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XXV. THE PROSPECTS OF THE FUTURE,

The sacred records of the Budhists contain a prophecy, in which it is declared that after the elapse of 5000 years (from the time of its establishment) their system will become extinct; and the gradual manner in which its destruction will be effected is set forth at length.

It is said that there are five antardhánas, declensions, or disappearances, in the course of which all knowledge of the religion of Budha will cease to exist. This declension is divided into five different epochs.

1. The first epoch, called pratiwédha, extends to the period when the attainment of the paths to nirwána will no longer be possible. The means by which the four paths and their fruition may be gained, with the four attainments peculiar to the rahats, will first be lost, in retrogressive order. All will be lost to the path sowán; then in successive order to the níla kasina, the first dhyána, the manner of performing the kasinas, and the acquirement of the nimitta illumination.

2. The second epoch, called pratipatti, extends to the period. when the observances of the precepts by the priesthood will cease. When those who have been able to attain the paths have disappeared, others will still exercise karmasthána, perform the kasinas, and practice the fourteen ways of subduing the mind, the irdhis, arppana-samádhi, the power of benefitting others, and the softening of the mental and moral faculties; but as the method in which these will be performed will be defective, they will not avail for the attainment of the paths. In some instances these exercises will be performed with diligence, in order that future benefit may be received; but when it is found that the possession of supernatural powers cannot be acquired by the exercise of kasina, it will be generally neglected, and the four sangwara síla alone will be observed. The priests will then think that as they have kept the precepts and exercised meditation without being able to attain the paths, this is not an auspicious period for the performance of these things. Faults will be committed, and at first confession will be made to the sangha of the priesthood; but afterwards this will be neglected, and that which is forbidden will be practised. Those who thus err will

Sadharmmaratnákaré.

at first be reproved by the more faithful, but others seeing what is done, will follow the same example; and when all the faithful are gone, those who succeed them will become still more careless. Thus the observance of the precepts by the priesthood will be discontinued.

3. The third epoch, called pariyapti, extends to the period when the understanding of Pali, the language of the bana, will cease. In process of time the understanding of the tunpitakas will be unattainable. Whilst this exists, the attainment of the paths, the observance of the precepts, and a knowledge of Pali, will be continued; but when the attainment of the paths is lost, the sentient beings existing in the world of men will love evil, and hate that which is good, by which the affection of the déwas will be diminished. The sun, moon, the twelve rásis or signs, and the nekatas, or lunar mansions, will become unpropitious; the kings of the earth will gradually become oppressors; the nobles will become unjust; the chiefs of the people and the people themselves will become depraved; and on account of this general defection the déwas of the clouds and winds will cease to send the needful showers and seasons. The seasons for the work of the husbandman will be out of their regular course; the grain will not come to maturity; and a famine will ensue. As the people will not have it in their power to present the usual offerings, the priests will be unable to provide for their disciples, who being left to obtain the means of support in any way they can, will be under no restraint, and they will have no opportunity of receiving instruction. Then will be lost the means of understanding the deep Abhidharmma. This will be lost from the patthána prakarana to the dhammasangini, in retrogressive order. After this the understanding of the Sútra Pitaka and the Winaya Pitaka will be lost. Then the sányuttaka-níkáya will be lost, to the óghátarawa-sútra, in retrogressive order; the medum-sanghaya, from the indriya-bháwaná prakarana to the múlapariya-sútra, in the same order; the dik-sanghaya, from the dasottara-sútra to the brahmajála-sutra ; and in this way the whole of the Sútra Pitaka will be lost. But the priests will still be able to study the Winaya Pitaka and the Játakas; of these the greater part will neglect the Winaya Pitaka; leaving that which is abstruse, from the idleness of their disposition they will study only the Játakas. In time even the Játakas will not be understood; the Wessantara Játaka will first be lost; then the ten principal Játakas, and thence in order to

the first, Apannaka; and thus the knowledge of Pali will be entirely lost. As long as there is a priest who can repeat only four stanzas of the original bana, the religion of Budha may be considered to exist; but at length a king who wishes to hear bana will place a vessel filled with golden coin upon an elephant, and will proclaim three times through the city that it will be given to the priest who can repeat a single stanza of bana, and such a priest will not be found.

4. The fourth epoch, called linga, extends to the period when the reception of the priesthood will cease. In process of time the priests will put on the robe in an improper manner, and place the hands and feet in a way contrary to rule, so that the faithful upásakas will be grieved. They will put the alms-bowl in a cloth or bag, and carry it suspended from the neck; they will then carry it in the hand, or suspended from some support, as the tirttakas carry their gourds. They will dye the robe in a manner different to that which is commanded in the Winaya Pitaka, of a colour only approaching to yellow, like the seeds of batu, or nightshade. They will then put on a robe that has been worked, or that is of different colours, but will still say that they are priests. They will also practise husbandry and merchandise. It was declared by Gótama to Ananda that until this period shall arrive, those who make offerings to the associated priesthood will receive merit, or be rewarded for that which they present. The priests will continue to degenerate; they will begin to take life, and to plough and sow. A piece of cloth will be tied to the person as a mark of the priesthood; but in time this will be thrown off, as they will say there is no benefit from such a distinction; and at last they will have houses of their own, and families. Thus the priesthood will cease.

5. The fifth epoch, called dhátu, extends to the entire disappearance of the relics of Budha. In 5000 years from the time of the commencement of Budhism, the faith of men in Gótama will be diminished; and as the relics will not receive the honours to which they have been accustomed, they will go to the places where Gótama in his lifetime performed religious acts. They will then be collected together at the Ruanweli dágoba, in Anuradhapura; after which they will go to the Rájáyatana dágoba, in the Nágaloka; thence they will go to the bó-tree at the foot of which Gótama attained the Budhaship. A throne will here appear, upon which they will place themselves, and will form an exact resem

blance of the body of Gótama when alive. The déwas, brahmas, and demons, knowing that this will be the last opportunity they will have of paying honour to the relics of Gótama, will assemble from the 10,000 sakwalas, and present offerings. Then the relics will put forth rays of glory that will extend to the brahma-lókas. The brahmas and other beings will exclaim, "To-day the relics of Budha will become extinct!" They will tremble exceedingly, and with a sorrow equal to that which was manifested when Gótama attained nirwána they will cry out, "the religion of Budha has passed away; the glory of Budha is defiled; the commands of Budha are neglected; the fame of Budha is overshadowed!" Their thoughts will be carried forward to consider how long this darkness will continue, and when Maitri Budha will appear; after which they will respectfully circumambulate the relics three or four times, and return to their respective worlds. A flame will at length proceed from the relics, extending far, and by this they will be burnt. The déwas and brahmas, on perceiving this, will remain for a time in grief, and make no use of their festive couches and chariots; but in due course the remembrance of these things will pass away, and the inhabitants of the various worlds will return to their accustomed modes of existence, all knowledge of the doctrines of the Budhas having entirely disappeared from the earth.

It was a bold assertion of Gótama, to declare that the religious system he taught would continue for the space of five thousand years; yet it was singular that he should tell of its extinction at all. We trust that long before this period has been added to the age of the world, the prophecy of the sage will be fulfilled. The carelessness and indifference of the people among whom the system is professed are the most powerful means of its conservation. It is almost impossible to move them, even to wrath. As the battering-ram that would break down the mightiest wall is of little use against the rampart of earth; so the want of firmness in the minds of those to whom the truth is presented prevents them from being impressed by its influence. They appear to acquiesce in the propositions that are made to them; but it is merely an outward assent that they give, and not that of the understanding. But in countries where the messengers of the cross have laboured the longest, and with the greatest diligence, the sramana has been brought to acknowledge the power of the Word of God. Not long ago the high

priest of the Budhists in Ceylon wrote to the monarch of Siam to solicit gifts, and informed his majesty, that unless he came forward liberally to support the cause of their common religion, it would soon be banished from the island by the efforts of Europeans to impress their own systems upon the minds of the people. This is a triumph of no common order, and it will afford a vantage-ground for the combat to those missionaries who are living in other countries where Budhism is professed. The ancient Romans said of their city,

"While stands the Coliseum Rome shall stand,

When falls the Coliseum Rome shall fall,

And when Rome falls, the world."

And the Budhists of other lands have a similar supposition relative to the Budhism of Ceylon. They imagine that the isle of Lanká is sacred ground, from its being the spot in which the bana was first committed to writing; and that whilst their system flourishes there, it will flourish every where; but that when it falls there, it will fall throughout the world. The ancient fabric already totters; it will soon be swept from its base by the power that alone is resistless; and in its stead will be erected the temple of the Lord, in which all the earth will worship the Father Everlasting.

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