self-nature in itself be blind, yet ’tis the maker of the world that sees.  On this account, again, it cannot be the maker, because, in this case, cause and effect would differ in their character, but in all the world around us, cause and effect go hand in hand.  Again, if self-nature have no aim, it cannot cause that which has such purpose.  We know on seeing smoke there must be fire, and cause and result are ever classed together thus.  We are forbidden, then, to say an unthinking cause can make a thing that has intelligence.  The gold of which the cup is made is gold throughout from first to last, self-nature, then, that makes these things, from first to last must permeate all it makes.  Once more, if ‘time’ is maker of the world, ’twere needless then to seek ‘escape,’ for ‘time’ is constant and unchangeable:  let us in patience bear the ‘intervals’ of time.  The world in its successions has no limits, the ‘intervals’ of time are boundless also.  Those then who practise a religious life need not rely on ‘methods’ or ‘expedients.’  The To-lo-piu Kiu-na, the one strange Sastra in the world, although it has so many theories, yet still, be it known, it is opposed to any single cause.  But if, again, you say that ‘self’ is maker, then surely self should make things pleasingly; but now things are not pleasing for oneself, how then is it said that self is maker?  But if he did not wish to make things so, then he who wishes for things pleasing, is opposed to self, the maker.  Sorrow and joy are not self-existing, how can these be made by self?  But if we allow that self was maker, there should not be, at least, an evil karman; but yet our deeds produce results both good and evil; know then that ‘self’ cannot be maker.  But perhaps you say ‘self’ is the maker according to occasion, and then the occasion ought to be for good alone.  But as good and evil both result from ‘cause,’ it cannot be that ‘self’ has made it so.  But if you adopt the argument—­there is no maker—­then it is useless practising expedients; all things are fixed and certain of themselves:  what good to try to make them otherwise?  Deeds of every kind, done in the world, do, notwithstanding, bring forth every kind of fruit; therefore we argue all things that exist are not without some cause or other.  There is both ‘mind’ and ’want of mind’—­all things come from fixed causation; the world and all therein is not the result of ‘nothing’ as a cause.”  The nobleman, his heart receiving light, perceived throughout the most excellent system of truth.  Simple, and of wisdom born; thus firmly settled in the true doctrine he lowly bent in worship at the feet of Buddha and with closed hands made his request:—­

“I dwell indeed at Sravasti, a land rich in produce, and enjoying peace; Prasenagit is the great king thereof, the offspring of the ‘lion’ family; his high renown and fame spread everywhere, reverenced by all both far and near.  Now am I wishful there to found a Vihara, I pray you of your tenderness accept it from me.  I know the heart of Buddha has no preferences, nor does he seek a resting-place from labor, but on behalf of all that lives refuse not my request.”