Buddha and Buddhism

P aavxous V OLUM E m r ms Su ms

L uth er and

The German R eformation .

B Thomas Lin sa D D y d y, . .

F or Lin o V01am : alread issued and m re aration see and f y p p .

P R E F AC E

THE Queen has in her poss ess ion a piece of ivory or n a - ac d s u s bo e little v lued by her white f e bject , but ll a immens ely es te emed by the Buddhis ts of a l nds . The poss es s or of the Tooth of Buddha will have ” n s s the domi ion of the World. Thu run the ancient ﬂ at and a f F a m a his , thought ul rench d ir l told com patriots the other day that thi s proud position had

a tua a a a . c lly been tt ined by Brit in But he did not, of c s a s s ss our e, ttribute it to the po e ion of the Tooth

a ha at all. of Buddh , or indeed mention t t object He s howed that the Britis h ﬂeet pos s essed an as toundi ng hi s a s his m a s p ower, w ch he trongly dvi ed co p triot not to undervalue . But there is moral force as well as physical power ; and the pos ition of Her Gracious Majes ty in the world i s certainly unique . She holds in her dominions the most vital s ections of all the great religions of the a s ts a s and d a an s . d p t Her ubjec pr y to Chri t, Bu dh ,

B r ahms and va . ara us ra , Jeho h They honour Z th t ,

and M s s and Ma . a s o e , homet Ben re , the holy city of a s s s ti s ts is the gre te t religiou ec on of her ubjec , in s e M ss ma her domains . The mo t int lligent of the u ul n populations ﬂouris h peaceably m Delhi and the other a c ti s re r a tain its Indi n i e , whe their c eed of old t ed v i PR E F AC E

s s urma and greates t triumphs . The Buddhi t of B h Ceylon are more enlightened than the Buddhis ts of a a s other l nds . No wonder th t thoughtful mind begin see all s a ss miss a to in thi po ible ion for Engl nd, am s s a n ely, to fu e the creed of the world in one gre t n n a A crucible a d elimi ate the superstitious p rts. ncient s h ad m om and is s creed uch in c mon, it thi common por

a ss a has a a a . tion, the vit l e ence, th t been llowed to ev por te A short time ago a writer in the R evue des Deuce Mondes announced that the Ninete enth Century had r a s ur ri s s rs was expe ienced two gre t p e . The ﬁ t the s r and a l Sans di covery, due to Coleb ooke the e r ier krit s a s a ems ar chol r , th t the po of e ly Greece were not altogether origin al Jove and his Mount Olympus had been anticipated by Indra and his Mount Meru ; the feats of Hercules had been matched by Bhima . Parnass us and Apollo and the Mus es h ad proto s M Govudun e n s type in ount , r dole t with the mu ic of Krishna and the Gopis ; and that even the great hordes s and and s a of god men, their mu ter to venge the a a a had s a r pe of pretty wom n, been previou ly m de f into a great epic on the banks o the Ganges . s eeond s s was ha s m m The urpri e per p ore i portant. was di s v red a a s hr s a It co e th t the loftier ide l of C i ti nity, its s ubs titution of the principle of forgivenes s for that its oa a l its ss a of revenge, br d c tho icity, mi ion ry energy, and its r s and a a s even ite p r bolic legend , were due to hi m l an earlier religious reformer. Of thi s ittle work propos es to treat. If these last s tatements can be sub stantiated ha o ma a his a , Budd without d ubt y t ke pl ce a s -Ma mong t the Epoch kers of the World. are n s and n i e There co vert converts . If a ma s forc d hi s is la a and an r to kneel down, if neck id b re othe PR EF AC E vii man with a s cimitar then and there induces him to ac c a n e d- as his as s cept ert i cr e formul , c e in one ens e a a s sa m may be c lled conver ion. The me ay be said of a man in a combustible dress tied to a s take and a n n a s and a l thre te ed with burni g f ggot ighted torch . s s s di ff s a man But Buddhi t conver ion er in thi , th t the a ts man s with the b re neck conver the with the word , the man with the combus tible dres s converts the man in i a with the torch . Islam ts e rly strength advanced s s a A s a M . to root out Buddhi m in Per i , Egypt, i inor The result was that half the conquering phalanx hi s a rs s became Budd s ts . The Cru de trove to root out

s am a s a s . R s I l , with imil r re ult The Society of the o e made a conques t of the Templars and other Knights s a rs and s ac Ho pit lle , the e brought b k to Europe Bud dhi sm and the R eformation. The ﬁrs t modern s tudy of Buddhis m commenced in i one of our colon es . It was conducted chieﬂy by the missionaries for miss ionary purpos es ; and great credi t i s due to the mis sionaries of Ceylon for their s cholar

s s s . c hip, their indu try, their hone ty But on e more the s m an curiou pheno enon beg to be noticeable. The learned works writte n to expose Buddhism made s a s s s a no convert mong t the Buddhi t , but m ny in

r s . a wa and Ch i tendom Schopenh uer led the y, drew e ce an hi half the int lligen of Germ y in s wake . Then came the s tartling works of Bis hop Bigandet and the

M. L n R Abbe Huc. eo de os ny announced a short time a ago th t there were Buddhis ts in Paris alone. If the dead bones of an ancient creed can thus stir in a s s ta n the v lley, it eem cer inly worth while to i quire what that creed was like in the days of its youth and

C ON TE NTS

1 . m r nonucronr

1 1 . THE R E L IG ION or run mam

BU III . DDHA

V THE W IS OM OF THE OT B N K I . D HER A

v . Pa na m a

' v 1 m an BU A S AT . DDH DE H

v u K ING som . A v P Y O-BU n r. RRH DDHA

r un P OSTL S or r un BL OO L SS L 'I‘ 1x . A E D E A AR

mcxnrmons x . MOR E co

m 1 1 . m

BUD IN N O W AY AN D M IC x 1 1 . DHA R A ER A

XIII . C ON CLUSION

G LOSSARY AND INDEX

B UDDHA AND B UDDHI S M

CHAPTER I

I N T R OD UC TO R Y

L E T us s os a a Da a ma a ter upp e th t y of Br h , of the p t n a us has m a es and as im ged by Hind , , with ighty ﬂ m v t s ams a a a u s tre of volc nic l v , b rnt up the pre ent race of m a and a and u ﬁl nkind , th t by by, in f rther ful ment of

E as a s a a has ed. Le t us s u tern dre m , new r ce develop p p os e also that some indi viduals of this new race ha ve di s covered in a cave in Brittany two tractates mi racu — - lonely pres er ved the one a sort of ances tor worship by s rm a o and e a religiou refo er n med C mte, the oth r by one ” a s s a s a s o C tholicu , etting forth nother cheme of nce t r s a n - s a s s ri s and or i t wor hip, with pilgrim ge to their h ne s s m at a s ss s temple , cure perfor ed holy t nk , remi ion of n r ss future fire torture by the i te ce ion of pries ts . s sc c s a s Thi di overy would, of our e, m ke much noi e n a s and ss t a at s i le rned college , in proce of time the r ct e w ul and s a one o d be deciphered, it would be een th t of these religions had plainly been derived from the was a ? s was a m other. Which the e rlier Thi w r ly a and s us a deb ted , until by by the que tion, let im gine, 2 BUDDHA AN D BUDDHISM was s ettled to the satis faction of all by a learned a writer n med Excelsior. Excels ior s howed that this man Comte (if he was a a man and a was a man s a re l , not tendency) of geniu , n Hi i s a man s . s a s a was ph lo opher, of cie ce m in po tul te a s s as on th t religion, like everything el e, mu t be b ed a s a s a n the f ct of experience, not the dre m of the im gi Hi a a n as : Man n ation. s motto pp re tly w we k ow ; Let us u God we do not know. confine our c ltus to the known. Let us honour the illustrious that have s a a us w a gone before us . Their exertion h ve m de h t ma a are. z we We, too, y improve the r ce by our e er ” nd ns a a t . tio here, by our memory here f er There was nothi ng really s upers titious in the cultus man e a s was a e a of the Comte, b c u e it dmitt d th t the ts a s ain of this religion were re lly dead . They had as s a i p ed into the gre t Temple of Noth ngnes s . s a s a a a s Excel ior then, in few vigorou p r gr ph , poured out his scorn on thos e who could imagine a man like Comte plagiaris ing the mis erable s upers titions of the ” i a creed of Catholicus . It s pl in that the latter was s d s a s the cheme of Comte turne in ide out, vulg ri ed , as — r a s s r and deb ed p ob bly by prie t , for g eed power a s a a m ny centurie fter the de th of Comte. In our learned colleges a s imilar topsy-turvy ques h n as a s . e are s s . s tio ri en Th re two Buddhi m The fir t, s a s s a on the urf ce, eem to h ve emerged from the rude s a deifications vi s a int of the pre ou Br hminis m. The s a s was s a temple in tho e d y the epulchr l mound, even a as s had ac when c lcined he repl ed the corps e. The man a was s s Buddh wor hipped in uch a temple. He was invoked in the Buddhis t litany to appear at the altar during the sacrifice. He was asked to forgive INTR ODUC TOR Y 3

was a ss s a s ins . He ddre ed by the title th t the Hin e a s G d doos us tow rd their Supreme o . In the Whi te

Lotu s o Dha rma. is a an f he m de to nounce that 9. a i s an n ar a n S wa ambhu and a a Buddh i c n tio of y , th t t death he goes back to r ule the univers e from hi s n sk thro e in the y . s n s ai a The eco d Buddhi m, however, procl med th t a a a was - s and t a S wa ambhu de d Buddh non exi tent, h t y hi ms elf w as non- exis tent ; but its cultus was the same Its as the other Buddhism . followers had the s epul a dd oba l ul s as a chr l g , or re ic tum u , temple, but devoid as a a a a of relics . They ked Buddh to ppe r t the altar

n s hi . as s duri g wor p They ked him to forgive ins . They addres s ed him by the titles that the Hindoos

us e towards their Supreme God . Does not all this s eem on the s urface to have been the outcome of an a n s an a s a s a n innov ti g chool, thei tic l chool, lteri g dogma but unable to alter ritual ? But the Excels iors of our learned colleges will not admit of such an explana

and s he c ss h a s o s - ur tion, it mu t onfe ed t t thi t p y t vy Buddhi s m has a real s upport in topsy-turvy Buddhis t

at . s s liter ure The book , which ome ﬁve hundred years ’ after Buddha s death (under the collective title of the Great Vehicle revealed the Non- God s eated on his n s s a als zz throne of Nothi gne , h ve o pu ling Sutras announcing Eternal Life for all men in a paradis e of s has a n an eternal God . Thi llowed E glis h writers on Buddhis m to contend that the s econd school was the D s a s —a e a has ei tic l chool privil ge, however, th t been now completely taken away fr om them by the pub lication by Profess or Max Muller of the Mahayan a u as hi s Sacr ed B ooks o S tr in collection, the f the E t as . 4 BUDDHA AND BUDDHISM

It is not too much to say that this publication has rendered obsolete the greater part of our Englis h s s s s di qui ition on Buddhi m . It s hows “ 1 a n a n s m . Th t the i nov ti g Buddhi of the Great Vehicle proclaimed th e following i n and a M n There s o God no m terial world. a comes a n and a a a from the Gre t Nothi g, fter brief dre m of - s s s All s had a a non exi ting world return to it. thi lre dy been given to the public by Brian Hodgson and R a dr a La a M a and a s P o ular Li e o jen l itr , l o in my p f f B s a n the uddha . s ea I howed l o from Hwen Th g, i s a a s a n s was Ch ne e tr veller, th t thi innov ti g Buddhi m forced upon the earlier Buddhis m by King Kaniék a A 1 about D . 6. 2 a a a tan h as . But new f ct of cruci l impor ce emerged hi s S acr ed B ooks o the a from t volume of the f E s t.

There was recoil as well as revolution. Bound up together in the same library are two philos ophies and n — n n a n i m e h e s d s a s nte cine . T e two r ligio i ti ct, t go i tic, e a a Amitai as is a s a a n s the et rn l Buddh , y , prote t g i t

- non existent Buddha. “ Brian Hodgs on called the innovating atheis m Pyr ” rhoni s m and the aid s Ma ha ana Sdtr as i n , by of thi y the Sacr ed B ooks of the E as t we can have no doubt as - a a l F to what the Pyrrho Buddh w s ike. rom one of ” s Sdtr as n D a l the e , e titled the i mond Cutter, I wil

give a little sketch of him . But at s tarting I mus t point out that Pyrrhonis m is a s s m s c rcely the correct word for thi chool of Buddhis .

h n - Pyrrhonis m doubted everyt i g. Pyrrho Buddhis m ll ff n had no doubts at a . The di ere ce can be made clear if we s uppos e that Pyrrho and Sakya Muni were both asked this question : Have you s een the dis ciple INTR ODUC TO R Y 5

S ubhﬁti s m r n and was his a a and thi o ni g, he d b ld, did he wear the yellow cloak The ans wer of Pyrrho would be after this fashi on a s fﬁ a s can I h ve no u cient evidence th t I exi t, nor I

et . as s s g it Such being the c e , it mu t, of cour e , be And doubtful to me whether I pos s ess two eyes . if I not s s s a s n do exi t, doubt mu t l o be throw over the s s S ubhfiti hi s a a and exi tence of the di ciple , b ld he d, his yellow cloak The ans wer of the Pyrrho-Buddha would differ from this . is an a s a n a s and It b olute cert i ty th t I do not exi t, it is an abs olute certainty that my two eyes do not i s a h a s e er a a s exist. It not er b olut c t inty th t the di ciple S ubhfiti o s s and a non - is s s d e not exi t, ex tent di ciple mu t a a non - x s e a ea and a a a h ve e i t nt b ld h d, clo k equ lly intangible ; but s top and listen to the whole of my A u is n r n revelation. ltho gh it a abs olute ce tai ty that di s l Subhfiti s not s is a s an the cip e doe exi t, it l o n i abs olute certai ty that he does ex is t. It s a certainty ua a s u e a hi s a a s s a hi s eq lly b ol t th t b ld he d exi t , th t i n yellow cloak exi s ts . It s a abs olute certainty als o a a s but i s a s an a s th t I , Buddh , do not exi t, it l o b olute ” a certainty th t I do exis t. is s w e ma a l a Now th Buddhi m, which y c l the Gl d ” s a s Tiding of Stupid Contr diction , run through the ” u a a D a n whole of the S tr c lled the i mo d Cutter. It is s uppos ed to record a convers ation between Buddha and s S ubhfiti etavana ea the di ciple , in the J grove n r ha a Srfiv asti. Budd decl res that in the cours e of his many trans migrations a Buddha delivers immeas urable s e s and is million of b ing , yet not one ever delivered 1 (p. He declares that the coming Buddhas (Bodhi 6 BUDDHA AND BUDDHISM s atwas ) mus t have the mos t dis tinct conception of Dha/rma s r a and a s n n ( pi itu l religion), l o no co ceptio of h rma at all us a n s an nd D a . a They m t h ve u der t ding, r n s a s a u ha no unde sta ding (p . He t te th t the B dd s a a s n and a h ve pre ched the highe t perfect k owledge, th t they have never preached the highes t knowledge at all afli rms a Bodhisatwas who (p. It , too, th t the s tudy the Diamond Cutter will be endowed with “ a us w s and ra e s s a r e mir culo po er , f me to th m elve t u And — a s a rue ea i s no a idea . why bec u e t id t true a ! u a a es A ea a rue ide Therefore B ddh pre ch true id , t ’ ” idea indeed (p. It i s s aid that the treatis e i s to be entitled the i ad P dram 'itd (the Wis dom of an aus is s the other B k), bec e it not the Wi dom of the n e i n P r a ' ' other Ba k . Th refore it s e titled j itd P d/ram itd 25 (p . 1 ) Here i s a specimen of the argument S ubhuti a - B odhi sa ttva Therefore, O , noble minded , a u n as all eas s a s hi s fter p tti g ide id , hould r i e mind to e n r the highes t perf ct k owledge. He s hould f ame hi s s o as not s n s e as mind to believe in form , ou d, m ll, t te, n n ha an e And ? or a ythi g t t c be touch d . why Becaus e i e i n e what s b lieved s ot believed. Ther fore the Tatha gata preaches : A gift s hould not be given by a t B odhi s a wa who believes in anything. It s hould not n one e s s s e be give by who b lieve in form, ound, m ll, ”

as a n a can u . t te, or nythi g th t be to ched Now all this could not be th e work of an absolute s a had s lunatic. He mu t h ve ome motive for thes e n h apparently aimles s contradictio s . W at was that ? A e a s n all s s s a motive ft r exh u ti g po ible theorie , I h ve n r - u s s come to this conclusio . The Py rho B ddhi t were confronted with the puzzling question of the earlier

8 BUDDHA AND BUDDHISM

He (Buddha) thr ew out altogether hims elf and his s s as - s s n n a di ciple non exi tent thing , ﬁ di g th t he could get on very well without them in hi s grand project of ” giving Dha r ma to the world In my next chapter I will s ketch religion in India ’ m at the date of Buddha s advent. This ay help us to judge whether a Buddha or a Pyrrho - Buddha would

s r . n not a r s be mo t likely to eme ge Evolutio , c p iciou l na is aw e s . origi lity, the of r ligiou development CHAP TER I I

THE RE LIGION or THE BISHI

IN a s a s Mahabhara ta we the e rlie t Indi n epic , like the , nt n s a a a a ﬁnd no me io of temple , but gre t de l bout

Ttr thas s a a s . i s a s t s , or cred t nk It the gre te my tery

s s s on a a a. of the Ri hi , excellent of Bh r t The holy pilgri mage to the Tirthas is more important than ” 1 s acrifices to the gods . ’ In another vers e it i s s tated that five nights s ojourn a t the Ti rtha of Jambumfirya i s equal to the fruit of s sa w a hors e s acrifice. The hor e c rifice as the mos t im n A rma portant of Arya rites . hundred perfo nces of it r sacrificer the a ais ed the to level of Indr , the Supreme. Ma a s on ara a in all y the pilgrim b the, O of Bh t , the h ” Ti rt as .

s sa s s Tirthas a Illustriou int re ided in , the de d as

as n . a a has his Tirtha well the livi g K pil , the Rishi

Ma a a a Bhri u. t ng , the S int g Go where the greates t Ris hi s Valmiki and Kas a a a a ar a s on A Vii wfimitra and y p , Kund j th , the of tri, , a a a As a D a a MArk ande a and a a G ut m , it ev l , y G l va, Bharadwfi a and a Vaéis h h a Uddalak a j the Solit ry t , , Sa a a and hi s son as s a s as s un k , Vy , the gre te t of cetic , Durvfis as s r s a r s avali , the mo t vi tuou of ncho ite , J , of e a a s se the t rrible m cer tion ; go where the , the 1 Vans Par a . 405 9 x , v . I o BUDDHA AND BUDDHISM

a s sa s i n na s are a n gre te t of int , rich pe nce , w iti g for ” thee. What does all this mean ? a a i a s a a i shi or Simply th t the m g c l power of de d B , s a r an a a int, were deemed much mo e potent th the m gic l s a s a n And a n a his power of th t int whe living. th t e r std a s u a a s r p , or ep lchr l mound , or ne r the mode t t ee was a an h ad n du a where he buried, t k bee g to t ke o n n advantage of thos e p wers . It gave dri ki g water to rs s and a s a a l ur s as s the wo hipper , could l o m gic l y c e di e e , A A a . at u a a and like the t nk of St nne r y in Britt ny, h exercis e ot er charms . When King S uhotra governed this globe accord in a s s ns s a and g to the l w of ju tice, colum of crifice s acred trees were planted about the surface of th e — earth [j alonnaient la terre F auche] in hundreds of n s a und thous a ds . They hone every s eason with an b ” ha s oi men and 1 ant rve t grains . ff r n 0 s s s on a a a He o e ed the , mo t virtuou of Bh r t , an s sa s s and a hundred olemn crifice , bidding god Br h n s c s mins . There were colum s of acrifice in pre iou ” s tones and chaityas [s epulchral mounds ] of gold The Long- Haired God gave by thous ands and millions columns of s acrifice and chaityas of great ” s plendour. Thes e allude to the dolmens and s tone circles like A and Maes how are s a all er our bury . They pre d ov nd Jo'wrfnal n a a Dr . s n Asi a ti c I di , Steven o , in the , points out that they are still being us ed . The holy was an a a s a ne tree e rlier memori l of the int, hero, medici man ; and it is very cons picuous at the holy places of r a s in s s th e pilg im ge, for it figure the de cription of

1 Mahﬁb a Adi a a 1 hﬁrat P r . 37 7 . , v , v THE R EL IGION OF THE RISHI I I

Ti/rthas that Y udhis hthi ra in the Mahabharata was n n e joi ed to v is it. as ra ns was a di an Where, B hmi tell, born th t In ” ﬁg-tree of which the caus e i s eternal ? This was at ‘ 1 Graya. At a na is a n u : is Y mou , too, it n o nced There the ea and Tirtha a the s b utiful the holy , n med De cent of

- the Holy F ig Tree. And s — s a i a when the heroe of the epic Kri hn , Bh m , ’ and Dhanan a a —as sa an n s at j y ult e emy city, they n run and s sa ar off s t o ce demoli h the cred tree to w d , mo a s s s prob bly, ho tile pell ’ s a i a and D ana a a Then they [Kri hn , Bh m , h nj y ] rus hed upon the s plendid cha i tya of the inhabitants Ma adha and s the s as s of g , mote it on cre t they wi hed r nd to s mite Ja as a ha. And with the blows of their great arms they felled a a as r a th t ncient tree, v t, ﬁ mly rooted , with iry top, s all and ur ns and re pected by , ever hono ed with ince e ” 2 an s garl d . It i s to be obs erved that for the rude earthen dome std a m r a an of the p , for the more ode n met l c opy or Baldechino and s a s a ans r , for the cred tree, the me S k it h K s mi al e a is a e c ai t a o c . word ppli d, y (the Umbr ll ) All this rather reminds us of the days of C lovis and n his relic s uperstitio s . an we ff How c hope for victory if we o end St. ” Martin ! This was his speech when he cut off the head of a s oldi er who had foraged a little hay in regions defended M An . a d hi by the bones of St rtin of Tours . in s n at Spanis h campaign the relics of St. Vince t Saragoss a

1 Vans Par a . 8307 . Sabha Par a . 8 1 6 . v . v v , v 1 2 BUDDHA AND BUDDHISM pr oved more potent than many archers and mailed ar s e as hi s a and w rior , for the good king turn d ide rmy a Snorri Storlusen r s at ﬂed aw y from them . ecord th Woden gave orders that ha ngs (the counterpart of the Buddhis t tope) s hould be erected over the calcined remains of heroes and ba tausten (standing s tones ) over man their bravest s oldiers . But the tomb of the dead

- w as hi s n s in . a dwelli g hou e life In Indi , from the da ns i - a ra h a te of the hym of the R g Ved , the S dd or m n h n u s ad a as e s s . wor hip of the de , be n co pic ou Here is a portion of one of them a a s a s s An i ras es We h ve mid t our nce tor , the g , the Nava was A a a s S om as ma a g , the th rv n , the y ; y we obt in e a n n ! 0 a ma th ir f vour, their be ig protection de d n s us ! an i n a s [the corp e] , come to Come by the c e t ro d a a r e th t our f thers have trave s ed b fore thee . Behold s n s a a and vi aru a who the e two ki g , Y m the di ne V n , n rejoice in our oblatio s . e a a a Com with the nces tors . Come with Y m to this altar which our piety h as dress ed . Thou has t cast ff l s a n and a o a l impurity. Come to thi dom i don body of brilliance. an s s s rs ! hi s own O ce tor , di pe e Go every one to

s . A h a a a e ide place as been set p rt for the dep rt d one. Yama permits him to come down and enjoy our at lib ions morning and night. Give our libation to Yama with Agni as a mes s ff n enger. O er to Yama a holocaus t s weet as ho ey. F s s a s s who Honour to the ir t One , the ncient Ri hi a s n h ve how us the way . s a c s - s hi i s s a in a and Thi n e tor wor p till prev lent Indi , a man m the de d much propitiated. An English agistrate of as s a was h h ty temper died ome time go. He muc THE R E L IGION OF THE RISHI 1 3

a a s and a his S i fe red by the n tive , to c lm pir t they kept it cons tantly s upplied with glas s es of s trong brandy and- a and a w ter very l rge cheroots. But in process of time the burning of the corps e

s a and a a s u . ucceeded buri l, qu int compromi e occ rred Colebrooke tells us that even in modern times the calcined remains of a Hindoo are put into a pot and r a and s a bu ied in deep hole, over the pot of the crem a as is and a a tion mound of m onry formed , tree or ff tank or a fl ag erecte d. The rich can a ord a Chettr i s and s is du a . and of plendid m rble By by thi pot g up, and as s are h it the he t rown into the holy river. Here a an - s ata a - s we h ve the t k wor hip, the p wor hip, the tree wors hip proving too s trong for the cremating reforme a s a s so Perh p , too, the Br hmin were loth to give up a a lucr tive superstition . M n Ma an ffi e a h y frie d jor Keith, o cer who h ld hig s in A ae a D a a s po t the rch ologic l ep rtment in Indi , tell a at Las a a s a s e me th t hk r, pot r rely vi ited by whit a s saw s a s as S cindiahs f ce , he the t tue of the three l t , hi hett a and w each under s C ri . D ily food drink as h hooka hs h served to thes e. T en rich were filled wit s a and ea u a - s exqui ite tob cco, b utif l d ncing girl jingled their bangles in front of the marble R dj ahs . Why places of pilgrimage in India were firs t called a s Ti/rthas and am has s T nk , or , why the n e tuck to ri a a s s s— the group of pilg m ge cce orie holy tree, relic m dd o a s td a . a a a a g p , p , etc , we c nnot tell, but we y m ke man a s ss . F s s a a m pl u ible gue ir t, the v ge edicine much

a was n a . n fe red in life, buried u der tree Drinki g water would be required for the crowd who came to his a a n s s and a s en a gr ve to g i pell ch rm . H ce pond would be dug. Then it would be found convenient to I 4 BUDDHA AND BUDDHISM announce that this water was the main apparatus of n in n the magic. Dri k it or bathe it a d you could put an end at once to your neuralgic pains or your favourite e a an a a nemy. No wonder th t from e rly d te the Tirtha s s th e s wa the chief word u ed for hrines . ’ a a s a and and Then the de d m n c irn grew grew, when the remains were burnt a dagopa was required for the And tar a a n a as s . s t s in c lcined he oon utili i n ddi io crept . a as s and an s s in In point of f ct, tronomer thropologi t recent years have let us know the uses that the s td a It w s epulchral dolmen or p was put to. as at once ’ an s a a r an a ana a a s ob erv tory, chu ch clock , lm c, f rmer a a a s s and a a a s c lend r, in d y when church clock lm n c w . And s a ss im os ere not invented the h pele , huge, p ing s tone gods that s urrounded it were part of the a apparatus of the stronomer. One of the earlies t con structed dwellings of the savage man in a cold climate was probably a tiny chamber of boughs and loose s s a v a t a tone , with co ering of e r h for w rmth. Such s are s La an and in n dwelling numerou in pl d, the Ork eys and many parts of Scotland their ruins ﬁgure under the ’ ” F s s s . a n ca title of Pict Hou e rom the c ir me the tops . an ta i s We now come to impor nt point, the relig on that the man on the top of the atap a evolved from a s and s s s and s r watching s t r un et un is es . Says Colebrooke of the R ig-Veda : The deities in v ok ed a a on a s ns n a ppe r, cur ory i pectio of the Ved , to be as various as the authors of the prayers address ed a n s a a a to them ; but, ccordi g to the mo t ncient nnot s di a sc s n s a s tion of the In n ripture, the e umerou n me of pers ons and things are all res olvable into different ” e s and a 1 titles of three d itie , ultim tely of one God .

1 Colebroo e E ssa s vol. i. 2 k , y , p . 5 .

I 6 BUDDHA AN D BUDDHISM ignored the clos e connection between the s tandi ng

s n s and s . n a at an a to e the hymn In poi t of f ct, e rly date the Ris hi on the top of the s ti tp a judged that if m an was a an s s s at all to h ve y out ide religiou rite , he s hould s eek to combine harmonious ly hi s knowledge and hi s a s His s s u at n lofty dre m . rite ho ld be o ce d a a utilitarian an theological. He judged th t s the year marched along the ecliptic from stone god to s od s hi a s l s a tone g , the wor p of e ch hould i lu tr te the z d s m a s . a and s an ch nge The Vedic odi c, the rite y h a a a u a in olis m tt ched to it, I h ve f lly tre ted my

B uddhi sm i n Chr i s tendom a . . , ch p xxiii Colebrooke gives us the early N ak s hetras (lunar a s ns and a a a Adi i a a m n io ), we ﬁnd e ch c lled fter t , V run , or s ome other Vedic god . But the man on the s tdp a s oon obs erved that mos t of thes e gods di s appeared a a. a s a and ea a fter time, but th t the pole t r the Gr t Be r

s a a . e a s e never di ppe red They b c me, the ﬁr t, the thron A and n R the s s s . of lmighty, the econd , the Seve i hi F rom the extravagant way in whi ch the Seven Great a s are a s a s one S ge t lked of in the cred book , might imagine at times that the Hindoos believe in a s ort of - s a n s Committee God, even de d men ruli g the univer e s td a ha d by concerted acts . But the qo become a plac e It a a . s a s and of pilgrim ge t nk could cure che pains . And the Karma of the dead saint could bring good t n l or e s for u e to the pi grim in the next world, , b tter till, in this . a Tirthas sa s Ma The holy pilgrim ge to the , y the “ habharata is ta a s a ri ﬁ , more impor nt th n the c ce to ” the Gods . n hi nd e a n a s s s aw s a s e s . Pl i ly the Br hmi oon t , it till Indian R Ejs he to thi s day are mulcted of enormous THE R EL IGION OF THE R ISHI I 7

sums when they go to the s hrine of some dead saint to cure a beloved daughter or straighten a crooked

leg. But if thes e Seven Great R is hi s were taken over by the earli es t Buddhis ts and wors hi pped as the Seven a Manus hi as o s Gre t Buddh ; if, more ver, the out ide religion of early Buddhi s m cons is ted almos t entirely in erecting stup as in their honour and feeding them a is ffi a a d ily with food , it di cult to believe th t the e rly Buddhists would have done s uch things if they held a s as - is e and s a th t the e Buddh were non ex t nt, the piritu l r e wo ld a d lusion. The religions of the world are indebted to the R is hi and his stfl p a for other noticeable ideas . Says a clever Indian thinker : No lower conception than that of an Abs olute and Infinite Divinity could R s atis fy indomitable eas on. Yet how could s uch a Being be brought into relation with matter ; and if f d s s is his A s n per ect goo ne one of ttribute , whe ce then came sin into the world ? Into this labyrinth of s s nat s s ss s in oluble, ob ti e que tioning the profe or of the a Divine Science plunged deep. They det ched the act r a r A s c of c e tion f om the b olute Being, whom they ould as U n a a e . not conceive nconditio ed, yet cting upon m tt r They expanded the notion of the Divine Idea hypos h D - tatised. e t e s a They invent d emi urge, or econd ry A C reative gent. They bridged over the gulf between the Intelligible and the Phenomenal by various logical m as and a s r a a abs a s s . for ul , e ie of gr du ted tr ction They ” 1 pers oni fied the divine attributes . is is and a a man on s td a Th true, g in the the p , fond of

1 e Theolo Situation in India in the F or Th gical , tnightly for o mber 1 898 b Vamadco tri N ve , y Shas . 2 1 8 BUDDHA AN D BUDDHISM

m s s a at s s to . a ar d t y bol , eem h ve been work It ppe e o as di d s i n a a s a the him it to every one el e ncient d y , th t s was a a a a h univer e l rge umbrell , with the mighty e rt for a bas is and the pole s tar for a pivot round which n r the umbrella whirled. The i te ior of this umbrella was s a s as n s was a lit up by t r f te ed to it, but out ide a s s an d rk my teriou Oce , where the light never pene r s w a Un n t ated. as and Within thi pl ced the co ditioned,

n a n - the man o the stﬁp inve ted a Vice god. I will condens e a hymn of the Rig-Veda

ere was no reat no sk but water onl Th b h, y, y eat was not et unwombed nor da nor ni D h y , y ght. Th e unima ine HA ONE eile and lonel g d T T , v d y, Sate t rou the centuri es e oi o i h gh d v d f l ght.

T en from hi s im uls e Lo e came into ein h p v b g, And t rou the e on lac ness ﬂ un his eams h gh b b k g b , T at Lo e w ic sa our men of m stic seein h v h h, y y g, B ri es th e worl of fact and worl of dg d d dreams .

0 tell us how t is uni erse was fas i one h v h d, E re shi ning gods appeared to men below — He knows the shrouded THAT ONE unimpass ioned ” rc anc n ne er now Or even he pe h e ca v k .

A is Tad a s o i K TH T ONE in S n krit ; L ve s ama . s s a s hi s as The e two portion of the he ven in Budd m , in a a s are a N i rvr i tti and P r a i t v ti . Br hm ni m, c lled r Ni rvr i tti Is r ds—Ni r a s derived f om two wor , the S n krit a and o i tti a n o - r v i t priv tive, r , ctio (from the r ot wo d r , Ni r is s s t n to move). vri tti thu the quie cen portio of An sk a a a. d a d s the y inh bited by Br hm Bri n Ho g on, rs l s Ami rta when conve ing with the inte ligent Buddhi t, a a Bandh a a was as s ﬁnd h N nd y in Nep l, toni hed to t a t a a a r the bug boo word Nirv n , the te ror of many THE R EL IGION or THE EIS HI

a a s s si s se sam a C hris ti n tre ti e , mply expre d the e ide Nir— a M aa — a h priv tive, i bre t As a man a n off a fond of g y clothi g, throwing s hi s s s s a a s o corp e bound to houlder , goe w y rejoicing, s w off s s a and mu t I , thro ing thi peri h ble body freed all s s a a a a from de ire , enter the City of Nirv n (Nirv n 1

And when the gods come to salute this infant d a s s a a Bud h in the temple, the e word were p rt of their

Li e th e sun the sea and Mom mount k , Is Swa ambhu the self-ex i stent God y , , And all who do him homage shall obtain 1 Heaven and Ni rvritti .

a st s N i r'vr i tti was a In the e rlie Buddhi m, the bode of I a h h Brahma . This s wh t t e Budd as of the Pas t s ay to the young Buddha when they urge him to fors ake the lower for the higher life Stablis h thy ﬂock in the way of Brahma and of the ten v s a n as s awa a n irtue , th t whe they p y from mo g their ” 3 ll - ma all to a a fe ow men they y go the bode of Br hma. a a a his In point of f ct, Buddh c lled followers rah ns and was a a s B mi , Br hmin him elf, though a And a ta a th r ' reforming one . the S p a B dhma/na and I a s s a other ndi n book u ed the word Buddh , it must be s s mentioned, for the yogi who in the ilence of the s had a a a s a a a n 4 fore t tt ined the gre t piritu l w ke ing. B r ahma Ni r 'vd' a ss n The word a , or bli ful unio with ra a s s a s Ma a ar B hm , occur ever l time in the h bh ata ; and Colebrooke and Goldstuck er tell us that in the ea s a s a a a a l rlie t d y it did not me n nnihil tion t al .

1 B i rth Stories . 6 . , p Ibid . 4 S am atha Brahma a x i v. 7 . 2 . 1 7 . See als o Mann p p , , iv. 204. 2 0 BUDDHA AN D BUDDHISM

s a an Now, oddly enough , thi mbition of the poor Indi Ris hi to s olve the mighty mys tery of the Uncondi tioned i s the very feature in hi s philos ophy that Sir Monier Monier - Williams is mos t angry with him

It is obvious that to believe in the ultimate ’ merging of man s pers onal s pirit in One Impers onal Spirit is vi rtually to deny the ultimate exis tence of ll an a s at a . N a i s r ua l to y hum n pirit y more, it vi t l y s a s sa s a s deny the exi tence of upreme univer l pirit l o. F or can a a s a u s a s hi how merely b tr ct niver l pirit, w ch is s s s a a as ss ss uncon ciou of per on lity, be reg rded po e ing ” a n a 1 any re l existence worth bei g c lled true life. But i s not this rather dangerous ground for an a r s s ar e a s a s s an utho who e lecture , lmo t vowedly, le expos ition of an Indian religion than discours es on a

r s a . Scotch form of Ch i ti nity St. John tells us that a a a the world was m de by C hrist (i . nd ls o that F a man a all the ther judgeth no , but h th committed n judgment to the So (v. We learn als o from 3 a s s Hebrews (i. ) th t Chri t uphold the Kos mos . Surely here we have the active Logos and the inactive ia a s s a a a (Tertull n c ll him the invi ible, un ppro ch ble , A S . us placid F ather. t ug tine bas ed his entire

C hris tianity on the text (John xiv. Jes us a s and sa o a man Me n wered id unt him, If love , he M w s : and M F a will keep y ord y ther will love him, and a Our a and We will come unto him , m ke bode ” And i s s a a with him . there c rcely doubt now with s cholars that the early Christians borrowed the ’ a s a s olution of e rth mighty problem from Indi . — Christianity at leas t the Alexandrian portion of it

B uddhism 1 6 , p. 0 . THE R EL IGION OF TH E RISHI z: is s s m and s s i s B odhi ra s gno tici , gno tici m the word t n B a thos a a ferred to the Greek. , the bode of the in ctive F a i s Ni rv i tti and the na P ler oma ther, r ; illumi ted , i s is P r a vr i tti pres ded over by Chri t, the of the

Buddhis ts . ’ It was the F ather s good pleas ure that in Him the ul a it whole Pleroma s ho d h ve s home (Col . i . In Him dwells the whole Pleroma of the Godhead in

a . bodily s h pe (Col . ii s um s a a s To up, I think in thi ch pter I h ve hown 1 a s ul us a a . Th t the religiou c t of Indi t the date ’ d a was a a - hi of Bu—d h s birth s ort of s int wors p and ghos t wors hip. a s had r 2 . Th t the ﬁr t rude temple emerged f om the n n s sepulchr al mou d of the s ai t. Thi mound had an s a or a become ob erv t y, which t ught the proper n s eas ons of sowing and tilli g. It furnis hed great n w w tanks whe water as scarce . It as a beehive dome a s and hi s s from whence ﬂew m ny religion p lo ophie .

3. a s a s as s Th t the t r , viewed from thi dome, were

a s ar t . n n the e rly god of the e h I deed, the Hindoo lu ar A i a ma s ns al a . n io were c led dit , V run , etc 4 a a was n . Th t gre t prominence give to the s even a All s tars of the Great Be r. other stars seemed to n sink into the earth. Hence the lege d of the death f s s n s a s o the god . But the eve t r of the Bear were v iewed as the immortal homes of s even legions of s i s a b a R s sa pir t , e ch provided over y i hi, or int.

1 All that is written in this work combating the views of Sir Monier Monier- illi ams was nished whils t h e was still ali e If th W ﬁ v . e dog m atisms of the day prevented him from properly sympathising with ndian th ou ht it is to be admitted that his o I g , w rk as a great Sanskrit ho ar has been most aluable s c l v . 2 2 BUDDHA AN D BUDDHISM

a s 5 . Th t trees als o were wors hipped with incen e ” and a a s —an a r a s sa n g rl nd , e rlier fo m perh p of i t ’ s n sa s a was a in a wor hip, whe the int gr ve under tree

s d as had a his . fores t. The even mortal Bu dh e ch tree a as a as m s i - a we 6. Th t e rly the hy n of the R g Ved s ee a an na a - a s the ide of i ctive god with vice god, logo , hi nd Ma a a ta s . a a a de d mor l, to do work Y m nu u a is an n as ﬁg re thus . The l tter in one hymn nou ced

a s un. s s n a the cre tor of the Thi meet , I think, Ge er l ’ Mais ey s contention that Buddhism was derived from a e a a a s a a the Jews . The l tt r h ve lw y h ted the tri d als a aff s a ma conception. I think o th t it ect wh t we y - r A man a call Pyrrho Buddha theo ies . in r gs going a and a n n m bout procl imi g, You come from othing , y h — are n a r a a i s bret ren you goi g b ck to nothing. B hm n h RAma is n Man - s ot ing ; nothi g ; u, the non exi tent , a - un Nir vritti i n n a non s n s . s ever cre ted exi te t othing, nd r Pravxi tti is n and th e a nowhe e ; nothi g, nowhere ; hi n an n s s are d . r s a Seven Ri hi not g, owhere You cred ’ tanks have no healing powers . The s aint s bon es n s tﬂ a can no e a s u der the p do good to your rh um ti m , ” nd are all non - s a n . h for they, you, it, I, exi te t Suc a Buddha would certainly have less chance of being lis tened to than a Buddh a whos e change was a gentle evolution r ather than a root- and-branch demolition nd n — a a a rebuildi g, one, in f ct, who ret ined the higher elements of the previous religion and only modiﬁed

the lower. F or in s i - a s a Max hymn of the R g Ved , id by Muller to have been compos ed at least three thous and years a o a a R s R ba a g , we le rn th t the i hi ib retired to fores t 1 a and a s . ama t to perform pen nce g in wi dom Y , oo,

1 - i eda i . 7 24. R g V , ,

CHAP TER I I I

BUDDHA

HA was at Ka ilavas tu BUDD born p , in the Lumbin i

a 5 5 0 . G rden, — Ka ilavas tu a p the City of K pila . This is the trans

a . M l tion of the word uch has been made by s ome a s s hi s . a i a Orient li t of t The City of K p l , the author Niris wara A s of the , or thei tic Sankhya s i s philo ophy, v it has a - e idently, been urged, non exis tent place an , d d a a - s s Bu dh non exi tent per on. He is a myth invented s a ’ to h dow forth the dis s emination of Kapila s athei m s . n n is ta e But othi g cer in exc pt the unexpected. Th e non-exis ting city has suddenly turned up covering , s mile of jungle. Al a nn n a Sir ex nder Cu i gh m, the great Indian archae s was i a s ologi t, of opin on th t the ite of Kapilavas tu w as Bhuila as s , in the B ti di trict. But the real s ite is now

a . is no m tter of doubt It between Goruk hpore and a the Him layas . 1 8 93 a a was In pill r discovered in the Nepal Ter i a , s a s ds the mighty fore t th t urroun the great Himalayan /

an . D r ge eciphered , it proved to be one of the columns n A a who n of Ki g sok , covered I dia with his s tone

s s 25 7 . a n in cription , It nnou ced that on thi s a t was p r icular s pot the atap a of Kanaka M uni, one of s r a ta B ddh the even g e t mor l g as . In the yea r 1 8 9 6 BUDDHA 2 5

Ma a Joum al o the jor W ddell pointed out, in the f Asi a ti c S oci et o B en al a a n y f g , th t, ccordi g to the s m Ths an a hi es te ti ony of Hwen g, the celebr ted C n e a hi s stu a was s s off tr veller, t m only even mile from ’ a s a a ll a n a d a Buddh birthpl ce, the tr ve er h vi g p i it D F hi s r . u s . the and vi it T brought hrer into ﬁeld, he was s oon rewarded with the di scovery of an in s cription identifying the celebrated Lumbini Garden where Queen Maya gave birth to her dis tinguished a a s son. Then c me econd triumph. Choked up in the luxurious jungle by colossal ferns and creepers

' a a stu as and as s and emerged de d city of p , mon terie , n M vi llages and buildi gs . ore important s till was s e n A another column t up by Ki g soka. This is the trans lation of it n Pi adas i Aéok a e s Ki g y ( ), the b loved of the god , ha e a a s s a an ving b en nointed twenty ye r , him elf c me d s sa a Sa a M ni was wor hipped , ying, Here Buddh , ky u , ’ ! And a s a s a e born he c u ed tone pill r to be erect d, ’ a n a w s as . which decl re , Here the Ve er ble born s a s I propo e now to give hort life of Buddha. It has s s n a a s curiou point of co t ct with th t of Je us .

PR E - EXISTENC E IN HE AVE N

Th e a d s s as a s e rly Bud hi t , we h ve een, following the e a a ns s x mple of the Vedic Br hmi , divided pace into

Nirv itti a a ns and r , the d rk portion of the he ve ,

Pravritti s a r s s s . v s as , the t r y y tem O er thi l t, the s t a s as luminou por ion, Buddh ﬁgure ruler when the i s Th e C legendary l fe open . hristian Gnostics took s d a and a s a s a over thi i e g ve to Chri t imil r function .

He ruled the Pleroma. 2 6 BUDDHA AN D BUDDHISM

BE HOL D A VIR GIN SHALL CoNOE IvE

Exactly 5 5 0 years before Chris t there dwelt in Ka ila v s p as tu a king called Suddhodana. Thi monarch was informed by angels that a mighty teacher of men would be born miraculous ly in the hi ” s . s womb of wife By the con ent of the king, s a s Lali ta Vi s ta r a was r y the , the queen pe mitted

- a the a s . to le d life of virgin for thirty two . month s is a a a a a s a Jo eph m de, little wkw rdly, to give imil r hi M s a . privilege to wife ( tt i . Some writers have called in question the statemen t a a was a r s r th t Buddh born of vi gin, but in the outhe n s s as n Mr Tum is a cripture , give by . our, it nnounced that a womb in which a Buddha elect has repos ed is

san a a . a a a like the ctu ry of temple On th t ccount, th t ma sa r a a her womb y be c ed, the mother of Buddh a wa s s in s a s a l y die even d y . The n me of the queen was r a was Ma a borrowed f om Br hminis m. She y D vi h a . And t e s e , the Queen of He ven one of title of

s a is a a i a . thi l dy K ny , the V rgin of the Zodi c Queen Mﬁya was chos en for her mighty privi lege because the Buddhis t scriptures announce that the a mother of a Buddh must be of royal line . L n n a s s s a o g ge e logie , very like tho e of the New Te t n are a s me t, given l o to prove the blue blood of King

Suddhodana s had . , who, like Jo eph, nothing to do with n the paternity of the child . Ki g Mahas ammata h ad a s on na R a s s on was Vararo a s e s on med oj , who e j , who ” was a a a w s son was Varak al ﬁn a and s o K ly n , ho e y , on , 1 and s o ou. How does a Buddha come down to earth ? This

1 - ee J m n. As n i awanso s a . Sea Be al vo u . 9 2 D p , , g , l. v . p 5 . BUDDHA 2 7

s n i s a ea n and das e que tio deb ted in H ve , the Ve w re s a a s as s s a u s m e rched bec u e, Seydel how , ltho gh Buddhi s a and ran an was a eemed root b ch ch ge, it ttempted to s how that it was really the lofty s ide of the Old i a n t s and in a s s s o a s . Br hm ni m , le on lo t by by P le tine The s ign of C apricorn in the old Indian Zodiac i s an a ss fr a Ma a a a an and eleph nt i uing om k r (levi th ), it s ymbolis es the active god Is s uIng from the quies cent his on a a rs In god in home the f ce of the w te . con s a s n as a an equence, Buddh come dow white eleph t, and enters the right s ide of the queen without piercing n s s r it or in any way i juring it. C hilder ees a g eat analogy in all this to the C atholic theory of the per p etual virginity of Mary. C atholic doctors quote this 2 pas s age from Ezekiel (xliv. ) Then s aid the LOR D unto me ; This gate s hall be s s al not e and man s a hut, it h l be op ned, no h ll enter e a s LOR s a a by it ; b c u e the D, the God of I r el, h th ” s a s entered in by it, therefore h ll it be hut.

A DOUBLE ANN UNOIATION

It is recorded that when Queen Maya received the u em al a a s p Buddh in her womb, in the form of a s he s a s an beautiful white eleph nt, id to her hu b d and s u s n sun and the Like s now ilver, o t hi ing the a a six s s n a e moon, white eleph nt of tu k , with u riv ll d

and has nt . L s t trunk feet, e ered my womb i en , I s a a l a s aw the three region (e rth, he ven, hel ), with s n a ss and a s great light hini g in the d rkne , myri d of ” s pirits sang my prais es in the sk y . A s imilar miraculous communication was made to King Suddhodana : 2 8 BUDDHA AND BUDDHISM

s s ur A ai r The pirit of the P e bode ﬂying in the , s a rms and Sud howed h lf of their fo , hymned King dhodana thus

Guer one wit ri teousness and entle it d d h gh g p y , A ore on eart and in the s ini n sk d d h h g y, The coming Buddha q uits the glorious sph e ’ ” And hi ss to eart to entle ME ﬁ m h g y s wo b .

In the Christian s criptures there is als o a double

a Luk . 28 annunci tion . In e (i ) the angel Gabriel is s aid to have appeared to the Virgin Mary before and a th e her conception , to h ve foretold to her miraculous birth of Chris t. But in s pite of thi s ndi a s s s a ui r d a as tou ng mir cle, Jo eph eem to h ve req e s econd personal one befor e he ceas ed to ques tion th e h M i a . as s . a n two ch tity of wife ( tt i Pl i ly, evangelis ts have been working the s ame min e in and a a s s t is dependently, w nt of con i ency the res ult. ’ When Buddha was in his mother s womb tha t womb was transparent. The Virgin Mary was thus ae a s 1 repres ented in medi v l fre coes .

W E HAVE SE E N HIS STAR IN THE EAST

In the Buddhis t legend the devas in hea ven announce that Buddha will be born when the ' 2 -s a i s s n i n the E as F lower t r ee t. Amongs t the thi rty two signs that indicate the a a is t a mother of Buddh , the ﬁfth h t, like Mary th e s s sh e s 3 mother of Je u , hould be on a journey a t the moment of parturition. This happened A tree

1 See illustra ion . 39 in m B t , p , y uddhi sm i n Christendom 1 L efman x x i . 1 24 W assil ew , j , p. 95 1 Baal R om. Hi or . , st y , p 32. BUDDHA 2 9

aIASa s a a its a s (p , the c rlet bute ) bent down br nche nd a and a a a s . over h dowed her, Buddh c me forth Voltai re says that in the library of Bem e there is a c F rs s a hi s opy of the i t Go pel of the Inf ncy, w ch record that a palm-tree bent down in a s imilar manner to

1 - Mar . a a s a a y The Kor n c ll it withered d te tree. In the F irst Gospel of the Infancy it i s s tated h a n ris was in His a sai to His t t, whe Ch t cr dle, He d “ : I am s s mother Je u , the Son of God, the Word whom thou di dst bring forth according to the ec ara a a r e and d l tion of the ngel G b iel to the , my ” F a a s M sa a ther h th ent e for the lv tion of the world. In the Buddhi st scriptures it i s announced that ha on s in sa Budd , ee g the light id “ i am as . s a I in my l t birth None my equ l . I a to a s ss Old a e h ve come conquer de th, ickne , g . I a s s and h ve come to ubdue the pirit of evil, give ” nd s s o m peace a joy to the oul t r ented in hell . 1 In the same scriptures it i s announced that at D l as a s in the birth of the ivine chi d, the dev ( ngel ) ” k s and a the s y s ang their hymn pr is es .

CHILD- NAMING

F a s a ha sa s s ive d y fter the birth of Budd , y Bi hop Bi andet Burm es e Li e was g , in the f , performed the ceremony of head ablution and naming the child

(p. We s ee from this where the ceremony of head and am h s m In ablution n ing the c ild come fro . the Lali ta Vi s tara dh a is arr to , Bud c ied the temple. a a sa Pl inly, we h ve the me ceremony. There the

1 3 mum vol. x 1. See ea] Rom Histor B . 4 , , y, p. 6 . 30 BUDDHA AN D BUDDHISM idols bow down to him as in the F irs t Gos pel of the In fancy the idol in Egypt bows down to Jes us . In Luke th e infant Jes us is als o taken to the temple his a s a s by p rent , to do for him fter the cu tom of the l L a law ? a nl aw ( uke ii. Wh t Cert i y not the

Jewis h. HER OD AND THE WISE ME N

1 It is recorded in the Chi nes e li fe that Ki ng sa a na c Rii A iha was Bimbi r , the mo r h of j gr , told by his ministers that a boy was alive for whom the s tars n a predicted a mighty des ti y. They dvis ed him to ra s an a and and d s his hi s he i e rmy go e troy t c ld, le t ’ s da s n s r sa hould one y ubvert the ki g th one. Bimbi ra refus ed. At a Ma a a as the the birth of Buddh the four h r j , a s n as n ua gre t King , who in Hi doo tro omy g rd each a a a m . s a r c rdin l point, received him The e y th ow light a na s a s a on the tr ditio l Per i n king th t greeted Chris t . s ar t s s a a s are a bu In ome qu er the e n logie dmitted , t it is s aid that the Buddhis ts copied from the Chris tian hi s criptures . But t s ques tion i s a little complica ted by the fact that many of th e mos t noticea ble s mi a s are a r a s s s i l ritie in poc yph l go pel , tho e that were a a n r at an a a b ndo ed by the Chu ch e rly d te . In the ’ e an n at C ris s Prot v gelio , h t birth, certain marvels a r e

s . ds are as n s an vi ible The clou to i hed, d the birds air s of the top in their ﬂight. The di s pers ed s heep of s s s a eas to a ome hepherd ne r c e g mbol, and th e s s to a hepherd be t them. The kids near a river a re a s e d t s s a rre t with heir mouth clo e to the w ter. All a s ms a s a m ff n ture ee to p u e for ighty e ort. In th e 1 Be al Rom. His tor , y, p. 1 03.

32 BUDDHA AND B UDDHIS M

As a a s a vis As a ta es th e it p y it to the king. it k l l hi l in his a itt e c d rms . As ita weeps. r s ars man ? Wherefo e the e te , O holy e aus s r a u a I weep b c e thi child will be the g e t B ddh , ” and s a l I h ll not be a i ve to witness the fact. The points of contact between Simeon and As ita are r d c os . are Go ve y l e Both men of , full of the Holy Ghos Both are brought by the Spirit into s nc hil s s the pre e e of the Holy C d , for the expre purpos e of foretelling His des tiny as the Anointe d

One . More remarkable s till i s the incident of the di s puta tion with the docto rs . A a was n a little Br hmin i iti ted, girt with the holy

a . at and u a thre d, etc , eight, put nder the tuition of V i ’ man . iSvﬁm tra a s a ro holy When , Buddh te cher, p s to ac him a a c po ed te h the lph bet, the young prin e went off ’ s A o c as in so of In ounding , pr noun e it the und i ’ the word an tya. ’ In s as r d ounding I, pronounce it in the wo ’ dri in y a . ’ s as In ounding U, pronounce it in the word ’ a up gupta . And So on a s a a through the whole S n krit lph bet. s s n a a . x x . i In the ﬁr t Go pel of the I f ncy, ch p , t i s r ecorded that when taken to the s choolm as te r

The Lord Jesus ex plained to him the meani ng of e s A and the lett r leph Beth.

8 . A s s ra l o, which were the t ight ﬁgures of the s and letter , which were the oblique, what letters h ad double ﬁgures ; which had points and which h a d BUDDHA 33

none ; why one letter went before another ; and many h e h n s e a and a n ot r t i g He b g n to tell Him expl i , of c as t s h ad a a whi h the m er him elf never he rd , nor re d n in a y book.

9 . L s s u sa as The ord Je u f rther id to the m ter,

Take notice how I s ay to thee. Then He began ar and s s a A cle ly di tinctly to y leph, Beth, Gimel , d s nd a a e a an o e . D leth, on to the of the lph b t 1 A s as e was s o s s 0 . t thi the m t r urpri ed that he w ” s a s as a . id, I believe thi boy born before No h

' In the L a li ta Vi s ta r a there are two s epar ate ac counts of Buddha showing his marvellous kn ow His a s a is s h ledge. gre t di pl y when he compete for is s his a a all wife. He then exhibit f mili rity with lore, ” ” sac and a as s s red prof ne, tronomy, the yllogi m,

n s es . medici e, my tic rit The dis putation with the doctors is considerably ampliﬁed in the 2l s t chapter of the F irs t Gospel of the Infancy :

5 . a a a a as Then cert in princip l r bbi ked Him, Has t Thou read books ? s s an a had a 6 . Je u s wered th t He re d both books and h s n a n the t ing which were co t i ed in books . And a s 7 . he expl ined to them the book of the law and s and s a es and s e precept t tut , the my t ries whi ch — are contained in the books of the prophets things m a a which the ind of no cre ture could re ch.

8 . n s a a a The id th t r bbi, I never yet have s een or heard of s uch knowledge ! What do you think that boy will be a a as n 9 . Then cert in tro omer who was pres ent asked the Lord Jes us whether He had s tudied as tro nom y. 3 34 BUDDHA A ND BUDDHISM

1 hi m h 0. o es us and t e The L rd J replied, told m e s s and a n s as a s o nu b r of the phere he ve ly bodie , l an a s a and s as s i their tri gul r, qu re, extile pect , the r r s s and a ns s z and p ogre ive retrogr de motio , their i e s a s ca s and r n s th e ever l progno ti tion , othe thi g which man reas on of had never discovered.

1 1 . was a s a a s There l o mong them philo opher , s s and a a s who well killed in phy ic n tur l philo ophy , as ked the Lord Jes us whether He had s tudied phys ic. nd him s and 1 2. a a s He replied, expl ined to phy ic metaphys ics . A s s hi s a and e w 1 3. l o tho e t ng which were bove b lo the power of nature. i n 14 . s a s ts m s a d The power l o of the body, hu our ff their e ects . A s its s a r 1 5 . s s l o the number of bone , vein , rte ie , and nerves . 1 6 s v a ns s and . The e er l co titution of body, hot dry , d and s an s . cold moi t, the tendencie of them ra 1 7 How the s oul ope ted on the body. 1 a its a s s s a s and a s 8 . Wh t v riou en tion f cultie

were .

1 9 . a s a an s . The f culty of pe king, ger, de ire 2 And as ma its n 0. s an l tly, the nner of compo itio d di s s and n s u s a i olution, other thi g which the nder t nd ng a had a of no cre ture ever re ched. 1 e a s s L d 2 . Th n th t philo opher wor hipped the or s s and s a L r s s n wi l Je u , id, O o d Je u , from he ceforth I l ” n s e an be Thy disciple a d rv t. Viévamitra in like manner wors hipped Buddha by falling at his feet. BUDDHA 35

THE F OUR PR E SAGING TOKE NS

hsa s ns Suddhodan Soot yer were co ulted by King a. They pronounced the following Th e n il a you g boy w l , without doubt, be either a i king of kings or a gre t Buddha. If he s des tined to a a a sa s i a be gre t Buddh , four pre ging token w ll m ke n a see h is mis s io pl in. He will l n 1 . An d ma O .

A s man. 2 . ick A 3. corps e.

4 . A holy reclus e. If he fails to s ee thes e four presagi ng tokens of an avatars s a a a a , he will be imply Ch kr v rtin (king of ar n e thly ki gs ). Suddhodana was a was King , who triﬂe worldly, very much comforted by th e las t predi ction of the in hi s s a s . s a an ooth yer He thought he rt, It will be eas y thing to keep thes e four presaging tokens from n the you g prince . So he gave orders that three magniﬁcent palaces should at once be built the a a n a a a a P l ce of Spri g, the P l ce of Summer, the P l ce of a a s as a L a li e . s ta Wint r The e p l ce , we le rn from the Vi s ta/m s a l a a s , were the mo t be utifu p l ce ever con

ceiv ed on a . ui a cO e e rth Indeed, they were q te ble to p s n Va1 a anta r a a a in ple dour with j y , the immo t l p l ce of a s a s n ll Indr himself. Co tly p vilion were built out i a e ns a n e s and s e dir ctio , with orn me t d porticoe burni h d d nn n s . s an a s s a k door Turret pi cle o red i to the S y . Dainty little windows gave light to the rich apart

s . a s a s a s and a i s ment G llerie , b lu tr de , delic te trell a n n r A s work were bu da t everywhe e . thousand bell a a tinkled on e ch roof. We s eem to h ve the lacquered 36 BUDDHA AND BUDDHISM

Chinese edi fices of the pattern which architects believe ard to have flouris hed in early Indi a. The g ens of thes e fine palaces rivalled the ches s -board in the rect angular exactitude of their parterres and trellis -work a s rs e a b s bowers . Cool l ke nu d on their c lm o oms s s and a s s and a s a s s tork cr ne , wild gee e t me w n ; duck , a s as a - r as hi red and l o, p rti colou ed the w te, , blue n n lotus es amo gs t which they s wam . Bendi g to these a s e w s am a a a a l ke wer bo ery tree the ch p k , the c ci s s a and a as a r its an eri h , the be utiful ok t ee with or ge A s a s . s s a fa n c rlet flower bove ru tled the mimo , the i h ’ a and a ala a s . p lm, the fe thery p pp , Budd tree The air was heavy with the s trong scent of the tuberos e d A a a as an the r bi n j mine. It mus t be mentioned that s trong ramparts were a n a a es Ka ilavas tu prep red rou d the p l c of p , to keep all s men and ses and out old men, ick , reclu , , I mus t add to , keep in the prince. And a s a a s was more potent fegu rd till des igned. was a hi When the prince old enough to m rry, s a a was a ul n p l ce deluged with be utif wome . He s s as revelled in the five du t , the Chines e vers ion puts it. B ut a shock w as preparing for King Sud dh d n o a a.

s i s a a a Thi how the m tter c me bout. The king h ad a a prep red garden even more beautiful than the ga a a rden of the P l ce of Summer. A s oothsayer h ad told him that if he could s ucceed in s howing the r n s a p i ce thi g rden, the prince would be content to a In hi s v s rem in it with wi e for ever. No tas k s eemed eaS I er a s so was th n thi , it arr anged that on a cer ta in day s o l the prince h u d be driven thither in his chariot .

, rs But of cou e, immens e precautions had to be taken BUDDHA 37

to keep all old men and s ick men and corps es from h u an is sight . Q ite army of soldiers were told off for hi and was s a s . t duty, the city decked with ﬂ g The a n was s ew rs and s s p th of the pri ce tr n with ﬂowe cent , and a a dorned with v s es of the rich kadali plant. A s a n s and a a s and bove were co tly h ngi g g rl nd ,

pagodas of bells . 10 and as was v n a n But, behold the prince dri i g lo g, n s his a and plump u der the wheel of ch riot, before the very noses of the s ilken nobles and the warriors with i and S n h a s s s aw a s a S . s j vel n hield , he unu u l ight T i m n r n w as an a a d er . old , ve y decrepit v y broken The veins and nerves of his body were S wollen and r his a r was n l p ominent ; teeth ch tte ed ; he wri k ed , a and h is fe w a n a s azz n b ld, rem i ing h ir were of d li g en s s was e a and whit e ; he b nt very ne rly double,

te a s e a s . tot red feebly long, upport d by tick i a a r a s s 0 ? s a . Wh t thi , co chm n id the p ince A man wi hi s all and hi s s s th blood dried up, mu cle glued to his body ! Hi s head i s white ; hi s teeth n c e i s s a a a n k o k togeth r ; he c rcely ble to move lo g, ” even with the aid of that s tick ! n i sa a a s s A e. Prince, id the co chm , thi Old g ’ Thi s man s s ens es are dulled ; s uffering has destroyed n his n Un h is S pirit ; he is contem ed by eighbours . s e has a a i n s able to help him lf, he been b ndoned thi ” forest. Is this a peculiarity of his family ? demanded is law ? e the prince, or it the of the world T ll me ” quickly . n sa a a is n a law Pri ce, id the co chm n, it either of

his am nor a law n . e f ily, of the ki gdom In ev ry i a being youth s conquered by age. Your own f ther M 38 BUDDHA A N D BUDDHIS

old a and mother and all your relations will end in ge . ” There is no other issue to humanity. n and an s a n Then youth is bli d ignor t , id the pri ce , s is be th e and s ees not the future. If thi body to a a e a a as re bode of old g , wh t h ve I to do with ple u n ? ur r a and and its i toxications T n ound the ch riot, ” drive me back to the palace ! Consternation was in the minds of all the courtiers at thi s untoward occurrence ; but the odd circum s tance of all was that no one was ever able to br ing to condign punis hment the mis erable author of th e man s . mi chief The old could never be found . King Suddhodana w as at ﬁrs t qui te bes ide hims elf i a with tr bul tion . Soldiers were s ummoned from th e s a s and a ac m di t nt province , cordon of det h ents thrown out to a dis tance of four miles i n each a direction, to keep the other pres ging tokens from n the prince. By a d by the king became a little A more quieted. ridiculous acciden t had in ter fered with his plans : If my s on could s ee the G arden of ” ss a Happine he never would become hermit. Th e king determined that another attempt s houl d be But s a ns made . thi time the prec utio were doubled. On the ﬁrs t occasion the prince left the Palace of

S ummer by the eas tern gate. The s econd expedi tion rn went through the southe gate . to a A But another un w rd event occurred. S the n al n his a s he prince was drivi g o g in ch riot, uddenly a man a a a s s aw clos e to him em ci ted , ill, lo th ome, a s s a e h e burning with fever. Comp nionle , unc r d for, fﬁ n a d . tottered alo g, bre thing with extreme i culty ” an s a a is s m an Coachm , id the prince, wh t thi , hs s s ses are ull livid and loat ome in body, who e en d ed ,

4 0 BUDDHA AND BUDDHISM

s is ann e a him elf, it ounc d th t in the reign of the king a devatas a t who erected it, the Buddh t lked wi h 1 men in the great temple. Here we have plainly th e as as La li ta i s Th V tar a . e Buddh of the p t, of the dis ciples of the Carriage which drives to the Great Nowhere have s ens eles s ly interlarded this book with ” a n B odhisatwas R s cert i of the Ten egion , which , ﬁguring S ide by s ide with the Buddhas of the Ten ” R n s ss a . a egio , confe the che t When the Gre t Vehi cle movement dethroned the Buddhas of the as s s Bodhis atwas a s a e p t, it ub tituted (mort l who h v r a as sta s s s and e ched the l t ge of the metemp ycho i ), t ans s a n - shi sa s r ferred the old i t wor p, the criﬁce , pro l es s s re ic s s etc to . c ion , expo ition , , them F or another valuable fact we are indebted to th e h a n Southern s criptures . T ey n ounce that the ans wers of the charioteer were given under inspiration from th e 2 s . s u a hi s is a s un een world On the rf ce t pl u ible, for

‘ we s hall s ee that the s peeches of the charioteer were a s i n s o hi a not alw y pitched gh key. And a os s as s n n it would lm t eem if ome i ﬂue ce, maleﬁc s was s n Sud or otherwi e, tirring the good Ki g

dh dana. a n o Unmoved by f ilure, he urged the pri ce to The a hi s was s et a third effort. ch riot t time to out by a a s an v r the western gate. Gre ter prec ution th e e were a n a s was s at adopted. The ch i of gu rd po ted leas t ff a a twelve miles o from the P l ce of Summer. But the Buddhas of the Ten Horizons again arres ted the His a was s u n ss a a prince. ch riot dde ly cro ed by ph n A a r c ss n. a m s s ar tom funer l p o e io ph nto corp e, me ed and s a w a S was with the orthodox mud, pre d ith heet,

1 - n. As . Soc. vol vu. 364. Jam . p . 1 Man S ence Hard ua l . 1 5 7 . p y , , p BUDDHA 4 1

d and n a r a . an a a c r ied on bier Ph tom women w ile , ph tom mus icians played ou the drum and the Indian m . a s a a s an e ﬂute No doubt l o, ph nto Br hmin ch t d mns atav edas ar a a ta art hy to J , to be w y the immor l p r of the dea d man to the home of the Pit is . ” i ? n s What s this s aid the pri ce. Why do the e women beat their breas ts and tear their hair ? W hy do thes e good folks cover their heads with the dus t of n An n . d a s a its the grou d th t tr ge form upon litter, ” w herefore is it s o rigid ? ” “ n s a a s is D a ! Pri ce, id the ch rioteer, thi e th Yon m a and s ff can a a wa and for , p le ti ened, never g in lk I s h n n n move . t owner as gone to the u k ow caverns of Hi s a hi s his is r a a. h c Y m f ther, mother child, wife y a h a out to him, but he c nnot e r.

Buddha was s ad. hi is s a e ! W oe Woe be to youth, w ch the port of g a h is s an a a es ! be to he lth, w ich the port of m y m l di W oe be is as a ea ! to life, which br th Woe be to the idle pleas ures which debauch humanity ! But for the a a ons a e S nes s ﬁve ggreg ti there would be no g , ick , n or death. Go back to the city. I must compass ” a the deliver nce. A fourth time the prince was urged by his father to vis it the Garden of Happines s . The chain of n guards this time was s ixtee miles away. The exit s n a w as by the northern gate. But udde ly calm man n n a n an -red was s en of ge tle mie , we ri g ochre cowl, e i n the road way. “ i s hi s s a r a en ea Who t , id the p ince, r pt, g tle, p ceful in mien ? He looks as if his mind were far away els e ” r i a s a h s a . where. He c rie bowl in h nd c is is L s a ar Prin e, th the New ife, id the ch ioteer. 4 2 BUDD HA AND BUDDHISM

That man is of thos e whose thoughts are ﬁxed on e na a a B rahmacharin s s the et r l Br hm [ ]. He eek the

s v . r divine voice. He eeks the di ine vis ion He ca ries s - Hi the alm bowl of the holy beggar [bhikshu] . s mind is calm becaus e the gross lures of the lower life ” can vex it no more.

a s a . s s Such life I covet, id the prince The lu t — ’ of man are like the s ea-water they mock man s thirs t

ns a en n . s e s i te d of qu chi g it I will e k the divine vi ion, and give immortality to man ! In La li ta Vi s tar a d for a e s n s s the the reme y g , ick e , 1 ’ a a is a Dr R s Dav s nd de th immort lity In . hy id Buddhi sm e i a the r medy for death s de th. If the a w as s ts a i s pologue compo ed ou ide of Bedl m , it plain that the La li ta Vi star a gives us the correct

s . a a a r is a a wh ver ion If prick with d gge the mrit , y go through all the tortures of yoga to gain it ? Suddho ana w a King d s bes ide hims elf. He placed ﬁve hundred cors eleted Silk yas at every gate of the C a ns s n s r Palace of Summer. h i of e trie we e round n A a s a s and s e t d. the w ll , which were r i ed tr g hene a a n s a a s was ph l nx of lovi g wive , rmed with j velin , ’ posted round the prince s bed to narrowly watch r a s all a ure n s him . The king orde ed l o the ll me t of ns in s ens e to be co tantly pres ented to the pr ce . Let the women of the zenana ceas e not for an s ta s an Let m in nt their concert d mirth and s ports . the ” in n S hine silks a d sparkle in diamonds and emeralds . ’ Ma a ra a a i aun s n n Ma as h P j p t , the t who i ce Quee y a has a as s -m e has a s de th cted fo ter oth r, ch rge of the e and s he s r pretty young women, incite them to enci cle ” th n a a e pri ce in c ge of gold.

1 “ Un fruit de vie de bien é tre at d Immortalité F oucaux . , , ( , p BUDDHA 4 3

The allegory i s in reality a great battle between two a s — n z ns a al ea the c mp the de i e of the K m o , or D a s A e and s a om in of ppetit , the denizen of the Br h D a a a s . a are m loc , the om in of pure Spirit The l tter

uns e . e n , but not unfelt F or da ce r a s one y , when the prin eclined on ilken couch lis tening to the s weet crooning of four or ﬁve wn - s n a - a s his e s s ud bro kin ed , l rge eyed Indi n girl , ye denl ass a az and a s and y umed d ed b orbed look, the r ich hangings and garlands and intrica te trellis -work en a a s s of the gold p rtment were till pre ent, but dim n nd his . And s a s s to mi d mu ic voice , more weet t a had s n se a h n he ever li te ed to, emed f intly to r reach him . I will w ite down s ome of the vers es a as a s n a i he he rd , they cont in the my tic i ner te ch ng of

Buddhis m. Mighty prop of humanity arc i n th e at wa of the is is of old M h p h y R h , Go forth from this city ! U on t is es olate eart p h d h, W hen thou ast ac uire the ri celess nowle e of the Jinas h q d p k dg , ’ W en t ou ast ecome a erfect Bu ha h h h b p dd , Give to all ﬂ esh th e baptism (river) of th e Kingdom of

Righteousness . h ou wh o once i st sacriﬁce th feet th an s th re T d d y , y h d , y p cious o and all th ri c es for the worl b dy, y h d, ou w ose li fe is ure sa e ﬂ es from its miseri es ! Th h p , v h In the resence of re ilin be atient 0 con ueror of self p v g p , q ! Lor of t ose who ossess two feet o forth on th mi ss ion ? d h p , g y h C onq uer the evil one and is army.

’ Thus run some more of thes e gathzis

Li t of th e worl ! lam du mon e—F oucaux gh d [ p d ], In former kalpas thi s vow was made by thee F or th e worlds that are a prey to death and sickness I will be a refuge 4 4 BUDDHA AN D BUDD HISM

Lion of men master of t ose t at wal on two feet the , h h k , time for thy miss ion has come ! 0 n er the Bo-tree c uire immortal i ni t and i v e U d sacred a q d g y, g Amrita (immortality) to all ! W en t ou wert in in a former ex istence and a s u ct h h a k g ( ), bj e ins olentl t ee : lan s and ci ti es i v e y said to h These d , g th em to me

h ou wert re oi l T j ced and not troub ed . nce w en t ou wer vi rtuous is i and a cruel i n 1n O h h t a R h , k g . an er ac ed off th lim s in th eat a on mi l g h k y b , y d h g y k ﬂ owe fro n d m thy feet and thy ha ds . W en t ou i th e i shi S s ma a h h d dst dwell on a mountain as R y , in a in r ﬁ oi sone arrows di s t k g h v g t ans x ed thee with p d , d thou not forgive this king? W en t ou wert the i n of antelo es di st t ou not sav e h h k g p , d h thine enemy th e hunter from a torrent ? Wh en th ou wert an ele an unter i erce t ee t ou ph t and a h p d h , h for a es t him and i st re him with th beautiful g v , d d ward y tus ks !

nce wh - O en thou wert a sh e bear thou dids t save a man from a torrent swollen wit snow ou i s t fee him on h . Th d d d roots and frui t until h e grew strong ; And w en he went awa and rou t ac men to ill t ee h y b gh b k k h , thou forgavest him nc e w en t ou wert th e w i te orse 1 O h h h h , In it for the sufferin of m n p y g a , ou dids t ﬂ y across h ea en to the re i on of the evil Th v g demons, To s ecure th e a i ness of m h pp ankind . Per s ecuti ons wi t out end h , R e ilin gs and man ris ons v y p , Deat and mur er h d , es ast t ou suffere wit love and atienc Th eh h d h p e, F or i g n ng thine ex ecutione rs . Kingless men s ee , k thee for a king ! BUDDHA 4 5

s athas n is sa s By the e g the pri ce exhorted , y the n a And a . s nas s a en rr tive whil t the Ji ing, be utiful wom , s and s and ls and ss s with flower perfume , jewe rich dre e , try to incite him to mortal love . to a ans the But bring bout their pl more quickly, Spirits of the Pure Abode have conceived a new n n project . The beautiful women of the ze a a are the m a s s Mfira m e in eduction of , the te pt r, whom philo lo is ts to s nne a a g prove be clo ely co cted with K m , the od u A e e n g of love . The Spirits of the P re bode d t rmi e a h e r n w th t t p ince s hall s ee thes e women in a e light. By a s ubtle influence they induce him to vis it the a a rt s n at n a p ment of the wome the mome t th t they, as a all s a s n the Jin , h ve put the e women into ou d s leep. Everything is in disorder the clothes of the n e h a e ri n s are n wome , th ir ir, th ir t ket . Some lolli g n ra on s s a e s a s u g cefully couche , ome h ve hid ou f ce , s u s au S t ea s s e ome co gh, ome l gh illily in heir dr m , om r A m nd es a e a ave . ls o defor ities a blemis h th t f m le art h ad been careful to conceal are now m ade pro s min ent by the s uperior magic of the s pirits . Thi has a s s one an - one di coloured neck , thi ill formed leg, n a thi s o e a clums y fat arm . Smiles h ve become

r n s and as a ns a a s ness . ra g i , f cin tio n ked hideou Sp wl in o s a a s all a s g on c uche in ung inly ttitude , lie mid t

e a S a r nes and es . th ir t wdry ﬁnery, their ilent t mbou i lut ” Of a verity I am in a graveyard ! said the prince

in great disgust. And n ow comes an incident which is odd in the life a s a has ne of a profes s ed thei t. Buddh determi d to n a leave the palace altogether. The he (Buddh ) un s s his s and n hi s s o a s cro ed leg , turni g eye t w rd the 4 6 BUDDHA AND BUDDHISM

as ut as s s - rk e tern horizon, he p ide the preciou trelli wo and a r in n rep ired to the oof of the palace. Then jo i g rs hi s a s all th e the ten finge of h nd , he thought of as and n d a all as and Buddh re dere hom ge to the Buddh , , n a r ss s s s aw Mas all th e looki g c o the kie , he the ter of s ten s DaSaSata god , he of the hundred eye [ a n a R a L Pl i ly he pr yed to Indra. The om ntic ife als o a s s n ts dra and a e s ret in thi i cident, but it omi In , m k a a all Buddh pr y only to the Buddhas . At the moment that Buddha joined hi s hands i n a a s as s a P us a hom ge tow rd the e tern horizon, the t r hy , s a hi s a Th h ad t w s s . e which pre ided birth, ri ing prince on seeing it said to Chandaka The benediction that is on me h as attained its perfection this very night. Give me at once the ki ng ” of hors es covered with jewels ! s s ua hiIOSO hers s i n The highe t pirit l p p in Buddhi m, a s C s s a a n tw o Br hmini m, in hri tendom, in I l m, nnou ce n s a ar ki gdoms di tinct from one nother. They e called ndi a D a A Kfim aloca and th e in I the om in of ppetite ( ), a ri B rahmaloca La li Dom in of Spi t ( ). The ta Vi s tar a throughout describes a conflict between thes e two

a a s . a i s ff a w hi s a r gre t c mp Buddh o ered cro n by f the . has s a a s s a s all He wive , p l ce , jewel , but he le ve for th e thorny jungle where the Brahmachari n dreamt hi s s is a dr eams of God. Thi c lled pes s imis m by s ome s u a S n as writer , who rge th t we hould e joy life we ﬁnd r a n s a i it, but mode n Europe h vi g tried, denie th t l fe is s o n a . Its i s Tout lasse tou t ca ss e tou e joy ble motto , , t ’ is s ass e. Y es s a al p , y the optim t , but we needn t l live a Ja . A s on a a a life like y Gould good , good f ther, a z n i s a s a . e good hu b nd, good citi e , h ppy enough Tru , e s s m s s in s o far as a r ply the pe i i t , mortal en te rs the

BUDDHA AN D BUDD HISM

Brahma urges him to go and preach the d a a i a cha r a . s a s g , the Knowle ge of Br hm It c lled l o 1 h s h a off a n s S ub a i t . es the Gl d Tidi g , He go to the celebrated deer fores t of Benares and begins to make n ts s a a s s F co ver , u ing the ctu l word of Chri t, ollow ” Me !

1 On thi s oint see Ra endra L . itra N orthern B uddhist L iterat ure p j M , , 2 p. 9 . CHAPTER IV

THE W ISDOM OF THE OTHER BANK

F a a s F an I the Rom n C tholic were told that St. r cois

a s or . a na de S li , St Jerome, ltogether ignored in ture ” 1 an S a as a s a y piritu l pir tion , they would feel little i i as tonished . This s the v ew taken of Buddha by n s a s at the Bode Profe sor of S n krit Oxford . And yet a ans h as a a n the the word Buddh me , he who tt i ed ’ An complete spiritual awakening. d Buddha s Dha/mna h as for an alternative exponent the words P r aj nd r ami td s an P d (the Wi dom of the Other B k). ar e s a es s ul a nd There two t t of the o , c ll them ego a

n on - — an a e and an s ego the pl e of m tt r the pl e of pirit, As as what you will. long we live for the ego and its s are r s es ss s a greedy joy , we feve i h, r tle , mi er ble. Happiness cons is ts in the destruction of the ego by i s s . s s a n a the Bodhi , or Gno i Thi th t i terior, th t high s a the s a a n d F and s b t te of oul , tt i e by enelon We ley, y M za and n n za and A e] ir the Suﬁ Swede borg, by Spi o mi . ” n d i s n s a s The ki g om of God withi you, y C hris t . In whom are hi d the treas ures of s op hi a and

n osi s s a s . au . g , y St P l n s sa s M rza The e lightened view both world , y i the bat ﬂ ieth a o in ar n ss w Suﬁ, but the b ut the d k e ithout

s eeing.

1 i Monier Monier - illi ams B udd i sm S r h . 1 4 W , , p 9 . 4 5 0 BUDDHA AND BUDDHISM

s a s and a s h u Who pe k ct wit the inner q ickening, sa s a has hi s a a s ad w . y Buddh , joy for ccomp nying h o s a s and a s ui n n Who pe k ct without the inner q cke i g , ” - him sorrow purs ues as the chariot wheel the hors e .

Let us a. a a and h a give here pretty p r ble, let Budd s peak for hims elf a t was a m an n and Once upon time here born bli d ,

sa ann a a a a ces . he id, I c ot believe in world of ppe r n i s un Colours bright or s ombre exis t not. There s no

no o s ars . a n ss s n s . m on, no t None h ve wit e ed uch thi g His friends chid him ; but he s till repeated the s a me words . In thos e days there was a R is hi who h ad the inner vision ; and he detected on th e steeps of the lofty Himalayas four s imples that had the power to r m ho n u an w was . u c e the bor blind He c lled them , d hi an as s a . , m hing them with teeth, pplied them ns an man who was n I t tly the bor blind cried out, I ee s and a a a e s colour ppe r nces . I s e beautiful trees a nd

s ee r s un. n ﬂowers . I the b ight No o e ever s a w like ’ this before. Then certain holy men came to the m an w ho w as n and s a are a n bor blind, id to him , You v i and

ar an and a as n as r rog t, ne rly bli d you we e before . Y ou see s n s not the out ide of thi g , the ins ide. One whos e s upernatural s ens es are quickened s ees the a s - az s as as and l pi l uli ﬁeld of the Buddh of the P t, hears heavenly conch shells s ounded at a dis tan ce of ff o anas . G0 O a s r a or es a a ﬁve y g to de e t, f t, c vern i n a ns and n s an h the mount i , co quer thi me t irs t of earthly hi ’ t ngs . The man who was born blind obeyed ; and th e a a s its v s n r a p r ble end with ob iou i te pret tion . Buddha W ISDOM OF THE OTHER BANK 5 1 i s s and s s are the old Ri hi, the four imple the four an a great truths . He we s m nkind from the lower life and es opens the ey of the blind. ’ t a Sir M n e M n - li a s an I hink th t o i r o ier Wil m f cy, a a th e s r a s a is th t Buddh ignored pi itu l ide of hum nity, due to the fact that by the word knowledge he con cei v es the Buddhists to mean knowledge of material ’ a a n facts . Th t Buddh s co ceptions are nearer to the as n r a M is ide of Swede bo g th n of ill , I think , proved

a s a anna a a a . by the Cing le e book , the S m Ph l Sutt a ai s at s a a s of Buddh det l , con ider ble length, the pr ctice as and n n a s n a the cetic, the e l rge upo their ex ct object. n h s Ma as a body compo ed of the four elements . It i s u un n his a r and i the fr it of the io of f the mother. It s s r c and and ma u a nouri hed on i e gruel , y be tr nc ted, s an to i us s . s h s in cr hed, de troyed In thi tr i ry body

telli ence i s n a e . as n n s e g e ch in d The cetic, ﬁ di g him lf us con n s his n a n a th ﬁ ed, direct mi d to the cre tio of n n r s n s s t freer i tegume t . He rep e e t to him elf in though — an other body created from this material body a body

a r s and a s . s i n with fo m , member , org n Thi body, r a n a a is s and el tio to the m teri l body, like the word s a a or a s s s a as e in the c bb rd , erpent i uing from b k t

h is n n . as n and w ich it co fi ed The cetic, the , purified te s a s s e na a facul perfec d, commence to pr cti e up r tur l n s s a as s u a ties . He fi d him elf ble to p thro gh m terial s a s a s a ar s etc is a his ob t cle , w ll , r mp t , ; he ble to throw phantas mal appearance into many places at once ; he i s able to walk upon the s urface of water without immers ing hi ms elf ; he can fly through the air like a falcon furnis hed with large wings ; he can leave this d a a n a a world an re ch even the he ve of Br hm hims elf. Another faculty is now conquered by his force of 5 2 BUDDHA AND BUDDHISM w as as s a s s k ill , the f hioner of ivory h pe the tu of the i u s e lephant according to h s fancy. He acq ire the power of hearing the s ounds of the uns een world as — distinctly as those of the phenomenal world more A d s a . s i tinctly , in point of f ct l o by the power of Manes he is able to read the mos t s ecret thoughts of i s a rs and a a rs . s a othe , to tell their ch r cte He ble to y , i r There s a mind that is governed by pas sion. The e i n i n i s man has s a mi d that s enfra ch s ed. Thi noble ”

vi hi s m n h s i . As a ends in ew . T a as no end in v ew s s his a n s a e and s a s child ee e rri g reﬂected in the w t r, y , ” s are a n s so as r e Tho e my e rri g , the puriﬁed cetic n e acu cog is s the truth. Then comes to him the f lty of “ ” n s and h e s s all a men ar divi e vi ion, ee th t do on e th

and a and are a a n r n . fter they die, when they g i rebo h ts the s s n s and wh T en he detec ecret of the u iver e, y

are n a and ma as to s o . men u h ppy, how they y ce e be I will now quote a conversation between Buddha and s a m s n s u li ome Br h in which, I thi k, throw m ch ght on his ea is a n a es t ching. It given in nother Ci g l e

Tevi a S utta . book, the gg When Buddha was dwelling at Mana lk ata in the ma e ta a s a n e the ree ngo grove, c r in Br hmin le r d in th Vedas come to cons ult him on the question of union w ask e are th ith the eternal Brahma. They if th y in e r wa a es a ight path y towards that union . Buddh repli t

r n . s s e g eat le gth He s uggests an ideal cas e. He uppo s that a man has fallen in love with the most beautifu l ” an a Da and n a s wom in the l nd. y ight he dre m of her, n es n t n e but has ever s een her. He do o k ow wheth r s he is a s ra Su a as e a t ll or hort, of B hmin or dr c t , of d rk n na or fair complexion ; he does not even k ow her me . The Brahmins are as ked if the talk of that man about W ISDOM OF THE OTHER BANK 5 3

a s s s a i that wom n he wi h or foolis h . They confe th t it s ” a n a s s am foolis h talk. Buddh the pplie the e train of r eas oni ng to them . The Brahmins vers ed in the three Vedas are made to confess that they have never s een ra a h a not e is a B hm , t t they do know wheth r he t ll or s an n a o him and a all r a hort, or ythi g b ut , th t thei t lk n is a s s about unio with him l o fooli h talk . They are u n a s a as and n mo nti g crooked t irc e, do not k ow whether it leads to a mans ion or a precipice. They are s tanding on the bank of a river and calling to the other bank to e come to th m . Now it s eems to me that if Buddha were the nu compromis ing teacher Of atheism that many folks tur him h e has at s t an a a o or pic e , thi poin dmir ble pp

t unit n his s . a s of y of urgi g view The Br hmin , he would u s e a a a the co r e cont nd , knew nothing bout Br hm , for r as n a no s e n as a a s imple e o th t uch b i g Br hm exis ts . But thi s is exactly the lin e that Buddha does not Hi a i a n take . s rgument s th t the Brahmi s knew n a a aus a a is e s r a nothi g of Br hm , bec e Br hm pur ly pi itu l , are a a s an d they purely m teri li tic. F s s s i a a a ive Veil , he how , h de Br hm from mort l s are k en . The e D 1 L s s . . The Veil of u tful e ire

a . 2 . The Veil of M lice

and ss . 3. The Veil of Sloth Idlene nd - sn 4 . a The Veil of Pride Self righteou ess . D 5 . The Veil of oubt. Buddha then goes on with his questionings IS Brahma in poss ess ion of wives and wealth ? is a a a ans rs Vﬁs ettha the He not, G ut m we

Brahmin. Is his a a ? mind full of nger, or free from nger 5 4 BUDDHA AN D BUDDHISM

F a a a a ! ree from nger, G ut m Is his n a ma mi d full of m lice, or free from lice F al c a a a ree from m i e, G ut m Is his mind depraved or pure ? is a a a It pure, G ut m H as s - as e h as not ? he elf m t ry, or he ”

has a a a. He , G ut m a s are s a The Br hmin then que tioned bout thems elves . Are th e a s s as in Br hmin ver ed in the three Ved , ” s s s s s and a are ? po e ion of wive we lth , or they not are a a a They , G ut m ” a an in a s a not ? H ve they ger their he rt , or h ve they ”

a a a a. They h ve, G ut m DO a a ? they be r m lice, or do they not ”

a a a . They do, G ut m Are a are ? they pure in he rt, or they not ”

are a a a . They not, G ut m a s - as a ? H ve they elf m tery, or h ve they not ”

a a a a. They h ve not, G ut m s s s s The e replie provoke, of cour e, the very obviou r etort that no point of union can be found between

s ss a s . a a is a uch di imil r entitie Br hm free from m lice, S nless s - a n s o s is i , elf cont i ed , , of cour e, it only the n s a can 0 in a s i les th t h pe to be h rmony with hi m . “ Vﬁs ettha then puts this question : It h as been told m e a ama a S a a a a a a s wa , G ut , th t r m n G ut m know the y to the state of union with Brahma ra a Vﬁs ettha sa s a i n B hm I know, y Buddh reply, and a a and a a the world of Br hm , the p th le ding to it ! ” The humbled Brahmins learned in the thr ee Vedas then ask Buddha to Show them the way to a s tate of n n u io with Brahma .

5 6 BUDD HA AN D BUDDHISM takes the side of the ancient Spiritual religion of the country agains t rapacious innovators . as s et u a was Thou h t p wh t thrown down , they s L is d s r say to him . In the Burme e ife he e cribed mo e than once as one who has s et the overturned chalice i once more upon ts bas e . ha r n The word D ma means much i Buddhis m . n a law a s Obey the eter l of the he vens . Who keep 1 a n this law lives h ppily in this world and the ext. F or the enfranchis ed soul human suffering no ? longer exis ts n m In the dark ess of this world few en s ee clearly. Very few s oar heavenwards lik e a bird freed from a ” 3 net . No doubt the dis cipline of extasia was expected to n W give vitality to this inner quicke ing. hen actual vis ions of the Buddhas of the ten regions were before s as n s a was a the eye of the f ti g vi ion ry, it judged th t he would have a more practical belief in their lapiS - lazuli n a domai s . The he rt of the Eastern n ations has been truer to its great teacher than their learned meta phys icians have been . The epoch of Buddha i s called M the E ra. when the ilken Rice [immortality] came ” 1 n into the world. This certai ty of a heavenly m was not n n as o kingdo to be co ﬁ ed, in the orth dox a s a A n h ad s as . Br hmini m, to prie tly c te ki g become a e ar a a a b gg th t he might pre ch to begg rs . In the C hines e Dha mmap a da there i s a pretty s tory of a very ea Ma da n h ad a a and b utiful g le who he rd of Buddh , who s t ff a o ea a . On wa t r ed to h r him pre ch the y , She s aw her ea ac a a n n a however, b utiful f e in fount i e r

1 1 Dhamma ada . 169 . I bid . . 90. p , v v 1 Ib 1 id. . 17 4. U ham Hi st B uddhi sm . 48 . v p , . , p W IS DO M OF TH E OTHER BANK 5 7

h She s and s he was a w ich topped to drink, un ble to a e c rry out her good r s olution. AS sh e was returning sh e was overtaken by a courtesan s till more beautiful a s and Res th n her elf, they journeyed together. ting a at a a n a s an for while nother fount i , the be utiful tr ger w as e s and a ea ov rcome with leep, pl ced her h d on her ’ - l n fellow traveller s ap . Sudde ly the beautiful face

a as a s a s a. to a bec me livid corp e, lo th ome, prey h teful

s s . s an was at a hi s in ect The tr ger the gre Buddh m elf, who had put on this appearance to redeem poor u 1 i F und ri . There s a loveliness that is like a beautiful ar u ﬁl a a a s s s j f ll of th, be uty th t belong to eye , no e , i i s w an a . s at a s s mouth, body It th om ly be uty th c u e m ” s r s a s s n . s s o row, divide f ilie , kill childre The e word , e a a an e as n utter d by the gre t te cher on oth r occ io , were perhaps retailed a s econd time for the Buddhis t ? Magma Civitatis P eccatrix n en e is to a in B ud The pe it t thi f, too, be he rd of i m u a n s a u a hi n dh s . B ddh co front cr el b ndit in s mou 8 a n a and on s All a s t i retre t c vert him . gre t movement ,

a . n s n on n s id St Simo , mu t begin by worki g the emotio s of the mas es . Another or iginality of the teaching of Buddha ff was s s n a . a the nece ity of i dividu l e ort Ceremoni l, sa s s a os criﬁce, the exertion of other , could h ve no p

s ible effect on any but thems elves . Agains t the bloody s acriﬁce of the Brahmins he was s pecially

remors eless . How can the sys tem which requires the inﬂ iction of mis ery on others be called a religious sys tem ? How having a body deﬁled with blood will the s hedding

1 1 es Dhamma ada . 35 . I bid . . 1 5 9 . Chin e p , p p 1 48 I bid . p. . 5 8 BUDDHA AN D BUDDHISM of blood res tore it to purity ? To s eek a good by doing ” 1 an evil is s urely no safe plan ! Even a Buddha could only Show the s inner the right a s a a a . path . T th g tas re only preachers You your elf ” 1 a ff mus t m ke an e ort. ’ Buddha s theology made another great advance on o r s a s is n the creed , tep which our century o ly now s n as s the a ttempting to overtake. He tro gly emph i ed remors eles s logic of cause and effect in the deteriorat i ng inﬂuence of evil actions on the individual character. The as s Dev adatta ts and i s Jud of Buddhi m, , repen n a a n a a s a n forgive . But Buddh c n ot nnul the c u tio of s a hi s evil deeds . The e will h ve to be dealt with by

S low degrees in the purgatorial s tages of the hereafter. He knows no theory of a dull bigot on his deathbed s uddenly waking up with all the broad sympathies and a the a l a i Un ss the l rge knowledge of nge G br el . le in next life a being takes up his intellectual and moral c a at s a s is ondition ex ctly the t ge he left it in thi , it a a a hi s n a i s pl in th t logic lly i dividu lity s lost. Thi teachi ng of Buddha has been whims ically enforced by Hi s ome of his followers . s own words are tren chant and a : A a n m is k cle r f ult o ce com itted like mil , which l n a s not s al at . and s n grow our o ce P tiently ile tly, like a s m S a n mothered e ber, h ll it i ch by inch devour the ” 1 fool . Both a good action and an evil action mus t ” and a r n a 1 ripen be r thei i evit ble fruit. This teaching has been powerfully inculcated in one or a a s s i two ﬁne p r ble , in which the con equences of S n are a as an n t o m and s im ged iro ci y of t r ent, the ins them s elves ﬁgure as beautiful women luring man to his

1 1 R oma nti c Histor . 1 5 9 . Dhamma ada 2 6 y , p p , v. 7 . 1 1 6121. . 7 1 . Burnouf Introd v , . p. 8 7 . W ISDOM OF TH E OTHER BANK 5 9

n a all i s as a a n m in . O the s urf ce bewitching s sce e of Th - the Ar abi an Nights . e palm trees of a soft is land r s n and a s a a a s u tle ge tly, in deliciou p l ce the me n eeker bad s on is a n a a of gold , the , f n ed by women of be uty h s unknown to earth. He as ought the unworthy z s a a ea and en s a pri e of the K m lo , he joy them for time, becaus e with Buddha the full bas ket and s tore of the Brahmin and the old Jcw are not deemed the rewards i an F a u . s an of he ven, but of q te other region rom i l d s an a s a s a r to i l d the w nderer goe , e ch i l nd being mo e s a n one a a deliciou th n the precedi g , but e ch being ne rer

- to the iron walled city of expiation . But the furies d ff and an a A a are a s an . r c u e e ect, not etern l hrim n The e 1 d a a n s is no a e . evil , th t Buddh c n ot oft n s s s s an a a an a Thi ugge t other gre t dv ce m de by Buddha. In his day the beneﬁcent God was deemed the god of a na a and all s a s r tion , tribe ; the god of other n tion we e s s is deemed evil demon . Thi creed the real agnosti a and a s e aus its a s a im ci m thei m, b c e m in po tul te plies that the reas on and cons cience of humanity for thousands and thousands of years have been unable to s God and a has at all di cover , th t if He been found , it is to accident alone that the dis covery is due ; even if the dis covered god Should not upon examination be s a found to be compo ed of very poor cl y. But the ss a es a a a a s n a n mi ion ri of T th g t were e t to every n tio , and Buddha is the ﬁrst his torica l teacher who pro claimed that cven in the hell Avichi was no recess ’ f a a a a s all- a sheltered rom T th g t perv ding love . But the crowning legacy to humanity of this priceles s ”

a o was his s s ass n . a benef ct r boundle comp io Buddh ,

1 Baal R oma ntic Histor . Com . Stor of the F i e Hundred Me , y p y v r chants . 332 and the erchant . 342 . , p , M , p 6 0 BU DDHA AN D BUDDHISM sa hi s s s was a y di ciple , God reve led in the form of ” M a a w a s m ercy. The theory th t Buddh as myth ee s a s s a a r quite to bre k down here, for ome uch ch r cte s ha s a as so far a an mu t ve exi ted , th t ide in dv ce even of a s a i modern d y could h ve been conceived . H s majes tic gentleness never varies . He converts the Very Wicked D s a s a s in . One. He pe k gently to the ughter of S He a s s t s s s ar cle r out even the lowe of hell when he vi it e th , a s a as m n a l and m kes devil s well good e h ppy. A foo ” t a es and s u s : M s on s ou r g in lt him y , he replie , out rage addres s ed to heaven is like Spittle aimed in to the ” 1 : r s a skies it retu n upon the uthor of the outrage. And he explained to his disciples that Tathﬁgata could an never be made gry by foul actions and invectives . ? Such can only make him redouble hi s mercy and love When we reﬂect that the principle of retaliation was the da and a a a rude policy of the y in which he lived, th t ggreg s men s e a r n e war tion of were obliged to fo t r love of eve g , , and ds s plunder, bloo hed in their mid t, prompted by the s n s - s r a s a s s mere in ti ct of elf pre e v tion, uch gre t entence as the following of Buddha are indeed noteworthy o By love alone can we conquer wrath . By go d a s alone can we conquer evil . The whole world dre d

n All e es n a . viole ce. men trembl in the pr e ce of de th Do to others that which ye would have them do to ” 3 . a s a . you. Kill not C u e no de th r s l S ay no ha s h word to thy neighbour. He wil ” s a 1 reply to thee in the me tone . am n and a e a I i jured provoked, I h ve b en be ten

1 - 1 Sﬁtra of F ort two S ections sect. iii . I bid . s ect. vn . y , v 1 Ibid 1 29 . . Lé on F ear ives h ere the er words of Lu e . v. M g v y k

vi . 31 . 1 1 33. I bid . v. W ISDOM OF THE OTHER BANK 6 1

’ and plundered ! They who s peak thus will never ” a ceas e to h te . That which can caus e hate to ceas e in the world is ” 1 not a a s a . h te, but the b ence of h te a a If, like trumpet trodden on in b ttle, thou com ” n Nirv a a s as a a ﬁ . pl ine t not, thou h t tt i ed n s a a s as war - an Silently h ll I endure bu e, the eleph t ” receives the s haft of the bowman. Th e a a n man s n a s w ke ed goe not on reve ge, but rew rd n s s n has him as with ki dne the very bei g who injured , the ” 1 - x ll s andal tree scents the a e of the woodman who fa s it. I will now copy down a fe w miscellaneous sayings of Buddha n The s wans go on the path of the s u . They go through the air by means of their miraculous power. The wis e are led out of this world when they have h ” 1 conquered Mi ra and is train. , man i a S a a a a A s not r m n by outw rd acts . Not by tonsure does an undisciplined man become a a Sram na. There is no satis fying of lusts with a Shower of ” s gold piece . A man is not a Bhiks hu s imply becaus e he as ks A m n i s n Mu others for alms . a ot a ni becaus e he

s s s . s and s ob erve ilence Not by di cipline vow , not by

’ s a s a much piritu l knowledge, not by leeping lone, not i ns a can a a as by the g ft of holy i pir tion, I e rn th t rele e n can a ana i which no worldli g know . The re l Sram s l ” ha who has quieted all evi .

1 - Sﬁtra of F ort two Sections . 4 5 . y , v , 1 This i s claimed b the Brahmins li ewise but it is uite forei n to y k , q g Hod s on a s their enius . Vide E ss 4. g g , y , p. 7 6 2 BUDDHA AN D BUDDHISM

If one man conquer in battle a thous and thous and and a hims lf as is men, nother conquer e , the l t the greates t conqueror. F ew are there amongs t men who arrive at the M ” a U and . other S hore. ny run p down the s hore Lat s a a s a n the fool wi h for f l e reput tio , for pre cedence a s s s s i mong t the Bhik hu , for lord h p in the

s s a n s . convent , for wor hip mo g t other people a a s i i A s upern tur l per on s not eas ily found . He s s a i not born everywhere. Wherever uch sage s born ” that race prospers . C all not out in this way as if I were the god h n a Brahma (C i ese p rable). R i s n a eligion nothi g but the f culty of love. The hous e of Brahma is that wherein children obey ” 1 their parents . ’ an s ﬁnd a s s and r The eleph t cub, if he not le ﬂe tho ny ” 3 s in r een e s creeper the g wood , b come thin. Beauty and riches are like a knife s meared with ” s s and is n 1 honey . The child uck wou ded .

THE ONE THING N E E DF UI.

a n s s s s ha Cert i ubtle que tion were propo ed to Budd , such as : What will bes t conquer the evil passions of man ? What is the most s avoury gi ft for the alms bowl of the mendicant ? Where is true happines s to be oun ? d a e all f d Bu dh r plied to them with one word, 5 Dharma a n (the he ve ly life). s s ar a es s I will now give ome of the Buddhi t p bl , ome

almos t unequalled for beauty.

1 1 Bi andet . 22 3. Burnouf Introd . g , p , 1 1 - Hod son . 7 4. Sﬁtra of F ort two Secti ons sec x x i g , p y , t. . 1 i andet . 225 . B g , p

4 BUDDHA AN D BUDDHISM

n s ee a are a ki g, I do not th t you better th n the philos ophers [F an fuh] and with the cruelty of an as an ac off a s and E tern tyr t, he h ked the h nd feet of the poor hermit. Perceiving a majestic calm s till upon the face of the ur as as s a as tort ed cetic, the toni hed mon rch ked him if a he felt no nger . n and da a a s None, ki g, I will one y te ch thee l o to

- as as s ns . e a s curb thy wild be t p io Wh n , in nother exi t a a n a a 0 ence, I tt in Sheu g te teng [Nirv n ] , thou , king, n s halt be my ﬁrs t co vert. In a s ubs equent exis tence King KO Li became the u ili dis ciple Ka nd ya . In n a a n a s the ext p r ble we get, I thi k, prote t of the Little Vehicle agains t the fals e teachers of the in

novating s chool.

THE PAR ABLE OF THE ATHE IST

An ati a Tirh h d R u hi A ut a a a e . t g , king in , d ughter, s s da he a s a s ﬁr t he lived piou ly, but one y he rd ome f l e a s a a is te cher who decl red th t there no future world, and a man a t a i s s nt wa and th t , f er de th, re olved i o ter n A the other eleme ts . fter this he thought it was better n e res n n and e a u . to joy the p e t mome t, he b c me cr el One day R uchi went to the king and reques ted him h er one s a es as x da to give thou nd gold piec , the ne t y w as a s a and Sh fe tiv l e wis hed to make an offering. The n e ed a w as no r w a ki g r pli th t there futu e orld , no rew rd m us s w e s s s and was for erit ; religio rite re u ele , it n s in s better to e joy her elf the pre ent world . N ow R i s s ss n s and was a uch po e ed the i ner vi ion, ble to trace back her life through fourteen previous exis t PAR ABL ES 6 5

d n a s he had e a ences . She tol the ki g th t onc been n a an a and as a u s s he oblem n , but dulterer, p ni hment a was now only a woman . As further punis hment She a a a a and had n had been monkey, bullock, go t, bee

A i hi . n once born into the hell v c The king, unwilli g an n be a a a s t . to be t ught by wom , conti ued to cep ic i n an n a a s n R uch the , by the power of i c nt tion, ummo ed aid and a s a s pirit to her , Buddh him elf, in the form of

a at . as him an as cetic, rrived the city The king ked as from whence he came . The cetic replied that he

. a s came from the other world The king, in n wer, laughi ngly s aid a If you h ve come from the other world , lend me s and a one hundred gold piece , when I go to th t world ” I will give you a thousand. Buddha ans wered gravely an s n s When y one lend mo ey, it mu t be to the s t is a rich . If he be ow money on the poor, it gift,

a a . a for the poor c nnot rep y I c nnot lend you, e l s are o therefore, one hundr d go d piece , for you po r ” and destitute . an u s a a ri You utter ntruth, id the king ng ly. Does not this rich city belong to me The Buddha replied 0 a s di e . a In hort time, king, you will C n you take your wealth with you to hell ? There i s a a s a you w ll be in un pe k ble mi ery, without r iment, can a without food . How, then, you p y me my debt At this moment on the face of Buddha was a s trange n light which dazzled the ki g. Of the next story there is are many vers ions . It very popular in Buddhis t countries . 6 6 BUDDHA AN D BUDDHISM

’ BUDDHA S PAR ABLE or Kis ocorArri

a li d at fiv Once humble couple ve Sr asti . They sold s and a a a li r fl at pul e, rice, ch rco l, l id out in ttle ound as ts a ma b ke , with bit of poor tting propped up on ff h an bamboos to keep o the midday sun. They ad only daughter Kisogotami . One day her father s ent s a n her to fetch ome wood. She st yed in the ju gle n s a i s he s saw plucki g flower , until in th cket uddenly a a s a a r the fierce eyes of cheet h t ring t her. She ve y nearly died of fright. Suddenly something whizzed nd a th ta a w by her a l id e chee h de d at her feet. It as an a s a n a s a rrow hot by comely you g hunter, erv nt of h a s a the RAj a . He w nted oon fter that to marry Ki s o ota i was a s sa g m , who very pretty, but the old p rent id a l S a th t they cou d not p re their only child . One day a blind man passed the little s hop singing and playing on the Vina The old mother lis tened to hi s s ong

W it out a mate the Ko ila rows silent on the s ra h k g p y,

s a a was ea Thi led her to w tch her d ughter, who r lly

and s . ss pining very ick In proce of time, through the was ar . influence of the mother, the young girl m ried In thos e days a fierce tiger ravaged the district and At killed many villagers . once the RE)ah offered a large n reward for his destructio . The husband of Kis ogo arni s a a was a t lured by thi tt cked the tiger, but cl wed and a to death. The widow young child returned to Srfivasti a as ! a ss a l to meet, l proce ion of w i ing women ar accompanying her p ents to the grave. A month after this the poor widow was s een carrying a dead hi a s and oa n s s c ld in her rm , m ni g piteou ly the word , ” Give me some medicine for my s uffering boy ! PAR ABL ES 6 7

' ” a s Sak a M n a ! One n wered , Go to y u i , the Buddh Ki so otami a ha and g rep ired to the cell of Budd , a os L and as an cc ted him , ord m ter, do you know of y ” medicine that will cure my boy ? a a s a a a s a Buddh n wered, I w nt h ndful of mu t rd ” s eed . s a a The girl promi ed to procure it, but Buddh dded, I require s ome mustard -s eed taken from a hous e n h n o s on s a a s a as . where , hu b nd, p re t, or l ve died Kis o otami a ar as Poor g , with the de d child c ried tride a as us of her hip in the Indi n f hion, went from ho e to m a a i m s . ass s s us hou e The co p ion te people id, Here ” ar - s a ! s he as an s on t d eed, t ke it But when ked if y , or s a a s a had a s hu b nd, or p rent, or l ve died in th t hou e, sh e a La are received for reply, dy, the living few, the ” dead are many ; death comes to every hous e ! At as a and s s Ki s o otami s at l t, we ry hopele , g down by the a s and a a s n w y ide, w tched the l mp of the city bei g ex h tin uis hed one . At s s a a g by one thi in t nt Budd , by the a hi s ha as power of Siddhi , pl ced p nt m before her, w c sa All n s s s hi h id to her, living bei g re emble tho e nd a and a s . are a l mp They lit up ﬂicker for while, ” a n ns all a a an then d rk ight reig over . The ppe r ce a law and s then pre ched the to her, , in the word of the s s s a a and e Chine e ver ion, he provided lv tion r fuge, ” n a a a s e a poi ting out the p th th t le d to the et rn l city.

THE STOR Y OF PR INC E KUNALA

King Asoka had an infant boy whos e eyes were so a a his a a Ku a1a i be utiful th t f ther c lled him n . There s a bird of this name that dwells amongs t the rhododen i drons and pines of the Himalayas . It s famed for its 6 8 BUDDHA AND BUDDHISM

H s . c is lovely eye The young prin e grew up. beauty ’ wa m n s the talk of the king s do i ions . No woman could gaze into his eyes without fallin g in love with hi h vi man A s St a ra li t. s him. Budd t ( old ) poke s erious s da : son word to him one y The pride of the eye, my , ” i s vanity ! Beware ! At an a a e a a a a a e rly g Kun l m rried young girl , n med KRfi han da a r a a saw n c a. One y oy l l dy the you g s a and d s a his hu b nd , fell e per tely in love with ﬁne a a was h r rs ruck at h . o eyes Kun l ro t t is . ” Are s a d na a you not, he i , in the ze n of the king, my ” a ? i s s a a a e f ther Th peech ch nged her love to bitter h t . At this time the city of Taxila revolted against King

A a. a s to as h e but sok The mon rch de ired h ten thit r, his minis ters couns elled him to s end Prince Kunala in his a r place. The prince rep i ed to the revolted city and s ass a i oon restored quiet. The people ured him th t t ’ was the exactions and oppres sions of the king s ofl i cers h s a ad s s . th t they re i ted, not the king him elf Soon the king became affl icted with a revolting a a hi a a and a to a s s on . m l dy, w nted bdic te in f vour of Tish a Rak s hita Sh e a n The Queen y , who h ted the pri ce, u in ar a a u s r tho ght her he t, If Kun l mo nt the th one, I am los t She ordered her s laves to bring her a man ffl a ad as h a icted with the same m l y the king. S e s d h his s a poi oned this man an ad in ide ex mined. A was s huge worm feeding upon it. She fed thi worm nd was ne with pepper a with ginger. The worm no

i d . s . n the wor e She fed it with o on, it ied Immediately s he repaired to the king and promis ed a a n to cure him if he would gr nt her boon. The ki g h m he promis ed to grant her anything s e asked hi . S “ a l s a s and . id to him, T ke thi onion you wi l be well PAR ABL E S 6 9

s a am a s a a and Queen , id the king, I K h triy , the 1 ” laws of Mann forbid me to eat onion . The queen

was i d. ate n told him it medic ne, not foo He the o ion and was cured . The boon demanded by the queen as a recompens e ’ ’ for this great cure was a week s rule of the king s

- n s . n s a was v er domi ion The ki g he it ted, but o er p a n an s a e s uaded. Immedi tely the quee s ent order e l d with the royal s eal that Prince Kunala should be forced to wear the garments of a beggar and have hi A n a n both s eyes put out. blind pri ce c nnot mou t the throne . The good folks of Taxila were thunderstruck at s a s a ac thi comm nd, but they id to e h other, If the is so s s his s on w a us king mercile to , h t will he be to if ” we di s obey him ! Some low- cas te C h andal as were s c and ummoned ; they loved the prin e, would not At as a s Ob a execute the cruel order. l t hideou ject, man deformed and s tained with eighteen uns ightly ’ a s a a and s s m rk , c me forw rd tore out the prince eye . s a a - a Soon he found him elf begg r on the high ro d . i an a a a s a in a s was his s H s . wife, K ch n , l o cl d r g , by ide The poor prince now remembered the solemn words of thavir the S a. “ s sa his is The out ide world, he id to wife, it not a mere globe of ﬂes h had a a s s and su The prince lw y been ickly, to pport himself now he played upon an ins trument called the V i A a a n s a Palibo h na. fter m ny w nderi g they re ched t ra a a and a a a a the (P tn ), ppro ched the p l ce of king ; but a s s r e a s s m ou the gu rd , eeing two di ty b gg r , thru t the t s m a u m rily. 1 M m a Sa i a a h rma v. . 5 D m , st . BUDDHA AN D BUDDHISM

v i By and by the king heard the s ound of the nfi. ” ffi is son s a . s s It my , he id He ent out o cer of n His the court to bri g him in. condition filled the n a az rs at ki g with m ement. When he unde tood wh h ad happened he s ummoned the guilty queen to his pres ence and ordered her to be burnt alive.

B ut the Prince Kunal a was now a changed man. s s r as his When he felt him elf de e ted , he thought, by a hl a h ad a son a fils e rt y f ther, he become of Buddh ( de 1 His s had n Buddha). eye of fle h bee put out, but he felt that the s piritual vis ion h ad been for the firs t Kaéi a a . In s s time w kened lieu of the oft clothe of , he ’ now were the rags of one of Buddha s s ublime beggars . hi ms at his a and a He threw elf the feet of f ther, ple ded ’ for s : a a n the queen life I feel no nger, no p i , only l n a . gr titude Ki l her ot. Aéok a s un- was s , the powerful king, de tined to rule India with a s way more extensive than that of the a an his proudes t Mogul . He was destined als o to b don u s a a s and s a a hi lux riou p l ce , him elf w nder long the gh

i i a i s . way begg ng h s food . He too became Bh k hu

A BUDDHA AT A MAR R IAGE F E AST

n S d r n a a his Ki g u a s a a w s model king. In domin ions was no killing or whipping as punis hment ; d ’ Hi s s a s s . s no ol ier we pon to torture or de troy city, ambunada was r s a and a and J , built of c y t l corneli n, i an A a s s lver d yellow gold. Buddh vi ited it one

day . Now in that city was a man who was the next day a and s a to be m rried, he much wi hed the Buddh to

1 Burnout Introd. 365 3 6 . , pp. , 6

7 2 BUDDHA AN D BUDDHISM

THE STOR Y or THE GIRL BHADR A

Sa a M was a s s a When ky uni in previou exi tence, certain Ki ng Sfl ry ap ati invited the great Buddha Dipafi k ara to vis it his dominions ; and to do him honour he iss ued an edict that all hi s s ubjects withi n a radi us of twelve yoganas from his chief city s hould res erve all flowers and perfume for the king and hi s ff n w ss s o eri gs to the Buddha. No one as to be in po e s es ff s his a n ion of th e o ering on own ccou t. Sakya was at thi s time a young B rahnrin named

M a . was s law a egh He well ver ed in the , lthough he as s a a w only ixteen ye rs of age. He was incompar ble a a an his and his a in ppe r ce ; body like yellow gold, h ir Hi the s ame . s voice was as s oft and s weet as the a at voice of Brahma. He h ppened to reach the city the very moment that it was adorned in expectation a Di aﬁk ara and a of the coming of the Buddh p , h ving already vague yearnings after the Buddhas hip in his ' as a an oﬂ erin the bre t, he determined to m ke g to

incarnate Buddha. He reasoned thus in his heart What offering s hall I make to him ? Buddhas contemn offerings of money ; I will purchas e the most beautiful ﬂower nd I can ﬁ . ’ He went to a hairdres s er s s hop and s elected a

a us s . lovely flower, but the h irdresser ref ed to ell it “ has v s s a a The king gi en order , re pect ble youth, th t no chaplets of flowers in this city are on any account ” to be sold ! Megha went off to a second and then ’ a a ss s s and was to third h irdre er hop, met everywhere s a with the s ame refu l. a e a as was s his Now, it h pp ned th t, he pur uing PAR ABL ES 7 3 s a saw a da - a a - s a e rch, he rk cl d w ter girl, who e n me was Bhadrfi s e a a s n -s a a a , ecr tly t ke eve t lked Utp l and s a - c and flower put it in ide her w ter pit her, then M a go on her way . egh went up to her and accosted a are at a a her. Wh t you going to do with th Utp l flower which I s aw you put into your pitcher ? I w ill give you five hundred gold pieces for it if you w ill s ell it to me. The young girl was arrested by the novel appear a n a an ce of the h nds ome young ma . She ns wered s a a ar a pre ently, Be utiful youth, h ve you not he d th t the great Dipafik ara Buddh a is now about to enter ’ c s s a and the city in on equence of the king invit tion, the king has iss ued orders that w hats oever scented unguents or flowers there are within twelve yoganas of the city are not on any account to be s old to any r a ua as all p iv te individ l , the king will buy them up s s for the purpo e of pre enting them to the Buddha. our is a a a Now, in neighbourhood there cert in h ir ’ d s s s a r re er wife, who priv tely took f om me five hundred pieces of money and gave me in return this s ev en -s talked flower ; and the reas on why I have thus ans s s n i s a a t tr gre ed the edict of the ki g , th t I w n s ma an ff man my elf to ke o ering to the holy . M a a s d M a Then egh n were , y good girl, wh t you have said will justify you in taking my five hundred s and v s a s U a a gold piece , in gi ing me five t lk of the tp l

ﬂower and res erving two for yourself. a s a She n wered, Wh t will you do with the ﬂowers if I gi ve them to you The young Brahmin told her that he wished to offer them to Buddha. a d h a s was Now, it h ppene t t thi young girl gifted 7 4 BUDDHA AN D BUDDHISM

’ wi s and s he n s th the inner vi ion, k ew from the youth remarkable appearance that he was destined on e m n F r da e . sa d a y to become the guide of She i , i s a da l be a a ha and tr nger, one y you wi l gre t Budd , if m s a da you will pro i e me th t, up to the y of your a at ac a as Buddh hood, e h new birth you will t ke me and a a a ana your wife, th t when you tt in Nirv you will let me follow you as a dis ciple in your retinue s s a k s s of follower , then will I give you ﬁve t l of thi

Utpala flower. The Brahmin replied that an ascetic was required all his a his - and a if to give we lth to fellow men, th t s he cons ented to such an arrangement he w as willing h e to contract that She s hould ever be hi s wife . S s hi m s a s U a a at old to five t lk of the tp l flower, th they hi s s a a and sh e might be own peci l gift to the Buddh , desired hi m to pres ent the other two s talks as her own free gift. Di afi k ara a a a s and a When p ppro ched, m je tic with na a as s a ff was n counte nce like gl y l ke, the o ering throw and a a s a in to him, by mir cle the flower rem ined mid hi air n a a s ad. , formi g c nopy over he Amongst the F an heavens of the Chines e i s one - o L e us a in called F ub ngai (happy love). t hope th t i n r that heaven the pretty Bhiks hu Bhadra. s s till ea her favourite teacher.

KING W E SSANTAR A

n n r Buddha once lived on earth as Ki g W es sa ta a. So kind was he to everybody that it was rumoured that he had made a res olution to give to everybody h ad a and whatever he was as ked . He loving wife PAR ABL ES 7 5 two had a a e children. He ls o an ench nt d white n elepha t . A gri evous famine burs t out in a neighbouring d n an san s . ki gdom, the poor died by thou d Eight Brahmins were s ent to King W ess antara to as k him for the white elephant ; for fertile rain always falls in countries where an enchanted white elephant is s a n n n hi s . n a a t yi g The be ig ki g g ve up white eleph nt. This s o incensed hi s own people that they depos ed

W essantara a all his a and g ve we lth to the poor, a in a a a a two s s n n n dep rted c rri ge dr wn by hor e , i te di g a an ns in n ss and to rep ir to imme e rock the wilder e , On his wa two there become a hermit. y he met i a s as h s a a . poor Br hmin , who ked him for c rri ge He and s and n a complied , the depo ed king quee , e ch

ar a a s n . c rying child , m de the re t of the jour ey on foot ’ Their road lay through the kingdom of the queen s a who s s f ther, ought to overcome their re olution, but in vain . Meanwhi le a Brahmin named Jutaka was living a a a n one da very h ppily with be utiful wife, u til y some envious neighbours pois oned her mind as s he was a n a a s a dr wi g w ter at well. They per u ded her s he was a s a and s o n s a s he a a l ve, i cen ed her th t tt cked h n n d hi her usba d a d beat him an pulled s beard . M s he a a his s l ss oreover, thre tened to le ve hou e un e he A n h a two s a s . s s e s procured for her l ve fooli h ki g, id , na W ess antara was as a in med , dwelling hermit the w n k s a s ildernes s ; let him go there a d as for two l ve . had n and h ad a a s He two childre , m de vow to refu e n n no one a y dema d . a a a n all ac ss a Jut k dep rted, but fou d ce to the roy l BUDDHA AND BUDDHIS M hermit denied by a hunter placed there by the ’ ’ e s a r who n W es s antara s had q u en f the , , k owing vow, des ired to s creen him from the further importunities of the greedy. Jutaka told him a lying tale and co r d nt ive to reach the hermit. He demanded the hi as s a s and W ess antara was two c ldren l ve , bound by his a a . ta a as s o th to h nd them over to him Ju k , oon as he was s u a out of ight of the king, bo nd the roy l children ﬁrmly with cords ; but miss ing his way in ss a a to the wilderne , c me by ch nce the territory of the ’ s a who was ui a s all a queen f ther, q ckly ppri ed of th t had occurred. s m a and ff He u moned the Br hmin before him, o ered him in exchange for the grandchildren the weight of ’ a s was them in gold pieces. The greedy Br hmin end not l a as his - e a un ike th t of Jud , for with ill gott n we lth a a a as and his l he m de gre t fe t, from repletion bowe s 1 a ls o gus hed out.

KING BAMBADAT

Buddha was in one of his births a merch ant of na s and as was da ass hi s Be re , he one y p ing with a ar a s ee s Raa a wife in c ri ge through the tr t of j grih , a a Bambadat a s aw the c pit l of King , the mon rch his wife and became captivated wi th her unri valled beauty. Immediate ly he hatched an infamous plot to gain s his fﬁ u t a her. He ent one of o cers to drop f r ively ’ a a a s a i a jewel of gre t v lue in the merch nt c rr ge. The poor merchant was then arres ted on the charge

1 This parable and the two following are given by Upham from the as of he Buddh Jatak t a. PAR ABL ES 7

and i of S tealing the royal gem . He h s beautiful wife who s were brought before the king, li tened to the nce a e and the evide with mock tt ntion, then ordered merchant to be executed and his wife to be detained a ar Bambadat was in the roy l h em. King a cruel na s es s s had a the mo rch , who e oppr ion e rned him hi hatred of s s ubjects . a was a a a a d The poor merch nt led w y to be dec pit te , but Indra on his throne in heaven had witness ed the a r i s a s a and ! a a was t oc ou tr n ction ; , lo mir cle aecom A h n i s l s . s t e a his s p i hed executio er r ed word , the n who was a v was ki g, w tching the bloody e ent, s uddenly made to change places with the merch ant a s a s and by the gency of un een h nd , he received the fatal blow ; whils t Buddha s uddenly found hims elf exalted on the royal elephant that had brought the n s s ki g to the spot. Thi triking interposition of a a ass ac and ro He ven wed the embled popul e, they p

claimed the merchant their new king. It is needless to add that hi s rule formed a s triking contras t to i ha Bambadat. s t t of King It not mentioned, but I hi i s r a a s a a e t nk it ve y pl in l o, th t the be utiful wif i a ra s s was the g rl Bh d of the former tory. Buddhi m h as v its sa a e a done much e il by enforced cerdot l c lib cy, an s s a had but, on the other h d , it eem to h ve the honour of ﬁrst conceiving a love of man with woman that could pierce the skies and be prolonged after death.

THE HUNGR Y DOG

There was once a wicked king named Us uratanam who oppress ed his people s o much that Buddha from 7 8 BUDDHA AN D BUDDHISM the sk y took compas s ion upon them: At this time was a and ass th e r a he the god Indr , , uming fo m of s a a n a a hunt m n, he c me dow to e rth with the Dev Ma a s se as a s siz . t li, di gui d dog of enormou e They a t r a a and once ente ed the p l ce of the king, the dog barked so wofully that the s ound s eemed to s hake r a i n s r a n the oy l bu ldi g to their ve y found tio s . The ' aﬂ ri hted had r r king, g , the hunter b ought befo e him ; and he inquired the portent of thes e terrible sounds . is n a a k s sa It through hu ger th t the dog b r , id the s a and a a a s far a hunt m n, g in ound louder th n thunder a d a reverber te through the pal ce. ” F etch him food ! F etch anything ! cried the king in terror. All the food that happened then to be ar was a wa prep ed the roy l banquet. It s placed before

the . ate s s a and n dog He it with urpri ing r pidity, the a b rked once more with hi s terrible v oice. More food was s s e ent for, the food tor d up in the city, the food a a s s l i sa a of the dj cent province , but til the n ti ble dog, a e a ri e a ate all and a ft r b ef int rv l , up b rked for more. The king could s carcely prevent hims elf from falling a to the e rth with terror. l sa sf 0 ? Wi l nothing ever ti y your dog, hunter 0 n ll hi s a s s . Nothing, ki g, but the ﬂe h of enemie And who are his s ? enemie , O hunter ” His s s a are s who enemie , id the hunter, tho e do w s ss who a war icked deed , who oppre the poor, m ke , ” are to e a who cruel the brut cre tion . his a s was The king, remembering m ny evil deed , s z i and rs and a ei ed w th terror remo e ; the Buddh , al s a law s s s reve ing him elf, pre ched the of righteou ne and his is a a to him people. It pl in th t in the

8 0 BUDDHA AN D BUDDHIS M

a and a a e h f ther, however, grew rich, ccumul t d muc

and as and an sto us s and a ts . gold tre ure, m y reho e eleph n r his s s on and s a n d But he tende ly loved lo t , ecretly l me te that he h ad no one to whom to leave hi s palaces and hi a suvernas at s de th. a ars man i n s a d After m ny ye the poor , e rch of foo and i a e cloth ng, h ppened to come to the country wher s And as his father had great pos ess ions . when he w a off his a saw hi m and s i n his far f ther , reﬂected thu mind : If I at once acknowledge my son and give to and as s s a a at him my gold my tre ure , I h ll do him gre is a and u s n is r injury. He ignor nt ndi cipli ed ; he poo s s a a and brutalised. With one of uch mi er ble inclin ’

ns a . tio , twere better to educ te the mind little by little a an I will m ke him one of my hired s erv ts . son a s and a s a at the Then the , f mi hed in r g , rrived ’ his a s s and s n a a e door of f ther hou e ; , eei g gre t thron uprais ed and many followers doing homage to him who sat was a and th e upon it, wed by the pomp a sta n wealth round. In ntly he ﬂed o ce more to the ” i a . s s h us highw y Thi , he thought, the o e of the ma s a a poor n. If I tay t the p lace of the king perhaps ” s a n t r n I h ll be throw in o p iso . Then the father s ent mes s engers afte r his s on ; who as caught and brought back in spite of his cries and ’ a a ns n l ment tio . Whe he reached his father s house he a n n a s n his a fell down f i ti g with fe r, not recogni i g f ther, and believing that he was about to s uffer s ome cruel u s n a p ni hme t. The f ther ordered his s ervants to deal man and s a u s tenderly with the poor , ent two l bo rer of his own rank of life to engage him as a s ervant on the

s a . a a b r and a and e t te They g ve him oom bas ket, a a a a a e eng ged him to cle n up the dungheap t double w g . PAR ABL ES 8 1

F rom the window of his palace the rich man w atched hi s son at his work ; and dis guising hi ms elf da as a man and his s i h one y poor , covering limb w t s and a a d his s on and sa ta du t dirt, he ppro che id , S y man and r and here , good , I will p ovide you with food

c n . are s are s us . o lothi g You hone t, you indu trio L ok ” n a upo me as your f ther. Afte r many years the father felt hi s and approach in and s u hi s son and the ofi cers g, he mmoned of the in and ann to s a had so k g, ounced them the ecret th t he m w . an as a his son long kept The poor re lly , who in early days had wandered away from him ; and now a was s s his as di th t he con ciou of former deb ed con tion, and was a a a and a as a t ble to ppreci te ret in v t we l h, he was determined to hand over to him his entire m n treas ure. The poor an was as tonis hed at this s udde an and r at his a ch ge of fortune, ove j oyed meeting f ther once more. The parables of Buddha are reported in the Lotus of the Perfect Law to be veiled from the ignorant by i 1 means of an enigmat c form of language. The rich man s a a his a rs of thi p r ble, with throne dorned by flowe and a an s s is ann a a a a g rl d of jewel , ounced to be T th g t , who a s all his d and has a de rly love chil ren, prep red as s a as a s on for them v t piritu l tre ures . But e ch of n Tathfigata has mis erable i clinations . He prefers the a a a i a s a man dunghe p to the pe rl m n . To te ch uch , a a a a i s to r a n s T th g t obliged employ infe ior ge t , the and as and to a s monk the cetic, we n him by degree s a s from the lower objects of des ire. When he pe k hi s is to his as m elf, he forced veil much of thought, it His on would not be unders tood. sons feel no joy 1 L otus . 45 . , p 8 2 BUDDHA AN D BUDDHISM

m s e r hearing spiritual things . Little by little u t th i h minds be trained and disciplined for higher trut s .

PAR ABLE or THE WOMAN AT THE WELL

An a a a a dis a was e nd , f vourite ciple of Buddh , onc ar A w ered a h s avi ra d f . t a c t ir t, h ng t velle ell he en ount a i a Mata a and as s me g rl n med ng , ked her to give him o h a a s e a e ri . s e a w t r to d nk But , being wom n of low c t . was a r a c a a a ah ana and f id of ont min ting holy Br m , r s d efu e humbly. A a as k as a ! sa a. I not for c te, but for w ter id n nd n Ma an a His condes cens io won the heart of the girl t g . It happened that She had a mother cunning in love es and a ts and s a ar philtr weird r , when thi wom n he d a was she her how much her d ughter in love, threw magic s pells round the dis ciple and brought him to her ss a h a who a . c ve Helple , he pr yed to Budd , forthwith d as n appeared an c t out the wicked demo s. i Ma a a i in But the g rl t ng was s t ll wretched plight. At las t she determined to repair to Buddha hims elf

and appeal to him. ’ a s a a n s The Gre t Phy ici n , re di g the poor girl thought, ques tioned her gently os a a r s i can ou Supp ing th t you m r y my di c ple, y follow him everywhere ? ” v ! s a E erywhere id the girl . o a his s s same C uld you we r clothe , leep under the ” ? sai a a to a n s s and roof d Buddh , lluding the n ked e ” a s begg ry of the hou eles s one. sl s i an a his ani By ow degree the g rl beg to t ke in me ng, 1 and at las t s he took refuge in the Three Great Pearls .

1 Burnouf n d. . 1 38 . , I tro p PAR ABL E S 8 3

THE STOR Y or VASAVADA'ITA

At Ma ra was a esa a V6savadat thu court n n med ta . She fell violently in love with one of the actual dis ci les a a U a u ta and se her p of Buddh n med p g p , nt a him a a a u s erv nt to to decl re her p ssion. Up g pta n and S la ea a was you g of ingu r b uty. In short time the s erv ant returned with the following enigmatic reply The time has not yet arrived when the disciple Upagupta will pay a vis it to the courtesan Vés av a datta ! VAs avadatta was as s h at s toni ed thi reply. Her as s at s m was a as a d a s and cl thi ti e c te, bo y org ni ed, n s r a and s he a i deed fo te ed, by the St te , lived in gre t magnificence . She was the most beautiful woman in ’ n s s and a s ha the ki g dominion , not ccu tomed to ve her love rejected. When her firs t moments of petulance h ad as s she e a man was p ed , reflect d th t the young

A a n sh e s s a a u ta . poor. g i ent her erv nt to Up g p Tell ” i a Vfis avada ta and ea h m t s s s . th t de ire love, not gold p rl By and by the s ervant returned with the enigmatic a ns has a s wer, The time not yet rrived when the di ciple Upagupta will visit the courtesan Vas avadatta s a e h s Vfis avadatta had a v Some few month ft r t i , lo e a a sa s Ma a and intrigue with the he d of the rti n of thur , h r h n w ils t this was in progres s 9. very wealthy me c a t arrived at the city with five hundred hors es that he d r da s se . a n a Vfis av a tta e ired to ll He i g of the be uty of , c s ee and a s to all he ontrived to her, l o f in love with Hi a an v her. s pe rls d su ernas were too much for the a as s giddy wom n. She ass inated the head of the a rtis ans and ordered his corps e to be flung on a dung 8 4 B UDDHA AN D B UDDHISM

a . and his a s a armed at his dis he p By by rel tion , l a a a a s a s arc mad and d ppe r nce, c u ed e h to be e, the bo y was found. Vﬁs avadatta was arres ted and carried before the n a r rs a ars s ki g, who g ve o de th t her e , her no e , her a s and s u at off h nd , her feet ho ld once be cut by the common executioner and her body ﬂung in a grave h h ad n a . a s s e y rd Her m id till clung to her, for bee

a s ss . ass a a and kind mi tre She tried to u ge her p in, drove away the crows from her bleeding body. Vfisavadatta now receiv ed a third mess age from Upagupta : The time ha s arrived when the dis ciple Upagupta will pay a visit to the courtes an Vas ava a a an an d tt The poor wom , in whom echo of the old ass s r a r ma p ion till everber ted, hu riedly ordered her id to collect and hide away under a cloth her s evered feet and s r a s a and limb , the poor emn nt of her old be uty ; when the young man appeared she said with s ome petulance s d was a a s and Once thi bo y fr gr nt like the lotu , I a offered you my love. In thos e d ys I was covered d n Now am n with pearls an fine musli . I mangled a d M fil and . a s covered with th blood y h nd , my feet, my s a s a s r off n no e, my e r h ve been t uck by the commo executioner The young man with great gentleness comforted fis vada a n i V a tta . s s poor in her go y Si ter, it not for ” my pleas ure and happiness that I now draw near . And he pointed out the true nature of the charms a s h S a h ad th t e mourned. He howed her th t they ts and s and s and proved tormen not joy , if immode ty, a and r and r s s h d v nity, g eed , the murde ou in tinct a a a she had s us a d a ai and a been lopped w y, t ine g n not PAR ABL ES 8 5

a a a a a h ad loss . He then told her of the T th g t th t he a s a a a a a a who s een w lking upon thi very e rth, T th g t ff n s pecially loves the s u eri g. His s peech brought calm to the soul of Vas ava a e a ss a datta . She died ft r h ving profe ed her f ith in ? Buddha She was carried by Spirits to the penitential heavens of the Devaloca .

PAR AB LE OF THE BLAe G MANSION

n was an man O ce there old , broken, decrepit, but r s s s s d a and a ve y rich. He po e e much l nd m ny gold M s a s. s s s a a n piece oreover, he po e ed l rge r mbli g ’ m ans ion which also s howed plain proofs of time s Its a s - a i a decay. r fter were worm e ten ; ts pill rs were rotten ; its galleries were tumbling down ; the thatch n i was and o ts roof dry combustible . Ins ide this ’ m ans ion were s everal hundreds of the old man s s a s and a s s o ens was erv nt ret iner , ext ive the collection n of rambling old buildi gs. Unfortunately this mans ion poss essed only one

The old man was als o the father of many children — fi ve n us s a . da w , ten, twe ty, let y One y there as a s and ran s ar mell of burning, he out by the olit y door. his saw a a ass a To horror he the th tch in m of fl me, la s a one the rotten old pil r were c tching fire one by ,

a s az n . s his the r fter were bl i g like tinder In ide, c n s e hildre , whom he loved mo t t nderly, were romp in and a s s s g mu ing them elve with their toys . s a a s a s w The di tr cted f ther id to him elf, I ill run 1 Burnouf Introd. 1 31 1 , pp. , 32. 8 6 BUDDHA AN D BUDDHISM

wi l in and save my children. I l s eize them in my a s l a m a ess s trong rm . I wil be r the h rml through the ” falling rafters and the blazin g beams ! Then the and thought seized him that his children were romping i and ignorant. If I tell them that the hous e s on s a r to se z ﬁre they will not under t nd me. If I t y i e and r A as ! them they will romp about t y to escape. l ” not a moment is to be lost ! Suddenly a bright thought ﬂas hed acros s the old ’ ” M i dr e are a ta man s mind. y ch l n ignor nt, he men lly n s aid but they love toys and glittering playthi gs . I Will promi s e them s ome playthings of unheard-oi s e bea uty. Then they will li t n to me man s a So the old houted out with loud voice, C re r c us and see hild n , child en, ome out of the ho e

s a u o s . a ts all the e be utif l t y Ch rio with white oxen, n s gold a d tinsel. See the e exquisite little antelopes ! s aw s a s as s ! hi e Whoever uch go t the e Children, c ldr n, ” come quickly or they will all be gone ! F orth from the blazing ruin came the children in a s w hot has te . The word pl ything as almos t the ul n only word that they co d understand . Then the fo d ' a his a at s his oﬂ s rin f ther, in gre t joy eeing p g freed so m s from peril, procured for them me of the o t a E a be utiful chariots ever s een. ach ch riot had a a had a s an canopy like a p goda. It tiny r il d balus a m lin w trades nd rows of j g g bells . It as formed u s a a s of the s even precio s s ub t nces . Ch plet of glitter ing pearls were hung aloft upon it ; s tandards and s M - n wreaths of the mo t lovely ﬂowers . ilk white oxe a drew thes e ch riots . The children were as tonis hed

when they were placed inside. The meaning of this parable is thus rendered in th e

BUDDHA AN D BUDDHISM had ordered him to go to the Kien - tai [Ghanda or a a ara and r a a his Gh nt Vih , there em in gu rding and rni his t s at mouth [tongue] gove ng hought , the s ame time diligently studying [or obs erving] the rules of conduct laid down in the s criptures . Rfih ula av a a a his , h ing he rd the comm nd, m de n F or a s ma obeis ance a d went. ninety d y he re ined nd e At n a in deep s hame a p nitence. le gth Buddh s ee repaired to the place and s howed hims elf. On in RRhula was l i and n g him , fil ed w th joy, revere tly h A n and s . e s a bowed dow wor ipped him ft r thi , Buddh a a s a hi m s e h ving t ken the e t provided for , he de ir d RRhula to fill a water- bas in with water and bring and as hi a s and s . o it to him w h feet H ving done , as n v a as Rfih ula the w hi g being o er, Buddh ked if the water so us ed was now fit for any purpos e of domes tic us e [drinking etc ] ; and on Rfihula replying in the negative becaus e the water was defiled with dus t and a a And s is cas dirt, Buddh dded, uch your e ; for although you are my s on and the grandchild of n a a a n the ki g, lthough you h ve volunt rily give up to a a a n s s ou everything become Sh m n, everthele y are unable to guard your tongue from untruth and defilement s s a and so are the of loo e conver tion, you ’ s defiled a e — s u s like thi w t r u ef l for no further purpo e. And a a as a a h ad g in he ked him , fter the w ter been w a a s s was now thro n w y, whether the ve el fit for a to r Rfihula holding w ter d ink ; to which replied, ss is s defiled and is as No, for the ve el till , known an ea and s an uncl n thing, therefore not u ed for y ’ n purpos e s uch as that i dicate d . To which Buddha d i a a n An s s as . g i replied , uch your c e By not

a etc. are and gu rding your tongue, , you known PAR ABL ES 8 9 r s as an s a ecogni ed unﬁt for y high purpo e, lthough ’ nd n y ou profes s to be a Shaman . A then o ce more as his and h n lifting the empty b in on to foot, w irli g u and n as RRhula not it ro nd rou d, he ked if he were a fraid les t it s hould fall and be broken ; to which R a ula a had s a h replied th t he no uch fe r, for the ss was a h a and and ve el but c e p common one, its ss a a e s a therefore lo would be m tt r of m ll moment. ’ And s is as a a n s a a uch your c e, g i id Buddh ; for

are a. a a a e a though you Sh m n , yet, being un bl to gu rd n are s n as a your mouth or your to gue, you de ti ed , s a and s a n to i n m ll in igniﬁc nt thi g, be whirled the n ss di s a s a an con e dle ed e of tr n migr tion , object of ’ Ra n tempt to all the wis e . hula bei g ﬁlled with

s a a a s s . s h me , Buddh ddre ed him once more Li ten, a a a a and I will s pe k to you p r ble . There was in old a a who had a a time the king of cert in country, l rge and ul a a i very powerf eleph nt, ble to overpower by ts s a own s trength ﬁve hundred m ller elephants . Thi n a war s e king, bei g bout to go to with ome reb llious d n r a n epende cy, brought forth the i on rmour belo ging to an and as ani the eleph t, directed the m ter of the mal S a - s to put it on him to wit, two h rp pointed words on his s k s two I s s s his cars a tu , ron hook [ cythe ] on , s a a an a crooked pe r on e ch foot, iron club [or b ll] at a hi s a and a an t ched to t il, to ccomp y him were s rs as s appointed nine oldie e cort. Then the elephant as s ee a s an m ter rejoiced to the cre ture thu equipped , d trained him above all things to keep his trunk well a an a r coiled up, knowing th t rrow pie cing tha t in the s a a 10 ! mids t mu t be f t l. But in the middle of the a a u n his s b ttle the eleph nt, ncoili g trunk, ought to z s s ei e a word with it. On which the mas ter was 9 0 BUDDHA AN D BUDDHISM

' afl ri hted and ns a n and his g , , in co ult tion with the ki g n s s was a r a s u re mi i ter , it g eed th t he ho ld no mo ’ nua be brought into the battlefield. In conti tion a sa : Rfihula ! ni Buddh id if men, committing the ne a s uar n as is a f ult , only g d their to gue th eleph nt ll was a a d his a l. tr ined to gu r trunk, would be wel Let them guard agains t the arrow that s trikes ! est in the middle let them keep their mouth, l di e and a t s s they , f ll in o the mi ery of future birth ’ in the three evil paths ! And then he added these s tanzas I am like the fighting elephant without any fear of th e middle arrow [the arrow wounding the middle d part]. By s incerity an truth I escape the un man a s s man L the ha principled [l wle ]. ike elep nt, well s and who s ubdued quiet, permit the king to mount on his ff s his as trunk [o er trunk for the king to cend], thus tamed i s the reverend man ; he als o endures ’ ru l a t thfu ly and in f ith. REhula a i es ds was , he r ng th e wor , filled with s his a s s s a his ds and orrow for c rele di reg rd of wor , a s l and so ame g ve him e f up to renewed exertion, bec a R aha EXTE R NALS

’ Agains t Buddha s teaching two main objections have been urged hi 1 . a s a s a of Th t Bodhi, viewed from piritu l point

is s s ss . a s a es view, mere elﬁ hne The individu l i ol t s o his a hi s a a him elf fr m r ce for own adv nt ge. 2 has . s s s e a S a a r a The monki h y t m th t he pre d b o d , a man a s— s s in point of f ct, produced y gr ve evil idlene ,

a a . and is a re immor lity, depr vity, etc , in f ct, pu pz BUDDHA AN D BUDDHISM

1 . n ar a s a E forced veget i ni m for the whole n tion. 2 . n r a a a s E fo ced n tion l b tinence from wine. A 3. bolition of s lavery. 4 n n . The introductio of the pri ciple of forgiveness n s in s na na lea: ta li on i s of i jurie oppo ition to the tio l . n n a all 5 . U compromis i g ntagonis m to national religious rites that were oppos ed to the gnos is or S n a piritual developme t of the individu l .

6 . a n n and as s Begg ry, co ti ence, cetici m for the r u a eligio s te chers . Thes e are the Six originalities of the Buddhis t

n as s . moveme t, viewed from the out ide to a e n a a man Up the g of eighty, the i def tig ble old rried hi s a n s i n a a on pre chi g , chieﬂy modern Beh r ( r n a a nas co ruptio of Vih r , the old word for mo tery). a n s s a us n The ncie t book c rcely help here , owi g to n n Eas tern exaggerations and Eas tern roma ce . Ki gs r and s eve ywhere bow to him humbly, convert come

san s s s a s . in , not by thou d but by ten of thou nd F r a na a s Ra A iha and A om P t he m rche to j gr , from s a Ka ilav as tu n as r s r grih to p , foundi g mon te ie eve y On s n we a sa and where. thi poi t h ve more to y by by.

DE ATH OF BUDDHA

’ S h il s as u a s r a ome eig ty m e due e t of B ddh bi thpl ce,

Ka ilav as tu now s an s a s a a Milthfi. p , t d mode t vill ge c lled Kuar (the Dead Prince At the date of the pilgrimage of Hwen Ths ang there was a reas on for n a - this . U der s plendid temple canopy repos ed in marble a Dead Prince and this circums tance is s till s remembered by the natives . The ruins of thi temple an a and s c still be tr ced. Exactly four hundred eventy PAR ABL ES 9 5 years before Christ the s pot was a j angal of Sal a s and a s a s la a tree , bene th the h de of two of the e y c lm and rigid the gentle teacher whom Indians call the n Bes t F rie d of all the World. Buddh a was journey ing from RAjfigriha when he reached this resting w Kuéina r B l Its a as a a . A a . t e uva a pl ce n me g , ne r V iéali was a a a s a s s . , he tt cked with evere illne n was Violent pai s s eized him. He very nearly n A a a was s s a but ha dyi g. n nd di con ol te, Budd com forted him. What need hath the body of my followers of me now A a a ? ha a and , n nd I ve decl red the doctrine, I ha a s h and ve m de no di tinction between wit in without. ‘ ‘ sa s an a L et He who y , I will rule over the S gh or, ’ an a s ! Ana a the S gh be ubjected to me he, nd , might i a h s in . Tathfi ata how decl re will the Church The g , ’ s not s a ever, doe y , I will rule over the Church. I am a A a a am a am an oldm an now fr il , n nd ; I ged, I h as s his a and who fini hed pilgrim ge reached old age . a am Eighty ye rs old I. s s An a a Be to your elve , nd , your own light, your wn Let D a ma o refuge . Seek no other refuge. h r be

and . your light refuge Seek no other refuge. h s Ana a a e a S al W o oever now, nd , or ft r my dep rture, h l his own his and s a s be light, own refuge, h ll eek no u s n other refuge, will henceforth be my tr e di ciple a d walk in the right pat Buddha journeyed on until he reached a place V as a called PA E. There he w ttacked with a grievous ld s ss . a o r ac a s a ickne We ry, the pilg im re hed tre m , Kak utthﬁ a a the (the modern B dhi , ccording to General nni a a a and Cu ngh m). Buddh b thed s ipped some of the water ; carts were pass ing and they thickened it with 9 4 BUDDHA AN D BUDDHISM

A a s ri mud. little f rther on, by the ide of the ver Hdran avati a a a was a Sﬁla y (Chot G nd k), grove of trees . Between two of thes e blos soming trees was the Nirvﬁna that the s ick and weary pilgrim was

S ighing for. n s a us s his ad i n U der the e two f mo tree , with he ly g m n o a s a was a . not t w rd the north , the old l id Weep , ” An F all a m s a a sa . an orrow not, nd , he id rom th t nd loves a enjoys he mus t tear hims elf.

My existence is ripening to its clos e. The end of m is a a . . y life ne r I go hence Ye rem in behind. ” 1 The place of refuge is ready for me . a e Before expiring, the te cher enter d into the ex tas ia of Samadhi ; and mighty thunders and earth rockings announced the pass ing away of a great ’ a a a C h kr v rtin. Buddha s las t words were a r All O s s ha . a He rken, di ciple , I c ge you th t comes into being pass es . Seek your salvation with ” a out we riness .

1 Oldenber B uddha . 1 99 g, , p .

9 6 BUDDHA AN D BUDDHISM

an a by a s ort of freemas onry. In e rly work I s ug ges ted that perhaps in Indi a a s imilar expedient may have been at s tarting adopted . F or this I was taken “ to task in the I ndi an An tiqua r y for my crass ” r a ignorance. The c itic pointed triumph ntly to the a a n s s h s s — bund nt chro icle of the outhern Budd i t , but are they quite reliable ? Let us consider the narrative of the early Buddhis t movement as given by Profess or R hi hys Davids in s Bi rth Stor i es . a as we s a law in a Buddh , know, ﬁr t pre ched the r s a i s to n dee fore t, bout four m le the orth of the holy n i Brnﬁ city of Be ares . The s pot s called S th (Sarug

anatha L D s da . A a g , the ord of eer to thi y sok di in built a splen d temple this wildernes s . The dome is n - a and its s inety three feet in di meter, impo ing n mas s s till dominates the plai . Pilgrims from China have V is ited it ; and pilgrims from all countries in the i s . s a Dhamek a world go to it till It c lled , corrup D a s a a. tion for the Temple of h rm Now, the Cing le e s an a s hi tori , evidently writing long fter thi temple D ar a had c a s a s a of h m be ome f mou , m ke Buddh put up in a ﬁne temple and v ihdra in a s uburb of 1 Benares during the ﬁrst rainy season after his n r co ve s ion. Benares was already the most holy city of the H s and is a a a indoo , yet it recorded th t Buddh pre ched n a a ns a and a s ope ly g i t the Br hmin religion, m de ixty one converts . He then proceeded to the powerful Brahmin king Ma adha and a at a a Raa i a dom of g , rrived the c pit l, j gr h , r n at attended by ove a thous a d followers . The king n a a n r a ar his o ce bec me co ve t, with l ge proportion of

1 B uddhist Birth Stori es 1 , p. 9 . ’ AF TER BUDDHA S DEATH 9 7 s ubjects ; and handed over to Buddha the grove in which the celebrated Venuvana monas tery was after w a a s er ards s itu ted . The Cing le e writ does not take s a a a u n the trouble to y word bout the b ildi g of it, being evidently under an impres sion that it was F n s a a ha already there . ive mo th fter Buddh d attained s a e off Ka ilav astu a s a the Bodhi , he t rt d to p , di t nce hi r of S a s s ee s a . was ae ixty le gue , to f the He com anied n san - s a n p by twe ty thou d, yellow robed, h ve Bhikshus ; and he marched along the highroads of the various Brahmin kingdoms th at were on his road n s a n At Ka ilav ast without a y mole t tio . p u he found another fine V ihara ready for him ; and the bulk of the a and a n ts his n n tion the king bec me co ver to religio . He returned shortly to Rfijfigri ha to find a convenient merchant ready at once to hand over to him the rich V a a nast r etavana at Sravas ti S ah ih r , or mo e y, of J ( et M a at n ahet). Buddh went o ce to the s pot ; and this n a s a a a a time the chro icler llow vih r to be built, n ew one a a a n a ar n a was e , he g in f ncyi g pp e tly th t one th re . ” was a asan s a s a a There ple t room for the ge, ep r te ” a a n s rs and s p rtme t for eighty elde , other re idences w s n and a s and n a s and ith i gle double w ll , lo g h ll open r oofs ornamented with ducks and quails ; and ponds a s a and e a s a da an l o he m de, t rr ce to w lk on by y d by ” 1 night. When Buddha arrived at Sravasti this convent w as a a wh dedic ted to him by the merch nt, o went through a formula well known in the ancient inscrip

ns n . r a a tio of Ceylo He pou ed w ter out of bowl, and a the a m de over l nd to the monks . Then a s s a a as n n gorgeou fe tiv l took pl ce , which l ted ine mo ths .

1 B uddhist B i rth Stori es , p. 1 30. 9 8 BUDDHA AN D BUDDHISM

Exactly ﬁve hundred and forty millions of gold pieces were expended on this feas t and on the convent ; so a ma s m I s os a s th e th t we y pre u e, upp e, th t mo t of inhabitants of the power ful Brahmin kingdom of sni d n as i ha e s . s ss a a a v t b come co vert Thu , in le th n ye r, Buddha had practically converted the Brahmin king s a s Srﬁv asti ab Ma a a dom th t tretch from (S et het) to G y . In a his h ad a a won ha is a word , creed lre dy w t c lled n s s the Holy L a d of the Buddhi t . Is all this true ? Even by lopping off Eas tern ex a erations and a r s can w e an gg cc etion , reduce it in y way to a plausible s tory ? If the Buddhis m s et forth M r n e . r R h s Da s o . a D . by y vid , eve by B rth lemy St a r a s a was a Hil i e, be the re l Buddhi m th t pre ched by I sa a s th a as is s . e Buddh , y th t the t k impo ible If in es the n o s u a h ad roc a holi t city of Hi d o , B ddh p l imed a e was no and in a and a th t th re God, complete c te ori cal ma had a n a man had no s g nner n ounced th t oul, a an s a s a a the nor nything of y ort th t exi ted fter de th , cruel laws of the Brahmins agains t heresy would have R Da s m Dr . s been put in force agains t hi . hy vid contends that it is proved by the Upanishads that abs olute freedom of thought exis ted in ancient 1 —h n a. U an s a s s e s I di But the p i h d were ecret, forget s h ad as s that. They were whis pered to pupil who p ed u a M h nes r s e a . e as t e th o gh vere prob tion g , the Greek 2 a as sa r a na a s es s to s . mb do to P t , be r witn thi as sa a a n hi s r s and ass s s To il Br hmi , p ivilege cl intere t was the one sin in thos e days for whi ch there was no

n a s Man . forgive ess . We s ee this from the l w of u u a in s n assa es and B ddh , every ermo , iled th e root

b an h. en n e as s s r c He d ou c d the c te y tem , the bloody

1 2 Hi bbert s 2 or Ancient F ra ments . 225 . Lecture . 6 . , p C y, g , p l oo BUDDHA AN D BUDDHISM

And when the dreaded heat and winds

To give to monk s a dwelling-place Wherein in safety and i n peace To thi n till m steri es row clear k y g , The Bu a wort ddh calls a hy deed. Let t erefore a wis e man , h , , Re ard in his own weal g g , Ha e leasant monasteri es uilt v p b , And lo e ere learne m dg th d en. Let him with cheerful mi en Gi e foo to t em and rin v d h d k, An d clothes and dwelli ng-places

” en shall t e reac to him the trut Th h y p h h.

s an a D R D s r . s a s s us as If thi tr l tion of hy vid give , it s s s s and s a a u profe e to do, the true t mo t uthentic cco nt ’ available of a vihara in the ﬁrs t year of Buddh a s a a a s a v ara pre ching, we g ther th t the chief object of ih were : 1 aff r s s and . To o d helter, clothe , food, comfort to a recluse whils t he developed his individual s pirit

ualism.

2 off s ds . To keep from the monk the floo of the a n s as a e a s s as r i y e on, the gre t h t of the hot e on, r as ts s as s and the fie y bl of the e on of the hot wind , M c e . a a was the old of wint r oreover, the vih r to be pleas an Now s his a a , if the monk re ided in vih r in the hot s as n and r a s and s an in e o , du ing the r in hot wind d the s as is ffi u s ee a i cold e on, it di c lt to when he cted as m s s ionar a a as i s a s y , for monk in mon tery c lled the ilent f f his a s a a one (Mwni). In w lk bro d he may pres en t his - s not s a A begging bowl, but mu t pe k. regulation

1 B irth Stem , p. 132. ’ AF TER BUDDHA S DEATH 1 0 !

exis ts that the monk should devote hims elf to s ilent meditation during the rainy s eas on (Var shd); 1 but thi s rule must have been iss ued long s ubs equent to ” ss s a s as stultiﬁ es the i ue of the Twelve Ob erv nce , it

them. Vihara propagandis m may be good for a country whi ch is already Buddhi s t ; but I fail to s ee how it An could make a country of Buddhists . d yet s ome very active propagandis m mus t have leavened India from one end to the other before Asoka made Bud ffi dhism the o cial creed. The Holy L and of the ’ Buddhists and it is to that that Buddha s own preaching was almost completely confined was an ’ a t A a s as ins ignific nt por ion of sok v t dominions . He e s us a a a a s a n t ll th t G ndh r (Pe h wur), to the orth , and a and Ban a Chol diy , the extreme southern s s an had e province of Hindo t , become convert d . On s at Girnar a u the extreme we t, , ne r the G lf of

a ns n was . On as Cutch, rock i criptio cut the e tern as at an a D a and au ada in co t, G j m , were the h uli J g n and d s . ac a an s criptio To Ceylon, to B tri , to Egypt s m s s a s as a s had a the Buddhi t i ion rie , he nnounce , lso

gone. ’ s Bi andet s s m s s Bi hop g hi tory, the Bur e e cripture, s a ff s a a give di erent colouring to the e e rly d ys . It a s a to a s a s m ke Buddh go not uburb of Ben re , where was a vihﬁr a M i adava there , but to r g , the deer ”

s a a s . a s a fore t, ne r Ben re When he le ve Ben res he ” a s his w a o a s s Uravilv m ke y t w rd the de ert of a. It is under a tree in a forest that he is found by the roﬂ i ate s his p g young men whom he convert on journey. At a a is a un a a a G y it on mo t in th t he pre ches . When

1 Hwen hean Mémoi res ol v . i . 64 T g, , . p . I 0 2 BUDDHA AN D BUDDHISM

” v h e nears Rajagriha he repairs to a palm gro e. Th e es s a a the king pr ent to him, not the vih r , but v n h is s Garden of Bamboos (Venu a a). W en he v it ” Ka ilav as tu s a a -ﬂ ees p he goe to the Grove of B ny n , and so on. ’ Buddha s ins tructions als o to his dis ciples are more in h armony with the account given of early Buddhi sm i n the Twelve Observances than in the Cingales e vers ion . — A great duty is yours to work for the happiness f Le t u r and o men and s pirits . s s epa ate go each in

a ff di two sa r ad. di erent rection , no following the me o

G o and preac h Dharma . At r s a s Dr the i k of getting ubtle thinker like . Oldenberg als o charged with crass ignorance by the c I ndi a n An ti ua r s ha ritic of the q y , I mu t mention t t he als o cons iders that ther e is little i n this portion of ’ Buddha s life that des erves even the name of tradi ” t o s . ou ss r a ion, but merely c llection of c ntle e l or ” a r ss s i a d s a s an s ha . feigned dd e e , d logue , ying of Budd The afﬁ s a s a doctor rm , l o, th t from the Cingalese s a as s s m book , the t rrying of cetic under tree ight i ” be d ad l bi tum . s s a s multiplie Where el e, he y , ’ could they s it in Buddha s time ? The following citation he gives from the Cﬁlahatthi pado pa ma s utta s a s a at He dwell in lonely pot, in grove, the foot o f a r a a a a a a t ee, on mount in, in c ve, in mount in r o a burial lace w l s s an g ott , in p , in the i derne , under k a was a a O s a a s t a . pen y , on he p of r w Th t pl inly e rly

Buddhis m . R ss a a ist W assil ew ma r be The u i n Orient l , j , y he e i r a se ra s a i c ted. He gives a fact f om Chine t n l t on of

1 0 4 BUDDHA AN D BUDDHISM the other the pippala synonyms for the F i cus s s a an u th e r eligi o a. Thi s eems to give gre t tiq ity to litany. I will copy down one or two of these address es a inendra s ﬁr e s I dore J , the con uming of orrow , the as all who tre ure of holy knowledge whom revere, bore a Vi as v i who was a the n me of p , born in the r ce of nar s Bandumati w as mighty mo ch in the city of , who for eighty thousand years the preceptor of gods and and n s men ; by whom, endowed with the ten ki d of of inendra was a at t power, the degree J obt ined the foo ” e a s - of a p t l tree. This is the prais e of Sakya Muni I a Si k a S iiiiha a ns an dore y the Buddh , the ki m the s un s and s was of , wor hipped by men god , who at s t Ka ila ura of a born the plendid ci y p p , the f mily Sa a n s of the chief of the ky ki g , the life of which s all be t friend to the world lasted one hundred years . a s s s n s H ving peedily ubdued de ire, unbou ded wi dom was acquired by hi m at the foot of the aév attha ” 1 tree. a a a s We now come to v lu ble piece of te timony, a a s n a s Ni a r th t of Greek vi iti g Indi . Seleucu c to s ent an a ass a a Me as th enes n mb dor, n med g , to Ki g a d a a B C 302 298 a Ch n r gupt ( . ) He vis ited th t a at hi a P li Hi s a a bothra or a na . s mon rch c pit l, , P t account of the India of that day is unfortunately os t Diodorus Siculus a Arri an l t ; but hrough , Str bo, , and A an a s a a a nts Clement of lex dri , ome v lu ble fr gme m n a us . a a s h ve co e down to P t , it mu t be remem was a d hi s bered , in the very he rt of the Bu d t Holy Lan n A a a es a ass a m d. Cleme t of lex ndri cit p ge fro

1 Asiat ic earches x vi. . 45 4 . R es , p ’ AF TER BUDDHA S DEATH 1 0 5

h n Indi a n A ai 'rs On Megast enes O ﬁ . the s ame page he thus des cribes the Indian philos ophers es are as s s s a Of th e there two cl e , ome of them c lled n a n And S arm anse a d others Br hmi s . those of the S armanse who are called Hylobii neither inhabit cities nor a s are i n a h ve roof over them, but clothed the b rk s on n s and n a e in a s of tree , feed ut , dri k w t r their h nd . L s e a n a s in s n da ike tho c lled E cr tite the pre e t y , they n a a nor n k ow not m rri ge begetti g of children. Some, n a s s a too, of the I di n obey the precept of Buddh , whom, on a his a na s an a ccount of extr ordi ry ctity, they h ve ” r ais ed to divine honours . a s as sa is s a The import nce of thi p ge thi , th t from Strabo we get the description given by Megasthenes an s s and is a r a n of the Indi philo opher , it m de ce t i that

a a s ass a is s a s r the e rlier p rt of thi p ge from the me ou ce. a s s a ns and an s Str bo de cribe the Br hmi the Germ e , H l ” a s a s a s obii . i s the l o c lled, he y , y He g ve s ame details as Clement of Al exandria about their feeding i s and a n a s on wild fru t we ri g the b rk of tree . He, d a s a s n n er an too, r w di ti ctio between the G m es and th e a ns s n n n Br hmi on the ubject of co ti e cy, the

Brahmins being polygamis ts . F rom this it s eems cer tain that Clement of Alexandria was writing with the original work of n e m Megas the es b fore him. We ay therefore con clude a s as sa a a san th t thi p ge bout Buddh , dwiched as i s n n a ns was it betwee two genui e cit tio , als o h n a h in Megast e es . Str bo as handed down to us another statement of Megas thenes about the Hylobii By their means the kings s erve and wors hip the

Deity. 0 6 BUDDHA AN D BUDDHISM

There can be no doubt that the Sarmanes (St a m ama) and Brahmins of Megas thenes were the d rd a s an s s . s acc Br hmin the Buddhi t To the fir t, o Me as thenes r nfi sac s and ing to g , we e co ded rifice

c n s a as l as . eremo ie , for the de d we l the living a as a a and n s s cas They were c te p rt, no e out ide thi te could perform their duties . The gods would not n accept the s acriﬁces of such a interloper. Their ideas on life and death were very s imilar to thos e d a n a s of Plato an the Greeks . The Br hmi s te ﬂe h an E a was and h ad m y wives . very new ye r there i n r s a great synod of them . They dwelt g ove n a a s s a s and e r the gre t citie , on couche of le ve s kins . H lobii on an s s abs o The y , the other h d , in i ted on n n and s a an s and a lute conti e ce, trict veget ri i m w ter li a h dri n . t r u n king C c s gives us an additio al fact. Me as thenes a has a s c g , we le rn from him, l o re orded ” a H lobii a th t the y derided the Br hmins .

THE F IR ST CONVOC ATION

a s a a a Buddh died mi er bly under tree , but, ccording to B uddha hos a a Ra a a at g , there were ne r j grih the moment of hi s dea th eighteen great monas teries u ﬁlled with r bbis h. The monks determined to a s a nas e s and n rep ir the e gre t mo t rie , they we t to the n Ra a a and s a M a . a a a we Ki g of j grih id to him h r j , propos e to hold a great co nvocation on religion and sc di ipline. On the W ebhara Mountain is a cave a S atta anni c lled p . Be grac iously pleas ed to prepare ” that cave for us ! The king at once gave orders that a mighty cave

1 0 8 BUDDHA AND BUDDHISM

u A al a ac s n s thro gh. fter Up i det iled e h ectio the monk n a at once chanted it forth . Whe Up li took the mys tic f n hi a m a a As a in s h nd the ighty e rth qu ked. the narrative announces that this was done to gi ve the ass embly a greeting simi la r to th e one that Buddha s hi s A a s n a la n u ed to give rh t , I thi k the ide p i ly was a s e a i a a r a th t, in t d of be ng nnihil ted, the g e t i a was s sess n U a h s a r . te cher pre ent, ob i g p li in ch i After Upali had revealed all that he recollected from ’ d a s s s s A a a Bud h lip on the ubject of di cipline, n nd s tepped into the pulpit of the sanctified Buddha hi s and a all a es a m elf, det iled the utter nc th t he a could call to mind about Dh rma. The Northern a n s A anda u as and a a a ccou t give to n the S tr , to K sy p a m a na a a D a m a a. the dep rt ent of Pr j P r mit , or h r n The co vocation s at for s even months . Earthquakes nd a i a other mir cles greeted ts finish . Now it s eems to me we are here in the pres ence a s a s a of piece of pure hi tory. The det il of the gre t a - its a s ts fan an n c ve temple with m t , pulpi , ivory , ch ti g n s are a s n n mo k , etc. , too lifelike to be b olute i ve tion. The incident of the eighteen tumbledown viharas filled with rubbis h but has tily got ready is not the s ort of incident that would have s ugges ted its elf to a n a s n M . ahfiwans o de rib Ci g le e writer of fictio The , sc ’ in a a s n A a s a u a g the gre t b nquet duri g sok in ug r tion, an n s a s s and nou ce th t elk , wild hog , winged ga me ’ a s n a and c me to the king kitche of their own ccord , then expired ; that parrots daily brought nine hundred s a a s a and s thou nd lo d of hill p ddy, mice hu king that a n r hill p ddy converted it i to ice. The fin e fancy of a n a s s r an to s Ci g le e hi to i , if left it elf, would have gone off n s a i to imil r flights . ’ AF TER BUDDHA S DEATH 1 0 9

But if the convocation des cribed is a bond fide n a ann s a n co voc tion, it c ot be the fir t convoc tio of the i a s r s s n C ng le e ecord ; nor yet the econd, nor eve hi a i s the t rd. The c ve, which thought to be the S attapanni cave (though its identity i s ques tioned F r i a n a Mr . uss s c a by e g on), , cordi g to th t uthority, ” 1 na a a In a tur l cave slightly improved by rt. ’ Asoka s day the cave temple was a s mall cave s u and a s without c lpture, with merely poli hed roof. ’ Even in Kaniék a s day there was no cave-temple of the gorgeous pattern here des cribed. Thi s gives a m na a a . s us very odern d te to the rr tive It give , I ’ n an s a s Kaniék a s thi k, without y doubt, ome det il of a convocation. Obs erve th t the number of monks in ’ Kaniék a s a and m n s convoc tion, the nu ber of mo k in s n a as r r Buddha hos a are the fir t co voc tion eco ded by g , In a i n a as a 499 . as a s s is e ch c e ex ctly e ch c e, l o, thi 5 00 a n er a a made up to by mo k p forming mir cle . s e a It mu t be remember d th t if, in the third or n era a w e fourth ce tury of our , writer in Ceylon re r a n a s n a s a s d wi g up hi tory of the co voc tion , the det il of the las t one would naturally be the mos t prominent n s ee the a a a s i n his mi d. He would p nor m of hi tory la n a n s . s a rever ed The t co voc tio would be cle r, the s n and s and s a . s o n eco d fir t dim h dowy I mu t p i t out, a a k s too, th t the incident of the ch nting mon could a a a as s not h ve t ken pl ce, de cribed in the Ceylon ui books . It would be q te impossible to get 5 00 n s a a a s a n mo k to le rn by he rt voluminou c no , four s a as in n T s . w time long our Bible, the time give o — contradictory narratives have been made us e of a s s a s an tory imil r to the Northern tory, which nounced

1 Indi an Archi tecture . 1 , p 08 . 1 1 0 B UDDHA AN D BUDDHISM that three dis ciples collected the s canty s craps of the r emembered precepts of Buddha three months after ’ hi s a and a a a Kaniék a s ca de th , n rr tive of convo tion , which would have h ad the incident of the chanting a could a s monks . At th t period they h ve ung out all a ni a s as w the c no c l book , they kne them by heart . ’ But the evidence that Buddhaghosa s ac count of the firs t convocation has been largely made up from ’ details of Kaniék a s convocation is by no means s a s s s exhau ted . The chief individu l work di cu ed l u M a a the was Brahma Aa a. a a a the j S tr h K sy p , r s n as d An a a hi u a s rs p e ide t, ke nd w ch S tr hould be fi t cons idered. L Br hm al u a o a a a sa An a a . rd , the j S tr , id nd ” Let us n r a se rs a u a s a the the ehe r fi t th t S tr , id s n a us a pre ide t, which triumphed over the v rio heretic l a s s s a s and a un f ith u t ined by hypocri y fr ud, which ravelled the doctrinal is s ue of the s ixty-two heterodox s s and s a o its ten ect , hook the e rth t gether with sa n n n thou nd compo e t parts . Whe Ananda h ad a n ll a s u a a a t . expl i ed bout thi S tr , the e r h rocked ” All u as s a s ar a e the thirteen S tr , y the n r tive, wer ” en a s in s th rehe r ed the pre cribed forms . s assa s a Thi little p ge let the c t quite out of the bag. The Br ahmajala Sutra is the Bible of Pyrrho- Bud dhism M 1 ’ . . Rémusat hi s ans a de , in tr l tion of F a Hian s Vo a es a nc s at is y g , nnou e th it called a Mahayan a a a Hoa a i s tr ct te by Yen, the le ding Ch ne e authority

a a . Mr B . un iu N an 10 on the Gre t Vehicle liter ture y j , the accomplis hed Japanes e s cholar recently employed t a the India C mcc to draw up a catalogue of th e 1 N ri ma e F a Hian . 1 08 g g qf , p , note .

1 1 2 BUDDHA AN D BUDDHISM

‘‘ 6 h a twenty miles from Vai a11. The c ief point deb ted was whether monks living in sumptuous monas teries might or might not have fringes to their couches . The monk s in thos e at the date of Megas thence h ad couches of mother earth fringed only with hi s es t tl . CHAPTER VII

KING ASOKA

IN d a a a a B . C . 5 20 a sat Bud h G y , in the ye r , Buddh

' n a. i a la a a Dha/r ma R d u der p pp tree dre ming of j . a all s s at s s Dha rma R a We h ve our vi ion time of thi j , a bright kingdom of Dreamland where wrong is a s s hi s a a righted ; but who, like Buddh , ee dre m m de concrete a sat F i cus r eli i osa Buddh under the renowned g , 2 n and 5 0. a s a B C . Two hu dred ﬁfty ye r fter this n nd D a appeared Ki g Asoka a the h rma E dd. A a at a e n - s ee sok , the g of twe ty four, ucc ded to the Hi n a a . s rs a s s and thro e of P tn brothe r i ed troop , A s ought to ups et him. fter a s harp s truggle he over a and a s a c me them, tre ted them with the u u l mercy of

As iatics towards brothers near the throne . He was an s n an s who was a on the gr d o of S drocottu , pl ced the n r Aé k w throne by Brahmi int igue. o a as at ﬁr s t a s a n and a ns hi m piou Br hmi , Br hmi were fed by d Als was a a a s n a . ily o he c p ble oldier, for he co quered an r an La li n to and more Indi territo y th Clive, ke, Wel g n , a sum a a N pier, if they were to up the re of their unite d conques ts . But after hi s consecration he had s everal conversa h s a Ni rauda M tions with a Budd i t monk n med g . uch s a ea a s intere ted in Buddh , he received gerly the det il of 8 1 1 4 BUDDHA A N D BUDD H ISM

his and ac . S o n was c rt d life te hing on the ki g onve e , and a is m S a e he m de Buddh the t t religion. s a to Shortly before thi , ccording the calculations of A x a a and ss Max Mul Sir le nder Cunningh m Profe or ler, a ce e s a a Indi re ived the lett r of the lph bet. The gift as a m a s rs us e w w h ppily ti ed, bec u e the ﬁ t made of it as a as s and to s cr tch ide on rock s tones . In the yea r 25 1 Aéok a n s his a s , King i ci ed e rlie t rock edict . a a a He soon iss ued gre t m ny more. Some idea of the extent of his rule and the s pread of Buddhis m m ay be gained from the fact that on the extreme wes t of India he cut a rock inscription at Girner on the Gulf of as as at a a D aul Cutch . On the e t co t, G nj m, were the h i nd au ada s and Gendhara s a u w as a J g edict ; , or Pe h w r, a and a and Pﬁn di a th e re ched in the north ; Chol y , m s s a as a sa d extre e outhern province of Indi , I h ve i

before. I have said that it was a fortunate circums tance that the rude expedient was adopted of cutting th e s o a s a s a a s t e edicts on t ne, bec u e innov tor c nnot tre t on edicts like manus cripts on plantain leaves ; and we get at once an opportunity of ﬁnding out at leas t w hat ’ a s and Buddha s dis ciples thought bout God , pirit, ’ man s future.

’ KING AsoR A s IDEAS ABOUT GOD

Much longing after the things [of this li fe] i s a a are not ss so is th e disobedience , I ag in decl ; le who w u laborious ambition Of dominion by a prince o ld n es s and be in be a Heaven. Co f lieve is the worthy obj ect of obedi f declare unto ou F or e ual to t s belie , y , ence. q hi [ ] I

1 1 6 BUDDHA AN D BUDDHIS M

a i s s imilar to that of Philo and the Gnos tics . Buddh m s r D ar a a an a a huma t , pi it ; h m , m tter ; S gh , ide l y the u as bel n s In C hrist. They ﬁg re together three g the s ul s h a a a A a s s . c pture of Budd G y , one of sok ’ temple a a hl B law and Later on they got also to me n Buddh , his n mo ks .

Asom ON A F UTUR E L IF E

On the many beings over whom I rule I confer happiness in thi s world ; in the next they may obtal n S warga 1 s is a s a man s Thi good . With thes e me n let eek S ar s to a . s i s s a s w g Thi to be dOne. By the e me n it i be ” 3 d n as w a a s is a n . o e, by them S rga [par di e] to be g i ed I pray with every variety of pr ayer for thos e who di ff r i in a l a e w th me creed, th t they, fol owing fter my ” e a ma 3 x mple, y with me attain unto eternal s alvation. And whos o doeth thi s i s bless ed of the inhabitants f hi O t s world ; and i n the next world endless moral ” res ulteth s a 1‘ merit from uch religious ch rity . U nto no one can be r epentance and peace of mind un a a n s n til he h th obt i ed upreme k owledge, perfect a i , s urmounteth all s a s and a f ith wh ch ob t cle , perpetu l ” n 5 as s e t.

I n a hi s a the tenth ye r of nointment, the beloved n P i Ki g yadas i a n S ambodhi obt i ed the , or complete ” n 6 k owledge. All the s m a Pi adas i e heroi th t y , the b loved of the s h as g , i i s in V a od exh bited iew of nother life . Earthly g s on lory bring little proﬁt, but, the contrary produces ,

1 Edict VI ils on 3 W . Edi ct IX W ils on 3 . Delhi Pillar E di ct VL e , Prins . Edict XL , p Prinse . 5 , p Roc 1 Edict N o. VI k , L Pri nse . Roc Edi , p ct N o. VII B o k , urn uf. KING ASOKA I I 7

T i d i ult a. loss of virtue. O toil for heaven s ifl c to ' easa and c nl s s a s efl ort he p nt to prin e, u e by upreme ” 1 gives up all. May they [my loving s ubjects] obtain happiness in ” and i n n 2 this world the ext. The beloved of the gods speaketh thus : It is more than thi rty-two years and a half th at I am a bearer of law and s s n s but the , I did not exert my elf tre uou ly ; it is a year or more that I have entered the community as s and a a t s f s s of cetic , th t I h ve exer ed my el trenuou ly. Thos e gods who during thi s time were considered to be true gods in Jambudvipa have now been abjured A s mall man who exerts himself s omewhat can gain s a a s s and s for him elf gre t he venly bli , for thi purpos e h this s ermon as been preached . Both great ones and s a s s s s and s h m ll one hould exert them elve , hould in t e end gain [true] knowledge . And this manner of act ing should be what ? Of long duration ! F or the s a and i piritu l good will grow the growth , w ll grow exceedingly ; at the leas t it will grow one s ize and' a half. s s has a a Thi ermon been pre ched by the dep rted . Two hundred and fifty years have elapsed s ince the ” 3 departure of the teacher.

MYSTIC ISM

Did early Buddhis m relegate mysticism to the ” ns a - a as s a ass regio of f iry t le, ome h ve erted There is no s uch charity as the charity which n m D a a hi i spri geth fro virtue [ h rm ] , w ch s the inti

1 R ock Edict N O. X . Burnouf. Second Se arate Edi , , p ct, Burnout. 1 th Roc Buhler. Bupnﬁ k, 1 1 8 BUDDHA AN D BUDDHISM

mate knowledge of virtue [Dharma] the inheritance Of v D a ma th e s m irtue [ h r ], clo e u on with virtue 1

d ds Pi adasi u s The belove of the go , King y , hono r all ms Of s a ss for religiou f ith, whether profe ed by 1 as cetics [pavajitani] or householders Whatever villages with their inhabitants may be a n a d sa s given or m i t ine for the ke of the wor hip, the devotees s hall receive the s ame ; and for an example u o h s a r s s a a s nt my people, t ey h ll exe ci e olit ry u ter i ” 1 ties . And he who acts in conformity with this edict ” sh a be 1 ll united with Sugato. ” Dhar ma has ra s a th e Law been t n l ted , Virtue , ” ” R h e s s Le t us ar s s a s . Thought, ig t o ne , by v iou chol r the Buddhists give their own trans lation in their

ua ' rit l . I salute that Dha r ma who i s i M P d ra ” mi ta (the Wis dom of the Other Bank) 5 Now s s as , it eem e y enough for bis hops and Boden r s s rs a s to ai a P ofe o of S n krit expl n way Buddha. He was an a theis t. He profess ed to know nothi ng of ” 1 s as s i rom o a s ha d pirit di t nct f b dily org ni m. He

re . vi no ligion (p xx ii) no prayer (p. xxviii); “ no a a sin ide of origin l (p. He had no real m ra m re a o lity , e ly monk mor lity (p. He could c ca e not in ul t piety (p. 1 All thes e s tate m ts ma be and are acc te b ma r a rs en y ep d y ny e de . h w but o are we to explain away Asoka ? A king wh o ’ r es s ed to be s ec a l a s i and b aid p of p i l y Buddh pup l, y the

1 Edict KIL 1 , Prins e . Rock Edic o p t, No. XIL , W ils n. 1 Delhi Pillar Edict IV Prinse , p. 1 Ba ptismal Ritual Of Nepﬁl. 1 Sir Homer Honieh W illiams 3 0 , m p . 1 5 .

1 2 0 B UDDHA AND B UDDHIS M v n n h n f iole ce. True conq ues ts alo e are t e co ques ts o

- 0 mm R E F onus

F r r in rea refec and of o me ly, the g t tory temple i Pi adas i n vas an K ng y , the frie d of the De , m y hundred thousand animals were daily sacriﬁced for the sake of o a but u r s r s s fo d me t, now the joyf l cho u e ound again and again that henceforward not a single animal d ” 1 s hall be put to eath. a man is s e s a and - a If ubj ct to l very ill tre tment, from this moment he s hall be delivered by the k ing and Ma hi s from this other captivity. ny men in t s ff a e s u a country u er in c ptivity, therefor the t p con taining the commands of the king has been a great ” n 3 wa t. ’ But King Asoka s Edicts throw a strong li ght upon — one very important point indeed the date of the ris e of monks in the s ense of hous ed s edentary idlers . This point I mys elf hav e overlooked in my early s examination of thes e in criptions . ’ s s is Aéok a s word for the Buddhi t monk P a vaj i tdni .

This means hous eles s ascetics . The Sanskrit word a nas e is Sau ha r dnw a for mo t ry g , the G rden of the M n a t in d s . a s a he onk In poi t of f c , the e rlie t ys t r monas te y was a fores t. ’ Everywhere the heaven beloved Raj a Piyadas i s s s e a aid is s a s double y t m of medic l e t bli hed, both di a aid man and di a aid a me c l for me c l for nimals . And is s s all s wherever there not uch provi ion, in uch a s is a and a r pl ce it to be prep red pl nted , both oot

1 Edi 1 ct No. e . R XIV . S nart oc Edi ct N o I. Prinse , k , . , p . 1 ha uli Edict NO. L Prinse . D , , p KING ASOKA I 2 1

nd W heresover is a s n drugs a herbs . there not provi io all s ac s s al s of them, in uch pl e h l they be depo ited n a And a s s are a d pl nted. in the public highw y well to be dug and trees to be planted for the accommoda ” tion of men and animal s If we call to mind that in Buddh is t countries like as s are s s s Tibet the mon terie till the only ho telrie , and s s is a a the monk the only doctor , it pl in th t the trees here mentioned to be planted along the high-road r a e u har mas a e for s cr d groves or Sa g d . Here is another ins cription Whenever devotees s hall abide around or circum ambulate the holy fig tree for the performance of s a s and as Of piou ct , the benefit ple ure the country and its n a a s s a a ff s and i h bit nt h ll be in m king o ering , according to their generosity or otherwis e they shall enjoy pros perity or advers ity ; and they s hall give a s m a th nk for the co ing of the f ith. Whatever villages with their inhabitants may be given or a a sa s s m int ined for the ke of the wor hip, the devotee s a l s a and a h l receive the me, for the ex mple of my s a s s li a a s i people they h ll exerci e o t ry u terit es . An d i s a ss s s a l kewi e wh tever ble ing they h ll pronounce, by s s a s a a s the e h ll my devotee ccumul te for the wor hip. F u m s a rther ore, the people in the night h ll attend a a a - and fi - M the gre t myrob l n tree the holy g tree . y people s hall accumulate the great myrobalan tree h b la M (Termi n ali a c e u ). y devotees doing thus . as and i a for the ple ure profit of the v ll ge, whereby a ea s and fi - e they, coming round the b uteou holy g tr e, may cheerfuny abide in the performance of pious ” 3 0 m 1

1 elhi Pillar Edict IV. Prinse D , , p. 1 2 2 BUDDHA AND BUDDHISM

we and t es as s a es If put two two ogether, th e p g throw light on the monas tery question at the date of an Asok a. The Sa ugha r dma was a holy grove with l as adjoining vil age. The grove was peopled with c a er n a o a es etic , p formi g their dre my y g under tre for ” ' v l difl erent a . s s the benefit of the i l ge The e eem very , ’ at firs s a s P a/ri 'vr d i kas t ight, from Buddh j , who were not a s a a ac llowed to t y more th n one night in one pl e, ’ but Buddha s commands were probably address ed to i ll n d B h kshus n ot s a s . fu y enlighte e , po tul nt We mus t bear in mind the problem that Aéok a had to solve 1 a di a e a as a . H ving conquered In , he r quired v t rmy

O f enlightened Bhi ks hus to wean it to Buddhi s m. n 2 . This vas t army had to be fed . He ce the vil la s and a ff s Mun i ge the d ily food o ering to the , then nd n w u a n a o the cr ci l virtue of the laity. He ce the e s a a s a s a an - s very ext n ive pl nt tion of m ngoe , b ny tree , s s Ni ta As a e tc. Some ver e in the Sutta p d illustrate ok Let the M n a t a a s a to u i , f er going bout for lm , rep ir Le s it n a t he outs kirt of the wood. t him down e r the ” 1 a root of tree . The Eighth Edict of Asoka talks of the mango groves and the banyan-trees that the king had planted ’ hi e s a long the roads of s dominions . The Que n Edict on the Allahabad la t announ ces that her gifts of

a a s etc. are s s m ngo g rden , religiou gift to be credited inscrI tions s t a to her. The p how, moreover, h t the worship in thes e s imple times was impos ing and a was s in a a a a gr nd. It night wor hip le fy c thedr l, a with the stars of heaven as lamps . Three gr nd

1 s a d e ds are said to N alaka Sutta . 7 08 . Trees ca e n ra ar , v , v , g v y

b e his h ome in th at early work .

1 2 4 BUDDHA AN D B UDDHISM

That the Buddhis ts were at firs t wandering beggars without any convents is the Opinion of the Russ ian a s W assil ew s ts a a Orient li t j , who uppor it from D r ’ n a atha s his tory in Chines e . It ass erts th t King A atas atra ass Varshfl L a a a j p ed , or ent, in gr vey rd ; and a a U a u ta a te ar th t until the d te of p g p , con mpor y fi w A a t r re no s . s as of sok , he e we temple The r t built M h 1 at at urfi.. ’ B la ckwood s Ma azi ne D 1 8 98 In g , for ecember , Pro fess or Max Muller writes thus Ac to a- Vadfin a u cording the Divy , the g ide who undertook to show the king the s pots where Buddha urn n n h ad eojo ed was Up agupta . He begu by co duct to a L i and ing the king the G rden of umbin , extend hi s a s a : 0 was ing right h nd he id Here, King, the ra ha a a and r s Vene ble B g v t born, he e hould be the h a firs t monument in honour of the Budd . Daranatha who a t a s a to was , f erw rd c me the throne, ’

A a s a s so an a . sok gr nd on, he ought to be uthority It — is said that Asoka firs t rais ed four s tfipas One where a was a a a Buddh born, one where he tt ined the gre t at ar s fi s a enlightenment , one Ben e where he r t pre ched , and at Kus ina ara a a one g where he died, f ct confirmed a ae s s and a s a as sa by the rch ologi t , l o by p ge in the h P a r f a Aé k a hi Ma d ri ni vdna Sdtra . Th t o took over t s Brahmin superstition about the stfipa or s epulchral mound proves much and disproves much. a s s h n 2 s Th t uper tition I a ve already explai ed. It wa held that a dead man was far more powerful than a man and a s a living , th t he might be per u ded to exert this power by flattery and food brought as offerings to

1 Cha v i d b W assil e B ism 4 . i c te w uddh . 1 p y j , , p . 1 See Chap . II. KING ASOKA 1 2 5

f ll a nd i his . O a a a s a tomb In point f ct, m gic l rite , ndeed — all religious rites the ideas are not by any means ’

are as s . a Aéok a s unconnected, b ed on thi belief Th t introduction of the s tfipa into Buddhi s m implies a belief on his part that Buddha was non - exis tent is of tfi a s s an a s . s a cour e b urdity The p , the relic , the ritu l, the entire outs ide worshi p are bound intimately together. ar s a s s tfi a a The m ble of Buddhi t p , the celebr ted A a a a i are a s a as m r v t Tope, on the gr nd t irc e of the t s M s and s a a Bri i h u eum , two of the e I h ve dr wn for h B uddhi sm i n C r i s tendom . s re re my work , The fir t p s ents Buddha and the heavenly host coming down to s s a a a a a the wor hipper , who h ve pl ced l rge rice c ke n upon the altar. The s eco d repres ents him coming s a m n ns r down in the me po p to the i ce e smoke . He e is a ass a n a n s p ge, give by Be l from the Chi e e liturgy, which explains what thes e sculptures mean I regard the sacr ed altar as a Royal Gem on which ” Sa a a a a a 1 the Shadow (s pirit) of ky T th g ta ppears . But before we go any further we mus t s ettle the exact pos ition of thos e whos e theories we are cons ider in L e us ta s ns s g. t ke the three mo t co picuou believers in - u a as u a s ar Pyrrho B ddh the tr e Buddh . The e e Sir

- M n M n r a s . n and o ier o ie Willi m , Dr Olde burg, Profes sor R s Da s s a i s are a hy vid , but the e uthor tie un nimous in h a Dr . n little beyond t t one point. Olde burg rejects s n a suﬁ cient as the eco d convoc tion, for the re on that i s n a there no record of it in the Norther liter ture. He a s rs a and a as ccept , however, the ﬁ t convoc tion v t a s e a s a a e rly Buddhi t lit r ture, but hold th t the e rly s s not nas s Buddhi t dwelt in mo terie but under trees . 1 2 6 BUDDHA AN D BUDDHISM

M n r M ams hand acc s Sir o ie onier Willi , on the other , ept s c c a ll av n i to sa the e ond onvoc tion , but wi h e oth ng y rs and its as ar on r u s a to the fi t v t libr y, the g o nd th t the letters of the alphabet were not at that time known nd a and a s n in I i , th t the holy book in Ceylo were not committed to writing until the date of King Watta ginini 104 He als o holds that it is flying in the face of all evidence to maintain that the Mahayan a 1 ea . re al s s s never r ched Ceylon Of the th e Orient i t , the e as s s s mos a two l t how them elve the t critic l, but Pro fessor Rhys Davids is certainly the most logical. a an a s s a a a n of To prove Buddh thei t, he hold th t ch i ms a a is r i circu t nti l evidence equired , every l nk of which a is vit l. A Ceylon uncontaminated by the Mahayana i s s s a e a c m the fir t requi ite , C ylon th t re eived fro Mahinda the vas t literature four times as volum inous as hi was a a a at our Bible, w ch m de c nonic l the Of Ra a a and affi at Council j grih , re rmed the Council a a Of P tn . all s a s a in To prove thi , implicit reli nce mu t be pl ced B uddhaghos a and his collection Of Southern s criptures A ha a a s a in his L a s ( tt K th ) , e peci lly ife of Buddh the be t a a —in a n a Is an uthority we h ve , f ct, the o ly one th t of y i a r at all. a a s s utho ity Here , g in , he oppo ed by Sir M n M - a s who s a s t a o ier onier Willi m , y h t in the Southern literature there is not a single biography of Buddha ? worthy of the name But thes e theories of P rofessor Rhys Davids will not ’ a a s a s a F be r moment s hi toric l inve tig tion . rom Hwen Ths ang we s ee that C eylon was the hotbed of the

Mahayana movement. 1 B uddhi sm so. Ibid , . p. 18 .

1 2 8 BUDDHA AN D BUDDHISM

q uence he determined to summon a council of all the s ambudwi a s Mo ali monk of J p , to be pre ided over by gg n a s s at s putra. The Ni th Edict t lk of con ult ion upon ’ n r i matters of religio (S ena t s trans lation). The Th rd ' Edict talks of an An usarhydna (general as s embly). The i 244. a c a is a ed s a s R C . onvoc tion d t by chol r , Cert nly the following inscription s eems to give us its res ults is n aim a s a It well k ow, , to wh t length h ve gone my in All s and a a D a a an a . re pect for f ith Buddh , h rm , S gh

that our Lord Buddha has s poken is well spoken. s s s n e ar as a Wherefore, ir , it mu t i deed be r g ded h ving a a a s a as indis put ble uthority. SO the true f ith h ll l t s s s long. Thu , my lord , I honour with the highe t “ n s s s Vi na asamaka L s s ns ho our tho e religiou work , y ( e o in Dis cipline Ar ya vasas the Supernatural Powers “ of the Aryas An dga ta bha yas ( the Terror s of the F uture Mun igdthas the Metrical Life of “ Up ati s ap asi na ( the Ques tions of Mon ega s dta the Sutra on the Inner Life and the Admon i ti on to R dhu la con cern i ng F a lsehood utter ed by our i L or d Buddha . s s r s s r The e religiou wo k , , I would a Bhi ks hus and Bhi kshun i s a an n th t the , for the dv ceme t o r na s a n u s and f thei good me, h ll u interr ptedly tudy ” 1 remember. is i s ns and i s fﬁ to s ee Th the i cription , it di cult how any Orientalist or any non - Orientalis t can undervalue its a A a a had s and import nce. Would sok h ve doubt s ta ns as a dh a had au a con ul tio to wh t Bud t ght, if ’ literature four times as copious as the C hris tian s Bible w as already received as canonica l ? And s uppos ing a an was his s th t the c on ﬁxed before time, Why hould ea a and a he reject the gr ter p rt of it, only require bout

1 Second Bairﬁt Roc k, KING ASOKA I 2 9

1 be a and c an e per cent . of the whole to le rnt h t d out by his monks and nuns ? The Ques tion of Up atis hy a has us and a s A come down to , l o the dmonition to ” ul n F 1 RAh a regardi g als ehood. The two together would be about as long as the Epistle to Philemon in the and L a was a s a Bible, the ife of Buddh l o prob bly very s s hi s a u an a and hort. I u ed t rg ment in e rly work, it was thus ans wered by Profess or Rhys Davids in the S a tw da y R evi ew “ His a s A a n rgument, from the title in the sok mo u s a se s a ment , c nnot be riou ly urged when we know th t they are rather des criptions of contents than ﬁxed ”

t s and ma as a . ti le , y be e ily v ried ’ s s an s Now, with every de ire to do ju tice to opponent a am a zz Is a u . rg ment, I own th t here I f irly pu led not ” d s at as a s every ﬁxe title, in de ign le t, de cription of the contents Of the work Is it conceivable that an a su a r s a intelligent king, h ving mmoned eligiou convoc tion from the mos t dis tant ends of hi s vas t dominions to draw up a catalogue of the books to be considered s a s a a no cred , hould deliber tely order th t ﬁxed title

s s . a C La a hould be u ed Im gine the ouncil of odice , s n s a n a n when ettli g the New Te t me t C no , forbidden to us e such titles as the Acts o f the Apos tles or the s a n Ma and a Go pel ccordi g to tthew, forced to dopt some novel and unknown heading whi ch was not to be ” a title . ’ M is a ac a A a s s a a s oreover, it f t th t sok even tr ct te had no ﬁxed titles ? Let us cons ider the Question of h Upatis ya .

U atis h a had one s a a a . p y upreme fe r, the fe r of de th One da a Maud al ﬁ ana e y , in comp ny with g y y (they w re

1 S e 8 . e p. 7 1 30 BUDDHA AN D BUDDHISM

se s trut th t s se a s a m both eker of h), ey wi ne d fe tiv l fro ” a U a ish a r . sa t e hilltop See, id p y , in two hund d all s years thes e living being will be the prey of death. re is a s r can a so If the principle of de t uction, there not l ” be a principle of life ? s was s U atis h a and Thi the Que tion of p y , he pro u to an t a s s sa is po nded it m y e cher , but none olved it t factoril cam acr ss Athadzi a s who y until he e o , di ciple ’ D a ex pounded to him Buddha s h rma. Here the title is plainly the real title ; the s ame mus t s a M a L a a is be id of the etric l ife of Buddh , the tre t e s and a all s s on Di cipline ; , in f ct, of the even work men R tioned a a . Dr. in the Second B ir t ock Oldenburg, in r a s s is l an ss t e ting thi ubject, more intel igible th Profe or R s Da s a is s o a s . hy vid , but cert inly he not c utiou He holds that the s even tractates mentioned on the Second Bairdt Rock are only a portion of the vas t literature that Mahinda carried to Ceylon ; but as the memory of the monks was the sole vehicle by whi ch Buddhist a s a s a who liter ture in tho e d y could be h nded down, committed to memory the remaining literature -about ’ A a s s and uns 99 per cent. of the whole. sok monk n were ordered all of them to learn up and chant the n A a a an s Ma a r ss s eve soka tr ct tes d no other . hind c o ed s and a a as to Ceylon with four monk one l ym n, the Mahdwa nso Did s a ma a hi s tells us . thi l y n c rry in a s Of a u s as s br in the re t the liter t re, four time copiou as s a Ma a a the Chri ti n Scriptures . hind left one ye r a an s as s after the convocation. The l ym in thi c e mu t a n a a a m h ve bee quick le rner with very good me ory. i a s It s high time that Asok were properly tudied. Orientalis ts have been meritoriously industrious over the accents of s ome of the inscriptions and the want

1 32 BUDDHA AN D B UDDHISM

Thus s hall the heaven-born king caus e Dharma to ” 1 flourish. I own that this sort of writing again prejudiced me a a s n for i s re g in t the king whe , th , my new work, I d turned to the s tudy of the ins criptions . The goo king writes as if he were writing a Bible ! Thus ran my thoughts . as a Then came a sudden fl h of intelligence. Wh t if the king was writing a Bible ! At once I seized S ir ’ Alexander Cunningham s Corp us I nscr ip ti onum I ndi rea car um for dates . I d C 25 1 Earlies t Rock Edicts R . 4 Synod under Mogaliputra R C . 24 A ’ was a . a s s s There it pl in, enough sok in cription rs s a in s were the fi t Buddhi t te ch g committed to writing, rs a a the fi t uthorit tive Buddhi s t scriptures .

s a . a I Thi me nt much It proved, to begin with, th t had done inj us tice to Asoka in charging him with an arrogant us urpation of the ofl ice of the Buddhis t hier n archy. He was merely s etti g forth to the bes t of his literary ability the tenets of a religious teacher who d s a s a n h a changed his life . He y th t no s uch instructio had fo a s in ac had been given be re, bec u e, point of f t, it not. He s ays that his teachi ng will give happines s in s and s s n ean s a thi world bli in the ext, m ing imply th t ’ was h F it Buddha s D arma . ar from us urping the ofl ice a h s hi a was ac of Budd i t er rchy, he in f t helping a Hi r u to cre te one. s aj ka s and overseers were ap at c ofi cers and a a p ently ivil l ymen, but they were p ving the wa s s and s s —in a a y for bi hop uperior monk , f ct, th t hierarchy which Bishop Bigandet has pronounced to be in si a a c R p for pin mil r to th t of the Chur h of ome.

1 Edict IV. KING ASOKA I 33

s a s a c n n He e t bli hed ouncil or co ference on religio , that the few poor scraps of Buddhis t tradition s hould v was be saved from obli ion. Here the Buddhis t Bible a a a i a r in embryo. He ch nged c irn or two nto el bo ate s t stu as and r a Buddhi p , for good or ill, c e ted the temple. His rest- hous es and the mango groves that he planted to save the dreaming yogi from the sun became by and a Na ar uni by elabor te monasteries . The g j inscriptions ’ A a s a s Daranatha ann u a a by sok gr nd on, , o nce th t he g ve ’ the Gopi s Cave and the well- cavern to the dream

in bhadantas u . s a s m g in perpet ity Thi reve l uch . u a had his a s us e a u B ddh forbidden begg r the of ho s e. a a esuitism was now a a a With p rdon ble J , it rgued th t n as a s ca ver w not hou e. CHAPTER V I I I

PY RR HO' BUDDHA

W E me to r - t now co Py rho Buddha. The evidence e garding his introduction is far more complete than the evidence of the introduction of s ome of the leading s R an a s a noveltie into the om C tholic Church for in t nce, r n s an - t a s ub t tiation . Pyrrho Buddha and the Great ” a as was a was Oﬂ iciall Vehicle te ching, it c lled, y recog ni s ed at the convocation s ummoned by King Kaniska

u A. D 1 abo t . 6. F r m F a a h s ra s e o Hi n, the C ine e t veller, who vi it d n a a I di in the fourth century, we will copy down wh t the Great Vehicle reformers s aid of thems elves . The controvers y between the Vehicles was illus trated by an allegory. Three vehicles once cross ed a a n w L r . rs a s as iver The ﬁ t, dr w by heep, the ittle a s m and s d Vehicle, or e rly Buddhi , the heep looke ” timorous ly towards the other bank . The s econd w a a s v h as a s a . e icle dr wn by t g, who howed more cour ge d a a a sta e n He looke b ck, fter the m nner of g whe the ’ ar hi he s a s e assa s s . t hunter rrow iling doe But third , ” d a a was a n . or Gre t Vehicle, dr w by the lor ly eleph nt

He marched on s ure ground.

Here is the controvers y in a nutshell. The other is as a was bank the Hindoo phr e for he ven, which s uppos ed to be s eparated from earth by the ri ver 1 34

I 36 BUDDHA AND BUDDHISM

of hi s m as Budd . But the prophet that has not y et is a a a as a s come to the world not yet v il ble corp e, s ra s had a a d epulch l mound to be erected, th t cont ine

r s s s . Bodhisatwa neither co p e nor relic The , or future h d s u a a a as hi m. Buddh , m ny t p erected to They con tained s s s a no relic , but the di ciple of the Vehicle th t drives to the Great Nowher e offered flowers and food - s to the non exis tent relic . They marched three times fi s t a s a a a s . On round the p , within the my tic lt r r il the Th n was s z an s sa a s . s G ge , Hwen g ei ed by pir te The e, s his s s a s a truck by plendid phy ique, prep red to crifice ss D r a him to the godde u g . The pilgrim prayed to “ Ma a and s n a t th e sk in a a itrey , udde ly, lof in y , the p l ce ” Tuéita a a z hi of the he ven, the d z ling form of the Bod a w as s a s atwa ppeared . He e ted on a throne with e ns s ts ar A e l gio of piri ound him . mighty temp s t s n a s s n o udde ly ro e, which whirled the du t i t huge ’ nd an all s a s a s a s a s . pir l cloud , k the pir te bo t They and as 1 F a a . a repented, rele ed the pilgrim Hi n, in at s ea a s n a hi s s s . mighty torm , l o e rly lo t life He a Bodhis atwa A a a a and s pr yed to v lokitesv r , the hip ? was s aved At Ma a n his s as thur , duri g vi it, the pilgrim Hwen Ths an s s s a s u a- s was g how , thi riv l t p wor hip very s s L ai marked. The di ciple of the ittle Vehicle p d a s Sfidi utra Maud al a ana hom ge to the relic of p , g y y , Anan a and a s sa s who h ad d , the other gre t Buddhi t int , a s s u a each one a h nd ome t p in that city. But the di sciples of the Great Vehicle wors hipped the Bodhi hi 11 F n s a as sa s s . a a ars tw , y the C ne e pilgrim Hi be ? s imilar tes timony

1 1 Hwen h san Hi stoi re . 1 1 8 . F a Hian . 35 9 . T g, , p , p 1 1 Hwen h san His toi re . 1 04. P il rima e 1 01. T g, , p g g , p. PYR R HO -BUDDHA I 37

If a vast nation of s ubtle thinkers were s uddenly called upon to choos e between the teachi ngs of a as and s a r prophet of the p t, tho e of p ophet yet n ul a a s u born , one wo d think th t the te ching of the l a as former wou d h ve the preference, they would c a a a a to n a ert inly be better v il ble the ge er l public . How the quaint cultus of a man who was only to a ttain the s piritual enlightenment some thousands of a s a s is difl i cult now sa ye r hence ro e, it very to y s see r s Ths an preci ely. We f om the writing of Hwen g, that from its political s ide the movement was aimed a a ns a Achfir a Ma adha g i t the uthority of the y of g , R s s a a a the ome of the Buddhi t . K nisk , powerful as ir h ad as o s a in K hm i, conquered v t territ rie th t c n u s and a a a and a luded Hi d Ku h, K bul, Y rk nd Khok n, as i and La a a ns n K hm r d k , the pl i of the Upper Ga ges as far as A a Ab Ra utfina z a gr , the Punj , jp , Gu er t, and n a Sci de. Such a l rge Buddhis t empire would require a s trengthened discipline amongs t its great M dh army of monks . aga a was not included in this e and a i s an a mpire, the two le d ng monk of K isk , Pfir évik a and Vasubandhu ma h a s , y ve wi hed to es tablis h an eccles ias tical authority independent of ” s all as A the High Prie t of the World, the charya f Ma adh i al Mahdwan 1 O g a s c led in the so. Perhaps the authority of the latter was ill defined ; and perhaps h ad a s c a a Ma adh it l o be ome we kened, now th t g a was no a a s a a longer the he dqu rter of l rge empire. If a s r s s a be t ong religiou controver y were r ging, it would ’ the manifest policy of the king s head ecclesias tics to take the s ide that oppos ed the Acharya Teacher adha p ar ex cellence) of Mag . The leader of the re 1 ahdwanso . 2 M , p 1 . 1 38 BUDDHA AN D BUDDHISM ligious movement was a monk of the convent of A a—a s a Asafi ha who was ans yodhy vi ion ry, one g , tr one a Tuéita and re e ported night to the he ven , ceiv d a Sé s tra al s r r the Yog , the princip c iptu e of the new m a V a ro M e a s . asubandhu his u f ith , f itr y him elf , p pil , was also an author. He indited many of the chi ef Sas ras a 1 t of the innov ting Buddhis m . He pres ided at the convocation s ummoned by King Kaniska to n ant introduce it. The ki g w ed to hold the con vocation at Magadh a wi s a Raa a s He hed to rep ir to j grih , to the tone palace where Kasyapa had formed the collection of ra P k hi sacred books . But the honou ble fl révi a ( s se s a : a a a nior monk) id to him T ke c re , in th t city are many heretics ! Many conflicting opinions will s s and s a a ans r be expre ed , we h ll not h ve time to we and refute them. Why compos e Sfis tras ? The whole convocation is attached to this kingdom . Your realms are all s es a s r defended on id by high mount in , unde h ’ 1 the guardianshi p of Y ak s as . It is plain from this that the new creed was es tab lis hed in the teeth of the High Pries t of Magadha and the official Buddhis m ; but Magadha afterwards u as its n n was a n took it p , te de cy pl inly in the directio n A a i of s trengtheni g the priesthood. t the d te of K ng SilAdit a A a a Ma adha hi s a a s y the ch ry of g , in he dqu rter

at a an a was Of . N l d , the chief exponent the new creed s a s n I will copy down two pas ge from Hwen Ths a g. This is what the dis ciples of the Little Vehicle s aid of their opponents They ans wered that the heretics of the C arriage

1 Hwen Thean Histoi re . 1 14 et . g, , p seq 1 wen Thean Memoi res vol. 1. 1 H g, , p. 7 4.

1 4 0 BUDDHA AND B UDDHISM

KA Sl ik a A a a h e The p , or dept, pl inly thought th t was God on earth ; that at will he could res train the Of s tars and s movement the de troy the universe . a nl a hi s s the Pl i y, in the view of the e rly Budd t chool, movement entitled the Great Vehicle was in the dirce tion of turning the humble Son of Sakya into a

t s KA ﬂ lik a. a s an preten iou p In e rly Buddhi m y one, r an m a c without the inte vention of y other ort l , ould make a direct appea l to the s upreme Buddha merely a s a s u a by w lking three time round relic t p . But Hwen Ths ang plainly tells us that the apos tles of the Great Vehicle discouraged this wors hip of Sakya

Muni and the dead saints . What was the inner cultus of th e Sunyavfidi stated a with philos ophic l precis ion. If we could reca ll and ss - a a ca ss ul cro ex mine ndid profe or of the creed, he wo d us a s a no doubt tell th t the wor hip of the b be unborn , a s F a a and o the Gl d Tiding of l t Contr diction, the t mb s a r a s ts e wor hip without hum n em in , were mere ou id L M a n s . R a a a a n accide t jendr l itr , the prince of moder n a s s hi s N e dles e Buddhi s t Li ter a twre Orie t li t , in p , afl irms that the philos ophy of the MahA/ydna w as a nt a a a servile theft from co empor ry Br hmin tract tes . The Bible of the Sunyavfidis was the R aks hd Bha ? a s s s gava ti . Bri n Hodg on confirm thi The Hindoo writer tells us that the R a ks hd Bha ga va ti is an a a a a a a L vowed tt ck on Hin y n , or ittle Vehicle, which is a a s refuted repe tedly or e rly Buddhi m , in ? point of fact Let us s ee if this work for the firs t time in Buddhis m preaches a God and immortal a is n life. Th t the co tention of Profess or Rhys

1 Ra endra Lala Mitra N e alese B uddhi st j , p Li teratur e, p . 17 8. PYR R HO -BUDDHA I 4 I

v es Of s its Da ids. I will give the titl ome of r chapte s . s ss a a Chap. I. The ubject of Nothingne (Suny t ) ex n pou ded . the s l m and a . . R a Ch p II el tion of ou to for , colour, i vacu ty.

R a to a . Chap . IV. el tion of form v cuity a Bodhis atwa s all a a Chap. VII. How merge n tur l attributes into vacuity. XII Of Mahfi dna and its ad C hap . . The doctrine y an a s c a if its v t ge , derived prin ip lly, not entirely, from recognition of the greatness of Sunyavfida (Nihilis tic n doctrine of the Brahmin s ect of Su yavfidis ). B hi s atwa i n a . X od s Ch p III. To the there nothi g a a s n a in etern l , nothing tr n ient, nothi g p inful , noth g

as a . All a s are a as a a ple nt qu litie unre l dre m . X V —XVI n a . I P r a Ch ps . The principle of the j d t a a end P drami d imp rted by Buddh to Indra. The n a s ought is the attainme t of v cuity. XXX All b s a a a s . O Chap V. ject tt in ble by the tudy of Nihilis m ? Hodgs on gives a bit of what he calls this pure a is Pyrrhoni s m from th e same book. Buddh made to talk thus all n s is The being of thi g derived from belief, li an s : r a s n s re ce in thi order f om f l e k owledge, delu ive im res s 10 n us s s a s p ; from del ive impre ion, gener l notion ; r a a s r six s a s f om them, p rticul r ; f om them the e t of the s ns s n a It n s sa e e ; from them, co t ct ; from , deﬁ ite en tion and r rs s perception ; f om it, thi t or de ire ; from it, em br olic s a s n a a y (phy ic l) exi te ce ; from it, birth or ctu l s c r all s n s n s and exi ten e ; f om it, the di ti ction of ge u

1 e a ese B uddhis t L iterature . 1 80. N p l , p 1 4 2 B UDDHA AN D B UDDHISM

e es a n animate t n s rom m ca and s p ci mo g hi g ; f the , de y death after the manner and period peculiar to each Such Is the process ion of all things into existence from d s avid ﬁ and rse r a elu ion ( y ), in the inve o der to th t of their r ro a o non- process ion they et gr de int exis tence (p. Sir Monier Monier-Willi ams gives a sketch of early Buddhis m almos t in the s ame words ni rs aro us h all its s o The u ve e und , wit vi ible phen m a us be rec n s as an is i en , m t og i ed ex ting ent ty, for we re ur es ce i ual see befo o ey eviden of ts act ex is tence. is an uced and But it entity prod out of nonentity, destined to lapse again into nonentity when its time Is F f s s fu ﬁlle . or O ca and o l d out Nothingne it me, int ” 1 Nothingness it mus t return. Has the Boden Profess or of Sans krit here remembered the ass a rom a Hod son and in his p ge f Bri n g , forgotten m a is a r a s ind th t it not by w iter on e rly Buddhi m, but by one who propos ed to refute repeawdly all early Buddhi s t ideas ? ’ Sir Monier Monier-Willi ams derives Buddha s atheis m r m Brahma Ala u ra so ma f o the j S t , the brief of ny modern writers on Buddhis m. Thi s little work is more rank in its Pyrrho-Buddhis m than even the Diamond ”

C . a s a in s utter The title me n the Net of the Br hm , and es s s s - s s it prof e to refute ixty two heterodox ect , which it does by contradicting everybody and every t s in s s : s is ﬁ hing, omething thi tyle The univer e nite and n s is rna and - a man i ﬁnite, the oul ete l non etern l , remembers his pas t lives and yet never remembers t s is s a s s hem, exi tence the re ult of previou ly exi tent s and is s l a s cau e not the re u t of nything of the ort. Sir M ni e M - a s s a s o r onier Willi m , on the trength of tate

1 uddhi s 1 1 B m, p. 8.

1 44 BUDDHA AND BUDDHIS M

fluctuating emotions of those who are under th e ” u h i infl ence of t eir pass ons . ain sa s the ro ss c sc s s t a t Pl ly, y p fe or, on iou exi ence f er d a u sc s ex s c a e a and s e th, ncon iou i ten e ft r de th , exi t ence in a state that i s neither conscious nor uncon ” l be s i sc s are a e ed. u o s iou here fl tly d ni Wo d it p ble, a s m a a c and a he dd triu ph ntly, in more omplete c te orical ma a r is an so or g nner to deny th t the e y ul, anything of any k ind whi ch continues to exis t in any ” mann er after death ? But is a as sa e a are ov d there fourth p g , pp ntly erlooke the r sso hi a ra ts the by p ofe r, w ch fl tly cont dic other three : Pr ies ts among thes e S amanas and Bra hmins are so who afl i rm a s e is s ro and who me th t exi tenc de t yed , in s even modes teach that exis ting beings ar e cut off es d e a a d. a , d troy , nnihil te But the te ching of thes e S amanas and a is n n ra Br hmins fou ded on their ig o nce , a r ru er their w nt of pe ception of t th, their own p s a r and on u a on l expe ience, the fl ctu ting emotions of those who are under the influence of their ” as s 1 p ions . s n a Su It mu t be mentio ed, too, th t the tra talks of monas teries with monks indulging in large elevated ” e s ” , t r a s s b d embroidered coun e p ne , cu hions or na mented with gold and embroidery which carries it a wa A a and s long y from sok , till further fr om Buddha , who wa as a a , by the y , Br hmin could s carcely have had a revelation of the Sunga vddi 8 philosophy made to . his da was o a him In y there no t ler tion , and the a Br hmins objected to unorthodox fancies about th e s m a upre e Br hma.

1 Grimblot Se t Sutt as Pdlis . 1 , p , p 07 . PYR R HO -BUDD HA I 4 5

DETHR ONEME NT OF PYR R HO- BUDDHA

We now plunge into a tangle of uncertainties tem — pered by one very prominent fact Pyrrho B uddha ” was h n - n a promptly det ro ed. The Ever livi g Buddh (B uddha Ami tdyas ) was s et up i n his place with an a ar a s ukh etern l P di e of Pure Blis s (S dva ti ). The chief diﬂi culty about Ami tdyas is the fact that the Sutr as that relate to him are bound up with the

utr as a s e n - S th t t up a d s et forth Pyrrho Buddha. The lear ned amongs t the Chines e and the learned amongst al Ma hd /n a r n d the Nep es e call both yd a liter tu e . A r s s Max Mu his S acr ed B ooks o the E as t P ofe or ller, in f , has bound up under the same title the Diamond ” s a and Cutter, which build up Pyrrho Buddh the utr a a ukhd a ti S bout S v which demolis hes him . F or philos ophies are des tructive more often than a s a i cons tructive. The c lm philo opher ims h s new s a at s a a s u s his a n h ft ome current ide th t di t rb c lm ess . The Pyrrho- Buddhis t proclaimed that there was no n n ss no a n s s God except Nothi g e , he ve except Nothingne , n no bliss ful future for ma except Nothingness . Life was a s ickly dream of bright s uns and green ﬁelds and an s and man s s s ns hum joy hu orrow , but bright u n e s and a s - n and gree ﬁ ld hum n joy were non exis te t.

Nothing was real except the s orrow. As an emphatic s a a ns all s s a an prote t g i t thi , the demoli her procl imed rna a a s and an r a ete l God, etern l he ven , ete n l life for man ss ul e had a a n a a a , bli f wh n he tt i ed the gre t w ken a his s n es ing. To n me God he picked out the tro g t s a s i na A a word in the S n krit d ctio ry , priv tive mri ta a A us : Amita as a , de th ; y , life y , the Buddh of

Deathles s Life. The word Buddha was given to this 1 0 1 4 6 BUDDHA AND BUDDHISM god as an emphatic protes t against the theory of rrh - s tha all d has had o the Py o Buddhi t, t the Bu d g ne a — — all life the higher life as well as the lower t o be ” e se l ed its aradi s l a u a e. pur mi ry, it c l P e the Joyf Pl c se m s rs and di d Who were tho de oli he , when they i ? T t au l ve here we are a f lt. We have seen that the yrrho-Buddhist des cribed himself and his opponents P ” a a a t ee ar W as in little llegory bout hr Ch iots . the M ar Mdd h amika the iddle Ch iot, y , the Vehicle of wors hippers of Am itAy as ? If the Pyrrho-Buddh ist r d s i s o c s could be c e ited with trict logic, th c n lu ion ” i u is d ﬂ ic lt. a ari its The Gre t Ch ot, with lordly e a had a s c e for s ra el ph nt, upreme ont mpt the mi e ble ” r a s L a s c e ture in the ittle Ch riot, who ighed for a an r a prolonged individu lity in ete n l heaven. The M Chariotiers a are s iddle , on the other h nd, de cribed as a s — a s m being more noble th n thi , they h ve o e thoughts for their neighbours . But the wors hippers of Amitﬁyas had certainly also the desire of a blis s ful a te and a n a n a in here f r, prolo g tion of the i dividu lity a Sukhdva ti and a o a an etern l , they cert inly pr cl imed this more loudly than the early Buddhis ts in their

Little Chariot . That this s weeping antagonism between the Pyrrho Buddhists and the Anti Pyrrho Buddhis ts s hould have remained unnoticed by s everal generations of a s s is r os s e ra Orient li t one of the cu i itie of lit ture, s a a ua a s a con idering th t, by q int fre k of hi toric l are a s a evolution, there live now million of hum n a beings who be r overwhelming witness to it. The abs urdities of Pyrrho- Buddhis m broke up the Bud

1 4 8 BUDDHA AND B UDDHIS M c mes r Swa a or n n ss and o f om unintelligent g/ , Nothi g e , a k ain am and a goes b c to Nothingness ag . Si Burm h h h sm r and its got t eir Budd i f om Ceylon, Ceylon got philos ophy from the frantic Pyrrho-Buddhis t Buddha h g osa. As a co ras t to all s us u to th e nt thi , let t rn N n u s m as re a r a s orther B ddhi , ve led to B i n Hodg on

a va a i s Ami rta a a B andh a. by th t in lu ble Buddh t, N nd y Amongst the Northern Buddhis ts there are four great Ai s wa r i kas s s i s . s chool of ph lo ophy The ﬁr t, the , a s i ﬁ and s l s n believe in upreme, n nite, e f exi te t ”

s S ka e are ma r a s . D . wdbhdvi s eity The econd , the , te i li t Ma is a and so are rs tter, they hold, etern l, the powe a s ss ss a v t of m tter, which power po e not only cti i y , ” n 1 — but intellige ce . The two other s chools the K a r — mi kas and the Ydtn i kas are s aid to be comparatively and are c a s Ai m r i ka modern , hiefly modific tion of the school. AmitA as Amitfibha is u a a y , or , the pop l r Buddh of d a In a a th Tibet an Chin . J p n even e Shinto believers have adopted him. a Tathfi ata Am itfibha ll I dore g , who dwe s in th e ” a i Buddha region Devach n. This s fr om the ritual 11 of Tibet. s es One in pirit r pectfully we invoke thee. Hail ! AmitAbha a r Suk hfivati ! Lok jit, of the wo ld This 1 is from the ritual of China. F rom the same ritual is the following a a Sfik a M and Oh, would th t our te cher y uni , our m r F a A a a u d sce to s sa r e ciful ther mit bh , wo ld e nd thi c ed

1 od son ese L iter ature . 23. H g , N epal , p 1 Schlan intwei B uddhi s m i n Tibet . 129. g t, , p 1 tm Scri tures . 408 . Ca if Buddhist p , p PYR R HO -BUDDHA 1 4 9

and s us s a precinct be pre ent with , who now di ch rge

s s s . a a the e religiou dutie Would th t the gre t, per ee l a as s na e a nﬂ f t, i limit ble, comp io t he rt, i uenced by s n a s a n and e the e i voc tion , would now tte d rec ive our ” Off n eri gs . I have res erved to the las t one more s ervice that King Asoka has unwittingly rendered to the modern i s s . s as a tudy of Buddhi m It , I judge, the cruci l one ll rn a s of a . It mus t be bo e in mind th t thi worthy a was u s a s s -as s n mon rch impet ou , cour geou , elf erti g. In n a in a ac e was nli k poi t of f ct, ch r t r he not u e B d n ud ha hosa . e a m g Both were convert d Br h i s . Both s s s z a u po e s ed the ﬁery e l of converts . If the B ddhis m ’ n A a s a had n - s of Ki g sok d te bee Pyrrho Buddhi m , would there not be some trace of it in the ins criptions ? Or perhaps the ques tion might be better put in — this way Would not Pyrrho Buddhis m have quite deluged the rocks and the Sta mbhas ? Imagine for a ’ n B ddha hosa in mome t u g the king s place. Would not his Stupas of C ommandment have proclaimed with emphas is that there was no God but the Eternal a m an has no s u a Nothing, th t o l but the Etern l n and no in had Nothi g, body to put it if he . Would he not have impress ed on his s ubjects the great sin of a tmamada a s n n , or de ire of prolo ged life in the ext

. s a r world It mu t be remembered, too, th t Py rho Buddhis m had its outward and vis ible s igns as well n a and s a a s its i w rd piritu l grace. Thes e were the i Ma a and s tﬁ as s s . I wor h p of itrey , p without r elic s ’ there any trace of thes e in King Aéok a s day ? To s um up our deductions from the priceles s in s criptions of Asoka 1 At his a h w r v in . d te t ere e e no idle monks li ing 1 5 0 BUDDHA AN D BUDDHISM

n s His mi h buildi g . Bhiks hus were ss ionaries w o s lept r es and a all a under t e pre ched in l nds . His e i 2 . cts c s te fir s s d on titu d the t Buddhi t Bible , and the firs t documents of the religion that were written down. v 3. His con ocation was the firs t attempt on the part of the Buddhists to make up a religious liter ature. It was limited to the seven tractates mentioned Bairfit R on the Second ock. 4 is a s r a a i As a di d not . It b olutely ce t in th t K ng ok b a a at a c as to s elieve th t Buddh de th e ed exi t, for he took over the leading s uperstition of the Brahmins of hi s da a a a s a was m a a y , th t de d int ore powerful th n v n sa and a h his o s r s he li i g int, th t t rough c rp e or elic r e could perform miracles . In cons equence he e ect d s u as all his m m a t p over kingdo , in i it tion of the fi The h s are Brahmin st pas . Budd ist book full of the miracles pe rformed by the relics of Buddha. ’ also a n s w 5 . It is certain th t the ki g creed as not a s m and a far r s s n s s thei th t, f om de pi i g my tici m, he himself went thr ough rigorous ordeals to become ” one with Buddha. is as ac - a at 6 . There not the le t tr e of Pyrrho Buddh ’ A a s a a n a s sok d te, nor of the outw rd i dic tion of the na m stfi as and s es movement, mely, the e pty p culptur M representing aitreya.

1 5 2 BUDDHA AND BUDDHISM

that the Buddhi st mis s ionaries had reached Wes tern

sia 45 0. s at ou ourse Per , Thi d e w ld , of c , depend ’ ’ a h a s li and h a s ea h on the d te of Budd fe Budd d t . ’ The latter is now definitely fixed by Buhler s trans ’ Aéok nfith a a s Ru c scr o B . c. 47 0 l tion of p ro k in ipti n, . W assil ew c Daranatha a s a Ma j , iting , nnounce th t de ’ a a a r A a a a s ea n s ntic , conve t of n nd , Buddh l di g di ciple, h i F reached Ouchira In Kas m r. rom Kas hmir Buddhism as se to a a a and a p d promptly K nd h r K bul (p. n a e a a and s The ce it penetr t d quickly to B ctri , oon invaded all the country embraced by the word s a r s s b Turki t n, whe e it flouri hed until di turbed y ” Mahomet. Tertullian has two passages which des cribe the M religion of ithras . s a s a v t He y th t the devil , to per er the truth , by s s his s s the my tic rite of idol , vie even with th e

es s a s s a ra s God. too enti l portion of the c ment of He , , z s s e — a is his e rs and bapti e om th t , own b lieve faithful s es followers . He promi the putting away of s ins by a his own and s a l ver (of ), , if my memory till s erves M as t in a a s h me, ithr here ( the kingdom of S t n) ets is a a s his s s a s m rk on the forehe d of oldier , celebr te also a Of a and s an ma the obl tion bre d, introduce i ge of the ” r s r and a s a s a 1 e ur ection , before word wre the crown . Here is another pas s age s M as who at his i a Some oldier of ithr , niti tion in ca n —in a ma sa the gloomy ver , the c mp, it y well be id , ’ a k ss — at s d s n a s r i s of d r ne , when the wor poi t wo d s to as ar pre ented him though in mimicry of m tyrdom, and a is hi s ad is thereupon crown put upon he , a s and as off and dmoni hed to res ist c t it , , if you like,

1 m cha . x 1. v . Ha Pres . , p APOSTL ES OF BL OODL ESS AL TAR 1 5 3

a s his s rs sa n a M as is his tr n fer it to houlde , yi g th t ithr has his ns and his as cr own. He even virgi cetics (con ti n entes) Let us take note of the devices of ’ is a e s s the devil, who wont to p ome of God ” 1 s thing . F rom thi s it is plain that the wors hippers of Mithras h ad s t s s ts and s a s the imple ri e of Buddhi Chri ti n , baptis m and the bloodles s altar ; als o an early F ree as s a l m onry , which ome detect veiled in the Indi n ife of s n s and Buddha . Thu the incide t of the word crown in the Mithraic initiation i s plainly bas ed on the men ac ing s word of Mfira in the La li ta Vi s ta r a and the crown ' n that he ofl ered Buddha . I modern Mas onry it is ' ’ a a Abifl a feigned th t Hir m , the rchitect of Solomon s ' a t r efl orts s a ass ass s temple, m de h ee to e c pe from three in . are a nl A e D s as and D s a . The e pl i y Old g , i e e, e th He s a fi s at as e in ought to ev de the r t the e t of the t mple, the same way that Buddha tried to es cape by the a s c n and eas tern g te . The e o d third flights of Hir am and a s a ts a Buddh were to the me poin of the comp s s . Then Buddha escaped the lower life through the Gate and r a was of Benediction, Hi m killed. The dis ciples M as h ad the a of ithr , in comedy of their initi tion, ”— s s a u s fire a even torture , he t, cold, h nger, thir t, , w ter, — . r n s a s s etc , expe ie ce by no me n confined to hi trionics ’ r e a s a in the expe ienc of Buddh W nderers . A modern mas on goes through the comedy of giving up his gold and s r and a his as and a ilve b ring bre t feet, form that M as a once had a meaning. ithr w s born in a ca ve ; and at Eas ter there was the ceremony called by “ ” i an a s Tertull the im ge of the re urrection. The wor 1 s h rs F ermicus s na a ippe , tell , pl ced by night a s tone 1 1 De Corona x v. De E , rrore, x x iii. 1 5 4 BUDDHA AN D BUDDHISM

age on a bier in a cav e and went through the forms f r a was o mou ning. The de d god then placed in a nd a a aw a m . n tomb, fter time withdr n fro it The s and ms s and light were lit, poe of rejoicing ounded out, s mf r o s al a the prie t co o ted the dev tees . You h l h ve ” salvation from your s orrows ! Dupuis naturally compares all this to the cierge p ascal and Catholic ’ r rus a m e ontifl s ites . In Je le the Gr ek p goe into the ’ cave called Chris t s s epulchre and brings out miraculous fire to rs rs are n and the wo hippe , who fighti g biting ’ a s i a c s s a s e ch other out ide, m ging un on ciou ly Buddh a a Ma a and s its gre t b ttle with r the legion of hell, and and a thunder lightning turmoil, followed by o s a and an s who his bright c ru c tion, by the gel greeted i s a i hi o . s c s v ct ry Thi udden illumin tion, whi h the c ef F as n M t a s and s a rite of reem o ry, of i hr i m, of Chri ti nity, has oddly enough been thrown overboard by the

Englis h Church . That Mithraism was at once F reemasonry and i i i s Buddhis m s proved by ts great spread. Buddh m r a s and was the ﬁrs t missiona y religion . Jud i m the ” A other old priestcrafts were for a chosen people. t c s M a s had a r a the epo h of Chri t, ithr i m l e dy honey a a s m E r s a dis combed the Roman p g ni . xpe t h ve ’ covered its records in Arthur s Oon and other Britis h caves . A similar F reemas onry was Pythagoreani sm in the r r al s ts saw Greece . Colebrooke, p ince of O ient i , a i s h s was s I at once th t t p ilo ophy purely Buddhi t. ts rites were identical with thos e of the Mithraists and

se as s be s ed. Ess ence. The l t mu t now con ider They a s a ha are to a s ara h ve thi import nce, t t they due ep te m A an r a was e propagandis . lex d i built by th great

1 5 6 BUDDHA AND BUDDHISM

region bordering on the farther s hore of the L ake i m e f Mareot s . The emb rs o either sex live a s ingle and as et i s n an c ic l fe, pending their time in fas ti g d c a in a rea ontempl tion, pr yer or ding. They believe thems elves favoured with di vine illumination an as s n inner light. They emble o the Sabbath for wor s and s to s a s s s ad hip, li ten my tic l di cour e on the tr i tionary lore which they say has been handed down in a s ecret among thems elves . They ls o celebrate s olemn dances and process ions of a mystic s igniﬁcance by the s rea m moonlight on hore of the g t ere. Some s on an as a time , occ ion of public rejoicing, the m rgin of the lake on our side will be lit wi th a ﬁery chain of na ns and a s s illumi tio , g lley , hung with light , row to and fro with strains of music sounding over the broad a ar wate r. Then the Ther peutae e all hidden in their a s and s s h s and s u s little hermit ge , the e ig t o nd of the world they have abandoned make them withdraw into m nd a the s elves a pr y. i at as t s . s ul h Their principle, le , true The o w ich is s a and is a occupied with thing bove, initi ted into the m s s r an a y terie of the Lo d, c not but ccount the body

and s . s man is i and evil, even ho tile The oul of div ne, hi s highes t wisdom is to become as much as poss ible a s a its a as s a tr nger to the body with emb rr ing ppetites . God h as breathed into man from heaven a por tion of

His . a hi is is n own divinity Th t w ch divine i visible. ma i s a a s a a . It y be extended, but it inc p ble of ep r tion Cons ider how vast is the range of our thought over as and a s and a the . p t the future, the he ven the e rth s a a an are Thi lli nce with upper world, of which we ns s os s s ul co ciou , would be imp ible were not the o of man an indivisible portion of that divine and bles s ed APOSTL ES OF BL OODL ESS AL TAR 1 5 7 spirit Contemplation of the divine ess ence is the nobles t exercis e of man ; it is the only means of attain in s r and and g to the highe t t uth virtue, therein to behold God is ‘ the consummation of our happiness here. we av s s s Here h e the higher Buddhi m, which eek to a an s an all an re ch the pl e of pirit, i ce with the upper the aid a world by of s olit ry reverie. That Philo s had is knew where thi religion come from , I think, a proved by another p ss age. Among the Pers ians there is the order of Magi who deeply inves tigate the works of nature for the ’ di s r and s s are a covery of t uth , in lei ure quiet initi ted into and expound in cleares t s ignificance the di vine virtues . In a is s G mnoso Indi , too, there the ect of the y his ts who in a s a s p , , ddition to pecul tive philo ophy, l va h a a s and a a di igently culti te the et ic l l o, h ve m de an a s s a f their life b olute en mple O virtue . a s n and a are not P le ti e, moreover, Syri without a s s n i their h rve t of virtuou excelle ce, which region s inhabited by no small portion of the very populous ar e nation of the Jews . There counted amongs t them a n n s na s s n s in n a cert i o e , by me E e e , umber bout four s a who a n an thou nd, derive their n me, in my opi ion, by inaccurate trace from the term in the Greek language for ss ss n Es s aios —R s s as a holine (E e or o io , holy), in much s they have s hown thems elves pro- eminent by devotion to the s ervice of God ; not in the s acrifice Of living a als but a na n a nim , r ther in the determi tio to m ke their ” 1 a ff n own minds fit for holy o eri g. Plainly here the Ess ence are pronounced of the same 1 Philo E ver i rtuous man is fre , y v e. 1 5 8 BUDDHA AN D BUDDHISM fa as mn so s s a a s ai f m ith the Gy o phi t of Indi , who b t n ro o sacr fi ha is t d sts . the blo dy i ce, t the Bu dhi R evue des Deua: Manda 1 h 5 t 1 8 88 M. In the , July , Emile Burnouf has an article entitled Le Bouddhi sme ” en Occident Bu h M. rnouf holds t a t the Chri stianity of the Council of Nice was due to a conflict between the A a and e e n s and ry n the Semit , b twee Buddhi m Mosais m : His tory and comparative mythology are teaching r da m ainl ha s eve y y ore pl y t t creed grow slowly up . to ea -ma and as None come in the world r dy de, if by i in a . s s s e m gic The origin of event lo t th infinite. A r a n a has sai n g e t I di n poet d , The begin ing of s ad s us ad s us a see thing ev e ; their end ev e lso. We ’ only the middle. Burn M. ouf asserts that the Indian origin of Chris “ tianity is no longer contes ted : It has been placed in t s a s s a s and a full ligh by the re e rche of chol r , not bly En s s a s and a a gli h chol r , by the public tion of the origin l a a m s had texts . In point of f ct, for long ti e folk n s s a c s a bee truck with the re embl n e , or r ther the n a s a r s a and ide tic l element , cont ined in Ch i ti nity e firm Buddhi sm . Writ rs of the es t faith and mos t a s incere piety have dmitted them . In the las t cen s a a s r set s r a s tury the e n logie we e down to the Ne to i n , but s ince then the science of Oriental chr onology has o and a a is come int being, proved th t Buddh s n many years anterior to Ne torius a d Jes us . Thus n h ad a the Nes toria theory to be given up. But thing may be pos terior to another without proving r a S O a de iv tion. the problem rem ined unsolved un n a a a s til rece tly, when the p thw y th t Buddhi m

1 6 0 BUDDHA AN D BUDDHISM

Ea had n s : a s m and a ch two promine t rite b pti , wh t ” a a s la Tertulli n c ll the ob tion of bread. Each had r r h oﬂ ice s a s es b tcrs c emcreuts . a for , de con , p y , p E ch h d n s n s s a a u ds . ect mo k , un , celib cy, comm nity of goo Each interpreted the Old Tes tament in a mys tical wa —so s a a a a eac h to y , my tic l , in f ct, th t it en bled dis cover that the bloody s acriﬁce of Mosais m was

not n . s n e n ss s forbidden, e joined The mo t mi ut like e e have been pointed out between thes e two s ects by all Catholic writers from Eus ebius and Origen to the ’ Ra n a s a h s Contem la ti ve poet ci e, who tr n l ted P ilo p n s W Life for the be efit of pious court ladie . as there any connection between thes e two s ects ? It is difficult to conceive that there can be two ans wers to s uch a ques tion . And can as s L afl i rms if it be proved , Bi hop ightfoot , a r s was an an - ss an nc a th t Ch i t ti E ene, who nou ed th t His miss ion was to pres erve intact every jot and tittlc of Mosais m as interpreted by the recognis ed inter e e s s s ha had n pret r , thi would imply how t t he nothi g to do with the movement to which his name has been n give . The firs t prominent fact of His life i s His baptis m

n. n was an ss ean n by Joh If Joh E ene , the full m i g of this m ay be learnt from Jos ephus one a a s at r n s a s s To th t im ente i g their ect, dmi ion is not immediate ; but he remains a whole year out s it and is s n i n ide , ubjected to their rule of life, bei g s an ax e d a sa and a ve ted with , the gir le fore id, white ar n a s s a g me t. Provided th t over thi p ce of time he h as his s a a a s given proof of per ever nce , he ppro che a to hi s u s and a a s e ne rer t co r e of life, p rt ke of the holi r water of cleansing ; but he is not admitted to their APOSTL ES OF BL OODL ESS AL TAR 1 6 1

F i community of life. ollowing the proof of h s s t hi s a co is s treng h of control, mor l nduct te ted for two yea rs more ; and when he has made clear his hi n ss is a be wort e , he then djudged to of their number. o s the n a s But before he t uche commo me l, he pledge i n a s a s s a to them o th to m ke one hudder, ﬁr t, th t he D and s a will reverence the ivine Being ; econdly, th t a st and he will bide in ju ice unto men, will injure no one r his a a , eithe of own ccord or by comm nd, but al a s s the o s and s will w y dete t iniquit u , trive on the s ide Of the righteous ; that he will ever show ﬁdelity all and s all s are to , mo t of to tho e who in power, for ! to s wi and a no one come rule thout God ; th t, if he a ru s a s become ler him elf, he will never c rry in olence o his a ts i s a int uthority, or ou h ne tho e pl ced under him by dres s or any superior adornment ; that he will a a s and ss a v h s lw y love truth, pre forw rd to con ict t o e that tell lies ; that he will keep his hands from peen a and hi s s a a l tion, oul pure from unholy g in ; th t he will neither conceal anything from the brethren of hi s a s an s s order, nor b bble to other y of their ecret , even though in th e pres ence of force and at the hazard

of his . a all i s a a not life In ddition to th , they t ke o th to communicate the doctrines to any one in any other way than as imparted to thems elves ; to abstain from r and to s a a the s obbery, keep clo e, with equ l c re, book of s nd m s a a their ect a the na e of the ngels . Such re the oaths by which they receive those that join ” 1 them . As a e a to s w a s a p nd nt thi , I ill give the e rly Chri ti n a H omi l initi tion from the Clementine ies . an a s is u d r If y one h ving been te ted fo n wo thy,

1 Jose hus De B J. 11 8 2 p , . . , , 18. 1 6 2 BUDDHA AN D BUDDHISM

then they hand over to him according to the initiation of M s s his s to o e , by which he delivered book the ” Seventy who s ucceeded to his chair. Thes e books are only to be delivered to one who is o and s and who s s a and go d religiou , wi he to te ch, is cu s and a who cir mci ed f ithful. Wherefore let him be proved not less than six ea s and ac r n to a M s s y r , then, co di g the initi tion of o e , he (the ini tiator) s hould bring him to a river or a n is a e r e a fount i , which living w t r, where the eg ner ” v c tion of the righteous takes place . The no i e then ca s to ss a a t a and air a ll witne he ven, e r h, w ter, , th t he se a s s e o s will keep cret the te ching of the holy b ok , and ar r a o a a s n gu d them f om f lling int prof ne h nd , u der a ec n a se l and n the pen lty of b omi g ccur d, iving dyi g, ” uni s s and being p hed with everlas ting puni hment. After this let him partake of bread and s alt with ” who ts him commi them to him. as is Dr L hi f Now , if, believed by . ightfoot, the c e ’ object of Chris t s miss ion was to es tablis h for ever the M s a s a a and a ai o i m of the bloody lt r, comb t the m n a i hex r s s a s te ch ng of the a ég, or my tic, which po tul te ” the a s ma a wh f l e principle of the lignity of m tter, y did He go to an dw arf); to be baptized ? Whether or s to s a s ra can be not Chri t belonged my tic l I el, there ss n a w a a a no dis cu io bout the Baptis t. He as N z rite ’ ” s a a hi s s m who h ad ep r ted from mother wo b, induced a whole people to come out to the desert and adopt And the Es s ene rites and their community of goods . s ee r a a s s s n and ea we , f om comp ri on of the E e e rly s an a s a s a s a Chri ti initi tion , wh t uch b pti m c rried with m na ns n and s of it. It i plied prelimi ry i tructio vow implicit obedience to the ins tructor.

1 6 4 BUDDHA AND BUDDHISM d u to the cou cils and sc eliver you p n , they will ourge you in their synagogues ; and ye s hall be brought s and n s sa a es before governor ki g for my ke, for t ti m n a a s and h the o y g in t them the Gentiles . But w en y a o how a s al deliver you up, t ke no th ught or wh t ye h l s peak ; for it shall be given you in that same hour F r a w a s a s a . o is not a s h t ye h ll pe k it ye th t pe k, but the Spirit of your F ather whi ch s peaketh in you. And sha u th e to a the brother ll deliver p brother de th, and the father the child : and the children s hall ris e a a s ar s and a s up g in t their p ent , c u e them to be put An a l m n to death . d ye s h ll be hated of al e for my ’ name s sake : but he that endureth to the end sh all ” be saved . sa This pas ge is remarkable. No Chris tian dis ciple had e un ac and a we ? yet b g to pre h, yet wh t do ﬁnd as s a m A v t ecret org nisation in every city. It is co posed of thos e who are worthy (the word us ed by Josephus for Ess ene initiates ); and they are plainly bound to succour the brethr en at the risk of their ’ s s s a s s was affi lives . Thi how th t Chri t movement li n a a d ated with a earlier prop g n is m. h n On s There is anot er ques tio . the hyp othesi tha s was an t s t Chri t or hodox Jew, why hould a n a w a s a s and He , pl inly k owing beforeh nd h t mi t ke s a s a His s s m c blood hed it would c u e, m ke di ciple mi i the Es s enes in ex tem als ? The Ess enes h ad two

a s a s and ss a . s m in rite , b pti m the bloodle obl tion Chri t ss es had a a adopted them. The E en new n me on con version. s a a as is e Thou h lt be c lled Ceph , which , by int r

retation a s 1. p , tone (John The Essenes had community of goods APOSTL ES OF BL OODL ESS AL TAR 1 6 5

And all a and had all th t believed were together, n A things commo ( cts ii. and s a as If thou wilt be perfect, go ell th t thou h t, and v and s a a r as ur gi e to the poor, thou h lt h ve t e e in a n and and l me Ma he ve ; come fol ow ( tt. xix. A rigid continence was exacte d All a s sa n sa men c nnot receive thi yi g, ve they to is n whom it give . There be eunuchs which have ’ made thems elves eunuchs for the kingdom of heaven s ” is a sa . a ke He th t ble to receive it, let him receive it 1 M . 1 a . ( tt xix , And and ! a La s M n I looked, , lo mb tood on ou t n and an and Zio , with him hundred forty four ’ sa a his F a s na thou nd, h ving ther me written on their ads s are n forehe . The e they which were ot deﬁled are s R with women, for they virgin ( ev . xiv .

1 , Divines tell us that this ﬁrst pass age is to have n a s a a o ly piritu l interpret tion . It forbids not

a i a es s . s n s m rr ge, but exc We might li te to thi if we had not his torical cognis ance of a s ect in Pales tine at thi s date which enforced celibacy in its monas ri es s as sa s s a te . The econd p ge how th t the disciples unders tood Him literally. The bloody sacrifice forbidden l a and sa Ma I wil h ve mercy not crifice ( tt . ix . U ss as s a n the nle ye ce e from crifici g, wrath s hall ” 1 not ceas e from you. is L as a B hop ightfoot, I h ve mentioned, cons iders a s s was an w s iss th t Je u orthodox Jew, ho e m ion was to perpetuate every jot and tittlc of Mosaism ; and that emancipation from the swathing-bands of

1 He r ws b i Cited from Gos el of the b e E hanius E a r . x x x p y p p , . 16 . 1 6 6 BUDDHA AND BUDDHISM

? the law came from the Apos tles It might be thought that this was a quaint undertaking for the Maker of the million million s tarry sys tems to come to thi s ins igni ﬁcant planet in bodily form to perpetuate ins titutions that Titus in thirty years was to end for we c a a sa r es ever ; even if ould forget th t hum n c iﬁc , na a s a and r a s re concubi ge, polyg my, l very, bo der r id we a n s h s i mongs t thes e ins titutio s . But if thi C ri t s the s a r s a a s a st hi toric l Ch i t, it ppe r to me th t we mu eliminate the Chris t of the Gos pels almos t entirely . F or a a ff s a a ns the M sa law c pit l o ence g i t o ic , the recognis ed authorities three times s ought the life of sus a a na Je , twice fter form l condem tion by the an s ff s a a - a n S hedrim. The e o ence were S bb th bre ki g,

a and s a n a a ns M s a st ns . witchcr ft, pe ki g g i t o ic in itutio A co n s c rding to the Sy optic , He never went to Jerusalcm during His ministry until jus t t he end of it ; although the three visits for the yearly fes tivals w a e ere rigidly ex ct d . In my Bud dhi sm i n Chri s tendom I give reas ons ” s s n a s s s d for uppo i g th t the multitude , who e ud en a a a s n as s a e s ppe r nce in to y w te h ve b wildered critic , were in r eality the gatherings for the Therapeut fes tivals described by Philo . Bishop Lightfoot makes much of the fact that ’ John s Gospel makes Christ go up once for the feast r as an of tabe nacles . But did He go orthodox ' s s n His ofl erin s wor hipper, to pre e t g for the bloody s ac ? On n ar s as rifice the co tr y, on thi very occ ion He was accus ed of Sabbath-breaking and demoniac poss es s ion ; and the rulers of the people s ent officers to arres t Him . 1 Com on Ga latia ns . 286 28 . , pp , 7 .

1 6 8 BUDDHA AN D BUDDHISM

The Clementine Homilies give a far more authentic re f th rusal han th e A In pictu O e Church of Je em t cts . h es h l them St. Peter t us des crib ims e f : The Prophet of the Tr uth who appeared on ear th taught us that the Maker and God of all ga ve two s to two s o and v ra to kingdom (being ), g od e il, g nting the evil the sovereignty over the pres ent world. Thos e men who choos e the pres ent have power to be i n r i e i n as s an d to rich, to revel luxu y, to ndulg ple ure , do whatever they can ; for they will poss es s n on e of s e a the future goods . But tho who h ve determined to accept the bless ings of the future reign have no r ight a as own the s a are r s c to reg rd their thing th t he e, in e e a n n they b long to foreign king, with the exceptio o ly of water and bread and thos e things procured with s weat to maintain li fe (for it is not lawful to commit s and a s a are uicide); l o only one g rment, for they not ” a 1 permitted to go n ked. A a S e her Told oth Jes hu a word here bout the p , work which orthodoxy as us ual would modernis e over ’ i a. s tc . s s s and at an much It brief ke h of Chri t life, y rate represents the Jewis h tradition of that important a th event. It announces th t e Saviour was hange d on a A a tree for s orcery . fter th t there was a bitter s trife ” aza s and u between the N rene the J deans . The h a n Ke ha a di n former, e ded by Simo Ben p (who, ccor g ” his a s a n r all and ate to precept, b t i ed f om food, only the bread of mis ery and drank the water Of s orrow altered all the dates of the Jewis h fes tivals ’ a in n s hi to m ke them ﬁt with eve t in Chris t s life. T s s eems to make Peter and the Nazarenes or Nazarites a d a a as w ter rinking veget ri n cetics . 1 Clem. Hom. x v. 7 . CHAPTER X

MORE C OINC IDE NCES

I HAVE s hown certain curious points of contact be s and s a s tween the Buddhi t the Chri ti n criptures .

Here are a few more .

THE N W AS JE SUS LE D UP B Y THE SPIR IT INTO THE IL ER E SS To BE TEMPTE OF THE DE VIL W D N , D

Comfortable dowagers driving to church three times on Sun day would be as tonis hed to learn that the s s an is in s as e s ence of Chri ti ity thi p s age. Its mean has as s a a o s a s m a s ing quite p ed w y from Pr te t nti , lmo t La li ta from Chris tendom . The Vi s ta r a fully s hows m n i what that eani g s . Without Buddhis m it would be was an s s and he Es i s . s s t s lo t Je u E ene, ene, l ke the “ n a Y o i s ou ht a n n n and the ft I di n g , g to obt in divi e u io gi s th e s ta s o s In of Spirit by oli ry reverie in retired p t . what is called the Monas tery of our Lor on the uarantania a is s s s Q , cell hown with rude fre coe of

es s and a a . a n a J u S t n There, ccordi g to tr dition, the ni a a s a all s s s a demo c h unting th t my tic pe k of occurred .

I HAVE NE E D To BE BAPTIZ E D or THE E

h a A i a as ru a . a nov ce in Yog gu , or te cher Buddh , in a a lw e and r a riding w y from the pg , by by e ched a 1 7 0 BUDDHA AND B UDDHIS M

Vai at nce sel u a jungle near éfl li . He o put him f nder ra m a Arfita KAlAma his s a B h in Yogi n med , but piritu l ins ight developed so rapidly that in a s hort time the Off a a a ff of Yogi ered to Buddh the rghy , the o ering r c s s es amun etc a c i e, flower , , , th t the humble novi e s a s s to his ns and as hi m to u u lly pre ent i tructor, ked ? teach ins tead of learning

THIRTY YE ARS OF AGE

M Er c s his The An el Messia h . s d ne t Bun en, in work , g , sa s a a s o a h at y th t Buddh , like Chri t, c mmenced pre c ing a s a a s a a thirty ye r of ge. He cert inly mu t h ve pre ched at VaiéAli a his s s , for ﬁve young men bec me di ciple ? and on hi s a there, exhorted him to go with te ching was n -n n a a He twe ty i e when he left the p l ce, therefore a di d he might well h ve preached at thirty. He not ’ turn the wheel of the law until after a s ix years a medit tion under the Tree of Knowledge.

BAPTISM The Buddhis t rite of baptis m ﬁnds its sanction in

n s s s s . s two i cident in the Buddhi t cripture In the ﬁr t, a a es and MAra i Buddh b th in the holy river, , the ev l

s s v n . pirit, trie to pre ent him from emergi g In the k s a s a s Abhis he a . econd, ngel dmini ter the holy rite ( )

AND WHE N HE HAD F ASTE D F ORTY DAYS AND F OR TY NIGHTS

a di a s his a te Buddh , imme tely previou to gre t encoun r Mﬁra e e as r - a s and with , the t mpt r, f ted fo ty nine d y 11 nights .

1 1 a/m 236 F oucaux L alita Viatura . 228 . L alita Vist . . , , p , p 1 i nese L e b un Puh . Ch if , y W g

1 7 2 BUDDHA AND BUDDHISM

’

M . 1 r s sc a x . s s Vobi um ( tt 3) of Ch i t di ciples . But I 1 have j ust come across a pass age in Renan whi ch s hows a rew r was a onh hi th t the Heb wo d Sch lom (b ewr I). T s is almos t a literal translation of Sadhu Burnouf says that by preaching and miracle ’ s In a was sta s . ac Buddh religion e bli hed point of f t, n it was the ﬁrs t universal religio . He invented the a and s s a pre cher the mi ion ry .

A NEW OMMA ME NT I E Y OU THAT Y E LO E C ND G V I , V ” ONE ANOTHER

n w By love alone ca e conquer wrath . By good n a alone can we co quer evil. The whole world dre ds All r s a . violence. men tremble in the p e ence of de th Do to others that which ye would have them do to ! 11 a s a . you . Kill not. C u e no de th

THE BE ATITUD ES

s s h is a s a The Buddhi t , like the C r ti n , h ve got their The are a a a a and Beatitudes . y pl inly rr nged for ch nt is res pons e in the temples . It to be noted that the Chris tian Beatitudes were a portion of the early l Chris tian ritua . “ s ff and s w The long u ering meek, tho e who follo ” a a a os wh o are not a in w l pe ceful c lling, th e we ry e l

doing are included in the catalogue . Here is one v ers e

Sel -restrai nt and uri 10 f p ty, The nowle e of no le trut s k dg b h , The attainment f Ni ﬁ o rv na, ” is i s the reate t l Th g s b essing.

1 1 - L ee A ttm . 22. SQtra of F ort two Sections . 1 29 . p , p y , v MO R E C OINC IDENC ES I 7 5

THE ONE THING NEE DF UL

a s s s se a Cert in ubtle que tion were propo d to Buddh , s uch as : What will bes t conquer the evil pass ions of man ? What is the mos t s avoury gift for the alms bowl of the mendicant ? Where is tr ue happiness to ? a to all be found Buddh replied them with one word, ? Dhar ma (the heavenly life)

WHOSOE VE R SHAL L SMITE THE E ON THY R IGHT CHE E K OF F E R HIM THE OTHE R ALSO

A merchant from Sunaparanta having joined Bud ’ dh a s s was s s a n his a ns ociety, de irou of pre chi g to rel tio , and is said to hav e as ked the permiss ion of the mas ter s o to do. o Sﬁna aranta sa u a are The pe ple of p , id B ddh , e a xceedingly violent ; if they revile you, wh t will you do

ma no sa a I will ke reply, id the mendic nt. ” And if they s trike you ?

not s rn s a n a . I will trike in retu , id the me dic nt ” And if they kill you ? D a s a d the s s a Is s . e th, i mi ion ry, no evil in it elf Many even des ire it to escape from the vanities of l ” 1 ife.

’ BUDDHA S THIR D COMMANDMENT

o a a d a C mmit no dultery. Comment ry by Bu dh This law is broken by even looking at the wife of ” 1 a nother With a lus tful mind.

1 1 i andet . 225 . I bid 21 B g , p . p. 6 . 1 ’ a Max u er n Buddh a hosa s P rables b ll a d Rod ers . 15 8 g , y M g , p . 1 7 4 BUDDHA AND B UDDHIS M

THE SOWE R

It is recorded that Buddha once stood bes ide the an Kas ibhﬂ radva a W ho r d hi s ploughm j , rep ove him for

d s s . d a ans d hus : i lene Bud h were t I, too, plough and SOW and rom n and s i rea , f my ploughi g ow ng I p m M i i Th s re n. e wee t im ortal fruit. y ﬁeld l gio ds tha h I pluck up are t e pass ions of cleaving to thi s life. ” 1 M is wi sd se . y plough om, my ed purity On another occas ion he des cribed alms giving as being like good s eed sown on a good soil that yields a ms h an abundance of fr uits . But l given to thos e w o are yet under the tyranni cal yoke Of the pass ions are a ba i n like a s eed depos ited in d so l . The pass io s of the Of a s as w th e r receiver the lm choke, it ere, g owth ” 1 of merits.

NOT THAT WHIC H GOE TH INTO THE MOUTH ” DEF ILE TH A MAN

h i a n In t e Sutta Nip dta (chap. ii. ) s discours e o he a defiles a man Am a handa it t food th t ( g ). Therein is explained at s ome length that the food that is eaten a fil a man s n n s c nnot de e , but de troyi g living bei g , k ll n s a i a s a i ing, cutti g, binding, te l ng, f l ehood, dultery, il h s — s defiles a man not the ev t ought , murder thi ,

eating of ﬂes h.

WHE R E YOUR TR EASUR E IS

A man sa s a u s a r as u a , y Buddh , b rie t e re in deep n c a i da a da r ts pit, which lyi g once led there n y fter y p oﬁ is a as a him nothing, but there tre ure of ch rity , piety,

1 Ma 1 1 Har d nual . 2 5 . Bi andet 21 1 y , p g , p. .

x 7 6 BUDDHA AN D BUDDHISM

“ DO UNTO OTHEB S , ETC .

With pure thoughts and fulness of love I will do m ” 1 t owards others what I do for yself.

PR E P AR E Y E THE W AY or THE LOR D

’ Buddh a s triumphant entry into Rajagrih a (the ’ City of the King has been compared to Chris t s

o usa . r a d entry int Jer lem Both, p ob bly, never occurre , a nd only symbolise the advent of a Divine Being to d th e i s s at earth. It is recorde in Buddh t criptures th on thes e occas ions a Precursor of Buddha always ’ a ppears .

W HO DID SIN THIS MAN OR HIS AR E TS THAT , P N , HE WAS BOR L I n N B ND (Joh ix. 3)

ss hi s The Li h Profe or Kellogg, in work entitled g t 0 Asi a and the L i ht o the Wor ld c m s f g f , onde n m all its Buddhis in nearly tenets . But he is es peci a a s a lly emph tic in the m tter of the metemp ychos is . The poor and hopeless Buddhis t has to begin again ” a nd a ai a h and a g n the we ry round of birt de th, whils t the righteous Chr is tians go at once into life r a ete n l . Now s s a s is an e a , it eem to me th t thi x mple of the danger of contras ting two hi s torical characters when we have a s trong s ympathy for the one and a s trong ss prejudice agains t the other. Profe or Kellogg has a sus t as conjured up Je with nineteenth cen ury ide , and a Buddha who is made res pons ible for all the

B e . 5 f ancies that were in the world 00. Profess or

I 1 L oli ta Vi sta ra cha . . Bi andet 1 4 , p v g , p. 7 . MO R E C OINC IDENC E S I 7 7

is a ss an Am a ni v rs and Kellogg profe or of eric n u e ity, as s uch mus t know that the doctrine of the gi lgal (the Jewis h name for the metemps ychosis ) was as

n v sa a s A. D. 30 as was u i er l in P le tine , it in An Chur h c 0. a c u rt B . 5 0 a er l . ble writer in the Q y R evi ew Of 1 8 8 5 a n a s a s , October , m i t in th t the Jew

a . Dr. ns his brought it from B bylon Gi burg, in work ” on a a a s s at the K bb l h, how th the doctrine continued to be held by Jews as late as the ninth century Of our

era s s a . has . He how , too, th t St Jerome recorded that it was propounded amongst the early Chris tians ” n as an esoteric and traditio al doctrine. ’ The author of the article in the Ch'wrch Qua r ter ly R evi ew its s a s s n , in proof of exi tence, dduce the que tio put by the disciples of Chris t in reference to the man a w s b rn An d was th t a o blind. if it considered that a man as a s n sin a could be born blind puni hme t for , th t s in s a a n his mu t h ve been pl i ly committed before birth. O n u th e Whi te L otus o Dhar ma ddly e o gh, in f there i s an a a Of a man ccount of the he ling blind , Beca us e of the s inful conduct of the man [in a former birth] a h this mal dy as ris en . But a s till more striking ins tance is given in the as Of the man s a s L c e ick with the p l y ( uke v. s rn a s The Jew believed, with mode Orient l , that grave s as s a a s s di e e like p r ly i were due, not to phys ical caus es s a a s s s in thi life , but to mor l c u e in previou lives . And if the account of the cure of the paralytic is to be s s a is a con idered hi toric l, it quite cle r that this was ’ C s s a man hri t ide when He cured the , for He dis tinctly w ff announced that the cure as e ected not by any a ss s a i physic l proce e , but by nnull ng the s ins whi ch were the cause of his malady. I 2 1 7 8 BUDDHA AND BUDDHISM

Traces of th e mete mps ychos is idea still exis t in a a n C tholic Chris ti nity. The doctrine of origi al si n is sai s r s a a d by ome w iter to be modiﬁc tion of it. Cer tainly the fancy that the works of s upererogation of their saints can be trans ferr ed to others is the Buddhis t a a a is a s ra a si ar ide of good k rm , which tr n fe ble in mil ann m er.

IF THE LI LEA THE LI BOTH S HAL L F ALL B ND D B ND , I TO THE DITOH M 1 4 N ( att. xv. ) As when a s tring of blind men are clinging one to can os see the other, neither the forem t , nor the middle

one s ee n s s ee . s so s va , nor the hi dmo t Ju t , methink , s ettha is the talk of the Brahmins vers ed in the Three ” s 1 Veda .

’ EUNUOHS F OR THE KINGDOM OF HEAVEN S SAx E

In the days of St. Thomas a Kempis the wors hipper was modelled on the Chris t. In our days the Chris t hi s eems modelled on the wors pper. The Bodleian pro fes s or Of Sanskrit writes thus : Christianity teaches that in the highes t form of life love is intens iﬁed ; Buddhi sm teaches that in the highes t s tate of exis t l is n s A n t ence al love exti gui hed. ccordi g o Chris tianit —GO and a u a and s y e rn yo r own bre d, upport

s and a . Ma a s a s i s your elf your f mily rri ge, it y , n u a and undeﬁled and a a ho o r ble , m rried life ﬁeld ” where holiness can grow . But history is his tory ; and a F rench writer has recently attacked C hris t for attempting to bring into a and ss m s s Europe the celib cy pe i i m of Buddhi m.

1 dha in the Tevi Bud , gga Sada , i . 15 .

I 8 o BUDDHA AND BUDDHISM

e f h religions except Buddhis m . In the languag o t e New Tes tament the world is everywhere a s ynonym v and sin th e ﬂ sh th e en th e of e il , e everywhere emy of

s . The os ha u r s pirit g pel of Budd , tho gh pe niciou ,

i s h a c s s t r . r h , owever, perfectly on i ent doct ine Bi t , and - is an a r n s r and life, re birth etern l ou d of or ow n re u di sappointment. The prese t and the future a b t the upper and lower tire of an ever-rolli ng wheel of w sa a n is an oe. The only lv tio from the wheel of life va Th e esca pe to the peace of Nir na. e att mpt to graft this doctrine upon the optimis tic theis m Of Pales tine has made the Chr istian ethics incons is tent A and n ad . ate a a co tr ictory p rn l Jehov h , who yet eternally and horribly tortures a vas t plurality of hi s An ar th e k a children. e th perfect wor of t a a e ars a benevolen God, yet v l of te not m de to be An s s an . enjoyed, but only to be de pi ed d renounced h a n an d a omnipotent e ve , yet un ble to prevent the n s and l i i trigue cons tant vi ctories of he l. Christianity s e not a s a s a vidently homogeneou but compo ite, hybrid religion ; and considered in connection with the in dications s to and en a of hi ry, the evid ce of the bove a a and a na a a s s a ts n med ethic l tr ditio l n logie , the e f c leave no reas onable doubt that the founder of the Galilean Church was a disciple of Buddha sakya ” muni (p. All this is very well if th e Buddhists by s alva tion m a s a and r s in A e nt e c pe from life, not f om . ss pe imis t s a s Buddhi t kingdom , ccording to thi , ought to pres ent the univers al s ad faces of the C am elot a n s a s s and of moder chool of rti t , yet the s Burme e are pronounced by all to be the merries t and haPPIeBt ’ s rea u s . w of God c t re We kno , too, that MOR E C OINC IDENC E S I 8 I

India never was so pros perous as in the days of s a Buddhis t rule. The monk c rried agriculture to hi gh perfection ; and Indian fabrics were famous A a ss a a everywhere. convent me nt le c reer than an

d a in s a . ss e uc tion piritu l knowledge Like the E ene, s was a the Buddhi t monk not forced to rem in for life.

Catholicism introduced that change.

THE N ALL HIS DISC IPLES F OR SOOK HIM AND F LE D It is recorded that on one occasion when a mus t a a s all s s s r eleph nt ch rged furiou ly, the di ciple de e ted ” 1 A a a a a . Buddha. n nd lone rem ined

IE THY R I HT EY E OF F E T E G ND HE . 1 Mr F s a a s . elix O w ld nnounce , without, however , i a a a a Max giv ng more det iled reference, th t ccording to ’ ” Mul s a s a a s a ler tr n l tion of the Oce n of World , young a a s hi a monk meets rich wom n who pitie s h rd lot . Bless ed is the woman wh o looks into thy lovely eyes ” Lovely ! replied the monk. Look here ! And his s n plucking out one of eye he held it up, bleedi g and as and as . gh tly, ked her to correct her opinion

WAL KING ON THE WATER

a a s a Cert in vill ger , h rd of belief, were listening to a s a Buddh on the hore of mighty river. Suddenly by a miracle the great teacher caus ed a man to appear a a s w lking on the w ter from the other ide, without 1 immers ing his feet.

1 - - - - 1 aho hi n taan kin iv. 21 . The Secret o he F o t East . 1 4 g g, f , p 3 . 1 da 5 1 . Ohm Dham ap a , p. 1 8 2 BUDDHA AND BUDDHISM

“ ” AND Lo ! THE RE W AS A REAT AL M , G C

’ Pﬁrna a s sc s had a o in , one of Buddh di iple , br ther ” da e he ng r of s hipwreck in a black storm . But t ard a s s um a m hi gu i n pirit of P infor ed him of t s . He at once trans ported hims elf through the ai r from the s ta i a w the s hi Im di nt nl nd to n to deck of the p . medi ately the black tempes t ceas ed as if S umeru h ad ” 1 arres ted it.

W HY EATETH YOUR MAS TE R WITH PUB LIOANS AND 1 S IN NER s (Matt . ix. 0)

The courtes an Amrapali invited Buddha and his disciples to a banquet in the mango grove at Vaiéﬁli.

d a ac . r s s a n Bu dh cepted Some ich prince , p rkli g in

e a s a and a a s a a n . mer ld , c me g ve him imil r invit tio a e s it at He refus ed. They were very ngry to s e him a his s meat with Am rapali . He expl ined to di ciples that the harlot might enter the kingdom of Dharma 1 more easily than the prince.

THE PE NITENT THIE E

Buddha confronts a terrible bandit in his mountain hi m 1 retreat and converts .

THER E W AS W AR IN HEAVE N

' ss a his Ca tena. o Buddhi st Scr i Profe or Be l, in f p

' ll us a Saddhm ma P M. . e s tur es (p t th t, in the

1 1 u out Introd . . 229 . Bi andet . 25 1 . B rn , p g , p 1 a da . 98 . Chin a: Dha mmapa , p

1 8 4 BUDDHA AND BUDDHISM his as s ee a as and sa ts who di bo t, to m ny Buddh in ed u s a s r s a rs h ndred of ye r p eviou ly. He ns we that he h as d a r h sa r ads is live m ny hund ed t ou nd my i of Kot , and a h a a is th t t ough in the form of Buddh , he in a Swa ambhu - i s n F a Of re lity y , the Self Ex te t, the ther the million worlds . In proof of this s tatement he a s s u as as Prabhutaratna and c u e two B ddh of the P t,

Gad ades vara a a sk . s g , to ppe r in the y The ﬁr t pro nounces loudly thes e words : It is well ! It is ” well ! Thes e Buddhas appear with their s epulchral a s s u as a s a s a s c nopie ( t p ) of di mond , red pe rl , emer ld , e t s r ans a sa etc. a Pet r, the cene of the T ﬁgur tion, id to Chris t Let us a r r tabem acles —one m ke he e th ee for Thee, M d ” one s s an E as . s for o e , one for li Why hould Peter want to adopt a Buddhis t cus tom and build tabem acles a M s s and a as ? als for the de d o e the de d Eli Why, o, s hould Mos es come from the tomb to s upport a teacher who had torn his covenant with Yahve to s hreds

HE W AS TRANSEIGURE D BE F OR E THEM

a a Maud al a ana and an dis Buddh , le ving g y y other ci le s n hi m off air p to repre e t , went through the to Devaloca a Tuéita r a the , to the He ven , to p e ch to the

Spirits in pris on and to convert hi s mother. When am n a Mienmo a s a r he c e down from the mou t in ( ), t i as of n a s s all his c e glitteri g di mond , een by , helped i x His a a an w n n . s descent. ppe r ce as bli di g The h M a s and s r s glories glittered on is person. ort l pi it 1 hymned the benign Being who emptied the hells . In the Gos pel accordi ng to the Hebrews is a curious

1 Bi andet 209 g , p. . MOR E C OINC IDENC ES x 8 5

assa a and Hil enfeld p ge, which B ur g hold to be the a s s a s a ar a e rlie t ver ion of the Tr n figur tion n r tive . s Ju t now my mother, the Holy Spirit, took me by one of my hairs and bore me up on to the great ” mountain of Tabor. i u a and This s c rious . Buddh Jes us reach the M a s a a ount of Tr n figur tion, e ch through the influence a s of his mother. But perh p the Jewis h writer did not like the univers alis m inculcated in the Buddhis t

’ HE BEGAN TO WASH THE DIS C IPLE S F E ET

(John xiii . 5 )

In a vihara at Gandhara was a monk so loath s and s ac his a a s a ome tinking, on count of m l die , th t his s s a a none of brother di ciple d re go ne r him. The great Teacher came and tended him lovingly and hi 1 washed s feet.

THE GR EAT BANQUE T or BUDDHA 1 In the Lali ta Vi sta/m (p . 5 ) it is s tated that thos e a a wi s s ha and who h ve f ith ll become on of Budd ,

partake of the food of the kingdom. F our things a s s hi s an t — s s s dr w di ciple to b que gift , oft word , pro

ts s . duction of beneﬁ , conformity of beneﬁt

BAPTISM

1 a C s a is In hine e life of Buddh by Wung Puh, it announced that Buddha at Vaiéali delivered a Sﬁtra

1 Beal Joum . As . Soc. vol. x x See , . p. 17 2 . 1 8 6 BUDDHA AND BUDDHISM

l d a s a R s s r L and entit e , The B pti m th t e cue f om ife h d n a a Deat an Co fers S lv tion.

AND NONE OP THE M Is LOST BUT THE SON or PE R DITION

a h d a a s a r a e s sc Dev adatta . Buddh l o t e ch rou di iple, sc a s He hemed with wicked prince, who ent men a w s and s s slau rmed ith bow word to ghter Buddha.

Devadatta tried other infamous s tratagems . His end n a a was appalling. Comi g in pal nqui n to arres t

a s r tc ms . Buddh , he got out to t e h hi elf Suddenly ﬁ a s urs and was a r d erce ﬂ me b t out, he c rie down to A i the R a ss la . a hell v chi (the yle P ce) There, in red a r a bar and hot c uld on, imp led by one red pierced by two

o s s a a a a. ther , he will t y for whole K lp Then he will be 1 forgiven.

THE LAST SUPPER

Buddha h ad his las t supper or repast with his A s s an his a disciples . treacherou di ciple ch ged lms n w 1 F and a a as s . a s bowl, pp re tly he poi oned ierce p in z a s ei ed him as he journeyed fterwards . He was

s . s a s sa his s a forced to re t He ent me ge to ho t , Kund , s on m s a the of the jeweller, to feel no re or e lthough had n hi wo s no the feas t bee s death. Under t tree he w died. It will be remembered that during the las t s upper ” o f s s a r a s s his s Je u t e cherou di ciple dipped into di h, as s s was s n had but Je u not poi o ed, the event no s equence .

1 2 ’ Bi andet . 244. See Rockhill s B uddha . 133. g , p , p

1 8 8 BUDDHA AND BUDDH ISM

Ma dal e ta her her ri ds n to the g en , king with f en , we t sepulchre of Jesus to place themselves beside hi m

Amra all and her ou tes ans the sam etc. p ot c r did e ri es to u a and the is ci les e aft r war s t B ddh , d p wer e d indignant that impur e women s hould have was hed ” 1 his ad w h ar de body ith t eir te s . In the r st an rec rds are t ree assa es all Ch i i o h p g , due the ist ar at a e. , I think, to Buddh n r iv In one , ” ” w n n s s us in h M r oﬁa a oint Je ; Jo n (x ii. a y a ints him a s n k s s s and nb ; in Luke, i ner, who i e hi e a lainl s as wi shes s fe t with her h ir. P y the e l t e ra NO a pass ages are quit ir tional. woman could h ve performed the washi ng and other burial rites on a man nd a alive a in he lth.

THE Y PARTED MY GAR MENTS

1 The Abbé Huc tells us that on the death of the Bokte Lama his garments are cut into little s tripes

” HE APPEARE D UNTO MANY

Buddha prophes ied that he would appear after hi s 1 hi ‘ a . a s s E d a de th In C ne e ver ion quoted by itel, Bud h , s his had m to oothe mother, who co e down weeping s s s his coﬂ i n and from the kie , open lid appears to her. In the temple s culptures he is constantly depicted c to a ta u rsh 15 oming down the l r d ring wo ip.

1 1 Roc hill Thibetm L e . 15 3 Vo a e n . 2 8 . k , if , p . y g s, . p 7 1 1 L otus . 144 . Three Lectures . 5 . , p , p 7 1 See illustrati ons to my B uddhism i n Chm MOR E C OINC IDENC ES x 8 9

“ THE GR E AT WHITE THR ONE

Mr a hi Hi s tor o B ddhi sm U s u . 5 6 . ph m , in y f (pp , s s a gives a de cription of the Buddhi t he ven. There ” i s a a and a s a high mount in, city four qu re with nd s a n n a s a e s s s . g te of gold ilver, dor ed with pr ciou to e

Seven moats s urround the city. Beyond the las t ne i a a ars s o s row of m rble pill tudded with jewels . The great throne of the god s tands in the centre of a n i d a a a a a d s s . gre t h ll , urmounte by white c nopy R a n are s a a n m s s ound the gre t thro e e ted he ve ly ini ter , ’ wh o record men s actions in a golden boo A mighty tree is cons picuous in the garden . In the ” C n s a is La s a s hi e e he ven the Gem ke, by which t nd

- the peach tree whos e fr uit gives immortality.

THE ATONEME NT

a a s a ma e s The ide of tr n ferred good K r , the m rit of the former lives of an individual being pas s ed on to an t d a is s o her in ividu l, , of cour e, quite foreign to the w a s a at all lo er Jud i m, which believed in no fter life . V ew s Sa a M In the i of the higher Buddhi m , ky uni sa his a n ved the world by te chi g ; but to the lower, the s Off i s and s and s s Buddhi m of er ng temple monk , thi a a - w doctrine of K rm was the life blood. It as pro claimed that Buddha had a vas t s tock of s uperfluous a a and a ff s at a a s K rm , th t o ering temple might c u e the wors hipper in his next life to be a prince ins tead a a l 1 of pig or coo ie . In the La li ta Vi atur a it is a a n a a Mfira all s nnounced th t whe Buddh overc me , fle h saw a a rejoiced, the blind , the de f he rd, the dumb 1 C inese ersion 225 . h v , p. 1 9 0 BUDDHA AND BUDDHISM s a e the s l ared and all reas n of p k , hell were c e , by o ’ d a s a a in r us s Bu dh K rm p evio live .

. a is c a t a a St P ul very ontr dic ory bout the tonement. This pas s age seems pure Buddhi s m : As by the offence of one judgment came upon all n a n so s s s men to co demn tion , eve by the righteou ne of one the free gift came upon all men unto justiﬁ cation ” of life (Rom. v. Contras t this with another passage a set r to a a Whom God h th fo th be propiti tion, r a His a His h th ough f ith in blood, to decl re rig teous m ss s s m Ro . ii ness for the re i ion of in ( i.

1 9 2 BUDDHA AND BUDDHISM

and a as es hi c are t an. w ter in little v , w h ex remely cle F s ff e is ns e c s a d and ood thu o er d co ider d on ecr te , they

eat . a as a ca su s and a s r it The l m h ve lo l perior , upe ior ” 1 general. F a u e w a s na e Dor ther Gr eb r, ith nother prie t, m d ll as s hi a a vi e, p ed from Pekin through T bet to P tn in 1 a 1 1 Prins e s s s a the ye r 66 . Henry p thu um up wh t he has recorded F ather Grueber was much s truck with the extra rd ar s a as in o in y imil rity he found , well the doctrine as a s u s s Of Lha S e s in the ritu l of the B ddhi t , to tho e

his own R s a . d s a of omi h f ith He notice , ﬁr t, th t the dress of the lamas corres ponded to that handed down to us in ancient paintings as the dr es s of h A t e s s . e a s po tle S cond, th t the di cipline of the monas teries and of the different orders of lamas or priests bore the s ame res emblance to that of the

R s . hi a an omi h Church T rd , th t the notion of In ar a was s o a s c n tion common to both , l o the belief in F ara s and a . a ha p di e purg tory ourth, he rem rked t t ' a s ufl ra es a s a s and s a s they m de g , lm , pr yer , crifice for i R a a F ad cs . a the de , l ke the om n C tholi ifth , th t they had convents filled with monks and friars to the s an a Lha S a who all number of thirty thou d , ne r , a s and m de the three vow of poverty, obedience,

as R a n s s es s . ch tity, like om n mo k , be id other vow a had ss s s Sixth, th t they confe or licen ed by the s a as s s and s o uperior l m or bi hop , empowered to n es s s s nan s and a s receive co f ion , impo e pe ce , give b olu s s all s was a tion. Be ide thi there found the pr ctice of u a s i s a a sing holy w ter, of ing ng ervice in ltern tion, of

1 L ettres Ed is m vol. iii . . 5 34. i/ , p 1 Thibet Tartar etc. . 1 4 . y, p R ITES I 9 3

n a and e f s a prayi g for the de d, of p r ect imil rity in the cus toms Of the great and s uperior lamas to thos e of R s the different orders of the omis h hierarchy. The e mi ss a s to early ion rie further were led conclude, from sa and a a a s what they w he rd, th t the ncient book of a as a ac s s a the l m cont ined tr e of the Chri ti n religion, s a a which mu t, they thought, h ve been pre ched in ” A s Thibet in the time of the po tles. a 1 8 29 ac uemont F In the ye r Victor J q , the rench an s a a s rs la n bot i t, m de hort excu ion from Sim i to s : an Lfima a has Thi bet. He write The Gr d of K num d z i dr the epis copal mitre an cro ier. He s ess ed jus t A s a s at a like our bis hops . uperfici l ob erver little distance would take hi s Thibetan and Buddhis t mass s s a a s for a Roman mas of the fir t w ter. He m ke w enufl ex ions at a s s t enty g the right interv l , turn to a a and a n s a e the lt r then to the congreg tio , ring b ll, nk s in a a a an a dri ch lice w ter poured out by colyte,

- — intones paternos ters qui te of the right s ing s ong the res emblance is really s hocking. But men whos e faith is properly robust will see here nothing but a corrup ” 1 tion of Christianity. It mus t be borne in mind that what is called h s as sa r . Southern Buddhi m the me ites St. F ranci s Xavier in Japan found Southern Buddhis m s o like his a san hdti and own th t he donned the yellow g , hi s an a s a n hi called m elf po tle of Buddh , quieti g s conscience by furtively mumbling a little Latin of a s a s s his c the b pti m l ervice over ome of onverts .

R v . s is a e . a a a a Thi wh t the S Be l , ch pl in in av t a a the n y , wro e of liturgy th t he found in

1 orr vol. i. . 265 C . p . 1 9 4 BUDDHA AN D BUDDH ISM

fﬁ The form of this o ce is a very curious one . It bears a singular likeness in its outline to the common Eas i type of the tern Christian liturgies . That s to s a is a roa a ra and n A a ra y , there P n pho l a n pho l portion. There is a prayer of entrance (vii; a a n s do ai ur o an as n pr yer of i cen e m u g), criptio of prais e to the threefold object of wors hi p a a a vi r oo' deem ns pr yer of obl tion ( i; p s), the lectio , the a s th e D arani oe wv s s recit tion of h (p mp ), the Emboli mu , a a a ns a w a C onfes or pr yer g i t tempt tion, follo ed by ’ n n 1 s io a d a Dis miss al.

n ar s n a Mr. Tur ing to chitecture, I mu t poi t out th t F us a n a an n art was erg on, the le di g uthority in cie t , of opinion that the various details of the early Chris tian as a— n a a s u ns s - a s b ilic ve, i le, col m , emi domed p e , cruci — form ground plan were borrowed en bloc from the B u d s Mr . F a d hi ts . ergus on lays speci l stres s on the Dﬁ oba and its en s s es in the g hrined relic , repr ented C r s a a a s a h i ti n Church by the high lt r, the bone of h R - r w sa baldec ino. w s s a s as int the elic o hip, he y , as ro - certainly borrowed from the E t. Of the ck cut temple of Kﬁrle 7 8 ) he writes s s a a n an a The building re emble , to gre t exte t, e rly C s a its a a n s s s a hri ti n Church in rr ngeme t , con i ting of nave and s ide ais les terminating in an aps e or s emi A a s is a . s a s a dome, round which the i le c rried c le a s n ma n a its a an for comp ri o , it y be me tioned th t rr ge ments and dimensions are very s imilar to thos e of the a e a and A a aux choir of Norwich C th dr l , of the bb ye s at a n a s s Homme C en, omitti g the outer i le in the n latter buildi gs . a s - a s and Immedi tely under the emi dome of the p e,

1 at ena O B uddhi st S cri tur es . 39 C f p , p 7 .

1 9 6 BUDDHA AN D BUDDHISM try to prov e that the rites of Buddhis m and the li fe of its u m s an r fo nder were derived fro Chri ti ity, f om the

s r a s o . as . ac Ne to i n , fr m St Thom , from St Hy inth of 1 m F ri a ro o oul. Pol nd , f St. Od ric of w a s or a re a s In the y of thi the y, however, there l o ns a diﬁ ul i a 47 0 ars i uper ble c t es . Buddh died ye before s and ma a s ris a had Chri t, for ny ye r the Ch ti n Church as as s a a s as l a rs i no b ilic , pope , c rdin l , b i ic wo h p, nor r At even for a long time a deﬁnite life of the founde . a A a 260 was a r a i the d te of sok (B C . ) there met ic l l fe of a M a a and s s Buddh ( uni G th ), the incident of thi life a re found sculptured in marble on the gateways of

Buddhist temples that precede the Chris tian epoch. hi s is s A an n a T the te timony of Sir lex der Cunni gh m , fi s the greates t Of Indian archaeologis ts . He xe the H date of the Bharhut Stfipa at from 27 0 to 25 0 O. ’ s Ma as a Of the a There he find Queen y dre m eleph nt, shi s at n atc trans fi urati on the Ri the ploughi g m h, the g a and a Of a n s and of Buddh the l dder di mo d , other At a an a s s . incident the S nchi tope, e rlier tructure a s a a a s a ( lthough the pre ent m rble g tew y , repe ted a d are at a A l) prob bly from woo , fixed bout he announces repres entations of Buddha as an elephant ’ n his s comi g down to mother womb, three out of the ” F s a s a n our Pre ging Token , Buddh bendi g the bow of Sinhahanu n sa a s Ki g Bimbi r vi iting the young prince, I and other ncidents . A man n s us sa a s a n a at who i vent , let y , ubm ri e bo t, Le us tr and once puts his idea to a practical tes t. t y a construct a working model here . Suppos e th t the s Of A a s a a us a s pre ent ruler fgh ni t n were p ying vi it, and at F a a a s s , introduced ulh m P l ce, he were to ugge t

1 See Abbe Prouvé ze L e G l urand vol. II . . 365 . , if of abrie D , p R ITES I 9 7 that the life of Mahomet should s upers ede that Of s s in and M s s a s Je u our Bible, u ulm n rite replace the a a in s L n Christi n ritu l the dioce e of o don. What a s ? s an s would be the n wer The bi hop, xiou to deal a a a a ul gently with v lu ble lly, wo d point out that he was nl a a as a hi a o y cogwheel in v t m c nery, cogwheel that could be promptly replaced if it proved the least s a An out of gear. He would how th t the glican Church h ad a ass s a a n law m of very deﬁnite rule c lled c no , with courts empowered to punis h the slightest in ul fringem ent of thes e rules . He wo d S how that even an archbishop could not alter a tittle of the gos pel m n nd a a . a a a ul im n rr tive Every , wom n, child wo d a mediately detect the ch nge. a fﬁ s wa Of Simil r di cultie would be in the y St. a Of a s a a as Of Hy cinth Pol nd in, y , mon tery Ceylon. The abbot there would be respons ible to what Bis hop Bigandet calls his provincia and he again to his nd s é é né a . a so A ar a up rieur g r l (p on to the ch y , ” s all his a a the High Prie t of the World, who, in p l ce at a a a a a a a was sit s a N l nd , ne r Buddh G y , wont to in t te,

s n sa s . s the urrou ded by ten thou nd monk Buddhi m, by a a s a s s a a a time th t Chri ti n mi ion ry could h ve re ched it, was a far more diffus ed and cons ervative religion than h a l A l a s . ad a aw t as ni ng ic ni m It c non qui e deﬁ te. It had hundreds of volumes treating of the minutes t a a M acts of S ky uni. CHAP TE R X II

BUDDHA IN NORWAY AND AMER ICA

NOR WAY

’ ONE portion of Her Majes ty s subjects calls the fourth ” da Da and a s l a y of the week the y of Woden, ti l l rger ” D an portion calls it the ay of Buddha . Is there y con nection between Woden and Buddha ? Profess or Max Mul ul s ea and a ler ridic e the id ; on the other h , the gre t a r ae s ss Holmboe a s s ch ologi t, Profe or , t ke up the oppo ite

V . ﬁr s a a s adi s iew In the t pl ce, the e rlie t tr tion of the Nors emen and their earliest his torians ass ert that they ca r Tana visl Don Tanais r m me f om beyond the q ( or ), f o As aland r As a and s As as are , f om the city of g rd ; the e identiﬁed by the profes sor as the As ioi or As iani Of S a and as s a rs a i a s tr bo other cl ic l write , cert in nv der of r Bactria f om beyond the Jax artes . Thes e As as arrived in a and a an abund Norw y, they h ve left behind them a c n s h ha s and n e of monume t whic prove t t their rite , s and s s are s s a as os temple , ymbol preci ely the me th e

of the Buddhists. The haug i s a s ervile copy of the t and its a s s a a s l a ope ; concomit nt , the t mbh or o it ry o c s s s a a t wer, the cir le of upright tone , the t nk or l ke a s a ur s s and sac d s are for b pti m l p po e , the re tree , every s hau s are s where found. Ins ide the e g dis covered Copie

o f s a a s s A. D. the coin of B ctri n of the ﬁr t century , king

2 0 0 BUDDHA AND BUDDHISM

L u et s now compare the haug and the tops . E sa s r ss com The tumuli of urope , y the p ofe or, s d s n s sa and a t a re st po e of to e , nd, e r h, h ve ceived the mo na ra s a a a a a u a tu l h pe for he p, th t of tr nc ted cone s As a rounded at the top . The tope of i developed a ual a s i stfi a a gr d ly from the e rlie t cune form p or he p, was ac d s which repl e , to get the inner cell more olid , a ad n a a by qu ra gul r w ll s urmounted by a cone. Then this construction was raised aloft from its bas e by a d an r a and As a cylin er. The h gs of No w y the topes of i s a had a s a and eem to h ve origin lly the me form , the s ole difference between thes e ancient monuments is l e rm Of s i a the more deve op d fo the tope , wh ch h ve, a a s a n o a s r a however, lw y ret i ed the conic cup l , t iking and In mean between the cone the hemisphere. Nor way and Tibet s quare monuments of the s ame descrip ar d a A e u es are al . s tion foun , ltho gh th e exception l o, in Norway we find tumuli with a little tumulus at the s Of a as a s ummit e ch , if to imit te the tope with their as m n A an s a is O a a b e e t, which in fgh i t n more ften he p of s tones thrown together without order. In Jutland ” f hi n n and at Bom holm are tumuli O t s co s tructio . Another point of resemblance traced by the profes sor i s the immens e mass es Of materials heaped up to produce ff a Val a an s n . a s at deroe n impo i g e ect The V lder h ug , s an n a is r i l d belongi g to Norw y, fou hundred feet in n and s a a circumfere ce , mu t h ve been once bout thirty An a Ous a is feet high. other h ug, the H ug, four hun dred and fifty feet in circumference ; a haug at Yttre

Holmedel is four hundred feet in circumference. Turn in s a A ara a is ﬁve g to the tope , we ﬁnd th t the m v ti n e r n and a s n hu dr d feet in ci cumfere ce, now bout ixtee h s is a s the feet hig . Thi bout the height of mo t of BUDDHA IN NOR W AY AN D AMER IC A 2 0 !

i a n B il Norweg n ha gs The h sfi. tope is fiv e hundred and fift - ik in e . Man ala e y four feet circumferenc The y top , A and La is r d and between ttock hore, th ee hun red e an are twenty feet in circumf rence . The h gs con s us e s n tructed without the of cement ; with thi exceptio , s a s r ss a a a the y the p ofe or, more f ithful imit tion of ” as was E tern construction quite imposs ible. a n n s When we ex mine the interior of the mo ume t , s a n s are s a l the imil rity co tinues. Tope u u l y built up by aid a A s a i the of more than one cupol . m ll cupola s s r and a a s a the con t ucted, then l rger one out ide th t, n s a fil e w i tervening p ce being l d up ith rough stones . Withi n the s maller cupola are s ometimes found smaller as a d s and r one cupol of met l (gol , ilver, coppe ), the s a s and within the other, boxe holding prob bly relic s s other precious treasures . Thi cu tom of making use a a is a s a h n of more th n one cupol l o peculi r to the a g. One at Os treim in d s Of is a u , the ioce e Bergheim, m de p as r n e a of three or four cupol oughly built, the i t rmedi te s a fil w and a p ce being led in ith rubble turf, with co l, and a rs and and h then with more l ye of rubble turf, t en l d a . a s Ur an a s more co l In the p ri h of , in the p ri h of Le a a s Hans an s n r k nger, in the p ri h of , h g with i terio cupolas of s imilar construction have been found. In the centre of both tops and hang is a q uadrang ular cell formed of flags of s tone at a level with or jus t a a a ass a s s bove the bas ement. N rrow horizont l p ge ome times connect these with the outside . In their acces s ories the tope and the hang have fres h A han i s points of similarity. bove the g often found hi s s a monolith pointed at the top. T remind the pro fes sor Of s s s and d was a the pire of the tope , , indee , pl inly ’ h a a a t C attra. s O e the Then , g in, imit tion of the p rail 2 0 2 BUDDHA AN D BUDDHISM in ro a Of g, imperfect, no doubt, f m w nt of the power s a en a e m a working in tone, h ve be tt pted in Norw y, l at s h at Karm R a s Of s notab y the Kong ang iie . nge cell u an n D c r n are d ha . s a e fo nd, too, in both tope g it he ofte n r an s s a s a fou d ound both. T k , pond , l ke , holy w ter of s be a s sa re fi a s so so s . me rt, mu t ne r the e c d edi ce The f mou s r a circle of up ight monoliths are lso found near them . The articles depos ited in the topes and the hangs re a s s s a lmo t the same. In the inner cell of the tope fine ra m is sa and i s n ked ould found, or nd c nder , formi g In s m s has often a compact mass . o e topes nothing el e un s a s mass Of a been fo d ; in other , bene th thi e rth were r s as s a n a a s u n or v e cont i ing e rth of reddi h colour, s s r s e mingled with ochre. Sometime in the e u n wer ma as es and ra s s and s found hu n h f gment of bone , ome in a nd a re t s s a ts . s vas s a ime , ddition, coin orn men The e e d of s . as a n gold, ilver, copper , or iron In one c e woo e h M as as s d. a es as s v e been di covere ny of th e v e , the and s s one Within the other, the mo t preciou one in the

are sa . rna n s centre, found in the me cell The o me t s s s as s s im s were depo ited ometime in the v e it elf, omet e in the s urrounding earth ; and thes e ornaments cons is ted of ar s s s s r s s and pe l , preciou tone , ing , golden bell , other Ob ts a s s a s a s n s gold jec of v riou h pe , gold le f, ilver ri g , f nd . a O ass a s a a s etc In the m tter gl cry t l , few cylinder ha and a s ve been found, two little phi l , one of which was s and had its a s n a a up et cork long ide. It co t ined

few drops of ﬂuid . In a s ilver vas e a ﬂuid was als o d R n an e s . s s and found, brown of pung nt mell e i ou a a has a s n s Of s f tty m tter l o bee found in ome the tope , and a n s a and a s a had fr gme t of b rk le ve . Once the b rk a and been made into a box. Ov l s pherical s tones have

als o been discovered.

2 9 4 BUDDHA AN D BUDDHISM are found five religious erections and their concomi a ts — u s the ro rc s s t n the tum lu , b ch, the ci le of tone , an and a se ul a l fi ve the t k, the ov l p chr l hi l, which s s d a and no n in titution belong to Bud h , other know faith. As as r s a om rom Asal nd and 2 . The p ofes to h ve c e f a As a Tanais r s i r a g rd, beyond the , egion wh ch f om bout 2 w hi s B C . 00 ere Budd t. hi r a li 3. T s hi story i s confi med by ne of circles and di ca as sa e a ss E r tumuli, in ting their p g cro u ope to na a Scandi vi . But it i s when we turn from monuments to myth ology that our difficulties begin. Iceland has pre s erved for us a rich crop of thos e myths in the Elder An and Younger Eddas . d in thes e we cannot fail to s ee at once a faith radically differing from

hi s . As Bha avad Gitfi c ra Of Budd m in the g , the ou ge the hero is apparently the fir s t of virtues . Abundant fles h Of the boar S aehrimmer wi ll keep him happy a a and a fl a ons s a fter de th, m ny g of cele ti l beer poured out by the Valkyries . But then it might be urged by Profes s or Holmboe that the mi gratory race that trans ferred Indra and hi s Aps aras es to Norway might als o a an d a h ve brought the Indi cree th t upset India. The ’ s S han a is a s han mo t plendid g in Norw y the V lder g, the u s a —and a is a a T mulu of B lder, B lder gentle god, pe ce a ui out s ful , forgiving, in f ct, q te of touch with the boo y, fi an s s d . s ghting Nor e god men Then, too, in Nor e c s i s a u a L son th e R ed re ord it nno nced th t eif, of Erick , 1 s a A. D. 000. a is Am a as vi ited Vinl nd If Vinl nd eric , is now h a and A a are an be ved, if in meric there found y a s hi s as ss Holmbo tr ce of Budd m, the c e of Profe or e Of would cours e be stronger. BUDDHA IN NO R W AY AN D AMER IC A 2 9 5

BUDDHA IN AME R IC A

The popular notion that Columbus and his followers were the ﬁrs t inhabitants of the Eas tern hemisphere that reached the Western continent is becoming di s s i A a M. a pated by modern res e rch. . de Quatref ges a a ns a s a man m int i th t the di covery of the bl ck , the hi man and man a s so- a w te , the yellow mong t the c lled aborigines is a proof of the di stinct migrations of each h of thos e great human families . He shows t at there are many points where geography would assi s t migra At a s s tions by sea. Behring Str it the two continent r e s and ass a is a a brought clo e together, the p ge p rtly

Of th e . La s a bridged by the group St urence I l nds . a s a a and A as a A K mt ch tk l k , with the intervening leu a s an s s a Of assa in ti n I l d , how nother point p ge the Polar regions whi ch the Tchuk chees on both s hores

n us e. s ssa a freque tly The current of Te n, the Bl ck ea a a s a as a Str m of the J p ne e, h ve frequently c t flo ting bodies and abandoned junks upon the shores of Cali a a Of A an n forni a. The equ tori l current the tl tic ope s a A a Am r s a a a. imil r route, le ding from fric to e ic The Chinese books speak Of a country called F ou a s n hi s m ss a s S ng, to which they e t Budd t i ion rie in the n F ou a is fifth ce tury. S ng li (a li is 48 6 hi yards ) from C na. In following the cours e of the a a a a s s fi s Bl ck Stre m of the J p ne e, the e gure would rin us to a n a a an s b g C lifor i , where the b donedjunk were F u a s al s a . o a as . tr nded S ng me n liter ly, the extreme e t Klaproth has combated the idea that F ou Sang i s n n A a and s ha an the co ti ent of meric , hold t t it me t Ri h M. s n as s a Japan. But de y hown from Japanes e encyclopaedia that the Japanes e als o were aware of 2 0 6 BUDDHA AN D BUDDHISM

s s s s s a dis a a h h the e Buddhi t mi ion to t nt l nd , whic t ey

l and s i in F ou a i on go d , lver being found S ng, but no r hi s s r i a s A r a but a an T de c ipt on pplie to me ic , not to J p P r i n Am M. a avey gives a Ch es e drawing of the erican

M. a lla ma in one of his books . I have heard Caste ln u ” M a was s ur sa sa s . a s y , y de Qu tref ge , When I u a s s a s a n d s ro nded by my Si me e erv nt , I im gi e my elf ’ in A a ! Geo r a a del P er u Paz meric In the g ﬁ , by a i s as s r a h s c Sold n, it e ted th t C ine e re ently brought to the province of Immbayéq ue were able to con verse A a a s s a s . with the meric n n tive In the l rge folio de ign , u s A é as s is f rni hed by the bb Br eur de Bourbourg, one large head so boldly painted that it might well have been one Of the Japanes e embas sy painted by a modern

a s . a s and rti t Pe rl ﬁ hery, the employment of murex its a are s for be utiful purple dye, other point which a f s how the te ching O s ome Eas tern nation. Humboldt and Laplace have detected points Of s imi larity between the as tronomy of the Mexicans and that of the Old World far too s triking to be the res ult M a s had - of mere chance. The exic n the twenty eight a s ns Of a z a hi as a s m n io the lun r odi c, w ch, I h ve hown, i s far more ancient than the solar zodiac of twelve ns n a s r ma io s . Humboldt l o was much st uck with the s imilarity between the symbols of the Mexican zodiac and those of the Buddhis t Tartars . He pointed out ” a M a s a n s Of n th t the exic n h ve ine lord the ight, corres ponding to the nine as trological signs Of s everal nations of As ia (the s even planets and the two great

s r nts . n as s ts was a e pe ) The number ine, he er , pl inly chos en becaus e it divides into the 360 days of the lunar

year.

2 0 8 BUDDHA AN D BUDDHISM

hose who a e r ns Of u shm T h v gone to the egio p ni ent, they believe to be tortured for a time proportioned to the a ra s s s s and a mount of their t n gre ion , th t they are n be ans r d a a the to tr fe re to the l nd of the h ppy, where they are again liable to the temptati ons of the e S and a s a l a a at a fu ure er vil pirit, n wer b e g in t p iod for ' ” i ﬁ n the r new o e ces . They held als o that the world was supporte d on a r a s ani a was s g e t tortoi e, which m l one of the mo t holy of their emblems. But the bes t proof of Buddhis t pros elytism is found and M in the pictures statues of the exican Buddha.

is all Xaca i r M. Parave a s He c ed , wh ch wo d y pl u ibly n Sa s n n ide tiﬁes with kya. The e ca be s ee in the des igns furnis hed by the Abbé Brass eur de Bourbourg

a M. Pa B n from P lenque. ravey s howed urnouf o e Of thes e Buddhas without telli ng hi m where it had been a a s r at found. The gre t S n k it scholar once pronounced a s a Sﬁk Muni it to be repre ent tion of ya . I have only been able to touch on thes e great ques

s s . is a ro a tion , not to olve them How it th t the p p gandism of the Buddhis t miss ionaries has been s o s c ss and iss na s so r u ce ful , the work of other m io rie f uit

l s s ul an i s . s l e , wo d be ntere ting inquiry To thi ru e — there is one exception the miss ionary labours of the higher Christianity before it was tainted and s tiffened b n a t y co t ct wi h the lower. CHAPTER X I I I

C ONCLUSION

F n i tl R e F DR . R OZ IE R ort h vi ew ar C , in the g y for ebru y 1 8 9 9 is s s and n a re , very ho tile to Buddhi m the I di n li i n ann s a its g o s . He ounce th t thought in evolution will no more return to them than the animal k ingdom ”

to a s a s . an God will return the m r upi l The Indi , he “ s i s an o n . is es as a hold , imp te t God He d cribed ea and u e s a Gr t Soul , modern tho ght r quire God with and a can a o a will energy, God who , in f ct, lo k fter the n an s s c u nan ac n and world . The I di God di o nte ce tio

r on a l w - and a e s wo k beh lf of our fe lo men, le d their devot e to occupy themselves mainly in s aving their own souls

‘ by thinking of this S up reme Soul when in a state of ” h es e n n n s e s as t e o . c t y, ey b i g ﬁxed the tip of the o e Th an s This des erves attention. e Indi philo ophers have no doubt always been a little vague about their

s is n ur s . a t a God . Thi do e p po ely They s y h t if you begin to limit the Absolute it becomes the Abs olute n n n D deﬁnI s s F n o . U a lo ger ieu , y the re ch wit, ’ c es t nu Dieu ﬁni as n s to s s a a The E t cli g ymbol , to met phor. They bre k their God to pieces and make his attributes into little d s s a at— a S a Go s . The We t love God th wh t h ll I say ” F hi ta s can ra e . s as s a a dd s be photog ph d rom p , y Bu hi t s a n a d as book, pe ki g of the Buddh of Bud h , the uni x 4 2 1 0 BUDDHA AND B UDDHISM

rse was r c . is s ara r ea or ve p odu ed by him He the I w (C t ), ”

i ﬁni m all h s m ss . the n te, the for of t ing yet for le Here we are in the pres ence of two ideas that In a i s hi h e uc a a . t el id te one nother Indi the R , a an was sa rm his ma a acts w n m gici , id to perfo gic l he ma in ta as m s a ical a c . c the p , the y tic l , g tr n e Hen e Buddh a of Buddhas and the Brahmin Gods are imaged

a Dr . a s a sta e cs as s in wh t Crozier c ll t of e t y, the eye ei x on os and ahm a b ng ﬁ ed the tip of the n e, if Br a e and sa s a l s e s cre t d evolution then te till, he re l y em ’ u as m r h as sa Ba s q ite uch up to mode n t ought , y , ley watchmaker God who goes about correcting the works n a s an of hi s ot quite perfect w tches . But thi Indi l s ymbolis m goes much deeper. The en ightened man and the enlighte ning God have the same s ymbolic

res a ca s a s se are . rep ent tion, be u e in en they one ” What is God ? said the mis s ionary Robs on to a Brahmin : is He talking to you. There lies the di s tinction between the Eas t and th e

i s . Wes t. The God of the Wes t outs ide humanity Th e God Eas is s u a of the t o ght for in the hum n breas t. r w n s D . r z e e ma a But in ju tice to C o i r, y mentio th t m u - - a e s s a as a at the odern, p to d t philo opher f re b dly his a a di h nds as the marsupi l Gods of In a. He cites a speech uttered by Carlyle when he called upon tha t r a sa g e t ge in Chels ea. We have reached the com fortable s a is a a s u i conclu ion th t God myth, th t the o l s ”

as and r a fﬁn . A a s s g , the next wo ld co s ub titute for all h s Dr. r s us a s his t i , Crozie give philo ophy of own . ” a a M He c lls it the Sc le in the ind. In every on e of ” ” us i “ s a s ud e. is n b ort of J g He in the mi d, ut O f . i s ne s n u not the mind He ither con cience , ho o r,

2 1 2 BUDDHA AND BUDDHISM

1 sc t na and ac n . He di oun e nced work tio on behalf of l - our fe low men. u s sa i n 2. He rged folk to ve the r own s ouls by co l n n temp atio a d as ceticis m. is m had 3. Buddh no support in its sys tem for a 1 doctrine of love. I will write down a few of the achievements of this inactive Buddha and the army of Bhi ks hus that he directed i a 1 . The mos t form d ble pries tly tyranny tha t the w had s u a a e his a ta orld ever een cr mbled w y b fore t ck, and the followers of Buddh a were paramount in India n a for a thousa d ye rs . s t i e wa n 2 . The in itut on of cast s ass ailed a d over turned. a 3. Polyg my was for the firs t time pronounced d s a a an c . immor l , l very ondemned m r 4 . a ns a a and Wo n, f om being co idered ch ttel a as was firs ns r be t of burden, for the t time co ide ed ’ nd a to s a a s a a . m n equ l, llowed develop her piritu l life All s th e s 5 . blood hed , whether with knife of the prie t n r wa dl r s s . o the word of the co que or, rigi y forbidden Al s s reli ious s r 6 . o, for the fir t time in the g hi to y of a n a a s a Of ndi m nki d , the w kening of the piritu l life the i was s s for a vidual ub tituted religion by body corpor te. It is als o certain that Buddha w as the firs t to proclaim that duty was to be s ought in the eternal principles of a and s and in a a s a s and mor lity ju tice, not nim l crifice local formalities invented by the fancy of pries ts . 7 s r a a s was . The principle of religiou p op g ndi m for s its a i s s the fir t time introduced with two gre t n trument , the mis sionary and the preacher. 1 F ort ni ht l Review F ebruar 1 899 g y , y C ONC L USION 2 I 3

8 . s a a a a and a a By the e, Indi , Chin , B ctri , J p n , were proselytis ed ; and the Buddhist miss ionaries overran d hi s s c ss w ff Pers ia an Egypt. T u ce as e ected by moral ans a s is ss me lone, for Buddhi m the one religion guiltle is a one- n of coercion . It reckoned th t third of huma ity i s s till in its fold. an 9 . Without entering y further into the great question of what Chris t added to or what Chris t ss s i s a a a removed from E eni m, it pl in th t from Buddh came the main elements that changed Mos ais m into the leading creed of Europe. 1 0 One r a a is . g e t gift of Buddh to the world quite n s Ma ar overlooked. In the I s titute of nn e noted down all s orts of penalties for the heretics who ques tion the h a a s . a a was s Br hmin cl im We know, too , t t Pl to old as a s a his s and a s a l ve for opinion , Socr te put to de th . s is a and Buddhi m the religion of the individu l, from the firs t it s eems to have held toleration of other a A creeds as logical outcome. few years ago an n s f in l m ai e E gli h o ficer Ceylon, in civi e ploy, g n d the f h i A his affections O is d s trict. t death the Buddhis ts ' came forward and ofl ered to build an Englis h church n a as a memorial . In I di during the one thousand years of Buddhist rule all creeds and all philos ophi es a a ss and a were toler ted, pricele unex mpled boon to the thought of the world. n The s econd co tention of Dr. Crozier is that s is s s s s and thi a Buddhi m pure elfi hne ; the rd , th t a h ad no a as s s Hi Buddh ide of love, where Je u by s sacrifice saved the world. A clever Buddhis t answered the missionaries a few a s a o a a Ha i ness and ye r g in little work c lled pp , in his view the s elfis hness and abs ence of love and 2 1 4 BUDDHA AND BUDDHISM

ha r ui c ity were to be found in q te a di fferent direction. Thi s anonymous Buddhist afi rmed that the God of the an w hi n Chris ti s as c efly a object to be fear ed. He li ved in a remote heaven lis tening to perpetual “ s ongs of prais e. He was a jealous G ready to c ns n a m s all Hi s crea r s r ua n o ig l o t tu e to pe pet l torme t, including Buddhi s ts in every fifty ”

a s as a was as su a ss a . ye r , the uthor red by mi ion ry This God proclaimed that credulity and s ubs erviency Hi s s s was s an and to prie t the upreme hum merit, a n as os an th t indepe dent thought , re on, phil ophy, d a Hi w s a s s s . s o as oul dre m , the gre t in mott , The i ” fear of God is the beginn ng of wisdom . Upon this statement the wr iter pounced with

- a . r was an and a non much viv city The e Ego Ego, d n n - w w in a r an this o Ego as God . He as not emote a on a and Ob he ven but here e rth , the one ject of the Buddhist was to s ink the Ego and its petty dreams M n and become in harmony with the Supreme i d . With the Buddhis t the fear of the Ego was the n n s a Of - begi ni g of wi dom ; not the fe r the non Ego, which was wis dom its elf. I do not think it does much good to compare Buddhis m and Chris tianity under their modern as e s and a s a s s a p ct , to rgue from the e th t Je u t ught s and dh a a s Aar thi Bud th t . The hou e of on kept ” Of a the key the gre t Temple of Knowledge, with r its hopes and dreams . They efus ed to go in them ” s s and a r n elve , them th t we e entering they hi dered a s n a m s s (Luke xi. Buddh likewi e fou d i chievou a s and his a at heredit ry prie thood, gre t work, like th

s s was a s . His s a of Je u , to democr ti e religion peci l characteris tic as an epoch -maker I conceive to be

2 1 6 BUDDHA AND BUDDHISM man in his great s truggle with the potent forces of na e s s tur , for the engineer, the feller of fore t , the a s a s s s a dr iner of w mp , the inker of well , the m ker of a F r s r s a ro ds . om Buddhi t ule oon emerged pros perity w a r n Vas s never kno n in Indi befo e or s i ce. t citie s m s a es urged up with do e th t defy the centuri , with i n - m Patali utra a a s s . del c te c rvi g , with rock cut te ple p (the modern Patna) s tretched for nine miles along the nd an s and a a a a i a . Ka ilav as tu G ge for mile h lf nl nd p , ’ a s i a is sa to a s a Buddh b rthpl ce, id h ve been of the me RA . A ih vast proportions j gr a was an enormous city . a a a R hi s a accom N l nd , the ome of the Budd t hier rchy, us a F a modated thi rty tho nd monks . rom the gre t city of B esnagnr for a s core Of miles stretches a range still M n a s Cha i t a i r i called the ou t in of Shrine ( g g ). It was nas es s n s in crowded with mo teri , tope , buildi g , n a an cludi g the gre t S chi temple . The presence of thes e large monas tic es tablis h s s a at as a u b h ment mu t, for time le t, h ve bro ght ot wealth and pros perity to the country ; and the remains of their embankments thrown across the valleys be tween Sanchi and S atdhAra Show that the Buddhis t monks were as famous for practical agriculture as for ” n 1 philos ophical learni g. ’ ’ And Buddha s undaunted P ar i vr dgi kas carried peace and civilis ation across the s eas as well as l s n hi s s on through the janga s . Asoka hims elf e t Ma a to and a s a was r hendr Ceylon , th t i l nd p omptly At a a a converted to the Buddhi s t faith . l ter d te a a was a n a a s its ﬁne J v g i ed over, f ct te tiﬁed by n a Buddhis t temples and sculptures . Buddhi sm i v ded u i s a a a a a . a a s a J p n, B rm h, C th y Sum tr the S n krit

1 Cunnin am hi sa Ta es . 365 . gh , B l p , p C ONC L USION 2 1 7

a a is a s a a s t word S mudra. Socotr l o cl imed by S n kri hi A i en t s a s . r ss s a O ert s nc chol r P ofe or Gu t v pp , in Com mer ce o I ndi a s s a a a s f , how th t Indi n merch nt s Al a a and a a s a were ettled in ex ndri , th t t tue in n w A ho our of the river Indus as s et up there. al a has us The v u ble work come down to , entitled Ci r cv/m i s na vi ga ti on of the I ndia n Ocean . It a r 1 tt ibuted by Dr. Hunter to a merchant who wrote

a A i s . . D 0 a s an u . 8 a bout , the p lmy d y of Indi B ddh m The work gives a wonderfully complete presentment ” - a a and a s n -fiv e of the Indo Egypti n tr de, li t of inety r a of the chief articles of the traffic. Pliny egrets th t fifty - five million s esterces were annually a e h s dr in d from the Wes t to go to the Eas t. A C ine e book of botany ascribed to a prefect of Canton mentions plants growing there in the fourth century

A D. s . which s eem to have been brought by trader A a a and a k nif from r bi the Rom n provinces . The as a a ac n a a c h of Chin h ve been tr ed to the I di n Oce n, m n a s a M. la if we y tru t the l te Terrie de Couperie, n s s pri ce of inologi ts . HOW much of this material prosperity was due to lay energy and how much to Buddha and his monks i a it s imposs ible now to settle . Cunningham holds th t i s R an a ad and the Buddh t, like the om hier rchy, m e n a In a s e s . F a an s u m de king the d y of Hi , the Chine a l ff A D. o tr ve ler ( . the proudes t monarchs took ” a as All th e their ti r in the presence of the monks . a all a was a s le rning, the we lth, in the h nd of the s Bhik hus . It ha s always struck me that we have ’ never heard the whole s tory of Asoka s convers ion from Brahminis m to Buddhis m . If the Buddhist

1 Hi sto o I n ia vol i . 42 ry f d , . p. . 2 1 8 BUDDHA AND BUDDHISM monks of Indi a worked their propagandis m in th e m a sec soc as e di d a t for of ret iety, they undoubt dly a ea a e s a in in a es n i t very rly d t in Per i , Egypt, P l ti e, is possi ble that the good king was in the ﬁrs t ins tance n and h a a s a hi s a s d. hrewd politici , t t h nd were force Majes tic and calm amid the overturned pries tly tyranni es that hi s Dhar ma has compass ed sits the a ﬁ u e a a s s a a and gre t g r of Buddh , c rele like of idol try a hi s un m n mis repres entation. Th t t ique a is entitled ’ to a niche in the great Pantheon Of the World s Epoch M a ts a s akers scarcely dmi of que tion.

2 2 0 GL OSSAR Y AND INDEX

Buddha 9 9 19 19 1 11 God cx o l 9 1 te ica l u i Su Muni . , 7 , r y Sam M n . S22 m Buddha hosa and the atheism of Ce lon 1 1 1 hi s s r of he on g y , hi to y t c

ocati ons 1 1 1 . v , Emile deri Burnouf es Chris tiani t from Buddhis m 1 60. , , v y ,

Car et hués mat of Brahma a s c a e p ( ) , my ti s t t . C e lon vas t retensi ons claimed for scri ures of 1 26 y , p pt , . hai a se ulchral mound dolme C ty , p , n.

a a n li he who t urns in e Z od a k in of i n s . Ch krav rti ( t. th iac g k g lement of Al x an ria o nd 0 C e d , n I ia, 1 5 . C olebroo e Henr on the buri al of calcined remains 1 3 edis m a k , y, , ; V monoth eism 14 Ni rvﬁ a not annihi ti 1 es the hilo , ; n la on, 9 deri v p of P ha oras f om ddhism 1 5 so h t r Bu 4 . p y y g ,

Con ocations rst 1 06 second 1 1 1 third 127 . v , ﬁ , , , hat dd a dis carded a Su reme Soul 7 rozier Dr. announces t Bu h C , , p , ; nd mns Bud i m a d o r ian li ions 2 9 co e dh s n th e Ind re g , 0 .

a oba from Dhatu arbha relic shrine. D g ( g ), s W Rh s considers earl af rms a id T. . Buddhism an atheism 7 D v , y , y , ﬁ if that Buddha denied the ex is tence of the soul and a future l e , 44 afﬁ rms tha h e Budd m e i le as A nos tic 1 t t his of the Little V h c w g ,

1 26 his translation of th e i a ta. and its reat im ort Tev gg S ut , g p

ance, 5 2 ; his Life of Buddha from the B i rth Stor ies 96, 1 26 ; su orts the auth enti cit of the rst con ocation 1 26 bases pp y ﬁ v , ; his Vi ews of Buddhi sm on the alleged fact that the Mahi yﬁna

ne er reached Ce lon 126 . v y ,

h ranis ra ers . D ﬁ , p y “ harma the laws of S irit the W isdom of t th er Ban 49 D , p , he O k, ;

ers oni ed as a di ine woman 1 1 6 . p ﬁ v ,

na the trance of ex tasia. Dhya ,

’ le hant its meani n 2 Buddha s d cent a a 2 E p , g, 7 ; es s n, 7 . 4 Ess ene ri tes, 1 6 .

F a Hian cited, 1 34. ’ ’ - F asti n Buddha s fort s e en da s 7 8 . g, y v y ,

F er usson James on the Satta anni ca e 1 09 . g , , p v , P onceux Phili e Edouard his translation of the L alita Vista ra cited , pp , , t s m 26 e p as i .

Gandh r a a cherub . a v ,

GAthﬁ a oem a ers e. , p , v GL OSSAR Y AN D INDEX 2 2 1

Golds tuck er Professor denies th at Ni r ana means annihilation 1 9 . , , v , ber F ath er on the s imilarit of Buddhis t and hristian rites Grue , , y C ,

1 9 1 .

uru a S i ritual r G , p teache .

Hue th e Abbé on th e similarit of B uddhis an hris a , , y t d C ti n rites ,

1 91 .

Hwen Thean states ob ecti ons of earlier Buddhism to A nostic s ch ool g, j g , 1 38 1 39 on the Con ocation of Kaniék a 1 38 B uddhis m of , v , lon be on s to the Greater Vehicle 12 C ey l g , 7 .

od o he k a stones 2 li tr e, G , n t Aé o , 7 9 .

Jina a con ueror of his lower nature a Buddha. , q ,

Karma the effects of sins or ood deeds which are u , g , s pposed to land the door in the hell A i chi or th e h ea ens of the e alo a and v v D v k , ai ma i s deta in him until th e s d Kar ex hausted. He i s then

born once more into th e world his Karma inﬂ uencin th e new , g

birth .

Metem s ch sis Kello Professor on the o 1 6. gg, , p y , 7

Lam th e hi h riest of Tibet descended most robabl from the a, g p , p y r a of alanda Acha y N . ’ Li htfoot Bish o of urham cons iders Chri st s mo ement anti -Ess ene g , p, D , v , 6 1 62, 1 5 .

ahadeo a monolith or menhir Great God a name of Si M , , , va.

Ma ala m stic rin . nd , y g Man r ra e t a r charm. , p y , Menushi mortal Buddh as se en 1 03 ( ), , v , .

Met a, the Buddhist Satan.

e thenes n ia 1 04 0 M gas on I d , , 1 5 .

N airan ana he Buddhis t Jordan j , t .

Nir a a heaven. v n , m in cha x 1 N orwa B uddhis . u . 99 y, , p .

Oldenbur Dr. re ects second con ocati on 1 25 g, j v , .

” Pﬁramitas th e ten the ualities of th e Oth er B , , q ank. 2 2 2 GL OSSAR Y AN D INDEX

Pari vrh ika. See j Bhikshu. Pﬁrévik a a leader i n the A nos ti c re oluti on in Buddhis m entitled , g v “ ” the Great ehicle 1 38 . V , m Paramita the is dom of the th r a wisdom er i , W O e B nk p

soniﬁed b a woman 1 1 6 . y , P rrho-Buddha set u 1 35 dethroned 1 4 y , p , , 5 .

Rajendra Lala Mitra shows that the Greater Vehicle was plagiarised m he Bra m fro t h in Snn avﬁdi 140. y ,

ishi ro het man of God his reli ion 9 . R , p p , ; g ,

Ros n [ Icon de deri ves Chris ti ani t from Es senis m and Buddhis m y, , y ,

1 5 9 .

Sﬁk a Muni results of his mo ement 212 comes down to earth as a y , v , ; white ele h ant 27 miraculous birth 26 marria e 36 the four p , , g , ; resa in to ens 35 lea es th e alace 46 sits under the tree p g g k , ; v p , of nowled e 4 on th e B rahma reli ion 5 2 h is reform 5 6 k g , 7 g , ; , ; be ins r h h h f to eac 48 th e istori cal Buddha 5 6 dea t o 94 . g p , , , Silﬂ dit a introduces A nosti Budd 1 8 y g c hism, 3 .

S andhas the ﬁve lit. bodies us uall a lied b Buddhis ts to he k , ( y pp y t animal na f man ture o .

’ Southern account of Buddh a s mo ement 9 6 v , . S Ma t ew an t . t h Ess ene, 1 67 .

t . ames an E S J ss ene, 1 67 . S tambha u ri ht monolith me hi r , p g , n . ’ S n h e oi u a t d the Great N owhere. y , v , Sun a ush a the Carri a e th at dri es to th e Great Nowhere a y p p , g v , nic name for the A nosti c or inno atin school of Buddhism th e k g v g , ” m o he Buddhis f t Great Vehi cle.

Sﬁtra, dis course.

Swa aﬁ vara marria e b athletic com etiti on li t h er y , g y p ( . own choice

Ta as s elf-torture swin in on oo m ca h s etc. to ain a i l ower p , ( g g k , ) g g p .

a h ata . Bud ha T t ag See d .

Ti rthas tan s shrines . , k , To e a dohnen or se ulchral mound p , , p .

Tuéita th e hi hes t hea en to be reached b unemanci ated s irits. , g v y p p

i arani the Brahmin Ri er of D Va t ea h . , v t arsha the rain season the Buddhis Lent V , y , t .

Vihara a monas ter . , y