[Chapters 3 and 4]
“By this wisdom shall enlightened disciples be enabled to bring into subjection every inordinate desire! Every species of life, whether hatched in the egg, formed in the womb, evolved from spawn, produced by metamorphosis, with or without form or intelligence, possessing or devoid of natural instinct—from these changeful[1] conditions of being, I command you to seek deliverance,[2] in the transcendental concept of Nirvana.[3] Thus, you shall be delivered from an immeasurable, innumerable, and illimitable world of sentient life; but, in reality, there is no world of sentient life from which to seek deliverance. And why? Because, in the minds[4] of enlightened disciples there have ceased to exist such arbitrary concepts of phenomena as an entity, a being, a living being, or a personality.”[5]
“Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity,[6] uninfluenced by sensuous phenomena[7] such as sound, odour, taste, touch, or Law.[8] Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”
“Subhuti, what think you? Is it possible to estimate the distance comprising the illimitable universe of space?”[9] Subhuti replied, saying: “Honoured of the Worlds! It is impossible to estimate the distance comprising the illimitable universe of space.” The Lord Buddha thereupon discoursed, saying: “It is equally impossible to estimate the merit[10] of an enlightened disciple, who discharges the exercise of charity, unperturbed by the seductive influences of phenomena. Subhuti, the mind of an enlightened disciple ought thus to be indoctrinated.”[11]
[1] Discoursing upon illusory ideas concerning the world of sentient life, the Lord Buddha stated that these were already eliminated from the minds of his enlightened disciples. The reference in the text is to disciples in process of instruction, and these the Lord Buddha commanded to relegate to oblivion the deceptive idea of the reality of sentient life, to dissolve within their minds its nauseous dregs, to put away its horrid stain, and cause it to vanish like snow in a glowing furnace. —Chinese Annotation.
“The very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end.” —Lay Sermons. Huxley.
[2] By adopting the term Mieh-Tu, Chinese Buddhists appear well prepared to refute a prevalent notion that their concept of deliverance is equivalent to annihilation. Mieh usually means annihilation, but Tu—to cross over in safety, is the antithesis of annihilation. After due consideration of the significance of the terminology, perhaps it will be generally conceded that English renderings of Mieh-Tu as Deliverance or Salvation, are not without some degree of justification.
“All these I command and exhort to enter on the state of the unsurpassed Nirvana (Pari Nirvana), and for ever to free themselves from the conditions of being to which they severally belong.”—Kin-Kong-King. Beal.
[3] “The dewdrop slips into the shining sea.” —Light of Asia. Sir Edwin Arnold.
“The dewdrop re-becomes the shining sea.” —Chioh-Hsien (a Chinese monk).