.”

The Lord Buddha rejoined, saying: “If a disciple adhered with implicit faith to a stanza[3] of this Scripture, and diligently explained it to others, the intrinsic merit of that disciple would be relatively greater. And why? Because, Subhuti, the holy Buddhas, and the Law[4] by which they attained to supreme spiritual wisdom, severally owe their inception to the truth[5] of this sacred Scripture. Subhuti, what is ordinarily termed the Buddhic Law, is not really a Law attributive to Buddha.”[6]

[1] Gold, silver, pearls, coral, cornelian, glass, and crystal.

[2] “Very considerable indeed, world-honoured one! But why so? This merit being in its very character of the nature of that which is no merit at all, so Tathagata speaks of it as being ‘much.’”—_Kin-Kong-King_. Beal.

“Subhuti said: Yes, O Sugata, that son or daughter of a good family would produce a large stock of merit. And why? Because, O Bhagavat, what was preached by the Tathagata as the stock of merit, is no stock of merit. Therefore, the Tathagata preaches: ‘a stock of merit, a stock of merit indeed!’”—_The Vagrakkhedika_. Max Müller.

[3] “Gatha—hymns and chants, narratives containing moral expositions in metrical language. A Chinese text says, ‘32 characters form one Gatha,’ which refers to a certain variety of Gatha called Aryagiti, a metre consisting of 32 instants.”—_Handbook of Chinese Buddhism_. Eitel.

[4] “The _Dharmma_ (Law) is perfect, having nothing redundant, and nothing wanting. But it requires attention, that the benefits it offers may be received. Though the teacher may attain great happiness, and enter Nirvana, it does not follow that the disciple will necessarily possess the same privileges; he may be like one who binds the crown upon the head of another. Therefore each one for himself must exercise meditation, and observe the ordinances, that he may attain wisdom.”—_Eastern Monachism_. Spence Hardy.

[5] “Faith is in the world the best property for a man; _Dhamma_ (the Law), well observed, conveys happiness; truth, indeed, is the sweetest of things; and the life they call the best which is lived with understanding.”—_Sutta-Nipata_. Fausböll.

[6] “What then, Subhuti? All the Buddhas, and all the perfect laws of the Buddhas, have sprung from (the principles of) this one Sutra; but, Subhuti, that which is spoken of as the Law of Buddha, is after all not such a Law (or, is a Law of no Buddha).”—_Kin-Kong-King_. Beal.

“Because, O Subhuti, the highest perfect knowledge of the holy and enlightened Tathagatas is produced from it; the blessed Buddhas are produced from it. And why? Because, O Subhuti, when the Tathagata preached: ‘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.”—_The Vagrakkhedika_. Max Müller.

An erudite Chinese commentator suggests that the words _fei-fuh-fah_ are synonymous with _wu-wei-fah_—intuition, already observed in the preceding section. A familiar passage from _Lao-Tsz_, “Infinite truth is inexpressible,” is quoted by our commentator as serving to illustrate the difficulty of giving expression to an idea equivalent to the Law of Buddha.

[Chapter 9]

The Lord Buddha enquired of Subhuti, saying: “What think you? May a Scrotapatti[1] (having entered the stream which bears on to Nirvana) thus moralise within himself, ‘I have obtained the fruits[2] commensurate with the merit of a Scrotapatti’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Scrotapatti is simply a descriptive term signifying ‘having entered the stream.’ A disciple who avoids the seductive phenomena of form, sound, odour, taste, touch, and Law,[3] is named a Scrotapatti.”

The Lord Buddha again enquired of Subhuti, saying: “What think you? May a Sakridagami[4] (who is subject only to one more reincarnation) thus muse within himself, ‘I have obtained the fruits consonant with the merit of a Sakridagami’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Sakridagami is merely a descriptive title denoting ‘only one more reincarnation’;[5] but in reality there is no such condition as ‘only one more reincarnation,’ hence Sakridagami is merely a descriptive title.”

The Lord Buddha once again enquired of Subhuti, saying: “What think you? May an Anagami[6] (having entire immunity from reincarnation) thus reflect within himself, ‘I have obtained the fruits which accord with the merit of an Anagami?’” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Anagami is merely a designation meaning ‘immunity from reincarnation’; but in reality there is no such condition as ‘immunity from reincarnation,’ hence Anagami is merely a convenient designation.”

The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat[7] (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds! if an Arhat thus meditates within himself, ‘I have obtained the condition of an Arhat,’ there would be obvious recurrence of such arbitrary concepts as an entity, a being, a living being, and a personality. Honoured of the Worlds! When the Lord Buddha declared that in absolute quiescence[8] of mind, perfect observance of the Law,[9] and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed[10] from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’[11] the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’;[12] but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena;[13] hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”

[1] “One who has entered (Apatti) the stream (Srota), the latter being defined as the stream of holy conduct (which bears on to Nirvana).”—_Handbook of Chinese Buddhism_. Eitel.

[2] “Men walking in the path, and standing in the fruits thereof, those who have attained some fruits thereof but are yet learners ... whose hope is directed to the utmost goal.”—_Questions of King Milinda_. T. W. Rhys Davids.

“Enter the path! There spring the healing streams Quenching all thirst! there bloom th’ immortal flowers Carpeting all the way with joy! there throng Swiftest and sweetest hours.”—_The Light of Asia_. Sir Edwin Arnold.

[3] Perhaps in the sense that a Scrotapatti clearly perceives and understands the tentative nature of the Law, his mind being trained to regard it as “a well-constructed raft,” designed to bear him safely across the stream of spiritual consciousness upon which he has entered. It also appears that the Scrotapatti discerns in the _idea_ of the Law, something as unreal and ephemeral as the phenomena of form, sound, odour, taste, or touch. In seeking “Nirvana’s blest abode,” the Scrotapatti endeavours to “rise by daily sojourn with these phantasies—to lovelier verities.”

[4] “The path Sakradagami is so called because he who enters it will receive one more birth. He may enter this path in the world of men, and afterwards be born in a Dewa-Loka (a heavenly mansion—in Chinese _Tien-Kong_); or he may enter it in a Dewa-Loka, and afterwards be born in the world of men.”—_Eastern Monachism_. Spence Hardy.

[5] “Because he is not an individual being (Dharma), who has obtained the state of a Sakridagami.”—_The Vagrakkhedika_. Max Müller.

[6] “Not returning, or not being reborn in the world of desire. The third degree of Buddhistic saintship, the third class of Aryas, embracing all those who are no more liable to be reborn as men, though they are to be born once more as Devas, when they will forthwith become Arhats and enter Nirvana.”—_Handbook of Chinese Buddhism_. Eitel.

“Men devoid of passion, and of malice, and of dulness, men in whom the great evils (lust, becoming, delusion, and ignorance) are not, men who have neither craving thirst, nor grasping desires.”—_Questions of King Milinda_. T. W. Rhys Davids.

[7] “Explained by _Fuh-Ko_—the Fruit of Buddha (Buddhaphalam). The original meaning of Arhat (deserving, worthy) is overlooked by most Chinese commentators, who explained the term as if it were written _Ari-Hat_—Destroyer of the Enemy. The following two explanations are given, _Shah-Tseh_—Destroying the Enemy, and _Puh-Seng_—not to be reborn, _i.e._, except from transmigration. There is, however, a third explanation which is based on the original meaning of Arhat, namely _Ying-Kong_—deserving worship. The Arhat is the perfected Arya (one who has mastered the four spiritual truths—_Sz-Ti_—and thereby entered the path to Nirvana called Arya-Marga), and the state of Arhat can accordingly be attained only by passing through the different degrees of saintship. Arhatship implies possession of supernatural powers, and is to be succeeded either by Buddhaship or by immediate entrance into Nirvana.”—_Handbook of Chinese Buddhism_. Eitel.

“Those who have entered the stream, and those who, free from stains, will only be reborn once more on earth, those who will never again return, and Arhats—these are they who dwell in the ‘city of Righteousness.’”—_Questions of King Milinda_. T. W. Rhys Davids.

In the moral philosophy of Mencius there is inculcated a principle of having few desires (_Kwa-Yuh_), and Chinese Buddhists frequently institute comparisons between those “few desires” and “no desires” of the Arhats.

[8] A Chinese annotator suggests it is almost self-evident that “absolute quiescence” is the condition of mind in which knowledge is acquired by intuition.

[9] “More is the treasure of the Law than gems; Sweeter than comb its sweetness; its delights Delightful past compare.”—_The Light of Asia_. Sir Edwin Arnold.

[10] “The man for whom there is nothing upon which he depends, who is independent, having understood the _Dhamma_ (Law), for whom there is no desire for coming into existence or having existence—him I call calm.... He has overcome desire.”—_Dhammapada_. Max Müller.

“This devotion should be practised with that determination by which thought becomes indifferent (to every worldly object). He who has abandoned all desires which spring from imagination, and has, by means of his heart, kept back the whole collection of the senses from every direction (in which they would go), should gradually become passive by his mind’s acquiring firmness, and, by having caused his heart to remain within himself, should not place his thoughts on anything at all.”—_Bhagavad-Gita_.—J. Cockburn Thomson.

[11] “There are some persons who obtain the Rahatship instantaneously, while others can only obtain it by a slow process; they must give aims, make offerings, study the _Bana_ (Law), and exercise the necessary discipline.”—_Eastern Monachism_. Spence Hardy.

[12] “Explained by ‘living in retirement,’ ‘a hermit,’ ‘a recluse.’ The term signifies ascetics who live in strict seclusion. There are three classes to be distinguished. The first is called _Dharma Aranyaka_—‘Hermits of the Law,’ their favourite tenet being the doctrine that the principles (_Dharma_) constituting human nature are originally calm, still, and passive. Their favourite tree is the Bodhi tree (tree of intelligence). The second class is called _Matanga Aranyaka_. Its members reside constantly in cemeteries, and are prohibited to approach a village within hearing distance of the lowing of a cow. They are probably called after the Hindoo caste _Matanga_. The third class, or the _Danataka Aranyaka_, is formed by hermits living on the sea beach or on half-tide rocks.”—_Handbook of Chinese Buddhism_. Eitel.

“Men whose home is the forest, men who have taken on themselves the extra vows, men full of joy, men who are wearing rough garments, men rejoicing in solitude.”—_Questions of King Milinda_. T. W. Rhys Davids.

[13] “The _Sramana_ (Buddhist monk) who sets himself to overcome the evils of existence, retires from all intercourse with the world, and either practises meditation, simply, or joins with it the practice of Kasina (an ascetic exercise to free the mind from all agitation), by which he is enabled to attain to _Nimitta_ (inward illumination), which is represented as being a mental illumination that brings with it, in various degrees of perfection, the state of mind called _Samadhi_ (absolute self-abstraction). This result of profound meditation includes undisturbed tranquillity, and equanimity the most entire, and in its superior degree it produces unconsciousness.”—_Eastern Monachism_. Spence Hardy.

“The world-honoured one would not then have said: ‘Subhuti, what is this but the name of the one who delights in the mortification of an _Aranyaka_ (forest devotee),’ regarding ‘Subhuti’ as in truth not acting at all, but as a mere name, then (in such forgetfulness of self) ‘he is one who delights in self-mortification.’”—_Kin-Kong-King_. Beal.

[Chapter 10]

The Lord Buddha addressed Subhuti, saying: “What think you? When the Lord Buddha, in a previous life, was a disciple of Dipankara Buddha,[1] was there communicated to him any prescribed Law, or system of doctrine, whereby he eventually became a Buddha?” Subhuti replied, saying: “No! Honoured of the Worlds! When the Lord Buddha was a disciple of Dipankara Buddha, neither prescribed Law nor system of doctrine was communicated to him, whereby he eventually became a Buddha.”[2]

The Lord Buddha addressed Subhuti, saying: “What think you? may an enlightened disciple thus ponder within himself, ‘I shall create numerous Buddhist Kingdoms’?”[3] Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, kingdoms thus created would not in reality be Buddhist kingdoms,[4] therefore ‘the creation of numerous Buddhist kingdoms’ is merely a figure of speech.”

The Lord Buddha, continuing, addressed Subhuti, saying: “Enlightened disciples ought therefore to engender within themselves a pure and holy mind; they ought not to depend on the phenomena of form, sound, odour, taste, touch, or Law; they ought to sedulously cultivate a mind independent of every material aid.”

The Lord Buddha addressed Subhuti, saying: “Supposing a man with a body as pretentious as Sumeru,[5] prince among mountains, would you esteem such a body as being great?” Subhuti replied, saying: “Exceedingly great, Honoured of the Worlds! And why? Because, the Lord Buddha referred not to a physical body,[6] but to mental and spiritual concepts of bodies, in which sense a body may be regarded as really Great.”

[1] “_Ran-Teng-Fuh_—the Buddha who illuminates brightly, _Ting-Kwang-Fuh_—the Buddha of fixed light. The twenty-fourth predecessor of Sakyamuni, from whom the latter received the assurance of his being destined for Buddhaship.”—_Handbook of Chinese Buddhism_. Eitel.

It is recorded in _The Diamond Sutra_ that the Lord Buddha, in previous incarnations, assiduously performed religious vows, and deferentially honoured all contemporary Buddhas. An image of a former master, Dipankara Buddha, may frequently be observed in Chinese Buddhist temples, immediately behind the more conspicuous figure of Sakyamuni Buddha. Amongst Chinese Buddhist anniversaries may be found the birthday of “the ancient Buddha, _Ran-Teng_” (Dipankara), and the period allocated for its observance is the 22nd day of the 8th month. (Compare Edkins’ _Chinese Buddhism_.)

[2] “It is maintained by the Buddhists that the founder of their faith was entirely _αὐτοδιδακτος_. The wisdom that he manifested was the outbeaming of a self-enkindled flame, not an inspiration from any exterior source, nor was it the result of any process of thought or reason. To whatever object he directed his intellectual vision, whether it was near or remote, whether past, present, or future, he saw it in a moment, intuitively, and yet in a manner the most absolutely perfect.”—_Eastern Monachism_. Spence Hardy.

[3] “Bhagavat said: If Subhuti, a Bodhisattva, should say, ‘I shall create numbers of worlds,’ he would say what is untrue. And why? Because, O Subhuti, when Tathagata preached numbers of worlds, numbers of worlds indeed! they were preached by him as no numbers. Therefore they are called numbers of worlds.”—_The Vagrakkhedika_. Max Müller.

“Subhuti, what think you? are the various lands and territories of the Buddhas completely perfected by the Bodhisatwas who occupy them? No! World-honoured one! for this complete perfection of which we speak is after all no perfection at all, it is only an empty name.”—_Kin-Kong-King_. Beal.

“The wise man is always thinking: How can I and these beings become Buddhas? I will preach this true Law, upon which the happiness of all beings depends, for the benefit of the world.”—_Saddharma-Pundarika_. H. Kern.

The words _Chuang-Yen_, in a Buddhist sense, usually refer to the erection or adornment of temples and pagodas, almsgiving, or other work of merit. Used in conjunction with _Fuh-Tu_—Buddhist kingdoms, as exemplified by our text, _Chuang-Yen_ appears to convey a much wider meaning. Perhaps it refers to a spiritual creation and adornment by charity and virtue, of kingdoms owning allegiance to the Lord Buddha.

“In twelve years from the commencement of his public teaching, Buddha’s doctrines had spread over sixteen Indian kingdoms.”—_Chinese Buddhism_. Edkins.

[4] A Buddhist kingdom has no outward manifestation; it is a pure and holy condition of mind.—_Chinese Annotation_.

Compare the statement attributed to Christ, “The kingdom of heaven is _within_ you.”

[5] “Sumeru is probably Elburz, an isolated mountain of the Caucasus range, 18,000 feet in height, and surrounded by low ground.”—_Chinese Buddhism_. Edkins.

“But when they brought the painted palanquin To fetch him home, the bearers of the poles Were the four Regents of the Earth, come down From Mount Sumeru.”—_The Light of Asia_. Sir Edwin Arnold.

[6] “The modification which Buddhism introduced into the idea of transmigration was necessitated by the early Buddhist theories of the nature of sentient beings; according to which, man consists of an assemblage of different properties or qualities ... these are Material qualities, Sensations, abstract Ideas, Tendencies of mind, and mental Powers.... The first group, Material Qualities, are like a mass of foam, that gradually forms, and then vanishes. The second group, the Sensations, are like a bubble dancing on the face of the water. The third group, the Ideas, are like the uncertain mirage that appears in the sunshine. The fourth group, the mental and moral Predispositions, are like the plantain stalk, without firmness or solidity. And the last group, the Thoughts, are like a spectre or magical illusion. The body itself is constantly changing, ... man is never the same for two consecutive moments.” (Compare Rhys Davids’ _Buddhism_, and Spence Hardy’s _Manual_.

“For instance, Subhuti, a man might have a body and a large body, so that his size should be as large as the king, of mountains, Sumeru. Do you think then, O Subhuti, that his selfhood would be large? Subhuti said, Yes! his selfhood would be large. And why? Because, when the Tathagata preached ‘selfhood,’ selfhood indeed! it was preached by him as no selfhood. Therefore it is called selfhood.”—_The Vagrakkhedika_. Max Müller.

[Chapter 11]

The Lord Buddha addressed Subhuti, saying: “If there were rivers Ganges as numerous as the sands of the Ganges, would the aggregate grains of sand[1] be of considerable number?” Subhuti replied, saying: “Of very considerable number, Honoured of the Worlds! The rivers Ganges alone would be innumerable, and much more innumerable would be the grains of sand.”

The Lord Buddha thereupon addressed Subhuti, saying: “I have a truth to declare unto you! If a good disciple, whether man or woman, were to bestow in the exercise of charity, an abundance of the seven treasures,[2] sufficient to fill as many boundless universes as there would be grains of sand in these innumerable rivers, would the cumulative merit of such a disciple be considerable?” Subhuti replied, saying: “Very considerable, Honoured of the Worlds!”

The Lord Buddha then declared unto Subhuti, “If a good disciple, whether man or woman, were with implicit faith to adhere to a stanza of this Scripture, and diligently explain it to others, the consequent merit would be relatively greater than the other.”

[1] “Sarvanikchepa, by which you deal With all the sands of Gunga, till we come To Antah-Kalpas, where the unit is The sands of ten crore Gungas.”—_The Light of Asia_. Sir Edwin Arnold.

[2] Gold, silver, pearls, coral, cornelian, glass, and crystal.

“As much of the seven precious substances as would fill as many great chiliocosms as there are sands in all the rivers above described.”—_Kin-Kong-King_. Beal.

[Chapter 12]