NOV 26 1909 ■■ BR 128 . B8 E4 V 2 Edmunds , Albert J. 1857- 1941. Buddhist and Christian rf/-^c•r^<:i 1 c? 1 V, 2 '■ NOV 26 1909 38utitii)t£jt anl» Ci)rtfittan (Gospels NOW FIRST COMPARED FROM THE ORIGINALS: BEING "GOSPEL PARALLELS FROM PALI TEXTS," REPRINTED WITH ADDITIONS ALBERT J. EDMUNDS, MA. Fourth Editio7i: being the Tokyo edition revised and enlarged EDITED WITH ENGLISH NOTES ON CHINESE VERSIONS DATING FROM THE EARLY CHRISTIAN CENTURIES BY V MASAHARU ANESAKI Professor of Religious Science in the Imperial University of Tokyo IN TWO VOLUMES VOL. II PHILADELPHIA INNES dr' SONS, 1311 Sansom Street 1909 LONDON: Luzac & Co., 46, Great Russell Street PARIS: Paul Geuthner, 68, Rue Mazarine LEIPZIG: Otto Harrassowitz, 14, Querstrasse "IN THOSE AGES IT WOULD HAVE BEEN USELESS TO ATTEMPT A SCIENTIFIC BASIS FOR SUCH TEACHING. WHAT COULD BEST BE DONE WAS TO ENFORCE SOME FEW GREAT TRUTHS— AS THE SOUL'S LONG UP- WARD PROGRESS, OR THE FATHERHOOD OF GOD— IN SUCH REVELATIONS AS EAST AND WEST COULD UNDERSTAND. GRAD- UALLY SCIENCE AROSE, UNITING THE BE- LIEFS OF ALL PEOPLES IN ONE SCHEME OF ORGANIZED TRUTH, AND SUGGESTING— AS HAS BEEN SAID— THAT RELIGION MUST BE THE SPIRIT'S SUBJECTIVE REACTION TO ALL THE TRUTHS WE KNOW." MYERS : Human Personality and its Survival of bodily Death, Chapter IX. Copyright, 1909, by Albert J. Edmunds. preface: to vol. 2 To the account given by Anesaki of his first knowledge of me (Vol. i, p. 47) I should like to add a few facts. It was while making my Buddhist Bibliography^ based upon the libraries of Philadel- phia (London, 1903) that I first discovered some valuable articles in the Journal of the Royal Asiatic Society by a certain Dr. Anesaki. They were about the relationship between the Chinese -Sanskrit Agamas and the Pali Nikayos. I had written something myself about this, in the San Francisco Light of Dharma^ and had urged the Japanese to make this very investigation, little knowing that Anesaki had already begun it. His articles were duly registered in my Bibliography, but I did not read them until after this was printed. Then I realized that I had done him an injustice by calling pointed attention to my own poor attempts and merely giving the titles of his profoundly learned researches. From my friend Teitaro Suzuki, then of LaSalle, Illinois, I obtained Anesaki's full name and address, and wrote to him apologizing for my conduct and explaining that when cataloging his articles I had not realized their depth. This began a correspondence between us, and when I emptied my treasury to print the truncated second edition of the present work, in 1904, I very naturally sent him a copy. He immediately offered to publish and edit the whole, if I could not find an American publisher, and our joint edition was the result. Philadelphia: A. J. E. February, 1909. CHRONOLOGY I. HINAYANA, or Historical Buddhism. (Non-idolatrous.) The Scriptures of primitive Buddhism (together with those of other religions) are printed in this book in heavy type. B. C. Circa 557-477- Life of Gotamo the Buddha. " 477. First Council of the Order : official recitation of the oldest Doc- trine and Discipline. Parallel formation of a non-official in- dependent Canon. *♦ 250. Age of Asoko, the Hindu Charlemagne and Buddhist Constantine. Religious Toleration proclaimed. Rock-written Edicts, still extant, contain a selection of titles of favorite Buddhist texts. Beginning of stone temples, but without images of Buddha. " 150. Agnimitra, patron of Buddhism. Development of sectarian inter- pretations {Abhidharma. ) " 40. The Canon committed to writing in Ceylon. (Probable prior committal in India.) II. MAHAYANA or Mythical Buddhism. (Idolatrous.) Passages from the Canon of this neo-Buddhism will be found in the Appendix. A. D. Rise of Christianity. Circa 25. Strabo sees 120 ships in trade to India. 64. Paul before Nero ; Buddhism officially entering China. Fire at Rome makes a gap in early Christian literature. 70. Destruction of Jerusalem widens the gap. 98-117. Reign of Trajan. Date (according to Eusebius) of the official redaction of the Gospels. Circa 1 25? Hinayana Buddhist Canon officially explained by order of King Kanishka. Papias mentions the Gospels of Mark and Matthew. 149. Justin Martyr bears witness to the existence of Gospels (Canonical and apocryphal), and An-Shi-Kau renounces the throne of Parthia and goes to China to translate Buddhist texts into Chinese. 399-415. Fa Hian (or Hien), the first great Chinese pilgrim, travels thru Buddhist countries, studies in India and Ceylon, and carries texts back to China. During the fifth century the Ceylon com- mentaries fix the text of the Canon of the Elders in Pali, and those of Jerome the text of the Christian Vulgate. SiEC.VI. The Buddhist-Christian romance of Barlaam and Joasaph circu- lates in Hither Asia. «' VII. The Koran mixes the legends of Christ and Buddha. Chinese pilgrims Yuan Chwang and I-Tsing. " VIII. The Emperor of China forbids Christianity and Buddhism to be mixt. " VIII-XVI. Mohammedan invasions of India ; destruction of the Bud- dhist Scriptures. Recensions of certain sects preserved in Ceylon, China and Tibet. 972. First printed edition of Buddhist Scriptures (Chinese versions). " XIII. Buddha, under the title of St. Josaphat, appears in the Golden Legend as a saint of the Roman Church. 1455. First printed edition of Christian Scriptures (Latin Vulgate). 22' CONVERSION OF A LEPER 33. CONVERSION OF A LEPER ; DISCIPLES ASK WHY HE BECAME SO. Matthew XI. 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preacht to them. John IX. 1-3. And as he past by, he saw a man blind from his birth. And his disciples askt him, saying. Rabbi, who did sin, this man, or his parents, that he should be born blind ? Jesus answered. Neither did this man sin, nor his parents : but that the works of God should be made manifest in him. As in the case of the first Nativity legend, the following passage is not set forth as an exact parallel, but rather as breathing the spirit of Gospel scenes : preaching in the open air and consoling the poor and despised. SACRED TEXTS Enunciations(i) V. 3. Thus have i heard. At one time the Lord was staying at Rajagaha, in the Bambu- grove, beside the Squirrels' feeding-ground. Now at that time there was a leper at Rajagaha named Suppabuddho, who was a poor, wretched and woe-begone man. At that time the Lord, surrounded by a great company, sat and preacht the Doctrine. And Suppabuddho the leper saw from afar the great crowd assem- bled, and when he saw it he thought : "Doubt- less there is something being distributed here to be eaten. What if I approach the crowd ? Perhaps I shall get at least something of what is to be eaten here." And Suppabuddho the leper forthwith approacht the crowd. But he saw that the Lord, surrounded by a great com- pany, sat and preacht the Doctrine, and when he saw it he thought : "Nothing is being dis- tributed here to be eaten. This Gotamo the philosopher is preaching his doctrine to the company. What if I listen to the Doctrine ?" So thinking, he sat on one side and said: "I too will hear the Doctrine." Then the Lord, surveying with his mind the entire company, reflected : "There is some one now here who is capable of discerning the Doctrine." And forthwith the Lord saw Sup- (i) For this rendering and its reason, see my remarks in the New Church Messenger : May i, 1901. 6 33- CONVERSION OF A LEPER pabuddho the leper sitting with the company, and when he saw him, he thought : "This man here is capable of discerning the Doctrine." He delivered a categorical discourse appli- cable to Suppabuddo the leper: viz., a discourse on giving, on conduct, and on Paradise, and he made clear the evil consequence of lusts and the advantage of departing from depravity and sin. When the Lord discerned that the mind of Suppabuddho the leper was softened, un- biast, exalted, and purified, then he made clear that which is the (2) supreme sermon of the Buddhas: viz.. Pain, [its] Origin, [its] Cessa- tion, and the Path. Even as a pure and utterly speckless robe receives the dye, so in Suppa- buddho the leper, in the very place where he sat, there arose the stainless and spotless eye of the Doctrine : Whatever has an origin must needs have a cessation. And forthwith Sup- pabuddho the leper, having seen the Doctrine, having reacht it, understood it, and dived into it, having past beyond doubt and cavil and gained full knowledge, dependent upon no one else for the religion of the Master, rose from his seat, approacht the Lord, and saluting him sat on one side ; then, so sitting, he said to the (2) Sdnnikkar^sika dhammadesana. The adjective is im- portant, being connected with Asoko's word samukka^sa, in his list of sacred selections. I have shown in the supplement to my Buddhist Bibliography (San Francisco, 1904) that Asoko's First Selection was probably the First Sermon, &c. SACRED TEXTS Lord : "It is excellent, Lord, it is excellent. As one raises what has been thrown down, or reveals what has been hidden, or tells the way to him who has wandered, or holds out a lamp in the darkness that those who have eyes may see the objects, even so has the Doctrine been made clear in manifold exposition {panydyo) (3) by the Lord. And I, even I, Lord, take refuge in the Lord, the Doctrine and the Order. May the Lord receive me as a disciple who have taken refuge from this day forth so long as life endures !" And forthwith Suppabuddho the leper, being instructed, incited, excited, delighted with the doctrinal discourse of the Lord, was pleased and rejoiced at the speech of the Lord, and, rising from his seat, saluted the Lord and, keeping him on his right hand, departed. And forthwith a cow, even a young calf(4) attackt Suppabuddho the leper and de- (3) Another important word. The most fundamental maxim of Gotamo's is called sl pariyayo oi the Doctrine (S. B. E. XIII, p. 146); and Asoko uses this very term to designate a por- tion of sacred lore. The same term is self-applied to the Gospel Lotus in the Sanskrit collection. Moreover, at the Council of Vesali the parties contended about what had been spoken with and without pariyayo. We know from Majjhima No. i8 that Gotamo said some things concisely, which monks afterwards expanded. (4) I am not sure of this translation. According to Pali usage, the term "young calf may be used adjectivally, and mean that the cow was attended by or defending its calf, or even pregnant therewith. 8 ^;^. CONVERSION OF A LEPER prived him of life. And forthwith a number of monks approacht the Lord, saluted him and sat on one side, and so sitting those monks said to the Lord : "Lord, the leper named Sup- pabuddho, who was instructed, incited, excited, delighted with the doctrinal discourse of the Lord, has died. What is his future state and supernal destiny?" — "Suppabuddhothe leper,0 monks, is learned, and has entered upon the Doctrine's lesser doctrine ; he did not take offense at me, to whom the Doctrine relates- Suppabuddho the leper, O monks, by the de- struction of three Fetters, is an Initiate, (5) not liable to be overthrown, stedfast, and having for his destiny complete Enlightenment." When this had been spoken, a certain monk said to the Lord : "Lord, what now is the cause and the ground of Suppabuddho being a leper and a poor man, a wretched and woe-begone man ?" "In a former existence, O monks, Suppa- buddho the leper was the son of the treasurer in this very Rajagaha. He was going out of the palace garden, and saw Tagarasikhi, a secretly Enlightened One, (6) going for alms around the city, and when he saw him he thought : "Who is this leper who is traveling about ?" And he spat insultingly, and went on (5) See Rhys Davids, Manual of Buddhism, p. 109. (6) Paccekabuddho, a Buddha who does not proclaim his knowledge. SACRED TEXTS his way. By the result of that deed he was tormented(7) for many years, for hundreds, for thousands and hundreds of thousands of years in hell. By the remainder of the same deed's result, he became a poor man in this very Rajagaha, a wretched and woe-begone man. Having come to the Doctrine and Discipline made known by the Tathagato, he accepted them together ; he accepted the conduct, the teaching,(8) the resignation, and the wisdom. Having come to this and accepted this, he was born, upon the dissolution of the body after death, in the happy state of the world of Para- dise,(9) in the society of the Thirty-three Angels. There he outshines the other angels in splendor and glory. And forthwith the Lord, having understood the fact, on that occa- sion gave vent to the following Enunciation : "He who hath eyes, even tho unequal, when energy is found in him. Is learned in the world of the living, and should shun evil deeds." (7) Literally, cookt. (8) Literally, the thing heard (s^Uam.) (9) Saggo, the Swarga of the Brahmins. 34- SERVING THE SICK 34. SERVING THE SICK, SERVING THE LORD. Matthew XXV. 44, 45. Then shall they also answer, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you. Inasmuch as ye did it not unto one of these least, ye did it not unto me. Cf. also John XIII. 3-5, the washing of the disciples' feet, for something of the spirit of this scene. Major Section on Discipline VIII. 26. (S. P. in Ekottara. ) Translated in S. B. E., Vol. XVII, p. 240. My attention was drawn to this passage by reading Copleston. Now at that season a certain monk was sick at the belly, and lay prostrate in his own discharges. And forthwith the Lord, upon going round the sleeping-places, with St. Anando in attendance behind, came to that monk's abode, and saw him so. And he went up to him, and askt him : "What ails thee, O monk ?" "I am sick at the belly, O Lord." SACRED TEXTS "Hast thou then, O monk, any one to wait upon thee?" "No one, O Lord." "Why do not the monks wait upon thee ?" "Because, Lord, I am useless to the monks." Then the Lord addrest St. Anando: "Go, Anando, and bring water. Let us bathe this monk." "Even so, Lord," said St. Anando, in assent unto the Lord, and brought the water. And the Lord poured the water over that monk; and St. Anando wiped him. And the Lord graspt him by the head, and St. Anando by the feet, lifted him up, and laid him on his bed. And forthwith the Lord, in that connection and with that for a text, assembled the Order of monks, and askt them: "Is there, O monks, in such and such an abode, a monk who is sick ?" "There is, O Lord." "Then what ails him, O monks ?" "Lord, that venerable one is sick at the belly." "And is there any one, O monks, to wait upon him ?" "No one, Lord." "Why do not the monks wait upon him ?" "That monk. Lord, is useless to the monks. Therefore they do not wait upon him." 3S- THE PENITENT ROBBER "Monks ! Ye have neither fathers nor mothers to wait upon you. If, O monks, ye wait not one upon another, who is there indeed who will wait upon you ? Whosoever, O monks, would wait upon me, let him wait upon the sick/* 35. THE PENITENT ROBBER: exhibiting Buddha's Doctrine of the New Birth and the Forgiveness of Sins. Luke XXIII. 39-43. And one of the malefactors which were hanged railed on him, saying, Art not thou the Christ ? save thyself and us. But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation ? And we indeed justly ; for we receive the due reward of our deeds : but this man hath done nothing amiss. And he said, Jesus, remember me when thou comest in thy kingdom. And he said unto him, Verily I say unto thee. To-day shalt thou be with me in Paradise. 13 SACRED TEXTS John III. 5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. Mark II. 5. And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven. Cf. also Eusebius, H. E. III. 23 (the story of the apostle John pursuing and converting the robber.) Middling Collection, Dialog No. 86.(1) (C. T. in Chinese Ekottara, sixth nipato, and in the Bhikshu(2) Samyukta. ) Translated by Neumann, in Vol. II. pp. 464-474 of his Reden. THUS HAVE I HEARD. At One scason the Lord was staying at Savatthi, in the Con- (i) There is a corrupt version of this story in Spence Hardy, translated from medieval Ceylon sources, but the present is its first translation from the Pali (October, 1900). Its an- tiquity is attested by the Pali Great Chronicle, which tells us that it was sculptured, together with other leading stories from Buddha's life, upon the great Tope at the capital of Ceylon, in the second century B. C. The sculptures of similar scenes at Bharahat and Sanci forbid our rejecting the Chronicle's list of Ceylon sculptures as fiction. (2) The same story is found in both versions of the Chinese Sa?«yukta with some abbreviations. Here I quote the text from the Chinese Ekottara, found in the Sixth Nipato. The Ekottara version contains some additional remarks, but when we leave them out the text agrees nearly word for word with the Pah. (A. M. ) 14 35- THE PENITENT ROBBER queror's Grove, the cloister-garden of the Feeder of the Poor. And at that season, there was a robber named Finger-garland (Agguli- malo) in the realm of Pasenadi, the King of Kosala; and he was barbarous, red-handed, devoted to killing and slaughter, unmerciful to all who live. By him, towns, villages, and districts were made as tho they had never been. He slew men all the time and wore a garland of their fingers. Now, the Lord, having drest betimes, took his bowl in his robe and went to Savatthi for alms. When he had gone round it, and had returned from the quest of alms in the after- noon, he rolled up his mat, took his bowl in his robe and entered upon the high-road where Finger-garland the robber was. Then the herdsmen, cattletenders, and farmers, who were working, saw the Lord going thither, and called to him : "O philosopher ! Go not upon that road ; for a robber named Finger-garland is thereon, who is barbarous, red-handed, de- voted to killing and slaughter, unmerciful to all who live. By him towns, villages and dis- tricts are made as if they had never been. He slays men all the time and wears a garland of their fingers. O philosopher, men go upon this road only in companies of ten, twenty, thirty or forty ; and they go armed for fear of Finger-garland the robber." When they had said this the Lord went 15 SACRED TEXTS on his way in silence. And a second and a third time they said so, but still the Lord went on his way in silence. Now Finger-garland the robber saw the Lord coming from afar, and seeing him he thought to himself: "This is wonderful, this is marvelous : men go upon this road only in companies of ten, twenty, thirty or forty, and they go armed for fear of me ; but this philoso- pher, it seems, is alone, without any one, open to attack. What if I now take the life of this philosopher?" Then Finger-garland the robber took his sword and shield, got bow and quiver ready, and pursued the Lord. But the Lord put forth such an effort of psychical power, that Finger-garland the robber, going with all his might, could not overtake the Lord going by his inner force (pakati).{2>) So the robber thought to himself : "This is wonderful, this is marvelous : hitherto I have chased and caught an elephant running, a horse, a chariot, or a deer ; but now, going with all my might, I can- not overtake this philosopher going by his inner force." He stood and said to the Lord : "Philosopher, stand ! Philosopher, stand !" "I am standing, O Finger-garland ; stand thou also !" Then Finger-garland the robber thought (3) Sanskrit, Prakxxti, the well-known term in the Sarjkhya philosophy, for ideal or primordial matter, the mind-stuff of creative power. 16 35- THE PENITENT ROBBER to himself: "These Sakya philosophers tell the truth, and mean what they say. And yet this philosopher, even while he is going, says : 'I am standing, O Finger-garland ; stand thou also !' "What if I now ask him [what he means] ?" Then the robber addrest the Lord with a stanza : "Philosopher, thou sayest, 'I am standing,' while thou art going, and thou callest me standing when thou art not so ; "I ask thee, philosopher, this question : How art thou standing when I am not standing?" [The Lord.] **I am standing, O Finger- garland, always among all beings, (4) having laid aside the staff ; "But thou art unrestrained among living things: therefore I am standing and thou art not." [The Robber.] "Long has the great Seer (Isi),(s) this philosopher debating in the Great Forest, been revered by me. I myself will renounce evil for long, hav- ing heard thy stanza that is linkt with religion. (4) Cf. Rev. III. 20 : Behold, I stand at the door, and knock. (5) Sanskrit, Rishi. 17 SACRED TEXTS "Even thus does a robber resemble a sword or a weapon at the pit and precipice of hell. "(6) The robber bowed at the feet of the Auspi- cious One, and begged of him initiation on the spot. Then Buddha, the Compassionate Seer, he who is Master of the world with its angels, Said to him : "Come, O monk ;" and this was all there was to make him a monk. (7) Now, the Lord, with Finger-garland for an attendant philosopher, went on his journey toward Savatthi and in due time arrived there ; and there the Lord stayed at Savatthi, in the Conqueror's Grove, the cloister-garden of the (6) Anvakdn. The word is not in Childers, but the text here is corrupt or abbreviated. The Chinese reads : He threw his sword into the deep [bottom of a] precipice. (A. M.) (7) Here is inserted an episode in the Chinese. It tells that the robber was trying to kill his mother in order to get a number of fingers necessary to fill up his finger-garland because it was his oath, and that just at the moment he caught sight of the coming philosopher. In this wise in the Chinese version Aggulimalo is not a mere robber. The same story is told in a Mahayana text (N. C. No. 434). His garland was to be dedi- cated to a certain god in order that he might be purified from his sins. There is also added a discourse on the six false views arising from attachment to egotism. On account of this remark the story is taken into the sixth Nipato. (A. M. ) 18 2^. THE PENITENT ROBBER Feeder of the Poor. Now at that season a great crowd collected at the palace-gate of Pasenadi, the King of Kosala, and there went up a hue and cry: "Your Majesty, there is a robber in your realm named Finger-garland, who is barbarous, red-handed, devoted to kill- ing and slaughter, unmerciful to all who live. By him towns, villages, and districts are made as if they had never been. He slays men all the time, and wears a garland of their fingers. Let your Majesty arrest him." Now Pasenadi, the King of Kosala, de- parted that day from Savatthi with some five hundred horses, and proceeded to the cloister- garden. He went by chariot as far as the ground was passable for chariots, and then alighted, and went on foot to where the Lord was. Going up to the Lord, he saluted him and sat respectfully on one side. While he so sat, the Lord said to him : "O great King, is Seniyo Bimbisaro, the King of Magadha, pro- voked at you, or the Licchavi [clan] of Vesali, or other rival kings ?" "Nay, Lord, none of these kings are provoked at me. But, Lord, there is in my realm a robber named Finger- garland, who is barbarous, red-handed, de- voted to killing and slaughter, unmerciful to all who live. By him towns, villages, and dis- tricts are made as if they had never been. He slays men all the time and wears a garland of SACRED TEXTS their fingers. Lord, I fear I shall not arrest him." "But, great King, if you saw Finger-gar- land with his hair and beard cut off, having put on the yellow robes and gone forth from domestic life into the homeless one ; abstain- ing from taking life, from theft, and from lying; eating one meal a day, chaste, moral, with a glorious religion, what would you do to him ?" "Lord, we should salute him respectfully, or rise in his presence, or offer him a seat, or present him with robe and alms-bowl, a dwell- ing-place, the requisites for sickness, medicine and conveniences ; and we should appoint for him the protection, toleration and defense that are due to religion. (8) But, Lord, how could there be such moral restraint in an immoral, wicked man like him ?" Now at that time St. Finger-garland was sitting not far from the Lord. Then the Lord, stretching out his right arm, said to Pasenadi, the King of Kosala: "This, great King, is Finger-garland!" Then the king was seized with fear, consternation and horror, and the Lord, seeing him so, said to him : "Fear not, great King, fear not : there is nothing for you (8) Rhys Davids translates the same phrase in the Long Collection thus : watch and ward and guard according to the law. The or in our present translation of this para- graph arises from a difference in the text. 2^. THE PENITENT ROBBER to fear any more." So the King, who had been terrified, became calm again, and went up to Finger-garland, saying to him : "Surely Your Reverence is not Finger-garland?" "Yes, great King." "What is the clan of Your Reverence's father, and what is the clan of your mother ?" "Great King, my father is a Gaggo, and my mother a Mantani." "May it please Your Reverence Gaggo- Mantanl-son, I shall supply you with a robe, alms-bowl, and dwelling-place, and with the requisites for sickness, medicine and con- veniences." But at that season St. Finger-garland was a forest-dweller, with an alms-bowl, and wear- ing three robes taken from dustheaps. So he said to the king : "Enough, great King : three robes are my full outfit." Then Pasenadi, the King of Kosala, ap- proacht the Lord, saluted him respectfully, and sat on one side. And so sitting, the King said to the Lord : "Wonderful, O Lord ! marvelous, O Lord ! is it even until now, O Master and Lord: men are tamed among the untamed, paci- fied among the unpacified,and among those who have not attained, they are brought to Nirvana (literally, exiinguishi among the non-extinct). (9) K^» (9) A magnificent paronomasia, quite untranslatable : aparinibbutanam parinibbapeta. The last word is causative, and the literal translation would be very cumbrous : caused to be extinguisht among those not extinguisht. SACRED TEXTS Lord, whom we could not tame by staff or sword, is tamed by the Lord without staff and without sword. But now, Lord, we must go : we have much to do, much business on hand." "Just as you think fit, great King." So Pasenadi, the King of Kosala, rose from his seat, saluted the Lord respectfully, and keeping him on his right hand, departed. Then St. Finger-garland, having drest betimes, took bowl in robe and went into Savatthi for alms. And going thru Savatthi from house to house for alms, he saw a woman in the agonies of travail, and thereupon thought to himself: ''Alas, how beings suffer ; alas, how beings suffer!" Now St. Finger-garland, having gone to Savatthi for alms and returned in the after- noon, approacht the Lord, saluted him, and sat as usual, and said : "Lord, today on my begging rounds in Savatthi, while I went from house to house, I saw a woman in the agonies of travail ; whereupon I thought to myself : 'Alas, how beings suffer; alas, how beings suffer!'" "Well now, Finger-garland, go to Savatthi, go up to that woman and say this : 'Since I was born, sister, I do not remember that I ever purposely took the life of anything that breathes. By this truth be there safety to thee and safety to thy womb.* " ;^^. THE PENITENT ROBBER "But Lord, that would surely be for me a deliberate lie : by me, Lord, have many breath- ing things been reft of life." "Well, then, Finger-garland, go to Savatthi, approach that woman and say : 'Sister, since I was BORN OF THE NOBLE BIRTH I do not remember that I ever purposely took the life of aught that breathes. By this truth be there safety to thee, and safety to thy womb.' " "Even so. Lord," said St. Finger-garland, in assent unto the Lord ; and going into Savatthi, he approacht that woman and said : "Sister, since I was BORN OF THE NOBLE BIRTH I do not remember that I ever pur- posely took the life of aught that breathes. By this truth be there safety to thee and safety to thy womb." Whereupon there was safety to that woman and safety to her womb. And forthwith St. Finger-garland, dwell- ing alone, retired, earnest, ardent and strenuous for a little time, realized by his own supernal knowledge, and even in this world, that in- comparable goal of the religious life, for the sake whereof do veritable gentlemen go forth from the domestic life into the homeless one : he perceived that birth was destroyed, that the religious life was lived, and duty done, and after this existence there was naught beyond. And so St. Finger-garland became one of the Arahats. 23 SACRED TEXTS Now St. Finger-garland, having drest be- times, took bowl in robe, and went to Savatthi for alms ; and on one occasion a clod of earth was thrown and hit his person; upon another occasion a stick, and yet again a stone. Then St. Finger-garland, with his head broken and the blood flowing, his bowl broken and his robe rent, approacht the Lord. And the Lord saw him coming from afar, and said to him : "Bear up, O Brahmin, bear up ! You are feeling in this world the effect of some deed for which you would have been tor- mented in hell for many years, for many hundreds and thousands of years,'* Then St. Finger-garland, when secluded and solitary, felt the bliss of deliverance, and on that occasion gave vent to the following Enunciation. The dialog ends with a page of rugged verse, which recurs in the Book of Stanzas by Monks, and probably goes back to some expressions of Arjgulimalo himself. Because the siitra is accom- panied by stanzas, the Chinese Agamas have it in the Bhikshu section of the Sagathavaggo of the Classified Collection instead of in the Middling. The words italicized are important. This is the doctrine of the forgiveness of sins. To the Arahat all the past is wiped away, and he only suffers such physical effects of evil as those de- scribed ; but no retribution can follow him beyond the grave. 24 ^6. DISCIPLES REPELLED BY DEEP DOCTRINE 36. DISCIPLES REPELLED BY DEEP DOCTRINE. John VI. 66. Upon this many of his disciples went back, and walkt no more with him. Numerical Collection VII. 68. (Chinese Middling Collection, No. 5. Agreement perfect.) Now, when this discourse [on Burning] was spoken, hot blood gusht from the mouths of some sixty monks, while other sixty rejected the teaching, and went back to the world, say- ing: "Hard is the Lord, very hard is the Lord!" But the hearts of yet other sixty monks, who clung not to the Depravities, were emancipated. 25 SACRED TEXTS 37. TRIUMPHAL ENTRY INTO THE CAPITAL; WITH PEAN. Luke XIX. 37-38. And as he was now drawing nigh, [even] at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the powers which they had seen; saying. Blessed is the King that cometh in the name of the Lord : peace in heaven, and glory in the highest. Major Section on Discipline, I. 22. (C.T., N. C iii7-)(0 Translated in S. B. E., Vol. XIII, p. 141. Now Seniyo Bimbisaro, the King of Magadha, when the night had past, com- manded excellent food, both hard and soft, to be prepared, and the time to be announced to the Lord, thus : "It is time, Lord : the meal is ready." And the Lord, having drest betimes, took (i; We have in the Chinese three (at least) different ver- sions of this story. The one I quote here is in the Vinaya Text of the Dharmagupta School. Another is in that of the Mahi9a- sakas. The stanzas spoken by Sakko in answer to the people are longer in the Dharmagupta Vinaya. A third version is found in the Madhyama-agama No. 62. But this version omits Sakko' s stanzas in Buddha's praise. (A. M. ) 26 37- TRIUMPHAL ENTRY his bowl in his robe, and entered Kinghouse fRajagaha) with a great company of monks, with a thousand monks who had all been wild ascetics before. Now at that season Sakko the Lord of the angels, assuming the appearance of a young brahmin, walkt in front of the company of monks with the Buddha at its head, and sang the following stanzas : The Self-Controlled One with the self-con- trolled, together with the wild ascetics that were ; the Emancipated One with the emancipated. The Altogether Golden, the Lord, hath entered Kingshouse. The Delivered One with the delivered, together with the wild ascetics that were ; the Emancipated One with the emancipated. The Altogether Golden, the Lord, hath entered Kingshouse. He who hath crost [the ocean of passion] with those who have crost it, together with the wild ascetics that were ; the Emancipated One with the emanci- pated, The Altogether Golden, the Lord, hath entered Kingshouse. 27 SACRED TEXTS Endowed with ten nobilities of mind, ten powers, understanding the ten condi- tions, and of ten possest, The one with retinue of hundreds ten, the Lord, hath entered Kingshouse. When men saw Sakko, the Lord of the angels, they said : "This young brahmin is handsome indeed, fair to behold, giving delight. To whom does this young brahmin belong?" [i. e. Whose attendant student is he?] Whereupon Sakko the Lord of the angels addrest those men with a stanza : " He who is entirely tamed, unrivalled Buddha, The Arahat, the world's Auspicious One, his attendant am I." It is doubtless hypercriticism to observe that Luke's refrain, alone among the four Evangelists, who all describe this scene, is curiously parallel to the Pali : Euki>Yrjixiv(>fisvoyr»9 in the Greek is the only word which can be ascribed to the Old Testament : living water occurs in several of the prophets. But the quotation as a whole is not there. Dean Alford, in his commentary, voices the despair of all the exegetes from the beginning, when he says : "We look in vain for such a text in the Old Testa- 38 42. MIRACULOUS WATER ment, and an apocryphal or lost canonical book is out of the question." For an argument that this text is quoted by John from a Buddhist source, the reader is referred to my essay on Buddhist Texts in John: (Philadel- phia, 1906.) Estlin Carpenter, in writing to me upon the subject of this essay, prefers to trace the source to some lost midrash. In Zohar, Book i, he finds a comment on Proverbs V. 15, which says that the souls of the righteous shall become a foun- tain and shall gush forth living water in all direc- tions. Such fancies as this, says he, such as the notion that the reins of Abraham were two wells of instruction, are behind the verse in John. It may be so, but my argument is cumulative, and rests upon the express citation of two Buddhist texts as Scripture (John VII. 38 ; XII. 34), plus the agree- ment of others. The Japanese abbot, Shaku Soyen, in his Sermons, calls attention to the Buddhist tone of John's Gospel. In spite of the Fourth Evangel- ist's exclusiveness in speaking of former leaders as thieves and robbers, he is eclectic and universal in his general treatment, and would quote any sacred sentiment that occurred to him. The present text implies the ancient doctrine of the microcosm : the saint is conceived as uniting in himself all nature, and hence in the water-medi- tation he is assimilated to water, and in the flame- meditation he passes away in fire. This mysticism is quite Johannine, as in John VI, where the flesh and blood of the Son of Man must be partaken of by the believer. 39 SACRED TEXTS 43. FAITH TO REMOVE MOUNTAINS. Matthew XVII. 20, 21. And he saith unto them, Because of your little faith : for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place ; and it shall remove ; and noth- ing shall be impossible unto you. [But this kind goeth not out save by prayer and fasting.] Repeated in Matthew XXI, which is parallel with Mark XI. But the added verse which appears in some MSS., Matt. XVII. 21, is analogous to Gotamo's exclamation about ignorance. Numerical Collection VI. 24. Monks, a monk endowed with six qualities can cleave the Himalaya, the monarch of mountains. But what a doctrine for vile ignorance ! Which are the six ? Monks, suppose a monk is expert in the attainment of Trance (or, concentration), in the maintenance thereof and the rising therefrom; expert in the obscure intimations of trance, in its range, and in earnest aspiration thereunto. A monk endowed with these six qualities, O monks, can cleave the Himalaya, the monarch of mountains. But what a doctrine for vile ignorance ! In the medieval Additions to the Talmud, there 40 44- HEALING THE SICK is a story told by Rabbi Nathan of a stone-cutter who broke up a mountain piecemeal, and pusht the last remaining rock into the Jordan, Tho told as a parable, it appears to preserve some reminis- cence of a Palestinian trying to carry out literally the words of Christ. See Rodkinson's Babylonian Talmud, translation of Tract Aboth, p. 29. 44. HEALING THE SICK. Matthew VIII. 16. When even was come, they brought unto him many demoniacs: and he cast out the spirits with a word, and healed all that were sick. The parallel passage in Mark I. 34, says that he healed many, not all. 41 SACRED TEXTS John XV. 3. Already ye are clean because of the word which I have spoken unto you. It is true that spiritual cleanness is here meant, but we know that in the New Testament, the two go hand in hand. See Mark II. 5 ; John V. 14. Classified Collection XLVI. 14. Thus have i heard. At one season the Lord was staying at Rajagaha, in the Bambii Grove beside the Squirrels' feeding-ground. Now at that season St. Kassapo the Great was staying at the Fig-tree Grotto, and was sick, suffering and severely ill. Then the Lord, having arisen from his evening retirement, went up to St. Kassapo the Great, and sat on a seat prepared for him. And so sitting, the Lord said: "I hope you are bearing up; I hope you are able to move, and that your pains are going away, and not coming on. Deep breathing is a sign that they are going away, and not coming on." "No, Lord; I am not bearing up; I am not able to move ; my severe pains are coming on ; they are not going away ; the deep breath- ing is a sign that they are coming on, and not going away." " Kassapo, there are these seven branches of wisdom thoroly taught by me, practist and 44- HEALING THE SICK developt; and they conduce to higher know- ledge, to full enlightenment, to Nirvana. What are the seven ? They are : [i.] Mental collectedness. [2.] Search for truth. [3.] Will-power. [4-] Joy. [5.] Peace. [6.] Sustained collectedness (or, Trance). [7.] Equanimity. These are the seven branches of wisdom thoroly taught by me, practist and developt; and they conduce to higher knowledge, to full enlightenment, to Nirvana." " Certainly, O Lord, these are the branches of wisdom. Certainly, O Auspicious One, these are the branches of wisdom." This is what the Lord said, and St. Kas- sapo the Great was rapt and rejoiced at the utterance of the Lord. And St. Kassapo the Great got up from that sickness ; and so his sickness was renounced, (i) Ditto XLVI. 15. The more celebrated disciple Moggallano is cured in the same way at the Vulture's Peak. (i) Pahlno, the regular word for renouncing or forsaking sin. 43 SACRED TEXTS Ditto XLVI. i6. At one season the Lord was staying at Rajagaha, in the Bambu Grove beside the Squirrels' feeding-ground. Now at that season the Lord was sick, suffering, and severely ill. And St. Cundo the Great went up to the Lord, and sat respectfully on one side. And while he was so sitting, the Lord said to him : "Cundo, call to mind the seven branches of wisdom." " Lord, there are these seven branches of wisdom thoroly taught by the Lord,practist and developt ; and they conduce to higher know- ledge, to full enlightenment, to Nirvana." [Cundo then recites them as given above.] ''Certainly, Cundo, these are the branches of wisdom ; these are the branches of wisdom." This is what St. Cundo the Great said, and the Master approved. Then the Lord got up from that sickness ; and thus his sickness was renounced. All three of these passages are in the Parittdy an ancient Pali manual of Scriptural selections for use in daily life. It was partly translated into French (but with none of these passages) by Leon Peer in 1871, who also, in 1883, translated the first of the three from the Tibetan. The Paritta or Parittam (i.e. Defense) is used in Ceylon to this day as a ward against evil. The Greek historian Arrian 44 45- PRAYER (second century, but using pre-Christian sources) bears witness to the Hindu belief in spiritual heal- ing. He says (/«^2hayam coming 139 SACRED TEXTS future, wanting in physical, moral, emotional and intellectual control; and being so, they will confer Initiation upon others, and will not be able to train them in superior morals, emo- tions and intelligence. These, being also with- out the aforesaid control, will initiate others in their turn, who will keep up the same state of things. And so, monks, from corruption of doctrine [will come] corruption of discipline, and from corruption of discipline corruption of doctrine. This, monks, is the first future danger which, tho not arisen now, will hereafter arise. Ye must be awake thereto, and being awake, must struggle to avert it. Again, monks, there will be monks in the down to us from the latter part of the third century A. D. It differs not in substance from the Pali but much in its arrange- ment. Subdivisions under each of five dangers seem not to have been original. They are as follows : [I.] Pursuit of fame; [II.] (i) seeking livelihood by commerce, (2) hatred against the pious; [HI.] (i) not being dili- gent (as in the above two heads and corresponding to the first part of each danger in the Pali), (2) ignorance of Scripture, (3) disobedience toward wise men; [IV.] (i) corruption of the discipline, (2) love of social intercourse and vanity, (3) pride, (4) looseness of conduct ; [V.] (i) neglecting deep teaching : the twelve Nidanas, the thirty -seven Sections, the wisdom of the Vaipulya mysticism, the incomparable Prajnaparamita, the promise (or faith) of Nothingness, (2) reciting miscellaneous stanzas and petty secular texts, (3) because novices like them, (4) and in consequence they are abandoned by angels. (5) In this way the right teaching wanes. Thus we see IV. and V. correspond to the fifth and fourth danger of the Pali, and as a whole this text may be said to be another and later version of the Pali Anagata-bhayani. (A. M.) 140 8o. DECLINE OF THE FAITH far future wanting in control as before, who being so will give asylum to others, and they will not be able to train them in superior morals, emotions and intelligence. These will give asylum to yet others, and so [there will be] more corruption of discipline from doc- trine, and of doctrine from discipline. This, monks, is the second future danger which will come and must be guarded against. Again, monks, there will be monks in the far future without physical, moral, emotional and intellectual control, and being so, when they discourse upon the Higher Doctrine (Abhidhammo) and the Exegesis (Vedalla) they will not be awake, descending into doc- trine dark. (3) And so, monks, [there will be] corruption of discipline from corruption of doctrine, and corruption of doctrine from cor- ruption of discipline. This, monks, is the third future danger which, tho not arisen now, will hereafter arise. Ye must be awake thereto, and being awake must struggle to avert it. (4) [Again,] monks, there will be monks (3) Jwake is the same root as Buddha and Buddhist, while dark is the same word as the Sanskrit Krishna. One might almost suspect a punning allusion to the later admixture of Bud- dhism with the Krishna cult ; but our text is too ancient. (4) This paragraph, except the words in square brackets, is found in the Classified Collection, XX. 7. The grammatical connection of the clause beginning. There are Dialogs, etc., is as awkward in the Pali as it is in the English, and seems to indicate a separateness for this passage. 141 SACRED TEXTS in the far future, [wanting in physical, moral, emotional and intellectual control ; and they being thus wanting in physical, moral, emo- tional and intellectual control,] there are Dialogs (Suttanta) spoken by the Tathagato — deep, of deep meaning, transcendental, con- nected with the Void(5) (or, classified under Void); and when these are recited they will not listen or give ear or present a heart of knowledge; and they will not study those doc- trines, learn them, nor reflect thereon. But there are Dialogs poet-made, poetical, thrilling the heart, suggestive to the heart, the utter- ances of disciples who are outsiders. When these are recited they will listen, give ear, and present a heart of knowledge : these doctrines they will study, learn by heart and reflect upon. And so, monks, [there will be] corruption of discipline from corruption of doctrine, and corruption of doctrine from corruption of dis- cipline. This, monks, is the fourth future danger which, tho not arisen now, will hereafter arise. (5) See, e. g., Majjhima 121 and 122, which were very popular dialogs. The Chinese, in the seventh century, consid- ered them such thoro compendiums of Buddhism that many cared for no other Scriptures. (I-tsing, p. 51. I take nothing- ness = sunnatd. ) Majjhima 121 and 122 are Nos. 190 and 191 in Chinese. (A. M.) 142 80. DECLINE OF THE FAITH Ye must be awake thereto, and being awake, must struggle to avert it. Again, monks, there will be monks in the far future without physical, moral, emotional and intellectual control ; and being so, the Presbyter monks will be luxurious, loose-lived, taking precedence by their descent, in seclusion neglecting their charge. They will not strive with their will for attainment of the unattained, approach to the unapproacht, realization of the unrealized. The last generation of them will fall into heresy, and will be luxurious, loose- lived, taking precedence by descent, in seclu- sion neglecting their charge. And so, monks, [there will be] corruption of discipline from corruption of doctrine, and corruption of doc- trine from corruption of discipline. This, monks, is the fifth future danger which, tho not arisen now, will hereafter arise, and which ye must be awake to, and so strug- gle to avert. These, monks, are the Five Future Dangers which, tho not arisen now, will here- after arise, and which ye must be awake to, and so struggle to avert. Chapter 80 gives a detailed account of the future luxuries, such as building monasteries in towns, villages, and capitals ; wearing fine robes ; associating with young nuns, etc. 143 SACRED TEXTS The Buddhist Apocalypse translated by Warren is a medieval treatise, expanded from just such texts as our present one. Minor Section on Discipline (Cullavaggo) X. i. (C. T., N. C. 1 1 17. Cf. Madhyama 116.) Translated in S. B. E. XX, p. 325. Anando, if women had not received per- mission to go forth from domestic life and enter the homeless one, under the Doctrine and Discipline made public by the Tathagato, then, Anando, would the religious life have lasted long : the Gospel (Saddhammo) would have lasted for a thousand years. But, Anando, now that women have received that permission, the religious life will not last long: the Gospel, Anando, will now last only five hundred years. This passage is important as a time-mark in the history of the Canon, a fact which was pointed out in my provisional preface to this series of Parallels. {Open Court, February, 1900, p. 115). In patristic works written after the Christian era, such as Buddhaghoso's commentaries and the Great Chronicle of Ceylon, the figure 500 has been altered to 5000. This was because the five hundred years had expired, and still the faith flourisht. Therefore the sacred text has not been materially altered, and ,144 .O. DECLINE OF THE FAITH goes back behind the time of Christ. The period of a thousand years in our text may perhaps be compared with those of the Mazdean Saviors or the millennium of the Apocalyptic Christ. It is to be regretted that the period of decline has been confounded with the Second Coming or advent of Metteyyo (Sanskrit, Maitreyas ;(6) con- tracted into Maitreya). Thus, Eitel, in his Ha^td- book of Chinese Buddhism^ places this advent five thousand years after Gotamo, which, as we have seen, is a later exaggeration of the five hundred predicted in the Book of Discipline. Rhys Davids, in his Manual, probably following Eitel, says the same ; for that learned scholar has never had the leisure to rewrite his book and give full references in the light of his present knowledge. Pali learn- ing is still in its infancy. Even Kern, whose Manual is deemed the best by so exacting a critic as Barth, does not give the original Pali authority on the Metteyyo prophecy, but a passage in the late patristic Milindo. This is because the Pali text in question has not been edited in Roman letters, but must be painfully read in the character of Siam. The text, however, was briefly referred to by Olden- berg in 1 88 1, in the first edition of his Buddha ; (6) The first Europeans to transcribe Sanskrit words were the Greeks, and they rightly transcribed them in the nominative case, thus bringing out the sameness of the s-ending in Sanskrit, Greek and Latin. 145 SACRED TEXTS but was never, I believe, given fully, at least in English, until its appearance in The Open Court in 1900. (Cf. Oldenberg, 4. ed. 1903, p. 187). Paul Carus, in his Gospel of Buddha, p. 217, made the mistake pointed out, of associating the coming of Metteyyo with the end of the period of purity, and Dharmapala requested me to set the matter right. Hence this present article, which appeared in The Open Court, November, 1902. Owing to the curious coincidence that five hundred years is the period between Gotamo and Jesus, some writers who have accepted the con- fusion of Metteyyo with this period, have regarded him as a Buddhist prophecy of Christ. Were it so, it would be a more remarkable one than any oracle of Daniel or Isaiah ; for nowhere do the prophets clearly state that, at the end of a definite, non-mys- tical, mundane term of years, a Savior will arise named Love, for such is the meaning of Metteyyo. I have purposely kept separate, in my Pali Parallels, these two doctrines of the Second Coming and the Decline of the Faith. 146 I. DISCOURSE ON THE END OF THE WORLD 8i. DISCOURSE ON THE END OF THE WORLD; OR, THE SERMON ON THE SEVEN SUNS. Mark XIII. 31. Heaven and earth shall pass away, but my words shall not pass away. 2 Peter III. 10. But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the heavenly bodies [or, elements] shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up [or, discovered] . Revelation XXI. i. And I saw a new heaven and a new earth : for the first heaven and the first earth are past away ; and the sea is no more. Numerical Collection VII. 62. (C. T. Chinese Middling Collection, No. 8, pp. 188, 189 ; also Ekottara. ) Thus have i heard. At one season the Lord was staying at Vesali, in Ambapali's 147 SACRED TEXTS grove. And the Lord addrest the monks, say- ing: "Monks!" **Lord!" answered those monks in reply to him. The Lord spake thus : '^Impermanent, O monks, are the con- stituents of existence, unstable, non-eternal : so much so, that this alone is enough to weary and disgust one with all constituent things, and emancipate therefrom. Sineru, monks, the monarch of mountains, is eighty-four thou- sand leagues(i) in length and breadth ; eighty- four thousand leagues deep in the great ocean, and eighty-four thousand above it. Now there comes, O monks, a season when after many years, many hundreds and thou- sands and hundreds of thousands of years, it does not rain ; and while it rains not, all seed- lings and vegetation, all plants, grasses, and trees dry up, wither away and cease to be. Thus, monks, constituent things are imperma- nent, unstable, non-eternal : so much so, that this alone is enough to weary and disgust one therewith and emancipate therefrom. And, monks, there comes a season, at vast intervals in the lapse of time, when a second sun appears. After the appearance of the second sun, monks, the brooks and ponds dry up, vanish away and cease to be. So imper- manent are constituent things! And then, monks, there comes a season, at vast intervals (i) I. e., yojanas, a yojana being about eight miles. 148 8 I. DISCOURSE ON THE END OF THE WORLD in the lapse of time, when a third sun appears ; and thereupon the great rivers : to wit, the Ganges, the Jamna, the Rapti, the Gogra, the Mahi, — dry up, vanish away and cease to be. At length, after another great period, a fourth sun appears, and thereupon the great lakes, whence those rivers had their rise : namely, Anotatto,(2) Lion-leap, Chariot- maker, Keel-bare, Cuckoo, Six-bayed, and Slow-flow, dry up, vanish away and cease to be. Again, monks, when, after another long lapse, a fifth sun appears, the waters in the great ocean go down for an hundred leagues ; then for two hundred, three hundred, and even unto seven hundred leagues, until the water stands only seven fan-palms deep, and so on unto one fan-palm ; then seven fathoms deep, and so on unto one fathom, half a fathom ; waist-deep, knee-deep, ankle-deep. Even, O monks, as in the fall season, when it rains in large drops, the waters in some places are standing around the feet of the kine : even so, monks, the waters in the great ocean in some places are standing to the depth of kine-feet. After the appearance of the fifth sun, monks, the water in the great ocean is not the measure of a finger-joint. Then at last, after another (2) I am not sure of the meaning of this word and its Sanskrit equivalent Anavatapta, but it appears to mean without warmth at the bottom. 149 SACRED TEXTS lapse of time, a sixth sun appears ; whereupon this great earth and Sineru, the monarch of mountains, reek and fume and send forth clouds of smoke. Even as a potter's baking, when first besmeared, doth reek and fume and smoke, such is the smoke of earth and moun- tains when the sixth sun appears. After a last vast interval, a seventh sun appears, and then, monks, this great earth and Sineru, the monarch of mountains, flare and blaze and become one mass of flame. And now, from earth and mountains, burning and consuming, a spark is carried by the wind and goes as far as the worlds of God ; and the peaks of Mount Sineru, burning, consuming, perishing, go down in one vast mass of fire and crumble for an hundred, yea five hun- dred leagues. And of this great earth, monks, and Sineru, the monarch of mountains, when consumed and burnt, neither ashes nor soot remains. Just as when ghee or oil is con- sumed and burnt, monks, neither ashes nor soot remains, so is it with the great earth and Mount Sineru. Thus, monks, impermanent are the con- stituents of existence, unstable, non-eternal : so much so, that this alone is enough to weary and disgust one with all constituent things and emancipate therefrom. Therefore, monks, do those who deliberate and believe, (3) say this: (3) Translation uncertain. The word saddhCitd is not in Childers, and I can find no equivalent in Sanskrit ; but the various reading, saddhdratd, indicates the sense. 150 8l. DISCOURSE ON THE END OF THE WORLD "This earth and Sineru, the monarch of moun- tains, will be burnt and perish and exist no more," excepting those who have seen the Path. A late expansion of this discourse is given by Warren, in his Buddhism in Translations, from Buddhaghoso's Way of Purity, a Pali compendium of the fifth Christian century.(4) When Warren wrote, the Pali original had not as yet appeared in the edition of the Pali Text Society, which is printed in Roman letters. It is well known to New Testament scholars that the great Eschatological Discourse in the Synoptical Gospels (i. e., the Sermon on the Last Things, delivered upon the Mount of Olives) is a blending of historical and spiritual vaticination. As I pointed out in 1893,(5) the Evangelist Luke attempted to separate the spiritual prophecy from the historical prediction, putting the former into his seventeenth chapter, and the latter into his twenty- first. But Luke evidently understood even the physical cataclysm to refer to the siege of Jerusalem and the destruction of the Hebrew State. Mark himself and the editor of Matthew probably under- stood the same thing, tho our English translations of Matthew make his consummation of the eon the **end of the world." After the siege, the early (4) On p. 323 of Warren's book our present Sutta is quoted by name. (5) Haverford College Studies for 1893: Our Lord's Quotation from the First Book of Maccabees. SACRED TEXTS Christians evidently made this Eschatological Dis- course refer to a cosmical convulsion ; and so in the Second Epistle of Peter, the thief-like advent of the spiritual nature into man is transformed into the terrors of a ruined world. But the only words in the Gospel sermon which can justly apply to such a thing are those in all three of the Synoptists : Heaven and earth shall pass away, but my words shall not pass away. (6) I have therefore used this verse among my parallels to Buddha's present discourse, but have given an extract from the Gospel prophecy under Parallel 80. (6) The second clause indicates the application of this verse : the passing of heaven and earth does not belong to the subject of the discourse, but is used as a standard whereby to gauge the perpetuity of the oracles of Christ. *52 82. FORMER RELIGIONS ECLIPST, ETC. 82. FORMER RELIGIONS ECLIPST BY THE RELIGION OF LOVE. Matthew V. 17, 18 ; 43, 44. Think not that I came to destroy the law or the prophets : I came not to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplisht Ye have heard that it was said. Thou shalt love thy neighbor, and hate thine enemy : but I say unto you. Love your enemies, and pray for them that persecute you. Numerical Collection VII. 62.(1) In olden times, O monks, there was a religious teacher (or, Master) named Sunetto, founder of an Order, and free from indulgence in lusts ; and he had several hundred disciples. The Master Sunetto preacht to his disciples the doctrine of fellowship with the world of God ; and those who understood all his religion in every way, when he preacht this doctrine, were born again, upon the dissolution of the (i) There is no break in the Pali, but the present division is made for the sake of another Gospel parallel, which belongs really to Part 3 (Ethics); but I wish to preserve the integrity of the celebrated sermon. Moreover, it contains eschatology, even in this portion, and may therefore claim a place in Part 5. 153 SACRED TEXTS body after death, to weal in the world of God. Those who did not understand all his religion in every way were born again, upon the dis- solution of the body after death, — some into fellowship with those angels who transmute subjective delights into objective and share them with others ;(2) some into fellowship with the angels who delight in subjective creations ; some into that of the angels of Con- tent (Tusita) ; others with the Yama ; others again with the angels of the Thirty-three ; others into fellowship with those of the Four Great Kings; and yet others into fellowship with Warrior magnates, Brahmin magnates, householder magnates. Now Sunetto the Master, O monks, thought to himself : "It is not fit that I should allow my disciples to have such destinies as these repeatedly : what now if I practise the Highest Love?" Whereupon, monks, the Master Sunetto practist Benevolence (or, love- meditation) for seven years, and for seven eons of consummation and restoration he did not return to this world. (3) Yea, monks, at the consummation of the world(4) he became an Angel of Splendor, and at the world's (2) I have been guided here by Warren, p. 289, and Lafcadio Hearn, Gleanings in Buddha-Jields, p. 245. (3) See Itivuttaka 22, translated above, where Gotamo re- lates the same of himself. (4) Itivuttaka has eon. 154 82. FORMER RELIGIONS ECLIPST, ETC. restoration he rose again in the empty palace of the Brahmas. Yea, then, O monks, he was a Brahma, the Great Brahma (or, God), con- quering, unconquered, all-seeing, controlling. And thirty-six times, O monks, was he Sakko, the lord of the angels ; many hundreds of times was he king, a righteous world-ruler and emperor, victorious to the four seas, arrived at the security of his country, and possest of the seven treasures. Moreover, he had more than a thousand sons, heroes, of mighty frame, crushers of alien armies ; he dwelt in this ocean-girt earth, overcoming it, staffless and swordless, by righteousness. But even the Master Sunetto, tho thus long-lived and long- enduring, was not emancipated from birth, old age, death, grief, lamentation, pain, sorrow, and despair ; I say he was not emancipated from pain. And why ? Because of not being awake to four things (dhamma) and not see- ing into them. What four? The Noble Ethics, the Noble Trance (Sama^hi), the Noble Intellection, and the Noble Release (or, Eman- cipation.) When these, O monks, are known in their sequence and penetrated into, (5) the (5) Known in their sequence and penetrated into represent the same words before translated : being awake to, and seeing into. So again, Pure Reason {Paiind), in the verse below, appears above as Intellection. 155 SACRED TEXTS craving for existence is annihilated, its renewal is destroyed : one is then reborn no more. Thus spake the Lord, and when the Aus- picious One had said this, the Master further said : Morality, Trance, Pure Reason, and Supreme Release : These things are understood by the cele- brated Gotamo. Thus enlightened (buddho) by supernal knowledge, he told the doctrine to the monks. The Master, who made an end of pain, the Seeing One, hath past into Nirva/ia.(6) (6) Instead of this portion of the discourse the Chinese Ekottara has narrations about primitive human society and the origin of castes. (A. M.) 156 83. THE GREAT RESTORATION 83. THE GREAT RESTORAION. Matthew XIX. 28. Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Luke XXI. 27, 28. And then shall they see the Son of man coming in a cloud with power and great glory. But when these things begin to come to pass, look up, and lift up your heads ; because your redemption draweth nigh. Acts III. 19-21. Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord ; and that he may send the Christ who hath been appointed for you, even Jesus : whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets which have been since the world began. Long Collection, Dialog i. (C. T. 21.) Translated by Gogerly in 1846, apid Grimblot, 1876 ; and by Rhys Davids, Dialogues of the Bicddha, 1899, p. 30. Now there comes a season, O monks, 157 SACRED TEXTS when, sooner or later, after a vast interval in the lapse of time, this universe (loko) is con- summated (literally, rolls together). Now when the universe is consummated, beings generally have their destiny consummated among the Angels of Splendor (literally, are Splendor- consummation-ones). There they are mind- made, joy-feeders, self-resplendent, walking the sky, abiding in glory, and abide so for a period long and vast. Now, there comes also a season, O monks, when, sooner or later, after a vast interval in the lapse of time, this universe is restored. And when the universe is restored there ap- pears the empty Palace of Brahma. As in the New Testament, the words world and eon are used interchangeably in speaking of this destruction and renewal. The doctrine in question, like that of Satan, entered Palestine from Persia. I translate the following from August Wunsche's Neiie Beitrdge zur Erlduterung der Evangelieit aus Talmud und Midrasch : Gottingen, 1878, p. 233, where he is commenting upon Matthew XIX. 28 : "The idea of the renewal of the world is a branch of Millenarianism which arose on Persian soil, and after the Exile was transplanted also in the Jewish, and became indigenous. ''Sankedrm, fol. 97. b. 'Rabbi Chanan ben 158 83. THE GREAT RESTORATION Tachlipha informed Rabbi Joseph : I have found a man who held in his hand a roll written in Assyrian characters, but in the holy language. When I askt him whence he got it, he gave me this reply : I got it when I was serving in the Per- sian army, having found it among the Persian treasures. In this writing I found the following : After 4291 years from the creation of the world it will pass away, and in this time there will be wars between the monsters Gog and Magog. The re- maining period belongs to the time of the redemp- tion. But the Eternal will renew the world first after 7000 years, or, as Rabbi Acha bar Rabba thinks, after 5000 years.' 'The old Kaddish prayer reads in the context which lies before us in Maimonides, Tr. Tephila : 'Praised and hallowed be the great Name of Him who will one day renew the world, quicken the dead, redeem the living, build up the city of Jerusalem, restore the holy Temple, exterminate idolatry, and bring in the pure worship of God in its glory.' " This last passage is very similar to the well- known refrain in the Mazdean Zamyad Ya9t. 159 SACRED TEXTS 84. THE SECOND COMING. Mark XIV. 61, 62. Again the high priest askt him, and saith unto him, Art thou the Christ, the Son of the Blessed ? And Jesus said, I am : and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven. John XIV. 26. But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you. Rev. XX. 6. Blessed and holy is he that hath part in the first resurrection : over these the second death hath no power ; but they shall be priests of God and of Christ, and shall reign with him a thousand years. Long Collection, Dialog 26. (C. T. 6.)(i) Translated from the Siamese edition, because not yet printed in Roman letters. Monks, in the days when men live eighty thousand years, there will arise in the world a (i) Madhyama 70 speaks only of the Cakravartin and omits the prophecy about Maitreya. There are eight passages 160 84. THE SECOND COMING Buddha named Metteyyo(2) (the Benevolent One) a Holy One,(3) a supremely Enlightened One, endowed with wisdom in conduct ; aus- picious, knowing the universe ; an incompara- ble Charioteer of men who are tamed ; a Mas- ter of angels and mortals, a Blessed Buddha ; even as I have now arisen in the world, a Buddha with these same qualities endowed. What he has realized by his own supernal knowledge he will publish to this universe, with its angels, its fiends, and its archangels, and to the race of philosophers and brahmins, princes and peoples ; even as I now, having all this knowledge, do publish the same unto the same. He will preach his religion, glorious in its origin, glorious at the climax, glorious at the goal, in the spirit and the letter. He will proclaim a religious life, wholly perfect and thoroly pure ; even as I now preach my religion and a like life do proclaim. He will keep up a society of monks numbering many thousand, even as I now keep up a society of monks numbering many hundred. about Maitreya in the Chinese Ekottara and two of them fix the term of his appearance to thirty Kalpas hereafter. (Cf. my book, pp. 204-205.) The usual term of the time between Gotamo and Maitreya accepted among Japanese Buddhists is 5,670,000,000 years. (A. M.) (2) Sanskrit, Maitreya. (3) Arahat, and so always ; Sanskrit, Arhat. This is the stem-form in each case. The Pali nominative is Araha. 161 SACRED TEXTS Estlin Carpenter [Hibbert Journal , July, 1906) in criticizing this Parallel, remarks : "Mr. Edmunds omits the Pali context, which describes vast cycles of time during which the duration of human life will rise and fall, thru sin (to ten years), and then slowly rise by increase of merit again to eighty thousand. By that time the world will once more be fit for a Buddha to appear. But this prophecy is wholly unlike the Gospel announcements of the event which the followers of Jesus were themselves to live to see." This criticism is a good example of many more upon the present work. First, the doctrine about the cycles is involved (4) in the context, translated by me both here and in my T5ky6 edition, as well as in the initial article in the Chicago Open Court for June, 1900. Secondly, I have laid it down at the outset that my Parallels consist in fundamental conceptions. The pith of this Parallel about the Second Coming is the doctrine that the Master (or his representative) will reappear. Philosophers like Tylor or Frazer, whose minds have been trained to compare ideas, would count this a conception com- mon to the two beliefs, and therefore within the avowed scope of my work. The Christian idea of the Holy Ghost was not adduced by me among the New Testament pas- sages for this Parallel, but was added by Paul Carus. However, as we know that the doctrine of (4) In the words : when men live eighty thousand years. 162 85. THE lord's meal PRESERVES PRIMEVAL RITES the Comforter was the Johannine and spiritual form of the grosser Pauline Second Coming, I have no objection to its standing, tho of course the cogent parallel is the Pauline and Apocalyptic one, i. e., of a physical reappearance of Christ. 85. THE LORD'S LAST MEAL PRESERVES PRIMEVAL RITES. While we would draw no parallel between Buddha's Last Meal and the Christian Eucharist such as we should draw between the Angelic Heralds of Luke and those of the Sutta-Nipato, yet these meals have something in common. It is this : they both preserve primeval sacred ideas about eating and drinking. Henry Clay Trum- bull's monograph, The Blood Covenant, has set 163 SACRED TEXTS forth the ancient practise underlying the Christian sacrament : viz., the exchange of blood to cement friendship, — the blood, by a later refinement of the race, being represented by wine. The text of Mark, which is the oldest, has for the memorial words : — Mark XIV. 22-25. And as they were eating, he took bread, and when he had blest he brake it, and gave to them, and said. Take ye : this is my body. And he took a cup, and when he had given thanks, he gave to them : and they all drank of it. And he said unto them, This is my blood of the covenant M which is shed for many. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. But Paul was not content with this simple form, and a vision from the risen Christ informed him that the memorial words commanded a per- petuity for the rite : — I Cor. XL 23-27. I received of the Lord that which also I delivered unto you, how that the Lord Jesus in the night in which he was betrayed took bread ; and when he had given thanks, he brake it, and said. This is my body which is for you : this do in remembrance of me. In (i) The words in italics are from Exodus XXIV. 8. 164 85. THE lord's last MEAL PRESERVES PRIMEVAL RITES like manner also the cup, after supper, saying. This cup is the new covenant in my blood : this do, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come. Wherefore whosoever shall eat the bread or drink the cup of the Lord un- worthily, shall be guilty of the body and the blood of the Lord. This new formula, with its mysterious threat, affiliated the Sacred Meal to those of Eleusis and of Mithra, much to the scandal of Justin Martyr, who saw in the latter a diabolic travesty. Thus did Christianity perpetuate a primeval rite, inherited by several of the book-religions from the prehistoric past. But Gospel authority was wanting until Paul's new words were inserted into the text of Luke : — Luke XXII. 14-23. And when the hour was come, he sat down, and the apostles with him. And he said unto them. With desire I have desired to eat this passover with you before I suffer : for I say unto you, I will not eat it until it be ful- filled in the kingdom of God. And he received a cup, and when he had given thanks, he said. Take this, and divide it among yourselves : for I say unto you, I will not drink from hence- forth of the fruit of the vine, until the kingdom 165 SACRED TEXTS of God shall come. And he took bread, and when he had given thanks, he brake it, and gave to them, saying. This is my body [whid, is given for you: this do in remembrance of me. And the cup in like manner after supper, saying This cup is the new covenant in my blood, even that which is poured out for you.] XjUt DC" hold, the hand of him that betrayeth me is with me on the table. For the Son of man indeed goeth as it hath been determined : but woe unto that man thru whom he is betrayed ! And they began to question among themselves, which of them it was that should do this thing. The Revised Version of 1881 (which I always use) notes in the margin that the words in brackets are not in certain manuscripts. The best critics consider them an addition made from Paul. Luke was reckoned by the early Christians as Paul's Gospel. Tertullian gives us their literary standard when he says that the works of disciples are counted those of their masters. Just as the Christian Eucharist preserves the covenant blood of Exodus, derived from a remoter past, so does the Buddhist final meal preserve an equally ancient practise. In the Book of the Great Decease we read : — Book of the Great Decease, Chap. IV. Now the Lord addrest Cundo the smith and said: ''Whatever dried boar's flesh re- mains to thee, Cundo, that bury in a hole. I see no one, Cundo, upon earth nor in the 166 85. THE lord's last meal PRESERVES PRIMEVAL RITES heavens of Maro or Brahma, no one among philosophers and brahmins, princes and peo- ples, by whom, when he has eaten it, that food can be assimilated, save by the Tathagato." "Even so. Master !" said Cundo the smith in assent unto the Lord. And whatever dried boar's flesh remained over, that he buried in a hole. Now, James G. Frazer, in his remarkable book, The Golden Bough, tells us this (second edition : London, 1900, Vol. I, p. 318): "No one may touch the food which the King of Loango leaves upon his plate : it is buried in a hole in the ground." This is done to prevent the scraps being used by a sorcerer, but is also part and parcel of the whole system of royal and priestly taboos, such as seen in the former seclusion of the Mikado. It is well known to students of historical religion that the offices of priest and king were once identical, as in the case of Melchizedek. The primitive royal hierarch was a deity on earth, and the spiritual ancestor of 'That divinity which doth hedge a king." The supreme example of the divine or priestly king is the God-Man ; and the race-consciousness of both the great historic Masters led them to identify themselves with this mythic Divine-Human. Greater than any parallels in their conduct from an 167 SACRED TEXTS alleged connection between their stories is the older and more venerable one which has its roots in the hero-legends of primeval man. Curiously enough this utterance of Buddha (Rhys Davids IV. 19., Buddhist Suttas, p. 72) is found in no Chinese version of similar text. N. C. No. 545, No. 552 and No. 119 insert just here another episode in longer or shorter form. It tells that a Bhikshu came later than the others and took the plate in which the portion of the sukaramad- davam{i) was remaining. After the dinner was finisht and the plates were washt clean by water, Cundo the smith askt Buddha how many kinds of ^rama^zas there were in the world. Buddha in reply distinguishes four kinds : i. Those who are excellent in conduct ; 2. Those who explain the Law well ; 3. Those who live by Law ; and 4. Those hypocrites who appear to be law-abiding, but are really polluted by vices. This last is evidently an allusion to that monk who stole a portion of the fine food. The answer of Buddha is in verse only in No. 545. The episode agrees with the Cunda- sutta of the Sutta-Nipato. No. 118 omits this episode and also IV. 19. of the Pali, and instead of them makes Buddha speak in praise of Cundo's donation and also promise that he will take no one else's food after that. (A. M.) (2) The Dirgha has: the shoot of Candana tree. The other two texts do not mention the name of the food. 168 86. DEATH IN THE OPEN AIR 86. DEATH IN THE OPEN AIR. Mark XV. 22. And they bring him unto the place Gol- gotha, which is, being interpreted, The place of a skull. Long Collection, Dialog 16. (C. T. 2. Also N. C. 118 and 548.) Book of the Great Decease. Translated by T. W. Rhys Davids in S. B. E. Vol. XI, p. 86. Now at that season the twin sal-trees were all one mass of blossom with untimely blooms. All over Christendom there are pictures of the Crucifixion, and all over Buddhadom there are pictures of the Parinivawa. Both of these august tragedies took place in the open air, not in a stifling bed-chamber, whether of palace or of slum. The American poet Poe has said that life in the open air is one of the prime necessities of happiness, and the lives and deaths of our two great Masters were fulfilled therein. 169 SACRED TEXTS 87. EARTHQUAKE AT THE MASTER'S DEATH. Matthew XXVII. 51-53. Behold, the veil of the temple was rent(i) in twain from the top to the bottom ; and the earth did quake ; and the rocks were rent ; and the tombs were opened ; and many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. Long Collection, Dialog 16. (C. T. 2.(2) Also N. C. 118 and 119.) (Book of the Great Decease. Translated in S. B. E. , Vol. XI, p. 116.) When the Lord entered into Nirvana, a great earthquake, terrific and tremendous, ac- companied his entry into Nirvana ; and the drums of the angels rolled. This is the regular Hindu expression for thunder. The speeches of the angels Brahma and Sakko which follow take the place of Matthew's appari- tions. ( 1 ) There is a curious parallel to the rent veil in Plutarch, Vtf- Detnet. 12. (2) Cf. theEkottara: Numerical Collection^lll. 52. (A.M.) 170 88. THE MASTER ASCENDS BEYOND HUMAN KEN, ETC. 88. THE MASTER ASCENDS BEYOND HUMAN KEN, BUT IS PRESENT WITH THE DISCIPLES. Matthew XXVIII. 20. Lo, I am with you alway, even unto the consummation of the age. John XIV. 19. Yet a little while, and the world beholdeth me no more ; but ye behold me : because I live, ye shall live also. John XVI. 16. A little while, and ye behold me no more ; and again a little while, and ye shall see me. Long Collection, Dialog No. i. (C. T. 21.) Translated by Gogerly in 1846 (reprinted at Paris in 1876) and by Rhys Davids in Dialogices of the Buddha, 1899, p. 54. Monks, the cord of existence is cut off, but the Tathagato's body remains. So long as his body shall remain, then angels and mortals will see him. Upon the dissolution of the body beyond the bounds of life neither angels nor mortals will see him. 171 SACRED TEXTS Long Collection, Dialog i6. (C. T. 2.) (Book of the Great Decease. Translated in S. B. E. , Vol. XI, p. 112.) It may be, Anando, that you will think to yourselves : ''The utterance of the Master is past away ; our Master is no more." But, Anando, you must not think so : the Doctrine and Discipline, Anando, taught you and laid down by me, must be your Master when I am gone. Compare John XII. 48: The word that I spake, the same shall judge him in the last day. This is a contrast rather than a parallel. As a Christian, one feels it profane to parallel the New Testament with this ; but as a philosopher, one is dealing with essential ideas, and must be faithful thereto. The Paraclete or Presence of the ascended Christ was more than Doctrine and Discipline : it was a glorified human personality, encompassing the objects of its love. But Buddha puts the intel- lect above the affections, and tells his mourning followers to be self-contained, self-islanded, self- illumined.(2j At the same time the disciples realized his presence after death, as is evidenced from two Dialogs in the Middling Collection (Nos. 84 and 94), where new converts ask to take refuge in the missionary who has converted them. In each (2) Cf. my book, pp. 168-169, 182-192. (A. M.) 172 88. THE MASTER ASCENDS BEYOND HUMAN KEN, ETC. case the missionary forbids it, and says they must take refuge in the Buddha. Where is he? they ask. He has past into Nirvana, is the answer. But, say they, just as we should go a hundred leagues to see him if alive, even so can we take refuge in him now that he is gone.(3) (3) The Chinese Madhyama has no texts corresponding to Nos. 84 and 94 of the Majjhima. Two texts in the Ekottara preserve the passage for which see my Japanese book, pp. 166-167. It is to be noticed that this idea of the substitution of Buddha's teaching for his personality has led to the doctrine of the Dharmaijna or Dharmakaya of Buddha. (A. M.) 73 SACRED TEXTS 89. ASCENSION. Acts I. 9. And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight. Enunciations VIII. 6. Thus have i heard. At one season the Lord was staying in the Bambu Grove beside the Squirrels' feeding-ground, at Rajagaha. And St. Dabbo the Mallian approacht the Lord, saluted him and sat on one side, and so sitting, said to him : *'0 Auspicious One, my time is at hand to enter Nirvafia."(i) "Whatever you think fit, O Dabbo." Then St. Dabbo the Mallian rose from his seat, saluted the Lord, and keeping him on his right hand, went up into the sky, and sat in the posture of medita- tion in the ether, in the empyrean. Intensely meditating on the nature of flame, (2) he ascended and past into Nirvana. And when St. Dabbo the Mallian had thus gone up, meditated and ascended, there re- (i) See my defensive note on this rendering in my transla- tion of Digha 14. (7%