Again, in the seventeenth chapter of _The Diamond Sutra_, it is declared that in the word “Buddha,” every Law is intelligibly comprehended.[40] To Western minds, it might become necessary to resist a natural inclination to ascribe to those elements of thought, an influence which had its inception in a nation other than the Indian.[41] But, lest we should appear to detract from the native glory of Sakyamuni Buddha, perhaps it might prove opportune to remark, that there is sufficient evidence in the ancient Vedic hymns, Upanishads, etc., to indicate clearly the probable starting-points in the evolution of his thought. It seems to be to the everlasting honour of some early Indian philosophers, that they endeavoured carefully to combine in an abstract spiritual unity, all the essential elements usually comprehended under the term “Divinity.”[42] This may in a manner explain why the devout Buddhist, possessing a natural mental tendency—induced by persistent Hindoo influence—is enabled to regard “Buddha”[43] in a purely spiritual sense, as the One[44] in whom all Laws are comprehended and become perfectly intelligible. In _The Diamond Sutra_ it may be observed that incidental reference is made by Sakyamuni Buddha to the doctrines of Karma and Reincarnation. It seems to be an old truth to which expression is given in the _Epistle to the Galatians_: “Whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”[45] To the Buddhist mind, Karma is indissolubly associated with “the Law which moves to Righteousness.” Thus it is accustomed to view the traditional Christian idea of “justification by Faith,” rather as a devoutly-conceived theory, than as a reasonably-constructed truth. Occasionally we have heard a gentle affirmation, that the Western mind seems unwittingly inclined to confound the doctrine of Karma with a concept which is almost suggestive of Fatalism. If Karma contains even a germ of thought which corresponds to “blind fatalism,” the idea is perhaps quite felicitously expressed in the following sentences, culled from a valued letter written by an aged Chinese monk: “Karma is a universal Law which gently binds us to the rhythmic cycle of evolving life. It operates so quietly and imperceptibly that we scarcely are conscious of its presence. The absolute truth of Karma greatly attracts our minds, which approve naturally of its consummate justice and perfect righteousness.” Those ideas of “consummate justice” and “perfect righteousness,” seem to be faithfully portrayed in the following quotation, gleaned from _The Light of Asia_:— “_What hath been bringeth what shall be, and is, Worse—better—last for first and first for last: The Angels in the Heavens of Gladness reap Fruits of a holy past._”