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TH liiSTORY AND LITRA1:UR OF BUDDHISM
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THE
HISTORY AND LITERATURE
OF
BUDDHISM
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by
T. W. RHYS DAVIDS
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SUSIL GUPTA (INDIA) LTD
CALCUTTA 12

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oo 189&
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f.dilloo ......
Tbird dition 1909
Foomh f.dirlon !!1St
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PUBLISHERS' NOTt:
This \"'Oumt b a reprint of dx lea.ura on the:
(!C\ Hbtory uwS. Uter.uun: ol Buddhis:m T. W. R.h)"J
c\ Ol.vkb delivered in Amaica durin& the winter of 189f.95
in response to the invitation or an abOCiatiou orpniJed
in 1892 in New Yort. ror the purpotc of cocoura&;ing the
tua.dy oC rc:Hgioau.
R.bYJ Oavids had b11 a member oC the Ceylon Civil
Service and apcut ll long time in India, He wu a famous
Pall tcholal' and well known tO all who lnleretted in
the uudy or Indian t"cl igions. few wrilert have oonu1
buttd tO much lO out' k.nowlcd..ge or Ouddhtun. lJi 187$
) he wmte for the London Sodc1y (or Lhc PromDtion of
Chriatia.n k.nowledat: a U.Ctcb or the urc o( Cowna the
Buddha. whid1 was pi.iblUbcd b)' 1he Sodcty under ' the
lil.le BvddhtJm whith a d.yfic. I n 1881 he
....., ddi\'tred 1tw: Hfbbo't .. Led&ucs. lW sUbject bftn1 '7bc
11( OriJin oncl Growth of Religion ., lll...,.lcd by .OO><
poinu In the HU.tory of Indian Buddhism'". In oonjuoc-
}" tion wi!Jl H. Oldc:nbttg. be pub1Uhtd in tbc Sacred
IJr the tout series transl:ulons of Texts.
The long lin of b.is wort..(i includes Quulions n( King
MilwriD, Rurfdhi.1f Birfll Tltt Andcmt Coin.s and
t,!; Men.wrrt tJ/ Ceyllm, The DeJcription nf Sifiri Liou
noch (ne:r Pula!ltipura, Ccylon), Dialogue.s of l he
JhuldJut, 1'wo Old Sinhalese lnscriptiont, Elu
U Tnmbd61'\ and Noles. lnsai pt.ionJ of PDrdramn
.,/ Btthu, besides mJny other publicaLionJ, He founded
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the Pall 1"cxt Society in 1882. :tnd wa :1. c:onltant contri
butor to itJ. public.a1iom.
He wa,. rnadt a professor of Pali a.nd Bt.tddhill Ut6>
atW't at Univnsity CoUqe. IAndon. in tsst. and in
._ 1904 M wa. chosen prOfessor of Comparative: R.digion
c!! at Mlndlc-tttt. He also acttd. for aome dmc: u Secretuy
and t.lbnrlan of the Roy.U Ashnlc: Socitty. He diN on
l)ecember 28. 1922.
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CONTtNTS
LECrURE I. lltLICIOUS THOOIUES IN INDIA
BllfORE BUDDHISM
VAC
RdlgJon
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the mc:oming of the word
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V11lue. from the comparati,c: point of vlew, or the
history of the Budd.h.ist reHsion
4
n-r;., oC Cod and lhe Soul. &<ncnlly
7
The: tamt in India; tM Vla.t
9
RUe of monothei!m, c:spiaUy in India
13
T be Lok.ayaw and jai111
16
T.he Sanl:.hya S)"tcm
17
The Sixty-two Acraies
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s ......., oe rhu dtapt
25
Importance attached by Buddhitt writen to tM
question of the
21
LECrUR.E U. AUTHORITTF$ ON WHICH OUR
KNOWLEDGE OF RUDOHISM TS BASED
l ntcn::st of the di'M\"'C'rT of new litmtturt:\
Fint ditc:OYCT'\' of Pali
V:msa
Prof. Fa.mboll'll Ohammapa<la
The Dictionary
1'1\c Thrtt Pit.aku
1'be Vinan. 'R.ulet ot the Order
The Great Nibf'l"
T he Abhidhamma
The miJcellaneout book$
Quotation frora the Songs of the
"I"M Pali Text Sodcc.r
56--.57.
Uu of the Piubt.
SI. 32
52
ss
ss
54
.16
.16
40
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45

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. 155
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LCTURE ID. NOTES ON THE LIFE OF TH
BUDDHA
No aocicm biogaphy ext.ant
The P2H and Sanskrit poems
The Sak.ya clan
The DudcUu not a k.ing't son
The legel'tds of his birth and childhood
The Great Renunciation
King llimbisara's offer.
The Teachers
Auainment of Nirv:to:a
First Sermon
Daily life
The and the Brahmins
rAC
58
59
61
61
62
61
66
66
70
71
73
76
LECTURE IV. 1'H SECREf OF BUDDHISM
PA.It:r J. Tnv. STc .... s, THE PATU, AND 'rut Ftmll.S
Tbe Ajanl2 c:we t:resco of lhe Wheel SO
Wondm: of the Wheel Sl
lmpermanti\Ce
Sorrow and individuality 84
Deh.l$ions about sdf or 500) 85
Kanna 8S
Future. life 89
The Noble Eightfold Path 92
The Four Noble Truths 92
Modern pa.rnllels 9!t
The Tea Feuer:t 9ti
Nirvana 103
LECTURE V. THE SECRET OF BUDDHISM
PART n. THt Wtu:tL OF T.rn AND AitAHA't'StfiP
(oa
from what? 104
The Twel\'e CauteS tOS
pA(:y,
Grasping the cause of rebirth 108
'\.Yestern pan.llds 109
Nit":ana 110
Poems on
The bliss of ll'i
The lon.git'lg for it JlS
Wl\ert it ean be J20
The ideal Recluse 121
Intellectual acti:vity part of ideal Arahatship 125
o[ desi.re not a part o( it . .. 125
The Freedom in Ar:Waubip 126
Real basis or tbe impoTtance of tbe study of tbis
i.cteal 128
LECTURE VI. SOMJ1. NOTFS ON THE HISTORY
Of IIUDDHJSM
The:: various Buddbi,tms
Council of Vesali
Ka.tha
The Se\entctn school$
Bodhisauhip
lbe G-reater Vehicle
The Tanm books
Theosophy
Scbopcnhauer and Huxlq on Buddhism
lNDF.X
129
151
135
135
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HO
142
144
151
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LECTURE l
REucaous Tur(UUF..S lN b.'DlA euott. '8UOI)(tt51ol
Ir H.-\S ll.l!eN WAlNTAlHlV Tl-IAT Tl:lll IS :."0 NATtON
or tribe without l.'digion. But is meant by reli
gion? The word, as is wcll known. is not found in
laLtguages n.ot related to our own. and it& derivation i.s
uncertain. Cicero, in one pas.sage. dcri.\'ed it froln re
and lego. and held th;at its xeal meouti ng lhc repeti
tion of prayers and Anotbe'l" interpreVttion
derivtll l.he word f.rom re and ligo, and makes it$ original
sc11se t.bat of att:."lthment. of a continual binding (that
no doubt. to the gocb). A third derivation connects
the word with lex, and explains it as a Jaw-abiding,
scrupulOlLslr con&cicntious, frame of mind. This last.
liOCUU to be m08t in aocordance with the conceptions
prevalent when the use of the pbrast begau. and more
in hannony with the $i.milar ex:pl"t$Sions tlu.t arme
under similar circuuutanctS elsewhere-in for
irutance, and in lndia. In I ndia, indeed, the $llme word
is usec:l by lhe followers of every school of thought for
law and ror religion-the word Dhanna. ctymologicAlly
tquivalc.nt to the Lntin and oonu:unly rtmhlding
u.s in its implied connotation of the English ph.ra.sc
''good form."
Law did not. of course-. in that early time. tne:m
legislation. It was rather custom. established precedent;
and a. sense of duty tO the esta.blished order of. thing1
included. and implied a rcverenti:d attitude towa.rd the
gods. Tbis lan side of the idea tended. even in Roman
to become predominant; and when the earlv
Christians bt-gan to write in Latin. they not only limited
the sense of the word religi>n to this pan of i ts
meaning. but so used it in this lirnitod sen.se as to ltt it
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in with their own theology, till it s"-duall)' becomes
nea.rly a lynonym 6nt for Cb_rinianity, and then for
<:alholic Cbri.s.tianlty. The ooropletion of this revolu
.aion in meaning was, however, onl)' openi_og the door to
fttsh modifications.
Thus we find St. Thomas in one: place,
.ddining religiot\ :u "goodness rendering to Cod be
honour due to Him''; and in anOlher as
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the mani
ftstation of that f:Lilh, hope, and charity to"Avd Cod to
which roan is, abcwe all, ordained." But 11$ the monastic
-.yatem grew, a "religious bouse" coune to mean a monas-
tery, a '' religious''-that U a religious pt110n-a member
of a monkilh order, a ''going into religion" the uk.ing
.of tbe vows, and evcJ\ a "rcligion .. an order of monks.
M'on curious is it to re:td the decree of the famous founh
Latera.n council regretting lhe con(usioo bl'()ugbt about
jn the church of God by the divertity of "religions," and
laying down that none should ferment a new ''religion,"
but ,.,:hoso de#:irtd to adopt .. :t religion; $bou1d select
one of th011c already approved. Religion throughout
this pa$S3.gt means silnpl)' an order of fl"ian. An Irish
ProteSU.nt. Archbishop Trcncb, find.s in tbis use of tbe
,.,.ord a notable evidence of lhe OlOtal contagion of papal
domination. tnd t$lu .. what an aw(u) light does thi.s.one
wOTd, $0 \lsed, throw on the entire state of 'l'llitid and
habit of thought in th0$C agesl" Writen o s.ll the
numerous .secu o.f Protestant belie( have accordi ngly
endea,'Ou:rod to bring the meaning of the word rc-li.g;on
those points which each. of them rqr.tri\. of
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Btn bow tan they hope to \ ecp it there, and only
For wri ters wbo discard the ttogm:u of Chri.tti
a.Q.ity to put a UlleaTiing intO tbe word which
hannonlae with their newu views f)f ' l ife. 'The
'autbo:r of '&ce Homo sa:yr that rdigion is "habitual and
remJ"ated admintion: i or ' '.\fonb..ip ttf whate'le:r in the
appean worthy of wonbip." Frtderic

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R.I!.UCtOUS TM0K1Jt:f 1N INDIA
Huriton defines it as veneration for the 90""" wnicb
a dorDirunt in:ftucoce ever our me... And
Mttbtw Amold found in it only .. monthy, toucbed
with cmodon ...
h Jt evident tlw ma:o's ddiniliom or rdiP,n will
be pred.tdy u numerous. lli different, and u accunt.e
u their own bdic:fa:. There is only one definition which
aH mull accept, 1.he historical one., and the hlscory ol
tbc COC' back. a long way before Ciccm, and i.s ttill,
to-dny, in the: maki ng. For the:: word i.t ;, convenient
4::Xpruii on Cor a vay complex or memnl comlhioi\s,
;ncluding. 6ndy, belie$ as to internal and aternal
mystlc (10ub and god$)-<$ccond1y, the mental attitude
iodud by thole belids--and thi.n.lly, lbc actions and
conduct dependent upon both. No one or thae coruti
cucnt clanenu of tdigioo is Tbt) art: nner
cnctly the sa:me in any nro .. when these
profat the ame fsitb and uM.cr the amc oondi
dons. Tbe beliefs cspcci&lly (whidl are independent.
upt in a very indirect way. o the will 0( the indivi
dual) ,..,.,., and th;u. in <' deftoitdy progtcuive way, from
century to ot:ntury. And in those oountriet where the
ocpra..\ion has once obt::iined nm-c:ncy. it has
been alwa)'l mu.st still, in fut ure, he npp11cd to
ucw \'llri :Hion. The connotation of the word i.s
Letc.nnintd by popular and poJ)Ul:ir

IL cm llC\' tr, be limited by scbobn or by the te:lrreg:m!
iog dcfinhion of the :.pologh-ta or any p;t"icular crttd.
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Mcuc Mi'Ul.v, in h;s Uduus o'' Scinu of
Rtli{iou, 1875. #J. 287, t#lls of broo.d
.on wllid " rcUtfons b"ilt up,-4h, b4li# in
diCJiM pow:r. the of sin. the Mhil of
.. lht dWre to offer nd tit hope of a
futur- lijc." BUt popul4,. WDft ltu too Sff'o"g /Of'
llim. No OM oj five is found in ytl lte
arlts H"ddhism " religion (p. 142 dnd clltwhtf'e).
or tbe pararuou.ttt iropotll.l\Ot of rt\igion,, Lberc an
be DO <iolabL 1'ht lik ol <"'U"f individual U profoundly
>l!t<d b) rdipw vi""' acl rd;pow !<diop. either
biJ own or tb08C of the people by whocn he is aunound
ed, 1nd lhuc Lt nbLbing which so deeply allceu the
bappi1\al ol. a nation ss tbe predomlnam ttli,gion. It
U ooc aurprising.. Wt tbe prac:nt rniY'll of
historical research lhould have bn ac:companied b)' a
deep lnu:rut in the oompm:ttivc stuOy of the h.inory of
rdigiolll belies. And wr R\ltf the Org.a.nit
ioc Coa:unitttt ol this .sc:bnDc: of lccmm on their da1.n:
to britll before American "uc.Una dl,e btae. TCIUl&.J tO
which these enquiries have at prac:nt reached; and on
tbt witdy tbought.>Out whk:b eruure to
their doru to gat a meuurt of Sl.l()CCN. J
To diiC, 1 confus. the choice 100" Commiuee ban:
made o( tbc first tubjttt fOf' tem'IS panicuJ-
arly happy. For it b 1n l ndla dut, Cor us
Waternt. the: c''Oiudon ol fdicious btlici is most ins
U'DClivc. le Gl:D bt ttaced thrft with to much
and so mucb dcamm: ww: an follow it there
with ao much independence of judgment, with 10 great
an imputiaUty; and it n:nu. ln 'J)ite of t.ht- many differ-
_.., .., ..,-.Jlin<s .., tiaillu 10 the hi--,. ol rdi-
gion in the Wac., c.lu.t the lOIOOS to bt lumt born it
arc of the tUghest value. Nowhere ebe do we find the
Jt(l()rdt of a mcwemcnt stretching unintenupt.cdly over
mort tlw> lbouund ,...,._ Nowh= doe bas
amatns or to muda ability bun dCYOltd ao
continuoutly tO reli3ious questions. Nowhere c:be ttas
tllue bten so much freedom of thought. Nowhere else
has the evolution of been .10 little influenced
&om ouukk. Yet oo.lw:rt- dte clo wt find a at
once to timUar to our own in t.ht scaga and manna ot
its growth, and JO 11'\lCrtsdngty and :t'*>lutdy
tk to our own in 1hc uttimlle c:ondusicms it hat rt:.adl
cd. And nowhtr'f elK do we 6nd so ('ti!IOplctc a
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of dH: l<.odcnde. and inlluc:nces which . btl\'e brought.
about tbe rurvdlow change froru the aude hypolhaes
of tht cad.iest la.h.b tO tbt: wbUmc: conctpLiOO$ ot .ucb
original thinkers u t.bolt: who put me 6nhhlng
to the beautilul lndko'l picture o( the Palace of TTuth.
Our uwn religious belit'& grew up in the b:uin of
1bc Meditunoan. and Creda, :usUted a.ud
inftumd Ul no mWl d<&T by cypti...., l>id lhe
(oundatlons. All lhe most eantat cultuR of tbe Wac
hall only :wailed. through 10 many ccnturiee. to buJid the
upcntruc:t.ure. lde1u simib.r to the two 1na.in and asen
ti.a.l CIOOCC'ptioos ""hicb underlie the _.holo-tbe bdid Jn
.. Cod .. and the belief in lbe no doubt to bt"
round throughout lhe world. Dllt in three pl:tttS only
do we find these two ideas developed into systems which
c:an btar comparison with our own. dther in the manner
or in the length of the: period ot their growth, or in the
<x>rnptc:xity attd ricbACM o( the final muh. Thac: three
places a.re Penin, Cblna, and lodja.
Now, as to Penia. the original bclic(s or t he Akka;.
diaw are only now jwt btainning to be known. l:hen
as modified and rcc:aK by the Au)Tiatll. the records ue
stiil for tbt mOSt pan untn.rulatcd, 1nd
the few rorcmost or 7.om.-unin.nbtn are not hl
:.ltJ'eemcm dt1ler 1u to the of iu sacred boolts or M
to the put il.. pl1)cd up to the litlal .&trugg)c when all was
undu chc: Rood or a ru.t.hlcu Mu.lwnmadan-
Csm. Tbc laboun or m;my &enuations o( Kbobn will
be Tequl.rcd to unr:avcl this scory. and to tcU, whh
any fulnes.t and :tOCUntC)' uf deull, the magic tale. So in
China history is 1\lmoat a b12nk, a 1Und or battle-field. rnr
<OOjcctu.rt". bd'cn: the lime or Conludw. Much bu btcn
clone, no doubt, towndJ the elucidation or the
rounded by him on the mol'c a.ncient faith. But Con
fudus did not stand alone in China. We have only one
wott. of' sulficient imight and authority, on tbe conctp-
tioDS ot Lao Tso. whith senn to the cnmpart.tiTe
1St1DI)JUS)C
$0 much more original. o{ the curious history of
Buddhism in lhat country. of the influence it
on othtt bdic.b., of lhc:: modjfacations it bad itstlf to
submit to, we have: no S)'.S(ematic account at all. It is
onl)' tn lnda that we b;we a very complete and authen-
tic r01n a period more than fifteen cenwrics
before the birth or Christ. down to the present time, of
the C\"'Iudon of relig:ioul belief among a people practi
cally Uolat ed from the ,est 0 the world. There remains.
it i.s true, bcre also a great deal of importa11t work to be
done. Sut on the main littes at least tlH: hiato1y i.s already
l'tmart.abl)' dear. h is full of interest froLU Lhe com
puativc point of view. And it r eaches its culminating
point in ..-be nuddhist movtmtnt.-tbe main subject of
tbc pft5Cllt course of lecturc::s,-a mo,ement wbicb car
ried the e'olution of religious belief one st.tp Cartber tban
h:u !>ten reached by :tll)' other o the t\ umerous reli-
hi.itory ofte11 to our ''iew.
That step--and it is a step of the fint importance-
is th:tt Buddhi.sm, alike in its ethics and in il'l views of
tht pat.t and of the funre, ignorts tbe two tbcories of
God and the soul. 'TI.lis came about in ;;a Ytty curiou.s
:mU way. The olden records in India (as is
true also of tb'e olde:&t records in. aery 00\lO.tr}' lltflt hu
n:ctm!s at alJ) show us a atagt in culb.l.te iil which tbe
t.ltisteoce ol god4 and JO\lb i.s taken for griloted. The
origin of thc:se two theories is at present shroudcd. in
myalery. Primithe man luu left no records. We bave
only the evidence: of th05C bdieCa which are the: later out
(Ome of bis <:rude hrpothNeS. And in atu:rnptiog to
read the lines of these later records--t\'en in
the light, itself \ ' Cry mtaRrC and uncem.in. of lhe e>:ist-
ibg bdicf.s of very .rxvaKc people&-:hola11 are not
trOgether ac. one. .
Ont. Ol' two principal pointS seem, amid of .
opinion as to details, to be generil.llf admitted. trlmi.
the man., Whateftr cllC race he belonged to.. m'ade no
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distinction at all between ht. cxperiet\CCI in evetyday
life and his cx.perieo<:es in drca_ou. And. that waJ 10, t)()t.,
btcaUJe looked upon life as a dtean\, but thal he
lookl upon dreams ralitia. iu his be
taw a penon he knew. on hit awak.eni"J. c.o be dead, he
at once concluded, on the mere eVi dence of bis
that lhc person ln question wu atill allve. And wbc:11
be furtbcr ruollecct'd.. ;u he tOmet.imci muac ba,c done.
that the body of &.be living man bad bn d($UO!<:d-bis
very nightmare may have been the result of h.Ls bavi.og
tea&rcd o n the body of his (oe,-then it Wl\8 quite d ear to
him thll thc:re was a sonclhlng (a breath. a life, he
knew not W'bal) whlch e:xUttd within the body, and wu
like the body, and which fc(t it whtn the breath or Ufc
departed. to carry on a separate existence or it& own. He
did not reuon much about or stay 10 couaider whether
its life was ewnat or not. But he was coo much
mul of it to fO"JU iL And the dftad rt:ality affonSed
.... purectly sh:nplc and a perfectly den t':<planation
of many otberwi.cc m.ys:ttriou thinp.
When be awoke In the morning aJtcr t.toodng aU
nigbt in his drn.au. and l earnt rom hfs fOtnputioru that
his body had bem. there ail the time, it WM of curte biJ
'"tou1'' th"t h.::td been away. The theory grew and flourtsb
ed exceedingly. ln alJ ancient books and in an05C: modem
ones too, and in travtllen' tales about uncivillicd and
civilistd men. we find it aoppina up ac tum. !uc:t
ly bow lt pew. lh< order in wblcb lh< pplicationo ol the
theory tOOk shape, iJ one o lbc b:attlc (fOUnds of tbe
ttudentt of what ia &o oddly called Anthropology. To
discuss the opiniorit on d'l.i.s point ,,otdd u ke ut t oo far
&om our subj:t. SuJJk:t: tO Ay that che .,..b <utddc a
man dntlopcd into pis. Soub wen: bdltvec,l to wtnder
from body to body. Animab h:..d .tOu1..., and all thinp
that men fearl!d., and all that moved. The
pbc-nomtfla o.f nature were inatJnaivdy nyardtd at the
result of spirit aaion: and ri"CT'l. pla.nfl. and
$l:tl', t.be earth and a.ir and beca.rue tull
Of
One diilingui$bed writer who b"'s t wued uide from
1bc ea'y pall of philosophy to tbe alraight and
difficul t one of history, think.s that <tll god' were, in
origin. the gbO!Jts of anccston. So uniform an
tion is mct improbable. A much more solid basis seems
to iuppon the argument that ;u the oldest r<rded g(X),
arc goddesses, and a.s nun makes God in his own image,
the original dei tie3 lll\ISC have ari.sc:n at a tlme when
women were the leaden. :u in ot.her t.hi.ngs. so also in
lbeology. They "'ere born of women, for it was woman
Who conceived lhem. And we mwt make room in our
1.heory at least as muc.h (or t ht awe i n3pired by Mother
I:ntb, and by the mysteries ol the tlan. as for the wor
of. anctston. We have tO explain bow it was thu
the olde$l divinlties were aiJUO$t, if not quile, ocdusivtly
feminine. We have to explain wby Lhe moon was wor
shipped beort tbe sun., and certain stan bc:(ote either;
aod t be Mother Earth before them all.
It is prec:i&dy tbe succmioo o( lhesc curious belie&
that is the inreresting point. It wa. only among the
:ultanciug peoples tbat the changes went very far at all.
A'nCl dfe&e' dunges 11\"e' full bf information about tribal
conhiw and. social For'' lhc! g0<4' had no
ex:Lstc'nce t:Xcept in the briins 'of thcir- woQJ1ippen. They
were idms;, a rou.gb kind of Kienti6c hypotheses. Th'c
arTi.Y.tl of-a ntW 'god mc'ani the' birth of a new idea; and
a book on The Birth f>a'jS oj flu: Cods would be nOt
oii.l y an epitome or b'uiDan hopes a.nd fean, but a history
oftmen's ie"'s on social questions too.
t FoT tbe'goda.lilc the men wbO m'adc them, grew old
ana feeble away. and their W:ty ghost:i wc:rc:
dtgridc:a iri' tbe rl:tiDds' o: die d'esctndabts' of their' crcat,
t!ic r.ank of devilt- The Change in tbe" object of
wdnhip' W:l.s not fuetely' a 'change in 031mc, witb th"c
i:une Of''a similar w61lhip; 1t w:\l' accompcinicd also by a

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ltii.IOIOU$ ,l&Oillf'.S IHUIA
9
dlansc ol vie<W as to the Tdatiotu of JCX, u to mode of
lifC', at to qUC$tions of orpnisatioo and pt:mmc:Ot, and
.. to lhc fcnn of ol p>eh ancl b.ncl. The
wonhlppcn ol llle ..,. r;oc1 \h(lupt thcood,... reform
en_. and often ,.."U'C to. Tbc "onhippcn of the o&d pis
loo'ked upon the supponen of thd.r rin.h aa atbeisu
(jUJl "' the po1ylhd.sts OD the lhoro or the
nean calltd t he Christians :athc:ist.1o). nut t11cy were not
in :any aue atheh:u, nor were they the founders o( a new
era, tlut.t WILl eo last and eo cure t lt wot1. They only
tegbtered 11 new st<\ge in the prog:rat of dlO\tght, whlch
(in thlt mnuer as in others) has. in t he hhtoTic tenSe, n
evolution of hs own. independent of the men in whose
br.lin the thought takes $h:ape.. a.nd roltowing (in all
Iima and counuia) prKiscly .similu linet.
M.any such c.ha..ogu bad taken in Indian $pirit
bditb before the time of tbe oWat rccordt that have
come: down to us. lbae ibcnt a "'tt'f adnnced. stace in
the ancient toultbcory. And &here are uo o1dtt records
ol itf dt\'dopment a!oog this pa.niculat bM. The Al.b
dian teCOtda. iL i1 uue, go much f:artbtt bMk, a.nd tbc:y
have manY. pointt of analog)' which teem lO supply the
acl u:tl hbcorlcal origiu of :sevenl l:uer Hindu beliefs.
But this h only because t hO'.Se belicb hnvc: been incor
por1Hc:d lmo orthodox. Hinduism trom tbe desndan1&
of thOIIC Ul'llvidia\ t'CI:ttcd lo the Atkadians.
who precll'ded the Al')'l'lnt. in India. Nothing ha$ yet been
round in the Att.adian lx10k.s sbowh1g any Mstorie:al
councction with Vcdic bdic!s.
On lbe Olhu hand, we b.1,e in the :mdcut boob of
the Crb and Penians. l"((llOI"d.s of belief bis(oric111y
with the Indian. But that TCCOnb are lattt
in lime than the oldest l't:(:02'ds in India. aod prcroene a
later pba.w of the common bdids. '\\-"bc.t'l "'e find.. [or
instance. In the Zoroaifrian books, that lhe hypothetical
bcingt called in the Ved:u ''gods" h;l\'e then: already
beomue "devil."' we know that we have " later phase 6f
10
a cocnmon belief. FOt' lt b ,the oew religion which looM
upon the god of it
1
pred.ecc:ssor at devils, and it i.s un
tnown lhat. [n lht course of tbc dc:\doptnau of the
,.,.. l)'lt<lll ol lailh. ckYib ahould ever become
pis.
t he oldest Indian btx>ks---tbat il. the Veda.s and
8nbi!W1u-c.htrt:forc:, thougb they thc:mselva abow w
an -adnnced in the andcnc. tOOl theory, aft itil1 the
,... ucicnt -
ol the puti<:o!ar Hne cl .S..-dop-
ment which we have to follow. And in them we find the
germs of all the subKquent .slept In philosophy and in
rdigion that wcrt: taken in th.t valley of tbc
c;.,ga.
The O))Jcction of Vtdic:: a4 we now hue iL
bean of coune no date. lt resemble& in this mpcct all
otbtr collections ol t.imilar antiquity, without exception.
known tO ut. of ru earliest books of each rel._.
cion ""' be uccnaintd oal r by b btorial aidciJm. and
ao in India at.,, We have to Raft with Caal Lb.a.t are
tnown'. We can argue back from the W('ll c:ttablisbed
date of the great Buddh.lat Emperor of Iudi.'l, the famolU
Ad.a. tor we fu:ad in tbc litaature extant in his time:
..n.. o1 ......_ oo 10 peak. o1 u.....-, ...t
actiti:y, ead> ol them Indisputable
ol the prt
viOUJ existence of the one before le. The hat ot these
atnta. the Budd.biJt PhaW and the Sansk.rit boob of
the same period. bft1c to his time. Ealimates bYe
- made ol the pavlous insen>l Wl m\Ul be allowed
lUooeaivdy rOt each of the othtr Jtrata, between the
time of Nob and the dose n the Vedic period, wht 11
the: hymns wtrc: put into tbeir pre$C:nt shape. And
acbol.an uc pracric:aUJ unanimous in tbc opinion
tba. the Vedaa uuut have bee c:xbtiag u we now M.-e
tbtcn u leaat lQ00-1200 B.C . to allow time for the
iub&equent devcloptnems.. Sdolan also agree that they
oontain a deal of mataial even much older than
that. aDd tbc: hymGI IWid in l.h;s lua rapect apin on
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lillt.r<: t()US TlU'.Oillf'.S 1.N L\II)IA
IL
lbc aamt footins as .BuddhiJ.t Pit:aku. or the Old
Tatarncnc.. ot any other :ancic:ot a_non.
Tbey ft'\"ea\ to w " m<t inwtltinc a.nd iOitt\lc-
'hc piCtutt of a number of da.ns. dotodJ related. to our-
id'U. tngJ:ged in forcing their way into a ClOOnny
already mnrc or occupied. and oc:c::bionally Ulming
aside rrvm contests with the da.rkcr n:.llvet to fight
among
Judging from the hymns. the :ts
we now call them--'wcrc inten.sely religious: bt.ll of
morality, except to wilhiu the clans, they
ACC.nl to ha\'C h:t.d vuy primitive concc:ptiont. "t'o them
tbc killing- of opponents "W:at no mutdc:r. and the ''con
vcying"' or cheir nc:ighbou:r" guodt a m.aucr .,, pride.
They ldt UJ no idea on the ri&htt of man (o.- of
woman cilbcr): :and in foreign potitks their C'liding:
priociplc was conquest.. Within tbt dan. 100. Hfc w.u
simple (or Tbcre wen no f>OO" and none c.oo
.-ich. Tbey wa-c DOl uoubltd ,..;th either priesc. or
landJorda. And the dc:Prc o( t.bdr bcuu was for
inO'tMC i n ehildren. and i n cows. plaurc afforded.
ut In t.he hymns of their daily li(e. and ot c.he.ir h:abituaJ'
thoughu. ha.t: a pcculil'l.t c:h:trm. 1l "'AS a ehildlike :and
dcady a hnppy nee, (ul1 of actiVh)', bul lhtle
ttOUblod by oontemp1ation or by doubt. even
their religion sat lightly 1.1p0n tbcm. buL lt would .seem
from the hymns th1t they had an unheaitating ancf
childlike fahb, wbic:h upot! the gu:at aoub
animadnc the round th(1n 11.9 allpowerful iw
woddly affain.
AJ time wmt OQ it is evident tb2.t tome or them
b.ad howt'm' cocnmcncec1 10 speculate on the of
,crrtmpts htJw ruenlly bun rmtde rn t#n'Y lite xr
of thr Pt-dll$ still ftJrther l1atl, h d'JU'"'"It I.Huf'd tm
ltlP$Xtd tJJJrtmomiml 4/lusions. Rut lltt httliJ fnr lllf'St
sel'nu
12
IIUilOMliM
1hc: pis. alld bad dilaly .,._... <0 lhiok that there "'"
.a unhy underlying the manifold !or'co.l of spirit life in
which the people btliC\'ed. 'l'his U plain (toro thotc
spccub.tive: hymm incorpor.tttd into the !.aM and bta.t
boot of tbe er- a>IJoa;oo called tbc Rig Veda.
But it b nbo dear tbat tlte nndcm Arya.1JJ were far
toO manly :tt'ld fr to b<' uoubled much about tbeir
owo Mklb.. either bd'ore afltt the doth ol tbc body.
There only a ''0')' t.hon. and isolated pas.Aga
bcari.ng on thl1 s.ide of theil' tpi.rit theory. They stllt
held with a simple railh to lbt andtnt hypothais of
tbcir Jaft&C anoeston u to the ocitt.cnoe of a "touJ'"
inside thcir bodi u. And it never OUTTCd lO them to
dcubt for a moment that tbuc. IOUlt continued to txi.M:
in a tort of miRJ ny afttt cltath, cw to ditcwl the qoe.
of the d11ntion or cessation or tbat (murt life. ln
all tbiJ we Kt the bright tide of tht mcient natu.re
worship. or rclipxt bated on Lht tou.l tbeorr u held in
its simplicity by 2 fr and ;dvancing and prosper
ow people. Tbe darker side. wbid1 played in all
abUity a grc:aur put in the dlily tbou&flts and axttage
life o( the ordinary man and woman or thOIC days. w11
t bat medley of atnn.gc btlieb feart, l'tYea.lcd in tbe
Atbarva Vcdl,-thc: rtliana: OD omena. and t:pdh. aOO
wp: rite(. tl;lc n_pc tenon of a U!e AUTOUndod by all
soru of mallp inftuenca, tl\e pobonous fruit of the
supmdtioru of demonology.
While all tbesc ideas. cood md bad. wc:re (erment
ing tOgtther, tbe bolder spiriu ever pusbhlg b.rtber
and (a.tt bc:r on into the hot plains o( Tb.e dtu..ilt
0( tbdr gndual propua arc lDdccd hidckn in an obt-
mrity .. we cao IIQI'Otly bope now ever to dear up.
But the results are drcady well :uccnaincd.
&tore lbc riJt of .Buddhi.sm the of the countrY
as &r I.ost " "'-bad 1o.ome -. oc less Aryaniteci
either by alliance t.W by conquest. and the Aryan go&
(that 1t <0 "Y the men wbo wonbipped lhc:m) bdd

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1\lt.ICJOUS Tll0ur8 Ut L"CIA
IS
from Kabul hills down eo the plains of
lkopl.
The d.i&ion wu. ooc. altop:thtr unlfonn..
IU lhe lriba po>h<d on. their lal>aua&<o panlr bf the
ordinary and neceuary growth or decay, p;anty by intu--
counc with other peoples. continually cbangtd. Tbc
b.\'ou:r of tbc gods "'-as to be won ottly by he 1pell, :u
it wc:rc, can over them the faithful tepeLidon of the
andent words. The words lhen:tKI\'ct h;.d no""' become
bm diml y understood. Schools of pricau had been fonn
cd lu KlIU'd. the word' from destruction, 1\0l by writing
-whJd1 w:u unknown4ut by conMant reheaning. To
aid in thdr taSk.. elaborau: conunen :.rfes we:rc
compoeed and bandtd :abo by II'W:fl'IOI')'. of
and of aqcsi.s wt:I'C clevilcd and formulated
into Khcmtt of expositioo. The: whole intellectual
powtr of the n:arion became lot a rime: cooetntntcd on
that aubsidlary uudies.. Worb of oripoal power, with
lhe fJ<e and c:llildlikt pirit whidl animottd the old
bynuu.. became unt nown.
The cnining in these M:boob wu ol a curiou kind.
Hi.uory in ou.r sense, and scitn too, wm nr cour se
entirely unrcpraented. The ehid "'"!I pb.:d
on memory. and the l ngtnuity of comment:ttors was
much in r<nciliOJt the: dl\'erse staccmcnts of
the :mclenc tCXI$-Which couhl not cfl'-41nd in li ndl ng
0\)'Stic t'e:amm to explain nil the various dct.,ih or the
sacrifice.
Now one or the mon striking thin' about chc
anciCJ'\t hymns is tbe W2! in whJ(h ta<b QOet, poutly no
doubt tluou,h his 'lftnl of expennaa in we of
his imbilitv tn to shades
or moninr; but parttr aho the rnt (tt\'OUr of
hb rdi,tioua fedin. directed at the timt on the one
ob;cc. of hit pn.i.$e-iJ the war Ut which ead' poec so
nnen l'dcn to different (fndl":\, Altf"i. Pnjapali.
Vanma. etc.), as bc.intt. eac.h one ol them. the greattsl
IIUDOlUS)I
.a.ud the best.. There was not tta.Hy any clo.r $COst of
comparison, tho\lgb tbe word$ now seem to imply it. It
w:u S:i.mply that the one Cod. lhat is to say, the one idea,
largw. at the time before t.be mental eye of the
potL And i11 the explanation of $UCh pcas:sagt!$ the
Bnhman Comment2tors c;arerully avoid all :tppenr._nc:e
or rivaJry. A truu aud-wh.at was probably of more
importance from the theologian's point o view-a rnore
-edifying explanation lay dose to their bands.
in the Vtdu oc:ruin of the grta.t soub, the gods. are
ideotified with others, and there is even refer-
tn t.() a djvinity which, as it were, lay behind them all,
and was l.he buis of their godhead.
Thus there is a reference in Lbe often quoted p.us.
.age, Rig Veda, iii ... 55, I, tO tb.u "great of tbe
'gods which is one." And the Brahmi.ns gradually ela
borated out of sutb exprcssio1u a conception of a l ingle
'being out of whom all gods. and all men, and an tbings
had pTOCteded.
It may be noticed in pa.ssing that a prccltely 11imilar
Tttuh was reached, thougb not ex.acdy by t he same pro-
cess, and at a $lightly different chronological in
boch . Greece and Olina. And thousU we have no evi
deuce of a -like Jogical proce55 in Assyria, it would SC(m
EJptian thin):ers also had their s.peculatipos of a
:eirnJJar $0.rt. There i$ nothing -ttraoge in tbis coincl
-dence. It iJ rhe exception of As.syria that ;, rc:ally euri
ow. And we need DOt think to explain the c.oincid.ence
by any tbeory.o borrowing by anyone of these peoples
1l'om the other. For the faet is. that., whene,er there is
sufficient inteUigeoa: and $U1TI(ient l eirurc in a country
the soul theory i.s hdd, tbttt, by a logical prOCC$$
wbicb i.s m.cu will come to belie.,.e in a num
ber, o( goc.ls; and on, tO ' f)Uive a ur.ity
lhe many. and: to poctoJa.Q! a 1ingk divinity u
the Alppc'lltd JOuroe of chc many. gods 'whom they them.
ld.m have rtally_ tuhioncd: , .. -
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The cbu'acCerbtiCJ of the new divioity, of tbc one
is to say. the connotatioN of the new idea-
will dilcr according to the dilcttnt a>UCtpc.ioru out of
b.kh it bu arisen. ADd in lhU ropca the 6pt'CUl211
tiont ol the: Bnbmins in !J>dia uc cspcc:bUy worthy ol
consideration. \\fith then fira conception \C":lt
noac:bed, as among the jtw.l. by gradual Jdditioru
to. and modificalioT\1 of the: character of one divinity,
but by o. purely philosophical reasoning Ill to the neces-
s:.ary n:ature of the first cawe.. The l''rlicatts they
npplie:d to him......or, tuort accurately, lO it- were
C)(CIU.tive: ty negative. It is the Clllst or the
'k.nowable, itself however without aw:Je. h it tbe light
in whidl o.ll tbat is perceh,ed. l.s sn, but the:rc it no
ligbt by m.tafls of which it can be vcn. Jt h Invisible,
without dac:ent or (fllms-r, witbout
qa. or u:n. or batlds. er- the , .-utaltinc. all ptr
vacliOC. dcrpRran. txU"CCI''eiJ aubdc:. unchangeable
JOUJ'Ct and support of aU that ia. ,\ll lht reac, IN:!ud
ins the put ph whom the ignorant wc--nhip and
fi&btly wonhip as the highest that they lu\OW, is ddu-
aion. And the: Teal insight, the only :biding &;lhation,
coruhu in getting to knOVo' the hnpcrm:.n,..nce or 2111
else. :.nd t11e identlty of one'!l own soul ,,ith ' hh Gn-at
Soul in which :all else and t1nd has its
There it great beauty and poetry ln the in
whid thiJ very ancient i:t ttt. nut in the
Jher.ature older r,ban the rise of Duddhbm. and though
the c:tact fQITI1ula.tion of this systc.m of thougbt-wc.n
krlown a.s Ved1ntisro-is due to l:uer h1nds. it is M
dtot that thtre wu much eama.t and {tarlas
in the til'IH:: of t.be oldat Upct.nbbadt in
Which ideas find tbciT earfiot and moM pottiol
oprcaion.
The Indian rormobttir:n of thU thMn nf
Mr,d .. llpttnishnd i., 1, 5.
16
the unha w Is indeed. in all probability the mmt logical
and fDOil
of all sb:DUat auempta thu
bave been prnerYcd eo us. 'The ''UT tm"tiDc analopc:s
to Cn:U phil010pby, n.orc: "Ptcially in Pararotnidc:s
(lho<lch he ..... """"'Y =
-...... be J'O'Opct'
1y wot\ed. out owing to the condition in
which alooe the Greek tpUbtio.n.s have J.U.r\' iV
c<L And dK conuponding Chinese
titber
o tht. ConCucian or Taoin Khools, am to be
altopber nnlio( in cl<..- at><! pn<Uion.
very :able aod beautiful monistic: pbiloeopbr
wu clomioam factor in tndiao thought. when
Cot.ama tbc Buddha appca.n:d.
Many centuries aftef'o
wards lt wss elaborated and 1)1letn:ltlted. mort npi
atlr bJ' Sanb:r:l. into dw. VeilanWt. pbiloeopby now
qttite wpr('fll.e in JndJa. tn thOk c:nly d:lJII it had no
doubt lll'Otll" rh-als. When llle Pancbn atra books ba,e
bn rn.a& aC'OCSSibJC' to .tc:bobn it wm bt found. J
think. that tht)' contain a phi10tOphy-built
ol tile ...., wdJ. pcrlpo. ., the Vcdanu (god .. d
aoul)-but independent of it. :and at least tqual to il
in beauty i not in logical pov.c.r. We hear :'lbo of
J..obYJ;cas.. or wbo mw.t iu'ft pnctded
Buddhitm, u they a.re l)).cntioned in the oldest Buddhiu
boob. The Jai.Da faith, whkh arose J.t tbc same: time as
n-:ddbitm. ha. abo a TOluminous litcnture Whtn that
U publlab(d. lt c:annot fll U> throw ruueh Ugbt upon
the rdipou.t Ulc of India at 1bc time whm 1be found
en or the two new religions rinb. Bm there was
licde original tboutbt in Jainism. t u views are nthc:r
belated ptopelfitiooa than a IJIm o( pbiJOIOphy, a.nd
1t 'Ould ne,-er have bt:en a formidable ri:l'a.l to
Vedar.uism.
It wu quite otberwi-.: with the Santbya S)'lttm.
Ste tAt rtrlt of lacobi ('Id '""' k no
bdl" 4ml h0t'i't1) in II.U Ktd/M fi. J.
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R.:Li t:IOUS TH0KIQ IN INDIA
IT
Ct.muria afi.UW'al'dl. wbtn Suddhiiro had become
am"Upted.. it 'Ot.lld K'CUl that the Sutthya ""-u all'GOit
to Alpplan.t the Vcdant.:a; <tnd as it hu often been
bc:ld by l:uzopcan xl>oW> diu Buddhlsm b mon: or
Id$ bued. on the: Sankh-ya.. it will be necc:wrry to coosi-
dCT the quadon ol ir. priority. Logically it 1tancb hill
Wllf between tbe Ved;ant;t and Buddhism., and was there
.a l){lflslble to the fiuddbln pos.itton.
An(! rhc 8uddhi.sts thwuelva ack.nowledge U\at l(apiln,
tu wll mu Lbe Sankb)11. boot.s a.scribe the f'Ound;adon of
111ci l>hJIOtOph)'. lived several genenlioo& bc(ore the
Uuddhn. h b therefore, Lo say the least.,. possible lbat.
the Sn11kh)'l t)1.tem also proded Lhe 8\ddhi.t.t, or vtaS
the O.IICUme oC Lhc u.me intellectual movement.
Uut WhJt e know is. that in lbt: centUI iet jm_nu:..
di:tlC'I)' bcfort: and after tbe binh or Chri.Jc (that is.
tOme cenlUria afra lhe rise ol Buddhitm) it wu t.hc:
Sankh)""a nthc:r &ban tbe Vedan1a., wbi<:h was &be prtdo-
rninam acbool; aod Wt its adhcrcnu dail:otd a Mill
more remote oti&\n for tbeU- speculatioN. OarW. wboo
U tbe bat authority on the subjec:t:.-he has done foC'
the t.bc aame tOrt of as hM been 10 wdl
rcndertd to the Vtdant:. by Deuli&Cn.-.is of opiniou
1l1;el the Sunkhy:. tcachen are r ight. and t hat their Leach-
jnK floes i ndeed go back before the rhe or Jl uddhiam.
Tl1e polnr secrlu to me, I confess, to he motu doubtful.
All the S:mkhy:t IJ.ooks are nulch bttr In d.:ue. The very
oldC$t of thtrn-lhc Karita of Jnara Ktiahna.
--c:tnnoc be Gxcd at an ea.rticr period than a fuJf
tbouio.nd ynn a.te:r the time ol Gou.ma 1 he Buddha.
And tbouJb lt L' quite QttC:ain that the J)"MC'tft, u a sys-
ltm .. ready wdJ worked OUl. was older lha.n that we-
find h td'cntd to. and in gre:u pan adopted. atone with
Ved.antitrn. tn boob. certainly rwo nr thru: omturles
in Mnu, ror im.(a.nce. and in the Dharncf
Cita.-yct there i.t still a great pp to be brfdgtd over.
An the QvailaMe .. cvid01re ;oo the point '' colloacd. wltl'r
z.
d8
IUODHISW
,grt:lt c::are and completeness, by G:ube, in his just pub-
lished S4nllrya Philosopl1it
1
a book which wi.ll, I hope,
soon be uan.s.tatcd into EnglUh. And on weighing all
.the e..,idence it setm.s to me that the only condusion to
be rightly drawn is that, though there is no evidence
.that Kapila wu the real 01uthor o[ the whole Santhya
philosoph)', cl)trt were, before tlae time of the Buddha,
isolated dl.i.nk.CI'$, of whose: words we bavc no trace, wbo
.elaborated views sinlilar to those out of v.hich the San
:khya was eventually dc,>cloped.
For "'bat do we find? There is tunple evidence
eve.u in the books of the orlbodox body of Brahmin
te:aebers to show that wben Buddhism arose: there wu
not only much dist\mion of the ultimate problems of
life. and a keen interest in the result, but a4o that there
'W2S :t <1uitc unusually open 6cld for all SOrts Of specula
tions. I n no other age and country do_. we find so \tni
voully dillused amonr an dasses or t.be people so
e3ntest :t spirit of enquiry, so imparri.al 2nd deep a res-
P' or :Ill who posed as te-<td1m. howe ... er
.tory their doctrines might
lt is true tbu the orthodox. book! <ll'e filled with
the onbodox view. But this is only quite How
,cry little of 2nd ac:cur.ue inform.uion. do we
find t\en in CbtU.tian books oE the early <:enturies con
cerning the views of Even r.he Buddhist
writiZ9 do OOt. rell us mu<:h. Rut we have a detailed
list in tbe tirst Suttama of the Digha NiAaya of sixty
two different of exi.steoc:e: and in the second
o( rhe s:une <:Ollection. the ..,jews of si.x leading
-opponents :a.re ditcuued at length. 1 shall return to
.these huer on. It i.s $ullicient (or the prtstnt
.argument tO poim out t.bat they confirm in t\'U)' parti
.cu)ar the pictUre we fincl in tbe Bra.hm.:tna.s and in the
.old UpanisbaW., and that one at lt2$t of the sixty-two
tbui condemned stmu tO be a forecast . o( the
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kWCIOUS nuOJUd lS U.:DIA
Sanlr.hyiL The it as follows-it is the Buddb1t.
himld! who u rcp<a<nl<d as spm.ing:
"AJld iD the !QWtb pi- brhrccl. 00 "bOt
goundJ and Cor what reason do tbe r<u.es and
.S:rah.tu.itu who arc bciJC\'Ch in tJ)t ewnily or ttisu:nte
dedm-e that both the JOUI and the world are etenu.U
thb tome tttlu.se: or Brahmin Is
.addickd lO logic a.od. rc:a.sonina" He gi,es uu.cranc:e
the !ollo"ing condtUion of hia own reached by h.is
and based on hU $0phi.$U')'.. 'Eternal is
the $CIUI, eurnal i& the world. "l'bey give birth eo noth-
ing; but arc u.nsh.akc:n as a mountain pcat..
., a pillor firmly fix<d. All<! thoup thcoc livifti bdnp
pus al ong, tr.msmigratc, .f.tll out or one a.tate of edM
\ cnce and :u'C bonl f n nnothcr, )"et they Qfl (or ever a.JJd
C\'er: ....
Now lbU last iJ prccisdy the point in the toUl
theory oo whlcb the lauer s..nt.bya teacbin1 diffen from
cbc Vedanta. According to the latter it is nnly C:od who
is the world U a phantom :u it wc.tt,
a dream, a ddusion, and bs iu only rut iJl
God. And the aoui.J lhemsdv-cs h.nc ao lndepcodcnt
uistence. a.re God But tbc San\.hya on
the other holcls lh.at chcre is no God. that the
J>rimordfal Pr:\k.rili (or nuK out or whic-h t he world il
formed) b and that the lOUis b.avc a sepante
exisuncc of their own. aod conlinuc 10 txbt fOr C\'C'I"
in infinite numben.
It will be notictd on t he other hand thar i n the
For btsttiJK"d of tltit su the corn.mcnl?
TA Pli kxt wall be found at vol. p. 16 of tlt.e
Diglua NiluJro_ edited by m'stlf 4rnd ]. Estlln
{or the 1'-'l 'Text Sorift'Y in 1890. J:uddluegl1ostt's c:om
mentary 011 the IMJsGgt hn.s alJo been pubUshtd. b1 w
in Sumangal4 t.'6l. i., l'fl. (PIi
Tut Sodet7, 1886.)
Jj.uddbit . p;tttieul;u: bcrt.'S)' the
ttdlUiC21 c:xpl'C$1100 in the. books
the JYrimo((h!tl stuJE is . . I.t 15 btt<: tbe world .
which tbe hcn:tia are s;ud tU rotuader c:te.:nal. aud tbat
is ooc. tbc: c,:ntcltlim:d by t.lu: Sant.byot. And if "'e
should bold that the ,a.guc: cxptcssiou "h'orld" m;t)' I:H!
taken here in the special $0}$C of We 'original ll\lltcl'"'
o( the Sank.b)'a book$, tben 'we only oome w another
contradiction. Aocordiug lO the Sankh)":.l it i.s precisely
om of ''original mattct" :and the individual 5001s thu
tbc visible world and Hving beings are produeL Tbe
he.rctia dtscribtd in ou:1' passagt bold that the soul and
the world au: b:uttn. give birt.h 10 nothing. I am at a
105S tb.et:t:fore to understand how this passage can be
coosidered as good C\'i<lence that the Sankbya system
existed as a whole. : we find it in books Ulanr
1
centuties lata. at du:: time when the p:wage was
less at the time of t he legendary aud\01',
Kapila.
lt is uufortuuatel)' imposs.ibk llerc to go into the
detaili either of t he Sa111:hya (.xpJan:ttion o h()w the
l'o'Orld 21nd Hviug being :u-ose out of tile origin:tl
Pnk.riti. (or matter) and the individual soufa.. or imo the
details ,o( tu ptychologica\ Tbey al.so
Vtr}' inwuctivc analogies "'ith the duUUtic theories in
Creece-analogic:s which will be considered. of greater
importal'lcc u the l odiao s.ide of the picture beoornes .
beuer t.n.own. lt is sullieie:nt to poiht out Lbere is
noching at all in any o( the details peculiar to the
Sa.nl:.hya which b.u been borfO'k'ed b)' Cot:ama. or is
even to be found at all in anr the ofdest 'Buddhist
Writinp.
n.o ,.,itln&" otheT' t han ,those men.
ti.ot:ted, to t_hTO"'' on the nf.giom speo.llntioi\S of
before Buddhum. 'But :ts regards the !;Ou1 a nd
tal'V:ition we have the \efY 1i5t of the 'hertsic:$
on those points condetJuled by the earl}' B\lddbist;' frorrr
IUtUGIOUS 1'HEOiiliES I:'<>Ol,\
21
..Web au cxtnct tw already been rod. Whh your per
Dllaioo I wUI read this list. lt doel not lollow. of ClOUD<.
Wt nd\ one of the opinions quoted iu it rc:pramts tbe
.lCid1ic3 ol a tepUale aod clistioa. tcbool But the
whole ollt b full ol sugestion b to tbc tind ol diKUs-
lom whtch were goiug on wbtn Bucklhb'n arotc.
Tbe c:xtrac:t oocuu in work ol nlO'f't importance
tban any other on DuddbiSln-lhe collection o( the
Uiatoguet, moslly o( Gotama. hiros.elC, togetber
in the Diglua and NiAaytu. rhit wort. con
tnbu the vtew' ol r.be Buddha tet oul, :u they appeared
to hit car\ien disdples, in :\ scrles 186 cotvenMional
dixq_m:KS whidt wut some day COtnc to hold a place. ht
the hbtory of human thought. akin to thfU. held by the
DialOI'Jtt o( Plato. The fint of these 186 Dialogues is
c:alled lhe Q:n.hma th1t is the Perfect Net-the net
wbotc: mc:&ba ue 10 fi.ne that no folly of tuptntition.
boweYft' tubtlc, can sUp througb. In it a-re Kt out tbcty
two nrledes ol txioling hypothaa; and after each of
tbem hu b:n rc)t:ctcd. the doctrine: o( Arahaubip is
put (orwa.rd u the right to1ution.
Thete sixtrtwo heresies arc: as ronowJ:
1-4 SAU41g.Vndls. People: wbo. either frotn mcdi
uuton of three degrees. or rour(h1y through
logic and l'e:tsoning, have oome to believe
thM. botll the cxtcr,,at world :u a whole, and
Individual souls are cternJJ.
5-8 Ebcaa.Sa.tMtifta. People who, in foul' W'a)"'
hold thJt some souls are etttnJJ. and some
are not.
" T'bosc- who hold Wt CoU le eternal. but
not the indi\idU2l IOUit..
b. .rllMe .-bo bold. tNt :all the P ue
etnnal. hut no1 the in.dMdu.al .touls..
Thic /olirth tw<r. it lhe fiiiOietl in full 11boot,
p. 19.
t . Those who bold t.bat ccruin Hh.lttriou.s
gods are c:rna.L but dOt tbe iodivi.
dual lOUts ..
rl. T hose who bold that. while lhe bodily
rorou ue not tterna.l. there i.s a aubtlc
tomdhiaa. callod Hcan or Mind. or
ComdO\Isneu. which b.
9--12 A11t41ncmlilc. People who chop logic :about
fi..DjtJ aod io&nity.

1fho hold ""'r1d t.o be finite.
b. Th03e who hold i t to be infinite.
c. 'Jbcw wbo bold it to be both.
d. 1"bbK 'Who hold it to be ndthu.
IS-16 Am4mtYU.hepiAa.. People: wbo equi\'0-
eace about virtue and vice.
FfOC'D. fear lest, i.l they csptts a dedckd
opiniOQ. grid (at poalble mj.uke)
will hurr t hem.

b. From rcn lest tbey form
menu wbicb will iojwt them.
From fe:tr Jest they may be un:\blt to
:\oswcr AkiHul
d. From dulnea or stupidity.
17-18 People who think
thal the origin ol thi.nga can be ex.ph lned
without :1. cute.
19-60 U.Uitc ....

P<Opt. wbo bdi<Ye

in the future ol human souls.
Sixteen ph:uu o[ t be hypothesi.t of a
conxiouJ aittence after death.
l.Op pbuts c( the bypoc!>esis of an
unc:orudous =-her death.
t, Eight phases of the hypothesis ol an
-
betww> Cl>lll<lc>u..... nd
aCter dt"ath .
.. '71-67 Ucche.da.J1a44. PI!Ople wht) ttach the doe-
crine rh:u thtft U a or nM ar other of
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ULICfOU.S 'Ttu:OIUJ.S t."' L-o.OV.
K"'to clqrtc:l o sublldy, but tbat in each
cue that toW ceuet tO ubt In any way altu
the death of the body. Thac: lbinken are
AnD.ihilationists.
wbo
bold tha.t thert: is a ton\, and that it can
11:uin to i>(rfoct bliu in tJ1e preiCIU world,
or wherever Lt happens eo be
n. By a full. oompictc, and pt'r(ect CJtjO)'
ment of the rivc acns('t.
b. By an enquiri11g 1t'1cmal :.ltrac:tinn (che
first Jha.ru.).
c. B) undisturbed mcut:al bibs, umamUh-
cd by ""''""Y (the ...:ond Jhl
d.. By mmtal calm. free aUke rrom joy and"
p:ain :md enquiry (lh< 1binl Jban>).
e. By tbu mcnta.l pea plw a tente o
pwily (the !ounh
Tbc llit is a formidable ooe. and h onJy ttenehes.
on oeru.in xleaed poin&:a out of th06e that we
were tbe ubjccu of phil010pbical dhcuulon i n the
India of that cb.y. I t mw.t not be: forgotten th.at we are
dca.lins whh an cxtcm of country greater tl1an the
region which w-..a the seat, m. a aomewhnt later period,
of the beginni ng oF Wcstem philosophy. lt la not only.
the numerout l(hools of t.hc finh.lllln!l In Middle lndia
that we have to consider. We aJJo mutt take into
deration the scbools in the countries to tbe wat of thetn'
(wbicb tht Aryans lud left before: the ca.ue l)'lttrn h1d:
bn aublbhed. and thf. Brahmin rituaJ b2d bftn
qJoped). and tU schools in the couotrla CO the ost ol
them whtrr the: Al'ya.Ds.. and no dOutK 'Brlhm.ios with
111em. had inclced JIC"CU>Icd. (wbidl had been, ., .,.
speak.. AryanUhcd.) but -.berc the full power and
enc:e of lbe Brahmins had not buome 10 ovtnhdm
in,gly predominant. lt U preciJely in lhcsc: two rqpons.
tepa.r:ucd one from the other by a thoutand miles of
IIUIM)IIIH)f
fertile wd dvUUcd pWru.. l.bt -c
expect LO
rind che tq01t unfettered thou&bt. tbe widest dissension
lrom the Vcd:uuitt view, t.be most otlginal and
apecv.lation. Aad 1t it not ichout t.ipi!iQocc:
that it is Pftddy theft that in afttt yun the two put
tmhenitits nl Indit one Takka
Sila, In the ex-tremt northwat, and the ot.ba-, Nalanda.
ia Rajcjr. i.D the cxll'tiDt to1.1thc:ag_.
J do nOt think, therefore, that t he Hn I ha\e n:ad
10 you is :u all uaggmced. The rt<Ordj of lht thinkcn
rtfttml to aU been JoM. But thb aboukl r.aisc: DO
-cli.flkuhy in our miodt. BookJ were not written jn India
1n those daf$- E\'CtJ the wonderful povren: ol memory
lbCO< highly cuhuttd peopl< .,........,, ctid no<
fQCh tO leunirc by hem tnd handing down e:taborue
.c:xpolitions of doarinn held 10 be inS\Iffk:ient or
ou. .. To lhc life-lone industry aod ma.rvcll001

\
ol the: tcholan of 1 1w Lixne. 1te owe lbe prt:ICJ"V1tiOJ'I ol
the ex:tmsivc, ;md bistoricalJy invahallble, litcratum of
the Vc:dic tcbools. :tnd or tbt Ruddhbt Order: and In,..
_, ol b<il" """!'iob<d that rh< ........ port ol th<
%M has ptrUbcd. we mrght to IIUprtmdy gratc(ul
(
that to m"UC'b h u been preu:rvcd. After all, the old
-tebola.n ot lnd.Q.. wbo were compd.led to m:c a choke,
.,_ """ U. th< <hoia: th<y mad<.
'1"hae two lfltems are the higbctt txprcs$iou. r:rom
the thc:ologictl and the antilheologbl poinu ol 'l'itw.
'1.'apCICthdy. ol Indian lbooJbt. 'T1:Ic:re b: no ooc man
'tO wbom the orig;irtal exposition o Veclcantit pbiJOIO-
-phy can be atcribed. no one name prNminent in preo
lluddiWti<: Vccl&nW... But S.nlw Adw-fo. -wria
' :afta'Wlfds. 1)1kUaatitcd ancl the Vedanthc
<:reoO. and lt U to Gobim:. the nuddh:a. that we owe
-wbat we ull the BUddhist reJicloo. TMn can be no
"'*be: c.bac tbeat two, Sa.llbr and Gooma the
'Buddtla.. arc the g:wua.t names in the intellcc:tual life
Jodla. and that in pracr.'i.hiJ ror us thr: rcconls of the
&wo ,,.,tOJ'IS ol belid: with "'hicb tbc.c na.ma ue assod
atcd, the of the l.Ddian boob bave done (or
f the world tbe SfUleR scnice they O)Uld, do.
We ha.\'C then in India in the \""Jllty o( the
.at the tin.e wben the Buddhist l.bcory of liU was fiRt
prop_ouudcc:l. a ma.r.e of itntncti.ng ideas may be
divadcd ror dearness' p.ke, into tbe (ollowinc beads.
Firatly. the wide and varied grout> of idcu J.bo\.lt
souls. whetbe- io man or i n the leaser powert of Nat.Ure
:1110 i n i\nimalll, and even in tta r.nd planu.
mlil.y be aummcd up undC'r the convenient moden\ temt
.of and include all the conccpdona pt'tstrvtd
in Lhc' books or anrology. m:agic. and rolk..lorc:. the idea."
of a ruture ure :md of tM t:r.l.IUmigtatlon of touls. the
befids as to n.ll SOlS of minor dcmon:t.. and. f:driu, and
s.pirita. and paw. :and god.s.
Secondly, we h2Ve tM later and 1DOfC advanad
iciC:aJ about the JOU.1s M spirits suppoltlel to animate the
grutcr forcet abd pbenom.tna of Natuft. That may
be aummed up under the convenient roodern term of
Polytheism, and include all lhc c:onccp1Jons u to the
god preserved in the and chbornted and
.explained in t-he Brahmana.,.
Thil'flly, we have the nil.l late: :md tdll more ad
' ':tnccd iciC'a ol
1
ll unity lying behind the whole of thest
phen01ncna belch or t he tint and of the xcoml d:Lit, the
hypotbab of :a. 011e Firs.t Cou..sc on which the '"hole uni
,c:nc in wried forms depends. in "'hich it lies and
mova., in which it bu iu whole and only bdnc- Tbi&
-may M w.mmed up in the con,enie.nt modem term of
Pntlfdsm. It Is wed in th< Upanbhadt. and was
nbtequendy elabonud and sys.tttmti.Kd by Sanbr
Acharya.
Tbc:o we ba\"e tl,e still mbfot.oquc:na !t.J.e now prc-
sc:ncd In Lhe alreadr quot:cd Sanlthya hoob. :10d then
l)tOb=-bly #! lready. existing i11 e2rliet Jen
.fMl 01mt. nf n , of life in \\'hirh 1he CauAC is
26
ltiUOHlSM
expreuly rtjeetod, but in which ".-ith that excqni_on t.be
whole iJ nil1 retained side by side With the
tenet of the eternity of matter. This m:ay be summed .
up under lbc convenient modern tum of Dualism. And
tte have slight glimpses of \'et)' numerous other views
(among others of pbilo50pllits allied to wMt we now
understand in the West b)' Epicureani.sro. and M:ueri
alism).
These modem Western terms, though roost useful
as suggestioru:, ne,ea:,. ho.rever, exactly tit the ancient
Eaite:m modes of thought. And we must never forget
that these really contradictory expla.t'U't.tiOns of the pro-
blem of liCe, now so carefully d ifferentiated and kept
apart by modern scllola:rs, were not then mutually ex
dusive. We to deal w-il.b a state of society in which,
not history. nor science.. but precisely these ultimate
questioru the ardent attention and passionate
puiencc o a surprisingly large number of men. of wboro
onlr a ''tty ew had che logical clearness and monl fe2.t:
lcuness to take a deliberate artd exdusi\'C stand. So also
afterw.trds the Vcdantist <.ou1d accept parts: of the
position. really incompatible with the rest of his
bclier, and both of chem cuuld belit\'C in the actual
truc.h. if nOt in the supreme impo.rt.an<lt, of animistic
dtludons. You will follow this the Q)OI"e readil y i02.1-- .. t.
much u a simila.t' state of mind is still the most preva-
lent one in the for in.s-ta.n, a man may
bt a scientit and at the aame time a spiritualist; or may
ao:ept the Darwinian hypothesis and the l'e:$Ull$ of his-
torical research, aod alto the substanti:tl accuracy of the
Hebrew c:os:mogony.
Such were the imelltttual surrounding'$ in which
BuddhUm arose. Wbat I have bad the honom of laying
before you is of c:oune the merest tketch. You will listen
aome day, 1 trutt, to a whole course of on
Animism; to another on the Ved.anta; to another on the
Sankhya; and to yet another on the retnai.ning points of
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JlltUCIOIJS 1."1UOkll" .$ I.N l M}IA
lndian bdid W the sixth century JU;.., lO wb'ch allu
don hb bo made. 1n the '"UJ o.anow IJ.&o.ic.s of tiJne
to wbkb 1 am coo6ncd. it b:u ouly bn fC*iblc: to
dwell oo \be more Alient poiou. and 1 mutt a.polope
foe MvinJ attempted to aowd 10 much into a si..oJie
bou.T. But 1 ba'lt considered it my duty to bring out
into :u dc:ar o\ relief as postible the poln\1 IQOl.t asenti:al
tO a ri&bt undmta.nding of wbat we- eaU lluddbb.rn, and
what the fouode.r of lbu religion e21led the Dhamroa,.
tbat it the Law, or the Norm.
Now the central position o{ the .Uuddhi.u a.llcrlm'
the to tbosc p1evious views nf life wns thiJo-tbat
Coc:IU'JUt I\Ot only ignored tl)e whole of the 10ul thOOI)',
but c\'el\ bdd all dUcuuion 2:1 to the ultimate soul pt0b-
lean5 wltJ which the Vcd2nt.a aDd the other pbi1oeophies,.
w<n chidly (I)OCU1led, as uot only cbildllb and UJdw..
but :u actuall y inimical to the only ideal "''Rb atrivin&
after-the klea.l ol a pc:rlca. lift, here and now. io this.
present '-'Ofld, in Anhmhip.
And 1 am only following tbc mce Jodcnt and the
bc:s:t of t.bc Buddhist autborides in pladng lhU f1'KlU
important point in the front of my OJ)Otltion. The
very fir.c. kl'mon which ('..ouuna prea.checl to hit f1nt
c:onveru i' the L:,kk.ha.na Suua, (the: on
1he nbscnce of an)' s:ign of in any of' all lhc con
atit uc:nl elcmcnu of individual life) pl'etcr\'ed in We
and t:lpilub.tod 1n full in IJ'e Somyutd
Nilto'ytJ,.t ,.nd U':msbted by Oldenberg ,.nd myKlf in our
Pit,. Tcld.s. The ,ery first of lhe colloc:tioo of l_he
dillocuca of C'.otam.a. fonnio& tht principal boot. on the
.n 1l1c Buddhist Scripturn. iJ one &trudy
quOted n whldl the Buddha so
and rejH all poBible curmu theories
'Mtrha f'UO i., 6, '1R--4i.
lf".'(u.. f9.
'flittiiVn Tf','tf.t, vol. i .. pp. lOO. In!.
JIUOOIUSO\I
".souls." Aud l:uu bOO.kll o( t.be lint impott:ulc;C
follow lbe same order. The Knt ho. :1 book o[
.oontroveNy iu tbc tbird oentury
dilSCIHerli within the fold, i one o( the latcat included in
.the .Buddhii:l S<:riptun.-s. Uut it alJo places this queuron
.of the "soul'' the hctd o[ t he poinq it discusses.
;md dt'o'OlC$ tO it an o( which mates j t
oomplttcly oYenh<tdowo 1111 tbe rest. u !:io also with
stg-J.rd tO the etrliC$1. .8uddhi-' book the can<>il W'llS
.dosed. Lhc wxy interesting and series of con
\4-:tS:Itions between tbe Gl\.--e.k kiug, Mcnanda (iMillnda),
of and the J'3.pddbist te:tcber. It is
_precisdy 1his question of lhe "soW" thftt the wlk.nown
tJ\:Ucs tbe subjt of the very ftut discussioP in
which convill(U the k.U1g that there is really. no
lhi1\g as rbc "wul'" in the ordi nary aeru.c:. And be
xeturns to the subject :tgaiu and agaitl. I have no time
left in which to rtad you these clear and t.lccis:ivc pa$-
'*' this lut)Jt ancient Uuddhiu author outside the
knuwn tu Ull. You can fi1l<l them iu full in
Ill)' uull.$lot.tion of the MiHnd:a published
.Qdord,
11
and in abst ract in my lin1'-= m:mu:d entitled
Buddhism. u
We cannot be far wroJlg io auacltiug wcight to a
Niew cousiduod in these ancient and authoJ'ita.U.\e
.8uddhbt _boob to be or such transcendent importance.
Jt . h prte.)otly the not having gra.sptd this preli
.n11nary 10 :t righr undm1anding or Buddhism that has
"See m1 artkle 011 "Bu.idhist in l/u:
Journal of the Rovo! Asiatic Societ1, J$92. I am glad
to be 4ble to ad4 1/ult tlti.s ""o,.,t &O imf)oi'timl from the
IUstorical point of view, is ,jqw bemg edited for the
f41i Text Soc.id.v, by An1old C. Taylttr.
u The Qllt'J./iom of Milinda, VOl. ;,, pp.
-tl, 85-$7; vol. ii., Pfl. 21-25, 86--119. .
u Rh. D., ' 8uddhiJm, /894, pp. 95-98.
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rcnct.cnd- iO \etf 4tJe a porllon of the \'Olumiuous
We.tan wridnp on the sub):& o! so littk nJ:uc. And-
lhe pohu is hi11LOrically abo of the vtty highest intertstr
(OT the Buddhist posiUon is the inevitable logical out
come o{ All d.Ucuu:ioo of the soul t.hoory; aud the
Buddhists of (IC)U,r'$ooe bold tha:t in the Wat alto people
nm" iuevh:ably come to the same conclwion when they
ha,e eisure to tum b:,)m. the prescm all-engl'oss.ing
quac.lom of the ao::umula.tion and <fu:tributioo of weall.h.
You will, however, u.odeatand tb.at tbis :apparently
n.t tint sight purcl) nca"the position is noc. lhc Ob:u:ma
proclaimed by the l t U men:ly his Qnawer
to the- predous rt:l\liow and pbil010phical ')'Stems.
Without the "aoul" they; one nad aU. (all at OJ1 to 1bc.
SrtUU(I. A11d the point i!t on1)' m.allc M liCJ much i mp>r
tance in Buddhist "itiUJ, 'll. lleOI.Il&e the Uuddbisc
u:.;w has bdd, and rigtnh held, h impoW.blC' the
'rubbbh h:td been dt:a.red ;un.y f-rom tbe t.i.te_. tO build
tb(' new Palaoc of Cootl Sense. They held it impcwlbte,
$10 u men WC:f'C haraucd by doubu 11.nd feara about
tbrir .. toU.ls." k> induce In them the e:maocipa.ted atatc:
of mind oscnti.at to a calm pnTIUit or c.lle hi.gbcr life;
they held il impossible to n ir men up Ul the an:lc:m ntd
c:unca.c. and hopchtl 111ruggtc: after :t pcrfoa lire here and '
now. in thit world, iO IOtlg as tky b't-n: aill bamptttd.
autl all tMir virtue: 1>1rnUhed. bT a foolish craving (that
cuuld llC\'Ct IM sati11fict1, :md h'Ou1d be a disaste-r ir il
could be) for an ctemal future li(e in Heaven.
lt must rm:Lain an open qoation how In- thlt posi
tiol i11 redlr nqathc. 1t is a m:Uter to :1 extent of
dcgrtt. rhc r ival art occupied, to the vir tual
exchllion of olhtr maucn. prcdominaully with queatious
ol ACMII. Buddhlsm 0)'1 Wt any rear adnncc: io ethical .
thmry, and ata io the pr:u:ti(:l;l conduct ot life:. rean,.
begins o nly when the dcha11ions about the roul have been
fully, and frcd)' :tnd finally rc.noolCed. The ri"2r
theoria purpon eo nplain t.ht origin and ecd o( all'
30
IUN>KIS!Il
.tbillgt. auddhism dtcl:uu that t\erytbing has a cause;
.and that it is not only a sufficieoc. it is the only crue,
method, to argue. from one cause to lbe next, and
10 on. without any hope or cen desire to expJain the
.ultimate. cause of all things. The roost bmouJ Budd.h.Ut
uanZl'l. found engraved on ten thousand votive giJts lO
,Buddhist shrines ln India. says that,
" Of all <he tbjngo lhat pi,'OOCed from a eau><,
The Buddha the a use b.ath told;
And be tells 100 bow e:t.eb shall come to iu end,
Such atone is the word of the Sage."
1
a
But the pos:ithe s:i.de oE the Dha.n.tLa must be tcttrV
.ed to a (utme lecture. The present one is onJy intended
to $bow the slllTOUndinp among which this remarkably
original and inlttaling view took and it.s attitude
towards the rival theories. not only of t hat day, but also'
.of ou.r own.
.,, Vino)'4 Texls, i., p. 146.
UCTURED
Tul i\U1'tt(I1UTtS ON WIOCH OLt"Jt. 01'
BUliOWS;)( 15 BASCD
How kn mut been the intcllccwal pleasure o
that 1111flll band of scholan in tbe Werl o( Europe. who, :n
1he end ot t be liheenth century, were able lO 11pprcciatc
tbc IYICIUlin' n.nd the value of Creek. MSS. The t:,kin.g
ol Contt..'lntanople by the Turks (l4c53) Wll the la.n step
in a KfClt cat:utropbe which thrtatenod no lc:p than J.u
trucdon to lhe ueasurcs prc.tUVtd In the: c;rcek
.11)p4rt. and death M po,erty tO their ctJuutd if dlc
1oim.tc owntn. The owoen W'tre sc::allutd. to the West.
and tbeir 1\lSS. cbangal hands and round ntw homes.
WbO<V boo bad the good (c>r1UD< to t<U<Iy the <ntranc
inr 11Drf of lh>t tim<. more c::spcciJlly u it 11 1-;n
tbc lile of ScaHger, will be able to n:albe tbe ' "ivid IQlC
or otpcctancy with which the advctlt or cac:h new MS.
" 'at hllilod. The scbol::lrs had a ''tr)' con1idenble
ot wbnt had been written in Crec, :md Jou in ll'<"
Wcat: and devo..:tred each new MS. to .ec whether it
would fill up nny of the gaps. Too nlany of those gaps
A.tc, lu.. 11111 unfillc:d: a.nd b111 l)lll\Oit Caded away
now. Dut in those da)'S aJmost anything could be hoped
lor, tnd the charm o( n:a.dinc something
quite new, of editing a wor-k. mver edhtd. of
trantlatin( a book never tN.Niattd. bcfort', wu within
the nUb of :all. \VeU; we csn now U.-c 1 of equal
t-x-ptancy :and hope. rewuded quite 1.t oftc:n with an
intdiKtual pri:te.
Tbt dliClOYCries that hne bee-n made in the andtnt
Hbnriea of Maopotami.a wjtl no doubt bavc tOme da"
become of even greater impomnce to Lbe bbtorian of
llum.nn ideaJ and institutions than the MSS. acquired by
the scbolatt of the Rcnai.ssance. For wbeat coroplet.el):
underi'tood and interputed they will reveal a wholt:
series of. phenomena. of ? reek.. and
reaching farther back into the m11u of antJ.qu.tt)'. So also I
the: c,li.s(o,e:ries in ma.de picoemeal ynr tO
year have the charm of constant e%pectancy m a vel')' j
high degree. And now we: have a.s a third factor of the I
same kind in the i.otclleaual life of modem Europe, the
gradual utweiJi.ng of lhat unique and original li terature.. .l
which l$ our wbjtctmoauer tHi::L)' . .
Compared with tbe Egyptian aud tbe .Aa.yrian,
has tlle dis.ad,-:tntagc. of )'Outh. f or the PaH books no-
older than the Grttk. ontf n:di.scovered in the fifteen th
century. :Uut they b:we t.he corresponding advan tage of j
com . .aining a rounded and complete picture of a new and i
l trange religious movemen'- the outcome of many
l'iltioru of imeiUgtnt and earntlt tho ught. of the
''Cl)' curious social condhioll$ by which it w;L$ :;urround
r.d and Curthercd.
T he story of the diJCOvcry o( Pali is J)(lt '"'itll out
interest. Wben in the thirties that mon gifLcd aud
original of Jndian :t(cbzologlus, Pl'iusep--clannu
et \'tnerabile nomen- was wearing himself out in hi.s.
enthllJiaMic efforts to dedphtl' the coins and io.scri.ptions.
of India. whilst t he \'et'}' aiJ)h:tbcu :md dialecu were a.t
yet uncertain, he received constant help from Gc01"ge
Turnour. o t.l.u: Ceylon Civil Sen'i. f or in Ceylon
thtre 111':1$ a hls.t01)'. indttd several bOokJ of history.
whereas in Calcuu:a the Indian rtrord.s were devoid or
tny reliable data to hel p in the identification of the new
rra.mcs Priruep thought he could make out. It is not too
much tO say wi thout .t he help of the Ceyl on books
c.hc atnling indentilication of the Ki ng Piyadaul of the
ii\IC:riptlons with tJ_te Ktng of would ne,er
b,een Once made il.: rendered subsequent
easy, and it ga"e to Prinscp. and his.'. .
co;adjutb" JUst tbal and that etemeni i
j
..
I
!
I
I
I
i
;
rut:. A-lrruoMJ'I'lU
of c:c.nahuy, wbicb were needed w kttp t.bdr enthu&i.a.sw..
athe.
Tumour was of ClOW1C much plC'Cd. He W a n:ry.
bu.y aQI.I\, at the head ol the Ctyloo Civil Servioe. But
be bad matt i.ot.dligent and learned aabunu.
2t biJ cunntwnd. And by their bdp be pubiUhed in the
lkng.aJ Atillltic Society's jour.oal i. abort teria of anides
on t.bt book&, and finally brougbt out in IS3? a com
Jdt:te cdhlcm of the text. o the Mllha (or "Grt:at
Chronicle" of t;eylon) with a tttnubtion IntO English.
11 nd n rnoost hit(l'e3ting intrOdtac:tory cu:ay.
1'he value of tbis editl() priru:epg waa ll.l once and.
widdy acknowledged. .llut. on the deatb of "1.\lmou.r, no-
une waa; rou.od to CUT'/ on hi$ ,.,.otk. There WlJ no clic-
'tion:u)' o( Pall., aod no grammar won.lly ol the name..
Eun;;pean ICbolan could 001. go out tO Oc:ytou.. aDd lhcre
en joy lht bene& of tbe hdp which had made Tumoul""s.-
laboun -'blc. Hb boot. ranainl. like dlwy
la.ochnark. in 1\Ul uoexpiOftll country. cbicfty uJCl\Ll :u a.
cond.nu.t ioducernent to some dlobr witb ability ucL
leisure eo explore: beyond. Ooly a few irutaJll6cant
cuays, nibbli1'13 inefficiently 2t the oucllUna of lhe s:ul;).
jecl, appnrc:d in Europe. till at in 1855 Vincent
forward with an t cUtl'o pri,,eps o( a.,.
other 11111i text.
1-'liiUiboll, Professor of At Coptnbv.gen, was
then cnp,pd at the Uui\'<:n.ity Library there, and it was.
a ''er)' bold utWettaking tO :mempt such a wk. wilb tbe
limhnl :udt at disposal. Hr: cbuse, not an hi.ttorical
"-ort., but rcliP,us one.. the a coUcction
ol f U ......, moocly aillcd Iron> th< Buddhitt Scriptura.
( - ol bymn.boclr.): and be pubiWlcd. whb cllc tat.
not only a tn.nslation into Latin, but a.IJO vuy copio1u.
txtncu fto.m the ancient Pali commCt'ltlTf upon it. His
work hat bc:cn of the utmost $Cntice, and lt is the teCOnd
J:Uldmark ln the story Of our k.no'"lcdge of Pali. It is
p1c:as:lnt f O bb to remiud tl'IC: reader th:u the ''etttan
BVODHISM
scholar has steadily adhered tO his first love. He sub-
. .cquently brought ouf a number of specimens of that
wonderful coll ection of ancient folklore included by :A
.fortunate chance i.n t.be canon of the Buddhist Scripttttc:s..
Aod (IJ)ding how great was the interest they excited, be
'h2S now, for man)' yan, been printing an cditio prin-
.aps ol the whole collection. Five wbstantial volutnes
.ba\'e already appeared, the :>ixth is weU advanced in the
preu, :u:w! we may legh.imately 1.urn aside for a moment
to .end tO F:uuboU our coogmtulations. and our tbJnb,
.and eo exprus :t hope, in the interests of historiatl s.tudy,
tb:tt he will ~ spared not only to complete this magnum
.opw, but to add in otbtr ways to the great services be
:has alrtady rendered to b.i.stOrical re&elr<:h.
But to return to our nory. Afttr the publication of
Dh4mmapa.d4 by Fausboll in lill, the study of :P-a..H
again languishro for a whole genc:ntion. and would in
all probabilily have languished still bad it not bttn for
the third l;md:raark in the history of our knowledge of
.Pali, the publication in two vol umes in the ynrs 1870
.a.nd 187!, of the Dictionary.
This great work was due to the $clr$1criliCing Ja.bo\ir
of llobert C;cur Cbilden of the Ceylon Civil Service.
Soon afte:r hit retirement in 1866 be act to wotk to
.arrange alpbabeti c:aUy all the words found in the A.bhi
..dMno PodipiM, a. \'OCabulary o Pa.H in 1205 Pali verses,
.then already edited by Subbuti Unnanse, a well known
<:eyfon tcbol:t.t. In mtkiog this re-arrangement Cbilders
carefully added references to, and :&110 other words t.'lke:o
from, the published text$, and from &ebob.rly European
.book$ on c.bc aubjtct of Buddhism. His wort rapidly
improvtd as it went on. and there can be no doubt thai.
W oompletion Wl3 almost a l'ltctss:uy preliminary to any
&frthtr aerious W01'\ in Pali $Cbol anbip.
The points to whidl I would most especially desire
to invite you.r :mention in this sligtu sketch art, that up
1.(0 tbc year 1870 only two Pali text$ of a ~ y size or impor
1' Ht:. AU'O.lOIU'tl.&s
uoce bad appa.rtd i.u ed.iLioru tO acbolars i.u
!M Wat; and ch1t. of these two. only oat wu a book out
o( the Buddhin and that lhi.l one was a lbort
a>lltion cl cdllyjog tu=U. llOl comJX*d u a boot by
but ldea.ed. without their Ol'iPnal conteXt.
from Othtr BuddhiJL books. then. in 1870. Rill buried in
I-IS.
Ne,c:nbc:les., tbe number of book. good. bad, and
indllfo-em. published on the subjec:l. ol 6uddhhm, wi&5
.:tl d;.te very large. The rea<k1 wlll bo nble to judge
bow tar they were lil:.dy lO be of all)' penmment v;1.luc
when he Clllb to mind that no OtW: o( tlu: :aulbon of a.ny
.one of thoc boob h:sd f!:\'et even red the Unddhi.st Bible
in the <1rlgin:.t. Now l would noL (0'1' :a tUOII\CtU qu:an'd
with che emhusilllll for tbc study of Buddhism which
people to rite :so much about it. 8\lt JW'dy an
entl1wium aceotding to koowledge wouJd lead people to
dCTOte their leisure, lheir ability. and tbcir mea.m. r.uhtT
10 tht publicatio tnnsbtion cl the ........ books
tbenud\'CI. than to dixuaions about Weir cootenc;s car
'l'"icd oo In much the saroe w.ay u 10me chca-playen play
<hen, S4ns voir, without seeing the pieces. W'hac "'e
'Want t hC'n i.J the: tuts themsclvcs, and nm extraccs or
but !.he whole to:l!. And we w:nlt abo th<'
,,,hole or ,.-udl :tids [C) he right undc:rstQJ\dl11g' or lhe
:t.t nrc Jtlll extnm in the llll:tpc of ancient oomment
:and even of more modern Pali trtati.sa, written by
'Buddhin :authon. To thU :aim-the publication alld
-elucidation ot the RuddhiJt texts-1 have devoted wb:&t
ftOlains of my He; and I mwt U'UA ru)'1tlf entirely to
your courtay when I 6nd mysclr here ce>da1-in tpic.e of
whit I haTe j\Ut t:tid. have 10 oltcn aid bdore-
tumint away from tbt wort. to tdl you how br it hu
-p. wbat prwJ)U it ha$ of going oo. aDd chidr in aome
detail what is the and magnitude or l))C won that
'h:u to be accomplishm.
A rottgh lilt of t he Pitab .s, wilh notes on the con-
teol.\ of each boOk. will bt: f<Ml\ld iLl Ut) little oL
Buddhism,' and another list in my Milind4 gives the
number of pap. printed and not )"t\. printed, in e.."'.cb o( .
tbt twtJlt)nine boot...' A siau.ilar list brought up to.
date is appended to this leoure. '
}'rom this last l.iJt it appc;m Lhe whole of the
Pitak.a$ will OCCUP)' about 10,000 s,o .. of the sir.<'
and type used by t he P:ali. Text Soc.itt)' (about the same
as these l:tura). Aud from the calculations set 0\)t in.
the noc.e to the list ln huddhis11r it follows tbat the num
ber of Pali w(ltds in the whole is about twice the number
of words in our English Bible. These figum: are sufli
dent to the of the l}uddb.Ut Scriptures. To
ghe a.n idea o( their is not so e3.Sy, and it would
he rtally impossi ble to fn.me any general descri.ption o
the whole. Tht most accurate, and I bdieve aho the
m05-t inltl't$ling method will be to through lhe whole
l in (it is not a ''tl'}' long one), siving a paragraph Ol' tWO'
to each. You "'ill thus be able to realise what it is that
1he boolu do. and what i.s perbt)>S n.r more import:mce.
what tbc:)' do not. contain.
Aod 6ntly: The whote collc:cliol'l :u we h:we il
divided into three parts. now cdll PitaklU or Baskc:b.
ln that tedmic:al st:llSC the 1\'0rd Pitab does not or
GOW1e ocwr in the themselves, jwt CIA the word
Tt:$l.ttllent (tn i ts tec:bnical sense of a division of t he
Bible) does not occur in the: Bible it&tlf. Tbc: meaning-
or tbe tc:n:n Pitaka or Ba!\.c:t i: not to be uken in
unse of a thiQg to put tWngs in, like a box or other
reptade. but io rhe wuc of txc:a,-ations in
ea.rty times, aud not in. the: t:asc only, used to be: carried
out by the aid or baskets hllnded on from workman to
WOtt.LU11l, posccd in a long line from the point of
ftn'l,oval tO the point of dtpNit. So we to
1
Buddhism, 16th editiofl. to ch4plt:r ;,.
' .o( Milintft, r.ol. i .. p. r .v::rvi.
l
a Ion& tine o( totbm and pupils Jwkiju' on. in hac:
1 hree sacred Phalcu or UMkeu. frotlia ancient times down
to to-day. the m::asurc. ol the Ohamm:. (of tbc
Nonn).
The bnt of the thru-tbe all
that rcbtc:s to the of Mcndic:t.nt ft.cci\Jses, how
h c:ame -.bout th.at the Order wa. founded: the rules
whicb the Brct.brcn and Stitcn to obacn:c. and to
on. The second-the SuHM-comairu the: uuths ol lhe
religion i t.selt prt10t'lttd rroo' very v:.ried point$ of view,
and in \'Cl)' varied 1-tylc: toguher with tbc diawuion
aM dudduion o{ the paychor.opal q'Slem oo wbic:b
those mnhs based. 'fhc third-the
coma.iru. :t runhCJ' aupplemt:lll;!r)' :m<l m<u't' dt{aili dh
t.uQioo. ot lb2t ps)'CboiQiiol i)'lOlt.m. aud or varc>iw
t>uil,b :uislng out f)( it.
So mud' (or th.c leading divi11ion into PitakN Ol'
8.:ukeu. We "';n now consider the dtlailt of each.
Canon Law-(litcnlly rauKbnccj is
dtvidcd lnto three partitions, the Suua Vibbantp, the
teb.andbaha, and t he Pa1'iVa1':a.
Tbe word Suu:a (wtn in is a \'ery ancient
litcr:n'Y tcnn in India. The Ucer.1t mca.ni"J b ' U.rnd;'
:uu.l it ;1pplicd to klnd of boot. the concenu of whkh
:tre, as it were, .. thre;1d, giving lhc: gift or of
nlOI'e' tb.an is ecJ)I"CMC!d in them in words. 'Thi.s mn ol
book was the bte.s>t development in Vcdic litc:ratutt ju.st
befOt'C and aCter the rise o( 6uddhltrn. The word w:u
adopted by the Buddhists to roean a diJooune,. a chap-
tu, a small ponk>n of 3 IQCI'J bonl in W'hicb ror the
most pan some nnc pOint b r.t.i.sed, :md mort' or tf18 di.J.
posed o(. Uut lite Sutt11 fHn t":.;rtdlf'uce, i that
uau;1Uenl of aU rult:t: () the On1tt, which is also
taHed the b on tvtry' Upc:lAtha
dny. On th:lt d:t)' the dn\' of the ruu moon. the mtm
ben ol the tesidcni in any OIIC: d inrict lO
mete togtlher :md hea.r thl.J .utoncm of the tuJc:s
JJUODtUSW
The 227. rules at:e dividod into eight sections. a(C'C)r
'ding tO the gravity Of lht mauer dealt \>:itb, and at the
eod of each $Ctllioo tbc: recittr :llks tbe a.ssernbly,
v. bc:lher it is blameless in respect thereof, and receivc:s
lhc: a.sson noc: that it U. U any member bas offend!,
he has then and there w confa.s, and receive absolution.
or withdraw. The completion o( the recitation i.s t here
fore t'\idence that ill who ba,e ta.kcn pan in it are pure
in respect of the sptci6ed ollenoes. And this is the origin
of 1hat Sond name, the Patimoilla, which meatU the
or Deliverance, or Discharge. A ooropletc.
t..rarulalion, with of this statc:meflt of the Rules of
tbe Order will be found in Vinoya Textt, the joint won..
ot Otdenberg and mysc:lf, oontributed to the Oxford
stries of .S0C1'e4 Books of the &ut. .
This is the Sutta, of which the &nt book in tbC
the Sulla Jlibhanga, is t he: exposition in full-
(or t h:tt i.s the meaning o Vibh.anp. The book
with c:td) tlf 1he m in order :t.nd following
throughout one M:t or method. That is to
it u!:ll( us firstly how and when ancl why the particula r
rule in question caOle to be b id down. Thi.s histOrical
introdoction 2.lwa)'$ clOtes wilh the wOTtb (')f t be rule in
full. Tbtn follows a very ancient wordfor-word corn
mentaJ)' on the: 50 old that it was
already about B.C. (t1le probable approximate date
of the Suu:t Vibbanga) considered 10 sacred that it wat
included in the canon. And the Old Comroemary is
rua:ecdcd. where necusary. by {urthCT expl2nations
o doubtful points. Tbtse arc sometimes or
vel')' great historical -nlue. The dUc:uss.ions. for inn.ance
(in the rul es as 10 murder aod theft). of what
murder. and what oonu.itutes theft, ;uuiclp:ttt in a \ ' tf)'
rc:marbbJe degr the kind of .6ne.dQ11-'tl distinctiont
ftnd in modem law boob. These \(hen made
aectSs:ible. in tnnilation. to Western muSt be
of the intcres. tO $1udcnts of 1hc Of law.
'flU: AU'rliO"-rnts
2S they arc quhe the oldett documenu o( thO\t
\.ind. iD the 1to'odd..
The .$C(()nd boot. in tbc ViQ.i.P, Pitab i' called
ply the Kltn:ndltnluts or Trotbes. !' tl.c::IJs ouc after
another with illl those tntuts rtlatult( to the Otder
wblch are in so many wordt in the Rules of
tbc Padmou.ha. There ""enty of t..hac
and the poims djJCll$1JoCd. in tbuu arc f., the f'l.lUowi.ng-
kind:
1. Admission into tbc Order.
2. The Cettmony and the Patimokkha.
s. On rcnuu.. to be b.dd durinc tbe ninr .tat1011-
t On a attmony et.llcd h\---antna hdd at the end'
o the rena.t.
1'1. On food. etc.
6. Ot\ medicatn.tnts.
7. On
8. On the rqulation b)' ubitr:uion of difttcnca-
C)( opinion.
g, On swpcn1ion and l't.habiHt:uion.
10. On t..hc tpcdal rulet for Sistut oi the Order.
h would CJ1'J'Y us toO fu tO attempt a detcriptiOtl'
jn det.aU of thae tre:uiscs. 6ut I mar dcsc:n"bc one o
t..ht nt, :u :t speduten. and will chOOtoi.: on
as it h;u. nn especial l merest ol iu own.
1'1lc gcnenl ru1e u t.o food of meo1L>en ol We
Ordit' U stated quite dnrly in tM Pouhnotkha. Th.c.tt
wu a lligbt repan of fruit and cakn, whh milk or watu
:LS the bC:\'et;IJ(e, in the early mo1-ni11g. no doubt vtty
early eo our idta)., Then between 11 otnd 12'
was taten W priDCip:al meal ol thC' day. consbt
ins of OJ:rr'f and ritt. :and gmc was auacbod"
to the thAt thi.s was not be proloogecf
beyond the time when t..he n m case :t ahadow! rn the
'l'et:iUiyo, 17; Khu44oko 1'111,., (Mr. 2; Cui/or
xii., 1: IUt. D._, # 160i 164.
JWUOlUSt.l
latitUde ot lbc valley o[ the Ganges that ll)eans midda)'.
After tutltum no more: JOlid .ubstantial food v .. a.s 1..0 be
.taken t..hat day. But alight repn3u in afternoon, and
at W'hat "''e should all supper-time., were allowed and
praaisc:d. Now it be<:aroe a pretty point of a.suist:ry lO
determine what waJS $0lid food and what wa.s l'l()t, and a
longish list o[ thit)g held permissible might be ooro
.Piled !row the earlier poruons of the Kbandbaka.s.
Among the there wu a considenble number of
th ings all o\loed as medicine in the case of n affaers (Jom
CXrtaira spccifial dbc::.ues. AM so in tbe Khalxlhat.'l Ol'
Trtatlse on this matter vt,t:. obc.ain quite incidentally a
'\'try fair insight into a. gopd deal Of 1):1(: rocdical lore
CUI'l'tllt u that early period, ll1at is about 4-00 B.C., in
the V2lley of the Ganges. h is a pity that t he cun-ent
.authorities on the history or law and medicine have
entirely ignored the details obtainable from these anci-
ent boob of Uuddbin C:lnon L:lw. "nlc whole of these
li.hllndbak.as ba\'C: translated by myself and Olden
.herg i n the Yin4)'42 Texts :already referred to.
There is only one other book included in the cnnou
the bad of Vinaya. is the book called tbe
(or Appendix). lt is ''cry shon, and is l itde
tbaq a k.iod of nudeot's manual, containing lists
to usi.at the memory, and various set5 of puules whleh
.are not unlike aomc modern examination papers.. It is
Of course later than lhe other books on whicb it is
' founded, and il a ''er)' interestiug bit o evidence on
early roetbO<b of tduc:uic>n.
The nex.t peat division i.s tbt Sutca Pit:aka, or the
1b.sk:et of Di!OOUl:'SCS, and here we eome to the S(lurces
-or pur knowledge ol lhe most ancient Buddhism. Tbe
'":,bole B:uket o( four great Nikay:u (or collec-
'tiOOI), and of these the tint two fonn wbnt we should
now Oil tingle book. l t is in two \'OlUmet, SO ro speak.
Digfta and M11jjhima-tbat is to say
1ong and o( medi um length (or to tnn&late more idiC:
-
'
'

I
l
i

nd AUTUOilniU
atically. looF and shorter). It comtiru 186 dialogues
<>f Cowu unngod aa=ling to thdr Imp. Tbey
.arc dlocuMiona oa .n the and pbll-bi<21
poinu ol the Buddhist vinr oE ti(c. Buddha him
.scU iJ the intc:doou.or. but tc"i'm.l of his prin
.Opal dbclplts play a di.Jtinguisbcd p:trt in the book. In
dcptb of philo.ophic insight, in lhe method o[ Soaatic
.quot:ioning often a.dop1ed, in the carneJt and elevated
tone of the whole, in the evidence they afford of the
l'lllOit c"lturcd tbought of the day. tl1etc: diiOOunet con
itantly temlnd the reader of the Dialogues of Pll\to. It
would be woi"'C than foolish to ntteJnpt nny description
-of thelr conunts. E.uh of the 186 di:llogua: would de-
mand at lwt a s.ingle ltun to make iu meaning dear.
lhcy haw a style of their own, always dlgnifitd and
Nll'll into doquenct. lt it a slyle intcxsd
cd. bowna-. not to be read. but to be learnt by hart.
'You trill euily understand c.bcrtforc t.hal i.t is a style
intc:rucly abhorttnt to the t:'OOCkm dct'oorcr of D(';Ws-
prapen and review aod the llUl ne- no,d. Schola.n
lhoWC\'CI' will l'C\'cte this book -at one ol che moat prioe-
!ltsi ol the creuuu of aotiquit)' !Hill pl'tfO'Vtd 1.0 us.
.And it i.J quit.e inevitable that, as IIOOtl "'' it b properly
tnUJtlntod and undernood, ll\il coltt.'c;CIOI\ o[ tbc
DialQ8llef or Couum will tu be placed. i o our
JChOOb Of phll(lf()pby ;md h i$U)1'y. Ull level with tbC
Dlal<lg'ltl ol Plato
'l'hc whole o[ thac: 186 have nuw bc:cn edited in
the ori&ln:al Pali (M Pali To:t Sodet.y. :about a
.core b&ve been O":UUSlated into Enallsb. thirteen of
&Mm by myw:lf in the: '"'Olume enticled DiJ.topts of the
.Buddb>."
A dis>dvanlogi: ol the ........,..,, in clialogua.
more e.:pccially 2' thq rnlkn.. one anochtr ooordin& to
n4 noL tu i that it is not
-e:asy to find the statement uf dort nn any pardc.:ular
:POilu "' hic'h iJ one at the momcut. It wa!
\'Cry likely jwc this coruidet-alion which led to oom
plbtion of the other t.,'O ooUcctions included in this.
PiW:.a. I o tbe flnt, calted lhe Angutt41'a Nilr.4ya. aH
th06C: points of Buddhin doctrine capable of expression
in daucs are set out io order. This pnctically ioc:ludC$
most o( the psychology and ethics of Buddhism. Fot i t
is a distingtlishing mark of tbe Dialogues themsclv.es to-
arrange the raulu arrived 2t in carefully S)'ltematl$Cd
pups. You arc famili:tr enough in the Wut with sinti
lar .nrmmed up in such expressions :u the
Seven De:tdly Sim, the Ten Commaodmencs, the 'thi rt) ...
nine Atti.dn. the }'our Cardina.l Virtues. tbe Seven
S:tcn.ments. a.od a bo.t ()( othcn. 'l"bes.c numbered listf
(it iJ true) are goi ng out of fa.shlon. The aid which lhcy
aft'otd to memory is oo longer requirtd in an age 11\ J'
whicb boob of reertncc abound. ll wu precisely as a.
help lO t112.t the)' were found so uscfol in the .. ,
dltl)' Buddhist times, when the books were aU learnt by
heart. and bad ll<'\'C!' :u )'<.'l boe-n written. Aod in the
Anguttara we fiod set OUl in order 6nt of a.U Llte oues ..
then all tbe pAlrs.. tbcn all tlte trios, ;uul .so ou up to tbt
1
eleven qualities nteeuat}' tO tbe :m-:.inroent, in thi.$ li(..:.. I
of Nin'D.na or the clt:'ltu Gates lO Arnhaubip. It is the
longut book in the BuddJ1jn Bible (and fills 1837 pages.
Svo. The wb())c of the P;21i t ext has been pub1i$hed by
the Pali Text Sodet)', but onl y of it have }'et
been mwlau:d into English).
The ntxt-and last-of these great collections con-
tains agail) the whole of the Buddhi..u doctrioc, but
arranged this time lo the order of subjects. It con.sUts:
of liftrfh't' so-callM or Croups, and in each
nl these a number or sllort cbapun. {Smt2s). either oo
the same subjeCt or addresstd to the: same sort of people.
are grouped together. The Sam)lltul i.f dhidcd intO fi,e-
votumes. {:tll or w.hi.ch been aJrea.dy publlshed by
the Pah Ten Socrety. w11h :a lull index as a sixdt:
\'Ohunc). None of it has been imo English.
Jt would be \l:ltdcss w spUlatc "'bcc.bcr lbeae nro
o the: Budd.bi:s.t docttiDc arc entitdy
u.pon the Dialogues foe thrit m:aucr. or r.iu
wt:Ut.o or "Whether thq are dn"lll'tt. alio from CKht:r IOUl'CIC:L
We \.now that large portio.ns o( lbau rc.au bodily in
lbe l)iaosues.. aod that tho6e porliotU not yu cnoed in
t.be Dia.logua contain noc.hing inoonsi11tc:ru whh
Ancl it wln not be very long be(orc. t.bc: publication of
the whole o{ the Lhree books, n ial ogue:t, Atlguu.ara, and
S:unyuwu. wlll enable us to state with "cettr:acy the ..
cion trcm. '1'hi5 roocludei the: KCOd
Batktt.
Tbc thi rd n.nd 1an of Lhc Pit:Lk.a! ot is lhc-
lfbhulftltrfllfttl Pitalul, cootain.ing ""c11 bookl of which
at pruent only thm: have been publisbttl by lbc P2.li
Text Soc:k<Y. Abbidhamma !w hitherto ba renclaul'
MctapbytiCS: But this is an cntirdy midtadlnc uans--
latiou. You wtll realiMd from prtviow:
that tbc wbotc Buddhi.n view of life b coru;cru.acd
without the ti:me.bonowed conceptioo of a tOU1 within-
the body. \Ve know nothing, aocordh'& to 8uddbi4m,
accpt that which U derived from ape:r1cocc, the appre-
btntiol\ of phcnomen:.\. ln aud, a tytcc:m there is oo.
room for Mccnphysic:s at :all. The nuu.mcllOI\ la llOI. dis
cuucd. Wbat t he Buddhist$ tl\cmtelva undcnctand by
Abbidh:unmn is dear from tbc explaJtnlion given of the
word by We J"C1'C 8uddhi$t acholar .and c01nmemator,
lluddbagl>91 The P"""&" diiiCX>ver<d by Arnold C.
Taytor. Jus been cditftl and tnoalaud by bi.m in a :re--
cent iuue of the ]ounaol oJ rAt- R,.l lfJitit Sodcty.
Aaonlins to <ha< of lludclhla JCI>olan, Abhid-
b1m.ma ma.ns merdy the a:pa.nsion. cnh:rpl tn:at
meot. cx-po.-idoo io dcu.il. of the Obatrtm.a.. And t.he
Dbamma. )'OU know, is the 'Rdigion, the Truth, the
Nonn. The 1bree book$ already pub\l,bcd e:ntirel). and
J. R . A. S .. /891. p. <60.
ISUI>I)ICI$)(
!the complete of a (Oil tth primed by me two
)"tart ago, entil-cly col'l.hnn this view.
One. lhe Puggaln P1.1nnoUi, or ''ldeo.Lification of
JnodiYiduats,'' is a small wu.:t of teu tban dgbty pap
.in which men and women are and daJSified I
from the n.hical point of \' icw. tbe Dha4u
K41ha, i.s on che b:ut$ of chot.racttr, and disesses tbt
.meoW c.:baraeterhtics most lik.cly to be found i.n con
in oonYerted and folk.
The third alreldy printed iJ the Dh1mmlll Sangcst,JF,
.or "Enumeration of Sta.tet:.'' and it the 5tates of ,..
.mind rtatbed by religious people. lluddhisl& and
-othen. 'I1le rourth book. above referred to i.J the
Kalho J'althu, or "Account of Opinion,," and is t he I
.oDI)' book. in' the Buddhist Saiptum of which "''e know
the :authot and date. lt was written (or rather put
together, for books ,.,m: not then writlcn) by Tissa, the
son or Moggali, about the year 250 B.C.. at the Court
.of the famous Buddhist E.mpt.'l'OT of Judi:a. At
late ptdod iu tbc l1istOf)' of early Buddhism, the
cburth or c.:omrnunity w:t.S n\uc.h tOm by diuerujon and
bcrc:s.ics. Asob took great pains to reswte tbe purh y of
<the original faith. And Tissa. in furtherance of l.hat .
1
1
.object.. refuted in this roost curlow ancient book two
.hundred :md fitr-two of the most dangerous aod im I
-ponant heresies put forward b)' the Jeading opponents
of the onhodox school. There is l'lc)thing metaphysi cal
m it. B:ut it is most interesting frorn the comparative
yoiut or ,iew that the most farn:aching cause of the
s J, R. ..t. s., 1892, pp. 1-JJ.
5
T ht '"mmen14ry on thit boclc, the first tcOrA of
t he uleb-mted Buddhnghosn, if j11Jl being edited for the
Pali Text StXiety b:t &J. M:.dler of Bem; and a complete
lranslatio11 i11tn En.(lish b;t Mrs. Rh'js Dauid.r, wilh
nml mlfe.t, hat been tmMiJIIfrl by the R<ry4l
.isiatic S()dtly.
ru& AU'fHOklfU.S
dcay ot tbc prUnil.he .a.itb U hetc ahQwn w b;,.\"( l.lu.
the powtb ot what we should call wpcnddou
about t.bc pc:non ol the Buddha.. You wiJl rccolJea_
bow, in !.be tWtory of dw:: Cbrisli.an Cnuc:b. a vay simi-
lar sate ol dUnp ex:Uted. bow the early Cbu.rcb was-
rern by dbscnsions arising out o( tbe dUfc:riuc vkw'S as
tO pcnon of QrU.. and as to bit r"l:uioo tu tM
Fint Pcnon i_n the Trinity. liul in the Chri.ntan Chun.ll
it was tht new views, noc. round in the New 1."en:mtcm,
that JU'tvnilod. In tbe Buddhist c:onumullty, the new
view bcld bay. and only liu:c:cdod, :1tcr a long
lll di.u:utt tau&. in obtaining '1\lde l'eo.>g
nltlou, ' "'c 11h.al1 ban: to with thlj 1ubject further
in our lau w it need not detain longer here.
Amoltl <:. ' f :t.)'lor hat now 0:101pleted hil edition or tbe
KAtlt I' Hitu the Pali Text Sociery. hat under
t.atm to muubu: it :also.
Wo bavc now s-e 11>< prinapol bools ;,
chc: Thru Pitabs. b\lt q a mWll.aneow coil
tion. l'I'I.Ottl y ol &boner worls. hid:! h:as come be in-
dudtcl in the Canon. I h ,e lftc. this tO the JUl. bccauK
UuddhiJu tbemK":lves l'O'In the '\'tt)' times have
been dl"idcd in opinion ahout it; or them cun.\i
dcring thi! Nik.a)a ill :m :lppendix: w the Smt:t 1
1
iLak:a.
5omc of chcul eonii.Jering il as ::11\ appendix tu the
Abhhllnul'lllll& l'itaka, ne of tbiJ dJ[et'tllC:t of
opinion Wfl$ probably tomet.hing of che (ollnwing ki nd.
The mUM hnponant for cbe membc:n of the
8uddbbt Order to presene m Ut.refull)' h1 tbeir
nonory wc:n: caerui:dly the Rulea of the Communit)' or
AJIOCbtion tbq' had joined. and tM ccneu: of tbt Faith
1h<:y Thete were contained i n the Ca.oon
Law, aod. in the: Oi:alopo of Cotama. lfld in the van.
ous otbCI' books a1f'C2dv refcntd to In whid\ the doeu:ine-
set out in the Dialogues was re-:unnp. cluddattd. :and
expounded. During the time when the Canon was stilt
there wa.4 grt:at acti\'ity in le3mihg. rehcar
1SU'OOUIS)I
.li11g. repnting, and discussiog these sacred books. But
there wis also considerable activity in what we should
now call a more litei"U)' diroc:tion. There was a great
love of poc:try ln the comm\.lnitit$ among which Bud -
dhism arose. T be adhaenu of the new faith round.
pl easure in putting into appxopri:ue the fedinp
of entbwiasm and of eausy wbich thtir faitb jnspirM.
When pUliarly happy in l.heit literary 6.nisl). ot pecu
liarly rich in feeling, such poems would no.t be
1ost. They would be banded on from mouth to moUth.
in the lC'I:tll corop1nies of the Brethren or Sitten,
some of them.. either the ol dest or tbe most popul&J?': .
.,.,ould gradu:ally ooatc tO inspire so m.ucb veneration. so
mo<b' loft.. that when the Canon finally fixed, they
OOuld scucety be left ouL The qutStion where to put
them wa.s howe\cr difficult. They could not, except in
a very ew iti.1C:AilCCS, be inserttd either in the books on
1:b e Rules or the Order, nor in 1he collection. of the
Dialogues or tbc Mit:S1cr. 1 bC)' must l>c: added lhercforc
either to lhe oth:r p:.m. 1 nf 1he Suua Pi1::.h in which
1be doetrlne is set ntu. or to the Ahhidhamma where tbe
psydtological $ide or it is enh:rged upon in de1ail. It
w:u not a point or vital imporwnoe. aDd we 1lted not be
too much surprised tb.at !Ome put tbm boots as an ap
pend;x in one place, :md tome in another.
lt w-u not only 1bat (ound their way into
1llii appendi x. lt contains at l t2st one very ancient
<Ormneutary ucribed to a famous leader and teadler in
1be Ordtt. '!'here is abo ;a book on 1h e Lhes of tbe
Saints, and :mocber of ancient folklore. But the same
sort ol rc-.a.son that ltd 10 dte inclusion of the poetry,
cove.rtld ;&}so tbt'$e other worb. And the. whole collec-
tion is .so \'Cry interesting :u evidence of the Jitenry life
In the \'idl er of the in those times, tb:lt I
hope you w11J allow me to de\ote a shon tjme to ea())
.ot curious books.
111e the KlmddDM Ptttha; or ' 'ShOrt Rit:t
1
..
,
I
l
1.'H4 AU .. HO.l"I' I.U 47
ti0ll4'' b a little U'I.C1 of ouly a pa(C$. mnlna wi.lb
lhe oo-allod Buddhist aeod'
"I ..W, my tdug< in the Budcibo.
1 W.e my ..tug< in lhe Jt.dislon.
1 take my refuge in r.be Ordc:r."'
. Then follow a paragraph ' w:c:tins ouc: the thirtY"
four cotudtuenu of the human body-bones, blood.
nen"C:tt and to incongruou whh what
followt. f'or that is limply a sclccdon of a rew of the
m01t bt<autiful J>Oel& to be found Jn Lhc: nudd.bi.n
Saiptura.. There Ls no apparent rt.1L10h, txc:c:pt tlu:il'
exqub.llc vettiGcation, why that particular pieoes
ahould h11.\'C: been bc:re brought rogc:cher. I cannot help
thinking that tbiJ tiny \'O!mne w:u. Umpl)' JMt of fint
lc:t10n book for young nmph)"tes when thq joinrd the
Onk!r. l.n :any c:uc: th:a.t is one of the UICI t4 which it ls
put at prucnt.
Tbc D"-,.,..l'ad., already 0'1(1ltaoneci 10 you (as
bJvlnc btcn edited by FausboU in 18"), is UJOlha of
auch tdecliOJJ.t. but this time noc. of c:nt.ire poems. Here
are broucht from ten to twenty sum:u Oft each
of ntc:nty!flx Aelec:ttd points of Buddhln IICIItnining or
cthia. ln almost all cases thest \'C:I"'U. jf.\thercd fron)
v:.riout tou.rcu, :a.re here rogether without any
other l ntem:d connection thnn that thC)' rcln.tc mot'C or
1c:WI to the: s.amc: subjec.t, and lhe CJ011cc:tor hru: not
thou.sbt lt at 1111 necessary LO ch005C written in
the same metre or in the same number of llnc:a. We
know thlt the early Christians were aocuuornt to sing
hym:u both in lhdr homes and on the: OC'UJJona or their
meuin& toe;ubcr. Tbele hymnt are now
toa. Had aomc: one t'l)ade a <'OIIeccion or abotu twcntv
isob.tcd tlanus.. chosen from thOK hymru. nn tach ol
11:boot twany .rubjcct.s-sucb 3:S J":ahh. Rope. Lo\T, Tbc
ConVMed Man, Times of Ttnublt, Quiet Da)'- The
S:avioor. The 'nu of LiJc. The Sweet Name. The 'DM'e.
'Tbe King, The Angels. The l.:md ol Vt"llcc. The Jay
UNpt:lbblt. and .o oo-we Would b&\'C a Clll'btlau.
DbaJDIDipada; and ""'1 priow - coiiDoo would
be. The llucldbU< Dlwnnlapada lw bc<4 !rcqucntly
translated. Where the \'entl deal with dLOt!C idw that
arc com.mon ground to CbrlJ.tla.ns aud Buddhi.w, tbt-
\usionl are c:ui1J intdligiblc anc1 aomc of tbc \'ttld .
appal ...., suoactr 10 the w ....... -
of nlfcious-
be:luty. Where the ttantas an: lull of the teChnical
wms of the BuddhiSt syJ.tem o telf.c:ultute and tdf
c:onuol. it is impossible, "''itbout ocparuiont tbu
tpoil tbc: Kt or the tbou&b4 or leuned notes lb.a.t ruin
the pocety, to conve1 the fuJI IC'OSC of the original. ln
all thete d.islinctively Buddbi1t vcncs cbc existing ti":Lns
latiooa art: i.nadeq\late, and toJntl.i.ma quilt erroneous.
Tbc ancient commenwy oo lhnc. m \'tti(:S cdh a storr
about each of tbml, trtting fonh bow. and wbcP, and by
whom. and OIJ what occ:uion each or these aanw was
J)J'OOOIUlctd. ttories. :tre wriuen in \'Cry
easy P.aU a.ncl mauy ol tbem lte fuU or human iruerc:a..
'J'bco bit l.)r. wmld aDd li:I)'Wil were prt"paring in colb
boration :. complc niitio twi,tccpt or chcx storics-<be
oopy b tl ,Uhtd and nearly ready for the Vret5 and wiU
be issued u tOOn .at I c&D 61'1d the time 11nd the mone)'
Cannot iOfOe oat undena1tc- tna.slation for us into
Engtitlt. Of and intcttstiog old-world storiC$
about a colltion of vt.rte& 110 widely popular nmong
Buddhi,a.,, and now aunctinK 10 much in the
West?
A a peral nde IUcb opla.fl1cory ol ancient
vtrses.-..ond without which vtry orccn the Vent$ thttn
sehe:s would be q\he unintelliglbJe-wei'C Ltanded do,.,. rr
in lndla by -way o( tr.adition.a1 Q)lnmt-nt. In rwo cua
tbc .Buddbiscs have ioc:tudtd the stOriC't thcaasdva u
wdl as lhe w:nes In tbc mbccllanfOus appendix eo their
One ins.unce iJ the Ud,ma# or .. Eat-atic Uucr-
The Rudcll1:a is rt:prescmed on '':.riow ooca.tlon.s
dun,._ Jus QIW'r to ha'--e btt-o 10 much
br
49
.orae 0( 1pecc:h .. or action. that be c:ave u it
.... to hb pent up ed.inp in a ibon CQQtic uttcr.lDIX.
couched for tbe mon pan in occ ar two lino ot pocuy.
Tbae outbunu. nry unc and aU,rmattc. are
with rdi&ious emotion. and tu.m often on acme aubtle
point of Anhauhip, that is of the Buddbitt ideal ot
JUt. The origin:tl text has publhbed by the Pali
Text Sodcay. .Sut the little book.-a garl:.nd of fifty of
thoe gc.-nt-has bn u amlated by Ceneral Strong
(London. ' 1002).
The otl)tr i nau.nce (also edited but not tranalatcd)
iJ the Jt ' JlultaAarn.. TbiJ oonc.aint 1hort pwages..
c:ach o( 1hc1n leading up tO a terse, deep u.ying of lhc
Buddha'a, and int.roduo:d in each Clllt wllh the words
1ti l'ultdm 8Mp'4lo,. ''Thus ...,-u h Aid by the BICNCd
One: h it always invidious to loot a &ift bone in the
UOI.lth;, and even did wish 10 do 10t the time has
not ytt come to diJcws with profit wbether tbac a.ayinp
wttt actua,Uy tald as btu rcpttSented.. What we t oow,
is. that chc.tt (ofs.tn dd.icatdy boudtut) puulo of
thouaf't on tome of the deepen questions of human liCe
were aaually cxta.nt and so widely known and
that they were included in the- Canon, when the
Canon WIU finally fixed. I think it would I>C lmposs.l
hie to aulgn tJu:m to a later date than 100 n.c., and J
ha,c no hcslutiou i.n a.ayi ug that, at thnt t.imc, thue
had been productd 1\0.here in the world 11\y works
approaching to t.hese fou.r boot.lecs in de1icaqo of coru-
truction, in exqub:itc: beauty of tt:ne es.pra-
sion, in dtpth ol tam.CitDcss,. aDd in rv.1 of the
1'DOit diflicuh pnlblans that mankind hu had. to {ace.
T'bcw tatatic uuen.na:s and dp ayinp ut attri
butcd &o lhe .Buddha himscl. Tbttc fJ alto lndud.ed
in the Caoon 1 collection (caUed, the Tltmtltni-p:Jr.,
or "Songs of the .Elders; men and. women) of atan:zu
anributcd to 264 of the l eading Theru- (iA., Brethren),
7!1 of the leading 1'hcris (i.e., Sintn), in tbc Order

during the lifetime of hinuelf. 'The: uorie:s C:lC.
pb.n:noJ:y (){ the vel'1t:S. gi11ing a shon account of the:
. life history of each of the authon and authOrCS$C$, arc:
handed dovm in the comtntmary. The: commentary on
the: Q'I.Cn's nnt3 has oot )'tt been published; but that
on the. ''cnes has just been ,edited by
Eduard Muller, of Bern, for the J,>al i Teltt Societ y. With
the bdp of this commentary my wife wrote' an account
of these Buddhist lady scholan for the Oriental Col).o
bdd in London in 1S92. It is published in the
Prou,dang$ of tbe Congress;'
1
affords a very itU
wcth-c picture of tbf' life they ltd in tbe of the
Canges in the time of Gotama tl'c Buddha. It wu :a
bold $ltp on the pan of the: le.lden of tlle Buddhist
reformation to so much freedom, and to concede
ro high a pos:ition to women. But it is quite dear that
the seep was a grca.t success, and that many of
ladies were as dJ$tinguished for high imel.loctual
mtlll! a$ they were for rcligious e:amatness and lnsigh(.
A good m.:tny of the verses tO them Me beauti
ful in form. and not a few i''e evidence 0{ a ''Cl')' higb
dcgr of that mental sclf.alture which pt:.yed $0 great
11 p:m in lbe nuddhist ideal or the perfect li.e. Women
of acknowledged culture arc represented as being the
teachers of men. and as expounding, tO less advanced I
Brethren or SU.ten in .the Order, the deeper and o1ore
t:ubde points in the Buddhist philosophy of life. ft
Ai 1 have not so far troubled )'OU with quotations, j
J venture u> the substance o[ two of these legends.
TIe lim is about Soma. She Wl'l$ born. $:1.)1 the Com I
mel1t3tor, Dhammapala, as tha daughter of the Court I
of Kinr Dimbi.sara at Rajagaha. Then, ater J
ral:.mg the \'01\'S. $he, with insight and good worb, be
came an Arahat (that is, auained to Nirvana, tbe Bud
dhi.n ideaJ of the JX-rfect life). Dwelling tbus in the
1
lAndon, 1891. f.IOI. i . pp. 114 to J61.
Tltt AIJ'TliOilmf.S
happiaa.t ol frealoro at S:l-ntthi, abc c:ntcred one cb.J
the Andba Grovc: to pass the bat ol tbc: clay. and sat
tbcrc at lhe foot of 2 U'C'C'.. Then. Man.. the Evil Ooc..
wbbiDC" to fri&htcn her from her mcdilatioN. ac.ood
lbC'I'C- in invb.ible fonn. and uuerc:d t.bc. words.
1
'Tbc vant.'\gt ground the uga m1y attain, it h:t.rd tO
reach.
Wilh her two.lingno test.. wonuan cannot 1Ld1ieve those
dlauult hc:lgbu."
The Commentator p;tusts here tO exphin chat what
the .Evil One reCcn to, is that women, t11ough rrom their
.eventh yur upwards they always cooklng ricc:. ytt
thq cannot tell wbcthc:r it ha.s bcc.n boiled or not. They
ba\-c: to take torm out in a pooR and aquzc it bctwcc:o
tbdr two 6.nccn; they t.now.
Now when she beard Ibis Thai rebuked the
Evil One. and uicl:
''How lhould our woman's nature bindtr w.
hcaru an: firmly set, wbote f'cct mount up
Unfahering to those cool heighu. oC Truth,
Jn growing of the Arah:rn ny?
On e\'Cry hand the IO\'C or plc:unre )iddf,
Uome down by knowledge :tnd the ac.me or Law,
And the thick. gloom of ignomnct is rtnt 't
Jn twain. Know this, 0 .tvil Onct and know
0 death! found out and wonted!
The:n the Evil One. thU$ rebuked, vanished 2-w:t.);
.ind Thni. tt:rontt in !.M or bate tutrgation.1
ovuconK, contlnum in meditation till the cool of t.bc-
cvui"'-
1"b.e otbtr poem is Su:t.bs. Born of a Wt:2lth'f'
f'amil'f in Jbjapba. she became au ad.bcm1t of
Buddha'J. a.lrcady in the 6nc. rear of' hit public appnr-
u a teacher. and afterwards studying uDdC1' another
: famous lady teacher {the whose story
r. ' o 2
0 i) ()
52
.BUDDHISM
Mrs. Bode has told us in t h ~ J . .R. A. S. for
1
189!), she
wu convertM, and bame an Anh:tt. She tbcn attain.
ed. t<' such mastery in excguU and extempor1ry exposi
tion that, in ber hermitage neat; ltajagaha, &he g;tve lee;
tutu open to the public. and gained great ioOuence for
good among the m ide.nts in btr native city. Such was
ber eloquetlc<: as she taughl. vr.llking. tO 2nd !ro in her
shady terraoe, all who cJ.me &om l11e city to see her,
that the Dryad in tbe uee ~ t the end of the terrace w4.5
filled with impctuoUJ enthusiasm at her wi.sdbm, and
quitting ics cool shri ne, went off to Rajaga.ha and called
aloud:
"Wh.at would )t: men of Ka.jag:t.ha have?
What ba\e )'C. done? that mute and idle here
Ye He about, like mco bonused with wine.
Nor upon Sukb wait, while she rC\'tals
The precious t n l l h ~ of t11e Ambl'();sial way.
Tbe wi.se in_ hearr, methinl:s, were fain to quaff
That life's Elixir (once 83incd, ne'\'er lost,)
That welletb ever tip in her sweet words
E'en as the waJfarer we:lcomC$ che r:ain."
And w.ben the .people heard, they forthwith with
eageme.ss went [ortb to Sukk:l, and would noc: make an
end of listeniDg to her.
And when the Theri had reached hu appointed
span of life, ~ n d wu about lO pas:s aW:ty, she bore wjt.
nm to the victory .she had gained, and to hetldf, as to
anothtt penon, uttertd these words:
"0 child of light. Sukka.,' by Truth set free
From mvin3J dirt; firm, sclfpo$SC:md, serene,
Bear to t.he end this thy last tnnsient {r;ame;
For thou bast oonquercd Mua and his bO!Lsl"
AddhlJgu, pcutibly the sun.
'SuAM means bright, radianl
1
lustrom.
TH. AUTII Ok lnts
There is one ion.;:mce, and one only, of a oommcn
ta.ry, detached &om i ts subject-matter, having been
a place among the Sacred Book$. Ther.e muse
be .ome 4pecial reason for this. But i t would be perro:t
ture tO d i$CUSS the matter t ill we h;we the text bdorc:
. us, and 1 a01 very happy to say that a distinguished
American scholar. Lanman has undert.ak.tn an Milion of
c.his unique text for the Pall Text Society. It is called
the and it is a comroenta,ry ascribed tO Sariput>
u. one of the mo.st dlstinguiJbod of the personal disci
pies o( the Buddha, on t.he lint part of the Sutta Nipata.
ThiJ last boot, also included in our appendix to the
c;tnon. bas been cditocP and trnnslat.ed
11
by Fuuboll.
lt codsi.su of poems arranged in five book.s. the 6tst four
of whidt contain fiftyfou.t separate poems. eacb of them
only a pngc or two in lcngtlt. llut tltc 6flh book is one
poem almost cena.inly forming an indepenW:ot whole.
It i.s very unlikely that the Qther are all the work
of the t:1me band. ln all prob2biliLy we here, an
other coUcction.-thi6 Lime not of \'et$C$, b,ut of com
plete btm.n.s.--popu.lar among the e:arl-y but
due to separate minds.
I hope to read to )'OU i n :.. {ulure lecture translations
of two of these l yrics.
There are tv;o other .c.hort poems i ndudcd in our
.appt-ndix, e.'l.eh of t hem the work or one unknown au
tbor, and probably Jater than the other book$ in the
appendix. One of these i.s the Buddha Van.sa
1
pnel-ical
mernor:mda on tbe legends of the Buddhas supposed to
have preceded the b4torical Buddha, the founder of
Buddh.ism. 'The othe;r is the Cariya Pit<tlta-a fragment
never oomplettd-givitlg a few short \'crsti (sc-.u-cely
more than :to aid to the memory) on thirt}'fou.r c.f the
supposed prcvi.ou.s births of the hi.s:torical Buddha him
10
Pali Socr'ety, 188J and /89J.
Jl 1886.
sd. Both of these 1h01't, 2nd from a literary J)Oipt of
view uninteresting, tcxla have bn publi.shed tor the
hll Tut Scci<ty.
Th<f< u. - O<bcr mort J>CI<"" in wblch lq<ndf
tbe r\.llurt: li!c axe: put into ,--enc. Thqo art
caJicd :upcaivcly tltc l'eta.;_nd JlimanaJitUtiiU, and .
been edited !or tbc Pali Text Society, but not yet
m.nsbted. SOme of the longer lqt:nds. arc intcrtsting as
poems. and the whole ttt of bdkf cxcmpli.W. io thac:
books is hiA.Orially IDW't:Sting u being in all probabi
lity tbc: IOllr'te of a good deal ot anediacwt Christian
bdicf in aod HcU. l3ut lhe greater pcart of thac
boots. com pcwcd aaordinc eo a. tct pauern. u devoid of
>t)io; and the colloctlon is altophcr ol an
lat.er date tlun the bulk o! the book$ indudccl in t.h.is
appendJx.
We now come to tht These aories
MmiWJ. y ol tbe MO previous bi.rth.t of the Buddha, but
retlly a collcc:tioo o( the l'nOI5l popular folk-lore c.ales ol
all tincb- labies. fairy talcs. riddles, puzz.lcs, oldworld
legends, clever and wicty judgme:nu, lnstallo:t' of current
supentitiont good.flurnourcd.ly talct of magic
"'"' and .. Alsb'oc and wisbloc ...... o1 old
mJlhoiOC'J. and to oo. At iCimr period not quJtc l.tott
tainod, but Ct-rtainly bd'ore 500 n.c., it bad bomc the
C\13tOm to identify the principal btro of each or these
popular talu wilb thee !uddha hlmsd! in a previous
birth. tt waul4 be
to ur-tsa: on the &et
ahat this is eruird)' without foundation.
For it is J01dy due to the fortunue cha.oce oF the growth
()f this that we have thus preserved to us the mott
completr-, the. moat aulhmtic. and ITlOSt andcnt col
ltion ol foll-lor< i the collc<:tiocl <ntirdy
unaduJtmted. as modern folllore 50 often are.
the inevitable PJ'OCU:' of piiJJing through a Western
m10d. .11th atory <OnUms a stanza or atanm attributed
to the Buddha either in bh prac.nt or in his
55
previous births. And it is only the \'<b that are ir.dud
cd ia the unoo. Thq arc wuaUy by
tbtl'luchu: but the coma:tmt.. wbkb gives tbe whole
lD P"* s.hu a1Jo a fut\ha explanalloon of lhun; aod
fawboU ed.iu the bolt.. tat and commentary.
lOJCilia-. 1 had at t..i.r:nt contem.pJ:u.cd a translation
into ,.cliah of this most interesting, but tl.o most ,.-oJu-
rntoot.u wotk.. Tbe tint volwne of tbit tranlilaLion
peucd io 1881, under the title o( BtuJdMII Birth Stories .
.Out 1 have long been obHged to give up t he hope of
on chJs wor-k, and :arn noW delighted to be ;able
to lhtu a. complcre translallon ts bdng brought out
by a tyndicatc of English. scholars, under the editonhip
of CowcU and th.nt tbe fint two vo1uma. by Robnt
Chalmcn :.nd W. R. D. Roust. mcmben or Pali. Text
Society, h:ne jll)( been issued by the CaJnbrid&'t Univtt
aity Prc:M.
There arc OM or twO ocMr boOU included in this
appendix to lhe Three Pilllu. but u &lley a.re oot yet
. publiahcd, it would be prc:osturt to d.iJcusl, their mn
tenu. You will have suHiciently undtntoOd Lhe nat,urc
of the aucbetrltla on which our knowledst' o( early
8uddhltm mun principally TCs:t. You wlll have noticed
that the rul es or the Order-the books of Cnnon t.:aw. i
1 m:ay be w to deiCf'i bc: the book!> of
the Abhidharnmn. the expansion of che psycho1oglca1
laid down in the Dialogue.. are or hist.orical
rather tb:t.n of l ittn.ry v;tlue. But in the Di:t.1ogues thtm
ache&, and in aome of tbc: mOTe ancient poerns. we have
documents of the fint literary importance. Vou will
have obterwd. a1Jo that the: contents of t.hc: boots are not
mJ<holocical, .,.. tbcolociol. nor mctapb)'IIC>I. but
bov all <thial, and iD. the: sond pbce plT(hologial.
You will have obKivcd that thue iJ very little of
wbat b popularly to lhe e:uenda1 chanctC'J"'
bdc or religion-nothing about Cod and the aoul, and
the nature or them both. and the relation tM:tween the
55'
I UODKISM
tlO.'O. But Buddhism it none the l .l a religion; and it is
the rc-Ugiou which oomet qearcu of all the other religions
in the world to .Chrisdanity, and the which has
influenced more lhu than any otber rdigion, not
excepting even Christianity. I t. would not be the place
here to discuss the docu:ines of Buddhi.un, or tO atte1Ilpt
to give the reasons of i t.s great wcx:esscs, and of its equally
great bilw-a.. 1 sha11 have time in the wbsequent lec-
tures to lay be(ore )'QU the essence at least of its positive
pbiiOOphy of life. Here l would only invite your auen
tion to tbe fact that a small batld of scholars ne endea
vouring. without pecuniary reward of any kind, tO make
acceaible to the West the earliest dOGl.lments of one of
the trl0$t i mpona.nt and moet intesting iJHellcctual .
mo\erotou the world has e\'tr seen. And I do not hesi-
tate to appt'il to you for your cordial symt>atby with
I heir s.clf-denying labours . .
When 1 retuf1\td from Ceylon, I made up my mind
thit. if my life "':U I would try to gtt the whole
o.f this Hter.:uure <i1ed Md tr.ar\Jb.tcd. When I beg:'ln
to tpe:tk or t he advisability or SUirting a Pali Text Society
with this object, I w:u told that the project w.u doomed
to fail urt:. No one c.1.red. enoogh Cor Pali lO oontribute
the nCcessary funds; and t\'ert if they did, there wen no
competent scholan. not already otherwise engaged. t o
cart')' out the work. Well! lhe King of Siam, one of tbe
most cultured and enlightened of 110\'ert:igos. sent me
money to brift$' out the &m \'Ol ume; and private
friends of my own mowed tbeir interest in binorical
enquiry b)' sub!CI"ibinsr enough eo bring out a teoond;
:md I 5001l had a cmall lin of supportcn:, mostly poor
:1.nd scbolaf'l, - illing tO subscribe a guinea a year.
T b.is was enough for me to ventUre on a beginning. It
t1Jr tl!k to find MSS. arid competent scholars
wtlhng to spend yea.rs of labour without fee OT reward
of any ldnd. Bttt both di&ulties hne been IUrmounted.
Jl.a.s noW gone oh for twtlve ye3n. We b:tvt
'
Tltl!. AuntORmts 57
publi.s.hed thinyfour \'Ol umC$, amotmting in the whole.
tO 7200 p3gts. Out of the twenty-$evtn books ln the
Buddbi.1.t Phakas, thineen :ne now publi$hed in fuU.
five otheN in part. one more 4 .in the prest, and nearly
all t.be remainder an: in preparation. About one b;.lf of
the work hall been done. and the interest of scholan
throughout the world has been so thorougbl)' aroused,
t hat it is now only a ques,1on of money wbethe:r the
work shall go on, and bow soon it .s.hall be completed.
' f here 01re already three or four public Ji braries in
Europe whidl have a fair collection of Buddhist MSS.;
and I have a good man)' in my private collection, and
conespondents bOth in Burtni' and Ceylon, who are
helping to procure otben as they are watlted. The num
ber of $Cbolan able and willing to co.opcrate in the
underc:aking i.s $lowly but ite.'l.dily inerea.sing. But the
prilllCI'$ will not work Cor noc.hing, and the only dHii
cult)' is the want of money to _pay the printer'a bills.
Will not America come forward to 'aui$t In Lhe impor
tant '"orl:. of diaentotnbing this ancient now
burfed in J\fSS?
1 shall be bapp)' to receive lhe subscriptions or dona
rions of any one intdligent enough to see the importance
or the work, ;and gencrou' enough to ghc. n
n Pagr.s 18-86 left as they stood in 1895.
The Pali Texl Society has uctitiCd J/)00 in
donations, of wltUh 50 came from Anr&ricn. l t ha.r
publ-ished 6] volumts and is slill worAing. Pres"'t
dre.ss, 1908: Harbors Grnnge, Ashtonon Mersey.

...
LCI'URE lU
THt Lln OJi THE BUOOI(A
l'r is a tt'r'2ngc thing. and ''ery cbaracterittie o tbc real
meatting of the true Buddhism, thon there U no life of
Cotama the .Buddha in the- Buddhist Scriptures. Indeed
1be only $0 r-ar ltnown to u3, that can be called a
.biography in our Western is a quite modern bOok
alltd the MclalanA.GJ'(} t>f unknown date, but
.aJmost certainly quite two thousand yea.n later tbat\ the
Buddha binUelf.
1
T here: is a much older $kett:b of .t.bc:
.lint part or t he Buddha's life, down to hiJ thirtytixth
)'car, in tbe Introduction to the collection of Duddhi.il
Folk-Lore called the JatabBoot. and written about t he
fifth century of our ern.' Both of these prose ,.,orks rest
.on the !:tmc tndition, ;and are \\-rilt<:n in P::ali, one in
6tmna :md the other in C".eylon. Then thc:re i$ a Pali
-poem c;21led the j in2 Carita, ''The Co!lCJucror's Career/'
"'Tiuen in Ctylon by Buddbadatta in the lbi neemh cen-
tury of our era.. .aod dealing at length witb t he tradi
dooa.l episode$ down to the tbirty-tixth year, and also
with 1he event$ ol rbe b.n few months of the Teo1chcr's
1ift:., There nre al\0 two "eJI know:n poems.
the Carita and the Lalita Vistam, both of which
l /t Juu lieen translated into nglish by Bigandtt
umlrr lh( 'The Life or Legend of Go1tdGma' (Jd
ed., T.cndtm, I$8'1).
Tlli.r also htn bn translated intongliJh by my
self in the 'BilddhUt Birth Stories,' London, 1881, pp.
36210.
l Edited 1md t-ranslDII!d b1 lt01LSc in t.he Journal of
the P111i Society, 1905.
'59
bavc: bn tnnslatcd. the 6nt into nbiiJ.h by
and the t<nd into frenc:h. by foucaux.. The: former ..
of whk:b a portion iJ lOSt. on be d.aud hh coruidtnble
tut.tnly at the end o tM 6nc. c:entury ol our a_nd.
the tc(Ond. (thot'!h ill-date is unkno--n) b prob1bly C\'efl
lutt .OH.
1"hae poc:nu an: not hU:tori<:J-1 biographiea. MiltQn's
J1Modlu is of value not tor wllll.t it tells us
:.bout the lire or its hefO, but for t.hc: liternry ability willl
whidt h hat reust a ltOt)' der ived Clllitel y from older
docurnc: nu. The b.inorical value of those documcnu
MUll be determined by a critidsm whldt will, of ooune.
u ke no notice or the later poetiW vcnion. A
ponding oug;bt to holcl good with rapca to
thoe Pa.li and Sanskrit poems. and a fortiori with ttS
pcct to the Chinese and Tibetan ft'producdo.ft.t of the
Sanlkrit ones. They lik'ra.ty l'liOt hlnorial doo.J.
menu. and aucb hiAorical at they have is tbc 'Uf
;ns:lruahe way in whKh thq )how bow far the oldtr
bdid about the life of the Buddha had been, at the
time when these boob were oomJl'OI'Cd. dt'\'eloped (or
t<ath er (lC)mlpttd) by inevitable ht"J''iwonlaip of the
foHnwm of his rcliftion.
lt ,, unrortunatt1y precisely Lhc:K: '"ttr S;u\sk.rit
J)OCifC:II I :IC<.' OUOI-5 wh ich h:tv(: bCCI\ the M"-lrtc or modern
popular notions about the life o the Uuddhn, and the
beautiful poem of Sir E.dwil\ Amold emhled che Lilhl
o/ Asi11, no doubt well known to many or you, is an
eloquent txprnsion in ' 'ette of the Uuddbist
b<JidJ at the when later poems woe
poc.ed. Clearlv the: only proper coune to punue ls to ,.o
bad. behind tboc: later poetical docummu. lO the aaual
tot o( tN: Thr Pitab.s tbc.nudvcs. to collect chtrt:
bate'\'U is .aid incidenuUy about tbc: li((, family. and
4
Btw>Ju of &ut. 1894.
Muue 1888.
60'
AUODKISW
personal a:urrouodings of the Buddha, and to piece tbem
togecher into a connected whole. 'This has not yet been
done, a.Jld cinnot of eoune be done in a. tati.sia.ctory way
undl the whole ol the uxt or the Sacred Canon &hall
have been pUblished by the Pali Text 59ciety or elsc-
wb=.
.But certain ptegresl has been There are
acxou.nts more Or Jeu circuuutantia.l, in the introduCtory
pans of m:t.n)' of the ])ialogues.. of v.uious cpiiOda in
Cotama's carttr. Occa3iowly in an argument iq.,lu;p;
pOrt of one or anOther ethi.c:al autobio-
grotpbical rem.inisctnces au placed i.n the mouth of the
:Budd.h2 h'i.rna.elf a& the prin.cipal int.erlocucor in tlle dia
Wgue. Some oC !.be anclent poems abo relate tO sitnil:tt
epbodct.. and in tht lmroductory stories to rr.ain ol the
rules of the Order, tpHying tbe occasion on which t.hc
rule in quescitm wu orig-inally estotblishod by the
Founder, other autobiograpl!icaJ incidents arc incident
ally alludW to.
Jt .,..iU be impcmible {or me, whhin the limits o(
ti me :u my dlspo. <;tl, to do more than summarise the
result' which an be reached from a comparison of such
pas...cagcs :u thue.
As )'OU a.re aJI aware, the aaual date o lhe binh of
:
the Buddha is 6till a matc.cr of conlro\ersy, but may be
fixed approximately at about a.c. 600. He wa$ born in I
the city of KapUa.va.stu, 2.bout one huodnd miles due
of the ci ty of Ben;m:s. This was one of those por tl,
liOns of 1he va1Jcy of the Cange5 whidt had not yec. beet\
brought under the influence of t11e Urahmiru. It was
far 10 the t:lSt of the Holy Land ot Brahmin t:rn.d.ition,
and tbtre can be but Jiute doubt that, :n the time or
wh.ich "'e speak. the Inhabitants or chat c1istric:t Wt:re in
mmy retpcctJ more independent of tl1e Bnhmins than
the coomries fttrtbo- en. We bave no evidence chat
t here w:u aoy large number of BDhmins settled i n the
rountry, which was inhabictd by a high-caste tribe. form ..
TU LU'.l OF TUE }IUUOUA 61
in& tllc cbn. Bnl, uanslator o( to auny ChinCIC:
llud4hbc boob, was of oplnioo lhat thb wont
.. wu wf6cidU. evideuet to ahow that the dao. was
of Sqtblan. 2nd tbc:rdore ol Moopla.n. ori_Jin. '1'b.i$
ICC:MI to me a wry .use condu.lion to dra:"' lrotn. a
ch&J'lCC dmibarlty of name. and a very 'I'Uh c:onclu-
lon when .o many dtuib confirm the nuhe tradition
t h:n tbc dan, or aL l east itt princit,A.I mcmbcn, was of
Arr:u\ detecm. lu government was c::er1.alnly ari&tocr.u_ic.
We fi nd indeed. in tl\c .si:ttb ccntmy before ChrL.t, in l.he
of the Ganges, a stage of .ochl evolution \'try
aimHar' to that rt2cb ed i n Cr ee at t he tfmc: or Plato.
WJlh bnc or two exceptions. kingdoms had not ytt arisen
.. fhc country was politic:t.lly split up hno small commu
nitio. SOVffOcd under rtpublican iwlitudON, ao.u a,rU.
lO(I"atic. and aomc l.l)(ft democn.tic in Theae
were jwt bqinning to lo5c: tbdr iodc:pendcna by bdnc
lnoo kincdoms lonnecl 1>r - o<aal dapoo.
The b.ttr Jqendl tbe Buddha as luving bec:rt
the eon of tllCh a king.. But thiJ i' d.ildna.ly COOtndiC1cd
by' the earliest documents. The texu arc: mOtt p3.ni
cubrl y, almo&t l udicrously, earcl'ul to apcak of everrone
whh the dcgr of rnuencc or rape" due to tl1cir
worldly JXIShion. Now Cotanllt's fat her is not t poll.en o(
111 a ki ng until we come to l ater docmnent.s,' wherea.s
his c:ousill, '8baddi}'1. i.s addrmcd by t he title of
ftaj. Even Raja, however, U not t.be s.:Lme as
"ling'' in English. lt "ruler," a.nd may weU b:.vc:
no ttrongtr signification than t h.at of ''uchon"' or
'
1
coruul."
The probability 1bcnfore is thll Cota.nu wu born
in a fa_mUy belon&ing to tbc higbat nlliftC c::as.te o( the
sm.a11 Arpn comtnunitv c:enmd at Xapila?stu in
Xoeala. The later "SCCOUriY: "''ou1d lead one lo infer tlut
PoY i'uto.nct' MahofJDdand SutltJ, and Buddha
Jlmso (b()lh included i n the Conon).
62
tbe Sakya domai.n was a rich and cou ntry.
'I'be:rc: is nol.hJng in t he older books to conlimt tl.IS
opinion. Indeed, from the rcfertnce.s to tbe _adjoining
suta,.' il l'I'Ould Stem tO have l>ctn a m1all. tcmtory; not
much more than 1500 .square miles in extc:ot.
'
'
His people were agriculturists and. no doubt, the
economic position even of the principal families among
them was of a \'C::ry simple tind. All t.he marvellous
det:aib ol the wt.llth and gloTy of the royal palace, jn
which be Jht:d in Orient:tl 1u!<ury, are due to t.ho
natural desire to magnify the sp!endou..;. of the position.
he renouncod, when, for the sake of others, be "came
out'' :u a mendicant ttacllC'r. The name of his mother
has not yet been found in the oldest ttxi.IS, but il,. is gh-ttl
in the Buddht ,ansa :u and we are told that she
dil!d when he wu days old, and that he was
brought up by his :tunt, Maha Pajapati of the {;Qtamids.
We abo th:u l1e w:u married (though the name of,
his wdc is not !thtn), that he had a M>n namod Rahula .
and rb:u this &On altc1Wirds bcxa.u.c an insigni6c:mt
member of the Order found! b>' hi$ rather. 0
Gourna's childhoo& and early )'OUib we k.now next to-
nothing &om the earlier .But there are not want
iog e,c:n there dCICriptions of the l\'OI)den which attend j
ed hi binb, and of the m.anrcllous precocity of the boy.
" He WJS not born as ordinary men :u-e; he had no canhly
lather: he de&Cended of his own accord into bjs motbu't;
womb Crom hls throne in and be ga\'e unmistak l
able signs. immediately after his binh, of his high cha l
:md of his future grt:atness. Earth and heaven at
bU birth united to pay him hom:'tte, the .;ery trees bent
of rheir o!"'"n accord O\'tr his mother. and the angels and'
archangels pruent wirh their hdp. His mOther
was the btst and the purest of .the d:aughten of men, and'
his atbcr W2S ol royal lineage, a king of '1\'a;lth and
It' wa! a piow task to nukc his abncgntion and
h1s conde.ni!on greater by the comp:tri.son berwctn
' U-ll. Ut'l. TH.Z nUOOIIA. 63
.pt:aMlour ()( tht: poe.itioo M wu \0 abandon. and the
Ul WtUCD ilc: hYC!Cl. t\UO ID (:Ottfttnd.
oi.Ut&Ol trom lbe lDC.'Oalialt:not. bttwccu
tuen ctownnt au.uanu. ancl me 'U)' nawa tbcy contaan..
paiiC'Oo u.nnuucc:d by acdulous beutn. .. ,
:tUCb Jqr:no ux1cut ol the cruteit pouible bit-
toric:al Vlllue lTom tnc companuve poin' ol view.
Si.ruaht.r lqt:ndt :a.rc rdaled of aH Ule luundcn of gre:n
rtlagic.:uu, and even ot tbe mort klns and con
qnc:ron in the anc.ient world. Jn :.. certain ttage o i n
tc:Jicctunl progrtu lt iJ a necmity of the human mind
tb.llt uc.b legends thould ga'Ow up. They a.ae due, in
r:vuy cue, t.o tlmilar causes. and IDOIIt lnnructhe ia it
to watGh. 1hot<: causes at work. l b:avc. dealt witb this.
1D05L intcradnc aubjca at c.ons.idenble lcncth both in
my manu.al BuddJtism and in my Hibbcrl Ucltlt>U.
1 ba,e pointed out the SOUI"CU of the Bod.dbUt
.l...qaWl. and hne shown bow tM t..-o klus of the X:itiJ
ol tht Coldtft Agt and of the Propb<..S'I< ha.e inftu.
coccd Budd.hiat.a m prccisdy the: llmt way u the tW"O
ideu olthe Meuiab and the Logos hnc. lnAucooed CbriJ.
llan ... and how .similar :u-e the Jtsulu Jtu.incd
by each. 1 will therefore oomem m)'clr referring
on thit occasion 10 those upollit..iont, and will only
n:.nlnd you or the extreme importance o{ noting. J10l
only the 10urcc o( each particular incidcm in the lq;cnd,
but aho the d:ue. :u nearly a.s poaibl c. when each
cpitOdc bamc actually hleorpon.ted hno the C\'er-
growing talc-. How long dOI.':I h. take pcoplc. perfectly
t.incttdy 111nd honady. to belteve in thc Divine: fatbcr-
boocl ol lhrir hero, in his immacul.ltc conoeption, in tbc:
otnonl.i.nary and co.cn sopc:nutunl of \M
pm:ochy of the child, and 10 011 t.hrouJb a.U the liK?
In thil rc:rpoct il is d.t:sinble to call auention to the
publication by ltobcn OWmen in the la.& '"'Olome of
' nh. D., Buddloism, 1891, pp. 182, 18J.
lhc Joutnal of the Royal N:iatic SOciety of the impon
ant. tCxt cntiHed the Sulla, or '' fhe
J)isoounc on Wondc:n and Mar; eh. Thit is one of the
o
1
alDgl.lCS rc:lerred to in the last c:hapter, No. Jt8 in the
s.bone.r collection. ln it is laid down as true of each
Buddha (and tbCTefore abo of the historical Buddha)
that the universe; is i\Jumincd with brilliant light a.t. the
moment or his conception; Wat the womb is transparent
.o tMt his mother can set t.he babe before it is born;
lh;,.t the pregnancy lasts exactly 280 da)'S; thu the mother
stands during parwrilion; that on the birth of tlle babe
u is fint intO the bands of heavenly beings,, and
that JUpematttral !bowen pro._,ide first hot and then
cotd water in which the child is ))alhed; that the future
BuddbJ. walk.s And speaks at once, and that the whole
. m.ivei'S( is again illuminro with a brilliant light. There
are olhrr details, but tbjs is enough to show-as- the
collection ol is certai nly one of the \'Cry oldest
texts "'e very W.ort i.s the tirne (less than :t
c:tmury) rcquirtd for .ruch belief in tlte rnar,ellou.s to
spring up.
We know tJ11t in hit: twentyninth year Cota.ma
ab:.ndoncd his home, his )'Oung wjfe, and hU inlant son,
and went fonh into the v.'Orld lO become a homeless
W2n dm:r, and to spend hU life, 6nt in thinki ng out for
him.u.tr the deepe$C problems of experience, and cben in
spreading abroad to others the good tidings of the s:tJ.,.
which l1e deemed: himself 10 ha,e discovered. b
ma)' seem strnngt to western people, even of the most
e:atncst and wlturcd tort, tha.t any m:an, at such
results, sbou.ld ha,e thought it necessary eo t:tke this
step. But che conditions of life at that time in the
' 'alley of t he Ganges were very different from those
at present. , To work. in one's study for the
regeonauon of manl.and w:u a1most There
wtre no writte11 boob throu.,gh which to communicate
"'ith the outside world. On tbt other hand the noccssi
I
I
TtW I,JFJ: .Ot" TH BUDDHA
ties were much (eer and mtu::b simpler. l n lhat gorge-
OUJ dim.atc and. in tba.t ball occupied country, to retire:
inlO c.be wooc:U and devote one' Klf to the J:Ucbtt life
w;u not only but was ncn not unCDm.mon.
\Ve h.ear of many instances of a aimdar kind. In the
bwboob. by which the liva of the: 8r.ahmiru were n:-
gulaud, it b considered so rou.ch a matter o( cours.e that
a man hotald rcdtt from the wo1'ld, th:at. the l ife of the
good l)r:1hmin i.t divided into three tllf.'tt, during tbc
1irat or which he is eo a student-<luring the second
of which he U lO marry, rear a ramil)' nud J>el'(orm all
Lhe religiou1 ritet and J:t.Cl'ifices, and Lhe houJChold
dutic:t uf a good Br:lbmio--2nd during the: third of
which he i.J to leave bi.s home and rttire, with or without
hi.$ wife. into the forc::st. and Jive. :u a rcclust, a Ji.(e o
mrditation. We arc not un&miliar, c\ea a.moog
Oublia.ru. with &he idea of Rental, into wbida a =an
may rtdn: and, rid '>I 1le wortcl. ioC"YOte hJQUd
to the educ:uioo of his hett:. And at that timt in
the doctrine o( the R.ttftat wat a favourite: one, not only
among 8r.1hmiru. but among the numerou.t JU wbidl
prolcl&(d, c:ad\ in a. different way, to proJ)()und a 10lu-
tion, independent of the Brahmin theoriet, of t bt pro-
blem' or Ufc. We h:we rtfe:rencx: in the
lluddhln books to wandering ascctia of C\'Cry I'IICC and
c-aste and tcel, men and womt'n alike, who wa.ndercd
from villag.: to village. 2.nd were rudy to hold d iscu ..
tions with the world.
Thus we are told. in the just publbhed Paramattba
Dipa.ni, ol a lady wbo wu in the habit or waadering
from vlltacc: lO and xttin' up at the tntran
10 the a bcoomstid with the annoul\ttment, tbat
ahe wu wUllo.g to dUcws with anyone who Jboukl OVtt
tum the broomsridt. At one village whieh -.be rncbcd
2 follower of. the Buddha aa::epttd htt du.llengt:. On
the following day a public was held between
the two In the prucnce o all the vill:agc. The Jiuddhi.tt
5
nnswcred all her puules, but she could not answer his..
and fu11 of conlu$ion at a deeat (wbich (or so many
years $he b.a.d nevtt suffered) she threw herself at tht _feet.
of her opponem, and aclwowledgcd btNelf a disciple
from tb:u day forth of the Blessed One. lll the
ltatthap:tltt. Suttal'lt2, one o! the dialogues o( ..
tnrulated by Lupton. in lhe }01lr'flal of 1ht: Royal AsatJc
Socidy (or !.here is a full di!cussion of the mOtive!!.
"-'hich Jed at that time in India to the adoption of sudt
a li{e. R"" tthapala. 1 may ndd, who is the rcduse of
this dialogue. is rtprcsented :u yoWlg ;\lld tieb, and in.
tvery scnsc ol the word happy, when he rnil"ed f-rom the
world. And he explains to the king why persons. should
:.dopt this course horn other motive$ than those of dis-
appointment, poverty. or old age.
"gone forth,'' as the tec.hnical expression
T'\lns. Cocama went lint to R.ajagal.t:a., the capital city of
the nci!thbouring ki ngdom of Mapdh:t. Hi$ visit is
descrihed in one of the ancient poerm l have recncd to-
being included in tl1e :md I will quote it ou a
Jlimen or the kind of biographical material we find irt
these rct'Ord.s. It is called the Pal1bajja Sutta, and i$ con
tained in the Nipata. Of course all tl1e beauty of
d1e rhythm in the Pal i text of the tinple ba11ad i.s
in my prose ,e.rsion.
J. I wi.ll praise the homdtss lite. such as tbe Far-
Seeing One led, such as when be bad thought t11e maucr
o'er he deliberately ch0$C a\ the rlomelw life.
2. "Full of biodranccs is thi.s household Jife, the
haunt or pass.ion: (f'Ce as the 1i.r is the homeless lt:tte.' ..
Thus he considered, ancl went forth.
3. And when he had gone forth he gave up
doing, both actiOn and in words, and he made his
mode or livelihood quite pure.
4. To the town the- Buddha went, to Cirib
haia in Magadha: fl.lll of outw:trd signs of wortb, he
colleC'Ied ahns for food.
Ttt I! un 0'6 TH )llltlOUA 61
&. K.lm aw Bimbis:ua. au.oc:Ung on the upper
tcrnCc: of bis palace. On xc:.iog hiiD wuh ud) ,;lgn.l. he
Jj)dc U folJOOAt :
6. ' Be cardul, Sirs. o lhiJ ma.n. lu.odlomc is he,
grot and pure: guarded in amd.Ud., he loot.& nCM. mon:
than a length bd01e bUn.
1. "With. downcut e)'e. -.nd sc.lfpottcmd is he:.
Sucb an 01'e ia of no low castt.. Let the klng'J me.K:ng
ers nul forth and ;.sk.: Where is the tnend1CAnt goingt"
8. T hus Kill, the me.ssengtn hurried urtcT him.
1.'bcy fiJkcd: ''Where i& the Dhikk.hu going) Where
doe. he mean to ..
9. Wandaing straight on .1'0Cn house
guarded u tO door (o! his well
miodful and aeUpOM:stcd, be- (lukkly
bowl.
to huu.
ratr.aintd,
flllcd his
10. Wlw> h< b>d finish! his round I alms 1be
Sage wc:nt forth from the ci1y, and pined the
Pandava. WU my ddlins be."
l 1. On ,.,here be stopped, there the: mea&en
Ktn ta)cd.; and one tne5$ellgtt "''ent back. and told 1 hb
to tbc kJn.g:
12. "The mendicant. 0 King. ia no,., on
Pandav11 hill. like to a mighty ligta. like :. Hon in a
ntount.1il\ c.we."
13. On hearing the messenger's wordt the prince
in a state c.hariot hurrifdl) went forth tOW;trdA the
rock.
14. And where the C2ll'iage road "ndtd tbtre
ali&fllinl from his car. on foot the prince went on till
be came nor: and then sat down.
1$. On thtina: down. the Kio" with f'OUrtctv. o:
ch:a.nlfd with him grtttings of a friend. ThCn he
s:pab thuJ:
16. an thou r.nd dd.ica.tc, a lad In his font
youth: tine b thy oolour, like a hip)lbotn noblc'i.
17. ''The glory of the vanguard or the anny. at
68
tbc head ol a band of: be:roea.. 1 will gi vc thee th.
J)o chog ao::cpt i&. a.od tdl w thy . .,,.hen
asked...

" Hard by H.imalaya's Jlopes. 0 King. "
1 oourttry stron,g 1n wealth, the d'o<ellert therein <'Ire of
the Xoulu.
19. " D<s=>danu of tb< SUo by roa. Sakps lh<T
are by birth. 1' it from. that ic.ock 1 have cone fCTtb,
longing no m<:ll'e (or acruu<tl de.Hpu.
tu. ''Seeing the danger therein. looktng on going
forth ., bliJI.. 1 mall r 00 in me: ttm.ggte. (or in that
rDY mind ddigbu."'
Rtrt ends the Pabbajja Suua.
Having thut rcja:tcd the royal ofFer the reclute
placed himself as a pupil undC'I' one o( the rocluses ,..-bo
bad atablhbed them.ehu in the mountains nor
Ra.Pglh.t. We ha'ft an account in t.bc: Ariyta Pri-tcJ4M
Sllttfl. tthcn hr C',oc:una himJCJr, ot the essence of
ot tl1is ,.,ge, whose wu Ala m Kalama, :.nd
of the rt:uons which loci COtama to be dJu:ui;.Uod wilh
the ft"'AA!t.
Re then to anothcT ol thae riwcs, to
Udd;ab, the ton or Ra.ma. but wu again whh
tlte tr1chlng that he heard.
We hJ\'e o&her accounts of 1bac two P.gts, a trof'O
nC certlin which they put forward. in pu-
ACS ol Sut1'lll, in which timilu propasitions are
djscusocd. From thete it appears that tbe teach
ol I hest nt:'ls.te:rt W1.J of no k.ind. Jt wu :m
C::b.bor.1tdy thougbt.out solution of. the problems di ..
amed (&J already poincul out in our fint lecturt:} by
such lac-er 1th6ob at the Stnkhya and Vedanta. And it
is cttt:dnly 1h:u Gotama. either dUring or
this pcdod. mwt hnvc ,zone a very lYllematic
'Ud <fttinued course of stud)' in all the decpeu philOIO-
Mjjhima NiAirJ", wl. l., pp. /6}-J.
j
I
I
TK& UJ1a OF '1lU

phy of the time. All the olden accounts agree in $taling

thou arcer worl:.ing Ill a pupil under Alara v.nd Udda.t :;.,
Cotama de\otcd. him!(. durinc a period. the length ol
whkh b not t:nown. to a rqul:ar system ol wMt -.-c
thould now oH penance.
It wn a matter of ootnmon btlid at th:l.t time, that
by the o aunere telf-moniGcatiun a man could
compd the gods to manifest themtthcs to bim anQ TC)oo
"eat the truth: and abo that the wppra6.ion of bodUy
reeling would in iuclf open out the w-ay to a greater
vigcmr or the mind, and to extraordinary Insight. Frotn
oue or Olbc.r of thttc motives Cotatna aocuuomed hin\
pduaUy to live on suulltr and smaUer quantitict
or food. and. by checking and his breath.
sought to plunge hi.nuell into that s.tate of tT'lf*Oe iu
whidl he might clCperlen the illuminMion cll at he
ror.
In CI..I'T'Jing ouc thoe adf.mon:ificationt be was
watChed bt fi,"C uettla. wbo wonckred. at his tdJ-raolu
Lion and waited tO tee him made part.a.ker o the long
tx.pectcd e'nHglneruuem. We t\Ccd no(, therefore, be
wrprised to learn that his fame is s:a.id to hue 1prud
rou:nd about lite tM JUU.nd of a p-eat gon1 buag iD 1bc
canop)' of the !kia..
l,'Sut be round hinuc:U no ne:uer tl'le pl; and one
day, after he h.ad &:udden1y Sl:LJtl(('red JJ\d (nlJcn in 3 (aint
to lhe he determined to give up this mc1.hnd
also. and acain to return to the ordinary ure
of a nclusc. Then, wben he was apparently most in
need or whe:n his ae:nst of faill.lre might
hcen a.J.S\Ili.J(ed by cl'le tender tnlst and -respect ol -ahhrul
followers. his coml)'nioru onoot him, and \II'Cnt away
to knaru. To them it was an axiom that mental mn-
quesc. lay through bodily supprmton. Jn giving up hi\
he had t O give up thell' ettec:m; :tnd,, in '"'h:lt
' IVt, D., p. 31.
i'O
.IUDDlliSM
might ba\'C been his sore distress, they left him to bear,
alone,. the biut:rness of doubt.
Then: then ensued that ro.c.ntal struggle which cul
minated on the day when, unda the Bo Tree, Gota.rna
rbe reduse to Buddhahood and to Nirv:tn:t..
deemed himttlf to ha\'t: disco\ered at laJt the right so1u
cion ol the mysteries o( tuc, and became henc.eronh
C04.ama tile lluddha. The later: legends have described
thls, the mon imponanc event jn Gotam.'l.'S career, i n
poelicaJ language not found in the e-.rrliesc tests." Even
1hc wcUknown scc.ne of the temptation by Mar:\, the
Evil One (which fills so many pages irt lhe later record,
and in Edwin Amold's beautiful poem), i.s ln
counts entirel y wanting. And when it is 61'$1. inciden ...
ally referred to
11
we find on1y lhe bare mention of a $ug
genion to the Blessed One that now, having solved the
mystery, h.i s work is done, and that the time had arrived
for him to p:w away without attempting to proclaim to
othen the glad t idings of the Noble Way.
Dm J1e rejected the thought (\'cilcd. under this
figure of a from without), and resolved to
prt':lch his gospel U) t he w()rld. First he sought 0.1t and
proclaimed it to the fi\'C recluses who had been till latelv
his oompi.nions. In the olde:st account of this epi.sodcti
10
The Ariya Suua in tlte Majjhima
Ni./uJ.ya, vol. i., p. 161; and i., i,J Lo i., 4, J.
11
In l11e Boolt a/ tile C,ent Deetase, iii., -12-45.
Tratulttted in my Btlddhi.st Sutta..s, fl. 51. Compare also
the. Padhttna Suua in the Sutla Nipata (Fau.sl>oll's lrnns
ltttum. pp. 69-72) f.lJhtrt tile sttgptstion is quite difltrent.
The oricin of this u'hole legend of Mara, to wlrich we
haw. of tltese t'D-rly incon.isttnt witls one
onotlter, is pe-rlu,:(>s to be found in the simple words a.t
the end of the Ariva PtJriw.sana Sulra (ftp. JU, 175).
u Maha i., vi., Id, a iittle more expanded
than Ariya Pariyesana Sutta, loc. t:it.
I
!
1.11'. .OF Tli.l OUDOHA 7l
J.t is a.tatcd Ltw. whtn him comins. conct:rt
.cd whh <ach O<her, .aying:
fricndJ. Were CODles the Cotama. wbo
lha in abuncb.n. who has givcu up hit cxc:r\ioft$, 2nd
has turned bad eo a life of c:aK. Let w not alut.c him.
nor rite {rum our .eats when he approac:ha. uor ta.kc: his
boWl and his robe from his h:andJ. But let. us )Ui.L put.
.there a WL U he likes, let him 'it down ...
But when Lhe Blessed. One gradu:ally a1>proacbed
nigh unto t.hOfC: fi\'e :redu.ses. the five could not. 14eep thdr
.agn.-clltnt. ' l1te)' went forth to meet tbc Uleoed .
.One took hb bowl and bill robe. another prtparcd n ae:n;
Jt third brought water wherewith to Wtlh hit ect, :and
.a fooutool thc:reUl and a towel. 'fhen the Kleued One
.:at down on the scat they lud ptep:u'Cd.
Now tbcy ad.dm.std the BIG11 One: by bit name.
and with the appcU:ation ''fric:od.'' But be: a.id to
-thean: "Do not address the Tath.ag.llca b7' hb name. oc
by the appc:Uation Friend.' The TaWpta hu become
.:.n Anhac, the supreme Buddha. Gh-e car, 0 rcdwc:s.
ne ambro&ia hu bun on by me. J will teach you. To
')'OU 1 preach the Dbanm (lhc Law. tbe Nonn). If JOU
walk in the way that I wilt tbow. )'OU will ere l ong,
yonnchea k.nown it :and h race to rue. lhc
i n llu:: posseMion or th:lt highest goal of the holy life, ror
1hc: s.,ke of which cla1U1ncn give up the world :and. go
.forth into 1lu: homeless $CUe."
They !.hen object having givtn up bb n.utteri
tia. how can he: claim to have gained the inai.ght he had
been stin1. But he to them hit ueun..na of
t.oowltdgt; and when they ag:ain obj:t. he says: .. Do
-you admil. that I have nM't:r unbutdened mytdf to you
in thb w:ay before this day( ..
, .. You Ju,.c nt\'U' spoken to. lord,"' is &he Re
then .K"tl out 10 them his view of me in a diacounc called
the: or the uroundation
nr the Kingdom o R.ighteow:neu.''
12 MIDOIUJM
In my next lcaure 1 .ball give you the actuai words
which he it ttla.tcd to blvc uKd on thJJ Important occa
:': of o;:
prisinr buuty, and an: rcml.ltabte as a.nlicipating 10me
o( the very c:t:prcuions used In the Chrblian of
the day ol PcrucC'Oit.
11
The 6vc: rcdwa were coavuted to tbe new docuif\Cy
and Cowna a:tayed ,.ith 1hcsn ;n tbc: hennitaae near
Benara. he preached his doctrines and
och<.."l' (Onvcrsions until, after three the number
of hii ditdplc:s amounted alftady to sixty pcnoru.. Tbm
he acod.t ouc his ditciples" to WJ.Jld.tr through the vill
ages. and proch the gtoriou sopd to the world; and
bi.mscH JOCI on to Uruvela whh a shnllar pvrpose in
view.
Froat thiJ time his o.ncr as a u:achu may bt fairly
u.id to hl\'C commenctd. Henceforth till his dealh bir
node life was ''tlY simpl(1. Like other re<Iuses or th('
time he in the habit o( tptnding three mon&bl o(
nc.b )Ut-the thr" mon11b ot lht n.iny seuoo-in
raidcna:: at IOI'nt' spot. ne olber nine
months ol the year he (rom to villlljtC:.
t hrough tl1e v.Jley ol the Cattges, pre.chfng and teach
h4 IK'W J have noc lime, and it would be
tcdiow.. to attempt eo follow bitn throup 2.11 &.hat
WJndcrinttL le is thu, in each dia)Ojt\le and poem.
we have the aetou1\t M the place llt which 1t was tpokcl\,
and ol t.he oa:aslon which .. e fo ic. But it iJ diffi.
cult to lract ur chmnolopeal tequmtt.. ,_. tM principal
thin in che minds of the narrators b.u bttn, not
lht time ll Whida tnr WOrd Wit spoken, but the porliou
ol truth wbich it revealed.
We know that be murntd evcntmlly 10 hU horae' ..
11
Stt my m.un.1.tl, 'Buddhism', p. 46.
u 'Mdtt Jlgsctt', i., ii., /,
O'f 1"tU DUODHA
and vuy aft'ccdog is the aa:::o\lllt of hit with his
(a.thcr. hiJ wife, and bi$ only :son. And there arc a
bel' c,.; other cpitottc:s ilidl arc: both in
adva u atOrl\"5, and a.s lhr<,)winc li&Jtt upon the c:brac
tcr c,.; the Buddha. 1 ha'-c given in mJ Manual a U2.lC
mc:nt of the m05l imporunt o( these c:puodo for tbc firu
twvny )an of hi.s career as a teacher. Uut I can here
only with the more g.:-ocral lc::uuru.
there Is a very interat.lns t>icturc. in auddb:a
Rhor.:l'' commentary on the ftnt o( the Dialogues of
t:ot:1mn, ol the manner in which Gouuna "'''" wom, un
tltt ordinary dreom.st.ancd, to tpc:nd each day. As this
ha. never been fr:uulatod, il ma)' hueren )'OU to hear k.
h runs :u follows:
''For 1hc Blmod One: u.sed tO rt\C up (i-'
about 5 A M.). and, out of consideration for hiJ penonat
:mmtb.nt. wu wont to .. -am and drat hhruciC. wilhout
u.llint ror any a.wi.s:cance. Tben. till it ""2.5 time to
on hb rnund for alm$. be: would retire to a .othary place
:.;.nd. nteelh. 1tt. When tlu.t time he ou:ld drep;:
hltnJtlf c:omplaely in the three robtl (which every man
her of the Order wore in public). take hit bowl in
b;md aud, sometimes ;auendcd b)' his
follov.'en. would the ncip:hbouring \'ill=-ge or to"'n
ror alm11, IICUnetimct in :m ordi nar)' W:t)' .tOIIttt lmcll won
ders hapt>enl ng such :u these. As he wcm 1hc
villlJC M!ft hrcezcs would wMt be.I'OI'C him thr
"''ay, drops etf rain would biJ (n:un l hC d:.)' tO llo\)' the
du.st, and doud.s would bovcr over hi m, sprodlng as iL
a c::mopy protteling him rrolft the: t.un. Other
would waft Jlowcn Crom the .ty to adorn the
the mu.:h places would be 11\2dc plain and the
O"'Ok< atr.aiKfat, stt that before his #t the path would
become smooth and the ic:ndtt would Uh'c his
foobtcot. And bctimes a halo of .rix hua ould ndiau-
from hit fonn (as be stood at the thrahold 0 (J\e bOUSC'S)
illumin1tin' wilh tlltir like ttaitl 6f )'CI10W gold
74
AUD.DIUSll
Of' streamers of gay cloth, the gables and .,eranda.hs round
about. The birds and be.1st.s around would, ead1 in hi!
own place, give forth a sweet and gentle $0und in wel
come tv him, a nd heavt-nl)' musjc wns w-aftod t hrough
the air, and the jewellery mC'n wore jingll!d swtly of
itself. At .sigw like these the 10ru of men could k.now--
"J.'ooday it i1 the JUes.sc:d. One has come for alrn.s.' Then
dad in their bett and brighteSt, and bringing garlands
and nostg:t)'S wilh them, they would come forth imo 'he
.meet and. offering their flo"en to the Blessed One.
would vie witl1 one :u\Other, saying. 'To-day, Sir, take
)'Our meal with us: we will mak.t provision for ten, and
"'e for t"i'tnty, and we for a hundred of )'Our followers.'
So uying they would take h is bo.,.,1, and, spreadi ng mats
for him and his attend:mt followers. woulct await tlte
moment when Lhe me:c.l was over. Then would t he
Blessed One, when the 1ne:.l was done:, to them.
with due: rcprd to their capacitr For spiritual things. i n
such a "''!lY th:tt $0tnC: would take the lar.naJt"s vow, and
$0me ,.,ould enter on t11c p:nhs. and some would readl
the highest fruit thereof. And when J1e had thus bad
mercy on the multitude, he would ari.se From bi$ St:tt
and depart to the pl:tce where he had lodged. And when
he had come there he would sit in tl1e open verandah,
awai ting the time wbeu the rest of his oHowers sh0t1ld
abo ha.,c finished their meal. And when his attenda.nt
they bad done .so. he would enter his private
apartment. null "'-as he occupied up to the mid-day
meal.
' 'Then a(te:n..ards, at the door o( his
chamber, he would gi.,e to the brcthem such
as this: t lk earnest, my brethren, strenuous in dlort.
Hard. is il to mt with a in the world. Hard
i to attain 10 the state of (that b to be born :ts) a bum.an
bcinJ'. }lard is it to find a fit opportuni ty. Hard it it to
ab.mdon the world. Dlfficult to attain is the opportunity
of J.ca.ri nt che word.'
1
'
l
'
T IU'. LIYt Of '1'1!'C liUDn" A
75
"Then "ould !Ome of thc:rn k hhn to suggest a
(OT nleditation to the spiritual capacity
<01 cad\, and wbCl'l be bad done: .a they would JUi each
w the JOhtuy place be 'W).J \ltOnt to lrcquent. and taltdit
-ate on the ..ubj:l stt. Tbcn would the 'Blt:M< One
fttirc within d.c pri-nce dumbt:r, pcduml with Bow-
m, and calm ;u'td sdipos.stsscd would me :nrrtbile duting
'the heat of tbe day. when hi$ body wu rttttd
'he would :trite from the cc>uch foa :L tpace coru:idu
111e c:ircumst:uu:es of tbc near thllt he might do
then\ good. And :u the Call of the day the folk from the
neighbouring villagts or town would g:uher together at
the place when: he was lodging. with them offer
inp of Oowcn. And t0 t.hcn'l, st:iUed In tbe ball.
would ht. in a manner suit3ble to tlu: oecaJion, :and suit
'2bJC to lhc:ir beliefs., di.rcounco of the Truth. Then.
.r.cdng that the p1"''PC' titne' had come be .-ould
da(' folk. who. him. would &O aW"ay. Tbu.s 1ftl
'he OU pint in the afternoon .
.. at dOK of the should he fed to
the rdrtshrucot of a bath be would baltM, thC' while
brocher of the o rder attc.ndant 00 hint would preparr:
the divan in chamM. pcfurncd whh fi(I'Wch. And
tn the cvt'I'Jing lie ait awh ile alone, atill in all
1'0bes. ,m lht hretbren wurnM rrcun tl1cir mc:ditatton!
began to Thr.n wr.uld hian lluesdom
on lhin$CJ th:tt puulcd them. would pcn.k or their
medltuintv. IOI'ne wou1d ask fnr an t'ltomilion o( the
Truth. Thus would the fint wa1rh or 1hc nisbl pass. a
the Blc:liC<I One sa.tisiitd lht dl'tire of nch, and then
thew would tH.c their JC2\""C. -"nd P!'ft nf 1hc rat or tbfo
would he SPt:nd in meditation. walt.in. up AAd
down oul.lide his chamber. "nd part be W'(JU\d reot lv'nc
ttown.. calm and ICIC-pouel!ltd. within. And as the 'rta,
bc.no 10 cbwn., riJictr; from his rouch he would him-
-elf. and aallin up bd'orc his mind tht- folk in the' world
ht would corutdc:r the aspirations which the)' in previ
?6


ous bitllu, had Coro1ed., and lhin.k. over lhe me:tll$ by
wbid he could help them to ;main tllerc:to."U
1l is true tlut.t this picture is charge*. witb super
oatunl details such as we mun expc<:t to find in the
wording o a tradilioll whi ch had been handed down
(or about a thowand )>ears. but the expressions used are
not without a cen.ain poetical beaut)' o{ their own; aod
m the itl(;;idems which are here $aid to have filled up
tbe time o( tbe te:t.clu:r, Wt have a picture &Ub&Uintially
confirmM, a& to h m:ain fealUrcs, by tbe re-
ferences in lhe earlier books. 1 ha,e no doubt that this
wat aetunll y the way in which the Buddha used to tpend
the wort.ing days ot hit useful and peaceful career; and
du..t tbc tone of the narndve, the lire of intellectual
3eth' lty, the peac:e and harmony and genlleneu pcrvad
ing lhe picture, may be actually regarded as true.- 0
couf!c we hAve here the descripti on of a day spent
::t ltl'lf(cth(t :u one pl:aet. ami it should not be forgotten
ch:tt chc Buddh:. "-':U amn:mtlr JU(Iving aboul. :uul t ha.l
!hen the b(lul'$ of tJte ca.l'ly ln()nling .,qll as or llc
dose or tltc would h:.,e been occupied. not in medi
tation. but in w:t lking from c)uc phce to :ukJthcr.
i.s one book. or c:haptea, included in the
al)d the longat of them all. which approach
es in r haracter to :t gospel. and ghes a detailed desr.riJ>-
tion of all the I!\'Cnt5 or the l:m three months of his
c-areer. TMs Sutta
1
I have in fuU in my
''olume emitled Suwu, and ha,e an:t.l)'1od ift
my It i5 plain from this document. !lS well as
from ntht'r p.ss.1:gcs in 1hc boo4 th:t t, in his wan
during the nine 'monthS of good weather, 1he
was :ts " rej;ular pr.a.ciice, to w:\lk
from firce<n to .twenty a c;by: may -account.
u 'SuWJRn(IJla Vilasini', pp. 45-48.
The Malto. P<trinibluma Suttd llu: Dightt
.ViM)"'
i
'
l
Tta LIJS OF 1'H& JIVOOIIA
77
in gat for the "igorous health which he t'Qo
joJcd. ::met tor the ripe old "3C to whKb be ;attained. lle
iuircd from the at t,..mt,..ni.nc; be. tptnt W.x. yc:an
in tttit and mcdiu.lion pnor to baa: appc:ara1t :as a
tead'lt.r, and for fon,-:i\'C ynrs afu:r th" he tivod lfoit
life ol COIUlanL tnvelling. teaching, tbinl:.h-1. He t,Jd
time, during this long period. lO think Qut
vt.T)' lborougltly the view& ol li(e are KL out in
we Olalog'UO. a nd wbiclL wilt [otn\ the: tubject o out
next two lectures. J\11d by his connllnt in1ercoune wit.h
:All d1c mott cultured and tblnlc.en of t he d3)'
dtrough a larse t)(tent o( terri tory, ttrcu;hing from Patn;t
in the .outhe:I.Sl to Sav:m.b.l in the n.orthWett. about
thrcc hundred miles long by qne bundrtd mi!Cl in
bftadth. he: lud frequent opponun.itlu or
hi.& vicwt W'h.h of such men.
Mon:ovcr, by tJ'Ii)(:ing daUr with all JOrU and con
diliou ol men. from k.inp and eahhy merdsanu <Sown
to the pe&PDil in the villages. u well *' ..nth Bl"lhmios
and leaden of f((U.. he wu able. in a.n cx.tnordinary
dtlrec, to enter into the ndt and the
hopes and fears, of our common bum1nhy.
It it \'Cry interesting, u cvl(leoce or 1he wonderful
colemtion which prcv:tiled at that tlluc, through tl1t
valley of 1hc. Ga nges. t hat a teae:bcr, who.w whole l)"'lttm
wu so diametrically oppoitd to the llomln:tnt O'eed. ::md
logicall y 10 ccnain to undermine the influence of the
Bnahmins, the p3rsons of that day, should. nne:nhetess..
h2.ve- bn allowed to o.ny on bU PtnvaK-'nda so 25C-
la>ly and o10 pncdulty tbroUjth a comi<lmble period d
tiJDt. It i.s cYa\ tmn that. \ \lhc.TcVcT be wlt. it
w:at pred:fdy tM Br2hm.iot who often took
the mOM eamat inter'C':Sl in hU apeculldoos., thou&b his
rejection ol tbe IOUl theory. a.nd of all thal il in'--oi''Cd
wa& rca1Jy Incompatible with the whole tbeolog)' of the
Vedat. and thert':f()!"e. ""'ith the supremacy of the
Brlhmint. Many of hi.s (hief ditc:iples, ma.ny of
78
1-UIIDHISX
the: most d.i.ni.n.guisbcd member$ of hi.l Order, were
Brahmins.
He admittC'd equ:a11y. it U trut. men from all ll'u!
other cutes, and there were certain individuals. :unoug:
the dominruu school, wbo foresaw t.hat this course ot
would. in the long run. be bul to the
ancc o the diuingui.shi po$ilion :..nd p'Uniott'y
o the Br.a.lunins. .But on the whole he w;u.
rcga.rded by t he Hindus of that time as a Hindu. We
hear of no dllring his life, and o[ no perse-
cution of his followers tiU ocntudcs
And it is a strit.ing rQ.u1t of the pcmu.nc:nt eaca which
this spirit o( tolo-nlion bad,, that we fmd the great Bud
dbist Emperor Asok.a, in his (::u'llO\..,. edicts. inclueating
reverence to the Dn.bmins to the teachers Of riVll l
5CCU, as muc:h is tO the leaders of bis own penuasion.
T hroughout the long history of Uuddhitm, which i.s the
histon of mo-e than h:t.l( the i n cl1e wol'ld for
more th:m tv,.c) }'t:H'S, the b1\
uniromlly tolerant; and ba\'e appc:alcd, not to the 11word.,
but to intclltu:al :md moral $U:tsion. We b:we not ;l
imtnntt. throughout the whole period, of even
one of tbosc religi0t1s pti'$C(:utions whid'l loom so largely
In the bi$tory of the Chriui:m church. Peac:t(uUy the
Refonnation bep.n; and in peace, so far as its own action
i.J concerned, the Buddhist cburdl has continued till
to-d.ay .
.But tbi.s is only one proo out of many of the fact '
we $-hould nt\c:r {OIJ"CI, tbat Gotama wa.s born and
up and lived and died a Hindu. Hi$ teaching,
larreachil'lg and original it was, and rtally subver
.sive of !.he religion of the da,, was Indian lhroughout.
Without tbe inteiJectual wol;'k of his predecessol'$
own work. howe,er would have been impoM:i
ble. He was no doubt the greatest of th em all; and most
Prob:'tbly the world will come to him as.
in many rtspecu. the most intdledual or the religious-;
'i9
tCJ.chcrt ol mankind. Btu Buddhism is cucotiaUy an
lndia.n qmm. The birnJClr vu. throughout
his career. a Indian. Anc!. wlutc\"C'r his
polition as o:>mpa.rtd wilh Othtt tad\m in the: West.
we nctd. hue only da.im for him. that he was the great
at and and bat of the Hinct:..u.
(i\"otc: on f>tti{G 70.-5ina the ntJow w.tJ in type
WbtdiJ.ell, of Leip:ig, ha.s ;ubU.Jhtuf hi,t llft7 Dblc tmd
monogmpii-AlMa and lluddlur, in whl'clt all
lit docunumlnry cuid-e"ce Q.t to lhe Jt"'WIII oj the
ab-hut the rtJ.'atiora of Buddha t.o MDYI U t:riliCfJlly
set forth.)
LECTURE IV
TH'" OF BliODIIJS>f
Part l.-1'1te Signs, Patb# lhe Jo'etlert
YOU liAVt! AIJ. UF .. -\IU> OF ' rHt; WONDP..FUL 11.1!.\IAlNS OF
Buddhist art "'biC'h are the wollder and admiration of
::..n mm:llm in India. the most auilr.ing of
these andc:tll relics of a faith now forgotten jn India arc
the Uuddhist caves. the most f-amous of which have been
diK'O\'C:rtd in the Centre :md the West. There are the
wonderful ca\'t$ of E.lephanta on an Ul::md in what was
once a londr bay, and has now beoomc the busy centre
of Engtish trade in the East-the harbour of Bombay.
T here. remote Cr0m all the throngtd haunts of rne1l, the
hKiioto$ of old hollowed out of the &<>lid rod:. a number
or aparlmctlu. $0ll1C' of thenl snl:tll, some or them ro large
to be spacious h.aJJ.s, in wh.id' rhc l'eCIUJCS pf that age
might d\\cll far from the madding crowd, living a life:
of meditation .tnd of peace. ihcrc are the still more
imprcssi\e cave& of Ajanta in Central India, where in a
woody and h.iUy region now eal1ed t.he dinrict of Nag
pur, equally remote from busy life. t.bc Buddhists of
that time hollowed out the perpendicul3.r face of a
gt"3ni1e bluff. can'iog the entnnce Hkt somt cathtdnl
doon-.":ly and r2C:Ide. and the interior in1o a series or
and d"'-tllinJtplacts. supportl!d by pillars
lert untouduxJ i11 the &Oiid roc.k, and. ornamtntod with
elaborate carvings :md paintil'\g$, which make
C2\'C$ one or the wonders of the world. Ab:mdOl1ed for
centurirs, tht 1't$Coes b;a,'e yicldcd to t he ravage. of
time, until in many instanct$. it ts difllcult to r0g11i.sc
wb:n the artists intend to depicL I am glad to say
tbu the &hool of Art at Bomb2y has made carcfu1
copies of what remains of these procious rtCOrds of the
and it U a grtat pity that cop. b.nc uot
been reproduced Ju lithograph JO 2$ eo mm lhc:m ac:a:fo
sihle tO Kbolan throughout tb.:= world.
One of the pictu.ra so copitd wu lq wppow:d w
be an andtnt rcpraenutioo ol the l.sns ol the: Zod.iac.
and. it i' .o callo.l i1l the .fknubay copy. h gives the
figul'(, unonun:ucly in a "'tt)' inc:omplcce -.taW'. ol. a
whcc:l dhhlcd into &ix compart.mtutl b)'
tpokea. nne.J. containing figures both in thtte co1np:nt
mcnt!i llllti :tround the rim. Waddcll h:u shown i n :m
:wtide this )wr heforc the Rqyal Ad:tic: Sociel)' or
F.ngbntl, cluat the i;Ubject of c.ul'imu fttteo is nOt
m:ltCJ'i:ll :as lhe Jigns oC the 7..odlac 111 but
is an 11UC1upt to represent the s,o..c::altcd
11
\'lhccl or Life''
or ''(:h:tln of Cotam:t in one of the most
andrut ut the B.uddhi.$t uxts.
1
it said tn havt: thoUJht
mn chic vbC<'l in that supTnne momeru o( his life when.
duillK und tht: Bo 'l' rec, be attained to that high
"ft ot in1i,lht which g.n-e him his nante ol '"The
Omldlg," wn,c nli.lhtcncd One... There it no doubt
abnut 1hiJ mult. Wad&U h.arin1 dltco<rm:d 1n Tihef
an ahncldt exact reproduction of ancient
wbidl reproduction being both romplelc intact it
reatlil)' Intelligible.
l will rt:td )'CHI (r(lm ll1c V:1sqc:a chc wun1J' il\
which chi,, ''Wheel of Life .. nr "(:h:.ln elf C:uu.:uion"
wnoo fcn'lnnl:ntd. and I \'cnturx: to prOOicl lhat
t hough it t. wrincn in )'OU will nm undC'r&land
a "'"'rd ur it.
"From lltf'ORiiCC: spring the S:mkharaa.
''From the Sa.nkharas cprinp Conlcioutncss.
'*From Cocudousnes... Name 1nd Fonu.
-Fron Name: :and Fonn Sfll"inr 1he Pnmnct\ (nf
the t he aerua).
"F'rom the Six Provinct't C".nnta('l.
1
f'innyn. ;".. 1.
6
$2
1:1\JDlltUSll
.From Contact sp!ing:s Semalion.
"Ji'rom Sensation tpri.ngs Thirst (or Desire).
tram Tbint springs .A.ttach.me.m.
'fr001 Attachment springs xistencc.
'from E.x.i.stenoe aprings .Birth.
' 'From J::sirth spring Old J\ge and Death. grief,
bmenution, sullcring. dejection, and despair."'
Now wbn.t does all this me:ln?
It "'ould be impossible to explaiu it without fint
setting rorth CCT1.3in tund:unental principle$ of the
Buddhist doctrine whitb. a.rt here tak.en for granted and
not cxprtued.
In the first place. it is an essential doc:Uine, con
ltantly insisted upon in the origillal Buddhist texts, and
t:till held, so fu n.s 1 have been able to by all
Buddhl$ls. that lhere is nothing. citbcr divine or human,
either animal, vc.gellble, or material. which ia f>tmltJfl
ent. "that U no being.-therc is only a becoming. And
this is true o the mightiest god o gods, as much as of
the tiniest mnttrial atmn. The state of an indivi dual.
of a thing or penon. di$tinct from it&
bounded oft (rom them. is unstabk. temporary, $\Ire ro
pa$$ aw:ay. lt may last, u for instance h\ the c:ue of the
gods. for bundrcdJ Of of )'Of'S; or, as in the
of some imts, for some hours only; or as in the
case of some material things (as we should .say, some
chemical compound.s), (Or a few IC(:()nds only. But. in
t\'et')' caSte, :u soon as is a beginning, there begins
also. that moment, to be an endin$:.
In the lowest cla.u of being, we have: form of one:
or :mother. and various material qualities; in the
h1gher classes. we find also menta) qualities. The union
of. tbe.se constitutu the individual. Every penon. or
th.ng, or god is, lherelort, a putting together, a corn
, MtJhn i. , 1, transloted in v;naya Texts, vol.
J., f>f>. 7J.77.
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poneut individuality. a compound. a couf((l[on (lO coin
.an equivalent for the BuddhUc. technical tmn). At the:
J'd.alion of ic. c:omponau p;uu ont to anotber i.s
cb.anglag. ao it b nr\-cr 5alOC for cwo mmecudve
m(lltl)COlt; and no sooner b. individuality
begon.. tiUin dlwohnion, di$integr:nion, aleo beginL
There eau be no without a })lULing togc:-
chcr. nu:rc: an be no putting together,, no Confection,
,.,ithout n becoming different. And lhere be no
bewutlng dill'c:reut without . socmc:l' or later. :. pauing
,l\\' ll)'"
Such thoughts really quite famili!Lr to ut. We
aokMwledge them as true ot ;all inorg:..uic 6Ultanca,
and of liviug Ollf.'l'lhlU$. indudi.ng our own.
11:.1 uupu. how the mightiest mountain chains. the
eternal hillt..'' and the dccpc:st oceul pw huo
and P"1' pdu2lly away. as sureiJ. and. compucd
with c'crnhy. ts quid:ly, u the PJCO"I bucterfty.
A&tf'OI'IOft'l)' hu tau&fu us bow lbr broad C'&rtb bad
oocc no Individuality, and bow. JOOn u it bepn to
be. it c:ntt.red also on a pi'Ogi"CCI of bc<:ominc. of con
Linu01l c:bal\gt. which will nt'\er C:.lld 1111 h ha1 ttasod LO
1)e. But 1he peoples of t he ' 'r4!St ha\'e inht."rhtd :1 belief
jn spirits imide tbeir ald in 11pirhs. p:;ood
and t"ll, outside thcm.seh'es.. ami th tphhs t hey
attribute :m individuality without :1 being witJ,.
out. becoming, 01. beginning without an c:ud. The Bud
dhhu. like them. inherited from the Animi$m (the
.tpirlt thtorics) of thc:ir wnOtc :mcuton the belief in
1.h.c exbtC'nct t)f that external spiriu. But the belief
(which iJ not flcs,Qrily blse bca\IJC: it derived from.
the Anlml.im ol the s:l\":agt:) h::ts not: COIUthuttd in tbeir
minds :any ocption to tbc grea-t J.aw nf fmpnman

".'tee (or tl1e orthodox RJtddM.rt If mu ''" Moln in
;my nmiiiM't SuUtu (Oxford. Jlt81) . 1'1' 240, UJ.
IUDIUIUI.M
wee." lhe most huponaut ol the cuuotptions which
uad<rllt lhc .Buddhlll rell&l<>a.
Suddhilm coca ncu funbtr. and A)"' that aU those
ubdc excellent emotiora. f;C.'Jllimtnu, llDd
desires whJcb make up tlte noblest life ol man (and ate
now oftu\ rd'a1"Cd to as ''soul") aff really disc:ou.raged
and hindnul bJ tbis bdicf in cbc pmn:a.ocooe and
etcrnlly ut a sbnl-material aou1. No tntlning in echia.
will b4: :my re11l advautugc to tltc man who Mill
nourUha this wor&t of all upcntitions.
Sc.c:oodly. h it a bdid ('OIWDOn to all Kboob ol the.
6uddhbu cltat tbe origin ol .arrow i.& precisely Jdenti
cal whh the origin o( individuality. Sorrow l$ ill facL
lhc rault of Lhe cflorL whic:h an indivldu:t.l has tO mU.c
to Uep from lhe mt o( o:ii:Lcnce. To the
univ(t'QI taw of ccmposition :md disaolulion mm and
socb form no C'Xctpci<m. Tbc unity o( rorces: which
1nlkec C:\'tf) !14.lf1 ol Uciug wun .100ner or later he dis
toh-cd: and it iJ eo 1.bc t:fron to dd:t.) tluu c:Uaolution
clul all md all p;Un arc due. an lndi
vidual become acpuatc from the rat o( cx.l.-cncc.
1bcn fmmcdiau:ly dccar. and death begin to net
upon h. Wherne:r is individuality .there mu.1ot be
limiwton: thctt is limitation mu.n be
iponnct: t.bcrc it ipon.nct thut rnuu we
nror; whemer there iJ erf'OT there must sorrow
<me. M soon ;u au individtlal begin to be, the out-
sidt 'Orld pb)lo upoo lhat individual lh.fOU;gb lhc open
dooo ol iu six
IC1!$llions ue scintd up within it.
riM: to ideas of auuhmcnt or of rc.pugnan<e. Md
hcnct to a desire to satisfy the fc.cli np to C'Xcitcd. Sume
time&. more often Indeed than it iJ impossible for
lbc bri"J thus afcaed &o .sad.tly these it can
not gain wh:lt il wants. it cannot noid what ic db1ikn..
ThiJ inability invohes pain or MJI'l'Ow. Birth (the spl'in-
J,. hfi. ; . 4}.
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ging of Lhe being into tempor .. _ry ilw:lh,idua.lhy) is
(1'2\l&bt with pain. lt brings iD iu .Ut li2bility eo
disc;ate and 10 decay. And no aepar:ate C"'''tity an ac:ape
rrom d1ange. dbintcgralion, and nt l:ut from death. All
thac result hucpar.ibly (rom Lhc Jtruggh: nottu.'T)' to
maintain and to C2ITf oq its tc"'JW"&tC:nesl. lu indhidu
aHty. '111b b indcul. a1 I have clJarhut- pointtd our.
a lhan that whi.ch aayw "A m;,n is
bom LO trOuble as tbe apula Oy upward." l t is a.n at
tttnpc to #i'-'C a .0enti6c cx.planadoo of Lht CtUt fact of
t11c C:ltl.ttence: ol evi:l, :md certainly the mOK cnmistcnc.
ir not t he mOll aucccuful, of "11 the effOrts that hll\'C
been made in that dirtetion.
The third doctrine only applies :t.nd canies on tbae
teachinJ of nuddhiun with ftFl to indiriduality. h
will be seen tl1at individuality Is not desired. nu:
quaml of We Buddh.Ut t.eadler is a;piOIC. ihO&t
dchuioru with n=spm to individua1hy by which
all penom adll in the animiuic ol thouJbt
are noccssarHy deceived. People n:aturally t hink th:u
tbey ur quie tcpante bolh fTOm the: world on wbid:t
they tread. and from the: people: and ochtr bcinp wbo
inhabit il. 1"1ley naturally Lhint. th:u thc:y :ne sc:pan.tc:
bolh from all thi ng5 ;and bdngs who h<wc existed in the
past. nod all Lhin.gs and t.H:ings who \\"ill h:t\ C their c:xiL
CJ')CC in the futUJ"C. ThCJ C\-en think that their own
selr b 10 imponaot that it. a.unot powbly f'-cr ccasc to
be, ancl they nre coust"'ntl)' concerning wilb
the W<t)'S and means or mak.i.ng liulc .elf of ll1eir
own happy and for C\'t:r. rhc Buddbi.Jt
theoty it. th=at tbe:rc idCI&s ;a:re for the: ntOtt pan dc:lu
.siona; thar a.ucn 1.li'C blinded by del usion :tt to t bcir
nteneu: from tt.e o:tunal world, th4. 'Y ilrt: blh\dcd
by ddmion u to tbc:ir tepantcnca (rom other bdnp
in the J&t :.and in the future. Mtn 0\c:tlooJc. the fac.t
.tbal they arc 1't:llly no more s.epi\ rote than ., bubbh: in
.lbe toltln of an oc::ean w:.,-e is tepar.ue from the or
86

tb:m a ccll in thing organUm is separate (rom the I
organUm or. which it romu :\ }X'rt. lt is ignomnce that l
thus leads them to think "This is J," or 'This i.s mille,"
just a.s a bl.lbb1e o'r a ctll might think iticlf an indepen-
dent being.
A '\\"':'l.tchman in a lofty tov.er sees :t charioteo: driv
ing b.i$ hone along the plaio. The driver thinks be is
moving rapidly, and the bOT'$t in the prick of life seems
to scorn tbc: earth lrom which it thinks ir.self so separate:
but to the above, bot:! and chariot and drive..
seem to crawl 11long the grovnd, and to be as much a
part of the eanh :u the horse's mane. wa,ing jn the
wind, is a part of the hone itself. lu a child grows up.
its mind. rdle<1S as in a mil"'\)r the image of the sur-
rOunding W(lrld. and pr2.ctlca1Jy tb<tugb u.oconsciola!l) it
reganb itsclf a.s the oentrt l'C)und which lhe whole tlni-
''cne turns. itS circle widens somewhat. Bul
tbe grown man ne,er escapes from t.he delusi ons or self,
and $pends hi$ lite in a conM:tnt round of desires and
cares. longing for objects wl1icb. whe11 produce
not happincs.,, but Cresb dt.tiret and With the
roajorit)' of 1nen these cares :tre mean. petty, and coo-
temptible: but even those whose ambition tlrgt:s thCn'T
to h.ightr aims are equally aeeldng after 'Vanjty, and only
laying tbernsehes open to greater sorrows anct more-
bitter disappointments.
So also it is with rcgnrd to the past and to tl{e
future. Men, dated by the soul tb>ty. and wrnpped up
in the presem. m full of delu.s-iont :tbout that. Bm tbey
fail .also to Stt that they nre the mere temporary and
pu51ng result ol causes that have b<:cn at work during
immcasurnb1c in the J>M' :md tbat wjll continue
to act ror agt"S yet to come. It h:t\ been. tbe great ser-vice
which Counism hu rendered to humanity, tb:u it bas
taught to try lO realise tbe solidarity or the hu-
man net. The Buddhist doctrine of Karma is an :at-
tempt made fhc hundred yr:ars bef(lrt the birth of
ChrUc. c.o lonnubte a $i.milar but idea. Men ate
merdy the pracnt and tcmponry Uob l_n a long duin.
of cawc and dfoca. a dWn. in which no link iJ iodepco
d.ent of &he rue. can p. a.wa) from. tht fUl. or n.a really.
u mt'n chl.nl. 1bq an. sun oK.. and. mndnue lO be by
iudf whhoul the rest. F.:ac::hlink is lhe rauh of all that
have sonc and is part and parcel ol all that .m
Collow. And jun as mtly as no man can C\' 0" acape from
hiA present t utTOundings. so c:ao he never really dissod
;1tc hinueiC. though he alW!I.)'S takes it for grnntl that
he can. ellher from the pa.SL which h:u produced him ..
Ot (rom the fut\ITC be is belpi.n.g to make. There is a
.real idcnlity between a. man in his prcaem life and in
the future. tbc identity is noc. In a corucious toul
which aball lty out away from his body dter he i.s dead.
1:'be rul klentity is that of cawe .-nd. dlect. A man
t.hinb be bepn to be a rnv y.:an-cwcoty. lcmy. aixty
is JOIDC uuth ia. tbac; but in a much
larger. dper, uuer sc:ruc: he lw bten (in the cauta of.
whkh be b the rault) for countlcu a.gea In tM put.; and
tbote pme c:au.-a: (of whicb be b the tcmpon.ry cltct)
wHI continue in other lit e t.empora.ry onru througb.
countlm :.get to come. In that tentc al011e. accord
ing to Buddhism, c:tch of u5 has after death a oontinu-
lng lite.
1t b worse than no use, it i.\ Cull of hlndrnnce to a
man to
''l nft;ne himself with swtet delusive hope"
in the lmpouible. And not only U tbere no such lhing
as an individuality wh.icb is pennanent;.-cven were a.
pen:oa:nmt lndivktu.aJity eo be pos.sible, it would nee be
dai,.ble. for it is not. desil'2hk: to be Tbc
dfon c.o ltorp one:ldf .scpante mar .. iodeed for a.
time; but to long u it su.c:o:s:sful it lnvol\'tl Hm.ita.tion.
and therefore ignorance, md pain. "No1 it U.
not )"OU should hope and long for," says
88
JIUOPHIS)l
tbc Buddhist "it is union-tJ1c sc: o:se o( oneness wi th
all that now is, that bas C'o'CT bocn, tb;:L can e.,er be--the
th:lt sball enlarge the liori.Oil of you1 to the
limits ol tbe Ul'ti\'CJ'Ile, tO rhe boundurio of tUne alld
space. lhat mau lift )'01.1 up iuto a new plane (ar beyolld,
oucside. 311 me:m :md miscr.tblc care for self. 'Vhy nand
sbi-inking there? Ci\'C up lhe fool's paradjse of 1.'his
1; aucl ' This is mine.' It ii :t real faa-tl.le grtstC.'lt of
realities-that )'01.1 arc asked to grasp. Leap Corward
wi1.hnut rear! You shall find yourself in t he ambros.ial
waten of Nirvana, and spon with tl1c Ar:lh:tf! who have
oonquttcd birth and de:th l"
This theory o( Karm:t is t be doctrine whidt t:tkes
lhe pia in the Buddhist teaching of the ... cry andem
cbeory of " $0Uis." which the Chr.Utians have inherited
from the beliefs of tbe e:u1ies.t periods of history.
l t is. at the time. the Buddhin explanation of the
m)'l:lttry of F"te. or 1hc weight o( the uni\'er!>t pressing
againsc each which the Cbl'isti:uu would ex
plain b)' the doctrine of Ar; I have
elsewhere: "The fact underlyi ng nil th ese theories is
actnowlcdged tO be a \.et"). real one. The hinory of at\
individual does not begi) wi th his bi.rth, but has been
i:UdJeaJ age& in the making; and he cannot sever him$elf
from his surroundings, no, not for :m hour. 'fbe tiniest
mowdrop d.roops it.t f-air) head just .so much :u\d no
more, becawe it is bal:motd by the: universe. It is <l
nOt :m f);lk,, and just kind or snowdl"()p,
b:lusc it is lhe outcome of the K:nma of an endless
seri.cs of put existences. becoluse i t did not bcgit\ to
be when the Rower opened. or when t he mother plant
fiat ppcd abo,e t he ground, or fint met the embrace.s
of the sun. or when the bulb began eo shoOt abo\e the
toil, or at any lime whieb you and l ea' fix." A gre:u
Amaimn writer U)'s: ' ''lt was a poetic to lift
tbis roowuain of Fate, to rtc.:Oncilc t hia detpotism of
Tacc with Hbaty, whicb led the to say, F:ttc is
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nothing bnl the dttds commiltl io a prior of.
<tXi.t.tcntt. I 6nd tbe coinc.ic:kn ol the Cl(ttcmc:l of
Eattc:m Watera speculatiOn in tllc: duiftK aataneru
-of the: German phil010pber. Scbillin&- "Tl\o"t is in
.f:\U'f mn a cen.ain feeling that he: has been what be b
from ll ecemhy.' We may put a new and dftper me..n
ing huo the of the poet:
'(),n ctced5 Collow us from aCnr;
.,.\nd we: have been makes us we are.' ""
Jt foiiOWI rom the abo\'C tlmt the good Uuddbist
.couH\Ot seek (C>r any ll:llvation wb.ich he it to en
joy in Qll)' future \otO'I'Id. rtSIJlt O( h it good actions,
the Cn1it. uf hi.s K:mna, :lS the Bud,thisu would eaU il.
will lllrvhc: wtw:n he is dead. and ad.va.u !.he. happi
uas ot oc.bu being. or ol. some Olhcr belnp. wbo
will ba'-c- no conteious identity with hUD..clf. But. to
fu &J be can rc:dL salv:uion, be DUlK reach it in this
P"t*ft' ht: n'lwt mjoy it in !.hit pnxnt. liCe. Tbe
Buddhbt boot. uc COJli.t&Dtly inslJdnc: upon lht-
fool4hnew or time (when there it 10 much to
do, boc.b !or onc:'a sel and rur otbm) in all)'
4,(tcr :. .-upprued happiness of he:a.,en. :\1ld AlV2tion
here ,, prtellcty the bting dcli\'ered rro&ll with
1'C'g:ard to indh>idua1il)'. in which the mlcOn
verted 1H:ln is 11t ill entangiC'd. When the mind be
oone de.u from thc:se delusions. a neW and wider,
brighter woTid reveals iuclf lO the mind of him who has
"enteral upon the Path." And the boolu are
full of dacripdon. ol the- lllC2.N wbi<h muJt be tdopttd
fin,t 10 KC' rid ol the deltuions.. anci toCOndly to pin
the tuU hcipu peaceful dty ol. Nirn.na, in w-hkh
1.e who iJ tree rnwn these ddusioos 1h-es and t'DO\-a anti
hu bb bdnf.
h wu necc:mry to n:.pb.in thole tht'te rmk'lamc-rua1
llihbll'l /.Mtura; p. 1 U .
ideas, or wba.t !ollow1 would ncx have bc!en
for, tbcH.lgb much in tbtm is undeniably. uue, and quhc
w.iliar 10 w ....... lhou&h ,.. the uruon of the lllr
Uoplia a vb of life qu.itc: c:ontndiccory to lM a..oi:m.a.
tic notions a_cc:cpttd in the WQC:. For, if Uu: very condi
tions of Individuality prt\'Cnt iu lx:ing permJ.nc.nt. and
render incvhable jlj JUbjec:tion lO aorrowo then lMit ot
lbc Wa:m iclc:u on the subjca would requite modi'-
c:ation. And tbouch tbc Buddbitu do bel in 2 .ttrue
o( thdr own, in a f\llurc life.. in the yet that
!CDSoe ts 10 dUltrem from the one ln Christians
UJC tbc tcrau. that Christian thtolc>gians ,.ould rigbtlr
chu lht 8udd.hitu tbolt who do not bd.ie'\--e in
it at all.
For two t$5Cnlinl conditions of a (uturc Hc. :IJ.
held in lhe West. and indeed wherever the "aoul"' theol'y
is in ''CIU<' are the cocuinual.ion of l'l'ICmOf)' and lhc

of ideudty. The .. IOU I. .. in ftyiac

from the b<lcly, ;. suppoeed, b)' thcoe bypobaa. 10 ea....,
with it the metnory of these thin&' at leaJt which it ro-
c.ollected "''ben in the bod)' (and C:\'Cll, iu some writen;,
of thiDiJ whic:b it had then fcqou.en). and to reuio
quite db:tiQClly lhe tc:tU<t oC
idtnuty. n.c
"toul .. tbC'O entc:n upon a new Jlfe, either of weal.
of woe; and. tbougb there haa ol l:ue yean been rouch
clitc:uulon bethcr tJc: lite: ol woe ia permanent not.
tbc:rc: is DO qualion either as to the pc:mwtaK.C or the
ha.ppinc:u of tbe lire of thole ho are auppced. 10 have
entered the state of bltu.. AU 1his would be denied by
tbc Tt1ero lt no t> a "out or of
:m T' in a.nr senec. from the ooe life: to the olher.
Tbc:ir whole ,tjew ol the maltt:r is indepmdcnt oE
IOUI t.hcoria. held in common by the fol
lowers o( every Other creed. The onl)' lint they :ackn ow
!eOgc between the two bclngs (in the one exlucncc: and
an the ncu) .who belong c.o the aamt series o1 Karma. it
tbc- Karma alJdl. The new cxUtc:noe is ne\"tt either
I
pcm..._neot Or absolutely free froln torfOlii ..
And 1t is not a futUtt life: of tbt same btinJ, but a new
ute of (wbu we thould all) another beiQ&. For tbtrc iJ.
neithtr tr'llt'niCM"J' nor corucious identity tO .na.U tbc two
tivct one. .
h be a prett)' piece o cuui.M.ry CO ia)' 1bC"
Buddb.itt believes in a future life ln our ttnte. Rut
th(y none the leu earnest in their In il in tbck
own. 11'1 lhM, it has been a deep reality to tJu:m, -'lt
t.brcugh the long history of t.bcir faith, :md In wbMt\tr
or clime their rtligion has bet1\ adopted. I hit i
at lcll.lt IIUgetthc. in showing one may pour 11 vny
djtfcrcm. mc:miog into the ttrmJ, "future .. and Hlifc.'"'
!lnd yet thty may still retain their influence n\'tt the
bearu ol men.
We han: bad tbu.s far an explanation ol th.r func.b
me.nW docuina which an to be unckntood u uadulr
iOJ all Buddhitt stat.emetns. These ore tbe ll:attt dotcrin
u of Anicc:a.m. Dulliam. md Anattam. that iJ to say. of
The lmpumancooe ol t:\W"f lndividua.l.
The Sorrow inherent in Individualit-y.
n,e Nonrtality o( any abiding
any Soul In tbc Cbristi.1.0 sense. How then did Gota
ma, hllving acc:c:ptcd poop<itiona ao huld:tmeually op
posed to ail we :'lre accwtomed to find in our own
religion. propOC to tolvc the problern of ulvalion, tO
untie the knot of ex.isteucc, to find a way of cteapt.
The fOiutiun w;u $\l.lll.O\ed up iu th:u. mc:rnonb1e
diKOUnc 10 his fint COC\ven.s. the cimurutanca of which
were dacribed to you at torM lc:ngth i.n the lax 1Kturt.
l lOld. )'0'! then how. in tbc ditc:ou.nc entitled the
"Fouoclation o( lh< Jtin&dom ol Rl&fl,_..,..... th
Buddha had laid down the c::biMOt o h_h Jyttcm. This
tc:nnon hu merit '"U'f grnt in termON. thll or ueecd
ing brtVIty, :md with your penniuion I will reM it you,
omitting rtpetitions. and adding :1. few nota or my own.
"There an.: tWO <:Xtrt.'lUtf, () rtclU$Cl, which be
ha.s gone forth ought oot 1..() follow: 'l11e habitual prac-
t ice. 011 the one hand, o{ those things \\'ho:se attraet:ion
.<kpcnds up<m the ple:uures of !Cnsc:. and apeciaH)' of
1oensualhy (a practice low and p:lg:tll.. fit only for the
worldl)'t'l'linded, uuv.onhy, of I)() biding 1>rofiq; and the
hjbitual pmcticc, on lhe oth er of
t.ion (:l practice painful, unworth)' and :quall y of no
abiding pro6t).
' ''ntt'te a Micldle Way, 0 :t\'oiding these
Lwo disoo,ered by tbe Tathagat:.l-a p:tth
which optru the t)'l!$ and bestows undct'Slandiug, which
te:1ds to peaoe of to lhe h igher wisdom, to full
.cnligbttnmem, to Nirvana.
"And which is that Middle Way? Voily it 4 t he
Noble ightold P<:&th. nun is to gy:
" Right Vi1.'\'o":: (fr1."<: from supmtilion or dtlu5ion}-
"Ri;tln 1\.\pinuion$ (high, aod worthy of the inrclli
gtnl. \\'01111)' maur
"Rigtu Speech (kindly, opc:n,
Condu<t (peaceful, honest, pure}--
" Right Lh-e.l.ihood (bringing hnrt m dangtr tO no
1hoiug thing)-
"Right Effort (i n ie:lftraining :and in selfcontroi)-
' ' IUgbt Mindfulness (the acti\'t, watchut mind)-
'' ltight R;r;pture (in meditation on the realities
()f life).
Nu"'' this. 0 rcclu:stll, is lhe noble truth cot'lccrnitlg
sulfel'iug.
''8inh is t>-tinful, and w is old :1ge; diseas-e is pai n
ful, a.ud MJ i.s dc:uh. Uni on with the unple:uam is pain
Cut. paiuful is separation from tbc pleatant: and any
cnving that is unsati.sfied, t11at ton is (ninful. l n brid, lb.e
l!\c aggrc:g:uc.:.s wbid1 spring from ;r;nachme.1H (the con-
ditions of indhiduality and i ts cause), they arc p:tinfuJ:
tbi$, 0 recluses. iJ the noble truth eoncern
m, the u( tu.lfering. \"cril) 1t uriain;a.lo iu th);t
cravioc thint whip"t c:ausa the ttr\cWa.L oC becocninp. ii
auompanlcd by ..,.W clcUgb aud ocd.> J01;,faaion
now bt;. now c.ba'e--that i4 lO aay, lbe cn'i"J for lbc
gratifiQdOtl ol 1bc pusion.. or era' iua for a future
U!c:, ur the aaving for $tuxew in thi"' pt"'Cnl life (the
han of the the tun of liCe. or the pride: oC lire).
Now thiJ, 0 recluses, is the noble u utb (."C)UC:.:I'Hiug,
the dec.trua.Jon o[ sulfering.
"Vc:rll)'. il. is the: destrllction, in \\'hidl no Cl':i\'ing.
rcuH1In over, of ' 'c:rr t hint; the: l:l)'ing a.hl..: of, the
geLLing rid of, th<: bciug free rru111, the harhourin.g no
IOJl3tt of, thi.li
";\u<l 0 b tbc noble muh COttt;C:nllns,.
t.W:' \Oi.a) \\'hid\ tcatb l!J the desli"U..c.m of aufering.
"Vcrilr. it is: lhit Noble Eightfold l';uh: that is to.
N1!
.. lllglu (free front supcnddon and ddu-
a.iou}-
"'R.i,glll Mpirations (bigh, aud or Lhc: in
cdligcnt. tarftCJt
.. Right Spccm (kindly. opell, lnuhCui)-
.. R.lJC1ll ('.(mduct (pe:.'l(dul. huUQ\, )JUrt)-
"Rigtu Lhelihuud htll'l Cll' d:lll,RC"I' tu u,,.
li\'ing thing)-
" Rigln 1-:flol'l (in selrl rainilg and iu
Mindlul nC$$ (the acti.,c:, mind)-
.. Rapture (in deep m((lhattou un 1he re:tli
tie of life)."
Then with rqa.Td oo each of the Fuur Tnnlb. tlk.-
Tcackr dc.da.-ed tb:.at it -as not the: docUinei
bandai down; but tb:.at thctt :uuw: wi\hin Mm d)(: C)lt
lintl) to see h. then to tlat be "-ould
it. and thlrdl)' tn l:.now that he lud J(T2Jptd it; th-=r.:
uo.c: - lthil him the t.nowlc.-d.gt (or iu n:.uu"C), 1hc
undcntandin" (of ilJii nusc). lll(' "'iMlom (tc in the
nuooJ:JJ$1>1
p:nh of t.nnquiltily), and the liglu (to d ispel darl:.ness
from it). be said:
"So long. 0 redust$, as my and insight :.
were not quite dear rtg;)Tding each of these [our noble
truths in lhis triple order. in this twelve-fold manner-
60 long I t new that I had nOt attained to the !uU insight
of lhat wLsdom which is unsurpa5$ed in the heavens OT
on e::trth, !lmong t he whole race of recluses and Brah
mins, gods or men. But now I have auained it. This
knowledge and insight have 3riscn within me. Immov
is lhe emancipation of my hmt. is my l:ut
uhtcuct. will be no rcbinh (or me.
'Thus spUe the ntcssed Ont. The five m:ctia,
glad at hear1, exalted the ,.;ords of Lhc Uleucd One."
The pa.ssaga it\ brackets ha\'e been added dlidly
from the c;Omment:ll")'. or the I'CaSOns t:ncd in my
Buddhisl Stdttu. Thtte is no cloubt, 1 think. that '\'C
have here uot onJv tbc :tctual ot tl1c :nuddba's
leaching. but also 'the w:ry words in which be wu
ple:u.cd to state il. 'fltc carlr di.K:ielcs who howe pre
served thi i record are nOt likely to na,c: l>etn
on the fi rst point. and rhe essential words o( 11le di.s-
()()Urst, however dlortc:ned. are not Hk.ely to h:lVe been
.much altered. The viewt here: Ut lonh are $0 r<'mark
able as the basis of 2 religion promulgated in the sixth
Ct'l'lt\lty 1\.C.
1
that to lUppo$( tbe di$clplcs to f,ave in
vented tbem is to credit them with a f>M"'el' of intelli
gence and imagination no l eu than that of l11eir reyered
master. Rut to t he: historian it would be much the same
thing "''hrther the Foundation of the Kingdom of Right
cousnm were rnlly due to t be master or his followers.
Tbe rtm:ut:able f:a.ct is, lhat we have here Kt run.h a
view of religion entirely i nrlependent of the soul theo-
r ies, on which all t he nrious philosophiC$ :tnd rrligion.\
current in India. were based; entirelv free front t,he
1dolatries and f Upcn-titions of t he dav.' And i f th.is
'D.uddhist ide21l of t he petfttt Hfe i.s r'ezuarl:.abte when
I
<Olllp;a.red with tbe thought cl ln.Jiol at tJ1:lt lime. it h
.equally l.Nuutthe whm l.JOt.ed at tum the
.&he pOiln of view.
We ue .t.l'UCk u oucc w1lh the a.ua&oay it
.and the ideals of the lut P'f'D lhlnlt<:n io Europe
before the rite ol aDd of .otoe ol tM nKIIil
adv;anoed thin\en of \o.day. And tbt .hnH:arity ;, no
daanoc. le. is due to the i nfluence o imil:.u causes.
Wbcll, :lfter UllliD)' centuries of thought.., a pam.bcltdc o1'
mo1tothebtic unity ha$ been cYolvcd out of the chaos of
pUiyt..hci&ro-wbicb is it.sclf only a mOllified (orm of ani
miatic polyda:moniJuu,-thct-e is a nalural ttndcncy
toward L.hc formui.ou of a -.:iuX>I in whlcb theological
discuuioru ha,c l01c their iutcrc::.&: :and mc.n bavc IOUght
Cor a new .olution of the dttper quc:sliona o( H!e in a
new in wbicb nu.n \'11-as to 1\'ork. out. here on cutb.
bb owo. le is tbrir pbc.c: in the: Pf'OI"$$ of
tbou&ht that explains why \htno U tO much in CJI)ftl:l:D(.m
bet= thc ......... pbibopll<r ol Inclla. thc Coofu.
clan Sdaool io Qliru, the StoiQ: of Greece and Rome',
and tOme of the newest schools io Franct, in Cennaoy,
Md among Ourttt,es.
. Btu we must not pu5h the analogy loo h.r. F.:ach of
tlle.t ithoots. t hough dispensing with the: theotogle.. hM
pc:culiurhic:s of ha own, t ht" rw,llt df t he clrcunutnnct:li
of ia birth. None of the othen arc quite so ITI.nl;.]y
and cndrtly independent as Buddhism o( the two thco-
rit:.t o( Cod nnd the .soul. None or them h:J.ve comhincd
the conditions of aclfmastc:ry in quite: the method M
order round in W Noble hth. None ol them haW:
b.id qufte the wnc ttras on the necasily ot a co-otdi
nucd acdhy of monl earncstnea. anoclonal cnltuu.
and iotdlect\lal ttttngth.
Tbere Is a tcntenee. often l't'pOtcd ln the oldeu
'Suua.s. which nms as follows:
.,Great i.s the fruit. great the: advantap of he rap-
ture of contcmpl:ltion (Samadhi) when 8tt round \'lith
bUUDHISM
upright conduct. Creat the fruit; great tht advant:tgc
of intelltcl when set round with the npwre of con
temptation. The mind set round with intelligence: is set
free from the gttat iJ: tO say, from scru:uatit)'.
Croln [uture lift, from delus-ion, and from. ignonncc:;
Now we h:ne here set forth in this Eightfold Noble
Path the pOsit ive side of G:mtama's ideal. lu d iscussiug,
the in other Oialogues or Sutl<'t. is
reference to the 1'cn ''S.'\mrojana.'l'' or Fetters,
th<* have cmCTCd upon tbe PaW han: gradually to
break. It oomplc:te the picture if 1 give you a
skc:u:b 0 these ten poi1HS. though Of OOUI'SC to make
them full dea.x ont: ought to have a lecture . tor each.
The fint is the or Delusion or
Sef(. Ahcr wha t been said, you will ca&il) Ulldcr-.
stand whal js implied by this term. And it ia most sig
nificmll lh.at delusion ol self should be the very fi1'3L
feucr th:u t he good BuJdhist h:u tu bre<Lk, should be-
placed :tt the very clllr:LOQC, <.4$ it \\'CJ't, O tbe JX!th lO
pcrlocUon. So loug Ol man h;ll'boun anr of
delusions of scU wbicb :trc the of the thuught
ICSJ. ao Joug i' il impot$ibh: for him C\'c:u tV enter UJ>c.ln
the pad1. So Jong as a man does not t'e21i$C the idcntil)'
o himself with those i nmlc:ulable cnuses in th e past,
whi.cb have produced his Jlrncr'lt tcmponry fleeting in
di viduality,_ $0 long _a.s he colllide:rs hinucJf to be a per
mancnt bcang, and lS accuStomed to use the expre:Mion
'''T11is il l" "Thi.s is mine," without a. Cu11 know
of t he l ilnit.'l.tions which tl1c actual Faces of exist--
t11et: !mpli:SC upon tbclr moning. so long is it impossible
ror hnu to make any progre-5$ :tlong the of BLlddhist
' for insttmct. Bouk of Gual Deuase, i ...
12; atul my not.: on that pc..Ullf.l in Buddhist SuUtu.
IJ. JJ; coml'!!rc the fthagatHtd Git4, zii., 19; West.
P41ltavt 1e:rls, ru., Ji; Suma,Jgallf Yiltuini, 291, 298:
tmd Attgullarn Nilraya, iii,, 86.
Jdf.culture and odl<011U'OL Uotil be ba> beeoiDc hilly
cx>Diciont ol tbe .onow that is inherent ln iAd.iYlduality,
lt will be impcaibl< for him "' tql tO ...a. aloDg the
pub whleh b the ol ...,..,., aDd cbc cod
wbereol il pe:ace.
1"bc uex.t F eot:let that he b.u t0 brnt. it the fetter of
Vu::ucaCCHA, or Doubt. This it already ddined in the
Dh:amroa Anpni ( 1004), one of the books of the
Abhidhnmn. &I being divided into eight dlvUions. l t
iJ doubt In the Teacher, in the Dhamma, in lhc: Order;
in We Synem of Training. and in the pa.st, hat.ure, :md.
pruent nct.ion of Karma, and in t he <tualidet wbicb arise
from Kanna. Having realised the impermanence of self
and the 10rrow wrapped up in itldividuaHly, he muJt bC'
lw"uKd by no doubts as to the insight of the Blc.Med
One. or at to the dliclcy of the mc:sns Id. forth in the
Dbamma by which a man (wortins bimadJ for b.imsdf.
al'ld bdna: a lamp and a guide to hinudf) can. without
relying on any erternal assiuaftt'JI>, rali.Je bb upindons.
1fter the bisber life. In thi& connection t would lib to
rnd you a few words from the Mall Pori"lbtHrtO Sulln
(or Book. of the Grt:ot :.ddl't'Med bv Got:ama.
ju1t before bb death. to hh. f-a\'marite d i.r.ciple
Anandt.
'' Now $()On :lftnwards the One beg".tll
to recover. When he bad quite got tld of d1e sickness
he went out and sat down bdlitld hll ch:&mbt:r, on a se:Jt
spread out then:. And the venerable: An:uwla went to
the place wb(re the One wu. a.nd WuU<l him.
and took a iftt rapectfully on ork side. and acklrCMC'd.
c.he Bl-.1 One nd ,.id'
''l bnc beheld. Lord. how the: BlCIICd One wu in
btallh, ancl have bcbdd bow lhc 81tMcd. One: h2ld to
Sl.lfftr, and though at the sight of the ntnca of the
Bleatd One my body bec=.me weak u a 2.nd
the: horizon be<:::lmc: dim to me:. and my f:aaLhla were no
7
98
Jonger clear, yet nonvitlut:mding 1 took. some little oom
tort al the thought that the lllmod One would not pass
,..,.,ay until at least be had leh instructiOtU as toucbi.IIg
.the Order.''
" What then, Ananda? :Ooes the Ordc:( expect that
of me? 1 have preached the TTulh without making any
dittill(tion between exoleric and esou:ric doctrine. For
in respect of the troth, Ananda, the Tatbag;ata has no
such thing as the dostd fiu of a reac.htt who keeps some
things bad.. Surtly, Ana..nda, $hould thete be anyooe
who barl:lours the thought. ' It is I "'hO should lead the
broc.herhood.' or 'The Order is dependent up<>n me.' it
is be who hould lay down i nstruc.tionll in any Jl):mer
.concerning the Order. Now &.he 'falh:l.gau.. Ananda,
lhia.kJ: noc. that it is be wbo should lead the brolhttbood.
Ot that the Order is dependent upon hiln. Why then
sbouJd he iosuuctions in aoy man.er concerning
the I too, 0 ::un tlOW grown old and
full O )'Cars, In)' jOUl'tiCf i.$ dr.1wiug tO a cl<XSe, 1 ha:\'C
t'C'.a.ched my sum of da)'S. 1 <tJll turning eighty years of
age. And ju.st ;u a "''Om out can, Anauda, can only by
careful trying up be made to mo\'e along, so, methlnk.
the body of the Tatbagata can only by z:nucb patching
up be: still kept going. It is only, A.narJd:l., wben the
Tatbagata, ceasing to auend to any outward thing. or LO
exper.ien<:e any S(D$ation. bomct plunged in the tap
ture of contemplation that is concerned with no mate
riaJ is only tbtn that the: body of the Tathn
gata JS :u ease.
''Tberclore, 0 Ananda, be )'e l:unps: unto younelves.
Be )'e a rduge to younrlves. Bet:ake yourselves to no
-t:l(ttmal refuge. Hold fas.t to the tTuth {the Dbamma)
.as. your lamp. Hold b.n as a tO the troth. Look
not for rduge to :lily one except yourselves ... and who
'$0tvtr, Anmda., either no-w or after I am dead thall act
lhu.s, it is only they among my recluses. who s.hau reach
.the Yt!I"J TOproO$t Height. (chat i.$, t he Nirvana of
Ataba\lhip)--atld even they mu.K be willing (0
Jcarn.
" " pctf<lr d...- rrom this ..ru;oc P""J< w
dovbt in the lSuddba a.DDOC IDQD doubt in bb ability
.10 P'e. l\o uu.n can #Ye anoc.ber. f<lo oat can a
,can. aave only bi.wKil. But the MaMU bu cWco\tnd
.and abewu the way by which a nu.n can save hirmoeU.
Jt b t.hU whicb constiwu:::s his 8uddbaboocl, and
referred 1.0 4 doubt. in t.b.a.L
And t.bc.rc il a good reason or the place this link.
the: link. o doubt, OCCI.Ipie$ in t..hc chain, To entct on
t11e t:>alh o ne has to get r id, not of individuality, but o
the delut.lont tbnt duslCr round the Idea. When a roan
hu seen t.hrous:h the mist.. and n.::alited that tbe:tc b no
pcrlllal\Cllt qo within him to gain an ctc:rna.l par.r.dbc
be-yond tbc pvc. then the tcDpt;a.tion lia near, b)Ying
louod the old theologies wltinr,. to ctvc. up cverythi.QJ
in dapa.ir. and bctatc .bi.m$ell to the lower lite ol eue
.and pktiu:re.. 'l'ben is fdt the: nc:caai.ty of in
the in1lgbt of the Buddlu wbo bu poiotol the way o!OOS
wbicb a man r:nay wort. 001 his own aatvall.on. oon6c:knce
in the :Kirquacy of t:he Dbanuna. be bas proda.i.med, coo-
Jldtnc:e in tbe reliability of the Ordu whu haod h. (Ion,
.c.:onrKlou:t in Lht unchangeable re.'llil)' flf the law by
which the t>*!l and the :1re bnund in one.
T he daircl Feuer is the eucr uf Sn,,umATAJ'AtiA
N.A.:iAJ Or or t he cOiracy o( good wOrks l!rld t.el't.ntOnh:s, Jt
it euendal that the mZtrl, who enu:n on ehe a:yteem of
ethical traininJ( which we now Olll Buddhisn,, should
bqin by dearhlK away the rubbish of rabe bdids,. u
-.batn upporu which rully afl'ord no "Id. Yean ap. in
Qylon. when my old teacher Vunmullc Unn.'* was
aplainln this term to me. be let drop the admmion
"'that In bit C)'ft QuiStianiry came: under this atqory.
BooA of tilt CY'eal U., JIJJ,
in m1 Buddhist Sutt4U, ptt. JJJ9.
)00
BUWlUSM.
B ( course i.tl the early days of .Buddhism c.b.e prot:eat.
ut the eXisting r i les and ceremou.ics t.hen pne-
by we u.rahroins in India; aad it also included a
rot t (precisely similar to one that ba.s often been
b)' Cbtist.ian tbtologians of
l.be notion, dw mere moralny m the ordmary
.ensc. the itlere perfortJ1a.nce, however exact, of outward
duties. can alone suffice. . .
To broken these three rett.tn COll$Ututa what
Buddhist& call wnn:rsion, a $l;:'l.te of mind similar i.u
ic.s results. aud in mudl oC its connotation, to conver
slon ;a .. undcntood b)' Chri$1..ians. A converted man, free
Ctonl tbe delusions of self, from doubt, and from depen
deuce upon wo.tl:.s al'ld ceremonies, is called ttclmically
the sol
40
panno-hc who has upon the strtaru.
And b.2,ing
0
nr.c entered upon the stream he can OC\'er
1.1c: tumW l,lack. Fo1 the doctrine of the Final Assur-
aua of the is part of the Buddhist f)1U::m.
T1)e fourth feuer th:tt he has to break is the Fetter
of K.AMA (not Kamua), or $CUSUality, bodily p;wions.
This protc.:s&. is common to all the ethiCO'Il $)'Stem$ of the
w()rld: ;&nd the ctnm: of interest from the comparative
point or view Ls the degTte in which the suppression of
the bodil}' pass.icms is inCI.l1catcd ln any one of
them. (O the B1.1ddbin S)'SIClll we find that asceticism
is u strongly objeeJed 1.0 on tht one hand as lust is on
tbe other. You will have nociQed that point in the first
st:rmon. and also in 1be of the :Buddha's
dai:l}' lift. i11c Buddha himscl i.s always rt:presented'
as having l>een well clothed. wcll fed. And there arc
dabor.ue regulations in the rules of the order for the
c.orut::. nt li.SC of the lnth, wi tb "'hich most of the htrm.it-
ages. were pl'Ovidcd. Lay Buddhists were mostly m.ono-
gtrn$1S. but the prnetice of celibacy and abstinenct froro-
intox.ic:uing drinks w-as enjoioed upon the mcmben oF
lhc was a .ntc:C$Saty condition of Arahatsbip.
The pomt evidently as.. t hat the mind' shoul'd not be
eupled. wilb the aatiabclion or with tbc: sup-
_.., ol .... ordiJwy pusioos or mank.lnd. aD<I.
with the: two cxcepriooa above mt'Otioucd (of cdibacy
and abstintnce iu lhc- Order), the docuiM was one: of
modent.Jon and
The: next Fc:uer:. l.be fi(lb, wbicb the: convm.cd man
Jw to bft;U. is IAnCK.t., or W.wi].J. Tbe IU.te ol miorl
here denoted ia that wbieh iJ produced by a conscious-
ness o( diflerence., and is belt illuatnted by the medita
tioo called the Brahma Vihara., or "Uu:: Higbeu Cond.i
tion."-pnaU<d by the corly Buddbw 10 ga tld o! llW
sense of diferenoe . lt is the: Buddha who U reprae:oltd
as spellk.ing:
''And be lett hi.a mind pervade oue quaner of lhe
world wi lh thoucb.b of lcwe., and ., lbe: tcOOnd.. and to
the third. :and 10 the: founb. And tbus thr whole .ride
world, above, below. around and does be
<:entinue lo whb hem of Love, far reaching,
pwiur aDd beyond mwurt.
''Jw.t. V2K'Ctb,. as a mipty ttumpdtt mal.a bim-
ttl :Lnd that without dilfiCuJty, tow:uch all the
rour dlrectioru; oven so o[ all tbinp that ha\'e shape
or form, there is not one that he p:llstl b)' or lea\ct
ui<k. but rcg;ardl thm1 all with mind tc:t fret" and cteep.
lelt loY"e. ' ..
The exercite b then repeated, each
time: for Grst- Pity, lhen Sympathy, a.nd tbtn
Equanimity. By this mea.na t.be: of lbe 6ftb
fetter Is grad!U!Jy weakened, and at last dauoytd.
To have conquered that t1\'0 C'nt:rnies o higi\er
life bnd1 the '
1
10t1p1nno" at the end of the Third
sag., lhe whole ol the SecoDd nd Third Scagcs being
ooc:upied with lht sau,gle The patb
teadins immediately to An.bat$hip b oc:cupil with
'MtJit4 Suda.udna SUit41
1
U 8, tm4 ofte,. clstwhne:
See 1 nole t Blld4Jtist p. 201.
102
uudc:ring t.bc: laSt five of these which ruax:
talc tOgWler. They are: (6) Rui'AAAGA. &.be lO\'C of life
on tartb. literally, in the worlds o.f Fonn; (7) ARU'PAAACA..
desire for a futu: me in heaven, literaUy, in the Fonn
less world.s; (8) which is Pride; (9) UoOBAOCA, or
Selfrigbl.eOUS.nes.$, and or Ignorance. We.
fll'ld bere again that the Buddhist ethiCs ba.tps Oilcc ,
more upon the old question, wb..icb crops up so ofttn,
of the folly of a ct"tving after. a (uture life And we
ou.gbt not to be surprised to .find tllAt it is not exp<cted
that this inb erited desire, which really owe:& its Strength
to the gre-.u length of time during which it has grown
up. should be quite extinguished unbl nearl y the end
ot the .struggle.. until victory is nearly won. It is quit.e.
c.b.ancteristic also of the nuddbiat faith to find self
Jigbtcousness and ignor- .mcc placed at tl1e very end of
the list, as the last and 11\0tsl difftCUh enemies which the-
good Uuddbi.st. in his nrugglc for has to.
overcome;. .
To have acquired, as an h:tbitu:tl n.mc of mind, the
dght posithe cbuacteristics laid down ln the Noble
Path, tO haw: got rid of the ten (aiJing:s spedfitd in lhe
lix of the Feu01, <XU"tStitutts Arah:usbip, the Buddhist
ideal of liCe. Directl)' or indin:ctly this U lhe one sub-
jecc: of die t":t.rliest Buddhist books. '111e mou el oquent
pauages l ead up to it: the (and to us, somctimtt
J am afraid. tb(: IUOSC Ccdiou.s) with the detail$ O(
it. Onr might fill wllh the and CC'M-:\
tic praise Javi.shed in t he wtitinJtli of the Buddhi.$U-
men or wOJrten. who had a-..:achcd this sratC. upon the
hli\$ :\lld or the mcntal condition it i n
' 'Oivetl. Tltc:r bad love names rnr it. each based"
on one of the pb:ues or tbe manysided whole. It i.s
the bhmd of refuge, the End of craving
the State nf purity, the Supreme. the 1'ranscendent, the
Uncrc:atc. the Tranquil the Unchn.nging. the Coing.out.
t bc Umhaken. the the Ambrosia. and so-
on, ill almost endleu variety. One of the epitbcta is very
(amiU:ar to ut In the Wa.t: being indeed much anorc cx-
duaivdy wed by European. tb.a.n by Buddb.bt wrlten..
as a name for Lbc Bocld.h4t ideaL This rpithtt. &. Nify.
ana, ' 'the going out'"; th<ll U to aa:y, the goit!f <>ut,. in
the hc.:an, of tht three flru of hut-, ill-will. and dulncs..
1t ls very cha.n.cteriSliC that the going ou l o dulneu
:dloukl be (lQJ't ol lbe Buddhisl aalva.tion. But our bour
has come to ita: dose. We b:ave no time left lo which
to diKUU the exact force o each o tbue ephbela, O tc>
nutrnpt, -urthcr than hat already bctn pouible, (.() de
cribc the Anhac.. We sha.ll hue to rrturn eo lhe tubjtcl
in lhc DeJCt tcc::ure. It mwt sulice eo m:oind you ben:
that to predomlnant is this $Ubje<t in t.be Buddhin
Pitab.s that iL i1 not roo much to tay that Anba.ubip IJ
Buddhism. And 1 will dor.e by quoting (with the alter
ation of a aif111e -ord) a poem by an En&liJb author,
who, wblle not tbink.ing at all ol Buddhism, ha.J
td to convey, in the of lhe nineteenth c:c:nwry,.
the kind of ftdins chat the Arahatt o( old .
.. T 4 adf wberc:by we tufa. '1' U the: greed
To gra..-p, the bunp to :Li.timlbtc
All that eA:tlb boldt o( fair and delicate.
Tbe Just to blend wilh beauteous Jives. t Q feed.
And take our &11 o( JO\dincs:L which brud
Tbis anJ'1ish of the 101.11 intemperate.
"1' b self t.hat tunlJ tQ harm and pOi.aonouJ bate-
The c:alm clear life or love t.l'lu Arahau lead.
Ob I chat 't ere poedble this Wf t0 bum
ln the pure: lame o( joy conkmpbtin1
11'c" might we love all lo,elincq, nor )'tlfft
Wltb lyr'2DnOUJ longing.; undi.Jturbed rolght live
Greeting the wml'nt:r't and lhe spring's mum.
Nor wailinc that their bloom ls fuci-liw."'
1
' 1- 'rom' ]oh,t Atldingtort Sym<mch'$ Animi Figum
(ErM tl"d AniiTOJ).
LECTURE, V
T'nc Sr.o.rr OP BUOOKJSM
Put Whfd of Life 11nd Ar.shat.sJlip
W& an now, 1 l.bJak.. venwrt: on an c:xpbnatioo ol
lht Wbcd of Ufr with wbidl we opcDCd the last lee>
turt. You wiU recollea that J read you a list or the
succcsslvc llnk.l in the circumference of that wheel, ao
1Jlcicnt pkwre ol whicb b.as been di.tcovtrcd in Aja.nta.
It ... d>. cliJa>ftry of dlaln of Q,..tion d<plct<d
Oft thh Whod, which, in the Vin2ya account of tbe at
taioment of Buddhahood, is s:tld to be one result of t he
Buddha's o:tnOtdinary insight. And the chain of caw-
atioo iudf is 2 kind of SUmmat)' ol the way in wbJch
the real facts of chtCK"t: praented thcmtdTCS tO the
Buddha' mind. We bad yeatcrday a description of the
Noble EIShtfold Path, and of the Ten Fttters which
0.. Bud<!hl" lw 10 br<ok. Bot why should go llloog
the po.lll? Why lllould 11< btuk w leu=? Wuc is
W prilonbouse in which he it up? What it
l.bc to whicb he hopes the patb wlll carry
Tbc tO thae quadoo.s muat occupy w
today. Th< al .. tion Ill< Botlclhilt octb
be
accura.tdy desaibocl either u a uln.tion from bell, or as
:t salvadon !rom !dn. The lndian belief In trammip
lion I"'adt the btUtf in a hdl (and for the matter of
tlw. in a M2ftnr. io the Ou-Udaa imposallle. All
tbt beinp in 211 the hen'COJ and bdls would nocauril y
die (21 we dwuJd tay), &.11 &orn that alate (at the
lndiant would say). wbtn the Qwa) efficacy o( the
K.a.rma wbim put lbtm tbtte bad bm-1 f'Xhawtod. The
1hinJ was a re-binh in bell 10 mtloCb u
b:r rnon 'tggering and concqniM that there
wa, no actpe rrom the round ot tn .nsn1lgncion at all.
I
A bcinc in a of rujsery, or in a ttatc ol happiness.
migbt be pcrla;&ly surt that that 5U.t.c 100ncr or
l ater come to an end; but it ou\d come tO an cod only
by the coOUDCDCttL\elll of another a.u.t.e.. of another birth.
And tlut binb would be inevit>bly u...S<d by :oil the
ruutu lnhtttnt in the Um.i.tui.onl of indhkhalky. And
the .ttrogle ncccsury to keep tbc individuality aJ.ive
would bring with it &elh e2m and troubla, old age
and death, grid. lamentations. wailings. and dc..,pair.
This it t bc evil to bot avoided,
Arnhaubip it no doubt an end it\ htdf. Jt b a atate
o bliJI uuspakable. But it is also an cteape rom the
whirlpo?l ot re-births. and h is as a salvation from that,
that st it put (oxwatd as the goal tn be IOUgbt ror, the
aim eo bt realbed. And the whttl of lire 4 1.n attempt
to dete:ribc the: real causes which Jr.eep bound hi the
whirlpool or re-births.
Tbit bdid in lhc \OO'hidpool of re-birtlu ...... part ol
the dominant crerd at lhc time _.tu:n tbe Buddba wod
1 out bit tf't<m. Th thcolos'a had tl>dr thco<y of
ercape from lt-4 th<Orf only m><! worbbk by th
introduction o{ a dew ex '""hin4. The lluddha ww
bound to give h.i.t answer too. It li 1t \ .h\d of neMaty
ad But though l h4: doctrine of
Antbuhlp am be t:O'I$ldered on ils mc-rlu. from
lhe theory oC trans.mjgration, yet the Wheel Li[e also
is none Lll c l eu 2 part. and an hnporuuu J):tn, of his
I)'Sltfn,

AVIJJ4-.igrHran-iJ the rirM 1in):. in the of
causation. lt Is the pieture or AvijjA which tta.nds hard
by the firat apote in thr- "''hcc:l ol life. Tht: l'fl'11bol. in
tbe Aja.nla fraco is a blind c:uod led by a driver. ln
the Tabdan pictUtt it is .&mply a blind man fcd.itlf; his
way with a Wd. And in the HJI"'ducdon of Jap>-
nae HluJ.ln.tioo of tbe wb!W, b .. tt )Ut' by
Ba.tda.n o( Be:tlin. the figure is a danon. ln any
what b me2nt is. that it Ignorance which is 1hc cause
106
llUODWSM
oE Individualit-y. To attempt to explaiu what lies.
behind thi.s enigmatic tl(prtaion would. occupy the rest
of m)" time, nor even 1ben perhai>S would the mystery
bt salUfactOril)' cle2red up. The course of reasoning
is :uuJogous tO th:u by which a modem uropean philo-
sopher seek$ tO find the explanation of Hfe in the ' 'un
oonscious to live"; and you t'tl.1)' undtnland. Avijja ..
for our present purpose, a.s a productive \U'I(()(lscious
ignorance.
11te link is the SANtutARA$., Ot" confOrtna
{li tcnlly, C'.oofcctions). I n the Dialogues they are
divided into three--thought, word, and deed.
1
But in
the and in the later books, they are divid-
td into fiftytwo .divi.Uous of thought, word, and deed.
and mean prncticaUy all t hose immateri:'ll qualities and
capabiHtia which go to make up the individual They
are in the Ajanta fresco, by a poc:tct worlting
at ltis whttl. !mrrounded by pOts; in the later Tibeto'ln
picture, by t he whc:cl and tbe pots without the potccr;
and in the still l:ltcr Japanese pieturc, by the potter's
wheel alone.
Tt i& curious that, as i.s pointed out by Wadd_e.lL this
is the Eg}'Ptian symbol of rhe Creator. It re-
no doubt th e shaping of the trudc a nd fonn
leu 1Dttltal by t he Kanna, and an old Sans-
krit poem sheds light upon it when it says:
" Our mind is-bu( a lump o( day
Which Fate. grim po1t0', bo1ds
On wrTOw's wheel chat roll$ alway,
And, as he pleases, moulds."
. T he third i.s or Consciousness. represented
m. the fresco and the J:tp.'\llest- p icture by an ape; in the
countttpg.rt... by an ape dimbing a tree. Tbe
1
&e my utile's orticle in tht Journal R. A. s.,
p. }2!.
I
lam:as exph.in this :u $!towing the r\ldiroc:1nary
beios boc.oming but nill an
aut.OM)too. [ a.m \'ttY doubtful of r..he validity of tbif
CJCpb.nation; but th<:n can. 1 think. be no question ll ar..
typified b the lirn rUe of CXMUdou.nlot:lil.
TI1e fourth link is NAMAI.VP,\, or N.ame u.nd. f'onn,.
u-prac: J\tOtl on the b)' two r1gurc:,, t be 1neani ng
of "'bleb I c:mnot make out. ln the Tibetan pJc:tUrt. it.
is a boat c::rouinc a snum; and in t.M j;;panc:se. the
same with a man in the boat. The: idet is no doubt
that of man c.rOMing the occ.m of life. 1-lc has l'low
acquired a rumc 0\1lw:trd :md Luu .st.ntc:d ow
an et.rc.hl)' caroer as a D)J.n. endo,.,ed with sdf<OI\Jclow-
I'IU$ and all tbC' capacities ol a ttotic:nt iudividu.at.
The fifth i.J the S.o.IMVATA:f..\
1
the: Jix "("t"Ovincd' or
. or the senm to wit, cuu hve se:n&es a.lld
the mind (or rnano), regarded M an organ of loet\IC:.
Thete art ill lbe fruc:o 2S lhc l'l'l:lllk or a boe,
ith t)O. 0011(. can. and moutb .. and with blank
Mekecs in t he rorc.htad to repracnt 11\c inner S('11JC: or
mi nd. 1'hh face h. as it were. "The HouJC of
r.he StnKS:' iJ represenltd in t h(' Tibetan picture
by a howc ... ith Mx windows;; and in the Japa,nest. by
the 6U1'C ol a man.
i.ll.e a.ixth link PHA.UO, flf Cont:.C1. which. in the
fresco, ia unfortunattl y millsing. but b rc1)rew:ntcd in
tbe TJbeta.o piclurc: by a mJ.n seated whh an arrow en
u:ring the rye. Tbc idea. no doubt. iJ. dw. !or a ttftteo
pertq)lion to be cor:nptm )'OU mUSt have the object
iinptu.tion from without. :u well a" the ttl'
recei\'C the imprmlon.
T he link. tbe chain i s VI'..DANA. or Sc.nu
Tlto.J the ortl ... imply mind i.t dllt
to tlte (>reBuddhislic we of the wottf, 1f1t rt.mlt nf 1fre
supentition thnt # man's :las n f't/ 11 cf ;,;J #Jfr-

'108
.bUUOtU$).1.
db.d in the but represemed in bOth the
Tibetan and Japanese pictures by lO\'tl'$ embracing.
Then \o.'C howc T A.'i'IIA, or Thirst, also effaced io. the
fresco, but represented in the twO pictures by a man
drink.illg. ernving s.hould follow from seruation,
and sensation from contact. is perfc:ctly simple; and ha.s
wd.l illustrated by Sir E.dwin Arno1d's lines in Th4
Uglll of Asi4:
'' Trishna, thnt lhirst whid1 makes the living drink.
Deeper and and deeper of the Wse salt w:\\'t$,
Whereon they float..-pleasurt$, ambition, weahh,
]>raise, fa.me . or domination. conquest ... love,
Rich meats and robes and fair abodes :tnd pride
Of ancient lines., and lust of days. and strife
To live. and sins that flow from strife, $0ln.C sweet,
Some bitter. Thu.s Life' tbint quenches itWf
With draughts which doubJe thi.nL"l
The nint.h link is UPA.JM.NA- Jiterally, Gra.spillg-
lCprc.'St'fUcd in tl1c Tibetan picture by a man pick.ing
flowers. lt typif1es the au.a.chment to worldly things
whidk lhe human being ignorantly grasp$ at, supposing
lbey will quench tbis cn.ving thirst which has ari$Cn
from sensation.
Now the tenth link. is BHAVA, literally, ''Becoming,"
t bc tendency to be. TbiJ idea, tbe symbol for which b
d'ad in the fresco and indistinct in the Japanese, is
represented in the Tibetan picture by a pregnant
woman; and the eleventh link-jA'fl, Uirth.-i$ repre-
$enll by the birth of a dtild. The idea, no doubt, is
that it is rhe Rnspiog disposition which leads tO re-birth.
So Pbito in his simile of" rebinb (in the Phaedo) reprc
stnts rhe soul. which should rise to heaven. as dragged
.dow? into by the steed Epitlhlmia, tha.t is,
Cf:l\:mg or <1ppctue: and he expl:!ins this by saying;
l of Asia, p. 16.".
TU& WHE1. Of .UFE .ufO .UV.HAnl l lll'
'"J'b.rouch cnving alter lbc corporeal, wbJch nevet
lcava them., they arc i.an.priaoncd flnaUy in :mother
body.'' cte- He then goes OD tO give uampta. wd wiuds
up with tbe :ab6olutdy Indian D)"lll&o llw .. lie wbo is
a phil-pbcr, 0< to.cr of l....W.c. and b todrdy P"l'<
at dc:panioc, b alone pcnniu.cd. to attaio lO lhc divine:
na_tuf'(."' At I h:a\"'e qUOted the: whole t.Ogt'lbu
with h.t aonu:x.t.. in my Hibbm l.AtellrCS
1
pp. 95---$8. 1
will only remind you hen o( this curiout coincldt.'11C<:
between Eaucm and Western thought..
*fbe tWC1tb J.l\d last link in ll1e clmiu of QlUSation
b tlm_ply U1e inevitable rtault of tlte c1evc:mtl-4he old
docay, and death. witb tl\C accompanying grid.
which follow upon eaclt new binh ..
't'he whole ot t.bU ,.,.h1 or chain of causa-
tion i<N to me to be an attempt at C'IC.froaing wbat
happcnt in every human life. 1 do not dUnk lbat each.
acpan.te Unt is ocus.sarily inteadcd- to follow tbe pre-
c:cdiDf one in time. It is ocx intended. lhac link
No. S iJ postc:rioc in dmt to link No. t.
There U a depcnckooe ol each one of these lints upon
tbe other, but the dependeoce is not aJwa}'l of the woe
kind,, dtlto- of dmc or or cause a.nd effete. ThiJ bas been
well poimcd out by H. C. 'Va-rren in a very tuggaahc
article- In the }ourn(lt of the Amerkan Oritmtnl Society
Cor 189S. lSut the interpnt.ation of tbc whc:c:l 110t )'tl.
to my mind, entirely satisractol')' The text only 1its at
preac:nt bdore UJ in the extremely cun or
the pueage I have md; and no commc:nbry U()f>t) it is L'
ytt acxeHible. And even wben wt have the help or h1rthc:r
pa.spp In tbe hli. tilt whole subject will h:avc to bt
1tudicd by tomcone mOR intimate-ly acqua.h:uC'd with the
hbtory ol conceptions t1u.o I can daim ro bt.
My wile bu pointed ouL in the: ]ounwl 0/ IM 'I#.Jrs&'
Amtlic SO<iety for 1894 lp. SSS). lo Ill< o.phk
chcosony. we come aaoa the notion of rebirth consider-
ed a.s a WNry unmding drdc of birth. a whet4 nf fate
JIO
tu gw.:.ucu, ho rnuirtu trocltot). From Lhi$
wbcd &he ..W loop U> and cncreau lh< JOCis.
.especially DiOOJ'O'o ror rdcaac from tk wbcd. A.pm.
1n tJlt \cr.a ilualbc:d on one ot the lhrec golden tu.ne--
rul tablcta dug up the: tile of Syblll'b, it la aa.ld.
''And lhus 1 Ctow t.he qde, lhe tniiuy-laden."
l'indor. Imp<dc>lt.l"' and Placo, " " ...U kl>owo.
.all emenatntd the notion ol repeated re--binh in tb.is
world, which. accol'ding to the later writcn, olttn b-..
.ducltd in iLl pbata iocamulon as an 111nim;,J or C\'tn
:as a 1t b poaiblc tb1t all Wee derivccl this
notion from PyLbapa$o and th.rougbout there ru01 l.be
.Qrpbic (nud .WO t he .Buddhltt) idea ul each re-birlh
being a in a COUJ"SC o[ moral and d(ort
Uttt pwi.6ca.tion. .Empc:dokla. bowevc-, 10e:1 not a
wheel, but ntber a wihome road or roacb ollife. Cube.
in bis book wb_ich 1 quoc.< in the fi_nt lc<.ture. tbc jwt
published Snn!tl1ytJ repeats bb opinion ex
prc:oed in tbt M<miJI or J;tnuuy.
1
189-1, that the Creeks
dd aau&Jiy borrow, in ocher rapcru. !tom. the Jndjan
philosophers. And vou Sc:hmcder. in hi$ lrt:u.isc J7t#t4
goru u11d drt Jnder, $Ct1ru to me to ha'lt quite clearly
made out hiJ cate In fuour of a borrowing by Pylha-
pu. 1t it ar leaa c:ma.ia w, tbt scudcnts of ancic:ol
pbli-s>Jiy will do wdl <o lluclJ more carefully dun
hith610 the Indian par:tJlds; and I bope 1 $hall thcn:-
forc bot t'JC.CU.Ied ror having turned 11idc, in this connec-
tion. to notitt a ftw ol. the: U')Ott
\Yh:at is at le21t cuuin b lhat the .Buddhbc. like
the Volantht. the Sankhya. and the Creek views J us.t
rtrern.-d to (;u well u in the Celt.ic quote in
my Hil;bnl Lutuf'ffl, pp. 76. 71). looked upon talva-
don. noc b an ftom &in or bdJ, but from 1hit un
ending, hoptlas wheel or life, on whkh the ordinary
was being relcntlwly whirled TOUI\d: All the
ptUlo!IOphit;t unite in 1upposing ignorance to bC
tbe onp of the whole tlit tbt gi:at to be COI'lo-
nut Wlt.t:..1. OF LIQ IJ'IU Aklo.liA"l'SIU.V Ill
.quercd. But they differ in their view as to what the:
destruction of this ignorance will bring about. Accord
jng to the Vtdamtst, an insight illto the pregnant fact
that the 50ul of man is identical with the gru.t wul, the
First Cause of all, will lead to a union betweeo. God and
the ''soul/' which b.u only been te!Uporarily inter:rupc.ec:l
.or obscured by the 001\ditions of individuality. So
Plato, 1J we have seen, P)'$ that it iJS only the philos-
.opher. entirely pure at dep:arting, who is penu1u.ed to
.attain to the divine natur e.
Buddhism has gone a step Leyond thi.s.. lt holds
.:abo lh.at tlu:kt desctuetion oC ignorance is the: way nf
escape from t he wheel o lire. but the eape is not
,reached, and, of course, in the Buddhist system, C()uld
JlOt be ,eached...in a union with Cod t() be att:tinod on1y
jn :t.n after-life. The viaory to be pined by the des-
tJUetion of ignoran<e is, in Got.arua'.s view, a victory
which can be gained and enjoyed i D Llt is life.. and in tbi.s
liJe only. This is what is me-ant by the Buddhist ideal
.of Anbatship-tbe Jie of a man made pc:rfect by
jnsigbt, the life of a m:m who hu travelled along the
Noble eightfold path" and broken all t he "Fttttn.''
and canied out in jts entirety, the Uuddhiu system of
-sclf<Ulture and $Clf<ont.rol, The Christian anal ogue: to
this .state of mind (which, in Engl ish hook on Uud
dhism. is wu;ally called Nirvana), is the ad\'em of tbc:
Kingdom of Heaven within a man. the " peace that
J>:l.$Setb unders.tanding."
As I have: reminded you in t11c last lecture the
me-aning of the phrase: Nirvana, is litenlly the ''going
.out"; and it is wed. in its primary .st"nse, of tbe going
ouc of the flame of :t lamp. ln its secondary ethical
sense it signifies (t1ot, of oounc:. the going out of a
soul," nor the going out of life). but the going out of
the threefold fire of lust, ill-wlll, and dtlua:ion or dul
ness or $tupidity. But it i nvolvt$ the going out :cbo of
-that "Upnda:na'' or gnuping. which would lead to the
in anQLber birth, of a new individual. This
point b dealt whh at p210' Jengtb In my manual.
Buddlo .... , pp. 110-115. wb<re (alrody in 1877) ll>U
view ol the real meaning ol Nirvana.. sin cxmfinncd
by ch c pubUcatiOil of the totu, was firn put forth.
Thit then U Buddha'' rtply to tb* of his
poraria do wne a:Oeemed abtn-c: all tbiop in eteap-
ing from the whirlpool of re-birth$. "Arahsuhip will
save you: you can save yourw:ho by Arabauhip.'"
We 6nd a precisely simlla.r state of things when, in
t.bc TC'tijja Sott.a.' tk t"'O youDg Bra.h.ol.ins c::ome to
b.i:m and. ut. him tO .tbnr them lk way tO a union with
God, with Btahma.. "Very wcU/' says the reformer, .. 1
will ahew )'OU." And he givet a lon.g exposition of
An.hu&hip. "Thll is the way.'"
_
lA both - !be apooilion ol Arahawup b de2r
co>OUC'>. Th< obocuriti<l begin whh !be rwon.ing
endeavouR to tO a pot.ltion
lo a tolution or difticu.ltie& rtally based on the cuJTent
tbcolop.. lL u all "'Y "dl to oompWn bow mud>
..,;.,. it would bn olm.ply to !be r .... (the
f:l.ctt o the whirlpool of re.bfrtJu, :and tbc union with
God) than to eo reconcile them with tbc
ocw cloctrint: ol Arahaubip. But Wu counc o ld.ioU
coukl ba"C loci to oolr ooe: raulL Budcfhitm would
bave dil in iu binh. In any Cotama :adopted the-
opporlunJn posilion. and seems lo havo tho1.1gbt the: rc-
cx>ndUation both dcu and CCinlplctc:. And lhou,P it is,.
in my opi.oioo. nrichcr tht- one DOr the Otht:r In our
proem lUte or tn&wlalge. h is aurdy witu to sutpe:nct
our jud8mc:nt aJ eo the logiCIIIl adtquacy ol the rt:IJOn
ingt put {ortb till the Jroblication or t.be othtt htlf o r
lht toiJ Wll put us In possession of all the mate-
rials on wbicb a should really be (CII'Dled.
Tr11nslatt:d in my D1'slogtte.t of Buddha,
m.JtiJ.
'
not WllBEL Ot" Ut'& ANil AJVJ1A_1'SHJ1> ll$
What. we have ;at a.scertai l).od is tha." in both
WC!S, Arahaub.ip is the Buddhist 10lution of \he puzzle
put. Now a$ to what coostituteJ Arah::uship we had. in
the laJt lecture, deKr-ipti"\'e Jisu. :md discussions of theiJ:
details. It will bo advisable, on this cenml and most
hnportant point o( to quote more full) the
actual words or the early lSuddbist writers..
The Buddhist poe:ms reach their highest lcvcl o
beauty when the)' au.eropt tO describe: tru: glory o( this
state of victory over the world, and O\'er birth and de:ath .
of an i nw:\rd peaoe that can never be sbal:.en, of J. jQy
that can never be rulllcd. Thus, when Kassapa. a dis
ti.nguishcd nrahmin cea.cher, bad Jdt all to join the new
l eader, and. the people were astonU.bed at it, be ls uked.
in the pNsence of the multitude, to explain the nawrc
of the change that has come ow.r blm:
Wtw.t hast thou seen, 0 thou of Oru;eJa,
That thou, for peoances so far renowned..
Fonakcst tllus thy sacrificial fire?
I ask thee. Kassapa.. the meto1ng of this thing.
Row comes it tbat thine a!Qt lies desened.?
What is it. in the world of men or gods..
That t hy hean longs for? Tell me that. Kauapal"
And the convert atUWers:
" That state of peace I s;aw, wherein the T'OOU
Of ever frah rebirlh :t.Te ::.11 dcscroyed. and greed
And hatred and delusion all have ceased.
That state from lu. for- future life Jet free.
That dtange:th n<. can ne'er be led to change.
My mind $:\W thout What care I for tbm.c rite\?
The following two poem.'> art rrom the Sutt:t
Nipata. from the same collection 1hat c:ontainOO the
'' )I ' ' ' ' ' '
Maha Jloggo i . 22, 4.
8
114
ballad, illrtady quoctd 2bove, about 6nt meeting ol
.GotaJ.Da and King Bimbism.
Dbni)'D Suua
1. Hot Me:mu my food. My COW'S are r:nilkcd..
-5o said the herdsman Dhani.ya.-
Aloog the banks o the MUli
With and with friends I dwell.
lUgtn well is my trim couage thatched.
And on my beartb tbe fire burns bright.
'So let the rain pour down now, if it likes, to-nigbtl
:2. Cool 1s my mind. No h.llow land lies tbereA
-So said the Exalted One-
For one nig_bt only, as I wander on.
1 dwell upon tbe banks of the
My lodging's opt:n to the sly. The fues
Ase out (for in my heart the
Of Lus.t, Illwill, and Dutnes:s bum no mo).
So Jet tbe rain pour down now. if it Hkes, tonightl
! There arc no p drues here. My kine
-So said the ber&man Dhaniya-
Are 1'01Ining thro' the meadows rich with grass;
Well C:lD they bear the fickle rain god's. blows.
'So ltt the rain pour down now, if it likes, to-nigbtl
4. My IU.et nft was wdl tOgether
-So u.id tbc Exalted One--
Cros$td over now, r ve reached the farlher bank
And overcome the floods (the Lust of Sentt
The Lust of Oelusion.. lgnorance}.
So let the rain pour down now, if it to-night I
.5. Obedient is my wife, no wantOn she.
-So said the ber&man Dbaniya-
Long bas she dwdt with me, my well beloved,
' On the fiw fallow l4nd.s' of the see M4jjhiJ'M
NiMJd, i., 101.
\'/tWl. OF Ltl'E AND AlUHATSHlP 115
1 hear no evil thln.g in her against. me.
So let Lhe r.lln pour down now, if it 1.0-nigbtl
6. Obedient i..s my heart, wholly set fTtt,
-So $lid the .Exalted CM-
Long has it been watched over, well liUbdued,
No evil thing iJ found within my breast.
So let the rain pour down now. if it. likes, to-nigbtl
1. On my own earnings do I live :u e2$e.
-so said tht herdsman Dhaniya-
My boys are all about me, strong in health,
1 hear no evil thing in them against. me.
So let the rain pour down now, if it likes, to-nigbtl
.s. No man can call me servant, and I wander'
-so said the Exalted One-
At will, o'er aU the on what I find.
1 feel no neod of wages. or of gain.
So let the rain pour down now. j f it liktc. to-night I
'9. I've barren cows ::md calves.
-..lio said the hCTdsman Dhaniya-
And cows in c<llf, and heifers sleek.
And a ttrong bull, lord o'er the cows.
So let the rnin pour down now, if it likc.s, to-night!
10. No barn:n cows have 1, nor sucl:.ing
-So said the xaltocl One-
No Gows in calf, nor hei{en sleek,
Nor a strong bull, lord o'er the cows.
So let the rajn pour down now, i it likes, l().nigbt!
11. Tbe stakes are driven in, nothing can shake:
-So said the herds.man Dhaniya-
Thc: ropes or Munja grass are new and strong.
No cal ves could break them l oose, and an-ay.
'So let the rajn pOur down n()w, if it likes, lo-nigbtl
116
12. bl'Oken a.u We boud.J loose, like a bull..
Or Ut.e the lordly deplw>< calm in b4 .....,ogth,
the weak SU<U>dJ of junp rope.
J ne' er again ah&ll mtcr tbc d.ut omb.
So Jet the rain pour down now, if it lik.cs, to-nigbtl.
1&. Then lol a du.mder<loud. rill.ing' the hollows,
AJ>d the hip
lh>! O>OmeDI poured fonl>
r2in,
AOO Dbani)'a die: herdsman, u be bu.rd
The god's rain rwbing. yielded bim, and said;
It. 0, _. the pin that lu$ to W.
ln that we coet tbt I.nltecl One to-dayl
[n thee of tbc tetlng qe we put our trutc..
Be 1hou.. 0 mi,ghty Sage.. a teacher to u.
My wife and I wiU be obedient;
uo&r tbe Ham One we boch >rill lead
A holy lile. and I"" b<jond olcl and dealh,
And put ao end, (or :t)'t', to every pain I
15. The m.an with $OCll tak:.es pride: in sons.
-so Aid Ah-ra. tbe l:.vil Ooo--
The a:u.n with ).foe takes joy in kinc.
Lusu, evil, and K.anm. bring ddigbu to men;.
Re. wbo none of these. htl M dellgbu.
16. Ht;. wbo bu lOOt. b.a.s JOrTOW i.n his SON,
-So Aid c.bc- Exalud One-
He, who hu klnt, has trouble with bb k.inc.
Luttt. evil , and Karma are the source o care:;
who h.u none of these, IJ not ca.rewom.
Obanlya SOu:a is ended.
Ullhttna Sutt
I. Jlbc:! lit upl wbJL iJ the use o( sleeping1
How cu tletp wa.it upon the Ud. at
Upon sick men pierced whh the dan of care,
1n wboee aad he:ln the dan u ran)Jjoc
:2. i{ou:se yourselves thel'l, tit upl and tceadWdy
Train youndves, learo, or tbe sweet take o peace!
Let "OCK lhc Kin&- of koowinc l'OI.J iodoJtnL
Befool you. fallen into his dc:adly powut
.S. That dingiog bond in which both gods and mm.
Cn>int with "'""' !W>d eaugb<.-0. oonqutt
that!
Let not tlle moment p:m I For tl\ote who let
The moment pasa than, moum in ol
.ol. Cardc:uncu is dull and dir. and c:ardwnca
On ure.leune.w heaped up, dc&lea the mind.
By and wUdom let the "'*
Dn.-w out lbe cbn thu nnklcs in hb heart
Suua is ended.
Hue it a pwa..ge deteripthe of the bliss of the
Nln>na ol Aral>auhip:
'
1
Lct ua live happily then. free &om a.oaoop;
'the hating! Am<'lng men who hate let w dwell fro::
'&om Ulwilll
.
.. Let us UYe Uppily tbtn. fnx !tom aHmeoc.
among tht- aUing 1 Amocg men aid:. at bean let Ol
-dwell tee from repiningl
ut u.s live happtly then, free from J.I]).Ong t.he
.,__..I A- m<11 d.....,n.l by.._ l<1 us b<
free from c.xdtement I
'See ]otd, i., JG9.
The two last liJSU oJ tlliJ wr.cc utwr dt Tftn
-G<atJ -lfH, nnd t Thtri Gath, 1.
This Uetlt is allributed to the o( the
YD in tile Tht:rd Gtzlh.. 40f.
118
&UOOl US.M
"Let us lioe happily thcu. we wbo have no hin
dnn.cesl We shall be like the brigbt gods who feed upon
bappinessl "
1

In a Inter prose dCKripU.on of the tind of feelings
that a man to seek after Ni.rvlna. we find the words
-it ii King Milinda who js speaking to Naga.s.ena the
Budd.hist-
Na,g:ucna, your people say: 'N.l.rnna U.
not past. nor nor present, nor prodllcod. nor noc.
produced, nor produceable' In that c:LSe, NagaKna,
does the man wbo. having 'otdered his 1ie aright, reali!e
Nirvana. rc:ali.sc something ;llready produced, o.r does be
himself produce it first, and then rcaHse it?"
''Neither the one, 0 King. nor the other. And.
nevtttheteu. 0 King. that essence of Ni:n.'ana wbkb. he,
so ordering his life aright-. existt."
.,Do not.. ''enerable Nag:tsen.ll,. clear up t.bis punle
by making it dark! Make it open and plain as you elu-
cicLate it. With a will, strenuous in 01deavour, pour out
upon it aU that ha$ been taught you. It is a point on
which thb people is bewildered. plunged in puplcx.ity,
lost in doubt. Dissipate tbis guilty uncertainty; it pitt
ccs lik.e a d.art ...
"llu.t principle of Nirvana. 0 King, so ptac:efut.
10 blissful, so ddia.te, ex:is.ts. And it is thu which be
who onkn: bis Ue ari.gbt, graspi.ng tbe idea of things
according to the teaming1 of the Conquerors, rutises
by hi., wisdom-even as a pupil, by his k.nowledge,
makes him$df. according to the in$lnlction of his teach
er, master of an art.
"And i.f you ask : 'How ;, Nirvana to be known?'
it i$ by frtedom &om distreu and danger, by confuknce,
by peatt, by a lto, by bliss, by happi ness, by delicacy, by
purity, by freshneu.
"And if again you sbouJd ask: 'How does he who
orders his life aright realise that Nirvana?' I should
reply: 'He, 0 King, wbo orders his life aright grasps
the trUth as to the de'\elopment of all things. and when.
be is doing so he perceives thttein birth, be perccivcs.
old age. be perceives disease, he pett:cives death. But be
peretives not therein, whether in the beginning or the
middle or the end. anything worthy o( being laid bold
of as laa.ting satisfaction . . And. discontent arUa.
in hi.s: roi nd when he thus fioda nothing lit to be: rd.ied
on as lasting satis&tet:ion. and a takes pO$$es$iOn of
bis body. and without a refuge of proltetion, hoptless.
he beoomes weary of repeated lives .... And in the mind
of him who thus percehtes the insecurity of transitory me.
of Starting afresh in innumerable births. the thougbt
arises: 'All on fire is tb.U endlel$ becoming, burning and
blazing! lull of pain i3 it, of dts:pair1 U only one oould
reach a state in which there were no becoming. there
would thete be calm, 'hat would be sweet-the ceuation
of all these conditions, the getting rid of an defecta.
(of lusts. of evil, and of XUOlt), the tnd of Cf'".lvir:tgs, the
abJeoce of passion, peace. Nirvana I '
"And therewilh does his mind leap fotw2.rd into
that state io which there i$ no becoming. and then has-
be found peace, then dO exult and rejoice at the
thought: ' A re:fu.ge have 1 gaintd at lut1' Just. 0
King. 3$ a man who, venturing into a strange land. bas
lost his way, on becom..ing aware of a path, free from
jungle. that will lead him home, bounds aloog
it, contented in mind, exulting and rejoicing at the
thought: t bave found the way at huti'-Just in
him who thus percel\es the insecurity of transitory births-
there arl!es the thought: 'All on flrc is this endless
becoming. burning and blarlngl Full of pain is it and
despair I If only one could reach a sUt.te in which there
were no becoming. there would there be calm, th4t would
be .sweet--the cessation of all conditions. the get
ting rid of an these dd't.S. the end of craving. the
'120
IUli()J'HSM
absen or passiOn. peace, Nitvana! ' And therewic.b
doea J:IU mind leap for'l\a.rd ioto that $t2te which there
is no becoming. and tben bas be found peace, them does
he exult and rtjoioe at the thought: 'A rduge ba\e 1
f<:IJnd at lutl ' And he strives with might alld main
along that patb. searches it out. accustoms him.sc:l
t borough1y tO it: 10 that end does be make flnn his acl.
posse\.c;;ion, to that end dOC's he hold fut in effon, to tbat
end does he remai.n steadfan in love toward all beings in
All the tl'Orlds; and still tO that doe. he dirc:a. hi$ mind
api.n and ag:ajn, until, gone far beyond the
be gains the Real, the highest fruit of Arabauhip. And
.wliel"' be boa.s pined that, 0 King, the man who has
Ot:.'dtred bi.t life arigbt bu 10 face to face.
N lrvana I "
11
Then after thi' discussion as tO the thne at which.
and the manner by wbich. Nirvana can be obtained.
the author goes On to di.scuu \Vherc Nirv;ma is stort.d up.
ne answer is tb.at U 110 $lcb place, and the dis-
cussion then goes on:
''Veocnble N:agasena. let i t be gramed that there is
no pJaoe wbert NiJ:'vana is stOred up. But i there any
place on which a l'o:lln ma.y $land and, by ordil'lg his
ille aright. rea1Ls.t Nirvana?"
.. Yes. 0 King. tbtrc is such a place.''
"Which, theo, Naguena. i.s that place?"
"Vimu:, 0 King. is the place. For if grounded in
virtue, and cardul in in the land of
the Sc:ythb.ns Or the whether i.n Chioa or in Tar
faT)', whether ln Alexandria or Niku.mba. wbecher i n
Btnarcs or in Kosala, whether in Ka.shmir or in Can-
<lhara. whethtt on a mountain top or in the highest
he may be, the man who orders
!tt$ life night wUI attafn Nirw.na .. "u
11
Qutnion.s of King Mili-ntln, H., pp. J9J.20(
u Questions of King MilinM, (lp. 202-2()1.
1
i
'
i
1
We ha.,e several descriptions in the older bool:.s of
.the m.'l.n who has , actually attained this Nirvana o
Ar:kbat.$bip. BuL lhert: are none of 10 far aa I
know, that purpo1t to comain the whole dcacription .
.Perhaps we may 6lld t.hil in the Visuddhi Magga. or
Path of Pu.ri(y, now being ocli:d and t.n.nslatod by
Henry. C. Warren. We have a more complete ch1n.ctcr
U:alion of lht: ide:al Buddhist Roclu$e (which oomc:t tO
much the same thing) in a work. latn tba.n the Canon:
" Just, 0 King. as a Jotus ftower o[ glorious, pure,
,a.nd high descent and origin is glossy, 50ft,. desirable,
swee-t..smelli.ng, lobgc:d (or. loved, and praised. uma.r
his.bed by the water or the mud, graced with tiny petab
.and filament$ and pcricarps, the reson of many bees, a
child o the clear, cold stream, just .so is that clisdple of
the Noble Ones endowed with the thirty Cr.'let:s. And
what are the thirty?
"1. Hil heart i.s full o al!ectionau:, soh., and ten
.dtr love.
''2. Evil is killed. destrOyed, caa-t out from witbin
.him.
"S and 4. Pride and 5el(right.eousnC$S are put an
.end to and can down.
"5. Stable and ttrong and es.tabHshcd and unde-
viatiog i.s hi$ $tl!confidence. .
"0. He enters into the enjoyment. or the hean.'s
rdrt:Wment. the h.ighly praised a.nd dqirable peace and
b liu o( the of comemplarion fully felt.
"7. He ex.halt$ the most excellent vne.qu:tlled
"$weet savour of r ighteousness of life.
" 8. Near is he :and to gods and men alike.
' '9. Exalted by the hest or beings, the Ar2h01t Noble
Ones themselves.
"10. Gods and men delight tc1 h()nour him.
"11. The enlightened, wise, and learned approvt
.esteem. and apprtci:ue him.
122
euootu.SM
'' 12. Untarnished is be by the love either of lhit.
world or the next.
' ' 13. He sees t ht dangt:r in the unallC$t, most in
signi5.C2nt olfcnce.
"14. Rkb is he: i n the btSt of wealth-the wealth
that is the fruit of the Path. the wea.hh of those who are
tttking the highest ol t he Attainm.cou.. ,
' ' 15. He is in rectipt, in (ull measure. of the !our
requisites of a rec:lwe (rood. lodging, clothing. and
medicine}.
He lhes without a home:, addicted to that
best austerity lhat i.s dependent on medi tation.
"l?. He bu unra,elled. the whole net of evil. He
bu broken and bunt througb. doubled up and utterly
dcstro)'ed, the possibility of re-birth in any of tbe five
future states.
''18. Jie has broken and bunt through the five
obst:'l cles to the highest life in this world (lusc, rna1ioe,
sloth, pride, and doubt).
" 19. He i.s unalterable in character.
"20. He is aoeUe1H in conduct.
"21. He none ol the n.1les as to the four
requisites of a recluse.
"22. He bu passed beyond all perplex.ity.
"25. His mind is &et upon complete emancipation.
"24. He has seen the truth.
'' 2.5. The sure and Meadfast pb,ce of refuge from
all feu h:u be gaintd.
"26. The le\'en inclinations (to lust, and
malice. and hensy, and doubt, and pride, and desire for
futurt life, and ignorance) are rootod out i n bln:t.
"21. He has reacbtd the end of the Great. Evils
(lust, future life. del usion, and ignorance).
"28, 29. He aboundl in peace, and the bliu of the-
catasies of contemplation.
' '30. He is endowed with all the virtues a recluse
Should havt.
THE. Wlli.El. OV U.l AND ARAHATSIUP 12$
''These. 0 Ki ng, are the thirty Graces be is adorned
withal.",,
I might go on quoting such p:wages, but t.hey
would weary you, and l mus.t find lime to mention the
constituent elemenr.t of Arahat.sbip.
The word itself means "the-statCo()(-ol.'lt-wbo.iJ..
worthy," or ''noble," and this state or mind is divided
fn the oldest book$, into these thir t)'Se\'en c:onnitucnt
paru. Tbey arc the Medicines Di.soo\ercd by the
Gt"(';:tt Physician. a.
"Of all the medicines found in al l the world.
Many in number, v;.rious in their powers,
Not one equals this medicine of the Truth.
Drink that, 0 brethren. Drink, and drinking.-live!
"For havi ng drunk tbat medicine of r.he Truth,
Ye &hall b.nve passed be)ond old age, and death
And-evil, lusts, and K.a.rtna rootea out-
Tboughtul and seeing. ye sbalJ b<: at rest I"
Or, to put it j u another "''ay: jun before Cotama
died., be is sa1d
11
tO ba\'e oonvened a special meeting or
the Order. ancl to have said:
''When then. 0 Blethren. the dispositiol'ls
which. whe1' I bad perceived, 1 made known to you;
which, when you have mastered, it behoves you to prac
tisc. upon, :md spread abroad, io order
th:..t pure religion ma)' Ja.st long and be perpctuat<.
in order that it may oon\.inue to be for the good and'
bappinen of the g:at nntltitudt, out of pit)' for the
world, to the good and the gain and the weal o( gods
and men? They arc. tl1esc:
u Qualiom of King Milinda, ii., pp, Z7127J.
"Milind4, ii .. , 218.
u In the Moha Porinibhana Stltlo, tra-nJ.'aud in my
Buddhist Sultas, p. 60.
.124
llUUOHISt..l
The fout Earnest Meditations.
'fhc: Fourfold Great Seruggte: :\,ph& .Error.
Tbe Four Road3 tO Saintship.
The Five Moral PO\\o'tn.
The Five Organs of Spirimal Sense.
The Seven Kind$ of Wisdom, and
The Noble Ei.ght[old Path.
" lkbold, now, 0 Brethren, I e:d\OI'l you., sayil'lg:
''All component things mll5t grow old. Work out
')'OUt s:tlntion with diligtnee. The final passing away
of the Talbagata will take pl2ce before long. At the end
LOf. thrte months from this time the Ta.thagata will dJe.
is now full ripe; my l ife draws to its dose.
J l t2\'t you, 1 depan, relying on myself alone.
ne then, 0 brtthren. active. full of tbougbt;
De .stcadfu5l in resohe! Keep wntch O\' Ct your (IWD
h.e:u"ts.
Who not, but holds (out to thi5 trulb and Jaw,
Sh:'lll (';['().U this sea of life. $h11l make an end of griefl "
11
Now 1 very deepl)' regret lh:.t, being obliged tO p ut
the whole of tbe higher Buddhism into two lectures. l
aro precluded from at any length with any of the
thiny..seven details. I am painfully aware bow un
interesting sucb bnre 1i$U a.rc apt to be, when the full
mea.ning implied by the pregnant terms enumerated is
not completely brought and by examples
drawn from similar systems in the West. ut I have
t:nde:t\'OUrcd, so far as in me Lies, to bring out, in what
J all'eady said. tbe essential points of the deeper
view o( life which lie5 behind all Buddhism; and I can
only \cutttrc to trouble you now with a few general
rtmarts on this S)'SttJn of ethical discipline.
And li11t 1 wonld obJerVe that t he whole system is
u Book of Grtal Decease, iii., 6J, lf'ansloted in
my Buddllist SuttoJ, pp. 62, 6J.
bil.Sed on iutellc:ctunl aeti\'ity. It is no doul.n often n-ht
ted in the Buddhist books, o(ten have ,
that an eloquem addres.s on the impcr-
manenoe oi all thingt, on t he delusioru o( self. on c.be
vanity of earthl)' t.bi.ngs (wealth, powc.:r, and tenowu), .
will ba,c led to oonve:rsion o some hearer whose
personal had him oa the rtctJ)'
tion of tlte m.atb.l Uut lhoogh, in duat way, a hearer
may. in the words of the passage I have l'e<td .
you from t.he M ilinda
1
ha,e leaped forw:ud along the
way and arrived by 2 t.udden fbsh o insight at &Ome,
even advanced, stage of Noble Palh; &liJl it was re-
quired of bim to keep up a CX>rl$1.:\0t intell ectual aetivity
in onler to hold (out whM he had auaintd, :u\d rea<'h
out to furthC't thinp beyond.
Secondly, u is th.rou_.gbout regarded that wrong .
belie(, the 11u.ning o delusions, the dulness which c:;an
not open iu eyes to the deep rtalities of life, are iu
ilienuclves ethically wn>og-; that lO believe a lie is an
obstacle to any advanct a.lortg the patb. and that the
Arabal has 'to be connantly steadb.st and earnen in
keeping bi5 views wbole aud sound.
'11li.rd1y, that it ilS the greatcn minak.e to 4Uppo$C
that tbe .suppression of desire is <\ part or the bight:r
Buddhism. l t is u:tlly jlUl the contrary. Evil deiires .
are.. no doubt. to be suppressed. ll is tbn some of
the desires which in modern Westi:n\ life arc bcld to be
nJ,tura,l, and worth)' or S3lisfaction, such ;u; Lhe desire
fOr a wife :md family, Cor wealth and power and titles.,
are, in Arahatsbip, regarded :u obstacles to the 2ttaiu
mcnt of t.be goa.l. But to the .Buddhi&.t layman the
satisfaotioo of these desires is Crtely permitted 2nd C\'Cn
regulated by precept: "'l'ld it is at an open que.s.tion
whether vie could not match every express.ion :u to
suppreuio.n of such detires with equivalents {rom the
teachings of WC$tern prophets. Even with regard to
the relations Cotama 6ods himself i.n agreement .
126
.1Ul1011LS)(
with ID&DJ c:amc:M Christian wri.t.cn. 1l is u aU
.a:nai.a. tlw. W ideal is. not one of mere but
of intdJectual wivity ;md of exalted dc:am:. not only
but reached a.nd enjoyed. ' 'Enlcriug the
Order did. not man: u my wife: bu A.Jd in the article
already qucxcd, "ma< _,u;atioo ol !cdloJ or
of etlCflPes. It W'lJ a dhttaion ol both into
.new clt.tnnds. Tbe Arahau arc cxa.lt.ed. and vlrtu
.Jlly u hedoniJLic in their uplrations as any Chriatia n
AinL ot t11cm 100. Yatthew A.roold could have aid:
" Ye like wgdt appear
Radianl with al'dour divir'le,
B<uons o! bopc ye appcv,
1..a.nguor U aoc in your bea.n.
\Vc.Unas iJ not in your wort.
not on your brow."
1'11< !owth poim ;. We jo)own<a ol the AraJut.
opn.,.;-. .,... apccWly !rom !he ......Cpaooo ol
10 which he b:.s attained, and on which .o mueh
stress it la.i.d. '011.1&, in the Mabaparini bbana Sutta (a
pacu af rer Cowu.. on the eve or his dell(:, has
insisud oo his diJcipks bd.ftc a lamp untO
the .Bialcd Ooc "'"
'11 it throuch not underttanding and grasping fou.r
0 Brtth_rtn, t.htt we have had lO run so
Iona. tO waDd.tr tO loag. in this weary path ol. tnD.Imi
gnrioo-tlctb you and I. And wbat a:re four?
' Vhen nobl e conduct. il r WiJed. and known. and noble
medilalio, and noble wbdom, and noble freedom. b
realbod and known. then 4 the aavinc (or becoming
rooctd ouc. tha.c wh.icb leads lO rtDew'Cd tile is dotroy4
eel. 01.nd thtte if no more birth.
R.igbteouJnns. eamett tbought. wisdom and [reedom
.. bllm<.
Thee a:re the U1Jths realised by Gotama faNenowoect.

Knowing them, he the lr.nower, prOClaimed the trul.h
the brttbren;
Tbe Matter with eye divine, the quenchtt of grief rnwt
die""
'11te emancipation of bea.J.'t i.s vue o{ the sc:vet)
JewelS' of the Ulmcd Oue, and dewibing it, the author
of the Afilrnda says:
11
''There is one diadem that is the chief o( all, and
that is this di.:i.dem. of mancipation of bean!
UAJ.J the people that dwell in a bowc look up
To their Lord when be wears bis crown of genu-
The wide world of gods and of men lOOk$ up
To the wearer (){ Fedom's diadem!"
h was the "gentle liberty" o{ a higher, wider lith'
by which to regulate and their J.hes. that all
c.hose who h;i.d rW.ised lhe doctrioe of impermanence
were to strive after. The emancipation waa no doubt
an emancipation from dclusions; the frttdom did not
extend tO license to revert to the enors whlcb they had
renounced, or to embrace, in intellectual anarchi$m,
any analoguou.S errors in their ethical development. But
within those l imitS, which must have been de:a.r tO ,ou
from the earlier part of this lectur e, lhcre was perfect
freedom E_rom dogma, perfe liberty of thought.
But 1 am noc concerned to defend the accuracy, or
the completeness, or tbe adequacy of the &alulion put
forward by Gotama of the problem of pnl(tical etbict.
1t is true that in my humble opinion no historian can
be an adequ11.te bistori-nn without sympathy. and indeed
I confess I s.boutd not have devoted my l ife to the s.tudy
of Buddhitm, bad I not (eh tbe intrintic v.-c>rtb of tlluc:h
that Gotam.a laid down. And it is at least interesting
t o remcmbtt that Cotarna was the only man of ou.r own
11
Boolt of tM Great Decease, iu., 2.
u hh'linda ii., p. 221.
IfS
nee, tbe only Aryan, who c:m rank u the founder of "-
great rtlig:ioo. Net only so, but the whole iutcllectUU
and tdlcJc>w ol ><IUd> Buddhism is th<
finAl was cWtiDaivdy Ary.ul.. and Buddhism is
the one a.sentb.Uy Aryan bitb
.8ut we do not nc:cd to go bad:. t.500 yea.rs to seck.
or uullL We baYe eo fi&bt out the: problem ol cthia
ror ow"Khu and (Or" our own timc::t.. 1hc: point 1 .cand.
here to aubmit to your coruidcration, la that the ltudy
o1. ethics, and cspeci.a.lly tbt' nudy or ethical theory in
the Wot. bat bJI.btrtO n:sultc:d in a deplorable failure:
"""""' Uxuooc11ahk and th< --..
oi apeaalation cut olt from aaual bet. The only trUt
method or cthiC'.d inquiry is $urdy the historlatl me-
thod. At the Pret.ident of Cornell Unhcnit-y in his.
''E<hkal 1mpon ol l)uw!nlsm" bu 10 ably put lt:
"How U ethk:s as a po.ible? H it it (\'Cl'
to rUe above tlte anal}tic procedure of logic, it can only
be by becoming ooc of the historical acic:ocet. Chen
lhc: carilal morality oi which "'-c: bavt any written rtJ..
cord. to cnoe rrom h. tbrougb J)I'OCf'CWlve ata.p. the
morality or tcHby--thd:t ia the Ptobltm, a.nd tbe only
problem, which can fall whhin the .w:ope of a truly
co.tific cthi<:. 'l'be diJcovery ol lheae h.iJtoricar
xqumca constiwtu the peculiarity of the ac:icoce,.
which, llkc evtty otht:r. p-tupposes obtavadon,
lysis. :.nd c1auifi.C:u.lon.'"
Surdy this is the sound ppc:I. and I cannot be
"""'( In m>Jntalniar tll.at th< otUd y o1 Buddhism
lhou!d be conaidered a acc:aaarr part o any edUcaJ
coune. and 11bo"ld not be dismissed In 11 page: or Lwo,
but m:civc: ilt due proponion in the hltLorital penpec
live ol d.ttic:a1 C01utioo.. l ''mtw'e to appeal. tbae-
fore. la cocduaion. eo the frimda o( hlc;hcr ftlucation
in Amtrica. to recognise the importance of finding :t"
pl:u:e In their currk:ulum for the propel treaunent or
this moat intcetdf'IC and sugativc udy.
.. .
LECTURE Vl
Sow-.e Non:s 0)': nu; H1STOR.Y OP BUDDUJ$.)1
l'IU:SiNlA110S' B UDOlU.SN. WOULD BE VU.Y IMPfll-
iect without at leat.t an at.te:mpt to lk.etdl lhe most in.s-
tructive and auggestive binory oC the curious
which, during its long career, it ha.s., in different
times a.nd places. undergone. Thi$ history i.J t$peci.:tlly
interesting from a comparative point of view. Bud-
d.b.istn with a complete phliOtOphic:U :lnd psycho-
logical theory work.c:d out by men of gTCat intclleaual
power and ctUiderablc culture. It took. its rise. among
<ln and conquering people Iull of pride in
their colour and their race, in their acb.iC\emenu and
lheir progress. I t advocated a vtew in m:any m pecu
far in advan.oe o what had been reached and, for the
roaucr or that, of what has e\eo now been reached by
the average philosophic :md religious mlnd. It rude
its first conquestS ht a great conlinent occupied by
peoples <Jf various nee& and holding widely
their leaden ofu::n. it is true, trained in
pbilosopbjc thought. but the mass of the folk. enu.ng\ed
in multiform varidies of :hl indi.scrimi nating a.nim.iun.
And it soon spre:td over the fro11t.itn among nations.
some of them more ba.rbarous sc.ill tb.nn the then most
uncuhurtd h1di:mt. Buddhism ba.s betn adopted by
the wild hordes on the cold table.land& of Nepal, Tar-
tary, and T ibet. by the eulturOO Chinese i n their
varying climes., in t be peninsula of whence i.t
spread to the island& of and by the Sinbalesc and
under the palm groves of the south. It has
penetrated on the wt.st tO the confines of uropc; on
the north i t numben 3dhcrents amid the 1now
ice of Siberia; and in the far e:tS.t it wa..' the dominant
_reHgion for centurit:5 i n tlte be-autiful Wands of tbe
9
1!0
IUPDtUS.M
J avane$1! arcbipclago. Wbert\er it b;l.$ gone: it ha$ been
so modibed by the national charaCleri.stics and the i n
bttitod belie& of i[S convcru, acting upOn the oatun'll
tendenci6 wilhin itseU to altuation and decay, that it
bas developed. under these conditions, into stnngely
incorWstcnt and even belieD and practices.
But each of these btlids more or les.s of tbe
lpirit of the system out of whicb they all alike have
grown, and m<Jtt interesting it is to lnce the O.u.st$
wbicb have produced out of it such different results.
It wouJd be premature to attonpt, in our pment
state of knowledge, to trace cU\'clopme.nt in doc-
trine in tbe Aaod books themselves. Except in oue
particu.lar, the .system presented to our view h1 tbe
dialogues. as repeated in the A.oguuara and SamyutL1
Nikayas, as dc\cloped in the psychological book$. and as
wed a.s Lbe b:ui& of the pOtlty, presents the picturt of a
continous :and consiltenl whole. And this is not $'UX-
pri$iog considering t he perfection of the S)'$ter:n as it
-came from the b2.nds of the Ma&tet, and the intellecLtml
aetivity. and enlhusiutic culture. o the men by whom it
was first banded down. But in tbe century or two after
lhe d.L-atb of Gotama. during which t he books, as we
have tbcau, were put into their present shape, there W:l$
dme c.noogb f<>r a \'Cry considerable growth of opinion
COJ'lCUning the person of their re''ered t.eacher.
Most of tl1esc de,elopments were due to the J::&u:r
books after the anon cloSI!d. The various dtt-aib
rd'crrtd to in Lecture 111 .. in which tbe later a(;(:()unu
of the Jatak.a.. and of the Sanskrit poems, have bttn anti
Gipated in :m unpubl.isbed Suuanta, relate only to the
lc:gt:nd of his birth,t And even on this mauer the later
versions are, :1.1 one would exptet. much more expanded.
But the lirst dt.ruption in the: Order took place on
-other questions, namely, on matters connecttd with tbe
']oum. R. A. S., l89l, f>P )86, )87.
I
SOTES O:oi 1 HE IUUC)U OP IUIIDl.U.S.W
1S)
.ngubtiou o( the Order itself. One huodnd. )'Can altu
the death of Buddha, according w the olden :u:.cooot
.Preserved m a.n appendix lO tl'IC. .I{}uvJd.dos, there aro.c
a CitJUl4 pany in the Onier "'hicb proclaimed prac-
tisM a looscnillf ol che tWa in tm panicul.us.. Tbac
un J)'lrtlculan tteru tO w now to be;: very trumpery; jun
as the disputc:li bc:lween tlu: lrish and IWrnhb seCLfou"
ot the Chr.ist.i:ao Cbuteb at lhc 1ynod o{ Wbitby. he.ld In
\be JCYe.oth tt.niUT)', .:cm to ut modc:rns LO be c:oncttn-
ing nuttcn of little exact position a.ncl
of the tonture and the cuo. d.::tdng of the Eutt:r
fe5uval, No doubt i n both ca.es there we.re gn::ue.r dlf
ftrenCCI behind. and thot.\gb tbeae ;ue not apparent in
the mo.t ancient BuOdhist ICCIOUDt thq wme out V\"'"f
stron,cly in bt.er wntcn. M l bave given the whole Jlil
of t.hc t<:n indulgenca in my man1.1al, Buddhitnt
1
1 need
not repeat them here; aod will only r emi nd you thu t br
last and most imponam of t.bttn was, that gold a.nd
silvtr mi&bt be m:ch'tld by manbc:rs of tbc: Order.
To 8"' a.n end to tbc UP<M\ t.hae
"' Counc of the leading mcmbc:n o the Order wu bdd
at Vesali and the bcrerical opinions Wt.'TC condemnt.'tl.
The long--continued on tJtc jm .
.,ponanc fot W hiMory of Buddhism u tbt Aria.n con-
tro\'tTIY rcw that of Cbristia.nity-agit::t.tcd the whole
Jl uddblu world to h.$ \'Cry centre. And the decision on
the point, gi\'en at lhis Council or VnaH, led to a 6Cfi.
ous Kblun in l.be Buddbitc Churc:b.
Now tbt ten indulgcocft arc each summed up In a
single word; and thac: "()I'Cb e::ach aM all of them.
coospicuous by their absence Crom the books on the: l:'lws
and rqulations or the Order lnclu<led In the canon, ex
oept that tbcy 11ppear in an hi.M.orical account added.
quite evidently u an appendix. to the: coUC'Clioo ol trn ,
tises, or KlltmdttA#
1
doa't"'bcd in rny 50nd ltllft. Thi.s
F::tct i.t or the very Importance in detcnninlng
t be date at wbjch those: Khanddtu muJt been COl
po$00. Tbe ten points in dispute were :ill mau.ers of.
ecdes.iasticallaw. Tbey aU related to obkr,anccs of tbe.
Jlrothttbood. h it probable tba,, in a set of and
which seck. to set forth, down tO the mmutest.
detail, and t\'C:D with bai.r..splitting diJIU$tDes.J.. all lhat
has any relation to the daily Ufe of the Brethren and
the ttgulauon of the BuddhiSt Ordtt,-i.s it probable.
that, in s.uch a collection, if, when it was compiled. the;
struggle on tbese ten pOints had alre.'ldy blJ:Ilt into tla.me,
tbc:re should be no reference at all, e\'en in interpola
tions, to :uly one of thest ten disputes? Tb<tt the differ-
ence of opinion on eacb of t.he ten poinu retna.ins,.
altogether unnotictd io that pan of the ruJa and
treati&es where, in tbc natural order of tbiugs, it would
be obviously n:(cm::d to-chat the ru1cs are not in any
way altered to rover, or to suggest. any decision of the
poi.ou in dispute,-aod that they are only mentioned
tn an appendix. wbo.-e the Council beld to them
is describc.!d, $!tows dearly that the rules and trtati$es.,.
as we hotxe them, m1.1 st have been put together before
the time when the Council of Vesali was held.'
The ancient ttOl')' of the Council stops at the point
whuc the ten indulgcnc.es are rejected. But the Ccylon
chronicles. whkh ban preserved the tmdition of tbe
orthodox t<:hool (aod are thcre(ore, notv.;tb.s.tanding
their lata date, \'ery good evidence OJJ 4gain.st that
S<:hoolj. ;,dmit that the matter did not rat there. They
say tbat the adbcrenu of the ten induJgmct!:S prooceded
to bold a council ot their own, and I will read you the
account of what they admir that the berttics did. The
animus of the description only entitles it 'o a grtattt
confidence.
The Di(: V:.nsa, the o1du of the two Chronicles-
in question, h:u the following word,:'
. ' The above argument is talten from the ln,rod. lo-
Pana)ID' Texts from tht P4ti, f'P. xxi., zzii.
'Book 11., wrsts J2 and following.

i'
.. , Tbc molU.s oi the Creat Council twil led tbc ttacbi ng
round.
They broke up l.be orf&in.al acript.c.ltU aDd made a new
recc.nsioo,
,A c:b:a.ptcr put tn ooe place they put in :u10thcr,
And dlttorted the ioense and lhc doclfine of the Five
Nilc.aya.s.
Tbae m.oob-who ).new ocilbc:r what had bo
.-poten at lmgr.h
Nor what bad bn spoktr1 in absuuct, neithn-
Whnt was the obvious nor what the hJghc:r meaning-
Put Lbings rercrrlng to one IDitU'l' u lJ Wey rt.Cerred
\0 anotbcr,
And dauoy<d mUd> ol he piri by boldicc lO lhc
ahadow of the lcttCT.
They pa.rtly rejc<u:d 1he Sutta, a1'1.d lhc Vinaya 110
deep.
Aod made another riqj Sutta a.ncl Vinaya. of l.bcir
own.
The Parivara. and lhe six books nf the
Abh_idh.amma,
1'be Patisambhlda, the Niddaa, and :a. portion of We

So tnudl they put aside'. and made: othus in their
place.
They rejected the well known rules uf noun1 illlid
&enders too,
Of compoUtion aod of Hl.Cfti"J Wll. and put otben in
their plaa."
T h ia council of lhe heretiC& we tee was c:alled, as
l.bc ortbodolC. chronicler\ lldmh, ''The Creat Coundl,"
teemS to show that the nw:nbcr of ill
was t10t to be: detpbcd; from it, in &be no:1 two
centuries and a hllf. seve-ntttn bodies ot mor-e or Ios
bereticat doctrine were gradually formed in the Bud-
dhist Church. Tbnt were not. ICCU in our Jeme. The:re
......, no dhrision ol orpnis:uion. or church go\enn:oeot.
BUDUlUSM
There: were no such as churc.hes:, or &er-
vices; and the: dMJions. such as they were:, rc:nmined
solely ,diiferc:nttS o( opinion. V:uious schools wete
n:uncd., for the m05t p:ttt, :.Jter the: names of some great
ceacberJ,. or after the locaht)' in wbkb tbey t.OOk. their
rise. Only a tew of the names reer tO mattel'1 of doc-
u inc. The di\ision did llOt therefore correspond to the
divUion between Crttl:. Cath<>lia, Roman Catbolla,
Episcopalians. lndepcndtl'U.S, and 10 forth, but rather tO
the division btt"'een Broad, and Low Church. '"e
b.a\'t, unonu02tely, none of their t"Vly booh surviving ..
It would appear, from tbe pa.s3age just read fro1n the
Dipa that al l the scltoots continued to use the
books in the Pitakas, though they made changes in $0me
o( them. for the only books wblc.b they are stated l(.o
ba,e rejected :are those or the Abhidhamma, and ttu'ee
prose works included io the Appcodlx dcscribcl to you
in my second leetu.re. and one Otber, the Parivara.. or
uudem's manual., which has been added to the canon
law, tJtat is to the Rules and the 'l'rtati$t5.. The canon
law itaelf was in fact retai.ucd, subject no doubt to tligbt
altcruions :md d iffcr<:nc:C$ of interpretation. So also it
is not J!attd that lhey rejected aU)' of the Dialogues. or
t\'en the great ream.ngeLUents of Buddhist doctrine in
the Anguttan and Samyuua Nik.aya.s.
l t ls Jearcely erodible that, bad they done so, it
would not have been thrown in their totth by the ort.ho-
dox ehrol11de:rs and comroentatOI'$; and it is cxpre$$ly
implied that they acctpu:d, and continued to use, all
tbe books of religious and pbil050pbical poeuy. Even
as late :u the time of Asob we find that Tissa, tbe son
of Moggali, the author of the Katha Vauhu, in his argu-
ments against those who differed from the orthodox
Khool, appeal$ throughout to the Pitaka tcxL,, and takes
it for r:antcd that bls opponent$ will acknowledge thetn'
as dec:she. But no doubt the leaders. of the various
tcllool.s did, from time to time, compile works now lo.st ..
but. of wbicb we may some day be able: to galhu 10me
lr:tgnlcnts from Sarutrlt. Tibetan, and Chinac
cripu ltill cx.Lant, though not. tn.nslattd.
AI tO the actwl pohlt.a at iuue. the belt authority
is. of couue, lhe Vatthu itadL Tbt: aul.bar aates
the variout tbC$tt put fol'W'ard by his opponenu, btlt
does DOl speciry v.'bo \.My an=. nor lO what schooJ they
belong. This information U afordcd eo us by tbe Com-
mentary on the Ka.tba V;mhu. which h:u been titcd
in full f Lbe Pali Tat Sociay. although it has not
been tra!Wued.
1 bis tndidonal fntuprttation and
identification of tbe schools retened tO waa haodcd
do"'"D in t.bc stata of orthodox. learnln&; and the Pall
vtrJion O it., ttill prc:ten'cd lO Ut. b:U. comt (JOm t.be
great Buddbi.n sem(nary o lhe M:tha Vlhara in Ceylon.
There is no n:.a.tOD by supportcn of tbc orthodox
tcbool should bave modified or teC23l this tradition.
There may have been mbtakes. no doubt. but, in the
abstnoe or aay motive: tO the (II')1U:n,I'J. tht!'C il no nUd.
rttSOn for rdusins to acctpt tradition u a bonafide
Jtateroent of what they held to be true.
Now Lbis W'Olt. and h .. CJCNnmtnl2ry are 10 impcm-
a.nt for a hittory o the dcvdopmem or Buddhism that.,
althou.gh much prasc:d by other v.ork which pre\enttd
my undertaking an cditioft ol t.hc u:x:t. I made a com
plete :analyti3. from a manuscript in my ()(
each of the queJdOIU railed in lbe Katha Vaubu. and
it iu 189'! in the: ]011.,.,..l oj lite RO)!Gl dsiatk
Sod#Cy. It J.s impoui_ble here tO dbo.u tbe rul.lltt in
any detaU. but two condusi.om may be stated
with adnnt._
tn the fint plm, there had survived. at the titne
wben the Katha Vatthu WaJ written (that iJ 10 say. in
B. C. 250). only a amall proportloo cl 11><
khoob, whote names have been banded down by tndi
lion. Some of them only come before w in the p:.p
of me Katb.a Vauhu Cocnmeol2.ry as the supporters of
one or two lhesc:s of no very great i.mportaoet.
1$6
:Out f,e of tbe scbools are meotiono:l pretty fre-
queruly, and of these, the: .two prindpaJ arc the Uuara.
palhabs. or Northerners. aod the J>ak.khinapalhaka.s. or
Southerners. ThU conclusion is entirely eonlinned from
t1\'0 sourca, which are mutually quite independent.
The one is the iosc:ripd.Oil$. Among the ruins of
tbe BuddhiJt now being investigated by the
Archeological Survey of India. are found a number of
\'Otlve tablets on which are inscribed the names <>f the
donors. For the most part these are pet'WOal namts
only, but quite occulon.ally tbe name of the school to
which the person bt.longcd i$ incidentally added. No
doubt at the rime when the tablets were put up
may have been two or more pusons of the same name
'living in the locality. and the description is added for
the sake of distinction. I baoe collcotf!'d all the instances
of this in my anicle, and the result agrees with the con
dusions derived from the Katha Vattbu :md its Com-
mentary.
The Other confirmatioal comei from a source not so
:.ulboriuti\'t ou being much later. But it is equally
independent and more c:omplete. Yuan T'h.sa.ng. in the
aooou.nt of his travels in Indi2., mentions, in regard to
each locality, the estimated number of Buddhist rcclwes.
in each place at that time, i.6., the early part of the
seventh century. The list is a very long one. but I bave
thoroughly anal)'scd it in an artide in the ]ourntJl of
Royal Asiatic Society fo't 1692. The conclusions to
be drawn (rom it as to the oo.roparative preval ence of
the vnious schools substantially coincide with the con
clusions drawn from the K:'l.lha Vatthu and its oom
ruenruy.
The wbjoctmauer of the differences in opinion
between t he orthodox and tbe other schools bad, no
doubt, i.n the time of Yuan Ths.v..g assumed greater
portions. He gives no details, but it seems rom tbe
Katba Vatthu that, in B.C. 250, the differtnccs were
principally of three kinch. ln the lint place we find
NOTES 0:-1 ' fOB JUSTOllY 011' 8UOOlliS.U 1S7
n.hat in the North and also in the South the old heresy
o the l!OUltheory bad crept back by side Wues into the
. doctrine from which 1t bad bun categorically and cxpli
cidy excltlded by Cotama rmd his earlier followcn. ln
the second place we find that the ClG'll uuion of their
revered Ma.uer had led some of bis followers to go rar
' beyond the bclid io objective miraculous phenomena
.at his birth and at his death. and bad produced a belief
also in the personal $Uperi.ority of their Master above
:the ordinary la.ws which govctl'l human lik They r>Ot
only believed that tbe earth was ilturui.ned at his birth,
that Rowers feU rom hca\'en, rb:at. biJ mOther's conccp-
;tion was i.nwJacu.late.. that he was traus6gured be(ore the
. eyes ol his disciples, that an cartbquak.e was ()C.Clil.5ioned
.by his birth and death, btu tb:n be himscU w-as "Lckul
ta-m" (above tlu: coro.mon, superhu.wan, U"anscendelllal),
not only in moroenu of supreme enlightenment, but j,n
aU the 01'dinary a.ff:a.in ol UJe. And thirdly, we find the
. germs o[ a belief we shall meet whb farther on which
pro\'ed even mort disruptive in ilS tendency than either
of the two we have mentioned- that is, that the real
ideal for the Buddbin to aim at was, not Arahatship,
the centre poi11l and crowtt of the e.u1icr Huddbiam, but
Bodhisatsllip, 1hc csscl'\tial doctrine o( what ls selfcom
-placeml y called by ils followers the Maha Ya.na, or
Greater Vehicle.
All 1hcsc three notions do in (:\et hang togt,bc-r,
wpport one anolber, and bave C\'Cntually developed into
a sy.stern diametrically anl..'\gOnistic to Gotama'& owo
doctriLtt of a aalvation in this life irt Ara1mtship by self
Q.Jhure and Wf-control. The m:ueriah are not ytt
available (rom which accurate histOt')' or the Call can
be drawn out in order. or in suffaciency o(
-detail; and I do not envy the historian who shall take
up the task o tracing lhe gradual of animistic
and transcendental views, and beliefs in tbe supematu"
e.l, into tbe purely human and psychological e1hk:s of
earlier system. But it is aheady polisib1e to show
lh< liocs aloog wbicb lh< lat<r IJ""'latioo and
to tnct lhe- auttt of the reaudCIIXOCC: ol &be caon
wbicb rdonn was lnu:nded lO till.
You wUl ru..ollcc:c. dw there is included in che Bud
dhi.st canon a colleaion of tbe ll'ld.ia.n of dw
Limt, in whtdt COt:uua the Jluddb:a. bhnKif in a previ-
OUJ blnh bu been idctifltd with lhe: hero of each panJ
.,,., ,. .,.. The """""" and s-1- and inoopn of
the Buddba were fn the eyes of bis followeq: much wo
pcrfec:r. tO ba ve been WTOugbt out or developed in a.
sinp< lffimc. Tluoup "i"' upoo -
b< bad pu
exerciJecl hinucU in the ParamiliU (or aubHmc c:on
dlUons).
1.0 the #tubuuc:nt o{ nuddhahood.
Tbac m Ccnomllity and Kindaea and R.eruuxiation
1\nd Wisdom and Raoludon :and P-atience a.nd l,.o\e of
Truth .Lceaa:r and Coodwill 1ud F.qumimlly. Ac.
th< eod ol cad> cxhtmcr th< Kanna. !bat is. tb< doing
or action 1cxumubtcd in the preiou.s birth. was band.rd
on to a new individuaJ who (though from the Christian
point tJ ricw di6emu from thr ochcn u baviog no con-
tinuing memory tnd no coruc:iou.snca of idendt.y) was.
according to Lhe Uucldlli.st standpoint, 1he same lndivJ.
du>l, u bdoc lh< pn>dua ol lh< oame Karma. Aod tb<
Budd.hi1t booU ctow the fttTOur o1 pdtude in
panagu where they describt the: self-abnegaLion of Lhe
Blatc:d OPC who .. bmllcccl to be bon1 apin and
rllu be miatu brint about tbc: etnaocipatioo of mant.ind.
For all through this lime, whenever he: w:u re-born as a
man. be to the ' 'icw nen of the Gorth-1>
dOl. tcbool. hne auaintd to The lrl.uou
which be inherited would no longer. then.. have been
re-indiTidualiJCd. lt ocsld have been diuipattd in the
good. dm hkh hit actiocu. bd mifu lu .-c- had
upon other individ\lals. .But that panic:ub.r chain of
cxhttnct would have beeo broken, the Ptmttnit4.1 vrould
DCVtt have bttn accomplitbcd, ucl Gouma 'OUld ooC
have bomc the Buddha. The 8uddh.a therelort bad,
in his prevtous exltttnca. dclibtratdy abandoned tb:u
N'O'nS ON Tll Hl.!>"TOR'f OF BUUOHI.$l.l 1!9
ideal which, in his h.Utorical e.xistenee, he urged men eo
set bd'ore them as their goal.
ll it sc::trctly surpri$ing, thtteore, that lhe t:n.i.s,take
began to be made of regarding t.be Bodhisat (tb,t is,
one of the individuals in the cbain of those wbl) wtrt
perfecting the Paramilos) as a higher being than the
Araha.t. I SO'I)' the mUtake. (or it a mist:t.k(.: i 1\ tWO
se-n.scs. The old Buddhist rattly states that the
1Sodh.4at was eon.sciornly pursuing t11e :till\ of beooruing
a Jluddh:t.. I onl )' know of one passage older than t he
fifth cc:ntury of our era in whic-h <his idt:\ is pu' forward.
And it was also a mistake from the ethical point of view.
For rrom c.he moment tbat Arahatshlp beg;tn to be lOOk
ed down upon in comparlson witb Bodhicauhip, lhe
whole S)'stetn of tralnil'lg and self-control began
to be ncgtectcd. and even ignored.
The resull.l of this took a long time to work out
their full One standard work. of perhaps the prin
cipal of the se\entet:n scbool$--tbe Lokutl2ravad.in$, or
Transcendentallits--has survivtd. It is writttn in Sans
hit, tnd has been. now tdited. with a quite unusual
degree both of care :md of schol:n'3hip, by M. l!mi:le
of Pari.s. The of the work bts not been
asecnained wit11 any C<'ruinty, bm it iJ: probably :tt
as old as tbe second ccmury B.C. These Tranr.cendent
alisu were the scbool wbicb represented nearly (he:
view of tbose :who held the Great Council; and so (ar
as t he edition tells us. it gives a very curious view or
the position which tbey held. 1 have not noticed a
siugle in which any of the propositions h.id
down in the Dialogues. is. in so many word$, denied or
even disputed; but the whole point of \'iew has become
entirely different, and it m1ut ha,e required a consider
able time for so great a change to have taken pl<l.ce.
Prac-ticaJiy the whole burden of he Di:doguu
is Arah:atship. or one or 01her of the thirty-sc,en consti
tuent elements of ArahatsJ1ip. In the Maba
wbich is the name of tllis m:mual o{ the Tran$Cendcnt
1140
.aliJu. Anhat&hip it lndccd ilXidcau.lly uktn or pnt
od as an 1deal, if not d1e ideal. But of lhe
book iJ the e:osideratio.n. (rom various points, of the
-MJCU wbkb lead. Dl>l to Ar.tb<luhip. but to .Bodhi.u.t--
ship. tt will be to Jptak .UMlte abtOiutd:y wben
chJJ book have bcto more studied. but this il the
impralioo wtuch &be volumc:s as now publUbed maU
-upon the cardut reader.
ln the "Lotus ol the Good Law' (the Saddbanna
-Pund.arib. u it is C&llecl in Sanskrit). o{ wblcb "'"e have
'k'tacb cnnalatioo by M. .8w:oool. and a U'UI:Ibciou
into .Englbh by Frol. Kern of Leiden. we 6nd a 'tngc (-at
beyond that wbic:b ha& bttn rcacht'd in the Mllha VlllU
4 lho Tnruomdcn..U.U. In lh< Lotw we liJ>d tlw
Anhauhip U condemned, and
held up :u tbt go;al at which every good Buddhist has to
..aitn: and the ;bole txpo'ition of t.hi.t thCOfJ, 10 subvcr
wvc of tbc original .UuddbiPU. ii accullly plactd ln the
..
momh or Cotamn himself. T he doctrine of Bodhb:u
-ship as the ideal is ben ca11ed the Cre:au:r Vmidc, as

10 &he Lao<r Vchidc ol Anhauhlp.

The Maha Yana doctou A.id, in effect: gn_nt
)'Ou all you A)' about the bliu of au.aioing Ni.nana in
-chit We. But it produce& chieSy to )'OUr
ldva. And accordln, to your own theory there will be
a nec:euity for Bul1dhti in t.hc future ;u much as there
hu btt:n lor Buddbu in the p:ut. Greater, higher,
nobler, then. tbao the attainment of Arahaub1p JDUM bt
the attainment Of 8odhiPI$blp from I dt::Jire tO .save a.ll
livhl cruturu in the ages tbat will come:
The fleW c.eac:hi.a, thcrdore was in oo

oontndiction lO the old. It aa:c:pted. it all and \lDS based

upon it. lu distinguishing characterbdc wa the great
ltftW; wbicb is l&id OD ooe point o{ the a.rliu doc:ain4!
10 tbe gr.aduaJ OTtnbJdowiD!C of the rest. ttrcngth
!ay in the grandeur o{ its appeal to tclfrcnundation. It
u tnat the nt'A'tr ICbool uocontdously thereby changtd
the- etntn: point ol cht tylil- the rocus of r.bcir &DtDtal
NOTES ON TUJ! lllSTOilY OF BUl>OlUSM 141
''UJOn. Hut it was at least no slight merit to have been
led, evtn though they were led astray, by a unse of duty
to tht race. They might have beet\ wiser, had lhey Sn
more deariy tbe originality of Gotam:..'s symm. of c:thia,
and iliat tbt r.:e would really be bcmditcd
much more largely by the older doctrine ol Anhatship,
than by the: 11tw strtss laid upon Bodbisat.ship. Jlul.
rtadtrs of tht Maha Y:an:t books, tedious aa lhcse b.ave
so often been called, and righdy called, will find them
acquire :. new signific:mce, and C'\en a new when.
c.hey are read in the light of this conception. Tbe whole
history of 1.b.U de\elopment o( belid, firstl)' in the: put
ting of Arabauhip into the bacltgtound. a11d putting
the J ataka stories and the road of Uodhisatship into the
foregroutld; :aod then tl1e :lctu:\1 contempt o Arahat
ship, and the adopLion, to il$ explicit as iu
tual exclusion, o Bodbisatship, ha.s )'C:t to be written.
The final nep is :mributed by bter cbroni.ders. Tibcb.o
and Chinese, to Naprjuna. AM there arc wort.s ex-
t':lnt, though only in Tibetan and Chlnete cnnslatiozu,
which are attributed to h.im. These works, bowC'\e.r, arc:
not yet access-ible to the West; artd of t he Hina Y:tn:t .
books (that is to sny, the: boots of the older schools which
l ed on to the 6na1 t'e'>ult) we have only the Maha Vas:tu.
and the S."lrt$krit poems on the life of Buddha which
we.rt mentioned in my third lecture. But it U pOsSible
:already to point out tome of the mull$ which followed
from the: newer doctrine. That the progress was very
&low we: know Erotu the of Yuan Chmng. For
in his time, that as late as the seventh century of our
era. two thirds of the memben of the Buddhist Order
nlll adhered tO the older doctrine. And in Nabnda. the
great Buddhist university .nr that time, both tbe schOOl.\
seem to have betn represented.
As the Bodhisat theory loomed tarxer and laTgtr
before the mi nds of the Buddhists, their thoughts natur
ally tumed with peculiar reverence to the BodhUats o[
the put, the pr esent, and the future, rather than to the
.J\.r11h,au "boe.t mmo are recorded in &he aaacd boot&.
Tbut N:agujuna hiuuclf it Joolcd upon by c.be Chinae
u a BodhUat. and Yuan Cbwang Jllelltiona a number or
pcnons. Jnckn in the .,.,.... ><hool. whit the title ol
.Bodbisal. SQ the .. Lotus ol the GKl Law"' imita.kS tbc
old.c:r DiaJope5 by givi.nc a kind of imroduc.tory story
dacribing lite pbtt and the oca>lon, oo wbicb CowDa
is said tO h:ave propounded this muc:b btc:r And
the pcrsoru to whom it is addressed, Lhe which
s.unou.rded him oa that occuiol1. cooWu of a nWilbcr
.o( ])odhisiU.a, o the :actual pcnoru by whom we
kno-w tbll.l tbe historical Buddba ,.,:u; in hit l.i.(etimc sur-
rouodcd. For 004. Ot\lf wcrt
human beiop
ainsJcd ouc u Bodhiats. but a .,.l numbtt ol hypochc-
tical be.inp wm: introducecl as objecu or revcrtncc and
vonbip oc. tbe lf'O'Und cbt they were Bodhlsat.a. M
time .-.ent on, convcru to dili laur Buddhism, w1lo w-tte
:.cqualtned wJth the Ulndu gods and goddcsso o(
tbe da)' eo bring about a rt<lODCillation between
the two faitl'u: by aimply curniDg t bc Hindu cocb and
goddwt:t into nnd rcpracntin8' ch CJU as tup-
poncn ol the Bucldha.
One ol the d>lcl """" !JI thb liDc: ol de>'Ciopmcut
smns to ha\'C bceu Asanga, an inftucntlal monk of
Pethawur in the Pa.ojab. who lived and wrote the 6ru
rar.l)ook ol the crt<d-<h< Yogod>an. Bhumi Sh.utn-
about the lixtb or our en. He witb
grea1 doaerhy t.O lhc two oppoting syttenu by
pladnc a number of &ocls In the P&nt.bcon of his
newer Buddhis.m, ,.nd by IDCOrponting into it a pat
dnl of m)ltle Tamrle doccrine from t.be pre\Ollent ani
miun. He 1bus made it Pl*ibie Cor chc: h1lf'"()Oil\'Uted.
rude tribts ro rctn:\in Buddhists. wbtle they broogbt oer-
ings. and even bloody offerings. to these more congenial
sbrina; 1'13d while their pna_bl bc:lkfs had no rdalion
at al l to the !our Truths or the Noble Ei8bdold Path,
but bwied hxU almost wboUy with :uu.ining magic
pow<n (Siddlu'). by ..,..., ol magic f>hr- (Db>rani)
NOT!S ON THE HJSTORY Of BUUDlUSM 14$
.and cirdea (Mandala). These Maba Yana boob
incule,uing the new doctrines were translated. aloog
with the older ones, jnto Chinese. Yuan Cbwang regard
ed hiznsel.f as a Mahayani.st, took many book$ o[ the
Greater Vehicle back to China, and i n his labou11 as a
.uanslator was imitatl by a long line or workers in the
$il..OOe 6dd. The later books were afterwards rnnslated
into Tibetan, and the new doctrine attained in Tibet
to $0 great a development, llutt Tibetan Buddhism, or
rather L.'l.tnaism. has come to be the e:<act contnry of
the earlier Buddhism. It has been worted up there into
a regular system which has shut out all of the earlier
Buddhism. although a few of the earlier books arc also
to be found in Tibetan translatioru.
In China, on the oontmy, we find no evidc:ncc of
a .special S)'litem. All We boo its, early 2.0d hue, are mix
cd togttlter in one heterOgeneous collecti on. 'l'hougb
no doubl. tbe books or t.hc Crt"At Vehicle have by Cat the
prcpondcruting iulluence, )et books o various ages an:
still studied, and different scboolt in CbJna have adopt
ed diJien:nt degrees or tbe newer doctrine:.
Buddhism was introducod intO in the sixth
century rom the and having started there at so
l:ne a date, it .ltil$ rctajnod \'Cry little of the older d.<
Lrine, except tbe lhCOriC$ or imperw:mcnce, of the
inherent in individuality, and of the ::ahse:nce ul
any :.bidi ng principle as set out in tny fourth lecture.
' .there are indeed now many sects o( Buddhins in l.hat
<ounuy, but their division11 arc entirtly distinct rrout
t.he d ivisions into Greater and l..elser Vehide. All of
then:t are rounded on t he Greater Vehide. and tltc'Y have
developed in various ways along purely local
There arc even meubeu or tbe Order to be found th<:r('
who are married clergy. and who preach a salv.:ui on to
be reached in heaven.
But it is esp:ially in Tibet that the doctrine o(
Bodb.i$:l.tsbip has rt'Ceive<l its nl ost eurious dc,cloptncllt;
and there alone is it. that tbc head of the BuddhiSt
14-<
Onl 1w abo -
the ...,ponry rultt of the
and i.t CO'Is:idtred b being hbnsdf a Uving 8oclhiaat. lu
myllibbert Lcdurcs tbere will be [OuLld (pp. 192l9b) a
saWDC:Ol ol We \"CC}' cu.rio\ll and iuterutlOS sbnil<&rities.
bctwn tb.iJ latest ptw.e ol coauptioo ol Budd.b.Um,
and lhc latat pbasc: of Chrittianity in llomc.
In thb connection I shall be expect< t<J.
,., a few wonla ou Tbeooopby, u oaly bc<:awt one of
the boot.s giving an account of th;u. Vt:rf c;U.tiOU$ and
widely spread movtal'lent bas b11 called &otffle
.BIUUitism.. h b tiways bom a point of wonder eo me
wby the aulhor tbould have cbolm t.bis particubr tide
for hls treathe. 1- 'ot l \here is an,tbing that an be a:Ud.
wilh absolute oertainty about the book il i.s, that it IJ nCH
caotuk. .ukl DOt Bod<'his,D. Tbt
Buddhism.
wu lhe very COatrllr)' of aotcric. Cota.m:t. was actut-
tom<, cbro..agbout hi loos carecr, 10 peak quite openly
to tvti"'J'''lC ol tfholc ol the vitw ol life wbit.b he had
to propound. No doubt tbm: WtR a artain number ol
quenioru to which il was hit h-abit tO refute to reply.
'fbcte were question. the dtlcu.uion of which. in
opinioa. ape. to lcaci the mind :lUI'l1, and to far from.
bring conduche to a growth In imi&ht, wou1d be a bin
dranct: to the only lhi.ng which wu supremely wonh
aimlOf ... -. pafoa life in Anhauhip. n. ..._
for hb W2J not at al1 that he: formulated
any doctrine upon lhem which be wi.s.bcd. to oonetal
from tOCDe people. and reveal only to other mott inti-
mate clliciplet. Such questions ._What Jhall I be:
during :tstc:s of t he futuTe) Do I arter nU exi.n. or
am I DOt? U This is a bting; Whence dJd
it <omd And whidiCr -.UI it SO?-lre rqudl :u
wOllt tban and the Buddha not on1J
to diJCUU Wern. but heJd thin the tendency, the
tO dhaau thtm wu a and that the:
answers U3UAIIy given wat m delu.s.lon. There art a
whole set of t uch quettions. dr.-wn up Sn idenllc.1 WOTd5
in .ICVtl'll ol the Dialopea. a o:msideration Ol which '"
!
caUod &.be Wal1iol in Dcluoioa, &.be &.be Wildcr-
nea, tbe Show, Wrir.biqc. the Feua ol Ddu
flan. CowDa. ta)'l. jua bc:fotc he: cl.iet. iA. a 1
b:a .. e abady rcacl tO you: .. 1 have pracbtd. the: uvtb
wilbout ma.klna any distiuc1ion bec.wem C'XOtUic and
oot.t:ric: doctrine; for in rapcct of the An:aod..
tbe Tatha.p.ta has oo .web tbiug ;tJ tht: doted fbt o( a
teacher who keep. aome tbing5 batk.," And h b quite
hnpoalblc: ror an)'Qnc who rt:ads the Pall bookl to avoid
everything which the Ma1tc:r bhnaelt, and
his early as imponanc is not only .et
out with 11 laviab exposition wbJdl tct.lu above all to
mate ehe whole anau.er de;ar to everybody, but is t\'tn
r:xplaln.ed with a. length or dcUiil which l.bo.t noc. iAtCI"
es:ted in Lbc Jf$Ltm find tediow in Lhc txtre&k. Theft
is noc lbc: ali&htcst hint lbc: wbolc: of tbt
Pitakas of a.ny tiOteric c.c:aching. And evt:a u late ., tbt
.vilin4U we find. the ideal teacbcr daaibfd io the fol..
lowinr wood.: "He >bould be t<>dl ao<lliJis
p>ttlally. kp nothing a<aet. bold DO<blnc -.
1t U only when tbc Yana books. writtto many D
turia aft lhc timt: of Cotuu., wished tO fac.bc:r on c.bc
Buddha opinions different !tom those whith be utu.ally
promulgated, th:at we find the allegation, In Jluddhilt
booU, of an esoteric teaching. It was the only way in
which the '"'t'itera of tllose book$ coul d at the ame tUne
call thetnKivu Buddl\Uc. fotlowert of Cottma, aod ytl
ptu for-ard the new i.deas. contrary eo l.ho.c ot Cotama.
which they "''tr'e 1nxiout to propa.pte.
And not only was lherc nothing aocctk in lhc: real
original Bucklhiwn. The 'ie--s c:xpceacd In Esottrit
lJt.UUJtimt, to rar as they are Indian at all., aR: not ao--
u:ric. Tbc: atudy of sd.f.induu.d tnn il c:omtDOn tO all
tM acboolt. All that is taQCbt on the Jubjcu i.s
accaeiblc in handbooks. and. tn.cbn'l wbo pn.ctbtd
of King Milin.d4, vol. 1., p. U2 of m'
Compc.re dlso tM nott al pjt. 2'1, 268.
10
146
thamdva io such tbinp arc always ,.illi.oa to 1c:ac:b
them to anyone who will tubro.it to the neccaary dUd
pUne. 1n thi.l &e1U( only it it that lndian teaCher. other
ll>ao die IJucldlili<, COD -omJI 1 b< clc:ocribod ..
aoc.e.ric. And thi4 is a aente ln which the word is alJo
.applicable to our own tt:acbCl'S ln the univenities of t he
West. They will oot admit to chelr any
<OCQa" who lw not undergone r.be neca.sary d.itc:iplil)t to
enable him to a.ppredate what t hey have to aay. All the
ulk about "utia1 body" a.nd the di.flerent kindl of
lOUt ... xwn more or las. W\id1 U.. or rathtt wu. put
forward u caote:rit BuddhUm. is a part of. the Yop
pbU010pby ol India. wni<h l1 perfectly accetOible 10 all
the- wodd. ADd ao f:u as l ba,e beat. able to J;IIOC'I't.1t.io
(tbougb the later Buddhists wtn much givtn to magic
and Tantric cha.nna), this to be a part of the
aafftnt Iadlll't belief 011 thole subjecu even they
haw nntt adopttd. lt is of cottnoe d.ia.metrially oppot-
ed eo all the most eutmia.l Buddhist doctrine as a out
in ootlioe In my lut. tWO lca.ure.. You wUJ tee theM-
fort, why J Yattntt to say thac W view) put forwud. io
the work rcfentd eo, an neither aotnic. nor an: they
JlucJ.d.bjsm.


At tbt AmC cimc: i l is hit to add that Tbeolophlsu
iA sooen1 do DOt any !onp, I bdlevc, clc:ocrib< tbeir
tenet under the name of Esoteric Buddhtsm. and we
must DOt fora that tbcre arc Thcot10phist1 and
sopbUu.
2ft DOt a few amoQI tbem who arc
doing good strvice in bc:lping ro bmk down that ignor-
2DC whicb ft3a.rds a.ny nodoru dilftrtng
from t..bol!' CUI'ft::O:t notiofts: bdd in the \Vat Ill quite UD
worthy d notice. 'l'bere arc not a !ew ol thtm who havt
really dc\'otCd themsel ves to a pat:ienc study of El\Jtcm
pbo-pblco and Eut= and who have rend.,..
ra1 ..me. 10 d>olmhip br
ovu MSS. -
providing funds for cbe pubhcuion of tr.anslatioru ol
EaJcero boob. There may 'be much in Th0010pby whicb
sugau a aapu6dal rurios:ity inro obto.ttc qucsti001 ol.
r
NO'rU ON T1:l lUS'tOII.Y OB IIUDDJIIJM 117
pryebo-pb)'lta. :.nd imo halflll\'a&e pncdc:o of magk.
blac:k. and wbic.c. Bu.l uo ooe can doubt t.bt: ainctrity ol
JU<h Tb>oopliliu u to wbom I bavc jwt mand.
1 rqrct that ao uofonunste titlt, oow ao 1oactt
sUed by Th..-opliliu thcmsdv.., abould bavc led w:ry
widely tO a CODlwion b-..cco :a and ADt I)"Um
of phUo.ophica.l ethics, and spt0ll<1tio.u of Vtty doubt-
(ul validity (rally in many rebound of
haUtrn.incd hncllecu from a cn.q matcrillbm) and
mixed up historical ht.roi .. of 11 mott atartUng
dmr.actcr.
ltla very instructive to nolice the. th:n the nam<:
of l)uddhlam hat been rejected by the: le:ading expound
era of Theo.opby. This aCL is re11olly an uncoruciout
uibu.lt to l.bt iuc:cess o the t:ft'orts ha\'e been made
h\ the last few yean to reader the authot-itiet ol We JUl.
Ofi8inal Buddhbm aa:a.ible to the Wettcm wodd. AAd
1 venture u. thint &.bat tbt: publicatioo aDd
ol tbe Buddh:Ut 1.cx.ts mar pOII*Oly hue no UuH inllu-
mee 111101'8 tbt ...,.. rultund ot lhoot Eutcm pooples.
wbo ulU oU thaJuclvu Buddhius altboup lbq have
w-.-ndtftd, in many rcspew, 10 far rrom the ancient
fa.itb. When Ja.panae studcncs. tor come
to our Wtsu:rn collegts and learn there to tnd lheir
Pali and books under the 8Uid!lnoc or profCSSCJN
Jn Wnorical criLicbm, it it , almoo imi)OU.ibJc
thiiL chcy c:a.n return lO their own toum:ry without the
accuracy of tbdr know1odge being greatly Improved. and
thelr idc:u of Buddhism. to .some extent :tt le.uc., ct'r'eCt
cd and modifim. We have an admirable lrut.anoe ot
t.bil la the ,.cry ,'aJU&ble (2U)ogue of ChlnCIC Saru.krit
booU publUbccl by Bunyiu Nan}io. ll lbe Unhtt
sity ,_ ot Oxford. Pftpor<d undtr the ,...,._ of
the Professor of Corrlpanth"'C PbUo&ogy at
Oxford. Proft:NOr Mu. Muller. ahi' book la a modd of
wb." aud\ a catalogue ought to bt, whb dbcuuiom
about cbta. and careful indexts to an the nama of
the bookl and authon mentioned. Bunyiu Na.njio,
Jt3
while io London and Oxford, studied Buddhist Sans-
u;, aDd Ius now rctun>cd 10 japon 10 oaupy the
of Pro(CMOr at che UniYm:ity of Tot..io..
Thlt b one of cbe excellent raultt following on the
increued intercommuoication bet-ween f.aJ:t and WeSt
w-hicb arc oow bcooraiJ:l& 10 l.roiue2ll. and whitb we
owe to * Moria O'm' naNre addCYtd by \\'attto
science. h was the claire of people to uavd and bave
i ru.ercounc wil.b on( another whtcb was one of the prin
dp:ll me-aru of 1puni.ng on invcntioru. And the inven
tiocs. in lbcir UlrQ, lLaTC madt poeibJe acac::b a meet..i.ng
u the Parlilmmt of ReligioN at auca,o. whue minds
stttped cxdusl\ely i.n Wetttrn and NewWor ld ideu
l.bcened,. oot on1y wltb intereit, but alto wilh sympac.by,.
puly bdpucn<d by chc: p<a<n ol their r<p<a<nt
.1.tiva. &o lhe upoRlioc.$ of aatem atc:cb.
It it uue that a pausal ol the nuJUerow tpcte:hes.
made lit lha.t Congrc:a.s {alld 1 have rc:o.d the n uddbiSt
ones ,...,. ....CUll!) obow how astounding b the suJI oo
all sid<o -
pc>fMJLu beliefs and the c:ondun- o(
acbolanhlp. To tak.e only ooe inae:anu &om tbe
addrcst on Uuddhll by lhe k igbt Rev. Zh.aoten Atbit.su-
of Japan. He says: .. The P<'rson of Buddha is perfect
ly fret from life: a.Dd dt.a.th. We eall it Nt-1-..rm ar Nir
N1h.n is divided into rour c:Wac:t: (1) The name
gi\'en to the nature of Buddha which hiLt neither bqin
ning nor c:nd and la entirely dear of l un li.k.e a perfect
minw. But JUch an excdlan nature " 1 Juve men-
tioned is not the peculiar property ol Buddba. bul t:'IU1
being in the world has just lbe same conrtitution. (2}
1'ht name given to the stale, little adv:mced from tbe
abo\-e, ""ben: we perceiTt th:lt our 10licltude is fl.e:eling.
oar liva iDconaant. and tvcn tbal there is oo JUCb
thiog at so. In thls ate our mind is qu1t.e empty and
dear. but there adll remain!! one thing, the body. So it
it called Uyo, OT iOmethin,g JtfL (S) The atate in which
oa:r body &Dd intd loet come to entire annihilation t.nct
J,
tbcrc: b oodliog lbeftfotc c.bb sc.au is cal1ed


i
NOTES ON THE WSTOM.Y 011' 8UDDltliM 149
MvfO, or ooc.hiD& lefL (4) Tbt JUte ""'bta c &Cl F
{ea IDtd.lcau.al wiJdom. We DOt any lllOn:' subjca
10 binh ao4 d=h. Aho we bomc ....aM;
we aR ooc. (C)Cl.Wlt with the iDduJ.cjns .cile of b.ipta
but appear to \he bdnp of PU)' dau to
aavc them &oiD. prevailing poius by Imputing the
pleaturc ot Nirvana.. Out of these four d:uiC't o[ Nir-
vana !.he f1nt aod last are caUCfJ the Nirvana of
Mahayana. the Greater Vehide. while tbc fti.'WI.indel'"
nre lhlll of Hioa Yarut, the Lener Vehicle." .
We anuu of coune take into contJdenulon. i.n thb
t4c Unperfection of the Engti.W. But lhe
curious thing about lt is that the view bm: attribed to
tbc Hln_a Yana.. can not be !ouod. to far Id we know, in
any Hlna Yam book. And this dilfiadty doel not JCet:O.
to have OCDI-D'eCl c.o tbc lcar"DD! autboc'. wbo allo dit-
dnctly oul<o llw lb< Maba Yaua boob (rcolly IIWlY
uncurl" later) wc:rc: complied br the d.i.td.pla of t.be
Buddha.. meaning no doubt 1W pcnoaal follo'Wt'a. It
will be very interesting to be able to ua bow these
nodooa p;usc:d. Ulrough tM intermediate aucu between
the doctrine or the Pitabs and the doculoe bere tet
forth. l hnc not time now to diac;uu the racmblanca
and differences which arc invohed, but lt wtll be appar-
ent to you all how di.ffcrent is the tone of l.bc paauge I
juJ-L quoted frotn the pawges 1 have had oc:casion
to read from the Buddhist Pitakat themsclva.
Anothu c:xc:dlent IUU1t which ll1lf. and 1 hope
will, follow lrom our increued acquaintance witb the
aaual tbougbtac and Utc:r.uurt., :as well at with t.be pet
tonalities o( Oriental is a lOOKnlfiC of tb.at pre-
judJcc wbic:b undoubtedly obWns. evm IDODC ICbobz.
ly cirda. ID lb< W<oL 11 ...,.Id be p<rlupo lOO much
to complain that dasrial JCbolaq,. ror inac.ancc'. tbould
ba-vc a decided rcpupanot to admlc any tctual inB:n-
ence on Cretlt thought or- institutions :u having been
exen::itcd by the thinker$ of \last, howevtr ungrudg
ingly that privilege Ls conceded to 'Eiffpt. Penonally 1
150 JI.UODtUSt.t
think that lhey m quite in the right in maiz)ta.mang
that $Uc.b an influence is, e.xctpt in a few il\l.tancet, at
unpro\en. But surely there are many
.poi.nu of a.oalogy whida are mct instruc:ti\e, and sug
pt.ive at least of more than an analogical connection;.
points that may throw light upon the natural course of
the ev<>lution of bum.an oonptiom and, in doing so,
help to throw light on dark corners of the history of lhat
culture: out of which our own has arist:n. It is a com
moo sayipg that it is impossible to lnow any one langu
age ,.;ell without at the wne time knowing another, and
I venwre tO tbjnk that a similar remark holds good of
the history religion o.r of ethics, or of institutions, or
of phil050phy. .
Should I be considered too.bold it 1 were to go one
a:tep fanher and suggest that there arc really some points
in the philosophy o tbe Ea..n, and ap<ciaUy of India,.
which arc: rated sooner ot btcr to find their pl2oe in, :md
to cxerase a not lnftuence over, the
thought or WC$tem nations. 1 t.now it is ;'I common
idea, and one held not ot1y by Phili$tines, that the
of BuddhiSJ.n. for irustancc, i$ of no use except as a mu-
ter of curiosity, .si nce it ha$ no oonnection with the ori-
gins of our own culture. which i.s, after all, in tbe com
m.only acctp:d opinion, the only progressive culture i n
the world. This view not only entirely ignores the value-
of the comparative study of all historical bul
it ignores aJso, with :an !tlm().q wiHul ignorance, the real
originality or Cotama's ethics and phi1050ph y.
But lh.is, I tnow, U not the view wh.id1 ia held by
those I have the honour of addressing, or indeed by
some of the most u nprejudiced and original leaden of
thought io Europe. You all know how S<bopenhaut-r
d.a.i.au to ba,e arri,l!d, in the vtry deepest foundation
of his at a practical agreement with
and he writes. alluding to other thinkers:
"If I am to take t he resul t$ of my philosophy u
the standard of truth, I should be obliged to concede
..
l

to Buddhism the pico(J)li nencc over the rest. l n a.o.y
cue it must be a aatiafaction to tDc to 6.nd my
in tuch clooe _
. with a ld;gloo ptOiaoed by lh<
tMjorhy o( mm.. T1W agrc:aDC;:Ct mutt be all the more
satiafattory becautt in my phUoeophikna 1 have cc:r
tainly not. been under its inAuencx.''
1.' hese wordl are at lea.t oondwive evidence to-
$how thaL so b.r u Scbopeulugcr ia worth ttud:yinc. the
Buddhl" plill-..y is wonlly ol I<Udy aho; a.od I nd
not se27 tbtrdort to point out lhe rcuoru which bnc
loci me to believe t.hnt Schopenhtuer W4J' lnftuc:nccd. not
ooJy by Vedantlsm, bu.t alto by Buddhinn.
And wilh thiJ put philOIOJ)hiaJ thinker 1 wouhl
abo _...,. ,... ol lhe """" of the , ......... i<>dcr ol
acientific thought in t:ngl:md, liuxlcy. who, comparioa
Cot.ama't idealism whb that ot Ber-kclc;y. p.ys, ln one of
his lateu. ut:tuanca:
''11 U a remarbblc indJaUou ol the: subtlety ol
l.od.i.a.n peculation. that Couau .abould have- .tetl!t
er than the grc:awt of modtm ideafuc.a.
And throughout bi.s whole essay he io..Uu very
s1.e0ngly on the n.Jue. even to acluaJ bclicl in the Woe.
of crilk:al 5Wdy ol the Buddhlot .,... ....
Dtuucn. b.J.S C'\' t:'n CO:ot to far as to publbh a band.-
book fcw ttucknu cnlitlcd Blttn41tls of in
which lndian thougtn is Lhrougbout coropartd and
usod. lloupide with European speculation. And J
know from your .,....._ <K>r. lh1< rou 11 lwt
will" cordially agret: with the: commitlCC: reptaULtiG&
ctntra o h.igber Nucation In Amc:dc:a., \hat COCI)o
parative l tudy or religious belief (which mun be very
largely, and c'eo mainly, the biJtorr or Orienta1.bclid)
has to be a rna.u:cr of real itnporuncr to
.wdmu. It would be beyond the of a lutu.rer on
this subject to couch upon the possible in8uenct of 11'
ttudy upon tbe religion of the ruture. Uut h. b a m.o.t--
lU of blJtoric ha. that the put epochs or intdlettua.l
p.rogra.t have" bn prttisdy those when twn d.ifFtnnt
152
IUOOl:US)I
and even a.OI..i,gOilJsllc systems of l.hougbt have: beeu
lmncnling in the sawe mind&. The two systems are, a.s
it were. We father a:nd mother. whose progeny. more
like, perh:tp$. to one of its parents. still posseues some of
cbe Ghar.tctttistia ol both, and ese2pcs from the evil
rtsulL$ of too exclusive and narrow an interbrdin&.
We may at least ven.mn tO hope that cbe series o(
l eau.ra, of whic.b this <:oune is only the first Instalment,
will do mucb to pro100te that f ~ l i n g of rtspocl (or
opinions we ounclves can never bold. wbicb. lelld4 so
much assi.stance tO a right undersunding of the' causes
at wort in the e-.olution of thought and in the biscory
.of our race.
1
f
APPNlllX TO LCTUaE 11

i.tn OV Tn& PITAitAS
I.
Tu:& VlNAYA PITAKA
t 5Tt)l. \1'tD
...,.,...
. ., ..
N-
PACU IVO.
\_ SJ'IU1o<o'"1"!D
I .
Tbc Suu.a Vibhanp
617 None-.
Tbe Kbandhak.u-
.. V"P
!60
b. Cu11a Vagp
None.
!. Tbe Parivara
226 Nont.
1511
THlt s.m.
PrT"""
4. The Digja Nikaya
!61
600
&. The Majjhima Nibya 2bi
25(1
6.
The Nlkaya. 1125
soo
7. The Anguuara Nikaya 560
1150
2tOO 2500
-
TH..C K.ltU'DD..U .. A Nl&AYA

The Khuddob Paw
10
N-.
9. The: Dbamma Padu
40 Nom.
10.
ne Udana. 80
None.
11 . The l ti-vuuakllJ
125
Non('.
12. The Sutta Nipnta
210 None.
IS. Tbc Vi.ou.na Vauhu Sf
None.
14. The Vanbu
68 None.
u. The Tbtta Catha
115 None.
1e. Tbe 'Tberi Catha 5!

17.
The Ja<abs
170

In
fm:fHlrQtion.
IS4 &UDOHISM
t:$TUIA 1'81>
,_.,..,
PAGES
NAM
8v0. USPRJNTED
IS. The Niddua
lOO
19. The Patiwnbhida 400'
20. Tbe Apadanas
400'
21.
The Buddha. Va.0$3. 60
None.
22. Tbe Cariya Pitab 60
None.
1044 11 85
Tru:: ABHIOHAM)(A PiTtKA
21.
The Dbanuna Sanpoi 264 None:.
24. 'l'he Vlbbanga
soo
2$. The Katha Vatthu
400 ..
26. The Pugpla Pannatti
?5 None.
2?. Tht Dhaw Jtntba. 122 None.
28. The YamaW 400
29.
'the Pauh.ana
600
461 1700
Totals 5216 ssss
ISSUES OF THE PALl TXT SOCIETY,
18$2.
I. Journal.
2. Buddha.vansa. and Cari
ya Pitab.
3. Ayaranga.
In
1885.
l. journal. .
2. Anguttara, Parts L- Ilt
5. Dhamma Sa.mgani.
4. Udana.
188!.
I. Jo<ornal
2. Tbua-thui-ptha.
S. Pusgala.
1884.
1. Jounw.
2. Sam!"'IU. Vol. L
5. Suua Nipata, Vol. l .t
1888
l. jouma.l.
!. Saml"'tu Vol. IL
! . A.n,uttan. Part IV.
1889.
1. Journal.
2. Dia4 Vol. I.
5. Pm Vau.bu,
1890.
1. Journal.
2. s.m,...tu. Vol. IlL
S. ltl-wtWa.
1891.
1. J ournal (1891-$).
2. Bodh.i Vama.
1886.
I. JoW'1>21.
2. Sumanpb. Vol. I.
5. Vimal'la Vatthu .
. 1887.
1. journal
2. Majjbitn .. Vol. I.
1892
1. Dhuu Katba.
!.. Pa.ra.auub.a.dipani.
189!.
'1. Samyuua, Vol. tV.
2. Sutt.a Nipa'*- Vol. JL
1894l
I. A uha Sali nl.
2. Journal.
1985
11
l. JC:uha Vanhu.
2.Joumal.
n. TEXTS PueuSR&D '"' AIIIOY' VoUJMUO
AU'KA8Zl1CAU.Y'
N.UC& OP TIXf, TIAL
ttJn'Ott.
1.
saurha
1684 Rh)'S OavidJ.
2. An.aptta
Vaoua
1&86 Minaydf.
t This volwme was 4n utnz voltJnte prt.tenll'll as a
fift to Nbscrikrs in 1181. T!ere ere M rctpits left
1 lrt the prm. In ,.,.,.4o,..
156
lltJDDHISll
:io\lofF. o TEXT.
Yt:Afl, llDITOK..
s. Anguttan, 1.-lll Ill&
Morris.
IV 1888
Attba Salini 1891 E. Muller.
5. Ayaranga Suita 1882 Jacobi.
6. Buddha Vamsa l8S2 Morri$.
? . .Bodbi V :urua 1891 Suong.
8. Cariya Pitaka
1882 Morris.
9. Cba Kesa Dhatu
Vamsa .. . Ill& t\iirt.a )'Ctf..
10. -oatba Vamsa.
188<
Rh)'$ D.avids.
11. DM.mma S:uttgani Ill& Eel. MuUer.
12. Dbaw Katha 189! Coooc:ntne.
13. Digha Nikaya,
Rh}1 Davids and
). E.
Vol. 1.
1889
Carpenter.
14. Gandha 1886 Minayclf.
l!i. lti Vutt:tka
1890
Windiscb.
16. Kat h:t Vatthu 189!1 A. C. Taylor.
17. K:uhn V:nthu
Commentary ... 188n
.Mina yell.
18. Xhuddjl Sikkba
188.'
Ed. Muller.
19. Mula Sikkba
..
20. M:tjjbina Nika)'a, T:endner.
Vol. I
1881
it: Pajja Madhu 1889 Coone:rat.ne.
tt. Panca Cati Dipana
1884 Leon Foer.
23. Paramattba Oipani
189!
Ed. Muller.
24. Ptu. Vatthu
...
1889
Mina yell.
25. Puggala Pannaui ...
188!

26. Saddbammopayana
1881
.. ..
27. S<lddbamma Sangaha
1890 Saddbao.anda.
28. Sam)'\IUA Nikaya,
Lm Feer.
Vol. I
18&1
Vol. U
1888
Vol. ID
1889
Vol. IV
1895
29. Sandaa Katha
1885
Minayeff.
SO. Sima ViV2da
1889
NO'f'ES ON THE IIIJ'l'ORY Ot' B\JDOUlSN
l .S7
s.ullt OF TEXT.
Sl. Sumang:lla Vi115iui,
VoJ. 1
S!. Suua
Vol. 1
Vol. u
SS. "Tda K>.W>a GW..
Thcra C1tba
&6. Theri Catha
S6. U<b.na
S7. Vim:ana V:aubu
YIII.L
D>ITOtl.
ll.bys Dnidl a.o.d J. !..
1886
Cupcn1<r.
1884 Fausboll.
189,

18U Gooocratne.
ISSS OldcnberJ.
1885 PIJchel.
1885 Steintha.l.
1886 Goonen.tnc.
Ncrrc.-Titok tau .,.,.ud .,;,Jt n Me
in journal.
TM suhscriptio" to ch1 Pa.li Text Socitly (22 411H--
....,lt Stred, l.An4tm, W.) is cnu
1
pi11U per "-""'"''
poyctble in GdUtJM4'.
The publu:alions ore sent fJOJt free to w.bscribnJ.
Jriendl of hislorica.l rtseartlt Mw
,twn dtntMiO'IIJ mounlin& to dout <IJ(). Furthn'
help of this Jcind b urge11tl7 mtd4d.
INDEX
AbhldballlUlA, 4S
Abbidbaua Fadipib. 54
Acduariya Abbhuta 64
Ajama, c:avc: hermit-ages.. SO
.K.ala.ro.a., 68
Anaua LaU.ha.o.a S!lu.a, 27
AJiiulUra. 41, 42
Animism, 25, 95
Anha<lbip. 99. 100. 101, 105; dcfiood. tot. 112; .,.....
oa. IU foil.
Albitmloll. S9
Ariya Puiyaana Suua. 68
Amold, t.fauhew. lt6
Amold. Sir .(htrtin, 59
Aryan rcti.Sou. 128
Aryaru, 11, 12
Ncedce, 64.00; lllc tlvc:, 69-7Jl
luob. I 0. 52, 44
AJpirai.JOll, h.1 iroporu.noe, 9&, 12!>
Atheisl.l, 9
Battian, l,rof,, l05
Bcal. the Rev. Samud.. 61
Bhapfd Cl<>. 96
Bipndet. Bi>bop. 58
Bod<. Mn. 52
Bod.bU.<Ibip. '*140
BraJuoa Vihara. 101
BrahmiN, their troc.ment of Buddhbim, 7?. 78
"Buddha Carlu.," tM poem. 58
Duddhagbo.a, the pat (()Dl mcntator, 19, 45, 1S
" 6uddh:a Vanaa," poem on the: Uuddbu. M
160
Cup<our. Mr. J- E. 19
CallS(. univc:t'Phly o{, 22, !0
Ci.>-e d...Uillp. ancimt Boddlili<. 80. 81
CtruDoniet. evil of. 1 00
Cqioo boob. lt
Cbalmcn. Mr. Robt1't. 55, 65
l'lrliao><n ol Rd;p,.u. I<S
Chlldc:n, Prol. !H
China< Buddh!tm.
Clccro. I, 5
Ci>cdu<t. die rip 9S
Confectiona, 88, 92
Council. o1 V .... L IU I!H; die C<u 155, 159
Cowdl, Prol., 55, 59
Dillbinapalhak.u, lS6
D<lusioo ol od!, -
89, 96. 97
1Xsira. ue A.sJ)iradon.
Deu-. Prol.. 17. 1St
De\-elopment ol Uuddbi.st doctrine, ISO. 1!5
Derib. formerly """" 8, 9
Dba.mnapada, 5!, 18
Db.am.rupo.la, the C'"O&IlCDtnwor. .50
Ohamma S:m.ganl,
Dt.ao;J> Suua, tramlated. 115
Dha.rm.Dbanuna, 1, 27, 29, 71, 98
Dbi"S'>< ol die Buddlu. iO. 106, 1$0. 15, ,
Digha Nibya., 18, 19, 21
Dipo v._ quocod. 155
Doubt, the fetter of. 00.9!)
Dma:as. 7, 8
Drink. 100
Dualiao, !f
''!cce

.. t
(.:trly metbods of. 15, <t.O
FJut. &he rip t3
1tpbantt. cave beno.itagcs, 80
INUJ'.X
161
.m:mcipadon, 126, 127
Emp<oklet. 110
101
flotc.ric teaching, none in Buddhism, 144.
Evil. origin of. 85
EviiJ. the: (our Cf'Ul 96. 122:
v<l1ution, of rellgi()Us belief. 95; ol ethical d\lncta>, t 10
Faith :and works. 99, ltl
F:tu:, mync:ry of, 88. 106
Fat.UboU, rro .. SS
Ftttus. the: 96 foU.
J' innt aSllurance, 6uddbln dOClrine of. ton
Fiohy and infinity, 21
Foucaux. Prof. 59
Foundation of Lhe JUngdoru of Rigl:at cOtl.:a:Dcss, il. 9195
Frd4on. lluddhU., 127
Futu.rc life, 22; potms on, 54; in Buddhism, 11. 89. 90.
91; one o the four great t\111., 96:, love of, i.1 one of
the fetters. 102; tbe Anbat untamis.hed b)' love o.
122
Garb<, Pro( . 17, 110
Cod, l!i; ctvnity of, 21
GodJ, the eadJeet. 8; c.temit"y of, 21
.Harrisoo, Fredcric, 2
HCI\\'en, not tO be desired, 89. 102: ldta of, not
the Cbrittian, 101
Fleraies, the 19, 21 foil.. 4!1: :u the ('.ouno1 ol Voali.

Huxley. Pl'Cf. &I
Ignorance. 86. 96: th e: last rcucr. in thf' Wht.'f+l oF
Uft, 105. Ill
nlwill, che fifth fcttn. 101
lmpennantnct. Ind ian d octrin<" of. 8t foil., R8
Individuality. the tause !')( torTOW. SW. gt}; not denied in
I
1
162
SS; the delusioi'IS rtguding it, 86, 87, 89
Ind.ulgence3. the ten, 181
l ntclligcnce, result of .. 96
11
lti Vultaka," book JM>.c:alled, 49, 50
J acobi, ProL, 16
j ap.1.nese Buddhism. 148, 147
Jau.k.as. old s1orics, 54
Jewels. lhe &eVen, of the lllessed One, 127
Jina Carita, poetlt on Buddha's Jifc, 58
Kapila, founder of tbe Santh)'i, 17, 18, 20
Karma, theory o(. 129 foll., 90, 116. 1!8
Kusapa o U ru"\el a, ll S
Katha Va.tthu, 28, 41, US foll.
Kern, Prof., 140
Kh.anda.kas, 89
Khudd:l.ka Path:t, 46
Konfuci us, 5. 95
"Lalit;l Vistara," (JOC:IO, !)8, 59
U.111Uan, Prof., !iS
J.ao Tw, 5
Law, <illcitnt mt.oanlng of. I; e_arly discussion of pOints of.
$8, 40
Libcny of t hought, 77, ?8, '127
" Light or Asia," the poem, 59, 10, 108
Livelihood. right means of, 9S
Lolw or t he good law, 14()
Love. Buddhist exercise, of. 101, 120. 121
Lupton. Mr., 66
Mah.a Pajapati, t he Buddha's aunt. 62
M:tba Parinibbana Sutt.'l, 76. 97, 12!
Maha VO&Jtu, 13g..141
Ma.r1:, the Evil Onr .. 5'1, $2, 70
MaLeriali..sts, l ndia.n. \6, 26
INOtlilC.
Maya, the Buddha's motber, b'2
Medicine. 400 B.C .. 40, 121
Memory, J 8, 24
Miliuda, 28, 118. 127
Mlndfuln<.:$$, the right, 9j
Monislic 16
Monot.beism, lf, 9.S
Mor.tlity, mere, not lOCI
Muller, Pt'of. Edward, 44. [1()
Muller, l"rof. 1\{ax,. 8
Nag'.trjunoa, !12
2$, 118
Name, pan o[ perscmalil)', 107
Niddesa, m ancient t.'Ont.tutJ\tat'y, 5l\
reft:rTed to, 92, 98; defined. 102, IJ I;
11 4 foil.; rca1i$i1Liou of, 118-120; place or.
Noble Condition, 101
Noble Eighrfold Path, 929$
Noble Truths.. tl1c four, !'1!1
P:tbbajja Sutta, translated ti6 fotl.
Pahlavi 1'exc.s, 9G
Pali, 82 tvll., !ib
l)ali. Text Sociely, 5&fl7.
Pantheism,
Para.mil!IS, the ten, 13S
Parivara . .fO
Path, t..he Mhlt eiJ!,hl fnltl.
Pati.mokkha, :l!l
Pavarana, S!>
Penance,
Pet:aV:tu hu. M
Pi ndar, 1'10
Pitaku. !'587. 51. I!H
l 'ity. practi C"c or. 101
Piy:ulassi. !\:!
161
aUODI:llSM
J-lato, 11, JOS, 110, Ill
Polytbeiw 25. 95
Potter and his wheel, 106, 107
Pml.estin.alion, 88
Pride, last enemy to be conquered, 102
Primitive m:m, 6
Primordi al stulf, 20
Prirucp, 82
Puggala Pan.l'latti, 44
Pythagoras, '110
the Buddha's son, 62
Ratn2i, Uddal:.a's father, 68
Rap<un, lh<: rigb\, 93. 99, lOS, 122
Rauhap:da. Sutt.anta., 66
R:luse. the Buddhis-t, described, 121 foil .
RcligiOl), dtfi11td, 1-1-; in Tndia, +G
'Reuncialion, 64 .. 65
Rhys David Mn.. 4o(, 50, 126
Rouse, W. H. D., 55
RniC\ of .the Order, 57-40;
Sih:1tion, whu it is, 89, 104
42
Sankhya philosophy, 16 oil.
Saligec, 31
SobtliJng, Prof.., 89
Schism, the fint, I 51
150, 151
Sebeunnan, President, 128
Sell, ddusioru of, Delusion.
Self-reliance, essenti:\1 in Buddhitrn, 9i, 121. 124
Stlfrighteousneu, the ni nth fett er, 102
Serutn ... M. Emile, 1!19
Sen.sepm:eption, 10'7
St.ruuality. one of the fO\Ir great evils, 96. lOO
"Sisten of the Order. 39
f
i
I
166
Som>w. cause ol. U. 85
Soul, early belief in, 1; e.temily or lhe, 21; Buddhist doc-
trine about, 2729; btHef in a_, fatal to goodness, liS.
84; not the real link between thb Hrc and the next.
87, 90
Spc<d>. the 9J
5<ori<s, why liU the 1\uddhiou, 0}
St. Thomas Aquinu. !
57
Suua Nip:tta, poenu JO<alled, 58
SUllll Vibhanga, 88
Symonds. Mr. J. A., !OS
s,.porhy, 101
su: Thim..
Taylor, Mr. Amold C., .U, 4.5
1'empenoc.e, 100, JOS
Tevijjn Suu11., 112
Tbeooopby. 14+147
Tbcnthetigarho, Son11 of !he 1d<n. 49
!1!.
!he mc<hod ol iu vowth. 9
THP.. 2uthor ol K:uba Vaubu, ISS
Toleration, in l ndla, 17; a.mortg the 8uddb.isu, ?8. 127
"!l'Muc:endentallsu. 1 S7, 159
Tnntmigralion, 1:1?89, 104, 126
Tn:nd>, An:hbisbop. 2
'I"Nth. '" .ObamiiiL
Trutha. the four noble, 9!
Tumour, CcorJc, 52.
Udan:11, E<:st.at.ic uttemncc, 48
Uddak.a. son of Rama, 68
Upo<!.,., gr.upin(. 107, 111
U-tb>. 37, S9
Uuanpahat :u the IS6
I lW
JWDI,)HI.SW
Vedanlism, 1!), li
Vcd, show an ad.-.nc<d ""l" in \be toul theory, 9, 10
Vchido, lhc Crater and U.C l...csS, \40
v ... H. eouocil . tSt
v;.w,. llko "-"' 9S
ViJU-m. V:auhu, tbc poc:wu. S4
V"&na.Y.. Qnolt Law, )7, 40
'roll Schrocdcr. Prof 110
Wad<kll, Mr. 81, 106
W andcring uottics. 6f.6G
Wamn, Mr. C.. 109, tt l
'\Vtst, Mr., 96
'Wheel ol Life, 81. lOS Coli., 110
'Whirlpool of rt:binhi, 105
Women. nuulc the carli<:lll p b, 8; teachers a1ld poct11 in
e:trl )' Uuddhisnl, &o.!SS
Wo'l'b anti 00, 100
-vuan 141. lo4S
'S\ \
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