English
it is just as if you took a (Kala)bingka jar [a jar in the shape of this bird] and, stopping up both its orifices, carried it full of emptiness to a place one thousand li off, and then opened the jar for the benefit of affording its contents for the use of the resident inhabitants of that country. So also arc the unreal and shadowy fancies that arise in the mind about ex- ternal thius'S. SCRIPTURES FROM THE CHINESE. 333 105. " Ananda ! As the space in the jar could not bo said to come from that country, nor to enter into this country ; for, if it came from that, then there ought to bo as mucli less space in that country as the jar has carried out of it ; or if it enters into this, then, on opening the jar and turning it upside down, one ought to see the space come out, so we ought also to regard the false and shadowy appearances around us ; they are neither dependent on causal concatenation or self-caused. The argument then proceeds to shew that the fancied power of sight is not the only halkicination existing in the supreme state of Bodhi, but that the faculty of hearino-, smelling, tasting, touching, apprehending [for manas (mind) is considered one of the senses, in exact agreement with the 'sensationist^ school of Hobbes] are all hallucinations exist- ing in the true condition, yet existing as a disease ; and so also the twelve upasthas or places (chu) [i.e., the point or place of union between the perceiving sense and the ob- ject perceived] ; and so also the eighteen dhatus (kai) or seats of knowledge [as, for example, from the sense of sight fixing on an object of vision, there is a place of union (upas- tha) and a seat or point (dhatu) of knowledge, in this case called eye-knowledge] . After all this tedious investigation is over, Ananda starts a new objection, viz., that the sense of things around us results from a union of the four elements [Kiouen iii, § 87] . 87. "Ananda addressed Buddha and said: World-honoured one ! Tathagata ever says (or speaks of) the associations result- ing from the union and agreement of the four elements, explain- ing that all things in their changes and various appearances dejDond on this union or agreement — how, then, is this theory compatible with the disproof of what you term causal connection or spontaneous production ? 88. " At this time the world-honoured one, addressing Ananda, spoke thus : As you professed to have rejected the theories of the Little Vehicle, concerning Sravakas and Pratyeka Buddhas, and to have set your mind on the diligent search after the insur- passable wisdom (auoutara Bodhi), on this account I have 334 A CATENA OF BUDDHIST undertaken on the present occasion for your sake to exhibit tlie nature of the highest speculation. How is it, then, that you, re- turning to the fallacious theories of worldly wisdom, entertain false opinions about cause and effect, binding and hampering yourself in the meshes of such speculations, so that, although you have been a constant hearer of my doctrine, yet you are like what they say about the medicine vendor, who, though he has the most useful drugs ever before him, is yet unable to distinguish their qualities. But now, Tathagata, out of his pure compassion, if you will but carefully discriminate, will for your sake open out and distinguish the true doctrine, and enable you for the future to enter on the practice of the Great Vehicle, and to penetrate, and understand the marks of, precious truth. Ananda silently awaited the declaration of the Divine will. 89. " Ananda ! you say that the harmonious union of the four elements may account for the various changes of nature. Ananda l^ if the nature of these elements be radically opposed, then they cannot agree when in union with miscellaneous objects any more than space can agree with matter. 90. If it is maintained that space and matter are capable of harmonious union, then space becomes an attribute of matter. So there arises a necessary connection between opposites, such as life and death — the one produces the other — life and death are, as it were, but connections one with the other, just like a fanciful fire wheel in the air, endlessly formed, or just as water produces ice and ice water. 91. " Observe now the nature of the element ' earth,' — coarse is the element itself, but fine is the minute dust — let this fine dust be triturated again and again, till its nature be apparently destroyed and it becomes impalpable and immaterial. 92. Can this impalpable dust be really compared to space ? if so, then you must allow that space can produce matter. 93. " Now, as you ask me whether the various phaenomenal changes of nature may not result from the harmonious union of ^ Or, Ananda ! if the Nature of these four elements be in discord with that which is called " Matter"— for you say that it is the concord of the four elements with matter that produces external pha;nomena — then in this condition the elements and the basis of matter are to one another as space and form, i. e., opposed. SCRIPTCRES FEOM THE CHINESE. 335 the elements, observe I pray you this fine triturated dust, and let me ask you if by any mechanism or by a union with space, it can result in the production of a material object.^ 95. "If, at the moment when matter unites with space, then space ceases to exist ; and when space unites with matter, then matter ceases to exist ; and yet the matter, by reduction and trituration, is (according to the hypothesis) of the very nature of space, how can there be such a thing as union, or how can it be said that space unites with space ? 96. " You from the first have not known that in the mysterious nature of Tathagata, what is called matter and what is called space are so intimately blended that the one partakes of the nature of the other, and cannot be separated, and result in one perfectly pure and unconditioned and homogeneous substance, everywhere diffused throughout the pheenomenal universe ; and that, according to the individual intelligence of each creature, resulting from former works, this mystery is perceived. But where there is no knowledge these men have invented the theories of causal connection and spontaneous production, these are all the distinctions of a merely curious mind without any real foundation in science. 97. "Ananda! Take again the case of the element 'Fire,' there is no siich thing as an ' individual nature' in this element as you may see from observing in all the cities where you go, the families where there has been no food eaten yet, at the time when they wish to light a fire to cook their food they take a burning glass (or mirror) and holding it opposite the sun with a little dry moxa in the rays, they elicit fire. 98. " Ananda ! if you desire to call this ' harmonious union,' it is only just as I and the twelve hundred and fifty Bikshus here present compose one assembly, and yet each one of us has a separate body, and each a name and pedigree, as e. gr., Sariputra of the Brahman caste, Uravilva of the tribe of the Kasyapas, and Ananda of the tribe of the Gautamas ; now all these, though different in name and family, yet in mind and heart are one; and 1 The comment explains this as follows : — " Is it possible that this triturated dust (assumed to be like space) by union with space can pro- duce that (viz., matter) which may be reduced again to similar dust, i. e., produce itself?" 336 A CATENA OF BUDDHIST SO in the world you may speak of harmonious union of different things. 99. " Ananda ! if this fire Xature must yet derive its origin from harmonious union, then, when yon hold the fire glass in your hand to seek fire from the Sun, does this fire come from something in the glass (mirror), or does it result from some- thinsr in the moxa, or does it come from the Sun ? Ananda ! if it comes from the Sun, and thus coming ignites the moxa, then how is it the same fire does not ignite bnshes and trees through which it passes ? If it comes from the mirror, how is it the fire residinor in the mirror does not fuse and melt the metal of it ? If it comes from the moxa, then why depend on the Mirror and the Sun for eliciting the Fire ? 100. " Consider, yet ! The mirror is made to be held in the hand; the sun is for illuminating the Heavens ; the moxa is pro- duced in the earth. From what region, then, does Fire come ? and through how many ages has it come ?