Escolar Documentos
Profissional Documentos
Cultura Documentos
I.
Buddhism,
Literature of Bud-
dhism,
II.
Primitive Religions.
The Religions
of Primitive
Peoples.
III. Israel,
Ancient Hebrews.
By
the Rev, T,
D,D.
IV. Israel.
Religion
By KARL
BUDDK, D.D,
V. Ancient Egyptians.
Egyptians.
The
By G. STEINDORFF, Ph.D.
of Re-
VII.
The Veda.-The
Veda,
By
G. P,
PUTNAM'S SONS
BUDDHISM
ITS
BY
T.
W. RHYS DAVIDS,
LL.D., PH.D.
Chairman of the Pali Text Society, Secretary and Librarian of the Royal Asiatic Society, Professor of Pali and Buddhist Literature at University College, London
G. P. PUTTTA-MrS
SONS
LONDON
9*
NEW YORK
37
1907
COPYRIGHT, 1896
BY
G, P.
PUTNAM'S SONS
me\v
IRocbelle, 1R,
E*
ANNOUNCEMENT.
ON
cal
conference in the Council Chambers of the HistoriSociety of Philadelphia, on the 30th of the same
for
month,
the purpose
of
instituting
"popular
after
somewhat
in
England, to be
by the best
scholars of
Europe
and
such as Baltimore,
Philadelphia,
New York,
and others."
personally or
There participated
in this
conference
by
letter,
E. T. Bartlett, D.D.,
Howard
Furness,
LLD,,
Wm. Pepper,
M.D. LLD.,
of the
University of Pennsylvania,
LLD.
iv
Announcement
and Prof. Paul Haupt, Ph.D.
versity,
from Boston
Lanman, Ph.D.,
C.
Prof.
;
H. Toy, LL.D. from Brooklyn, Rev. Edward F. Braislin, D.D., and Prof. Franklin W. Hooper, of the Brooklyn Institute from Chicago, Pres. W. R.
;
from
New York,
Rev. Prof. C. A. Briggs, D.D., LL.D., Rev. ProfFrancis Brown, D.D., Rev. G. Gottheil, D.D., Prof.
R.
J.
P. Peters, Ph.D.,
;
Sc.D., D.D., and Rev. W. Hayes Ward, D.D., LL.D. from Ithaca, N. Y., Pres. J. G. Schurman, of Cornell
University, and
At
for establishing
torical
study of religions
of existing institutions
some
of our colleges
and
and the engagement of lecturers, choice of subjects, and so forth were to be in the
eight lectures,
associations
Announcement
which voted the project both a timely and useful one, and which appointed Dean Bartlett, Prof. Jastrow, and Dr. Peters a committee
of the conference,
adjourned meeting.
at the
City,
New York
was
The terms of
are as
The
be delivered
in various cities.
The
from institutions agreeing to co-operate, or from local boards, organised where such cooperation
3.
is
not possible.
These Delegates
name
of the
"American
Committee
Religions."
4.
for Lectures
on the History of
The Council
shall
elect
out of
its
number a
left
to the
vi
Announcement
Institutions or
A course
of lectures
on some
religion, or
phase
shall
be delivered annually, or
at
such
the
intervals as
may be
found practicable,
in
by
this Associa-
The Council
be charged with the selection of the lecturers, (S) shall have charge of
(a) shall
the funds,
(c}
shall
functions as
8.
may
be necessary.
The
by the
Council, at
least
course of lectures.
10.
The
lectures shall
be delivered
in the various
cities
June.
II.
The Copyright
of the lectures
shall
be the
One
compensation
shall
Announcement
vii
The compensation
be fixed
in each case
is
by the
is
Council.
J 4-
The
lecturer
engaged by the
Committee.
The Committee
and the
Prof, Franklin
W.
lyn Institute.
Prof. J. F. Jameson, representing the
Brown Univer-
in 1894).
viii
Announcement
and Rev. John P. Peters, Ph.D., Treasurer, representing the New York lecture committee.
For
the
its
first
course, the
Committee selected as
Davids,
Ph.D.,
lecturer
Prof.
T.
W. Rhys
"The
Prof.
Davids
well
known
to
all
who
are interested in
writers
Few
have
much
to our knowledge of
Buddhism
Society for
London
of
under the
Buddhism.
"The
Origin
and Growth of Religion as Illustrated by Some Points in the History of Indian Buddhism/' In
conjunction with Prof. H. Oldenberg, he published
of the East translations of Vinaya Texts. The long list of his works includes Questions of King Milinda, Buddhist Birth Stories, The Ancient
in the Sacred Books
Prof.
Davids
is
Text Society,
publications.
Prof.
Announcement
1894-1895 at Cornell University, Ithaca,
ix
N. Y.
Brown
University, Provi-
Brooklyn
Institute,
Brooklyn;
Columbia
New York;
Peabody
Insti-
Philadelphia.
now
pre-
The
is
to provide the
specialists
their
no
all
religions.
This
course of lectures
tion's labours,
full
is
it
the
is
fruit of
the Associa-
and
assurance that
it
will so
commend
itself
to
all
It is
two
years, or oftener,
if
the
encouragement which the undertaking receives warrants it, and the practical difficulties involved in
securing competent lecturers do not
possible.
make
it
im-
Announcement
Arrangements have so
far
ton, M.D., Sc.D., of the University of Pennsylvania, on " The Religions of Primitive Peoples/* to be de-
coming
"
by the Rev.
of
Prof. T.
Rochester,
on
among
the Ancient
Hebrews," to
P.
be delivered
JOHN
C.
PETERS,
J ASTRO w,
Committee
H. Toy,
JR.,
I on Publij
MORRIS
March
29, 1896.
cation.
TABLE OF CONTENTS.
Buddhist religion
Theories of
6 10
14
. .
God and
;
The same
in India
the Vedas
.
.19
24
24
Jains
30
36
Summary of
this chapter
39
LECTURE
new
literatures
...
44, 45
46 47
48
Dhammapada
The
Dictionary
Pitakas
of the Order
49
The Three
.52
54 58
62
65
. . .
73-75
The
Pali
Text Society
80-86
83
xi
xii
Table of Contents
III,
LECTURE
No
87
88
The Sakya clan The Buddha not a king's son The legends of his birth and childhood The Great Renunciation
King
Bimbisara's offer
9*
92
93
96 99
102
The Teachers
Attainment of Nirvana
First
104
105 108
Sermon
Daily life
113
LECTURE
PART
I.
IV.
The Ajanta
Wonders of
Wheel
120 123
124
125
Karma
Future
life
129
131
135
136
140
141
151
LECTURE
PART
II.
V.
Salvation, from
The Twelve
Western
Causes
159 160
Table of Contents
xiii
PAGE
Nirvana
162
,
Poems on
166
171
The bliss
of
it
172
175
can be got
176
181
182
184
186
LECTURE
VI.
The
various Buddhisms
187
190
195
Council of Vesali
KathaVatthu
197 199
The Greater
Vehicle
204
207
209
220
INDEX
223
BUDDHISM.
LECTURE
I.
is
no
is
religion.
But what
well known,
The word,
as
is
is
derivation
it
is
uncertain.
Cicero, in
one passage,
its
derived
from re and
lego>
real
re
and
and makes
its
original
sense that of
is,
no doubt,
A third
word
with
lex,
and explains
as a law-abiding, scrupuof
lously
conscientious,
frame
mind.
This
last
Buddhism
and more
in
similar expressions
In India,
in-
word Dharma, etymologically equivalent to the Latin forma^ and constantly reminding us in its implied
connotation of
the English
phrase "good
form."
Law
cedent
mean
pre-
legislation.
;
and a sense
of things included
and implied a reverential attitude This last side of the idea tended,
Roman
usage, to
when
it
in this
limited sense as to
till it
fit it
synonym
first
for
Christianity,
and then
of
this
The
completion
revolution
in
meaning was,
Thus we
find St.
Thomas Aquinas,
in
one
place,
defining religion as
"
honour due to
Him
goodness rendering to God the " and in another as " the mani;
to
which man is, above all, ordained." But as the " monastic system grew, a " religious house came to
mean
that
is
a religious
person
member
of a
monkish
order, a
"
going into
"
and even a
is it
"
religion
an order of monks.
Most curious
to read the
decree of the famous fourth Lateran council regretting the confusion brought about in the church of God by the diversity of " religions," and laying down
new
"religion,"
but
An
this
use of the
of the
moral con-
what an awful
light does this one word, so used, throw on the entire state of
mind and
of
all
ages!"
Writers
the
numerous
sects
of
word
religion
back to those
vital im-
But how can they hope to keep it there, and only there? For writers who discard the dogmas of
Christianity endeavour to
Buddhism
word which
life.
will
The author
Homo
is
known
as
"veneration
the
power
which
life."
exercises
And Matthew
in it
own
beliefs.
There
the
is
which
the
all
must
of
accept,
one,
and
long
the
history
the
word
and
is
is
goes
still,
back
to-day,
a
in
way
before
Cicero,
making.
for a very
a convenient expression
firstly, beliefs as
to internal
(souls
and gods)
duced by those
beliefs
and
and
No
one of these
stable.
They
are
when
same conditions.
The
and that
in
a definitely
progressive way, from century to century. And in " " has those countries where the expression religion
it
in
new
variation.
The connotation
the word
is
determined by
It
can
by
the self-regard-
The
life
of
every individual
own
by
whom he
is
nothing which
predominant
religion.
It is
by
a deep interest in
And we may
this
Committee of
sire to
scheme of lectures on
results
which
Max
these
in
'*
enquiries
his
have at preson
the
Professor
Miiller,
Lectures
Science
of
the belief in a divine power, the acknowledgthe habit of prayer, the desire to offer sacrifice, and the hope of a future life." But popular usage has been too strong for
ment of
him.
No
is
calls
Bud-
dhism a religion
Buddhism
ent reached
;
so
great
To me,
made
I confess,
ticularly
happy.
For
it
is
most
instructive.
It
we can
of judg-
there with so
much independence
;
and
it
runs, in
lines so
West, that
Nowhere
else
do we
Nowhere
ability
much
Nowhere
else
has
much freedom
of thought.
Nowhere
little
in-
find
own
in the stages
and manner of
its
own
in the ultimate
else
has reached.
And
nowhere
do
we
and
thinkers as those
who put
Our own
religious beliefs
the Mediterranean.
by Egyptians,
laid the
foundations.
the belief in
God
and the
"soul"
world.
But
in three places
only do
we
find these
manner
or
These
Now,
Even
Ak-
as modified
still
records are
just beginning to be known. and recast by the Assyrians, the for the most part unpublished and
now
untranslated,
foremost
scholars
of
it
played
Buddhism
final
up to the
struggle
when
all
was submerged
The
many
and
to
tell,
with
any fulness and accuracy of detail, the tragic tale. So in China history is almost a blank, a kind of
battle-field
time of Kon-
fucius.
more ancient
faith.
alone in China.
insight and authority, on the conceptions of Lao Tsu, which seem to the comparative student so
much more
of
original
And
of the
curious history
it
it
Buddhism
in that country,
of the influence
modifications
had
itself
to submit to,
all.
we have no
systematic
ac-
count at
It is
we have
very complete and authentic record, from a period more than fifteen centuries before the birth of Christ
down
reli-
gious belief
among
There remains,
it is true,
here
already
clear.
from the
its
comparative point
of
view.
And
it
reaches
9
the
main subject of the present course of lectures, a movement which carried the evolution of religious
belief
our view.
That step
is
and
it is
a step of the
its
first
importance
ethics
and
in its
God and
the soul.
in
The
oldest
show us
The
origin of these
two
theories
tive
at present
left
shrouded
in mystery.
Primi-
man has
no records.
We
And
come
attempting
even in the
light, itself
schol-
distinction at all
in every-
io
Buddhism
life
day was
and
And
that
so,
as a dream,
realities.
When,
the
ening, to be
mere evidence
tion was
lected, as
still
And when
he further
recol-
body
of the living
destroyed
his
very nightmare may have been the result of his having feasted on the body of his foe, then it was quite
clear to
life,
was a something (a breath, he knew not what) which existed within the
that there
like the
life
him
left it
when
departed, to carry
on
a separate
its
own.
He
did
not reason
its
much
was
about
it,
life
eternal or not.
it
to forget
it.
And
many
When
night in
that his
morning after hunting all his dreams, and learnt from his companions body had been there all the time, it was of
"
he awoke
in the
that had been away. The theory and flourished exceedingly. In all ancient grew books and in most modern ones too, and in travel-
course his
soul
"
1 1
tales
it
civilised
men,
re
it
find
cropping up
every turn.
Exactly how
one of the battle grounds of the students of what is so oddly called Anthrois
pology.
To
discuss
far
the
opinions on this
point
Suffice to
into
man developed
all
body.
feared,
Animals had
and
all
souls,
and
things that
men
that moved.
The
awe-inspiring phe-
nomena
and
rivers, plants,
and
stars,
the
earth
and
air
full
of
ghosts.
One
distinguished
writer
who
and
difficult
all
gods were,
uniform
in
So
an explanation
solid basis
most
improbable.
much more
ment that
own
at a
time when
women
other things, so also in theoof women, for it was woman And we must make room in
Buddhism
much
for the
awe
inspired
by
Mother Earth, and by the mysteries of the stars, as We have to explain for the worship of ancestors.
how
it
divinities
were almost,
if
We
have to
ex-
why
the
and
certain
stars
was only among the advancing peoples that the changes went very
that
is
far at
all.
And
full
of informa-
tion
about
tribal
and
social
conditions.
in the brains
They were
The
idea
ideas, a
rough kind
of scientific hypotheses.
arrival of a
;
meant the
birth of a
new
fears,
For the gods, like the men who made them, grew old and feeble and passed away, and their very ghosts were degraded in the minds of the descendants of their creators to the rank of devils.
The
change
in the object of
change
in
it
was accompanied
by a change
of view as to the
13
mode
of
life,
as to questions
of organisation of
and government, and as to the forms possession of goods and land. The worshippers
of the
often
new god thought themselves reformers, and were so. The worshippers of the old gods
on the shores of the But
new
era, that
was to
last
and to
in
woes.
They
only registered a
(in this
new stage
matter as in
men
in
times and
Many
spirit beliefs
that have
come down
in
advanced stage
there are
this
And
it
no older records
line.
development along
records,
is
particular
The Akkadian
true,
14
Buddhism
peoples,
related
in
to
the
Akkadians,
who preceded
the Aryans
in
India.
the
Akkadian
with Vedic
historical connection
On
we have
in the ancient
books
of the Greeks
beliefs histori-
and preserve a
later
phase of the
common
beliefs.
When we
that the hypothetical beings called in the Vedas " " have there already become " devils," we gods
know
lief.
that
we have
is
its
a later phase of a
common
be-
For
it
the
the gods of
new
known
development of the
ever
same system
gods.
become
The
that
is,
Brahmanas
us an advanced stage in ancient soul theory, are still the most ancient records of the particular line of
And
in
them we
find the
in philosophy
germs of all the subsequent steps and in religion that were taken in the
15
The
it,
collection of
bears of
all
respect
without exception,
earliest
known
to us.
The
date of the
We
have to
start
We
Emperor
of India, the
famous Asoka.
time a
For we
and philoeviit.
sophic
activity,
each
of
them
indisputable
The
last of
same
made
interval that
of
must be allowed successively for each the other strata, between the time of Asoka and
when
the
hymns were
scholars
And
are
unanimous
Vedas
1000-1200
B.C.,
quent developments.
much
older
than
that,
in this
last re-
spect again
Buddhism
Old Testament, or any other ancient
most interesting and
Pitakas, or the
canon.*
They
reveal to us a
instruc-
tive picture of a
number
ourselves,
engaged
in forcing their
less occupied,
way
into a coun-
try already
more or
and occasionally
among
themselves.
Aryans
;
as
we now
call
them
but of
seem to have had very primitive conceptions. To them the killing of opponents was no murder, and
the
"
ter of
They have
(or of
left
us no idea on the
;
rights of
man
woman
either)
and
in foreign
was conquest.
for
With-
was simple
them.
There
rich.
And
the
was
and
in cows.
The
life,
hymns
of their daily
and
It
a peculiar charm.
*
still
was a
childlike
and
clearly a
Attempts have recently been made to carry the age of the Vedas farther back, by arguments based on supposed astronomical
allusions.
17
happy race,
of activity,
and but
little
troubled by
contemplation or by doubt.
religion sat lightly
upon them, but it would seem from the hymns that they had an unhesitating and childlike faith, which looked upon the great souls
animating the nature round them as all-powerful
their worldly affairs.
in
As
time went on
it is
had however commenced to speculate on the nature of the gods, and had dimly begun to think
that there was a unity underlying the manifold
forms of
spirit
life
in
This
is
hymns
incor-
and
latest
book
of the great
Rig Veda.
But
far too
it is
Aryans were
death of
manly and
their
own
There are only a very few short and isolated passages bearing on this side of their spirit
the body.
theory.
They
still
ancient hypothesis of their savage ancestors as to " " the existence of a soul inside their bodies. And
it
moment
way
after death, or to
In
all this
19
by
with
other
peoples,
continually
changed.
The
won
only by the
spell, as
The words
understood.
themselves had
had been formed to guard the words from destruction, not by writing which was
Schools of priests
unknown
To
aid
them
also
mar and
and formulated
intellectual
into schemes
The whole
power of the nation became for a time concentrated on these subsidiary studies. Works of original power,
with the free and child-like spirit which animated the
older hymns,
became unknown.
was of a curious kind.
The
much
err
and
in
the various
Now
ancient
hymns
is
the
way
in
which
each
poet,
Buddhism
see the bright side of the ancient nature worship,
we
of religion based
in its
early simplicity
by
perous people.
The darker
which played
in all
average
life
of the ordinary
of
the reliance
on omens, and
terrors of a
life
and magic
all
rites,
the vague
surrounded by
sorts of
malign
in-
ideas,
now
ever
to clear up.
ascertained.
But the general results are already well Before the rise of Buddhism the whole
had become
more
by
(that
alliance or
is
by
the
Aryan gods
to say, the
men who worshipped them) held sway from Kabul hills down to the plains of Bengal.
The
As
20
Buddhism
the use of language, his inability to give due expression to shades of meaning; but partly also through
the real fervour of his religious feeling, directed at the time on the one object of his praise is the way
in
refers to different
gods
best.
There was
though the
It
poet.
And
in the explanation of
Brahman Commentators
ance of
of
rivalry.
truer and
more importance from the theologian's point of view a more edifying explanation lay close to
their hands.
Already
in the
Vedas
certain of the
with certain
which, as
it
them
all,
Thus
age,
there
is
Rig Veda, iii., 55, I, to that "great godhead of the gods which is one." And the Brahmans gradually elaborated out of such expressions a conception of a single being out of
all
whom
all
gods, and
men, and
all
21
may be
was reached, though not exactly by the same process, and at a slightly different chronologiilar result
cal stage, in
And though
we have no evidence
Assyria,
it
had
their
would seem that Egyptian thinkers also speculations of a similar sort. There is
It is the
excep-
really curious.
And we need
from the
is suffi-
by anyone
fact
is,
of these peoples
For the
that,
whenever there
where the soul theory is held, there, by a logical process which is inevitable, men will come to believe
in a
number
of
gods
and then,
many gods
one
whom
The
god
idea
new
divinity, of the
that
new
will differ
tions out of
which
has arisen.
And in this
respect
worthy of consideration. With them the first conception was reached, not as among the Jews, by
cially
22
Buddhism
by a purely philosophical
first
The
to
him
or,
more
tive.
itself
all
accurately, to
It is the
that
perceived
is
no
light
by
means
of
which
it
can be seen.
invisible, in-
pervading, ever-present, extremely subtle, unchangeable source and support of all that
is.*
whom the
ignorant worship
and
is
know,
delusion.
And
ence of
all else,
with this
know the impermanand the identity of one's own soul Great Soul in which all else lives and
its
being.
which
Pantheism
is
set out in
this
is
system of
well
is
known
as
Vedantism
due to later
earnest
much
thinking and
time of
Mund., Up.,
i.,
i, 5.
The
of the universe
logical
indeed in
all
and most thorough-going of all similar attempts that have been preserved to us. The very striking analogies in Greek philosophy, more especially in Parmenides (though he
later),
was a century
And
the corre-
Taoist
schools,
seem to be altogether
and precision. wanting This very able and beautiful monistic philosophy was the dominant factor in Indian thought, when
in clearness
Many
centuries
by Sankara,
India.
In those early
had no doubt stronger rivals. When the days Paftcaratra books have been made accessible to
scholars
it
will
be found,
a systematic philosophy
perhaps, as the
same
cards,
We
24
or Materialists,
Buddhism
who must have preceded Buddhism,
The
that
Buddhism, has
is
voluminous
fail
literature.
When
light
published
cannot
to throw
much
life
when
the
new
were
in
rivals.
But
Its
original thought
Jainism.
and
it
for-
midable
It
rival to
Vedantism.*
was quite otherwise with the Sankhya system. Centuries afterwards, when Buddhism had become
corrupted,
it
has
by European
less
scholars that
Buddhit
ism
is
more or
will
its priority.
the
whom
the Buddha.
It is therefore, to
say the
least, pos-
Kalpa Sutra,
p. 3.
25
same
intel-
movement.
But what we
diately before
know
is,
immeis,
and
some
the
Buddhism) Sankhya rather than the Vedanta, which was the predominant school; and that its adherents
claimed a
tions.
still
was
more remote
who
is
the
he has done
for the
been so
Sankhya teachers are and that their teaching does indeed go back right, before the rise of Buddhism. The point seems to me, I confess, to be most doubtful. All the Sankhya
books are much
later in date.
The very
full
oldest of
them
can-
thousand
And
though
it
is
quite
the system, as a
worked
out,
we
find
it
referred to,
and
great
part
in books, certainly
in
Manu,
for instance,
yet there
is still
a great
26
Buddhism
gap to be bridged over. All the available evidence on the point is collected, with great care and completeness,
by Professor Garbe, in his just published Sdnkhya Philosophie, a book which will, I hope, soon
And on
weighing
all
seems to
is
me that
real
drawn
that,
though there
no
evi-
we
have no
trace,
who
Sankhya was eventually developed. For what do we find ? There is ample evidence
show that when Buddhism arose there
lems of
was not only much discussion of the ultimate problife, and a keen interest in the result, but
sorts
of
was a quite unusually open field for In no other age and speculations.
among
quiry, so impartial
posed
trines
It
as teachers,
and deep a respect for all who however contradictory their doc-
might
be.
is
But
this
is
How
very
little
of precise
27
find
even
in Christian
Even
But we
us much.
have a detailed
list in
the
first
Suttanta of the
Digha
;
Nikdya of sixty-two different theories of existence and in the second Suttanta of the same collection,
on.
It is sufficient for
we
Brahmanas and
in the old
Upanishads,
views thus
condemned seems
to be a forecast of the
Sankhya.
"And
in
what
grounds and for what reason do the recluses and Brahmans who are believers in the eternity of existence declare that both the soul and the world are
eternal
"
5s
?
Brahman
He
gives utter-
own reached
by
*
his argumentations,
is
and based on
is
his sophistry.*
Eternal
the world.
birth to nothing
They give a
* For instances of
commentary.
28
Buddhism
fixed.
And though
fall
out
in another,
Now
the soul
differs theory on which the latter Sankhya teaching it is only from the Vedanta. According to the latter
God who
istence in
is
is
a phantom as
it
its
God.
And
independent existence.
They
are
God
itself.
But
is
eternal,
and
expression
"
employed
is
in
the
Sankhya
It is
books
"
not used.
here
the world
eternal,
and that
Sankhya.
And
we
p.
6 of the Digha
Carpenter, for the Pali Text Society in 1890. Buddhaghosa's commentary on the passage has also been published by us in the Sumangala Vilasini, vol. i.,
Nikaya
edited
J. Estlin
pp. 105-107.
(Pali
29
special
expression
world
"
"
sense of the
original matter
of
the Sankhya
books, then
we only come
to another contradiction.
Sankhya it is precisely out of the "original matter" and the individual souls that the visible world and living beings are produced.
According to the
The
am
how
this pass-
as a whole, just as
we
find
in
books
many
when
much
less at
the time
It is unfortunately impossible
the details of
its
psychological analysis.
They
also
It
is
sufficient to
nothing at all in
any
of the details
Sankhya which has been borrowed or is even to be found at all in any of by Gotama,
the oldest Buddhist writings.
Buddhism
have no body of writings other than those mentioned, to throw light on the religious speculations of India before
We
Buddhism.
But
as regards the
list
we have
on those points condemned by the an extract has already early Buddhists, from which
been read.
list.
It
of
it
full
of suggestion as to the
kind of discussions
which were going on when Buddhism arose. The extract occurs in a work of more importance
than any other on Buddhism
dialogues, mostly of
Gotama
in the Dlgha and Majjhima Nikayas. This work contains the views of the Buddha set out, as
gether
in
a series of
some day
come
to hold
a place, in
the history of
human
Dialogues of
is
The
first
called the
Brahma
however
Jala, that is
meshes are so
fine that
no
folly
In
and
after
Arahatship
is
Religious Theories
in
India
31
and reasoning,* have come to believe that both the external world as a whole,
and individual souls arc
eternal.
in four
5-8 Ekacca-Sassatika.
People who,
ways
is
eternal,
souls.
I.
c.
certain illustrious
something, called
Heart or
is.
logic
about
and
to be finite.
to be infinite.
to be both.
to be neither.
d.
32
Buddhism
People
vice.
if
13-16 Amara-Vikkhepika.
who
equivocate
From
fear lest,
From
From
attach-
ments which
c.
will injure
them.
be unable to
answer
d.
skilful disputants.
From
dulness or stupidity.
17-18 Adhicca-Samuppannika.
People
who
think
without a cause.
19-50 Uddhama-Aghatanikn.
human
souls.
b.
c.
between
consciousness
after death.
and unconsciousness
51-57 Uccheda-Vdda.
People
is
who
will
cease to exist
a.
b.
On
At
body
here.
life.
c.-g-.
At the end
of subsequent lives.
33
People
it
who
can
is
or wherever
a.
By ment By an
(the
I.
Jhana).
bliss,
c.
By undisturbed mental
nished
Jhana).
untar-
by
enquiry
(the
second
d.
By mental calm, By
free alike
The
list is
it
only trenches
we
are
greater than
somewhat
beginning of Western
philosophy.
of the
Brahmins
in
consider.
We also
34
established,
Buddhism
and the Brahmin
ritual
them where the Aryans, and no doubt Brahmins with them, had indeed penetrated, (which had
east of
power and influence of the Brahmins had not become so overwhelmingly predominant. It is precisely in these
two
other
by a thousand miles
plains, that
we should expect
original
and daring
And
of
in
it is
two great
the
universities
India
were
established
one
Takka
Sila,
the
in
other, Nalanda,
east.
I
the
extreme south-
list I
have read
to
you
at all
exaggerated.
all
The
been
our
records of the
lost.
But
this
should raise no
difficulty
in
in
minds.
Books
Even
cultured people possessed, did not reach to learning by heart and handing down elaborate expositions of doctrines held to be insufficient or erroneous. To
35
of the
memory
we owe
and
we ought
to be supremely
much
After
all,
to
make
These two systems are the highest expression, from the theological and the anti-theological points
of view, respectively, of Indian thought.
There
is
no
one man to whom the original exposition of Vedantist philosophy can be ascribed, no one name pre-eminent
Vedantism.
it is
to
we owe what we
call
There can be no doubt that these two, Sankar Acarya and Gotama the Buddha, are the greatest names in
the intellectual
life
of India,
and that
in preserving
for us the records of the two systems of belief with which those names are associated, the repeaters of
the Indian books have done for the world the greatest
service they could do.
of the Ganges,
of
life
was
first
36
Buddhism
may
be divided
heads.
into
the following
Firstly, the
man
or in the lesser
powers of Nature and also in animals, and even in These may be summed up under trees and plants.
the convenient
all
modern term
of Animism,
in
and include
the
conceptions
preserved
the books of
astrology, magic,
life
and
to
all
and
spirits,
later
phenomena
of Nature.
These
the convenient
all
modern
the conceptions
gods preserved
in
Thirdly,
we have
the
still
later
and
still
more
ad-
phenomena both
of the
first
its
which
it
lives
and moves,
This
which
it
has
its
whole
may
be summed up
in the con-
modern term
of Pantheism.
It is preserved
37
and systematised by Sankar Acarya. Then we have the still subsequent stage now preserved in the already quoted Sankhya books, and
less
which the
Cause
is
retained
by
This
the
convenient
modern term
Dualism*
And we
have slight
glimpses of very numerous other views (among others of philosophies allied to what we now understand in
the
West by Epicureanism and Materialism). These modern Western terms, though most useful
fit
the ancient
problem of
kept
apart
life,
now
so carefully differentiated
scholars,
by modern
mutually exclusive.
society in which, not history, nor science, but precisely these ultimate questions
number
of
men,
of
whom
Just as afterwards
38
Buddhism
really
truth,
delusions.
You
asmuch
as a similar state of
mind
when,
is still
West
man may be
spiritualist
;
same time
and
or
may
and the
Hebrew cosmogony.
which
intellectual surroundings in
Buddhism
arose.
What
is
You
will listen
of lectures
to another on the
Sankhya
century
B.C.,
made.
In
con-
am
salient
must apologise for having attempted to crowd so much into a single hour. But
and
I
duty to bring out into as clear a relief as possible the points most essential to a right understanding of what we call Buddhism, and
I
it
have considered
my
Dhamma,
Norm.
39
Now
views of
life
was
of
this
that
the soul
philosophies were chiefly concerned, as not only childish and useless, but as actually inimical to the
ship.
And
am only
most
my
exposition.
The
sermon which Gotama preached to his first very converts is the Anatta Lakkhana Sutta, (the discourse
" soul on the absence of any sign of the constituent elements of individual
in
"
in
life)
any
of all
preserved
Vinaya* and recapitulated in full in the Samyutta Niknya;^ and translated by Professor
the
Gotama,
in
Dhamma
the
about
souls."
And
later
books of the
f Samyutta, pp. roo, IOX.
first
import-
*Maka
xxii., 59.
i.,
40
.buddhism
The, Jfo^2 Vatthu, a
in the third
is
book
B.C.,
of controversy
composed
Buddhist Scriptures.
soul
But
it
"
at the
head
it
it
discusses,
and devotes to
it
an
amount
shadow
earliest
of space
all
which makes
completely over-
the rest.*
So
to the
It of Baktria, and N^gasena, the Buddhist teacher. " " soul that the unis precisely this question of the
there
is
really
Nagasena convinces the king that " no such thing as the " soul in the
ordinary sense.
And
and
again.
have no time
You
Buddhist author outside the Scriptures known to us. can find them in full in my translation of the
Milinda just published at Oxford, f and in abstract in
my little manual
* See
my
article
Asiatic Society,
entitled Buddhism.^ on " Buddhist Sects," in the Journal of the Royal I am glad to be able to add that this work, so 1892.
important from the historical point of view, is now being edited for the Pali Text Society, by Mr. Arnold C. Taylor.
\
ii.,
vol.
i.,
vol.
41
We cannot be
far
wrong
in attaching
weight to a
essential
Buddhism that has rendered so very large a portion of the voluminous Western writings on the subject
of so little value.
And
the point
is
historically also
Buddhist position
all
outcome of
discussion of
the West
must
inevitably
come
leisure to
You will,
not the
Dharma proclaimed by
systems. Without the
at
the Buddha.
It is
merely his
all, fall
And
in
the point
only
made
im-
of so
much importance
from the
Sense.
site,
to build the
it
new Palace
of
away Good
They held
harassed
by doubts and
men were
souls," to
about their
42
Buddhism
life
they held
it
impossible to stir
men up
to the ardent
and earnest
here and
still
after
a perfect
life
ham-
pered, and
by a foolish
it
life
in
Heaven.
It
far this
position
really negative.
It is a
matter to a great
extent of degree.
The
any
real
practical conduct of
really begins
fully,
and
freely,
and
finally
renounced.
The
rival theories
all
purport
things.
;
Bud-
and that
it is
and so on,
ulti-
mate cause of
all
things.
43
Of all the things that proceed from a cause, The Buddha the cause hath told And he tells too how each shall come to its end, Such alone is the word of the Sage/' *
;
But the positive side of the Dharma must be reserved to a future lecture. The present one is only
intended to show the surroundings
this
among which
remarkably original and interesting view took shape, and its attitude towards the rival theories, not
only of that day, but also of our own.
*
Vinaya Texts
i.,
p. 146,
LECTURE
The
II.
Buddhism
is
Knowledge Based
of
intellectual
in the
HOW
West
pleasure
of that small
band of scholars
of Europe,
fifteenth
value of Greek
MSS.
The
taking of Constantinople
^
ast ste
P i n a ?reat
MS.
scattered to
new homes.
more
is
focussed in the
life
of Scaliger,
be able to
expectancy
hailed.
The
scholars
The
of
Authorities
45
and
lost in
in Greece,
the
West
it
would
gaps
faded
are,
up any of the gaps. Too many of those and hope has almost alas, still unfilled
;
away now.
But
in those
for,
charm of reading something quite new, of editing a work never edited before, of translating a book
never translated before, was within the reach of
all.
live a life of
Mesopotamia
will
day become
rian of
human
by
MSS.
For
acquired
of the
mists of antiquity.
So also the
discoveries in Egypt,
charm
expectancy
in
And
in
now we have
same kind
the intellectual
unveiling of
that
which
is
46
Buddhism
Compared with the Egyptian and the Assyrian, it has the disadvantage of youth. For the Pali books
are
in
the
But they have the corresponding advantage of containing a rounded and complete picture of a new and strange religious movement,
fifteenth century.
the outcome of
many generations
and
of
it
of intelligent
and
earnest thought,
conditions
thered.
by which
fur-
The
is
not without
its interest.
When
et
most
gifted
Prin-
and
sep
original of Indian
archaeologists,
James
clarum
venerabile
nomen
,was
wearing
of
alphabets and
were as yet uncertain, he received constant help from George Turnour, of the
dialects
in Ceylon there was a books of history, whereas in Calcutta the native records were devoid of any relia-
For
new
It is
out.
to say that without the help of the Ceylon books the striking indentification of the King
much
The
it
it
Authorities
47
gave to Prinsep and his co-adjutors just that encouragement, and that element of certainty, which
alive.
Tumour was
of course
at the
much
pleased.
He was
head of the Ceylon Civil Servery busy man, vice. But he had most intelligent and learned native
assistants at his
command.
And by
their help
he
on the
Pali books,
and
finally
Mahd
The
widely acknowledged.
our,
There
was no dictionary of
of the
name.
European
His
book remained,
plored
like
country, chiefly
and
leisure to
Only a few
insignificant
essays,
appeared in Europe,
till
at last in
48
Buddhism
Mr. Fausboll,
now
and
it
He
the
Dhammapada, a
hymn-
book); and he published, with the text, not only a translation into Latin, but also very copious extracts
it.
and
it
is
knowledge
love.
He
number
by a fortunate chance
And
find-
ing
how
now, for
of the
great was the interest they excited, he has many years, been printing an editio princeps
collection.
whole
well advanced in
we may
moment
lations,
The
Authorities
49
will
he
magnum
opus,
ways
story.
Dhammapada by
and would
it
in all probability
have languished
had
history of our
knowledge of
in the years
Pali,
the publication in
f
two volumes
Dictionary.
the
This great work was due to the self-sacrificing labour of Robert Caesar Childers of the Ceylon Civil
Service.
Soon
he set to
work
words found
in the
Abhidhana Padipika, a vocabulary of Pali in 1203 Pali verses, then already edited by Subhuti
In making
ences to, and also other words taken from, the published texts,
proved as
that
its
it
The
4
points to which
would most
especially de~
50
sire to invite
Buddhism
your attention
in this slight
sketch are,
West
and
and that
this
stanzas, not
still
MS.
number
of books,
good, bad,
and
ism,
indifferent, published
was
at that date
very large.
far
The
reader will
any permanent value when he calls to mind that no one of the authors of any one of these books had
ever even read the Buddhist Bible in the original.
Now
would not
for a
moment
But surely an enthusiasm according to knowledge would lead people to devote their leisure, their ability, and their
people to write so
it.
much about
much
the same
way
as
some
What we want
then
is
The
but the whole texts.
Authorities
51
also the
And we want
whole
more modern
Pali treatises,
this
by Buddhist authors.
To
aim
the
publication and elucidation of the Buddhist texts and I I have devoted what remains of my life
;
must
find
said,
you how
far
what
work
A rough list
of
on the con-
be found in
list
in
the
of pages, printed
similar list
brought up
to date
is
appended
to this lecture.
From
whole of the
of
by the
same as these
lectures).
And
Buddhism
i.
it
of King Milinda^
52
follows that the
is
Buddhism
number
of Pali words in the
in
whole
our English
Bible.
These
show the
To
give an idea
it
would be
The most
and
will
believe
also
method
be to run
(it is
You
will
thus
be able to
realise
what
it is
and
what
is
perhaps of
not, contain.
And
is
firstly:
The whole
we have
it
now
called Pitakas or
Baskets.
word Testament
sense of
The meaning
away
in, like
things
in
times,
and not in the East only, used to be carried out by the aid of baskets handed on from workman
to
workman, posted
in
a long
line
So we
are to
The
Authorities
53
understand a long line of teachers and pupils handing on, in these three sacred Pitakas or Baskets,
Dhamma (of
first
the Norm),
the Vinaya
contains
all
The
of the three
how
rules
it
the
and so on.
The second
the Suttas
contains the
and
in
The
the
Abhidhamma
and
contains a
further supplementary
So much
Baskets.
details of each.
Vinaya
Law
(literally
"guidance") is
term in India.
it
The
literal
meaning
is
"thread," and
is
more than
expressed in
54
Buddhism
in words. in
them
development
the
rise of
Buddhism.
the Buddhists to
mean
is
raised,
and more or
is
less disposed
But
of
ment
also
and
is
recited
on every Upofull
satha day.
On
moon,
the
members
of
the
district are to
The 227
and
at the
rules are
assembly, whether
and
If
any member
in
And
A complete transla-
The
Authorities
55
work of Professor Oldenberg and myself, contributed to the Oxford series of Sacred Books of the
East.
This
is
first
book
in the
full
the exposition in
The book
and follow-
set
scheme or method.
That
is
us firstly
the
to be laid down.
full.
Then
follows a very
commentary
so old that
B.C.
it
was included
is
canon.
And
the Old
Commentary
suc-
ceeded, where
necessary,
by
further explanations
and
The
discus-
and
consti-
modern
law books.
in translation, to
56
Buddhism
documents of that par-
in
is
called
one simply the Khandhakas or Treatises. It deals to the after another with all those matters relating
Order which are not stated in so
Rules of the Patimokkha.
many words
in the
them
are
Admission
2. 3.
the Patimokkha.
4.
On retreats, to be held during the rainy season On a ceremony called Pavarana held at the end
On On On On
food, dwellings, etc.
of the retreat.
5.
6.
7.
8.
medicaments.
clothes.
the regulation
by
arbitration of differences
of opinion.
9.
10.
the Order.
It
attempt a description
I
But
may
describe one
of them, as a specimen,
and
will
choose that on
its
medicaments, as
it
own.
The
members of the
The
Order
is
Authorities
57
There was a
no doubt very early according to our ideas. Then between n and 12 was taken the principal meal
of the day, usually consisting of curry
and
rice,
and
great importance
that this meal was not to be prolonged beyond the time when the sun cast a shadow.* In the latitude
of the valley of the
But
noon, and at what we should call supper-time, were allowed and practised. Now it became a pretty
to determine what was solid food point of casuistry and what was not, and a longish list of things held
be compiled from the earlier porpermissible might tions of the Khandhakas. Among the rest there
And
we
so in the
Khandhaka
or Treatise
on
this
matter
about 400
B.C., in
It is
Khuddaka
Patha, par. 2
Culla Vagga,
xii., 2,
58
Buddhism
and medicine
have entirely ignored the details obtainable from these ancient books of Buddhist Canon Law. The
There
is
This
It is
is
the book
Appendix).
very short,
and
is little
of student's manual,
containing
to assist the
sets of puzzles
examination papers.
other books on which
interesting bit
is
founded, and
a very-
of
education.
The next
great division
is
we come
to the
our knowledge
of
the most
ancient
Buddhism.
Nikayas (or
two
It is
a single book.
two volumes, so to speak, called respectively J Dlgha and Majjhima-~ &&\. is to say, long and of
medium
more
idiomatically,
longer and
It contains
186 dialogues of
to their length.
They
The
are discussions
Authorities
59
on
all
The Buddha
himself
is
the book.
method
remind the
reader of the
Dialogues
of
Plato.
It
would be
Each
of the
demand
make
its
mean-
ing clear.
They have
be learnt by heart.
therefore that
it is
You
will
easily
understand
modern devourer
last
of newspapers
new novel
as
book
one
of the
most
antiquity
still
preserved to us.
it is
And
it is
quite inevi-
Gotama
come
and
history,
now been
edited
60
Buddhism
Text Society, and
Buddhist Suttas
A
more
that
it
particular
interesting
one
at the
moment.
was very
which led to the compilation of the other two collections included in this Pitaka. In the first,
called the
Anguttara Nikaya,
all
those points of
and
Buddhism.
For
it
a distinguishing
mark
of the
Dialogues them-
You
are familiar
enough
in
West with
similar classifications,
summed up in Ten
Four
Articles, the
These numbered
lists
(it
is
true)
are
The
memory
is
no longer required
It
an age in which
was precisely as a
The
help to
Authorities
61
memory
heart,
when
all
by
And
of
all
in the
Anguttara we find set out in order first the ones, then all the pairs, then all the trios,
human organism,
elements of Arahatship.
book
in
About
lished
by the
Pali
has
yet been translated into English. The next and lastof these great collections
contains again the whole of the Buddhist doctrine,
It
and
in each of these a
number
of short chapters
(Suttas), either
The
Samyutta
the
is
and
last
being in preparation.
None
of
it
It
two re-arrangements
entirely
ter,
dependent upon the Dialogues for their mator vice versa, or whether they are drawn also from
62
Buddhism
other sources.
We
know
of
them
And
it will
not be
Dialogues,
between them.
The
the
third
and
is
Abhidhamma
which
Abhidhamma
But
will
this
an entirely
from
You
have
realised
We know nothing,
Buddhism, except that which is derived from experience, the apprehension of phenomena. In such a system there is no room for Metaphysics at all. The noumenon is not discussed. What the
Buddhists themselves understand by Abhidhamma is clear from the explanation given of the word
according to
by
The passage, discovered by Mr. Arnold C. Taylor, has been edited and translated by him in
The
Society*
scholars,
Authorities
63
the expansion,
detail,
enlarged treatment,
of
is
the the
Dhamma.
And
the
Dhamma,
as
you know,
Norm.
The
three books
already published entirely, and the complete abstract of a fourth printed by me two years ago,f entirely
Individuals,"
is
a small tract
of less than
eighty
pages, in
classified
women
are considered
and
Another,
most
likely to
be
found in conjunction
in
folk.
The
or
the
Dhamma Sangani,
it
"
Enumeration
States/*
and
analyses the
states of
mind reached by
and
others.:]:
The
fourth
"
book above
referred to
is
is
Account
of Opinions,"
and
7. R. A.
JR.
1894, p. 560.
f J.
first
is
just
Milller of Bern ; and a complete translation into English by Mrs. Rhys Davids, with introduction and notes, is in
preparation.
64
Buddhism
the author and date.
It
we know
was written
(or
by
B.C., at
Emperor
At
that late
period in the
And
and
fifty-two of the
But
it is
tive point of
most interesting from the comparaview that the most far-reaching cause
is
here shown to
call super-
You how
and
will recollect
how,
by
But
in
Person in the Trinity. the Christian Church it was the new views,
New
new
views were
The
val,
Authorities
65
wide recogthis
and
in
nition.
We
subject
longer here.
pleted
Pali
it
his
the
Kathd Vatthu
for the
translate
also.
lection, mostly of shorter works, which has come to be included in the Canon. I have left this to the
last,
earliest
because Buddhists themselves from the very times have been divided in opinion about it
.
some
of
them considering
as an appendix to the
Abhidhamma
Pitaka.
The
reason of this difference of opinion was probably something of the following kind. The most important things for the members of the Buddhist Order to
they had joined, and the tenets of the Faith they professed. These were contained in the Canon Law,
and
in the Dialogues of
Gotama, and
in the various
and expounded.
Dialogues was re-arranged, elucidated, During the time when the Canon
66
was
Buddhism
still
unsettled, there
ing, rehearsing,
books.
There was a great love of poetry in the communities among which Buddhism arose. The adherents of
the
new
faith
found pleasure
in
which their
faith inspired.
When
peculiarly
happy
feeling,
They would
and some of
Sisters,
much
veneration, so
finally fixed,
much
love, that
difficult.
They must
set out, or to
it
Abhidhamma where
vital
importance, and we need not be too much surprised that some put these books as an appendix in
one
place,
and some
in another.
The
It
Authorities
67
this
was not only poems that found their way into appendix. It contains at least one very ancient
to a
is
also a
of
But the
same
And
the
whole collection
the literary
is
life in
hope you
will allow
me
to devote
The
tions,"
first,
the
Khuddaka Patha,
tract of only a
is
little
I take
I
my refuge in the Buddha, my refuge in the Religion, take my refuge in the Order."
Then
human body
bones, blood,
and so on,
what
For that
poems
is
Buddh-
Scriptures.
There
why
these particular
I
cannot help thinking that this tiny volume was simply a sort of
first
lesson
book
for
young neophytes
68
Buddhism
joined the Order.
when they
is
one
of the uses to
which
it is
put at present.
The Dhammapada,
having been edited by Professor Fausboll in 1855), is another of such selections, but this time not of
Here are brought together from ten to twenty stanzas on each of twenty-six selected
entire poems.
In
al-
most
all
from various
sources, are here strung together without internal connection than that they relate
less to
any other
more or
has
the
collector
not thought
written in the
same metre or
in
ber of
lines.
We
know
homes
meeting together. These hymns are now irretrievably lost. Had some one made a collection of about twenty isolated stanzas,
their
twenty subjects
The
The Sweet Name, The Dove, The King, The Angels, The Land of Peace, The Joy Unspeakable, and so on we should have a
Saviour,
of Life,
Christian
collection
The Tree
Dhammapada; and very precious such a would be. The Buddhist Dhammapada
The
Authorities
69
the verses
to
Where
common ground
easily in-
telligible and some of the verses appeal very strongly to the Western sense of religious beauty. Where
self-control, it is
In
erroneous.
The
ancient
These
of
many
them
are full of
human
The
late Dr.
in collaboration
the copy
and will be
money.
translation for us
old-
and interesting
among
Buddhists, and
now
attracting so
much
attention in the
West?
70
Buddhism
a general rule such stories explanatory of
As
ancient verses
verses themselves
by way
of traditional
comment.
One
in-
The
Buddha
up
most part
in
one or two
lines
These outbursts, very terse and enigare charged with religious emotion, and turn matic, often on some subtle point of Arahatship, that is of
the Buddhist ideal of
life.
book
gems
been translated.
The
is
sages, each of them leading up to a terse, deep saying of the Buddha's, and introduced in each case with
the words Iti Vuttam Bhagavata, " Thus was it said by the Blessed One." It is always invidious to look a gift horse in the mouth, and even did
we wish
to
The
do
so, the
Authorities
71
profit
as here represented.
What we know,
is,
that these
some
human
life
were
Canon was
finally fixed.
think
sible to assign
I
them
to a later
have no hesitation
in delicacy
most
difficult
to face.
and deep sayings are attributed to the Buddha himself. There is also inecstatic utterances
These
"Songs
of
the
Elders,"
men and
.
women)
Theras
(*. e.,
(i. *.,
Sisters), in
tama himself.
the verses,
history of each
handed down
the men's
the commentary.
The commentary on
72
Buddhism
but that on
Eduard
Society.
of
this
commentary
my
London
in 1892.
the Buddha.
leaders of
It
Ganges in the time of Gotama was a bold step on the part of the
to allow so
much freedom, and to concede so high a position to women. But it is quite clear that the step was a
great success, and that
many
they
insight.
A good
many
them
are beautiful in
Women
less
of
the
Buddhist
As
have not so
*
far
London, 1894,
vol.
The
tions, I
Authorities
73
legends.
The
first is
about Soma.
Dhammapala,
of
King Bimbisara
she,
Rajagaha.
insight
with
is,
(that
free-
dom
"
may
attain, is
hard to
test,
woman cannot
achieve those
The Commentator pauses here to explain that what the Evil One refers to, is that women, though
from their seventh year upwards they are always cooking rice, yet they cannot tell whether it has
been boiled or not.
a spoon and squeeze
They have
it
to take
some out
in
;
fingers
Now when
Then rebuked
the
74
"
Buddhism
How
Whose
whose
feet
mount up
way ?
every hand the love of pleasure yields, Borne down by knowledge and the sense of Law,
On
And
In twain.
Thyself,
the thick gloom of ignorance is rent Know this, Evil One and
!
know
"
!
death
base suggesttill
the cool
The
other
poem
is
Sukka's.
Born of a wealthy
family in
pearance
as
a teacher,
and afterwards
under another famous lady teacher (the DhammaDinna, whose story Mrs. Bode has told us
in
the
an Arahat.
in
her
influence
for
among
her eloquence as she taught, walking to and fro in her shady terrace,
her, that the
all
Dryad
end
of the
The
terrace
Authorities
75
her
was
filled
at
What would ye men of Rajagaha have ? What have ye done ? that mute and idle here Ye lie about, like men bemused with wine, Nor upon Sukka wait, while she reveals The precious truths of the Ambrosial way. The wise in heart, methinks, were fain to quaff
That
life's
And when
make
And when
span of
self,
"
by Truth
set free
From
Bear
cravings dire
to the
end thy
incarnate frame
his hosts
"
!
There
tary,
is
detached from
*
76
allotted a place
Buddhism
among
the Sacred Books.
for this.
till
There
it
But
would
the
we have
and
am
distinguished
of
American
scholar, Professor
Lanman
It is
this
called the
Niddesa and
;
it is
a commentary ascribed
to Sariputta,
one of the most distinguished of the personal disciples of the Buddha, on the first part of This last book, also included in the Sutta Nipata. our appendix to the canon, has been edited * and
translated!
It consists of
poems arranged
them only a page or two in length. But the fifth book is one poem almost certainly forming an indeof
pendent whole.
It is
poems
work
same hand.
collection,
In
all
probability
this
popular
among
minds.
I
the
early
transla-
The
Authorities
77
There are two other short poems included in our appendix, each of them the work of one unknown
author, and probably later than the other books in
the appendix.
poetical
One
the
historical
Buddha,
The
other
is
the Cariya
Pitaka
giving a few
more than an
aid to the
mem-
the historical
Buddha
himself.
Both of these
short,
They
Some
interesting as poems,
historically interesting
Heaven and
Hell.
But the greater part of these books, composed according to a set pattern, is devoid of style and the
;
collection
is
this ap-
78
Buddhism
the Jdtakas.
We now come to
These are
stories
in-
laughed
at, tales
of
and wishing trees, stories of old mythology, and so on. At some period not quite ascertained, but certainly before 300 B.C.,
it
with the
Buddha himself
in a previous birth.
stress
on the
fact that
this
is
entirely without
foundation.
For
solely
growth
we have
thus preserved to
most ancient
modern
folk-lore
by the inevitable process of passa Western mind. Each story contains a ing through
stanza or stanzas attributed to the
Buddha
himself,
And
but
They
by themselves
the comment, which gives the whole story in prose, also a further gives explanation of them and Pro;
The
f essor
Authorities
79
one time contemplated a translation into English of this most interesting, but also most voluminous work. The first volume of this
together.
at
had
translation
appeared
Stories.
in
1881,
I
under the
title
of
Buddhist Birth
have long been obliged to give up the hope of carrying on this work, and am now delighted to be able to say that a complete
translation
is
But
first
two volumes,
by Mr. Robert Chalmers and Mr. W. H. D. Rouse, members of the Pali Text Society, have just been
issued
by the Cambridge University Press. There are one or two other books included
in this
appendix to the Three Pitakas, but as they are not yet published, it would be premature to discuss
their contents.
sufficiently
understood
Buddhism must
principally rest.
You
will
Order
the books
Canon Law, if I may be allowed so to describe them and the books of the Abhidhamma, the expansion of the psychological doctrines laid
down
in
But
in
the
8o
of the
first literary
Buddhism
importance.
You
will
have ob-
above
logical.
all
ethical,
and
in
You
of
will
very
little
what
essential characteristic of
nothing about
God and
them
both, and
is
none
and
it is
Christianity,
more
lives
not excepting
to
even Christianity.
Buddhism, or to attempt to
its
its
equally
great failures.
I shall
have time
in the sub-
philosophy of
life.
Here
would
only invite
fact that
a small
band of scholars
intellectual
movements the
hesitate to
And
do not
you
for
your
cordial
sympathy with
their
self-denying labours.
The
When
mind
I
Authorities
81
made up my
try to get
that,
my
life
was spared,
would
When
ing a Pali
began to speak of the advisability of startText Society with this object, I was told
was doomed to
failure.
No
one
funds
and even
if
Well
the
King
me enough money
and
in historical
first
volume
private friends of
my own showed
their interest
out a second
and
list
of sup-
porters, mostly
poor
men and
scholars, willing to
me
spend years of labour without fee or reward of any But both difficulties have been surmounted. kind.
We
have published thirty-four volumes, amounting in the whole to 7200 pages. Out of the twenty-seven books
in
now
is
published
one more
in the press,
and nearly
6
all
82
Buddhism
of the
it is
now only
money whether
it
how
soon
shall
be completed.
fair
MSS.
and
have a good
many
both
in
my
in
The number
of
taking
is
But the
dif-
work
for nothing,
the want of
printer's bills.
Will not America come forward to assist in the important work of disentombing this ancient literature,
now
buried in
MSS.?
I shall
The
Authorities
83
II.
APPENDIX TO LECTURE
LIST OF
THE PITAKAS.
PRINTED PAGES 8VO.
THE VlNAYA
PlTAKA.
ESTIMATED PAGES
UNPRINTED.
NAME.
1. 2.
617
None.
360
308
668
Culla Vagga
None. None.
3.
TheParivara
226
1511
THE SUTTA
4.
5.
PITAKA.
261
6. 7.
600*
250*
500*
254
1125
560
1150
2200
2500
15.
16.
The Kuddaka Patha The Dhamma Padas The Udanas The Iti-vuttakas The Sutta Nipata The Vimana Vatthu The Peta Vatthu The Thera Gatha The Theri Gatha The Jatakas TheNiddesa The Patisambhida
:
10
None.
None. None.
None.
40
80
125
210
84
68
115 52
None.
None.
None.
None.
None.
35*
300*
170
400*
60 30
1044
20. 21.
22.
400* None.
None.
"35
* In preparation.
Pali
Text Society
PRINTED PAGES 8VO.
NAME.
26.
27. 28. 29.
THE ABHIDHAMMA PITIKA. The Dhamma Sangam The Vibhanga The Katha Vatthu The Puggala Pafiiiatti The Dhatu Katha TheYamakas
ThePatthana
264
None.
300* 400* None.
75
122
None.
400 600
461
Totals.
1700
5216
5335
ISSUES OF
22
I.
ARRANGEMENT BY YEARS.
1885.
I- Journal.
1882.
1.
Journal,
2.
Pit-
2.
3.
Dhamma Samgam,
Udana.
1886.
3.
Ayaranga.
1883.
4.
1.
Journal.
Thera-theri-gatha.
1.
2.
Journal.
2.
3.
Sumangala, Vol.
I.
3.
Puggala.
1884.
Vimana Vatthu.
1887.
1.
Journal.
Satnyutta, Vol. I.
1.
2.
3.
Journal.
2. Majjhima, Vol. I. Nipata, Vol. I. f * In preparation. f This volume was an extra volume presented as a gift to the sub-
Sutta
scribers in 1884.
left.
Pali
Text Society
36 texts
38 volumes
IN
8400 pages.
TEXTS PUBLISHED
ARRANGED ALPHABETICALLY.
NAME OF TEXT.
1.
YEAR.
*Abhidhammattha Samgaha
*Anagatta Vamsa
Anguttara, I.-III
2.
3.
1884 Prof. Rhys Davids. 1886 Prop. Minayeff. 1885 Dr. Morris,
1888
IV
4.
5.
<(
AtthaSalinl
Ayaranga Sutta
6.
7.
Prof. E. Mtlller.
8. 9.
1885
Prof. Minayeff.
10.
*DathaVamsa
11.
12.
Dhamma SamganI
DhatuKatha
fin the
press.
1884 Prof. Rhys Davids. 1885 Prof. Ed. Mtlller. 1893 Mr. Gooneratne.
t In preparation.
86
Pali
NAME OF TEXT. >TMTT i T I
Text Society
YEAR.
EDITOR.
(Prof.
T.
QO l88
* Gandha Vamsa
Vuttaka
'
15. Iti
16.
17. 18.
Katha Vatthu
1890 Prof. Windisch. 1895 Mr. A. C. Taylor. 1889 Prof. Minayeff. 1883 Prof. Ed. Mttller.
19.
"
1887 Mr. Trenckner. 1889 Mr. Gooneratne.
1884 M. Leon Feer. 1893 Prof. Ed. Mtiller.
20.
21. *Pajja
Madhu
Dlpana
Puggala Pannatti
"
"
27.
28.
1890 Saddhananda.
II
Vol. Ill
"
1889 1893
"
Vol.-IV
29. Sandesa
Katha
30. 31.
SimaVivada
Sumangala Vilasim, Vol. I
1
1889
"
Vol. II
33.
"
1893
* Tela-Kataha Gatha
34.
35.
Thera Githa
36. 37.
NOTE.
Journal.
marked with an
The
London, W.)
are sent post free to subscribers. Public-spirited friends of historical research have given donations to about Further help of this kind is amounting 450. urgently
The publications
in advance.
LECTURE
The
III.
is
IT the
there
is
meaning
life
of the true
Buddhism, that
in the
no
of
Buddhist Scriptures.
far
known
Western sense
a quite
modern book
called
the
the
Buddha
the
first
himself.*
much
life,
older sketch of
Both of
Burma and
Then
there
is
a Pali
poem
cd.,
London, 1887).
fThis also has been translated into English by myself in the Buddhist Birth Stories, London, 1881, pp. 36-210.
87
88
"
Buddhism
Ceylon by the twelfth century of our era, and
in
The Conqueror's
Career/' written
Buddhadatta in
down dealing at length with the traditional episodes with the events of to the year, and also
thirty-sixth
life.*
There
first
by Professor
The
former, of
which a portion
is lost,
century of our
era,
date is unknown) is probably even later still. These poems are not historical biographies.
Milton's
Paradise Regained is
us about the
life
of
its
value
not
for
what
it tells
of
literary
ability
those documents
will,
a criticism which
of course, take
corresponding argu-
ment ought to hold good with respect to these Pali and Sanskrit poems, and a fortiori with respect to
the Chinese and Tibetan reproductions of the San* Edited in the native character both in
Burma and
in Ceylon, but
\Muste Guimet,
Paris, 1888.
The
skrit ones.
Life of the
Buddha
89
They
the
far
very instructive
way
when
in
of the
Buddha had
by the
inevitable
poetical
modern popular notions about the life of the Buddha, and the beautiful poem of Sir Edwin Arnold entitled
the Light of Asia, no doubt well
of you,
is
known
to
many
later
when those
to
later
is
said
roundings of
life, family, and personal surthe Buddha, and to piece them together
way
But
been made.
There are
go
ductory parts of
Buddhism
many
of the Dialogues, of various
career.
episodes in Gotama's
Occasionally in an
argument
in
mouth
of the
Buddha
Some
of the ancient
in the intro-
poems
and
ductory
was
originally
established
time at
results
my
As you
of the
are
all
is
Buddha
may
be fixed approximately
in
He
was born
about one
city of Benares.
last to
be brought under
It
was
far to the
Holy Land
little
of
Brahmin
tradition,
and
doubt
were
The
in
Life of the
Buddha
of the
91
many
respects
more independent
Brahmins
evi-
We
have no
dence that there was any large number of Brahminssettled in the country,
high-caste tribe,
" " books, was of opinion that this very word Sakya
was
sufficient
This
seems
to
me
draw from a
when
so
many
details confirm
its
the native
principal
mem-
Its
government was
.
certainly aristocratic.
We find
in
With one
or two
exceptions, kingdoms had not yet arisen. The country was politically split up into small communities, governed under republican institutions, some
aristocratic,
in character.
These were
independence
by being merged
successful despot.
into
The
Buddha
this
is
as having
But
docu-
distinctly contradicted
by the
earliest
Buddhism
merits.
The
texts
are
most
particularly,
almost
worldly
position.
Now
first
Gotama's
father
is
not
spoken
of as a king until
we come
cousin,
to later docuis
.
Bhaddiya,
ad-
by the
title of
Raja.
king"
in
English. It
sig-
The
born
caste
in
probability therefore
that
Gotama was
of the small
in
Kapila-vastu
Kosala.
would seem
not
agriculturists and,
economic position even of the principal among them was of a very simple kind.
All the
*For
instance
Maha Padhana
Sutta,
The
are
Life of the
Buddha
93
due to the natural desire to magnify the splendour of the position he renounced, when, for the
sake of others, he
"came out"
of his
as a
mendicant
teacher.
The name
found
in the
given in the
Buddhavansa as Maya, and we are told that she died when he was seven days old, and that he was
brought up by his aunt,
tamids.
Maha
the
name
named Rahula, and that this son afterwards became an insignificant member of the Order founded
by
his father.
early
youth we know next to nothing from the earlier But there are not wanting even there detexts.
scriptions of the
his birth,
"
He
as ordinaiy
men
are
he had no earthly
accord into his
;
he descended of his
own
mother's
womb
from
his
throne in heaven
and he
and of
pay him
94
father
Buddhism
was of royal
It
lineage, a king of
wealth and
power.
his abnegation
his condescension greater by the comparison between the splendour of the position he was to abandon, and the poverty in which he afterwards lived.
and
And
in
countries distant
from
Kapila-vastu the
inconsistencies
by
the founders of
and conquerors
In a certain
a necessity of the
human mind
They
most
I
to
this
most
interesting subject at
my
I
manual Buddhism
and
have there pointed my out the sources of the Buddhist Legend, and have
in
Hibbert Lectures.
ideas of the
King
of the
Golden
same way
as the
two ideas
of
the Messiah and the Logos have influenced Chris* Rh. D., Buddhism, 1894, pp., 182, 183.
The
tians,
Life of the
Buddha
95
and how
tained
by
each.
actually incor-
How long
does
immaculate conception,
in the extraordinary
and
and so on through
it
is
all
the
list ?
In this respect
volume
bhuta Sutta, or
Marvels."
"The
is
This
No. 123
In
it is
laid
down
as true of each
Buddha (and
there-
moment
born
of his
conception
his
that the
womb
is
transparent so that
it
is
that
the pregnancy
96
of the babe
it
Buddhism
is
received
first
heavenly beings, and that supernatural showers provide first hot and then cold water in which the child
is
bathed
at once,
again
illu-
mined with a
but this
dialogues
is
is
details,
enough to show as the collection of certainly one of the very oldest texts
very short
is
we have
how
such belief
marvellous to
spring up.
We
son,
know
Gotama
abandoned
his
home,
his
young
wife,
and
his infant
in
and then
in
may seem
strange
tured
sort,
To work
mankind was almost impossible. There were no written books through which to communieration of
The
Life of the
Buddha
97
On
much
fewer and
much
simpler.
one's
the higher
life
practicable, but
We
hear of
many
in-
In the law-books, by
it is
which the
lives of
considered so
much
man
of the
good Brahmin is divided into three stages, during the first of which he is to be a student during the
second of which he
is
and
perform
all
and the
household duties of a good Brahmin and during the third of which he is to leave his home and retire,
with or without his wife, into the
a recluse, a
miliar,
life
forest,
and
live, as
of meditation.
We
man may
his heart.
And
was a favourite one, not only among Brahmins, but among the numerous sects which proof the Retreat
fessed, each in a different
tion,
problems of
7
in
the
Buddhism
Buddhist books to wandering ascetics of every race
sect,
alike,
who wan-
all
Thus we
who was
in the habit of
wan-
the
village
a broomstick
with
the
anyone who should overturn the broomstick. At one village which she reached a follower of the
challenge.
On
the following
The Buddhist
answered
his,
all
and
full
many
self at
day
One.
Again,
in
by Mr. Lupton,
Journal of the
is
Royal Asiatic
a full discus-
life.
Ratthapala,
is
may
add,
who
is
repre-
The
Life of the
Buddha
99
word happy, when he retired from the world. And he explains to the king why persons should adopt
this course
Having
runs,
city
"
gone
Gotama went
of the
visit is
His
poems
in the canon,
and
quote
it
as a
graphical material
we
and
is
contained in the
all
in
my
prose version.
1.
I will praise
the homeless
life,
Seeing One
led,
2.
"
Full of hindrances
;
is
this household
life,
the
haunt of passion free as -the air is the homeless Thus he considered, and went forth. state."
3.
doing, both in
his
mode
4.
To
Buddha went, to
Girib-
ioo
Buddhism
full of
baja in Magadha;
Him saw
terrace of his
signs,
6.
On
:
seeing
he spake as follows
"
Be
guarded in
more than a fathom's length before him. " With downcast eye, and self-possessed 7.
Such an one
is
is
he.
of
no low
caste.
Where
the mendicant
going?"
8.
Thus
sent, the
Where is the Bhikkhu going ? Where They asked " he mean to stay ? does
:
"
9.
Wandering
straight
bowl.
When
"There
shall
my
seeing where he stopped, there the messengers stayed and one messenger went back, and
;
n. On
"The mendicant,
hill,
King,
is
now
seated on
lion in a
Pandava
like to
a mighty
tiger,
Kke a
mountain cave."
The
13.
Life of the
Buddha
101
On
in
Pandava
14.
And where
he came near
and then
15.
On
sitting
Then
he spake thus
16.
first
"Young
youth
;
art
in his
fine
thy
colour,
like
a high-born
noble's,
17.
"The
will give
thee
Do
thou accept
it,
and
us thy lineage,
when
1 8.
asked."
"
Hard by Himalaya's
slopes,
King, there
is
a country strong
in wealth,
race,
I
Sakyas they
have gone
are
by
"
is
no more
go on
that
my mind
delights."
Sutta.
iO2
Buddhism
who had
near Rajagaha.
We
have an account
in the
Ariya
Pariyesana Sutta,
given by Gotama
himself,* of the
name was
He
dissatisfied
have other accounts of these two sages, h propos of certain propositions which they put for.
ward, in passages of the Samyntta, in which similar
propositions are discussed.
We
From
these passages
it
was
of no
solu-
out
in
our
first
lecture)
by such
And
must have gone through a very systematic and continued course of study in all the deepest philosophy of the time. All the oldest accounts agree in stating
that after working as
and
tem
of
penance.
pp. 163-5.
MajjMma Nikaya,
vol.
The
It
Life of the
Buddha
103
that
by
man
to
him and
and
way
tives
ordinary insight.
From one
or other of these
mo-
to live
on smaller and smaller quantities of food, and, by checking and repressing his breath, sought to plunge
himself into that state of trance in which he might
for.
watched by five ascetics, who wondered at his selfresolution and waited to see him made partaker of the long-expected enlightenment. We need not,
be surprised to learn that his fame is said to have spread round about like the sound of a great
therefore,
gong hung in the canopy of the skies. But he found himself no nearer the goal and one
;
method
ordinary
also,
life
when
his
by the
IO4
Buddhism
companions forsook him, and went away to Benares. To them it was an axiom that mental conquest lay
through bodily suppression.
In giving up his pen;
and, in what
left
they
him
to
Gotama
Buddhahood and
to
at last
life,
and belater
The
found
in
by Mara, the
One
and
(which
in Sir
fills
so
many pages
Edwin Arnold's
entirely
beautiful poem),
in those
is
accounts
wanting.
And when
it
first
incidentally referred to f
we
meni.,
167
*The Ariya Pariyesana Sutta in the MajjMma and Maha Vagga^ i., i, I to i., 4, 5.
;
Nikaya,
vol.
p.
iii.
42-45.
Translated in
my
Buddhist Suttas^ p.
is
53.
Compare
also the
Padhana
Sutta in the
Sutta Nipata (FausbSll's translation, pp. 69-72) where the suggestion quite different. The origin of this whole legend of Mara, to which
of these early references, inconsistent with one another,
we have two
is
perhaps to be found in the simple words at the end of the Ariya Pariyesana Sutta (pp. 174, 175).
The
Life of the
Buddha
One
105
that '^pfr
work
is
Way.
(veiled
under
this
it
who had
been
till
lately his
lives in
abundance, who
Let us not
proaches, nor take his bowl and his robe from his
hands.
let
But
sit
let
If
he
likes,
him
down."
not
keep their agreement. They went forth to meet the Blessed One. One took his bowl and his robe,
another prepared a seat;
a third
brought water
*Maka
Vagga,
i.,
vi.,
10,
little
Pariyesana Sutta,
loc. cit.
io6
Buddhism
feet,
and a towel.
down on
Now
them
or
:
Friend.**
Do
by the appellation Friend.* The Tathagata has become an Arahat, the supreme Buddha. Give ear,
recluses.
will
teach you.
The ambrosia has been won by me. I To you I preach the Dharma (the
If
you walk
ere
in the
way
that
show, you
it
will
it
known
and seen
for the
state.**
how can he
But he repeats to them his assurance of knowledge; and when they again ob-
ject,
Do you
admit that
in this
have never
before this
way
You have
is
He
life in
course called the DJiamina-cakka-ppavattana-sutta, or " the Foundation of the Kingdom of Righteousness/'
The
In
Life of the
Buddha
you the
107
actual
my
next lecture
is
shall give
words which he
rounded once again with poetical legends which are sometimes of surprising beauty, and are remarkable
as anticipating
in
The
trine,
five recluses
hermitage
near Benares.
There he preached
his doctrines
and
made
his disciples f to
From
death his
this
may be
till
fairly said to
have commenced.
of
life
Henceforth
his
mode
Like other
of spending
in residence at
some
particular spot.
The
from village to
new
gospel.
it
my
i.
io8
Buddhism
him through
all
to follow
these wanderings.
It is
we have the
it
But
it is difficult
at
revealed.
And
both
number
of other episodes
which
are
and as throwing I have light upon the character of the Buddha. in my Manual a statement of the most imgiven
interesting in themselves as stories,
first
twenty years of
But
Now
ghosa's
there
is
commentary on the first of the Dialogues of Gotama, of the manner in which Gotama was wont,
under ordinary circumstances, to spend each day. As this has never been translated, it may interest
you
"
to hear
it.
It
runs as follows
rise
up early
(i.
e.
about
dress himself,
The
Life of the
Buddha
Then,
109
till
it
was time
retire
go on his round for alms, he would When that to a solitary place and meditate.
to
member
in his
of the Order
wore
bowl
times alone, sometimes attended by his followers, would enter the neighbouring village or town for alms, sometimes in an ordinary way, sometimes wonders happening such as these.
As he went towards
from the sky
the village soft breezes would waft before him cleansing the way, drops of rain would
to lay the dust, and clouds
fall
spreading as
the sun.
it
the rough places. would be made plain and the crooked straight, so that before his feet the path would become smooth and
And
he stood at the threshold of the houses) illuminating with their glory, like trails of yellow
form
(as
The
birds
own
him, and heavenly music was wafted through the air, and the jewellery
to
welcome
10
Buddhism
jingled sweetly of
men wore
the Blessed
their best
men
could
like
it
is
One
has come
for alms/
Then
clad in
and brightest, and bringing garlands and nosegays with them, they would come forth into
the street and, offering their flowers to the Blessed
'
To-day,
we
will
make provision
and we for twenty, and we for a hundred of So saying they would take his followers.' your bowl, and, spreading mats for him and his attendant
for ten,
followers,
was
over.
the
meal was
way
that
some would take the layman's vow, and some would enter on the paths, and some would reach the highest fruit thereof.
And
there he
would
sit in
the open
when the
rest of his
And
when
announced they had done so, he would enter his private apartment. Thus was he
his attendant
"Then
door of
his
The
Life of the
Buddha
1 1 1
my
brethren, strenuous
in the
is
Hard
Hard
is it
to
world.
to
fit
is it
be born
as) a
human
Hard
Hard
is it
to find a
opportunity.
to
word/
"
of
to suggest a
spiritual
subject
for meditation
to the
so they
would
retire
Then
Then when
his
body was
for
rested he
would
them good.
And
would
he, in a
who, saluting
1 1
Buddhism
Thus was he occupied
in the
"
Then
at close of the
the refreshment of
some brother
of the
And
in
sit
awhile
alone,
still
from their meditations began to assemble. Then some would ask him questions on things that puzzled them, some would speak of their meditations,
for
first
One
satisfied
they would take their leave. And part of the rest of the night would he spend in meditation, walking up and down outside his chamber and part he
;
would
within.
his
rest
lying
And
down, calm and self-possessed, as the day began to dawn, rising from
world he would conin previous births,
fore his
mind the
folk in the
which they,
had formed, and think over the means by which he could help them to attain thereto/' *
It is true that this picture is
we must expect
The
Life of the
Buddha
13
down
for
of their
own
and
in
up the time of the teacher, we have a picture substantially confirmed, as to its main
said to have filled
features,
by the
I
books.
in
which the Buddha used to spend the working way days of his useful and peaceful career and that the
;
life
of intellectual activity,
may be
Of
we have
that
gotten
the
Buddha was
moving
There
is
Dialogues, and the longest of them all, which approaches in character to a gospel, and gives a detailed description of all the events of the last three
,
months
of his career.
This Suttaf
have trans-
lated in full in
* The
my
volume
Maka
H4
tas,
Buddhism
and have analysed
this in
my
Manual.
It is plain
from
document,
as well as
Buddha was
fif-
and
this
may
account,
which he
at;
He
retired
at twenty-nine
he spent
his appearance as
after that
he lived
teaching, thinking.
this
He had
views of
which are
and
which
will
And by
the most
in
breadth, he had frequent opportunities of comparing his views with those of such men.
all
sorts
and con-
down
The
Life of the
Buddha
115
hopes and
fears,
of our
common
humanity.
It
is
toleration
whose whole
system was so diametrically opposed to the dominant creed, and logically so certain to undermine the
influence of the Brahmins, the parsons of that day,
on
through a considerable period of time. It is even more than that. Wherever he went, it was precisely
the Brahmins themselves
who
earnest interest in his speculations, though his rejection of the soul theory,
and of
all
that
it
involved,
was
Brahmins.
Many
many
of
members
of his Order,
were
Brahmins.
He
uals,
admitted equally,
it
is
true,
men from
all
school,
who
foresaw that
1 1
Buddhism
But on the whole he was regarded by the Hindus of that time as a Hindu. We hear of no persecution
during his
till
life,
and of no persecution of
his followers
many
centuries afterwards.
And
which
it is
a striking
result of the
permanent
effect
this spirit of
we
Em-
much
own
persuasion.
is
loom so largely
in
and
own
action
till
is
concerned,
to-day.
But
this
is
many
of the fact
we should never
brought up and lived and died a Hindu. His teaching, far-reaching and original as it was, and really
subversive of the religion of the day, was Indian
throughout.
Without the
intellectual
work
of his
predecessors his
original,
would
The
Life of the
Buddha
1 1
have been impossible. He was no doubt the greatand most probably the world will est of them all
;
come
to acknowledge
him
as, in
many
respects, the
most intellectual of the religious teachers of mankind. But Buddhism is essentially an Indian system. The
Buddha himself was, throughout his career, a characteristic Indian. And, whatever his position as compared with other teachers in the West, we need here only claim for him, that he was the greatest and wisest and best of the Hindus.
Since the above was in type Professor [Note on page 104. Windisch, of Leipzig, has published his very able and interesting
monograph
in
which
all
the documentary
Buddha
to
LECTURE
The
Part I.
IV.
Secret of Buddhism.
The
and the
Fetters.
have
all
YOU
most
miration of
travellers in India.
in the Centre
centre of English
Eastthe harbour
all
of
Bombay,
There,
remote from
dwell
far
crowd, living a
of meditation
and of peace.
of Ajanta
still
in Central India,
where
woody and
hilly region
The
now
119
from busy
carving
and the
and
dwelling-places, supported
in the solid rock,
untouched
make
the
wonders
of
the
world.
Abandoned
for
time, until in
nise
many
artists
instances,
it is difficult
to recog-
what the
intended to depict.
am
glad
Bombay
has
made
records of
what remains of these precious the past, and it is a great pity that these
to
make them
world.
One
Zodiac, and
it is
so called in the
Bombay
six
copy.
It
compartments and containing figures both in separated by spokes, these compartments and around the rim. Mr.
state,
of a
an
article
20
Buddhism
Zodiac
called
at
but
is
so-
"Wheel
in
of Life" or
"Chain
of Causation."
Gotama
texts,*
is
said to
wheel in that
supreme moment of his life when, sitting under the Bo Tree, he attained to that high degree of insight
which gave him
his
name
of
"The Buddha,"
"
The
this
Enlightened One."
result,
There
is
no doubt about
readily intelligible.
I will read
which
tion
"
this
"
you from the Maha Vagga the words in " Wheel of Life or " Chain of Causaformulated, and
is
was
first
it
venture to predict
that though
written in English,
it.
you
will
not
understand a word of
"
"
" "
From Ignorance spring the Sankharas. From the Sankharas springs Consciousness.
From
Consciousness spring
From Name
(of the six senses). " From the Six Provinces springs Contact.
"
From Contact
springs Sensation.
*
Vinaya,)
i., I.
The
" " "
121
From
From
From Attachment
From Existence
"
"
springs Birth.
From
Age and
Death,
grief,
lamentation, suffering,
Now what
It
does
all this
mean ?
would be impossible to explain it without first setting forth certain fundamental principles of the
Buddhist doctrine which are here taken for granted
place,
it is
stantly insisted
upon
in the original
and
still
by
all
permanent.
There
is
no being,
there
is
only a
becoming.
gods, as
And
god of
much
The
from
its
surroundings,
bounded
off
from them,
It
is
may last,
hundreds
or,
;
as in the case of
or, as in
some
in-
the case of
i.,
some
*Maha
77-
pp. 75-
122
Buddhism
we should
say,
some chemical
compounds), for a few seconds only. But, in every case, as soon as there is a beginning, there begins
also, that
moment,
to be an ending.
we have form
;
of one
in the
higher
classes,
we
find also
mental
qualities.
The
Every
god
is,
therefore,
a putting
together, a
component
individuality, a
compound,
As
is
the relation of
its
component
it is
ever changing, so
never
There can
And
there can be no
becoming
away.f
Such thoughts are really quite familiar to us. We acknowledge them as true of all inorganic substances,
and
own. Geology has taught how the mightiest mountain chains, the
of living organisms, including our
* Sankharo.
f See for the orthodox Buddhist terms the notes in
Suttas (Oxford, 1881), pp. 240, 241.
my Buddhist
The
"
123
eternal hills,"
compared with
butterfly.
gorgeous
the broad
how
earth
itself
it
individuality,
and how, as
soon as
began to be,
becoming, of continual change, which will never end But the peoples of the West till it has ceased to be.
and
in other spirits,
good and
outside them-
selves,
and to these
spirits
The
Buddhists, like
spirit theo-
them, inherited
ries) of their
But the
it is
belief (which
Animism
minds any exception to the great Law of Impermanence,* the most important of the conceptions which
underlie the Buddhist religion.
further,
all
make up
life
of
man
(and are
now
often referred to as
soul
"
)
are
really
p. 43.
124
Buddhism
permanence and eternity of a semi-material soul. No training in ethics will be of any real advantage
to the
man who
still
all
superstitions.
Secondly,
it is
a belief
common to all
is
schools of the
precisely iden-
Sorrow
is
in
to
make
To
The
unity of
must sooner
and
it is
all
sorrow and
there
individuality
is
act
Wherever
limitation;
;
must be ignorance wherever there is ignorance there must be error; wherever there is error there must sorrow come. As
wherever there
limitation there
up within
it,
The
125
it
wants,
it
cannot
This inability involves pain avoid what or sorrow. Birth (the springing of the being into
it dislikes.
temporary individuality)
brings in its
cay.
is
It
wake the
And no
escape
from
All
change, disintegration,
and
at last
from death.
separateness,
its in-
This
is
pointed out, a larger generalisation than that which " man is born to trouble as the sparks fly says
upward."
It is
an attempt to give a
scientific exevil,
and certainly the most consistent, if not the most successful, of all the efforts that have been made in
that direction.
The
third
on
these teachings of
It will
to indi-
be seen that individuality is not viduality. denied. The quarrel of the Buddhist teacher is
against those
ality
delusions with
all
respect to individuin
by which
persons
still
the animistic
stage of
People
126
Buddhism
and other beings who inhabit it. They naturally think that they are separate both from all things and beings
who have
beings
existed
will
in the past,
and
all
things and
who
in the future.
They even
that
it
own
self is
so important
means
of
making that
little self
of their
own happy
is,
and comfortable
for ever.
that these ideas are for the most part delusions that
men
are blinded
by delusion as
to their separate-
Men
is
overlook
separate
is
from the
forms a part.
"
them
to think
This
cell
or
"
This
is
might think
itself
an independent being.
A
he
life
is
watchman
in
The
driver thinks
moving
rapidly,
in the pride of
it
thinks
itself so
and
chariot
The
127
ground, and to be as
horse's mane,
much
waving
in the wind,
a part of the
horse
itself.
As a
child
grows up,
its
mind
reflects
as in a mirror the
and practically though unconsciously it regards itself as the centre round which the whole universe turns.
Gradually
its
circle
widens somewhat.
But the
self,
grown man
and spends and
cares,
round of desires
when
attained,
of
men
;
them
and only laying themselves open to greater sorrows and more bitter disappointments. So also it is with regard to the past and to the
future.
up But they fail also to see that they are the mere ternporary and passing result of causes that have been
at
in the past,
and
It
it
human
race.
The
five
Buddhist doctrine of
128
Buddhism
Men are
is
and temporary
and
independent of the
or can really, as
rest,
men
itself
and continue to be by
link
is
without the
rest.
Each
is
the result of
all
And
he can, either from the past which has produced him, or from the future he is helping to make. There is a real identity between
takes
it
man
and
in the future.
But the
fly
identity
out
dead.
The
real iden-
and
effect.
A
;
man
thinks he
There
is
some truth
but in a
much
he has been
of which
he
is
past
which he
is
the tem-
porary
In that
The
It is
129
it is full
of hindrance to a
man
to
"
Inflate himself
"
in
the impossible.
And
not only
is
is
there no such
;
permanent
even
were a permanent individuality to be possible, it would not be desirable, for it is not desirable to be keep oneself separate may succeed indeed for a time but so long as it is sucseparate.
;
The
effort to
cessful
it
involves limitation,
pain.
and therefore
"No!
is
not separateness
you should hope and long for," says the Buddhist, " it is union the sense of oneness with all that now
is,
the sense
time and
lift
beyond, outside,
all
you up into a new plane far mean and miserable care for self.
Give up the
is
Why
fool's
paradise of
real fact
This
is I,'
and This
'
mine.'
It
is
that
you
!
are
asked to grasp.
You
vana, and sport with the Arahats who have conquered "
birth
and death
This theory of
9
Karma
is
30
Buddhism
of history.
at the
same
which the Christians would explain by the doctrine " of predestination. As I have said elsewhere The
:
be a very
real one.
The
from
The
tiniest
snowdrop droops its fairy head just so much and no more, because it is balanced by the universe.
It is a
snowdrop, because
Karma
when
first
plant
peeped
above
the
of the sun, or
soil,
or at
A great Amerilift
this
despotism of race
is
The
131
existence.
of Eastern
statement of the
1
German
philosopher, Schelling.
There
is
in every
is
man
been what he
from
We may put a
of the
Our deeds follow us from afar And what we have been makes us what we are/ "*
;
from the above that the good Buddhist cannot seek for any salvation which he is himself to
It follows
The
result of his
good
would
call
it,
will survive
when he
is
dead, and
advance the happiness of some other being, or of some other beings, who will have no conscious identity
with himself.
tion,
he must reach
it
he must
enjoy
upon the
is
so
much
to do, both
after
and
for others) in
any hankering
And
salvation
p. 114,
132
unconverted
Buddhism
man
is still
entangled.
to the
"
And
the
of descriptions of the
first
means
and secondly to gain the full heights of the peaceful city of Nirvana, in which he who is free
from these delusions
being.
It
lives
his
mental
understood;
ably true,
quite
the West.
ality
For,
its
if
prevent
its
able
most of the
Western ideas on the subject would require modification. And though the Buddhists do believe, in a
sense of their own, in a future
life,
in
the hereafter,
is
one
in
which
would
among
those
who
as
do not believe
at
all.
For two
life,
The
133
soul
"
theory
is
in
memory
soul/' in
The
"
supposed,
by those
of these
the
memory
when
in
which
it
recollected
the body
(and even, in some writers, of things which it had then forgotten), and to retain quite distinctly the
sense of personal identity.
ters
The
"
soul
"
then en-
upon a
new
life,
either of weal, or of
woe and
;
though there has of late years been much discussion whether the life of woe is permanent or not, there is no question either as to the permanence or the
happiness of the
life
of those
who
are supposed to
bliss.
There
no passage of a
life
or of an
in
theories, held in
common by the
only link they
(in
The
acknowledge between the two beings the one existence and in the next) who belong
Karma,
is
the
Karma
itself.
The new
a future
existence
is
manent or absolutely
life
free
from sorrow.
And
it is
not
same being, but a new life of (what we should call) another being. For there is
of the
134
neither
Buddhism
memory nor
conscious identity to
make the
two
It
lives one.
would be a pretty piece of casuistry to say the Buddhist believes in a future life in our sense. But
they are none the
their own.
less
it
in
In that,
it
them,
all
and
in
adopted.
that one
showing
may
"
the terms
still
future
retain their
and " life,*' and yet they may influence over the hearts of men.
of three fun-
tam, that
is
to say, of
The
of
any Soul
How then
did
Gotama, having accepted propositions so fundamentally opposed to all that we are accustomed to
propose to solve the problem of salvation, to untie the knot of existence, to
find in our
religion,
own
find a
way
of escape.
The
solution
was summed up
in that
memorable
The
135
discourse to his
first
which were described to you at some length in the last lecture. I told you then how, in the discourse
entitled the
"
eousness
Foundation of the Kingdom of Rightthe Buddha had laid down the essence
This sermon has a merit very great
"
of his system.
in sermons, that of
permission
I will
my
own.
recluses,
:
which he
habit-
The
whose
(a practice
unworthy,
and
equally
of
no
abiding
"There
is
a Middle
Way,
recluses, avoiding
by the Tathagata
a path which opens the eyes and bestows understanding, which leads to peace of mind, to the
full
enlightenment, to Nirvana.
And
which
is
that Middle
Way ?
is
Verily
it
is
That
to say:
136
Buddhism
(free
"Right Views
sion)
"
in-
telligent,
worthy man)
"
Right Speech (kindly, open, truthful) " Right Conduct (peaceful, honest, pure)
"
living thing)
"Right
trol)
Effort
(in
self-training
and
in self-con-
active, watchful
mind)
reali-
ties of life).
"Now this,
ing suffering. " Birth is
painful,
recluses,
is
painful,
is
and so
is
old age
disease
is
and so
death.
is
unpleas-
ant
ant
is painful,
;
painful
that too
is
painful.
from attachment (the conditions of individuality and its cause), they are painful.
"
Now this,
recluses, is
originates in
comings,
is
accompanied by sensual
delight,
and
The
137
is
seeks satisfaction
now
here,
now therethat
to
of the passions, say, the craving for the gratification or the craving for or the craving for a future life,
life
or the pride of
recluses,
"
Now this,
is
ing the destruction of suffering. " Verily, it is the destruction, in which no craving
of,
bouring no longer
"
And
this,
ing the
ing.
way which
it is
"Verily,
to say "
sion)
:
this
is
"
in-
telligent, earnest
man)
" "
Right Conduct (peaceful, honest, pure) " Right Livelihood (bringing hurt or danger to no
living thing)
"Right
trol)"
Effort (in
self-training
and
in
self-con-
138
"
Buddhism
Right Rapture
(in
reali-
ties of life)."
Then with
handed down
then to
know
and thirdly, to
dom
path of
tranquillity),
it).
and the
:
from
And
he said
"
So
long,
recluses, as
my
knowledge and
in-
manner
so long I
knew
tained to the
full insight of
that
wisdom which
is
among
the
whole race
of recluses
But now
and Brahmins, gods or men. have attained it. This knowledge and
Immovable
is
is
the
emancipation of
ence.
my
heart.
This
my
last exist-
There
will
be no rebirth
for me.
"
The
five ascetics,
One,"
The
The
39
from the commentary, for the reasons stated in my Buddhist Suttas. There is no doubt, I think, that
we have
state
it.
The
early disciples
who
point,
and the
essential
The views
B. C., that
is
here
promulgated
in the sixth,
to credit
of intelligence
the historian
whether the Foundation of the Kingdom of Righteousness were really due to the master or his followers.
The remarkable
fact
is,
that
we have
here set
and
were based
en-
tirely free
the day.
life is
from the idolatries and superstitions of And if this Buddhist ideal of the perfect
remarkable
the thought
equally instructive
when
140
Buddhism
struck at once with the analogy between
ideals of the last
We are
it
and the
most advanced thinkers of to-day. And the similarIt is due to the influence of ity is no mere chance.
similar
causes.
When,
after
many
centuries
of
been evolved out of the chaos of polytheism which is itself only a modified form of animistic polydae-
monism,
there
is
new
in
man was
to
work
out, here
on
earth, his
own
salvation.
why
there
is
so
much
in
common between
of Greece and
in France, in
Germany, and among ourselves. But we must not push the analogy too far. Each
though dispensing with the theoits
of these schools,
logies,
has peculiarities of
its birth.
circumstances of
quite so frankly
None
and entirely independent as Buddhism of the two theories of God and the soul.
the conditions of
self-
The
mastery
141
Noble Path.
None
them have
same
ity
stress
on
of moral
intellectual strength.
There
Suttas,
is
"Great
the
fruit,
when
fruit,
set
round
Great
is
the
great the
advantage of
intellect
when
set
rapture of contemplation.
intelligence
is
The mind
round with
that
is
set free
evils
life,
from de-
in this Eightfold
ideal.
Ten "Samyoentered
It
who have
would
give
Book of the Great Decease, i., 12 ; and my note on that passage in Buddhist Suttas, p. and compare the Bhaga; vad Glta, xii., 19 West, Pahlaui Texts, iii. f 37 ; Smaangala Vila* sim, 291, 298 and Anguttara Nikaya, iii,, 86,
See, for instance,
142
Buddhism
first is
The
of Self.
understand what
implied
by
this term.
And
it is
most
the very
fetter that
So long as a man
impossi-
So long
man
have produced
his present
temporary fleeting
in-
permanent being, and is accustomed to use the ex" " and " This is mine/' without a pression This is I
full
facts of existence
meaning, so
progress
long
is it
impossible for
him
to
make any
Until he has
is
become
sorrow that
inherent in individuality,
will
be
impossible for
him
which
is
whereof
peace.
is
the fetter
of VICIKICCHA, or Doubt.
This
is
already defined
The
in the
143
Dhamma
It
sangani
as
1004),
the
Abhidhamma,
is
being
in
in
divided
eight
divisions.
doubt
the
Teacher, in
the
Dhamma,
and
and in the
in the
Order
qualities
impermanence of
wrapped up by no doubts
in individuality,
he must be harassed
One,
means
which a man (working himself for himself, and being a lamp and a guide to himself)
can, without relying
Dhamma by
real-
In this con-
the
Maha
Decease), addressed
"
Now very
gan to recover.
sickness he
ber,
When
rid of
the
down behind
his
cham-
on a seat spread out there. And the venerable Ananda went to the place where the Blessed One
on one
said:
side,
144
"
I
Buddhism
have beheld, Lord, how the Blessed One was
in health,
the Blessed
as a creeper,
my faculties
I
yet notwithstanding
took
some
little
away
until at least
he had
left
me ?
For
of a teacher
who
who harbours
the thought,
'
'
It is I
is
who
The Order
instructions in
dependent upon me/ it is he who should lay down any matter concerning the Order.
Now
Order
it is
der?
I too,
Ananda,
am now grown
of years,
reached
of age.
a worn out
cart,
Ananda, can
The
145
move
along, so,
much
patching up be
still
kept going.
It is only,
Ananda, Wffen the Tathagata, ceasing to attend to any outward thing, or to experience any sensation,
becomes plunged
that
is
in the rapture of
contemplation
it is
only
at ease.
Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourHold fast to the truth selves to no external refuge.
(the
Dhamma)
.
as
your lamp.
Hold fast
as a refuge
to the truth.
Look not
. .
for refuge to
yourselves
now or
after I
am
only they
among my
recluses
who
very Top-
most Height, (that is, the Nirvana of Arahatship) and even they must be willing to learn." *
It
is
doubt
the
in his abil-
ity to save.
No man
No one can
a
way by which
is
man
can
save himself. It
is
Buddha-
doubt
in that.
31-35, translated in
my Buddhist
146
Buddhism
there
is
And
link,
the link of doubt, occupies in the chain. To enter on the path one has to get rid, not of individuality,
When
man
is
that there
eternal paradise
no permanent ego within him to gain an beyond the grave, then the temptahaving found the old theologies wantin
tion
lies near,
ing, to give
up everything
life
despair,
and betake
of ease
felt
Buddha who has pointed the way along which a man may work out his own salvation, confidence in
the
the adequacy of the
Dhamma
he has proclaimed,
who hand
The
third Fetter
is
MASA, or of the
monies.
efficacy of
cere-
It is essential
no
aid.
teacher Yatramulle
The
tianity
147
in
came under
this category.
But of course
Buddhism the
protest
was against
and
it
mere morality
outward
To have broken
what the Buddhists
similar in its results,
conversion, a state of
in
mind
and
much
by
of
its
connotation,
to conversion as understood
Christians.
A confrom
self,
monies,
is
he
who
And
having once
the saints
The
ter of
sions.
the Fet-
KAMA
This protest
common
to
all
the ethical
interest
the degree in
is
incul-
148
Buddhism
on
we
on the
other.
You
will
have
first
The
Buddha himself
is
And
were provided.
from intoxicating drinks was enjoined upon the members of the Order, and was a necessary condition
of Arahatship.
The
point evidently
is,
that the
The next
man
of
has to break
PATIGHA, or
is
The
state
that which
is
is
produced by
best illustrated
by the meditation called the Brahma Vihara, or "the Highest Condition/* practised by the early
Buddhists to get rid of this sense of difference.
is
It
the "
Buddha who
lets his
is
represented as speaking
And he
of the
The
149
love,
And
grown
great,
"Just, Vasettha, as a
all
things that
by or
them
all
with mind
set free
The
first
Equanimity.
fifth
By
is
fetter
gradually
destroyed.
To have conquered
higher
life
lands the
"
sotapanno
end of the
them.
is
The path
these fetare
:
ters,
which one
may
(7)
take together.
life
They
(6)
RUPARAGA,
worlds of
*
the love of
;
on
Form
ARtPARAGA,
y
Maha
Sudassana Sutta
ii.
8,
my
150
life in
Buddhism
heaven,
literally, in
is
(8)
MANO, which
Pride; (9)
UDDHACCA,
or Self-
We
once
often,
up so
life.
And we
not ex-
find that
it is
owes
nearly
won.
the Buddhist
list,
cult
overcome.
To have
down
in the
Arahatship,
Directly or indirectly
earliest
Buddhist books.
it
;
lead up to
I
the long-
sometimes
am
it.
afraid,
the most
fill
One might
men
the writings of
or
The
151
volved.
upon the gloriand peace of the mental condition it inThey had endless love names for it, each
this state,
End
Un-
Supreme, the
variety.
in
One
;
of the epithets
is
very familiar to us
exclusively
the West
being indeed
much more
ideal.
is
"
;
that
fires
and dul-
its close.
We
have no
We
in
the next
lecture.
predominant
that
it is
this subject in
not too
much
Buddhism.
And
I will close
alteration of a single
152
Buddhism
author, who, while not thinking at all of Buddhism, has managed to convey, in the language of the nineteenth century, the kind of feeling that animated the
Arahats of
"
old.
'T
is self
To
The
whereby we suffer. 'T is the greed grasp, the hunger to assimilate All that earth holds of fair and delicate,
lust to
lives, to
feed
And
'T
take our
is self
that turns to
The calm
Oh
that
were possible
bum
!
In the pure flame of joy contemplative Then might we love all loveliness, nor yearn
With tyrannous longings undisturbed might live Greeting the summer's and the spring's return, Nor wailing that their bloom is fugitive." *
;
Anteros).
LECTURE
The
Part //.
V,
Secret of Buddhism.
WE
can now,
I think,
tion of the
Wheel
which we
opened the
read you a
last lecture.
list
You
It
Buddhahood,
is
made
Buddha's extraordinary
causation
itself is
And
the chain of
a kind of
summary
of the
way
in
which the
them-
selves to the
Buddha's mind.
We
had yesterday a
description of the
Ten
But
why
Why
should he
What
153
is
the prison-house in
54
is
Buddhism
chained up
?
which he
What
is
will carry
him ?
must occupy us
The answers
to-day.
to these questions
The
a salvation from
sin.
The Indian
belief
in
belief
in
transmigration
for the
made
the
hell
(and
we
should say),
fall
would
say),
when the
Karma
The
as
was not a
re-birth in hell so
much
migration at
all.
or in
but
it
would come to an end only by the commenceof another state, of another birth.
ment
birth
And
that
all
the results
And
would bring with it fresh cares and troubles, old age and death, grief, lamentations, wailings, and despair.
This
is
The Wheel
Arahatship
is
of Life
and Arahatship
in itself.
155
It is a
no doubt an end
But
it is
also
it is
an escape
as a salva-
from
and
be sought wheel of
for,
life
And
the
is
men bound
in the whirlpool of
worked out
The
theory of escape
able
from
it
a theory only
made work-
by the introduction of a deus ex machind. The Buddha was bound to give his answer too. It is a
ad hominem.
But
though the doctrine of Arahatship can be considered on its merits, apart from the theory of transmigration, yet
the
Wheel
of Life also
is
none the
less
part,
and an important
ignorance
It is
first
AviJJA
the
first
of causation.
hard-by the
life.
The
symbol
in
a driver.
simply a blind
in
man
feeling his
way with
a stick.
And
the repro-
by Professor Bastian
of Berlin, the
156
is
Buddhism
In any case, what is meant is, which is the cause of IndividuIgnorance To attempt to explain what lies behind this
a demon.
figure
that
it is
ality.
my
The
"
;
The second
tions
link
is
the
SANKHARAS,
In
or conforma-
(literally,
Confections).
the
Dialogues
But
in
the
Abhidhamma and
mean
make up the
individual.
They
are represented
ter
and
out by Mr.
Wad-
Creator.
* See
It represents
my wife's
article in the
S. f 1894, p. 325.
The Wheel
of Life
and Arahatship
157
light
upon
it
when
says
"
Our mind is but a lump of clay Which Fate, grim potter, holds
On
The
third
And,
is
he pleases, moulds."
ape
in the
a tree.
an unreasoning automaton.
am
very doubt;
but there
typified
can, I think, be
is
the
first rise
of consciousness.
is
NAMA-RUPA,
or
Name and
Form, represented on the fresco by two figures, the meaning of which I cannot make out. In the Tibetan picture,
it is
and
in
in
the boat.
The
idea
is
ocean of
life.
He
has
now
acquired a
name and
as a
outward form, and has started on an earthly career man, endowed with self-consciousness and all
*
"
158
Buddhism
fifth
is
The
vinces
the SAL-AYATANA,
2. e.,
"
or
"
territories,"
of the senses
to wit,
our
five senses
mask
forehead
This face
as
represent the inner sense or mind. " The Empty House of the it were,
is
Senses," and
by
windows
and
in the Japanese,
by the The
man.
is
sixth link
is
in
the fresco,
repre-
The seventh
is
VEDANA, or Sensa-
man
drinking.
sensation,
perfectly
simple
by
Sir
Edwin
The Wheel
"
of Life
and Arahatship
living drink
159
makes the
Whereon they float, pleasures, ambition, wealth, Praise, fame or domination, conquest, love, Rich meats and robes and fair abodes and pride Of ancient lines, and lust of days, and strife To live, and sins that flow from strife, some sweet, Some bitter. Thus Life's thirst quenches itself With draughts which double thirst."*
The
ninth link
is
UP AD ANA
literally,
Grasping-
represented in the
ing flowers.
Tibetan picture by a
man
pick-
It typifies
human being
Now
which
is
BHAVA,
This
literally,
"Becom-
and
indistinct in the
Japanese,
represented
;
in
represented
is
by the
it
The idea, no
doubt,
that
is
leads to re-birth.
(in
rise
So Plato
down
into re-existence
by
and he explains
this
*
by
160
Buddhism
which never leaves them, they
He
is
He who
and
entirely pure
divine nature."
As
I
its
my
Hibbert Lect-
thought.
The
tion
is
panying
grief,
birth.
The whole
tion seems to
me
in
to be an attempt at expressing
what happens
every
human
is
life.
do not think
necessarily intended to
It
is
not intended,
No.
3 is necessarily posterior in
is
time
to link No.
2.
There
of these links
upon the other, but the dependence is not always of the same kind, either of time or of
cause and
effect.
The Wheel
of Life
and Arahatship
161
the wheel
factory.
is
not yet, to
text only
my
mind, entirely
satis-
The
lies at
present before us in
have read; and no commentary upon it is as yet And even when we have the help of accessible. further passages in the Pali, the whole subject will
have to be studied by someone more intimately
ac-
than
out,
My
wife has
pointed
in
we come
as a
fate
weary unending
(Kvukos
this
birth, a
wheel of
rf/5 ysreffsoos,
rr($
jtoipas rpo^o^s).
From
from
the wheel.
on one
of the three golden funereal tablets dug up near the " And thus I escape from site of Sybaris, it is said,
and Plato,
as
is
well
known,
included in
its
even as a vegetable.
three de-
62
Buddhism
and throughout
moral
Empedokles,
road or roads of
life.
book
which
quoted
in
the
Sdnkhya
in the
philosophers.
And
treatise Pythagoras
und
die Inder,
seems to
me
to
have quite
clearly
made out
borrowing by Pythagoras.
and
hope
shall therefore
be excused for
What
is
at least certain
is
quoted
in
my
77),
looked
hell,
life,
upon
salvation, not as
relentlessly
The Wheel
in
of Life
and Arahatship
163
evil,
enemy
to
be conquered.
But they
differ in their
ignorance
dantist,
will
the
soul of
man
all,
is
Cause of
"
will lead to
a union between
we have
it is
who
permitted
this.
It holds
way
is
of
not
God
to be attained
The victory
is,
to be gained
by the
viclife,
destruction of ignorance
in
Gotama's view, a
and
This
is
what
the
is
meant by the
of
life
man
made
life
of a
travelled
broken
all
Fetters/'
in its enself-
control.
The
164
Buddhism
in
mind (which,
English books on
is
Buddhism,
is
dom
As
"
passeth understanding."
I
meaning
the
phrase
Nirvana,
literally
the
and it is used, in its primary sense, of going out the going out of the flame of a lamp. In its secondary ethical sense it signifies (not, of course, the going
out of a " soul," nor the going out of
life),
but the
fire
of lust,
ill-will,
and
delusion or dulness or stupidity. But it involves " " the going out also of that Upadana or grasping,
in
is
another birth,
dealt with at
new
individual.
This point
greater length in
it 5,
my
noreal
where (already
in 1877) this
view of the
things in
"
Arahat-
save you
Arahatship."
a precisely similar state of things when, in the Tevijja Sutta,* the two young Brahmins
* Translated
in
We find
I.,
298-320.
The Wheel
come
to
of Life
and Arahatship
165
to
Very
well," says
And
is
he gives a
the way/'
is
"
That
clear
enough.
The
which endeavours to adapt so untheological a position to a solution of difficulties really based on the
current theologies.
It is all
how much
easier
it
God) rather than to attempt to reconthem with the new doctrine of Arahatship.
But that course of action could have led to only one result. Buddhism would have died in its birth.
In any case
tion,
posi-
And
though
it is,
in
my
judgment
as to the logical
till
adequacy
of the reason-
all
the
materials on which
formed.
What we have
both
cases,
at present ascertained
is
is
that, in
Arahatship
66
Buddhism
Now
as to
we
and discussions
be advisable,
on
this central
hism, to quote
and most important point of Buddmore fully the actual words of the
their highest level of
and death, of an inward peace that can never be shaken, of a joy that can never be ruffled. Thus,
when Kassapa, a
left all
to join the
it,
new
is
leader,
astonished at
he
What
That thou,
meaning of
this thing.
?
How comes
What
is it,
it
in the
world of
men
And
41
That
Of ever
peace I saw, wherein the roots fresh re-birth are all destroyed, and
all
greed
And
have ceased,
The Wheel
That
state
of Life
and Arahatship
167
from
That changeth not, can ne'er be led to change. My mind saw that What care I for those rites ? "*
!
The
following two
poems
are taken
from the
Sutta Nipata, from the same collection that contained the ballad, already quoted above, about the
first
1.
Hot steams my
food.
My
I dwell.
And on my
So
2.
let
to-night
Cool
my
mind.
No
fallow land
lies
there.f
One-
For one night only, as I wander on, I dwell upon the banks of the Mahi.
My lodging
Are out Of
So
3.
's
The
fires
(for in
my
Lust, Ill-will,
let
There are no
gadflies here.
My kine
the
mind
i.,
68
Buddhism
Are roaming thro' the meadows rich with grass Well can they bear the fickle rain god's blows.
So
4.
if it
likes, to-night
My
basket raft was woven well together So said the Exalted One Crossed over now, I Ve reached the farther bank
And overcome
The Lust
So
5.
let
down now,
if it likes,
to-night
Obedient
my
wife,
no wanton
she,
So said the herdsman Dhaniya Long has she dwelt with me, my well beloved, I hear no evil thing in her against me.
So
6.
let
down now,
if it likes,
to-night
Obedient
free,
Long has
No
So
7.
evil
let
thing is found within my breast. the rain pour down now, if it likes, to-night
earnings do I live at ease.
On my own
So said the herdsman Dhaniya My boys are all about me, strong in health, I hear no evil thing in them against me.
So
8.
let
down now,
servant,
if it likes,
to-night
No man
At
So
will,
can
call
me
and
wander
find.
down now,
if it likes,
to-night
The Wheel
9.
of Life
and Arahatship
169
Ve barren
And And
So
10.
and heifers
sleek,
down now,
I,
if it likes,
to-night
No
Nor
So
11.
if it likes,
to-night
The
The
So
herdsman Dhaniya
ropes of
Munja
grass are
new and
and
if it likes,
strong,
stray.
No
So
12.
them
loose,
to-night
Ve broken all the bonds loose, like a bull, Or like the lordly elephant, calm in his strength,
I ne'er again shall enter the dark
Contemning the weak strands of jungle rope. womb. So let the rain pour down now, if it likes, to-night
13.
Then
lo
And the high ground, that moment poured forth rain, And Dhaniya the herdsman, as he heard
The
14.
0, great the gain that has accrued to us, In that we met the Exalted One to-day
In
we put our
;
trust.
Be
to us.
70
Buddhism
Under the Happy One we both will lead A holy life, and pass beyond old age and
death,
And
15,
The man with kine takes joy in kine. Lusts, evil, and Karma bring delights to men He, who has none of these, has no delights.
1 6.
He, who has sons, has sorrow in So said the Exalted One-
his sons,
He, who has kine, has trouble with his kine. Lusts, evil, and Karma are the source of care
these,
is
is
not careworn.
Dhaniya Sutta
ended.
Utthana Sutta.
1.
Rise
sit
up
what
is
How
can sleep wait upon the sick at heart ? Upon sick men pierced with the dart of care,
is
rankling
still ?
sit
up
and steadfastly
!
Train yourselves, learn, for the sweet sake of peace Let not the King of Death, knowing you indolent Befool you, fallen into his deadly power
!
3.
in
Craving with wants, stand caught, 0, conquer that! Let not the moment pass For those who let
The moment
pass
them, mourn in
states of
woe ? f
Then Gatha,
5.
The Wheel
4.
of Life
and Arahatship
and
carelessness
171
Carelessness
is
dust and
dirt,
On
carelessness
defiles the
let
mind.
the wise
Draw
Utthana Sutta
is
ended.
Here
Nirvana
is
bliss of
the
of Arahatship
among
the hating!
free from
hate
let
us dwell
ill-will
"
Let us
live
happily then,
!
free
from ailments
among
"
the ailing
Among men
!
Let us
live
!
among
the careworn
let us
eagerness
be
free
"
Let us
!
live
we who have no
hin-
drances
feed
upon happiness
that lead a
man
we
find the
words
it is
speaking to Na-
Thera Gatha,
404.
72
"
Buddhism
Venerable Nagasena, your people say
'
Nirvana
is
aright,
realise
he himself produce
it first,
and then
"
realise it?"
And,
nevertheless,
King,
essence
of
Nirvana
that
"
zle
Do
not, venerable
it
it.
by making
elucidate
dark
Make
will,
it
you
our,
It is
With a
it all
strenuous in endeav-
bewildered,
plunged
"
Dissipate this
guilty uncertainty
it
King, so peaceful,
And
it is
that which
he who orders
by
his
wisdom
knowledge, makes himself, according to the instruction of his teacher, master of an art. " '
And
if
you ask
How is
Nirvana to be known ?
'
it is
by freedom from
distress
and danger, by
confi-
The Wheel
of Life
and Arahatship
bliss,
73
by happiness, by
. .
by
if
purity,
by
freshness.
" And
again
'
:
How
does he
'
who
orders his
' :
life
Nirvana ?
I
life
should reply
He,
King,
who
orders his
things, and
when he
is
doing so he perceives
dis-
he perceives death.
And
discontent arises
fit
finds nothing
to be re-
on
as lasting satisfaction,
and a
And
in the
perceives the insecurity of transitory life, of starting afresh in innumerable births, the thought arises:
'
All on
!
fire is this
blazing
Full of pain
in
of despair
If
only one
the cessation of
rid
of
all
and
of
74
"
Buddhism
And
no becoming, and then has he found peace, then does he exult and rejoice A refuge have I gained at last! at the thought
that state in which there
*
'
Just,
King, as a
man who,
will lead
forward along
rejoicing at the
'
thought
last
Just so in
All on
!
fire is this
blazing
Full of pain
and despair
If
only
one could reach a state in which there were no becoming, there would there be calm, that would be
sweet
the cessation of
all
end of craving,
the absence of
passion,
peace,
Nirvana!'
And
which there is no becoming, and then has he found peace, then does he exult and rejoice at the
*
:
thought
* !
And
it
he
strives
it
searches
to that
self-possession, to
he remain steadfast
in love
toward
all
beings in
all
The Wheel
the worlds
;
of Life
and Arahatship
75
and
still
mind
again and again, until, gone far beyond the transitory, he gains the Real, the highest fruit of Arahatship.
And when he
King, the
Then
time at which,
and the manner by which, Nirvana can be obtained, the author goes on to discuss where Nirvana is
stored up.
place,
"
is
The answer
is
that there
:
is
no such
Venerable Nagasena,
stored up.
But
is
there
any place on which a man may stand and, by order" ing his life aright, realise Nirvana ?
" "
Yes,
King, there
is
such a place/'
is
that place ?
"
"
King,
is
virtue,
and
careful in attention
Tartary, whether
in
in
Alexandria or Nikumba,
whether
wheresoever he
may
be, the
man
who
orders his
*
life
Questions
of King Milinda^
pp. 195-201.
\ Questions
176
Buddhism
descriptions in the older books of
We have several
the
man who
Arahatship.
I
far as
tion.
may
now being
Mass.
We have
much
:
many
is
And what are the thirty ? thirty Graces. " i. His heart is full of affectionate, soft,
der love. " 2. Evil
is killed,
and
ten-
him.
"
3
and
4.
viating
his self-confidence.
The Wheel
"
6.
77
enjoyment of the heart's refreshment, the highly praised and desirable peace and bliss of the ecstasies of contemplation fully felt.
"
7.
He
men
alike.
delight to
honour him.
"II.
The
esteem, and appreciate him. " 12. Untarnished is he by the love either of
this
He
most
in-
significant offence.
"
14.
Rich
is
he
in the best of
wealth
the wealth
that
is
who
"
He
is
in receipt, in full
and
medicine). "
16.
He
lives
best austerity that is dependent on meditation. " 17. He has unravelled the whole net of evil.
He
any
78
"
Buddhism
18.
He
five
obstacles to
highest
life
in
this
world
(lust,
"
20.
"21.
He He
is
excellent in conduct.
transgresses
none
all
perplexity.
is
set
"
24.
He has
The
"
25.
all fear
sure
has he gained.
"26.
The seven
evil
inclinations (to
lust,
malice, and heresy, and doubt, and pride, and desire for future life, and ignorance) are rooted out in him.
" 27.
(lust,
He
future
delusion,
and ignorance).
bliss of
"
28, 29.
He
the ecstasies of contemplation. " 30. He is endowed with all the virtues a recluse
should have.
"These,
is
adorned withal."*
I
The Wheel
of Life
and Arahatship
find time to
79
must
mention
Arahat-
The word
itself
means
"
the-state-of-one-who-isis
constituent parts.
They
Of
all the world, various in their powers, Many number, Not one equals this medicine of the Truth. all
in
Drink
"
that,
brethren.
live
Ye shall have passed beyond old age, and death And evil, lusts, and Karma rooted out
Thoughtful and seeing, ye shall be at
Or, to put
died, he
is
it
rest
"
!
in
another
way
Just before
Gotama
said f to
"Which
then,
I
had perceived, I made known to you which, which, when you have mastered, it behoves you to
when
practise,
may
last
a., 218.
\ In the
Maha
my
Buddhist
Suites, p. 6.
180
Buddhism
it
in order that
may
and men ?
They
are these
Meditations.
Error.
Behold, now,
Brethren,
All component things must grow old. Work out your salvation with diligence. The final passing away of the Tathagata will take place before
long.
At
"
Tathagata
My
Be Be
age
is
now
full ripe
my
life
draws to
its close.
on myself alone.
;
earnest then,
steadfast in resolve
hearts.
Who
shall
make an end
of
grief!"*
Now
* Book of
65, translated in
my Buddhist
The Wheel
of Life
and Arahatship
put the whole of the higher Buddhism into two lectures, I am precluded from dealing at any length
with any of the above thirty-seven
painfully aware
details.
I
am
are
how
lists
apt to be,
when the
systems
far as in
in
the West.
lies,
But
have endeavoured, so
me
view of
life
which
lies
behind
all
Buddhism
and
ture to trouble
you now
on
this
And
is
manence
of
all
things,
him
may,
in
But though, in that way, a hearer the eloquent words of the passage I have
along the
way and
arrived
by a sudden
flash of in-
sight at some,
Path
still it
even advanced, stage of the Noble was required of him to keep up a con-
82
Buddhism
what he
had
attained,
Secondly,
cannot open
in
is
its
life,
are
Thirdly, that
it is
Buddhism.
sires are,
It
is
Evil de-
It is true no doubt, to be suppressed. that some of the desires which in modern Western
life
tion,
titles, are, in
But to the Buddhist layman the satisfaction of these desires is freely permitted and even regulated by precept and it is at least an open question whether
;
we
Gotama
agreement with
is
many
not one of
The Wheel
of Life
and Arahatship
183
intellectual activity
and of
my
"
mere mortification of
It
gies.
The Arahats
them
and
virtually as hedonis-
too,
Christian saint.
said
:
Of
Ye
Weakness
The
fourth point
is
much
stress is laid.
Thus,
in
the Mahaparinibbana
lamp
unto themselves), the Blessed One says "It is through not understanding and grasping four conditions, Brethren, that we have had to
run so long, to wander so long, in this weary path
of transmigration
I.
And what
is
are
these four?
When
noble conduct
realised
and
184
Buddhism
known, and noble meditation and noble wisdom, and noble freedom, is realised and known, then is the
craving for becoming rooted out, that which leads to
renewed
life is
destroyed,
and there
is
no more birth.
realised
by Gotama far-renowned.
Knowing
The Master
The emancipation
"
Jewels
of the Blessed
the
author of the Milinda says : f " There is one diadem that is the chief of
that
is
all,
!
and
this
"
To their Lord when he wears his crown of gems The wide world of the gods and of men looks up To the wearer of Freedom's diadem "
!
It
was the
"
"
gentle liberty
of a higher, wider
lives,
those
who had
permanence were to strive after. The emancipation was no doubt an emancipation from delusions the
;
f Milinda
ii.,
p. 224.
The Wheel
errors
of Life
and Arahatship
185
in
intellectual anarchism,
ethical development.
which
you from the earlier part of there was perfect freedom from dogma,
clear to
But
am
put forward by
ethics.
Gotama
It
is
true that in
my humble
opinion no
historian
can
be an adequate
I
historian
without
my
life
had
much
that
Gotama
rememrace,
down.
And
it is
at least interesting to
ber that
of our
own
who
Not only
intellec-
development outcome was distinctively Aryan, and Buddhism is the one essentially Aryan faith.
religious
and
Buddhism
the
final
But we do not need to go back 2500 years to seek We have to fight out the problem of for truth.
ethics for ourselves
and
for our
own
times.
The
86
Buddhism
through irreconcilable logooff
in a deplorable failure
from actual
inquiry
is
fact.
method
method.
"
:
of ethical
As
the
Ethical Im-
port of Darwinism
it
"How
ever to
is
If it is
rise
logic, it
Given the
earliest
morality of which
it,
we
through
that
is
fall
The
dis-
Surely this
is
wrong
in
in
a page or
due proportion
I
in the historical
venture to ap-
ment
of this
LECTURE
Some Notes on
VI.
A NY
presentation of
and
places, under-
gone.
This history
Buddhism
starts
with a
theory-
complete philosophical
and psychological
of great intellectual
It
power and
ad-
considerable culture.
took
its rise
among an
full of
pride in their
advocated a view
in
many
re-
mind.
It
made
its first
nent occupied by peoples of various races and holding widely different views
;
it is
187
88
Buddhism
but the
mass of the
an indiscriminating animism.
over the frontiers
And
it
soon spread
of
among
nations,
some
them
more barbarous
Indians.
still
whence
spread
on the north
it
numbers
;
its
snow and
ice of Siberia
and
was
the dominant
Wherever
it
has gone
it
characteristics
verts, acting
self to alteration
upon the natural tendencies within itand decay, that it has developed,
beliefs
and
practices.
less of
But
the
have grown, and most interesting it is to trace the causes which have produced out of it such different
results.
189
in our present
in doc-
any development
and Sam-
whole.
And
and the
intellectual activity,
men by whom
it
was
first
handed down.
But
in the
we
growth of
Most
books
after the
The
various de-
tails referred
an unpublished Suttanta, relate only to the legend of his birth.* And even on this matter the later versions are, as one would
in
expect,
Journ. R. A.
190
But the
first
Buddhism
disruption in the Order took place
on other questions, namely, on matters connected with the regulation of the Order itself. One hundred years after the death of Buddha, according to
the oldest account preserved in an appendix to the
in the
Order
which proclaimed and practised a loosening of the These ten particulars seem rules in ten particulars.
to us
now
to be very trumpery
Irish
between the
tian
Church
ing matters of
little
moment,
No
doubt
in
ac-
As
list
gences in
my
;
manual, Buddhism,
will only
them here
and
and most important of them was, that gold and silver might be received by members of the Order.
To
demned.
The long-continued
191
very centre.
And
cil
Church.
summed up
all
in
of
to
scribed in
my
second lecture.
This fact
is
of the
which those Khandakas must have been composed. The ten points in dispute were all matters of ecclesiastical
law.
They
all
related
to
observances of
the Brotherhood.
Is it
and
treatises
which seek to
down
to the
life
of the
Brethren and the regulation of the Buddhist Order, is it probable that, in such a collection, if, when it
was compiled, the struggle on these ten points had already burst into flame, there should be no reference at
all,
even
in interpolations, to
any one of
192
these ten disputes
?
Buddhism
That the
difference of opinion
on each of the ten points remains altogether unnoticed in that part of the rules and treatises where,
in the natural order of things,
it
would be obviously
referred to
way altered
to cover, or to suggest,
dispute,
any decision of the points in that they are only mentioned in an and
appendix where the Council held to decide them is described, shows clearly that the rules and treatises,
as
before
we have them, must have been put together the time when the Council of Vesali was
ancient story of the Council stops at the
held*
The
point where the ten indulgences are rejected. But the Ceylon chronicles, which have preserved the
tradition of the orthodox school (and are therefore,
They say
own, and
I will
The animus
of the
to a greater confidence.
from the Pali, pp. xxi., xxii. f Book v., verses 32 and following.
193
The monks
round.
They broke up
recension,
made a new
another,
Nikayas.
These monks
at length
Nor what had been spoken in abstract, neither What was the obvious nor what the higher meaning
Put things referring to one matter as
.
if
they referred
to the
to another,
And
They
destroyed
much
of the spirit
by holding
shadow of the
letter.
deep,
And made
own.
The
aside,
and made
rules
others in their
They
known
of nouns
and
genders too,
Of composition and
their place."
of literary
skill,
we
194
Buddhism
and from
in
it,
more
formed
Buddhist Church.
and the
divi-
of opinion.
most
names
of
some great
teachers,
rise.
The
division
Roman
Catholics,
Episcopalians, Independents, and so forth, but rather to the division between Broad, High, and Low
Church.
We
the
though they made changes in some of them. For the only books which they are stated $o have rejected
are those of the
included in the
to
you
in
my
the Parivara, or
is
195
itself
was
no
slight alterations
and differences of
inter-
pretation.
So
also
it is
any
Anguttara and
so, it
by the
it
and
is
poetry.
Even
time of Asoka
we
find
Katha Vatthu,
differed
in his
from the orthodox school, appeals throughout to the Pitaka texts, and takes it for granted that
opponents
will
his
acknowledge them
as
decisive.
but of
which we
fragments
able to gather
some
Sanskrit,
Tibetan,
and Chinese
translated.
manuscripts
extant,
though not
As
is,
of course, the
Katha Vatthu
itself.
The author
by
his
oppo-
who
This
they
are,
nor to
is
what
school
they
belong.
information
196
afforded to us
Buddhism
by the Commentary on the Katha
full for
the Pali
Text
Society, although
it
down
in the seats
it,
and the
Pali version of
great Bud-
There may have been mistakes, no doubt, but, in the absence of any motive to the contrary, there is no
valid reason for refusing to accept the tradition as a
bona-fide statement of
true.
commentary
are so import-
much
pressed by other
work which
prevented
my
made
my
it
in
1892 in the
It is
Society.
impos-
any
detail,
but two
general conclusions
may be
In the
first
place, there
had
written (that
to say,
197
down
them only come before us by in the pages of the Katha Vatthu Commentary as the supporters of one or two theses of no very great
Some
of
importance.
But
five of
fre-
two
is
entirely
The one
is
the inscriptions.
Among the
ruins of
now being
investigated
by the number
names
incidentally
added.
No
doubt
at the time
put up there
the same
scription
name
is
sake of distinction.
have collected
my
article,
and the
result agrees
Commentary.
But
The
so authoritative as being
much
later.
it
is
198
Buddhism
more complete.
Yuan
Thsang,
tions,
in the
in
regard to
the estimated
number
time,
*.
the early part of the seventh century. a very long one, but I have thoroughly
in
The
list is
it
analysed
The
conclusions to be
drawn from
it
KathaVatthu and
its
commentary.
The
greater
He
seems from
the differences
were principally of three kinds. In the first place we find that in the North and also in the South the
old heresy of the soul-theory had crept back
issues into
by
side
it
had been
categorically
and
explicitly
excluded by Gotama
and his
earlier followers.
we
Master had
led
some
in objective miraculous
at his death,
199
human
life.
They not
his mother's
himself was
was occasioned by his birth and death, but that he " " Lokuttara (above the common, superin
all
moments
of
in
the ordinary
And
thirdly,
we
find the
germs of a
belief
we
shall
meet with
its tendency than either of have mentioned that is, that the real we
what
is
self-complacently called
or Greater Vehicle.
by
its
followers the
Maha Yana,
own doctrine
by
the
self-culture
and
self-control.
The
materials are
in
I
consecutive order, or in
sufficiency of detail
and
his-
2OO
torian
Buddhism
who
shall take
gradual intrusion of
human and
tem.
But
it
already possible to
show the
and
lines
to trace
kill.
You
will
himself
The
greatness
in
and good-
Buddha were
the eyes of
much
Through ages
upon ages he had gradually exercised himself in the Pdrdmitds (or sublime conditions), necessary to the
These are Generosity and Kindness and Renunciation and Wisdom and
Resolution and Patience and Love of Truth and
attainment of Buddhahood.
At
the end
Karma, that
is,
the doing or
was handed on to a new individual who (though from the Christian point of view different from the others as having no continuing memory and no consciousness of
201
same Karma.
And
the fervour of gratitude in passages where they describe the self-abnegation of the Blessed
One who
For
through
this
The
Karma which he
dissipated in the
inherited
would no
It
longer, then,
good effect which his Karma, might have had upon other
individuals.
But that particular chain of existence would have been broken, the Pdrdmitds would never have been
accomplished, and
the Buddha.
The Buddha
men
to
them
as their goal.
the mistake
began to be made of regarding the Bodhisat (that is, one of the individuals in the chain of those who
were perfecting the Pdrdmitds) as a higher being than the Arahat. I say the mistake, for it was a
mistake in two senses.
The
202
Buddhism
was consciously purbecoming a Buddha. I only know
one passage older than the fifth century of our era in which this idea is put forward. And it
also a mistake
was
began to be neglected and even ignored. The results of this took a long time to work out
their full effect.
of perhaps the
the LokuttaraIt is
vadins, or Transcendentalists
has survived.
written in Sanskrit,
and
is
being
now
edited, with a
by M.
but
The
date of
is
second century
B.C.
who
and so
far as
which any of the propositions laid down in the Dialogues, is, in so many words, denied
or even disputed
;
become
entirely different,
and
it
203
burden
of the Dialogues
In
of
the
Maha
Vastu, which
is
the
name
of this
is
manual
indeed
if
inci-
not the
is
the consideralead,
tion,
It will
be
the
careful reader.
Law "
(the Sad-
dharma Pundarika,
is
called in Sanskrit), of
which we have a French translation by M. Burnouf, and a translation into English by Prof. Kern of
Leiden,
we
been reached
dentalists.
In the Lotus
we
explicitly
Buddhism,
actually placed in
the mouth of
Gotama
himself.
is
The
doctrine of
204
Vehicle, as
Buddhism
opposed
to
the
Lesser Vehicle
of
Arahatship.
said, in effect
"
:
We grant
in this
you say about the bliss of attaining Nirvana But it produces advantage chiefly to life.
yourselves.
And
according to your
own theory
in the future
Buddhas
much
as there has
past.
ages
that will
come."
The new
based upon
accepted
it all
laid
appeal
to self-renunciation.
It is true
But
led,
it
was
at least
no
slight merit to
have been
even
wiser,
tem
of ethics,
really
205
by the new
of the
stress
upon Bodhisatship.
and
But readers
Maha Yana
nificance,
sig-
are
The whole
putting of
putting the Jataka stories and the road of Bodhisatship into the foreground ; and then the actual con-
to
its
be written.
The
final
step
is at-
to Nagarjuna.
And
West
books (that
is
we have
only the
life
the Sanskrit
poems on the
in
of
my
third lecture.
some
of the
results
That the progress was very slow we know from the statements of Yuan Thsang. For in his time, that
is,
two
thirds
206
of the
Buddhism
members
of the Buddhist Order
still
adhered
And
in
larger
and larger
before the minds of the Buddhists, their thoughts naturally turned with peculiar reverence to the Bodhisats of the past, the present,
is
looked
upon
and Yuan
of persons, leaders in
title
of Bodhisat.
So
the
"
Law
"
Gotama
work.
the
is
said to have
propounded
this
it
much
later
And
the persons to
whom
is
addressed,
oc-
casion, consists of a
number
by
of Bodhisats, instead
whom we know
that the
Buddha was
in his lifetime
surrounded.
number
of
As
time
this
207
Hindu gods and goddesses of the day, thought to bring about a reconciliation between the two faiths
by simply turning the Hindu gods and goddesses into Bodhisats, and representing them as supporters
of the Buddha.
One
ment seems
been Asanga, an
the Panjab,
influential
monk
Bhumi
of
Peshawur
first
who
lived
and
wrote the
the Yogacara
era.
Qastra
He managed
two opposing systems by placing a number of Saivite gods in the Pantheon of his newer Buddhism,
and by incorporating into it a great deal of mystic Tantric doctrine from the prevalent animism. He
thus
made
it
tribes to
ings, and even bloody offerings, to these more congenial shrines and while their practical beliefs had
;
no
Noble
wholly
almost
magic phrases (Dharani) and magic circles (ManThese Maha Yana books inculcating the new dala).
doctrines were translated, along with the older ones,
into Chinese.
Yuan Thsang
regarded himself as a
208
Mahayanist, took
cle
Buddhism
many books
of the Greater Vehi-
in his labours as
a translator
was imitated by a long line of workers in the same field. The later books were afterwards translated into
Tibetan, and the
new
of
the
in
Tibetan trans-
lations.
mixed together in one heterogeneous collection. Though no doubt the books of the Great Vehicle
have by
far the
studied,
doctrine.
into
Japan
in the sixth
little
of the
and
of the
my
sects
of
Buddhism
209
Lesser Vehicle.
them
lines.
members
of the
who
preach a salvation to be
reached in heaven.
But
it is
ment
is
Buddhist
also
is
and
a living
Bodhisat.
In
my
Hibbert Lectures
and the
latest
only because
one of the books giving an account of that very curious and widely spread movement has been
called Esoteric
Buddhism,
It
point of wonder to
me why
chosen
there
is
For
if
that
it is
not esoteric,
2io
and not Buddhism.
Buddhism
The
original
Buddhism was
accus-
Gotama was
No
number
of questions to
which
it
was
his
Arahatship.
at all that
The
he had formulated any doctrine upon them which he wished to conceal from some people, and reveal only to other more intimate
was not
disciples.
Such questions as
?
Do
is
or
am
not
How am
And
This
a being
Whence did
come ?
whither will
it
go
are regarded as
worse than unprofitable, and the Buddha not only refused to discuss them, but held that the tendency,
the desire to discuss
drawn up
words
tion of
which
the
called the
Walking
in Delusion, the
Jungle,
Wilderness, the
211
Gotama
says,
to
you
"
:
ing any
doctrine
;
distinction
Ananda, the
fist
of a
it is
things back."
And
impossible
anyone who
books to avoid seeing that everything which the Master himself, and his early disciples, regarded as
important
is
make
but
is
There
is
not
the
of
And
even as
"He
is
should be
secret,
keep nothing
only
It
when the
Maha Yana
books, written
many
mulgated, that
*
Questions
we
Buddhist
translation.
of King Milinda,
p. 142 of
my
Compare
212
Buddhism
It was the only which the writers of those books could at
call
way
in
Gotama, and yet put forward the new ideas, contrary to those of Gotama, which they were anxious
to propagate.
And
real original
Buddhism.
in
all,
The study
is
of self-induced trance
common
to
all
All that
is
accessible in handbooks,
in such
them
to anyone
who
will
In this
sense only
And
this is a sense in
ble to our
own
West.
They
will
chance comer
who
him to appreciate what they " All the talk about " astral body and the different kinds of " soul/' seven more or less,
discipline to enable
have to say.
which
is,
Buddhism,
dia,
a part of the
Yoga philosophy
all
of In-
which
is
perfectly accessible to
the world.
213
And
much
It is of course diametric-
my last
two
lectures.
You
why
neither
At
the same
in
is
fair to
sophists general do not any longer, I believe, describe their tenets under the name of Esoteric
Buddhism, and we must not forget that there are Theosophists and Theosophists. There are not a few among them who are doing good service in helping to break down that ignorant self-complacency which regards any notions differing from the
current notions held in the
of notice.
really
West
as quite
devoted
have rendered real service to scholarship by bringing over MSS. and providing funds for the publication
of translations of
Eastern books.
There may be
superficial
much
in
214
Buddhism
and into half-savage practices of magic, black and white. But no one can doubt the sincerity of such
I have just referred. Theosophists as those to whom I regret that an unfortunate title, now no longer
emphasised by Theosophists
themselves,
should
of philosophical ethics,
and specu-
(really in
many
his-
instances,
rebound
of
half-trained
intellects
from a crass materialism) and mixed up with torical heresies of a most startling character.
It is
name
of
rejected
by the leading
is
expounders of Theosophy.
This fact
really
an
in
Buddhism
accessible
to the
Western world.
And
may
call
possibly have
no
little
influence
among
the
still
many
respects,
When
to our Western
their Pali
almost
215
own coun-
some extent
at least, corrected
and modified.
We
Oxford, Professor
of
Max
Muller, this
book
is
a model
what such a catalogue ought to be, with discusand careful indexes to all the
of the
names
Mr.
Buddhist
Sanskrit,
University of Tokio.
This
is
results following
on
West which
by Western
travel
are
now becoming
It
so frequent, and
was the
desire of peoples to
was one of the principal means of spurring on inventions. And the inventions, in their turn, have made
possible such a meeting as the Parliament of Religions at Chicago,
2i6
in
Buddhism
listened,
not only
with
but
also
made
on
how astounding
beliefs
the gulf
sides
between popular
sions of scholarship.
To
from the address on Buddha by the Right Rev. " The Person Zitsuzen Ashitsu of Japan. He says
:
of
Buddha
is
perfectly free
from
life
and death.
is
We
call it
Nehan
or Nirvana.
Nehan
divided into
The name
But such
is
an excellent nature as
peculiar property of
have mentioned
not the
in
the
The name
where we perceive that our solicitude is fleeting, our lives are inconstant, and even that there is no
such thing as Ego.
is
quite
empty and
the body.
clear,
but there
is called Uyo, or something left. which our body and intellect come (3) to entire annihilation and there is nothing traceable,
it
So
The
state in
217
left.
called
Muyo, or nothing
The
state
when we
dom.
death.
We
are not
Also
we become
we appear
we
are
Nirvana
to save
but
them from prevailing pains by imparting the Out of these four classes of pleasure of Nirvana.
Nirvana the
first
and
the Nirvana of
We must
But the
Hina Yana, can not be found, so far as we know, in any Hina Yana book. And this difficulty
does not seem to have occurred to the learned
author,
who
Maha
Yana books
piled
many
by the
disciples of the
doubt
how
set forth.
differences
it
will
be appar-
ent to
you
how
different
is
2i8
Buddhism
I
have just quoted from the passages I have had occasion to read from the Buddhist Pitakas
sage
themselves.
Another excellent
will,
result
hope
is
a loosening
among
It
would be
perhaps too
much
to admit any
actual influence on
Greek thought or
institutions as having
ers of the East,
lege
is
conceded to Egypt.
think that
an influence
is,
entirely unproven.
But surely there are many points most instructive, and suggest;
points that
of
may throw
the evolution of
human
light
conceptions and, in
throw
own
has
common
saying that
it is
impossible
to
same
219
Should I be considered too bold if I were to go one step farther and suggest that there are really
some points
in the
es-
pecially of India,
later to
know
it
is
common
idea,
is
own
culture,
which
is,
after
all,
in the
commonly accepted
culture in
the world.
questions, but
it
ignores
also,
with an
of
almost
wilful
ignorance,
the
real
originality
But
this, I
know,
is
is
held by
by some
ers of
of the
original lead-
thought in Europe.
You
all
know how
writes, alluding
22O
"If
I
Buddhism
am
my
philosophy as
rest.
must be a
satisfaction to
me
to find
my
professed
by the majority of men. This agreement must be all the more satisfactory because in my
I
philosophising
influence."
its
show
that, so far as
worthy of study
also
and
rea-
me
by Buddhism.
with this great philosophical thinker I would
And
also
utter-
"
It is
seen
221
And
insists
very
strongly on the value, even to actual belief in the West, of a critical study of the Buddhist system.
even gone so far as to publish a handbook for students entitled Elements of Metaphysics, in which Indian thought
is
And
know
from your presence here to-day, that you at least with the committee representing
centres of higher education in America, that the
be very
largely,
of
Oriental belief)
would be beyond
the scope of a lecturer on this subject to touch upon the possible influence of
of the future.
its
is
But
it
different
and even
perhaps, to one of
parents,
possesses
some
of the characteristics
evil results
from the
interbreeding.
222
Buddhism
at least venture to
We may
series
of lectures, of
which
this course is
first in-
much to promote that feeling of respect for opinions we ourselves can never hold, which lends so much assistance to a right understalment, will do
standing of the causes at work in the evolution of thought and in the history of our race.
THE END.
THE END,
INDEX,
Abhidhamma, 62
Abhidhana Padipika, 49 Acchariya Abbhuta Sutta, 95
Ajanta, cave hermitages, 118
Animism,
36,
140
;
Arbitration, 56.
Aryan
religion,
185
Aryans, 16-18
Ascetics, 96-99
;
the
five,
103-106
Bhagavad
Gita, 141
Bigandet, Bishop, 87
Bode, Mrs., 74
Bodhisatship, 201-203
223
224
Index
Brahmins, their treatment of Buddhism, 115, 116 " Buddha Carita," the poem, 88
Buddhaghosa, the great commentator, 28, 62, 108 " Buddha Vansa," poem on the Buddhas, 77
Cause, universality
of, 32,
42
ng
147
79, 95
Cicero,
right,
137
the Great, 193, 202
*42
Deussen, Prof., 25,221 of Buddhist doctrine, 189, 196 DflgelbpmAt Devils, formerly -'gods, 12, 14 Dhammapada, Jo, 68
Dhamma
Dhaniya
Sangani, 63
Sutta, translated, 166
Dharma
Dhamma, 2, 38, 41, 63, 106, 145 Dialogues of the Buddha, 58, 59, 156, 189, 195, 203 Digha Nikaya, 27, 28, 30
Dipa Vansa, quoted, 193
Doubt, the fetter
of,
Dreams,
10,
142-145
Drink, 148
Dualism, 37
Index
225
Ecce Homo," 4 Education, early methods
Effort, the right, 137
"
of, 19,
58
Empedoldes, 161
Equanimity, 149
Esoteric teaching, none in Buddhism, 209, 211
Evil, origin of, 125
Evils, the four great, 141, 178
Ten, 141
foil.
and infinity,
31
Freedom, Buddhist, 184 Future life, 32 poems on, 77 in Buddhism, 128, 131, 132, 134 ; one of the four great evils, 141 love of, is one of the fetters,
;
150
by love
of,
177
God, 21
eternity of, 31
earliest,
Gods, the
eternity of, 31
Harrison, Frederic, 4
Buddhist idea
of,
not the
150
Wheel
of Life,
the
fifth fetter,
148
226
Index
of, 121 foil.,
it,
"
Iti
Jacobi, Prof., 24
Jina Carita,
poem on Buddha's
life,
88
Karma, theory
of,
129
foil.,
foil.
Khuddaka Patha, 67
Konfucius,
8,
140
"
Lanman,
6, 184 Liberty of thought, 115, " Light of Asia," the poem, 89, 104, 158
Livelihood, right
means
of,
137
Lotus of the good law, 203 Love, Buddhist exercise of, 149, 174, 176
Lupton, Mr., 98
Maha Pajapati, the Buddha's aunt, Maha Parinibbana Sutta, 113, 143, Maha Vastu, 202-204
Mara, the Evil One, 73, 75, 104
Materialists, Indian, 24,
93
179
37
Index
Maya, the Buddha's mother, 93
Medicine, 400 B.C., 57, 179
Memory,
19,
34
Mbdfulness, the
right,
137
Monistic theories, 23
Edward, 63, 72
MtiUer, Prof.
Max,
Nagarjuna, 206
Name, part
poems
on, 167
Noble Condition, 148 Noble Eightfold Path, 135-137 Noble Truths, the four, 138
Pabbajja Sutta, translated, 99 Pahlavi Texts, 141
Pali,
foil.
45 foil, 81
Pali
Text
Society, 81-86
Pantheism, 36
Paramitas, the ten, 200
Parivara, 58
Patimokkha, 54, 57
Pavarana, 56
Penance, 102
Peta-Vatthu, 77
Pindar, 161
Pitakas, 51-53, 81, 195
Pity, practice of, 149
Piyadassi,
46
225
Potter
inaex
and his wheel,
156, 157
Predestination, 130
Pride, last
enemy
stuff,
to
be conquered, 150
Primitive man, 9
Primordial
Prinsep, 46
28
foil.
in India, 6-9
Renunciation, 96, 97
190-192
what
it is,
131, 154
Samyutta, 61
Sankhya philosophy, 24
Scaliger,44
Schelling, Prof., 131
foil.
Schism, the first, 190 Schopenhauer, 219, 220 Schurman, President, 186
Self, delusions of, see Delusion.
Self-reliance, essential in
M.
Emile, 202
Sense-perception, 158
Sensuality,
evils, 141,
147
Sorrow, cause
of, 124,
eternity of the, 31
Buddhist doctrine
;
about, 39-41
real link
not the
between
128, 133
Index
Speech, the right, 137 Stoics, why like the Buddhists, 140 St. Thomas Aquinas, 2
Sutta,
2 29
53
Toleration, in India, 115 ; among the Buddhists, 116, 184 Transcendentalists, 199, 202
Transmigration, 128-131, 154. 183 Trench, Archbishop, 3 Truth, see Dhamma. Truths, the four noble, 136
Tumour, George,
46, 47
Udana, Ecstatic utterance, 70 Uddaka, son of Rama, IO2 Upadana, grasping, 158, 164
Uposatha, 54, 56
Uttara-pathakas, the Northerners, 197
Vedantism,
Vedas,
22,
24
stage in the soul theory, 13, 14 Vehicles, the Greater and the Less, 204
show an advanced
230
Vinaya, Canon Law, 53-58 von Schroeder, Prof., 162
Index
Wheel
foil.,
161
Women, made
Works and
Buddhism, 72-75
faith, 146,
147
Yuan Thsang,
205, 207