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 . 11 
 
 BUDDHISM 
 
 , W. RHYS DAVIDS
 
 mon*Cbrfstfan IRelfafous 
 
 U D D H I S M 
 
 A SKETCH OF THE LIFE AND TEACHINGS 
 OF GAUTAMA, THE BUDDHA, 
 
 BY 
 
 T. W. RHYS DAVIDS, PH.D., LL.D., 
 
 OF THE MIDDLE TEMPLE, BARRISTER-AT-LAW ', 
 
 AUTHOR OF " BUDDHIST BIRTH STORIES," " BUDDHIST SUTTAS," ETC. ; 
 
 PROFESSOR OF PALI AND BUDDHIST LITERATIRK IN UNIVERSITY COLLEGE, 
 
 LONDON; SECRETARY OF THE ROYAL ASIATIC SOCIETY. 
 
 tihous.miX 
 
 A NEW AND REVISED EDITION. WITH MAP. 
 
 PUBLISHED UNDER THE DIRECTION OF THE GENERAL LITERATURE 
 COMMITTEE. 
 
 LONDON : 
 SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, 
 
 NORTHUMBERLAND AVENUE, w.c. ; 43, QI-KEN VICTORIA STREET, E.C. 
 
 NEW YOKK : E. & J. B. YOUNG & CO. 
 
 1894.
 
 PREFACE TO THE FIFTEENTH THOUSAND. 
 
 WHEN this little manual of Buddhism was first 
 written in 1877, the number of European books on 
 the subject was indeed not small, but the number of 
 accessible authorities or texts by the Buddhists them- 
 selves was very small indeed. It was therefore a 
 very venturesome undertaking to attempt to give an 
 account of a system on which its European interpreters 
 differed irreconcilably, at a time when they could not 
 be brought to bar before the original authorities. 
 There were two points especially, which to have mis- 
 understood would have meant to have failed in the 
 attempt the actual facts of the life of the Buddha him- 
 self, and the real meaning of his ideal of life, of what 
 in other words was always called, in the European 
 books, Nirvana. Seventeen years have now elapsed. 
 Nearly half the original authorities have since appeared 
 in texts or translations, or both, and ample opportunity 
 has been afforded to scholars to point out any errors 
 that had been committed. The result is very encour- 
 aging. The conclusions arrived at in 1877 have been 
 throughout confirmed by the more recent publications 
 of ancient texts, and have even been adopted and cir- 
 culated by authors who have not deemed it necessary
 
 IV PREFACE. 
 
 to refer to the manual in which these conclusions 
 were for the first time stated. 
 
 Had the manual been written now it would doubt- 
 less have assumed a different form. The European 
 authorities would have been altogether ignored, and 
 the original texts only have been used as the authorities 
 referred to. In the present edition the notes have 
 been altered so as to give the older authorities, where 
 they have since become accessible, instead of the 
 later ones originally referred to ; but in several places 
 it has been thought better to retain the references to 
 the later books, as they enable the reader to see the 
 course of development of Buddhist belief (more es- 
 pecially as regards the ever-growing legendary additions 
 to the life of Buddha). The principal cases where 
 the references to the later authorities have been thus 
 retained will be found on pp. 13, 51, 56, 81, 82. 
 
 The only other change of importance which I have 
 ventured to. adopt is with regard to the division of 
 Buddhist literature (universally accepted when I first 
 wrote) into so-called "Northern" and "Southern" 
 Buddhism. This nomenclature is misleading. The 
 oldest books, whether Pali or Sanskrit, were neither 
 North rn nor Southern, but were alike composed in 
 the valley of the Ganges. The use of the terms in ques- 
 tion had its origin in the fact that our MSS. of those 
 books had come respectively from Ceylon and Nepal ; 
 and the term " Northern Buddhism' was extended to 
 the very different systems prevailing in Tibet, China, 
 and Japan, notwithstanding the fact there is no such 
 unity as "Northern Buddhism." The use of the
 
 PREFACE. V 
 
 terms " Northern " and " Southern " leads to mis- 
 conceptions so serious that I trust it will disappear 
 from all works on Buddhism written by scholars. In 
 the present edition these loose and misleading ex- 
 pressions, though rendered so popular by the influence 
 of Burnouf, have therefore been throughout replaced 
 by more accurate and more useful descriptions. 
 
 The progress of time has rendered necessary a few 
 verbal changes, and the alteration of some of the 
 figures in the statistical tables given on pp. 4 6. And 
 owing to the important work of the Pali Text Society, 
 the lists on pp. 18 21 have required reconstruction. 
 With these exceptions the little volume remains as it 
 was. No one is more sensible than its author of its 
 many imperfections. But no one is more surprised 
 than himself to fiffrj that a work written originally 
 under so many difficulties requires now so few alter- 
 ations. He ventures to indulge the hope that it may 
 have contributed somewhat to the interest which is 
 now increasingly taken in one of the most instructive 
 chapters in the history of human thought. The 
 Dialogues of Gautama ought indeed to rank, in all our 
 schools of learning, with the Dialogues of Plato ; and 
 the study of the evolution of ideas in the valley of 
 the Ganges may be justly expected to throw a welcome 
 light on some of the most important problems in the 
 history of our race. 
 
 T. W. RHYS DAVIDS.
 
 TABLE OF CONTENTS, 
 
 CHAPTER I. INTRODUCTION. 
 
 Statistics of Buddhism, 3 ; of other religions, 6 ; extent of the 
 subject and limits of this work, 8 ; sources of information, 
 9; authorities relating to the life of Gautama, II ; estimate of 
 their value, 15. 
 
 APPENDIX : List of the Pitakas, 18 ; size of the Pitakas, 19. 
 
 CHAPTER II. THE LIFE OF GAUTAMA (PART I.). 
 
 The Aryans in the sixth century B.C., 22; the Sakyas, 25; 
 Gautama's birth, 26 ; his names, 27 ; his marriage, 28 ; the 
 four visions, 29; birth of his son Rahula, 30; he abandons 
 his home, 31 ; studies under the Brahmans, 33 ; his self- 
 mortification, 34; he gives up penance, and his disciples 
 desert him, 35 ; the temptation, 36 ; the victory, the attain- 
 ment of Buddha-hood, 39 ; the after-doubt, 41 ; his meeting 
 with Upaka, 42 ; reception by his former disciples, 43 ; the 
 foundation of the Kingdom of Righteousness, 45 ; the first 
 sermon, 47 ; the first converts, 49. 
 
 APPENDIX : Gautama's wife and relations, 50. 
 
 CHAPTER III. THE LIFE OF GAUTAMA (PART II.). 
 
 The first lay disciples, 53 ; sending out the sixty, 55 ; the 
 season of was, 57 ; conversion of Kasyapa, 58, sermon on 
 fire, 59 ; return to Rajagriha, 61 ; Bimbisara's gift of Velu- 
 vana, 62 ; the Savaka Sannipata, 63 ; discontent of the people, 
 63 ; return home, 64 ; interview with his father, 65 ; inter- 
 view with his wife, 66; Rahula admitted to the Order, 67; 
 other accessions to the Order, 68 ; the gift of Jetavana, 69 ; 
 chronicle of the ministry, 70 ; Dewadatta, 75 ; Gautama's 
 last days, 77 ; Buddhism and Brahmanism, 83. 
 
 CHAPTER IV. THE ESSENTIAL DOCTRINES OF BUDDHISM 
 
 The Pitakas, our oldest authority, 86 ; ultimate facts, 87 ; the 
 Skandhas, 90 ; Buddhism denies the existence of the soul, 
 93; transmigration, 99 ; Karma, loi ; the Four Truths, 106; 
 the Four Paths, 108 ; the Ten Fetters, 109 ; Nirvana, 1 10. 
 
 APPENDIX: Passages in which Nirvana is mentioned, 120.
 
 Viii TABLE OF CONTENTS 
 
 CHAPTER V. BUDDHIST MORALITY. 
 
 The Fruit of the Noble Path, 124; Buddhist Beatitudes, 125 ; 
 the true treasure, 127; Scripture verses, 128; parable of the 
 mustard-seed, 133 ; parable of the sower, 134 ; other para- 
 bles, 135 ; summary of lay duty from the Dhammika Sutta, 
 137; the Ten Sins, 142; the Sigalovada Sutta, 143; con- 
 cluding remarks, 148. 
 
 CHAPTER VI. THE ORDER OF MENDICANTS. 
 
 Cause of the foundation of the Order, and its re? ults, 1 50 ; 
 Scripture verses, 153; form of admission to the Order, 158; 
 rules of the Order as to food, 163 ; residence, 164 ; clothing, 
 165 ; poverty, 166 ; obedience, 168 ; daily life of the mendi- 
 cants, 169; summary, 170; jhana, 174. 
 
 CHAPTER VII. THE LEGEND OF THE BUDDHA. 
 
 The Buddhas, 179; miraculous birth of Gautama, 182; pro- 
 phecies regarding the child, 183; the holy child, 184; the 
 Chakravartl parallel, 188 ; wonders at Gautama's death, 189; 
 the legend as sun-myth, 190 ; local legends, 194 ; the Buddha 
 as Catholic saint, 196 ; the Buddha as the Man in the MOOR, 
 197. 
 
 CHAPTER VIII. TIBETAN BUDDHISM. 
 
 Theory of the Buddhas, 199 ; Manjusri, 201 ; Avalokitesvara, 
 203; Vajrapanl, 203; the Dhyani-Buddhas, 204; Adi-Bud- 
 dha, 206 ; the Tantra system, 208 ; praying wheels and 
 flags, 210. 
 
 CHAPTER IX. SPREAD OF BUDDHISM. 
 
 Date of Gautama's death, 212; the First Council, 213; the 
 Second Council, 215; Chandragupta, 220; Asoka, 222; the 
 Third Council, 224 ; Asoka's missionaries, 226 ; Mahinda, 
 228; Sanghamitta, 230; the Bo tree, 231 ; the Pitakas re- 
 duced to writing, 233 ; Buddhaghosha, 235 ; Java and Suma- 
 tra, 236; Kanishka, 237; Kanishka's Council, 238; Chi- 
 nese Buddhism, 240 ; the Korea and Japan, 241 ; Chinese 
 pilgrims, 242 ; Buddhism expelled from India, 245 j the 
 Lamaism of Tibet, 246.
 
 TRANSLITERATION OF PALI WORDS, 
 
 THE earliest form of the Pali language for which an alphabet 
 was made, was written in the square letters of which the earliest 
 forms preserved to us are found in Asoka's inscriptions. But 
 Pali writers learnt very early to distinguish between the language 
 and its alphabet, and the square letters fell out of use, the lan- 
 guage being written in the alphabets in use in the different 
 countries Ceylon, Burma, and Siam where the language was 
 still studied. European writers on Pali have in like manner 
 followed the excellent practice of printing Pali texts in European 
 characters ; disregarding, of course, the peculiarities of the pre- 
 sent unscientific, and unpractical English system. 1 In this work 
 Pali words are accordingly printed in English letters, subject to 
 the following remarks on pronunciation : 
 
 VOWELS. A, when the accent falls upon it, represents the 
 sound of short a in the French or German : when the accent 
 docs not fall upon it, the sound of the u in our word kut. 
 A represents the former sound doubled our a in father. 
 
 I represents our i in hit ; I, the same sound doubled. 
 
 U represents our oo in foot ; u, the same sound doubled. 
 
 E and O are always long when they close a syllable, always 
 short when they do not. Hence the long mark is needless, and 
 is not used. Short e is pronounced as our e in met ; long e, as 
 our a in mate ; short o, as our o in lot ; long o, as our oa in boat. 
 
 Ai and au, as in our words ' eye ' and ' how. 1 
 
 CONSONANTS. The h is always fully audible ; for instance 
 kh, as in ' seek him ' ; th, as in ' at home.' 
 
 rh is our ng. It is a pity there is not a more distinct sign for 
 this sound, which contains neither an m nor an , nor a^-. 
 
 c is our ch (tsh). 
 
 5 is the Spanish n, our ny. 
 
 1 See the strongly-expressed opinion of Mr. Fausboll at the 
 end of the preface to his edition of the Jatakas an opinion* with 
 which I heartily concur. Also Weber, 'Ind. Stud.,' iii. 185.
 
 2 TRANSLITERATION OF PALI WORDS. 
 
 I represents the first part of the compound sound represented 
 bye. The th, d, dh, n and s follow it ; i. e. , they are all pronounced 
 by placing the tongue against the point where the palate passes 
 into the gum, a quarter of an inch or more behind the teeth. 
 
 t, th, d, dh, n, and 1 are pure dentals ; that is, they are 
 pronounced by placing the tongue at the root of the teeth, or 
 against the teeth, so that t and d are very slightly aspirate. We 
 do not in English make this distinction between t and t, but our 
 t is much more often t than t, and care is therefore necessary in 
 pronouncing all the dentals. 
 
 v (or rather the corresponding native character) is always pro- 
 nounced w by native scholars. Formerly it may have been 
 v or either v or w, except after a consonant, when it was cer- 
 tainly w, as in dve (pronounced dwe). 
 
 The other consonants call for no remark ; but it should be 
 noticed that double consonants are pronounced double, one of 
 the chief beauties of Pali, as of Italian. Patta is pat-ta not pata. 
 If the double consonant already represents a compound sound, 
 only the former of the two can be doubled, saSna = san-nya ; 
 kukucca, pronounced, koo-koot-tsher. 
 
 There is great difficulty in choosing between the use of the 
 Sanskrit and the Pali forms of proper names' and technical 
 terms. I have much doubt, for instance, whether I have done 
 right to use the Sanskrit form Gautama 1 instead of the Pali 
 Gotama. When either of the forms would be particularly un- 
 couth, or difficult for Englishman to pronounce, I have chosen 
 the other : writing, therefore, Moggallana, not Maudgalyayana ; 
 and Karma, not Kamma ; which Englishmen would inevitably 
 pronounce Kama. I have kept the Pali forms of a few words 
 distinctively Pali, and have used forms neither Sanskrit nor 
 Pali for one or two words (Nirvana and Pitaka for instance) 
 which may be considered to have become English. 
 
 1 Pronounce the first syllable as in ' how,' the second and 
 third exactly as in 'handsomer.' The accent falls on the first 
 syllable.
 
 BUDDHISM, 
 
 CHAPTER L 
 
 INTRODUCTION. 
 
 SEVERAL writers have commerced their remarks on 
 Buddhism by reminding their readers of the enor- 
 mous number of its adherents ; and it is, indeed, a 
 most striking fact, that the living Buddhists far out- 
 number the followers of the Roman Church, the 
 Greek Church, and all other Christian Churches put 
 together. From such summary statements, however, 
 great misconceptions may possibly arise, quite apart 
 from the fact that numbers are no test of truth, but 
 rather the contrary. Before comparing the numbers 
 of Christians and Buddhists, it is necessary to decide, 
 not only what Christianity is, and what is Buddhism ; 
 but also, as regards the Buddhists, whether a firm 
 belief in one religion should or should not, as far as 
 statistics are concerned, be nullified by an equally firm 
 belief in another. The numbers are only interesting 
 in so far as they afford a very rough test of the in- 
 fluence which Buddhism has had in the development 
 of the human race ; and for this purpose they err both 
 by excess and by defect. In the following tables no 
 allowance has been made for India, which has been 
 and is profoundly influenced by the results of the rise 
 ana fall within it of the Buddhist church. And too
 
 4 INTRODUCTION. 
 
 much allowance has been made for China, where three 
 religions hold to one another an anomalous relation 
 quite unexampled in history ; for almost every China- 
 man would probably profess himself a believer in the 
 philosophy of Konfucius, while he would also worship 
 at both Buddhist and Tao temples. It would, how- 
 ever, be as impossible to express numerically the in- 
 fluence of Buddhism in India, as it would be to 
 subtract from the Chinese numbers so as to show 
 how much of the average Chinaman was Buddhist, 
 and how much Taossean or Konfucian. Perhaps the 
 deficiency is balanced by the excess ; in any case, we 
 must leave the numbers as they are. The following 
 are the tables referred to, giving the nearest approxi- 
 mation possible to the actual number of living Bud- 
 dhists as compared with the number of the adherents 
 of other religions : 
 
 Southern Buddhists. 
 
 In Ceylon 1 2,000,000 
 
 ,, Burma 2 6,888,076 
 
 ,, Other parts of India 2 243,677 
 
 ,, Siam 3 10,000,000 
 
 ,, Anam 3 12,000,000 
 
 Total about 31,000,000 
 
 1 According to the Ceylon census, 1891. The total number 
 of inhabitants was 3,008,546. The rest are Hindus and 
 Muhammadans. 
 
 2 From the Indian census of 1891. Out of Burma the 
 majority are in Bengal, where there are about 185,000. In 
 this edition people entered as Jains in the census have been 
 omitted from my table. Their number in 1891 was 909,715. 
 
 3 According to native military returns, which give only the 
 number of males. The totals are therefore conjectural.
 
 STATISTICS. 
 
 Northern Buddhists. 
 
 Dutch possessions and Bali ' 50,000 
 
 British possessions 2 500,000 
 
 Russian possessions 3 600,000 
 
 Lieu Khen Islands 4 1,000,000 
 
 Korea 4 8,000,000 
 
 Bhutan and Sikhim 5 1, 000,000 
 
 Kashmir 6 200,000 
 
 Tibet 4 6,000,000 
 
 Mongolia 4 2,000,000 
 
 Mantchuria 4 3,000,000 
 
 Japan 7 40,453,461 
 
 Nepal 8 500,000 
 
 China proper 9 (18 prov.) 414,686,994 
 
 Total about 479,000,000 
 
 1 The Javanese are now Muhammadans. The Buddhists in the 
 island are from China or Siam. For Bali, see Dr. Friedrich's 
 paper in the Journal of the R. A. Soc., 1876, viii. p. 196. 
 
 * Chiefly in Spiti, Assam, Further India, and Hong Kong. 
 There are rather more than 200,000 Kirghis and Kalmuk 
 
 Tartars on the lower banks of the Volga in Europe, and an 
 increasing number of Burials and others in South Siberia, where 
 Buddhism is still extending (Schlagintweit, ' Buddhism in Tibet,' 
 p. 12; Keith-Johnston, 'Physical Atlas,' pi. 34). 
 
 4 Keith-Johnston, ' Physical Atlas,' ed. 1856, estimates these 
 states tributary to China to contain 35,000,000 inhabitants. So 
 far as I can gather, this seems to be too much. The total of 
 the above estimate is 20,000,000. 
 
 * The 'AllgemeineZeitung,' Jan. 1862, apud Schlagintweit ioc. 
 tit., gives one and a half million. 
 
 6 The inhabitants of Kashmir proper are almost entirely 
 Muhammadans. The Buddhists are nearly confined to Li-dak. 
 
 7 From a census, year not stated, quoted in Whitaker's 
 Almanac, 1894. 
 
 8 The total population is about two and a half millions, of 
 whom the majority are now Hindus. 
 
 9 Schopenhauer says (' Parerga et Paralipomena,' p. 128),
 
 BUDDHISM. 
 
 The following table will show at a glance the rela- 
 tive numbers of the different religions, and the per- 
 centage each bears to the whole : 
 
 Parsees * 
 
 150,000 
 1,894,723 
 
 7,000,000 \ >e 
 ( ce 
 
 75,000,000 ah 
 152,000,000 
 100,000,000 
 200,000,000 
 155,000,000 
 500,000,000 
 103,000,000 
 
 ng about per 
 it. of the total. 
 :>ut 6 per cent. 
 
 12 
 
 8 
 13 
 12* 
 
 40 
 
 8 
 
 Sikhs' 
 
 Jews 3 
 
 Greek Catholics* 
 
 Roman Catholics* 
 
 Other Christians * 
 
 Hindus 5 
 
 Muhammadans * 
 
 Btuldhists 
 
 Not included in the above 4 
 
 Total about 1,300,000,000 
 
 that according to the 'Moniteur de la Flotte,' May, 1857, the 
 allied armies found, on taking Nanking in 1842, returns which 
 gave the population at 396,000,000, and that the ' Post Zeitung ' 
 of 1858 contains a report from the Russian mission in Peking 
 giving the numbers, on authority of state papers, at 414,687,000. 
 The numbers above are those of the Chinese census of 1842, and 
 their large total has caused some doubts. They give, however, 
 a smaller number to the square mile than the English census 
 gives to Bengal ; while all accounts agree in representing the 
 population as in many parts extremely dense, and the Chinese 
 are quite capable of taking a census. I should fancy there has 
 been very little increase, taking the eighteen provinces together, 
 during the quarter of a century since 1842. 
 
 1 Dosabhoi Framjee, 'The Parsees,' 1858, pp. 52, 56, and 
 the Indian census. 
 
 1 Indian census. It would be incorrect to include them under 
 Hindus. See my article on Trump's Adi Granth. Acad., 1878. 
 
 3 The Rev. Hugh Miller 'On the Numbers of the Jews in all 
 Ages ' (Trans, of the Society of Biblical Archaeology, vol. iv. 
 part 2, 1876, pp. 325-331), where full details may be seen. 
 
 4 Comp. Berghaus, Atlas : Haeckel, Creation, ii. 333. 
 
 * By the Indian census of 1892 there were 189, 195,061 Hindus
 
 STATISTICS. 7 
 
 Looked at solely as statistics of actual religious 
 belief, the foregoing calculations may be utterly mis- 
 leading, unless used with great care ; they are vitiated 
 by the attempt to class each man's religion under 
 one word. In point of fact, each item lies open to 
 an objection similar to that made above against the 
 Chinese figures : many of the Ceylonese so-calied Bud- 
 dhists, for instance, take their oaths in court as Chris- 
 tians, and most of them believe also in devil-worship, 
 and in the power of the stais. Their whole belief is 
 not Buddhist ; many of their ideas are altogether out- 
 side of Buddhism ; their minds do not run only on 
 Buddhist lines. On the other hand, such statistics 
 are full cf value if they enable us to realize in any 
 degree the enormous numbers of those who are born 
 and live and die without even once experiencing those 
 thoughts which make up so much of oui life, and 
 afford us so much of guidance and support. Not one 
 of the five hundred millions who offer flowers now 
 and then on Buddhist shrines, who are more or 
 less moulded by Buddhist teaching, is only or alto- 
 gether a Buddhist. But these tables cannot fail to 
 show how great is the claim on our attention of that 
 system whose influence over living men they roughly 
 express. 
 
 It is not incorrect to say ' that system.' It may 
 be true that Buddhism having been adopted by very 
 savage and very civilized peoples the wild hordes 
 on the cold table-lands of Nepal, Tartary, and Tibet; 
 the cultured Chinese and Japanese in their varying 
 
 in British India. There must he about 11,000,000 more in the 
 native states, Nepal, Further India, Bali, Ceylon, Mauritius, 
 the West Indies, and elsewhere.
 
 8 BUDDHISM. 
 
 climes ; and the quiet Sinhalese and Siamese, undei 
 the palm groves of the South it has been so modi- 
 fied by the national characteristics of its converts, 
 that it has developed under these different conditions 
 into strangely inconsistent, and even antagonistic 
 beliefs. But, nevertheless, each of these beliefs 
 breathes more or less of the spirit of the system out 
 of which they all alike have grown, and can only be 
 rightly understood by those who have first realized 
 what that system really was. 
 
 To trace all the developments of Buddhism, from 
 its rise in India in the fifth century B.C., through 
 its various fortunes there, and its progress in the 
 countries to which it spread, down to the present 
 time, would be to write the history of nearly half the 
 human race during the greater part of that period 
 within which anything worthy of the name of history 
 is possible at all. To prepare even the materials for 
 such a history, the labours of many scholars will be 
 required for many years to come ; and without a clear 
 knowledge of the earliest phase of the religion, those 
 labours would run great danger of being wrongly 
 directed, and would certainly be constantly spent in 
 the dark. The following pages will, therefore, be 
 chiefly devoted to a consideration of Buddhism as it 
 appears in its earliest records ; with a rapid summary 
 of the principal lines along which in after-times the 
 most vital changes, and the most essential develop- 
 ments took place. 
 
 It may, perhaps, be doubted whether our know- 
 ledge is sufficiently advanced to be stated in that 
 clear and precise way which a popular treatise 
 requires. Happily or unhappily, however, there is
 
 li OF THIS INQUIRY. y 
 
 aheady a by no means small quantity of popular 
 literature on the subject; and it will be seen that 
 enough at least, is known, to correct several of the 
 most popular conceptions, both about Buddhism, and 
 about the person of Gautama. Of early Buddhism, 
 indeed, it is already possible to form an idea, which 
 in its main features is certainly accurate ; and as 
 regards Gautama himself, though we know very little, 
 we know, perhaps, nearly as much regarding the prin- 
 cipal crises in his life as we are ever likely to ascertain. 
 Future investigations will give us fuller details regard- 
 ing early Buddhism, and both greater exactness and 
 greater certainty regarding the life of its founder, and 
 they will above all enable us to follow clearly the 
 development of Buddhism, which runs so remarkably 
 parallel with that of Christianity. 
 
 As to the two former subjects our information is at 
 present derived from the same ultimate sources the 
 three Pitakas or Collections, as the canonical books 
 of the Indian Buddhists are called; the Commen- 
 taries on the Pitakas ; and the sacred books of the 
 other Buddhists, which have hitherto received no 
 inclusive name. It will be seen hereafter that Gautama 
 Buddha left behind him no written works, indeed, it 
 is very doubtful whether at the time when "he lived 
 the art of writing was known in the southern valley 
 of the Ganges ; but the Buddhists believe that he 
 composed works which his immediate disciples learned 
 by heart in his lifetime, and which were handed 
 down by memory in their original state until they 
 were committed to writing. This is not impossible : 
 it is known that the Vedas were handed down in this 
 manner for many hundreds of years, and none would 
 
 B
 
 10 BUDDHISM. 
 
 nou dispute the enormous powers of memory to which 
 Indian priests and monks attained, when written books 
 were not invented, or only used as helps to memory : 
 when they could calmly devote their lives to learning 
 and repeating one or more of those scriptures which 
 they held to be sacred ; and round which all their 
 other meagre knowledge centred. 1 But it is quite 
 clear from internal evidence alone, that this cannot 
 have been the case with any of the books of the 
 Chinese Buddhists as yet known to us, or with those 
 parts of the Pitakas which relate to the life of 
 Gautama. Tiie orthodox Buddhist belief therefore 
 falls to the ground, and we are left to our own researches 
 to ascertain the time when their sacred books were 
 composed. This has as yet been very imperfectly 
 done, but it may be stated generally that some of the 
 Sanskrit books are known to have been translated 
 into Chinese shortly after the commencement of our 
 era, and that there is every reason to believe that the 
 Pitakas now extant in Ceylon are substantially iden- 
 tical with the books of the Orthodox Canon, as settled 
 at the Council of Patna about the year 250 B.C. 2 
 As no works would have been received into the canon 
 which were not then believed to be very old, the 
 Pitakas may be approximately placed in the fourth cen- 
 tury B.C., and parts of them possibly reach back very 
 nearly, if not quite, to the time of Gautama himself. 
 
 1 Even though they are well acquainted with writing, the 
 monks in Ceylon do not use books in their religious services, 
 but repeat, for instance, the whole of the Patimokkha on 
 Uposatha (see p. 140) days by heart. 
 
 - On this council, see below, p. 224. A list of these scrip- 
 tures is given at the end of this chapter.
 
 AUTHORITIES. II 
 
 But of this canon, only a very small part has been 
 published ; and we have as yet to rely a good deal on 
 later works. Those, both Pali, and Sanskrit, treating 
 of Buddhist ethics and philosophy, will be considered 
 further on ; those relating to the life of Gautama are 
 more especially the following : 
 
 I. The ' Lalita Vistara,' the standard Sanskrit work of the 
 Indian Buddhists on this subject, which, however, only carries 
 the life down to the time when Gautama came openly for- 
 ward as a Teacher. It is partly in prose, and partly in verse, 
 the poetical passages being older than the others. M. Foucaux 
 has published a translation into French of a translation of this 
 work into Tibetan. He holds the Tibetan version to have ex- 
 isted in the 6th century A.D. How much older the present 
 form of the Sanskrit work may be is quite uncertain. 1 The 
 Sanskrit text and part of an English translation by Rajendra 
 Lai Mitra has been published at Calcutta, and Professor 
 Lefmann, of Heidelberg, is now publishing a translation into 
 German. The ' Lalita vistara ' is full of extravagant poetical 
 fictions in honour of Gautama, some of which are not without 
 litera-ry value ; and it is just as much a poem on the birth and 
 temptation of Gautama, based on earlier lives of the Teacher, 
 as Milton's ' Paradise Regained ' is a poem on the birth and 
 temptation of Christ, based on the accounts found in the 
 Gospels. Such historical value as it possesses is derived there- 
 fore from the comparison which it enables us to draw between 
 the later Sanskrit and the earlier Pali traditions, and from 
 the light which it throws on the development of the religious 
 beliefs which sprang up regarding the person of ' the Buddha.' 
 It is much to be regretted that the earlier Northern accounts 
 are not at present accessible. 
 
 II. The Tibetan accounts, which have been analyzed by two 
 scholars ; by Alexander Csoma in his ' Notices on the Life of 
 
 1 M. Foucaux's work was published in 1847, under the title 
 'rGyaTcher Rol Pa,' (the r is silent). Foucaux, without any 
 evidence whatever, assigns the Sanskrit original to Kanishka's 
 Council (see below p. 239). For other opinions see Senart 
 496, and Feer, * Journal Asiatique,' 1866, p. 275.
 
 1 2 AUTHORITIES 
 
 Shakya extracted from the Tibetan authorities,' 1839, J and, at 
 greater length, by Anton Schiefner, in his abridged translation 2 
 of awork written in Tibetan in 1734 A.D., by a Buddhist monk 
 named Ratna-dharma-raja: Both these accounts are based 
 chiefly on the ' Lalita Vistara,' the conclusion only of the latter 
 being drawn from the Sanskrit work mentioned below (No. 
 III.) [See now Rockhill's 'Life of the Buddha,' 1884, which 
 is much the fullest and most reliable summary of the Tibetan 
 traditions.] 
 
 III. An abbreviated translation into English of a translation 
 into Chinese of a Sanskrit work called ' Mahabhinishkramana 
 Sutra' (the Book of the Great Renunciation, referring to 
 Gautama's having renounced his home in order to become an 
 ascetic). The date of the Sanskrit work is unknown ; the trans- 
 lation into Chinese was made in the sixth century A.D. ; the 
 English version by the Rev. Samuel Beal was published in 1875, 
 under the title 'Romantic Legend of Sakya Buddha.' 3 
 
 IV. A translation into English of a translation into Burmese 
 of a Pali work called by Bigandet ' Mallalinkara Wouttoo.' 
 Neither date nor author is known of the Pali work. The 
 Burmese translation was made in 1773 A.D. Two editions of the 
 English version by Bishop Bigandet have appeared at Rangoon in 
 1858 and 1866, under the title 'The Life or Legend of Gaudama, 
 the Budha of the Burmese.' This life agrees not only throughout in 
 its main features, but even word for word in many passages with 
 the Jataka commentary, to be mentioned below, written in Ceylon 
 
 1 In vol. xx. of the 'Asiatic Researches,' pp. 285-296, to 
 which notes are added. 
 
 * Read 3ist May, 1848, before the Academy at St. Petersburg, 
 and published in the ' Memoires presentes par divers Savants a 
 1' Academic Imperiale de St. Peterbourg,' vol. vi. livraison 3, 
 1851, pp. 231-332, 410. Also published separately, under 
 the title ' Eine Tibctische Lebensbeschreibung Cakyamuni's. 
 St. Petersburg. 1849, 8vo.' 
 
 3 It is based on Chinese amplified versions of Sanskrit texts, 
 giving a very legendary account of Gautama's life down to the 
 time when, in his thirty-sixth year, he revisited his father's homo 
 after openly coming forward as a Teacher.
 
 FOR THE LIFE OF GAUTAMA. 13 
 
 in the fifth century. It follows that its original author usually 
 adhered very closely to the orthodox books and traditions of 
 early Indian Buddhism ; which were introduced into Burma 
 from Ceylon in the fifth century. 
 
 V. The account published in 1 860 by the Rev. Spence Hardy 
 in his ' Manual of Buddhism,' based on various Ceylonese books, 
 most of which date after the twelfth century of our era. As 
 might be expected, this account is more ample and less reliable 
 than the last. 
 
 VI. The original Pali text of the 'Commentary on the 
 Jatakas,' written in Ceylon probably about the middle of the 
 fifth century of our era. The first part of this commentary, 
 translated into English in my ' Buddhist Birth Stories,' contain; 
 a life of Gautama down to the time when he revisited his home 
 after his appearance as a public teacher ; and down to that time 
 it is the best authority we have. It contains word for word 
 almost the whole of the life of Gautama given by Tumour, in 
 his ' Pali Buddhistical Annals,' 1 from the 'Madurattha-vilasinI,' 
 a commentary on the ' Buddhavansa,' which is the account of 
 the Buddhas contained in the second I'itaka. The light it throws 
 on the other accounts is often exceedingly interesting and in- 
 structive, especially as showing the gradual growth of the super- 
 natural parts of the biography. 
 
 The following instance is a fair sample of the value of the 
 different authorities. When his relations complain of the future 
 Buddha that he is remiss in martial and manly exercises, the 
 Jataka says, that on a day fixed by him he showed his proficiency 
 in the twelve arts, and his superiority over other archers. 
 Bigandet's account is equally simple, but the number of ' arts 
 and sciences ' is eighteen. The later Sinhalese books make him 
 do wonders with a bow which 1,000 men could not bend, and 
 
 1 'Journal of the Bengal Asiatic Soc.,' vol. vii. pp. 797, 
 et sci]. The Jataka omits only a few very unimportant words in 
 eleven places ; it gives slightly different versions of six short 
 passages, and a-lds other paragraphs throughout. The solitary 
 discrepancy is in the account of the 'competition* referred to 
 below, p. 29. (Jataka, 58, 19-30, compared with Tumour, 
 J. 15. A. S. vii. 803, 4.)
 
 14 AUTHORITIES 
 
 the twang of whose string was heard for 7,000 miles, and they 
 say, " The prince also proved that he knew perfectly the eighteen 
 arts, though he had never had a teacher, and he was equally 
 well acquainted with many other sciences." Lastly, the 
 Chinese Buddhists place the whole occurrence at a different 
 time. Beal has eight pages full of the miracles ascribed to 
 Gautama on that occasion, and the account in the ' Lalita 
 Vistara,' in M. Foucaux's translation, is more lengthy and more 
 miraculous still. 
 
 VII. The account in Pali of the death of Gautama from the 
 second Pitaka. Is is called the ' Mahaparinibbana Sutta.' A 
 complete edition of it has been published in the 'Journal of the 
 Royal Asiatic Society' (vols. vii. and viii., N. S.) by Prof. 
 Childers, and a complete English translation in the volume en- 
 titled ' Buddhist Suttas' by the present writer. 1 
 
 This, the oldest and most reliable of all our authorities, can- 
 not be dated later than the end of the fourth century B.C., nor 
 earlier than the time when Patna had become an important 
 town, and relic-worship had become general in the Buddhist 
 church. It exaggerates the events which are said to have hap- 
 pened after the death took place, and most of the long sermons 
 it ascribes to Gautama just before he died are probably com- 
 positions of the author, including much that was said at other 
 times, rather than what Gautama then actually said : but in its 
 main facts the recital bears the impress of truth. 
 
 VIII. The above is the only elaborate work contained in the 
 Pali Pitakas themselves, which is devoted to an account of any 
 portion of Gautama's life. There are, however, numerous inci- 
 dental references on which the above later accounts (Nos. 
 i.-vi.) are more or less based. Of these incidental references 
 those relating to the period before the day on which Gautama 
 attained nirvana 2 under the Bo Tree have now been collected 
 together in Prof. Oldenberg's able and valuable work on 
 
 1 In the 'Sacred Books of the East,' Oxford, 1881, vol. xi. 
 
 * It is a common blunder to suppose that Gautnma attained 
 nirvana when he died. The texts distinctly state that he did so 
 after the mental struggle described below, pp. 36-41.
 
 FOR THE LIFE OF GAUTAMA. 15 
 
 ' Buddha, sein Lcben, seine Lehre, und seine Gemeinde.' 
 The opening chapters of the Maha Vagga 1 give a connected 
 recital of the events following Gautama's attainment of Nirvana, 
 down to the inauguration of his afterwards celebrated order at 
 Rajayaha, as described below, p. 63. Another Pali account of 
 the First Sermon has also been translated by the present writer 
 in his 'Buddhist Suttas,' pp. 140-155. The publications of the 
 Pali Text Society will doubtless bring to light other ancient 
 passages relating to subsequent periods in Gautama's life. 
 
 The first three of these accounts depend ultimately 
 on the Sanskrit works of the later Buddhists, the 
 last five on the Pali text of the original canon. 
 These are much the more reliable and complete ; the 
 former being inflated to a greater length by absurd 
 and miraculous legends, shorter forms of which occur 
 in the earlier books. The basis of fact underlying 
 all the various accounts is sometimes clearly enough, 
 and sometimes not at all, and more often doubtfully, 
 recognizable. 2 As there has been very little com- 
 munication between the two bodies since the third 
 century B.C., great reliance may reasonably be 
 placed on those statements in which they agree ; 
 not indeed as to the actual facts of Gautama's 
 life, but as to the belief of the early Buddhists con- 
 cerning it. The following account is based on that 
 belief, as far as it can be at present ascertained by 
 
 1 Now translated by Rh. D. and H. O. in their ' Vinaya 
 Texts,' Oxford, 1882, vol. i. pp. 73-151. 
 
 * M. Senart, in his interesting work 'La Legende du 
 Buddha,' attempts to trace the origin of many of the latter 
 legends of both churches, as also of the stories about Vishnu 
 and Krishna, with which he compares them in the old worship 
 of the powers of nature, and especially of the sun.
 
 1 6 AUTHORITIES. 
 
 a critical comparison of the different authorities. 
 In endeavouring by such comparison to arrive at 
 in approximation to the truth, it has not seemed 
 necessary to me to reject entirely the evidence of 
 any witness who believes in the miraculous. It is 
 true that these early writers were not capable of 
 making due distinction between that which they 
 thought ought to have happened and that which 
 actually occurred ; it is true, even, that what they 
 thought highly edifying is often miraculous, and not 
 seldom absurd or childish. But it is no less ab- 
 surd to lose all patience with them on that account ; 
 and to imagine that the life of Gautama is all a fiction, 
 and that the Buddhist philosophy, or the still powerful 
 Order of Buddhist mendicant friars, could have arisen 
 from the misunderstood development of some solar 
 myth. 
 
 There was certainly an historical basis for the 
 Buddhist legend ; and if it be asked whether it is at 
 all possible to separate the true from the false, I 
 would reply, that the difficulty, though great, is 
 apt to be exaggerated. The retailers of these 
 legends are not cunning forgers, but simple-minded 
 men, with whose modes of thought we can put our- 
 selves more or less en rapport ; we are getting to 
 know what kind of things to expect from their hero- 
 worship, and religious reverence, and delight in the 
 physically marvellous ; and we are not without infor- 
 mation as to what was, and what was not, historically 
 possible in the fifth century B.C. in the eastern valley 
 nt the Ganges. Scholars will never become unani-
 
 RULES OF CRITICISM. 17 
 
 mously agreed on all points ; but they will agree in 
 rejecting many things, and after allowing for all reason- 
 able doubts they will agree that there still remain small 
 portions of the narrative whose existence can only be 
 explained on the hypothesis that they relate to actual 
 events. I would maintain, therefore, that some parts 
 of the story few indeed, but very important, and 
 sufficient to throw great light on the origin of Buddhism 
 may already be regarded as historical ; other parts 
 may be as certainly rejected ; and many episodes 
 remain, which may be altogether or partly fictitious. 
 
 The legends group themselves round a number of 
 very distinct occurrences ; and, properly speaking, 
 each such episode should be judged separately, though 
 of course by the same general rules of criticism. A 
 complete work on the life of Gautama would thus 
 compare the different versions of each episode so as 
 to arrive at its earliest form : it would then discuss 
 that account in order to ascertain whether all, or if 
 not, how much of it, could be explained by religious 
 hero-worship, mere poetical imagery, misapprehension, 
 the desire to edify, applications to Gautama of pre- 
 viously existing stories, or sun myths, and so on. It 
 would be in this, the most difficult part of the inquiry, 
 that there would always be much difference of opinion; 
 but some substantial progress could certainly be made. 
 The size and aim of this little work quite preclude 
 any such thorough examination. I shall therefore 
 pass over almost in silence the later forms of the 
 legend, and such portions of the earlier accounts as 
 are in my opinion certainly due to one or other of the 
 causes just referred to.
 
 1 8 LIST OF THE PITA K AS. 
 
 APPENDIX TO CHAPTER I. 
 
 LIST OK THE THREE PITAKAS, THE SACRED BUCKS OF THE 
 SOUTHERN BUDDHISTS. 1 
 
 Vinaya Pit oka (Discipline, for the Order). 
 
 The Pali text has been edited by Prof. Oldenberg: It con- 
 tains I. The Sutta-vibhangya ; that is, the Patimokkha with 
 commentary and notes. II. The Khandhakas. III. The 
 Parivara-patha. 
 
 1T. The Patimokkha and the Khandakas are translated into 
 English by Rh. D. and H. O. in their ' Vinaya Texts.' For 
 the contents see Rh. D.'s 'Hibbert Lectures, 1881,' pp. 38-44, 
 and below, p. 162. 
 
 Sutta Pitaka (Discourses, for the Laity). 
 
 1. Dlgha-nikaya. The collection of 34 long treatises ; one of 
 
 which is the Maha-Parinibbana Sutta (see p. 14), now 
 being edited, with its commentary, by Prof. Rhys Davids' 
 and J. Eskin Carpenter for the Pali Text Society. Vol. 
 I. of each has already appeared. 
 
 2. Majjhima-nikaya. The collection of 152 treatises of mode- 
 
 rate size. Vol. I. edited by Dr. Trenckner. 
 
 3. Samyutta-nikaya. Connected Sutras. Vols. I. V. edited. 
 
 4. Anguttara-nikaya. Miscellaneous, the largest book in the 
 
 three Pitakas. Vols. I. and II. edited by Dr. Morris. 
 
 Khuddaka-nikaya. The collection of short treatises. This 
 is added by one school to the next Pitaka. It contains 
 I. Khuddaka-patha.. 'Short passages,' published by Mr. 
 Childers, with English translation, in the 'Journal of the 
 Royal Asiatic Society for 1869.' 
 
 1 This list of the Pitakas may be compared with that given 
 on pp. xxxii xxxviii in the Introduction to my ' Questions of 
 King of Milinda." An estimate of the number of pages in each 
 work, and of the number of pages already edited, is there added.
 
 LIST OF THE PITAKAS. 19 
 
 2. Dhamma-pada. 'Scripture verses,' published by Mr. 
 
 Fausboll in Copenhagen, 1855, with Latin translation. 
 Translated into German by Professor Weber, ' Zeit- 
 schrift der deutschen morgenlandischen Geselischaft,' 
 vol. xiv. 1860; reprinted in ' Indische Streifen,' vol. i. 
 Translated into English by Professor Max Miiller, as 
 vol. xi. of the ' Sacred Books of the East,' 1881. A 
 few verses are re-translated below. See the Index 
 under Dhainma-pada. 
 
 3. Udana. ' Songs of exultation.' Eighty-two short lyrics, 
 
 supposed to have been uttered by Gautama under strong 
 emotion, at important crises in his life. [This book, 
 as also Nos. 4 9 in this list, has now been edited for 
 the Pali Text Society.] 
 
 4. Iti-vuttaka. One hundred and ten extracts beginning, 
 
 " Thus it was spoken by the Blessed One." 
 
 5. Sutta-nipata. A collection of 70 didactic poems, all 
 
 of which have been translated by Prof. Fausboll in his 
 'Sutta Nipata,' 1881. 
 
 6. Vimana-vatthu. On the celestial mansions. 
 
 7. Petavatthu. On disembodied spirits. 
 
 8. Thera-gatha. Poems by monks. ) Edited for the Pali 
 
 9. Theri-gatha. Poems by nuns. ] Text Soc. 
 
 10. Jataka. Five hundred and fifty old stories, fairy tales, 
 
 and fables, the most important collection of ancient 
 folk-lore extant. The Pali text and commentary is 
 now being edited by Mr. Fausboll, of Copenhagen, 
 with an English translation by the present writer called 
 ' Buddhist Birth Stories.' 
 
 11. Niddesa. A commentary ascribed to Sariputra, on the 
 
 latter half of Sutta Nipata (No. 5). 
 
 12. Patisambhida. On the powers of intuitive insight 
 
 possessed by Buddhist Arahats. 
 
 13. Apadana. Stories about Buddhist Arahats. 
 
 14. Buddha-vahsa. Short lives of the 24 preceding Bud- 
 
 dhas and of Gautama, the historical Buddha. Dr. 
 Morris has edited this work for the Pali Text Society. 
 
 15. Cariya-pitaka. Short poetical versions of some of the
 
 20 BUDDHISM. 
 
 Jataka stories, illustrating Gautama's virtue in formei 
 births. Edited for the Pali Text Society. 
 
 i Abhidhamma}- 
 
 1. Dhamma-sangani. On qualities of mind. This work has 
 
 been edited for the Pali Text Society. 
 
 2. Vibhanga. Eighteen treatises of various contents. 
 
 3. Katha-vatthu. On controverted points. A summary of 
 
 this book has been published by Prof. Rhys Davids in 
 the 'Journal of the Royal Asiatic Society,' 1893. 
 4- Puggala-pannatti. Explanations of common personal 
 qualities. The shortest book of this Pitaka, consisting 
 of about IO,OOO words. 
 
 5. Dhatu-katha. On correlations of character. Edited for 
 
 the Pali Text Society. 
 
 6. Yamaka. 'The Pairs,' that is, on apparent contradictions 
 
 or contrasts. 
 
 7. Patthana. 'The Book of Origins.' On the causes of 
 
 existence. 
 
 Great misconceptions have prevailed with regard to the sup- 
 posed enormous extent of the scriptures contained in the above 
 list. Thus Spence Hardy says, 2 "in size the Pitakas surpass 
 all Western compositions," and Sir Coomara Swamy 3 talks of 
 "the vast mass of original writings, irrespective of the com- 
 mentaries, in which the doctrines of Buddhism are embodied." 
 This is much exaggerated, and as it tends to discourage research, 
 I have made such calculations as will, I hope, settle the point. 
 By counting the words in ten pages of our Bible I find that it, 
 exclusive of the Apocrypha, contains between 900,000 and 
 950,000 words. The number of words in the first 221 verses of 
 the Dhamma-pada, which are a fair sample of the whole, is 
 3,001 ; the 431 verses of that book ought therefore to contain 
 rather less than 6,000 words. Now, the Dhamma-pada, accord- 
 
 1 See Rh. D.'s 'Hibbert Lectures, 1881,' p. 49. 
 
 2 'Eastern Monachism,' p. 190. 
 8 ' Sutta Nipata,' p. 10.
 
 NOTE ON THE PITAKAS. 21 
 
 ing to Tumour's list, 1 is written on fifteen leaves, and the whole 
 three Pitakas, exclusive of Nos. 10 and n of the Khuddaka 
 Xikllya, whose extent is uncertain, are written on 4,382 leaves 
 of about the same size. This would give 1,752,800 words for 
 the whole text. To ascertain the relative number of words 
 required to express the same ideas in English and Pali, I have 
 also counted the words in Professor Childers's edition of the 
 Khuddaka Patha, and in his translation. They are respectively 
 1,242 and 2,344. The Buddhist scriptures therefore, including 
 all the repetitions, 2 and all those books which consist of extracts 
 from the others, contain rather less than twice as many words 
 as are found in our Bible ; and a translation of them into English 
 would be about four times as long. Such a literature is by no 
 means unmanageable ; but though the untiring genius and self- 
 sacrificing zeal of the late Professor Childers, whose premature 
 death has inflicted so irreparable a loss on Pali scholarship, gave 
 a new start to Pali philology, no one in England seems to follow 
 in his steps. Considering the importance of the inquiry, and 
 the ease with which a student in this department can add to the 
 sum of existing knowledge, I venture to express a hope that 
 some of that passionate patience with which older and well-worn 
 studies are pursued may soon be diverted to this most promising 
 field. 
 
 1 Mahavansa, p. Ixxv. 
 
 2 These are so numerous, that without them the Buddhist 
 Bible is probably even shorter than ours. Thus the whole 
 of the Dhamma-pada and the Sutta-nipata are believed to be 
 taken from other books ; and even in the Nikayas whole para- 
 graphs and chapters are repeated under different heads (the 
 Subba Sutta, for instance, contains almost the whole of the 
 Samanfia-phala Sutta, and a great part of the Brahmajala Sutta). 
 (Compare Rh. D.'s 'Buddhist Suttas,' pp. xxxiv -xxxvi.)
 
 THE LIFE OF GAUTAMA. 
 
 CHAPTER II 
 
 THE LIFE OF GAUTAMA, DOWN TO THE TIME OF HIS 
 APPEARANCE AS A TEACHER. 
 
 AT the end of the sixth century B.C. those Aryan 
 tribes, sprung from the same stem as our own ances- 
 tors, who have preserved for us in their Vedic songs 
 so precious a relic of ancient thought and life, had 
 pushed on beyond the five rivers of the Panjab, and 
 were settled all along the plains far down into the 
 valley of the Ganges. Their progress had been very 
 gradual, and though they had doubtless displaced 
 many of the Dravidian tribes who previously half- 
 occupied the land, they had also absorbed many of 
 the foreigners into their own social organization as 
 slaves or servants. They had meanwhile given up 
 their nomadic habits ; they dwelt in villages, here 
 and there large enough to be called towns ; and their 
 chief wealth was in land and agricultural produce, as 
 well as in cattle. They were still divided into clans ; 
 but the old democratic spirit which made each house- 
 holder king and priest in his own family, had long 
 ago yielded to the inroads of class feeling. Their 
 settled life had given rise to customs which had 
 hardened into unwritten laws ; and with them, as 
 elsewhere, these early institutions, though most useful, 
 even necessary to society, were often productive of
 
 THE ARYAN CLANS. 23 
 
 great personal hardship, and always a restraint on 
 individual freedom. 
 
 The pride of race had put an impassable barrier 
 between the Aryans and the conquered aborigines ; 
 the pride of birth had built up another between the 
 chiefs or nobles and the mass of the Aryan people. 
 The superstitious fears of all yielded to the priest- 
 hood an unquestioned and profitable supremacy; 
 while the exigences of occupation, and the ties of 
 family had further separated each class into smaller 
 communities, until the whole nation had become 
 gradually bound by an iron system of caste. 
 
 The old childlike joy in life, so manifest in the 
 Vedas, had died away. The worship of nature had de- 
 veloped or degenerated into the worship of new and 
 less pure divinities. And the Vedic songs themselves, 
 whose freedom was little compatible with the spirit of 
 the age, had faded into an obscurity which did not 
 'lessen their value to the priests. The country was 
 politically split up into little principalities, each 
 governed by some petty despot, whose interests were 
 not often the same as those of the community. The 
 inspiriting wars against the enemies of the Aryan 
 people, the infidel deniers of the Aryan gods, had 
 given place to a succession of internecine feuds be- 
 tween the chiefs of neighbouring clans. And in litera- 
 ture, an age of poets had long since made way for an 
 age of commentators and grammarians, who thought 
 that the old poems must have been the work of gods. 
 
 The simple feeling of awe and wonder at the 
 glorious battles of the storm, and the recurring 
 victories of the sun, had given way before a debasing
 
 24 THE LIFE OF GAUTAMA. 
 
 ritualism; before the growing belief in the efficacy of 
 carefully conducted rites and ceremonies, and charms, 
 and incantations; before the growing fear of the 
 actual power of the stars over the lives and destinies 
 of men ; before the growing dependence on dreams, 
 and omens, and divinations. A belief in the existence 
 of a soul was probably universal. And the curious 
 doctrine of transmigration satisfied the unfortunate 
 that their present woes were the result of their own 
 actions in some former birth, and would be avoided 
 in future ones by present liberality to the priests. 
 Every man's position and occupation were decided 
 for him by his birth. There was plenty for all of the 
 few necessaries of life ; and the struggles and hopes 
 and grinding poverty of a crowded country with the 
 social arrangements of other times, were quite un- 
 known. The village lands were usually held in 
 common by an irrevocable tenure, and the thoughtless 
 peasantry led, on the whole, quiet and not unhappy 
 lives under the influence of a social despotism irre- 
 sistible but not unkindly. 
 
 The priests were mostly well-meaning, well-con- 
 ducted, ignorant, superstitious, and inflated with a 
 sincere belief in their own divinity; and they in- 
 culcated a sense of duty, which tempered the des- 
 potism of the petty rajas, while it bound all the 
 community in an equal slavery to the ' twice-born ' 
 Brahmans. A few of them also were really learned, 
 a still smaller number earnestly thoughtful, and there 
 was no little philosophical or sophistical discussion 
 in the schools where the younger priests were trained. 
 The religious use of the Vedas, and the right to 
 sacrifice, were strictly confined to the Brahmans ; but
 
 THE SAKYAS. 25 
 
 they were not the exclusive possessors of such secular 
 knowledge as could then be acquired, and they divided 
 the odour of sanctity with ascetics from other castes. 
 Here and there travelling logicians were willing to 
 maintain theses against all the world ; anchorites had 
 their schemes of universal knowledge and salvation ; 
 ascetics with unwavering faith practised self-torture 
 and self-repression, in the hope of becoming more 
 powerful than the gods ; and solitary hermits sought 
 for some satisfactory solution of the mysteries of 
 life. The ranks of the officiating priesthood were 
 for ever firmly closed against intruders ; but a man of 
 lower caste, a Kshatriya or a Vaisya, whose mind re- 
 volted against the orthodox creed, or whose heart 
 was stirred by mingled zeal and ambition, might 
 find through these irregular openings an entrance to 
 the career of religious teacher and reformer. 
 
 Under some such conditions as these, thus rudely 
 sketched in outline, an Aryan tribe, named the 
 Sakyas, were seated, about 500 years before the birth 
 of Christ, at a place called Kapila-vastu, on the 
 banks of the river Rohini, the modern Kohana, 
 about 100 miles north-east of the city of Benares. 
 That insignificant stream rose thirty or forty miles 
 to the north of their settlement, in the spurs 
 of the mighty Himalayas, whose giant peaks loomed 
 up in the distance against the clear blue of the 
 Indian sky. The Sakyas had penetrated further 
 to the east than most of their fellow-Aryans, but 
 beyond them in that direction was the powerful con- 
 federation of the Lichchavis, and the rising kingdom 
 i)f Magadha. To their north were rude hill tril> 
 Mongolian extraction; \vhile behind them to the 
 c
 
 26 THE LIFE OF GAUTAMA. 
 
 west lay those lands which the Brahmans held most 
 sacred. Their nearest neighbours to be feared in 
 that direction were the subjects of the king of Sra- 
 vasti, 1 the rival of the king of Magadha. It was this 
 rivalry of their neighbours more than their own 
 strength which secured for the Sakyas a precarious 
 independence ; but their own hand was strong enough 
 to protect them against the incursions of roving 
 bands from the hills, and to sustain them in their 
 quarrels with neighbouring clans of the same standing 
 as themselves. They lived from the produce of their 
 cattle and their rice-fields ; their supplies of water 
 being drawn from the Kohana, on the other side of 
 which stream lived the Koliyans, a kindred tribe. 
 
 With them the Sakyas sometimes quarrelled for the 
 possession of the precious liquid, but just then the 
 two clans were at peace, and two daughters of the 
 raja or chief of the Koliyans were the wives of Sud- 
 dhodana, the raja of the Sakyas. The story tells us 
 that both were childless ; a misfortune great enough 
 in other times and in other countries, but especially 
 then among the Aryans, who thought that the 
 state of a man's existence after death depended 
 upon ceremonies to be performed by his heir. The 
 rejoicing, therefore, was great when in about the 
 forty-fifth year of her age the elder sister, 2 promised 
 her husband a son. In accordance with custom, 
 she started in due time with the intention of 
 being confined at her parents' house, but it was 
 on the way under the shade of some lofty satin- 
 trees in a pleasant grove called Lumbini, that hei 
 
 ' See below, p. 69. 
 
 * On the names, see Appendix to Chapter II., p. 51.
 
 NAMES OF GAU1AMA. 37 
 
 son, the future Buddha, was unexpectedly born. The 
 mother and child were carried back to Suddho- 
 dana's house, and there, seven days afterwards, the 
 mother died ; but the boy found a careful nurse in 
 his mother's sister, his father's other wife. 
 
 As with other men who afterwards became famous, 
 many marvellous stories have been told about the 
 miraculous birth and precocious wisdom and power 
 of Gautama; and these are not without value, as 
 showing the spirit of the times in which they arose 
 and grew. It is probable that his having been an 
 only child, born, as it were, out of due time, the 
 subsequent death of his mother, and other details of 
 the story may be due to this instinctive feeling that 
 his birth must have been different from that of ordi- 
 nary men. 
 
 Even the name Siddhartha, said to have been 
 given him as a child, may have been a subsequent 
 invention, for it means ' he who has accomplished his 
 aim.' But parents of Suddhodana's rank have never 
 shown much aversion for grand names, and other 
 Siddharthas are mentioned l who were not at all 
 peculiarly successful in accomplishing their desires. 
 However this may be, his family name was certainly 
 (lautama, and as this was the name by which he was 
 usually known in after-life, we shall use it throughout 
 this book. 2 Any other names given to the founder of 
 
 1 Perhaps only in post-Buddhistic writings. The name occurs 
 in various Buddhist works, and in Jaiiia books; but also in the 
 Ramayana and Mahabharata. 
 
 2 Pronunciation, n. I, p. 2. It is a curious fact that Gautama 
 is still the family name of the Rajput chiefs of Nagara, the vil- 
 
 iiieh has been identified with K.ipil.iv.isiu (Cunningham's 
 'Am. Go'g.,' i. 417). Gautama is often called simply 'the
 
 28 THE LIFE OF GAUTAMA. 
 
 Buddhism are not names at all, but titles. To the 
 pious Buddhist it seems irreverent to speak of Gau- 
 tama by his mere ordinary and human name, and he 
 makes use, therefore, of one of those numerous epithets 
 which are used only of the Buddha, the Enlightened 
 One. Such are Sakya-sinha, ' the lion of the tribe 
 of Sakya;' Sakya-muni, 'the Sakya sage; 5 Sugata, 
 ' the happy one ; ' Sattha, ' the teacher ; ' Jina, ' the 
 conqueror ;' Bhagava, ' the blessed one ; ' Loka-natha, 
 ' the Lord of the world ; ' Sarvajna, ' the omniscient 
 one ; ' Dharma-raja, ' the king of righteousness,' and 
 many others. These expressions, like the Swan of 
 Avon, may have had very real significance in moments 
 of poetic fire. But their constant use among the Bud- 
 dhists tended, not to bring into clearer vision, but to veil 
 the personality of Gautama, and their constant use as 
 names by modern writers arises simply from mistake. 
 
 There seems to be no reason to doubt that Gau- 
 tama was very early married to his cousin the daughter 
 of the raja of Koli (see p. 50) ; but the next episode 
 in the biographies is probably due to the influences 
 just referred to. According to most of the southern 
 accounts, his relations soon after complained in a body 
 to the raja Suddhodana that his son, devoted to home 
 pleasures, neglected those manly exercises necessary 
 for one who might hereafter have to lead his kinsmen 
 in case of war. Gautama, being told of this, is said 
 to have appointed a day by beat of drum to prove his 
 skill against all comers, and by surpassing even the 
 cleverest bowmen, and showing his mastery in ' the 
 twelve arts,' to have won back the good opinion of 
 
 Rujput' in the earlier portions of the Northern biographies 
 (Klaproth's note in ' Foe Koue Ki.' p. 203).
 
 FOUR VISIONS. 29 
 
 the complaining clansmen. 1 The Sanskrit accounts 
 and the Madhurattha-vilasim make this competition 
 take place before his marriage, and for the hand of 
 his wife ; ami there are other discrepancies. No re- 
 liance can therefore be placed on the actual occur- 
 rence of this episode, the rise of the story being 
 easily explicable, as suggested above, by the universal 
 desire to relate wonderful things of the boyhood of 
 men afterwards famous. It is instructive to notice 
 that we find most discrepancies in the accounts of 
 those parts of the story which are most improbable, 
 a consideration which confirms, I think, the authority 
 of those other parts, in themselves not improbable, in 
 which all the accounts agree. 
 
 This is the solitary record of his youth. We hear 
 nothing more until in his 2Qth year, Gautama sud- 
 denly abandoned his home to devote himself entirely 
 to the study of religion and philosophy. All our 
 authorities agree in the reason they assign for this 
 momentous step. A deity appeared to him in four 
 visions, under the forms of a man broken down by 
 age, of a sick man, of a decaying corpse, and lastly, 
 of a dignified hermit the visions appearing only to 
 Gautama and his attendant Channa, who was each 
 time specially inspired to explain to his deeply moved 
 master the meaning of the sight. The different ver- 
 sions of this story contain various discrepancies 
 in minor details; and the mere sight of an old 
 or diseased stranger, or even of a dead body, would 
 be insufficient of itself to work so powerful an effect 
 on the mind of one who was not already keenly 
 
 1 On the later versions of the story see above, p. 13.
 
 30 THE LIFE OF GAUTAMA. 
 
 sensible to the mysteries of sorrow and of death. 
 But we find in this ancient tradition an expression 
 inadequate it may be, and even childish of what in 
 the main we must ourselves believe to be the true 
 explanation of the cause which induced Gautama to 
 abandon his family and his home. He was probably 
 not the first he was certainly not the last who, in 
 the midst of prosperity and comfort, has felt a yearn- 
 ing and a want which nothing could satisfy, and which 
 have robbed of their charm all earthly gains and hopes. 
 This vague dissatisfaction deepens with every fresh 
 proof of the apparent vanity of life, and does not lose 
 but gains in power when, as is reported in the case of 
 Gautama, it arises more from sympathy with the 
 sorrows of others than from any personal sorrow of 
 one's own. At last, the details of daily life become 
 insupportable; and the calm life of the hermit troubled 
 with none of these things seems a haven of peace, 
 where a life of self-denial and earnest meditation may 
 lead to some solution of the strange enigmas of life. 
 
 Such feelings must have become more and more 
 ascendant in Gautama's mind, when about ten 
 years after his marriage, his wife bore him their only 
 child, a son named Rahula ; and the idea that this 
 new tie might become too strong for him to break, 
 seems to have been the immediate cause of his flight. 
 According to the oldest authorities of the Southern 
 Buddhists, the birth of his son was announced to him 
 in a garden on the river-side, whither he had gone 
 after seeing the fourth vision, that of the hermit. 
 The event was not then expected, but he only said 
 quietly, ' This is a new and strong tie I shall have to 
 break/ and returned home thoughtful and sad. But
 
 THI-: GREAT RENUNCIATION. 3 1 
 
 the villagers were delighted at the birth of the child, 
 their raja's only grandson. Gautama's return became 
 an ovation, and he entered Kapilavastu amidst a 
 crowd of rejoicing clansmen. Among the sounds of 
 triumph which greeted his ear, one especially is said 
 to have attracted his attention A young girl, his 
 cousin, sang a stanza, " Happy the father, happy the 
 mother, happy the wife of such a son and husband." 1 
 In the word 'happy' lay a double meaning; it meant 
 also ' freed,' delivered from the chains of sin and of 
 transmigration, saved. 2 Grateful to one who at such a 
 time reminded him of his highest thoughts, he took 
 off his necklace of pearls, and sent it to her, saying, 
 ' Let this be her fee as a teacher.' She began to build 
 castles in the air thinking ' Young Siddhartha is fall- 
 ing in love with me, and has sent me a present,' but 
 he took no further notice of her, and passed on. 
 
 That night at midnight he sent his charioteer 
 Channa for his horse, and whilst he was gone he 
 went to the threshold of his wife's chamber, and 
 there by the light of the flickering lamp, he watched 
 her sleeping, surrounded by flowers, with one hand 
 on the head of their child. He had wished for 
 the last time to take the babe in his arms before 
 he left, but he now saw that he coirfd not do so 
 without awaking the mother. As this might frus- 
 trate all his intentions, the fear of waking Yasodhara 
 at last prevailed ; he reluctantly tore himself away, 
 and, accompanied only by Channa, left his father's 
 home, his wealth and power, his young wife and only 
 
 1 For authorities, see Rh. D.'s ' Hibbert Lectures, 1881,' 
 pp. 149, 150. 
 
 J Nibbuta, said to be used in Pali as the participle of the verb 
 from which the word Xihl ana is derived.
 
 2 THE LIFE OF GAUTAMA. 
 
 child, behind him ; and rode away into the night to 
 become a penniless and despised student, and a home- 
 less wanderer. This is the circumstance which has 
 given its name to the Sanskrit original of the Chinese 
 work, of which Mr. Beal has given us the translation 
 mentioned above the ' Mahabhinishkramana Sutra/ 
 or ' Sutra of the Great Renunciation.' 
 
 How much of this graceful story is historically true 
 it is as yet impossible to say ; but it certainly belongs 
 to the very earliest form of Buddhist belief. 
 
 We next find another endeavour to relate, under 
 the form of a real material vision, what is supposed to 
 have passed in Gautama's mind. Mara, the spirit of 
 Evil, appears in the sky, and urges Gautama to stop, 
 promising him in seven days a universal kingdom over 
 the four great continents, if he will but give up his en- 
 terprise. When his words fail to have the desired effect, 
 the tempter consoles himself with the hope that he 
 will still overcome his enemy, saying, ' Sooner or later 
 some hurtful or malicious or angry thought must arise 
 in his mind ; in that moment I shall be his master.' 
 ' And from that hour,' adds the Jataka chronicler, ' he 
 followed him, on the watch for any failing, cleaving to 
 him like a shadow, which follows the object from 
 which it falls.' 1 Gautama rode a long distance that 
 night, not stopping till he reached the bank of the 
 river Anoma, beyond the Koliyan territory. There, 
 laking off his ornaments, he gave them and the horse 
 in charge to his charioteer, to take them back to Ka- 
 pilavastu. Channa asked, indeed, to be allowed to 
 stay with his master, that becoming an ascetic, he 
 might continue to serve him ; but Gautama would not 
 
 1 Rh. D.'s ' Buddhist 13irth Stories,' p. 84.
 
 YEARS OF STUDY AND PENANCE. 33 
 
 hear of it, saying, ' How will my father and my rela- 
 tions know what has become of me unless you go back 
 and tell them?' Gautama then cut off his long hair, 
 and exchanging clothes with a poor passer-by, sent 
 home the dejected and sorrowing Channa, while he 
 himself hurried on towards Rajagriha, to begin his 
 new life as a homeless mendicant ascetic. 
 
 Rajagriha, the capital of Magadha, was the seat of 
 Bimbisara, one of the then most powerful princes in 
 the eastern valley of the Ganges ; and was situated in 
 a pleasant valley, closely surrounded by five hills, the 
 most northerly offshoot of the Vindhya mountains. 1 In 
 the caves on these hill-sides, free from the dangers of 
 more disturbed districts, and near enough to the town 
 whence they procured their simple supplies, yet at 
 the same time surrounded by the solitude of nature, 
 several hermits had found it convenient to settle. 
 Gautama attached himself, first, to one of these Brah- 
 man teachers, named Alara, and, being dissatisfied 
 with his system, afterwards to another named Udraka, 
 learning under them all that Hindu philosophy had 
 then to teach about this world or the next. 
 
 It may be noticed, in passing, that the question of 
 the relations between Buddhism and the different 
 systems of Hindu philosophy is as difficult as it is 
 interesting. Six such systems are accounted orthodox 
 among the Hindus ; but the history of their rise and 
 development has yet to be written. Only the fully- 
 
 1 For a detailed description of the ruins at Rajagriha (modern 
 Rajgir), see General Cunningham's 'Ancient Geography of India, 
 Buddhist Period,' pp. 462-468. The ruins of the walls of the 
 new citadel, built by Bimbisara are still traceable.
 
 34 THE LIFE OF GAUTAMA. 
 
 developed systems are now extant in their different 
 sutras or aphorisms : but though it is doubtful whether 
 any of these were pre-Buddhistic or not, it is certain 
 that, long before Gautama's time, the Brahmans had 
 paid great attention to the deepest questions of 
 ontology and ethics, and were divided into different 
 schools, in one or other of which most of Gautama's 
 metaphysical tenets had previously been taught. 
 Such originality as can be claimed for him arises 
 more from the importance which he attached to moral 
 training above ritual, or metaphysics, or penance; 
 and to the systematized form in which he presented 
 ideas derived from those of various previous thinkers. 
 Like all other leaders of thought, he was the creature 
 of his time, and it must not be supposed that his phi- 
 losophy was entirely of his own creation. One of the 
 Chinese authorities gives long accounts of the discus- 
 sions he held with Bhagava, Alara, and Udraka, 1 which- 
 are interesting as being probably founded on ancient 
 tradition. Professor Monier Williams in his ' Indian 
 Wisdom ' has given an excellent popular sketch of the 
 six systems just referred to, 2 and the most important 
 authorities on the subjectwill be found mentioned there. 
 One of the most frequently inculcated tenets of the 
 Brahmans was a belief in the efficacy of penance as a 
 means of gaining superhuman power and insight ; and 
 when Gautama, after studying the systems of Alara 
 and Udraka, was still unsatisfied, he resolved to go 
 apart, and see what progress he could himself make 
 
 Beal, ' Romantic Legend,' pp. 152-177. 
 Lectures, iii.-vi., pp. 48-126.
 
 HE IS DESERTED. 35 
 
 by this much-vaunted method. He withdrew ac- 
 cordingly into the jungles of Uruvela, near the present 
 temple of Buddha Gaya, 1 and there for six years, at- 
 tended by five faithful disciples, he gave himself up 
 to the severest penance, until he was wasted away to 
 a shadow by fasting and self-mortification. Such 
 powerful self-control has always excited the wonder 
 and admiration of weaker men, and we need not be 
 surprised that his fame is said to have spread round 
 about ' like the sound of a great bell hung in the 
 canopy of the skies.' 2 If by these means he could 
 have won that certitude, that peace of mind for which 
 he longed, the gain might have been worth the cost. 
 But the more he thought, the more he examined him- 
 self and denied himself, the more he felt himself a 
 prey to a mental torture worse than any bodily suffer- 
 ing ; a fear lest all his efforts should have been 
 wasted, and that he should die, having gone wrong, 
 and, after all his weary efforts, only failed. 3 At last one 
 day, when walking slowly up and down, lost in thought, 
 he suddenly staggered and fell to the ground. Some 
 of the disciples thought he was actually dead ; but he 
 recovered, and, despairing of further profit from such 
 penance, began again to take regular food, and gave 
 up his self-mortification. Then, when he was most in 
 need of sympathy, when his wavering faith might 
 have been strengthened by the tender trust and re- 
 
 1 Deal's 'Travels of Fa Hian,' p. 120. 
 
 1 Bigandet, p. 49 (first edition) ; compare Jataka, 67, 27. 
 
 1 Gautama's doubts and disquietudes at this juncture are 
 Kjain represented as temptations of the visible Tempter, the 
 Arch-enemy Mara. Alabaster 'Wheel of the Law,' p. 140.
 
 36 THE LtFE OF dAUl'AMA. 
 
 spect of faithful followers, his disciples forsook him, 
 and went away to Benares. To them it was an axiom 
 that mental conquest lay through bodily suppression. 
 In giving up his penance he had to give up also their 
 esteem ; and in his sore distress they left him to bear, 
 alone, the bitterness of failure. 
 
 There now ensued a second struggle in Gautama's 
 mind, described in both the Pali and the Sanskrit 
 accounts with all the wealth of poetic imagery of 
 which the Indian mind is master. The crisis culmi- 
 nated on a day each event of which is surrounded in 
 the Buddhist lives of their revered Teacher with the 
 wildest legends, in which the very thoughts passing 
 through the mind of Gautama appear in gorgeous 
 descriptions as angels of darkness or of light. Un- 
 able to express the struggles of his soul in any other 
 way, they represent him as sitting sublime, calm, and 
 serene during violent attacks made upon him by a 
 visible Tempter and his wicked angels, armed by all 
 kinds of weapons; the greatness of the temptation being 
 shadowed forth by the horrors of the convulsion of 
 the powers of Nature. ' When the conflict began 
 between the Saviour of the world and the Prince of Evil 
 a thousand appalling meteors fell ; clouds and dark- 
 ness prevailed. Even this earth, with the oceans and 
 mountains it contains, though it is unconscious, 
 quaked like a conscious being like a fond bride 
 when forcibly torn from her bridegroom like the 
 festoons of a vine shaking under the blasts of a whirl- 
 wind. The ocean rose under the vibration of this 
 earthquake ; rivers flowed back towards their sources ; 
 peaks of lofty mountains, where countless trees had 
 grown for ages, rolled crumbling to the earth ; a fierce
 
 THE TEMPTATION. 37 
 
 storm howled all around ; the roar of the concussion 
 became terrific ; the very sun enveloped itself in awful 
 darkness, and a host of headless spirits filled the air.' 
 It may be questioned how far the later Buddhists 
 have been able to realise the spiritual truth hidden 
 under these material images ; most of them have 
 doubtless believed in a real material combat, and a 
 
 1 Madhurattha Vilasinlapud Tumour, J. 15. A. S., vii. 812,813; 
 with which may be compared several passages of Milton's 
 'Paradise Regained,' though the Christian poet, as might be 
 expected, uses much simpler images : 
 
 .... And either tropic now 
 
 'Can thunder, and both ends of heaven ; the clouds 
 From many a horrid rift abortive pour'd 
 Fierce rain with lightning mix'd, water with fire 
 In ruin reconciled : nor slept the winds 
 Within their stony caves, but rush'd abroad 
 From the four hinges of the world, and fell 
 On the vex'd wilderness; whose tallest pines 
 Tho' rooted deep as high, and sturdiest oaks, 
 Bow'd their stiff necks, loaden with stormy blasts 
 Or torn up sheer. Ill wast thou shrouded then, 
 O patient Son of God, yet stood'st alone 
 Unshaken ! Nor yet staid the terror there ; 
 Infernal ghosts and hellish furies round 
 Fnviron'd thee ; some howl'd, some yell'd, some shriek'd, 
 Some bent at thee their fiery darts, while thou 
 Sat'st unappall'd in calm and sinless peace ! 
 
 Par. Reg., bk. iv. 
 
 A curious point of resemblance between Milton and the 
 ISuddllUt pi >ets is, that the former makes ' Paradise' to have been 
 'regained' not on Calvary, but in the \Yikleniess; just as the 
 Buddhists regard Gautama's mental struggle under the Bo-tree 
 AS the must impoitanl event in his career, and the act by which 
 he regained freedom for mankind. Hence the Buddhists look 
 upon the Bo-tree -is most Christians have looked upon the Cross.
 
 38 THE LIFE OF GAUTAMA. 
 
 real material earthquake. But it is not in India alone 
 that the attempt to compress ideas about the imma- 
 terial into words drawn from tangible things has 
 failed, and has produced expressions which have 
 hardened into false and inconsistent creeds. To us, 
 now, these legends may appear childish or absurd, but 
 they are not without a beauty of their own ; and they 
 have still a depth of meaning to those who strive to 
 read between the lines of these, the first half-inarticu< 
 late efforts the Indian mind had made to describe the 
 feelings of a strong man torn by contending passions. 
 Comparing the different accounts of the events of that 
 decisive day in the light of the past and future history 
 of Gautama, the meaning sought to be conveyed by 
 the exuberant imagery of the Buddhist writers seems, 
 in its principal features, unmistakable. 
 
 Disenchanted and dissatisfied, Gautama had given 
 up all that most men value, to seek peace in secluded 
 study and self-denial. Failing to attain this object 
 while learning the wisdom of others, and living the 
 simple life of a student, he had devoted himself 
 to that intense meditation and penance which all 
 philosophers then said would raise men above the 
 gods. Still unsatisfied, longing always for a certainty 
 that seemed ever just beyond his grasp, he had 
 added vigil to vigil, and penance to penance, until, 
 when to the wondering view of others, he had be- 
 come more than a saint,- his indomitable resolution 
 and faith had together suddenly and completely 
 broken down. Then, when sympathy would have 
 been most welcome, he found his friends falling 
 a way, and his disciples leaving him. Soon after, if 
 not on the very day when his followers had gone, he
 
 THE VICTORY. '39 
 
 wandered out towards the banks of the Nairanjara, 
 receiving his morning meal from the hands of Sujata, 
 the daughter of a neighbouring villager, and sat him- 
 self down to eat it under the shade of a large tree 
 (a Jjcus religiosa\ to be known from that time as the 
 sacred Bo-tree, or tree of wisdom. 1 There he re- 
 mained through the long hours of that day, debating 
 with himself what next to do.. The philosophy he 
 had trusted in seemed to be doubtful ; the penance 
 he had practised so long had brought no certainty, 
 no peace ; and all his old temptations came back upon 
 him with renewed force. For years he had looked 
 at all earthly good as vanity, worthless and transi- 
 tory. Nay, more, he had thought that it contained 
 within itself the seeds of evil, and must inevitably, 
 sooner or later, bring forth its bitter fruit. But now 
 to his wavering faith the sweet delights of home and 
 love, the charms of wealth and power, began to show 
 themselves in a different light, and to glow again with 
 attractive colours. They were within his reach, he knew 
 he would be welcomed back, and yet, would there 
 even then be satisfaction ? Were all his labours to be 
 
 ' This tree came to occupy much the same position among Bud- 
 dhists as the cross among Christians. Worship was actually paid 
 to it, and an offshoot from it is still growing on the spot where the 
 Buddhist pilgrims found it, and where they believed the original 
 tree had grown in the ancient temple at Bodh Gaya, near Kajgir, 
 built about 500 A.I)., by the celebrated Amara Sinha. A branch 
 of it planted at Anuradliapura in .Ceylon, in the middle of the 
 third century B.C., is still growing there the oldest historical 
 tree in the u<orlJ. See below p. 237 ; and for plans and 
 history of the temple of the Bo-tree at Bodh Gaya, Cunning- 
 ham's 'Archaeological Reports,' vol. i. pp. 6 ft .uy.
 
 40 THE LIFE OF GAUTAMA. 
 
 lost ? Was there no sure ground to stand on ? Thus 
 he agonised in his doubt from the early morning until 
 sunset. But as the day ended the religious side of 
 his nature had won the victory ; his doubts had cleared 
 away ; he had become Buddha, that is, enlightened ; 
 he had grasped, as it seemed to him, the solution of 
 the great mystery of sorrow, and had learnt at once 
 its causes and its cure. He seemed to have gained 
 the haven of peace, and in the power over the human 
 heart of inward culture, and of love to others, to rest 
 at last on a certitude that could never be shaken. 
 
 But his victory had not been won without a loss. 
 The works of penance and self-mortification he had 
 f .x> long and so resolutely carried out had been tried 
 in the fire and found wanting ; from that day he not 
 only claimed no merit on account of them, but took 
 every opportunity of declaring that from such penances 
 no advantage at all could be derived, a renunciation 
 greater, probably, to one in his position, than that 
 which the Buddhists call the ' Great Renunciation.' 
 
 Gautama had now arrived at those conclusions re- 
 garding the nature of man, and of the world around 
 him, at that psychological and moral system to which 
 he in the main adhered during his long career. But, 
 as before the apparent simplicity and power of this 
 new system the efficacy of sacrifice and penance 
 seemed to him to fade away into nothingness, so did 
 Gautama feel more and more intensely the immen 
 shy of the distance which separated him from the 
 beliefs of those about him. That feeling of utter 
 loneliness which is often the lot of the leaders of 
 men, especially in moments of high exaltation nod 
 insight broke upon him with such force that it
 
 THE AFTER-DOUBT. 41 
 
 seemed to him impossible to go to his fellow-country- 
 men with a doctrine to them necessarily so strange, 
 so even incomprehensible. How could men subject to 
 the same temptations as those whose power he had just 
 so keenly experienced, but without that earnestness 
 and insight which he felt himself to possess, how 
 could such men grasp the reality of truths so funda- 
 mental and so far-reaching in fact, but so simple and 
 so powerless in appearance, as those of his system 
 of salvation salvation merely by self-control and 
 love, without any of the rites, any of the ceremonies, 
 any of the charms, any of the priestly powers, any of 
 the gods, in which men love to trust ? 
 
 That such a thought should, under the circum- 
 stances, have occurred to him, is so very natural, that 
 we need not be surprised at the account of his hesi- 
 tation as given in the books. And the reason which 
 they assign as the motive for his final determination 
 is worthy of notice : it is said to have been love 
 and pity fur humanity, the thought of mankind, 
 otherwise, as it seemed to him, utterly doomed 
 and lost, which made Gautama resolve, at what- 
 ever hazard, to proclaim his doctrine to the world. 
 To the pious liuddhist it is a constant source of joy 
 and gratitude that ' the Buddha,' not then only, but 
 in many former births, when emancipation from all the 
 i arcs and troubles of life was already within his reach, 
 should again and again, in mere love for man, have 
 condescended to enter the world, and live amidst 
 the sorrows inseparable from finite existence. To 
 those who look upon Gautama in a less mystic light, 
 as a man of mixed motives and desires, it will sug- 
 gest itself that other considerations of a less lofty
 
 42 THE LIFE OF GAU1AMA. 
 
 kind must have tended, half-unconsciously perhaps, 
 in the same direction. For silence would be taken 
 as a confession of failure ; and, even apart from what 
 had happened, there is always a sweetness in declar- 
 ing the unknown, or being the bearer of good news. 
 It is at least certain that Gautama, like Muhammad, 
 had an intense belief in himself; a confidence that 
 must have been peculiarly strong in that moment of 
 clearness when he had seemed at last to stand face to 
 face with the deep realities or rather unrealities of 
 life ; and his sense of isolation yielded soon before his 
 consciousness of power, and his prophetic zeal. 
 
 At first, it is said, he intended to address himself to 
 his old teachers, Alara and Udraka, but finding that 
 they were dead, he walked straight to Benares, 
 where his former disciples were then living. On 
 the way he meets with an acquaintance named 
 Upaka, an 1 from him receives his first rebuff. The 
 account of the conversation is only preserved to us in 
 one of the less authentic biographies, 1 but is so 
 striking that it is deserving of notice. The Brahman 
 surprised at Gautama's expression and carriage, asks 
 him, ' Whence comes it that thy form is so perfect, 
 thy countenance so lovely, thy appearance so peace- 
 ful ? What system of religion is it that imparts to 
 thee such joy and such peace ? ' 
 
 To this question Gautama replies, in verse, that he 
 has overcome all worldly inllucnces and ignorance, 
 and error, and passionate craving. 
 
 Then the Brahman asks whither he is going ; and 
 on hearing he was going to Benares, asks him for 
 
 in BeaPs ' komanuc Legend/ from the Chinese, p. 2.4.5.
 
 HE IS DESPISED BY UPAKA. 43 
 
 what purpose ; to this the ' World-honoured ' replies 
 
 :n the following verses : 
 
 ' I now desire to turn the wheel of the excellent Law. 
 For this purpose I am going to that city of Benares 
 To give Light to those enshrouded in darkness, 
 And to open the gate of Immortality to men.' 
 
 To further questioning he then informs Upaka that 
 having completely conquered all evil passion, and for 
 ever got rid of the remnants of personal being, he 
 desires by the light of his religious system to dispense 
 light to all, even as a lamp enlightens all in the house. 
 
 On this the Brahman, unable apparently to brook 
 any longer such high-flown pretensions, says curtly, 
 ' Venerable Gautama, your way lies yonder,' and turns 
 away himself in the opposite direction. 
 
 Fortunately, we have now this episode in its Pali 
 form, in the Vinaya Pitaka, and the older account, 1 as 
 might be expected, puts the matter in a different 
 light. As I have pointed out in my ' Buddhist Suttas ' 
 (pp. 140, 141), the expression turning the wheel of 
 the excellent Law means, I think, ' To found a king- 
 dom of righteousness ' ; and the expression ' to open 
 the gate of Immortality to men,' being quite unbud- 
 dhistic, has probably arisen from a misunderstanding 
 of the word amata, ambrosia, or nectar. This is a 
 name applied to Nirvana, as being the heavenly drink 
 of the wise (who are above the gods) ; it never means 
 immortality, and could not grammatically have that 
 sense. So that the striking parallel between the 
 Chinese verses and 2 Tim. i. 10, falls to the ground. 2 
 
 1 Translated in Rh. D. and H. O.'s ' Vinaya Text*,' i. 89. 
 Compare on turning the wheel belnw, p. 45, on 'Amata,'p. in.
 
 44 THE LIFE. OK GAUTAMA. 
 
 Nothing daunted, the new prophet goes on tc 
 Benares, and in the cool of the evening enters the 
 Deer park, about three miles north of the city, where 
 his five former disciples were then living. 1 They, 
 seeing him coming, resolve not to recognize as a 
 master one who has broken his vows, and to address 
 him simply by his name ; but, on the other hand, as 
 he was of high caste descent, to offer him a mat to sit 
 down upon. They respect him still, but a strong 
 sense of duty prevents their receiving igain as an 
 authoritative teacher one whom they are forced to 
 regard as fallen from orthodoxy. One of them only, 
 the aged Kondanya, held aloof from this design ; but 
 Gautama noticed the change of manner in the others, 
 and told them they were wrong to call him ' Venerable 
 Gautama,' that they were still in the way of death 
 where they must reap sorrow and disappointment, 
 whereas he had found the way of salvation, which 
 had so long remained hidden ; and having become a 
 Buddha, could show them also how to escape from the 
 evils of life. They object, naturally enough, from a 
 Hindu ascetic point of view, that he had failed before 
 when he kept his body under, and how can his mind 
 
 1 This place, now called Dhamek, was held by the Buddhists 
 only less sacred than that where the holy Bo-tree grew. Asoka, 
 in the third century B.C., built a memorial tower there, which 
 was seen by the Chinese pilgrims, and the remains of which, 
 and of numerous later buildings, still exist. A great deal has 
 been written on the discoveries at Dhamek, the fullest descrip- 
 tion, with plans, facsimiles of the inscriptions, &c., being by 
 General Cunningham, 'Archaeological Reports,' 1862, vol. i. 
 pp. 103-130. See also chapter xviii. of the Rev. M. A. 
 Shcrring's 'Sacred City of the Hindus,' pp. 250 ct se<j.
 
 THE FIRST DISCOURSE. 45 
 
 have won the victory now when he serves and yields 
 to his body ? Gautama replied by explaining the funda- 
 mental truths of his system, an exposition preserved 
 in the Dhammacakka-ppavattana Sutta, the Sutra of 
 the Foundation of the Kingdom of Righteousness. 
 
 This expression is usually translated ' Turning the 
 wheel of the Law,' which, while retaining the Buddhist 
 figure of speech, fails to represent the idea the figure 
 was meant to convey ; the rendering in the text gives 
 up the figure in order to retain the underlying 
 meaning. The ' cakra' (Pali cakka) is no ordinary 
 wheel ; it is the sign of dominion ; and a ' cakravarti ' 
 is ' he who makes the wheels of his chariot roll un- 
 opposed over all the world' 1 a universal monarch. 
 Dhanna (Pali Dhamma) is not law, but that which 
 underlies and includes the law, a word often most 
 difficult to translate, and best rendered here by truth or 
 righteousness ; whereas the word ' law ' suggests cere- 
 monial observances, outward rules, which it was pre- 
 cisely the object of Gautama's teaching to do away 
 with. Pravartana (Pali ppavattana) is ' setting in 
 motion onwards,' the commencement of an action 
 which is to continue. The whole phrase means, 
 therefore, ' To set rolling the royal chariot-wheel of a 
 universal empire of truth and righteousness ' ; but 
 this would sound more grandiloquent to us than the 
 original words can, have done in the ears of Buddhists, 
 to whom the allusion to the chakra was familiar 
 through its connection with ancient Hindu mythology. 
 As we cannot, therefore, make use of this figure 
 without adding explanatory words which spoil its 
 
 ' BShtlingk-Roth in their Sanskrit Dictionary.
 
 46 THE LIFE OF GAUTAMA. 
 
 simplicity, it is necessary to choose another; and the 
 one used above is at once exact and appropriate. 
 
 The oldest form of this Sutra is in Pali, and the 
 later accounts are poetical versions of the ancient 
 tradition. The devas throng to hear the discourse 
 until all the heavens are empty ; and the sound 
 of their approach is like the noise of a storm, till 
 at the blast of a heavenly trumpet they become as 
 still as a waveless sea. All nature is moved ; the 
 everlasting hills, on which the world is built, leap 
 for joy, and bow themselves before the Teacher , 
 while the powers of the air dispose all things as is 
 most meet ; gentle breezes sigh, and delicious flowers 
 fill the air with their scent. ' The evening was like 
 a lovely maiden ; the stars were the pearls upon her 
 neck, the dark clouds her braided hair, the deepening 
 space her flowing robe. As a crown she had the 
 heavens where the angels dwell ; these three worlds 
 were as her body ; her eyes were the white lotus 
 flowers, which open to the rising moon ; and her 
 voice was, as it were, the humming of the bees. To 
 worship the Buddha, and hear the first preaching of 
 the word, this lovely maiden came.' When Gautama 
 spoke, though he spoke in Pali, each one of the 
 assembled hosts thought himself addressed in his 
 own language, and so thought the different kinds of 
 animals, great and small. 1 Only the Chinese life and 
 
 1 Chiefly from the Sinhalese. Hardy, ' Manual of Buddhism/ 
 186. Compare Beal, ' Romantic Legend,' 244-254 ; Gya Tclic: 
 Kol Pa., ch. 26 ; Bigandet, p. in ; Jataka, pp. 81, 82 ; Gogerly, 
 Journal of the Ceylon Asiatic Society,' 1845, P- 2 4 ; 1865, 
 pp. 118 122; Leon Peer, 'Journ. As.,' 1866 and 1870.
 
 THE FIRST DISCOURSE. 47 
 
 the Lalita Vistara gave any lengthened account of 
 what was actually said, and they differ almost en. 
 tirely, as might be expected, in the miraculous and 
 poetical details ; but they agree on the whole, as to 
 the course of Gautama's argument, with the actual 
 words of the Pali text as translated by the present 
 writer in his ' Buddhist Suttas.' 
 
 The discourse/raid stress on the necessity of ad- 
 hering to the>'Middle Path ' ; that is to say, in being 
 free, on tji^one hand, from " devotion to the enervat- 
 ing pleasures of sense which are degrading, vulgar, 
 sensual, vain, and profitless"; and on the other, from 
 any trust in the efficacy of the mortifications practised 
 by Hindu ascetics, " which are painful, vain, and use- 
 less." 1 This Middle Path was summed up in eight 
 principles or parts (angas}~ found in all schools of 
 Buddhism : 
 
 1. Right Belief. 5. Right means of Livelihood. 
 
 2. Right Aims. 6. Right Endeavour. 
 
 3. Right. Speech. 7. Right Mindfulness. 
 
 4. Right Actions. 8. Right Meditation. 
 
 The necessity of adhering to this ' path,' this 
 middle course of a virtuous life, resulted from four 
 
 ' The claim to be in the Middle Path, inferring or suggesting 
 that all others are at one of two extremes, is a very common one ; 
 and among religious teachers naturally assumes the form of the 
 belief that one's own sect alone is defending the centre of Truth 
 against Superstition on the one side, and Worldliness or Infidelity 
 on the other. The figure was a favourite one also with Gautama, 
 and he uses it again (teste the Sanyutta Nikaya, as quoted by 
 Gogerly,J. C. A. S., 1867, 125), when describing his view of 
 Karma. 
 
 * A less literal, and, I think, better version of these anas will 
 l-c found in my ' Buddhist Suttas,' p. 144.
 
 48 THE LIKE OF GAUTAMA. 
 
 fundamental truths, called ' the four Noble Truths, 1 
 as the path is called ' the Noble Eightfold Path.' 
 The four truths are, Suffering, the Cause of suffering, 
 the Cessation of suffering, the Path which leads to the 
 cessation of suffering. 
 
 1. Suffering or sorrow. Birth is sorrowful ; growth, 
 decay, illness, death, all are sorrowful ; separation 
 from objects we love, hating what cannot be avoided, 
 and craving for what cannot be obtained, are sorrow- 
 ful. Briefly, such states of mind as co-exist with the 
 consciousness of individuality, with the sense of sepa- 
 rate existence, are states of suffering and sorrow. 
 
 2. The cause of suffering. The action of the out- 
 side-world on the senses excites a craving thirst for 
 something to satisfy them, or a delight in the objects 
 presenting themselves, either of which is accompanied 
 by a lust of life. These are the causes of sorrow. 
 
 3. The cessation of sorrow'. The complete conquest 
 over and destruction of this eager thirst, this lust of 
 life, is that by which sorrow ceases. 
 
 4. The path leading to the cessation of sorrow is the 
 Noble Eightfold Path briefly summed up in the above 
 description of a virtuous life. 1 
 
 Lastly, the Buddha declared that he had arrived at 
 these convictions, not by study of the Vedas, nor from 
 the teachings of others, but by the light of reason and 
 intuition alone. 
 
 It will be difficult for the reader to realise all the 
 
 1 On theTruths, compare 'LalitaVistara,' Foucaux, p. 392, with 
 the Pali text, translated in my ' Buddhist Suttas,' pp. 148-150. 
 A'l other accounts are derived from these. See also below, p. 106.
 
 THE FIRST CONVERTS. 49 
 
 meaning that is carefully condensed into these short 
 phrases ; and, on the other hand, to avoid putting a 
 Christian interpretation on these Buddhist expressions; 
 but they will be further considered later on, and to at- 
 tempt to deal with them now would interrupt too 
 much the course of the narrative. Such classified 
 statements of moral truth seem to us forced and 
 artificial. But it must be remembered that they were 
 addressed to Brahmans skilled in the dialectics of the 
 time, accustomed to put all their knowledge into 
 short aphorisms to assist their memory, and quite 
 free from that impatience which is so marked a 
 characteristic of our modern modes of thought. To 
 them time was no object, and they would sit under 
 the trees listening with grave politeness, whilst their 
 former teacher, earnest and dignified, laid down the 
 principles of his system; and then, doubtless at some 
 length, and not without repetitions, explained and com- 
 mentated upon them. It may even be open to ques- 
 tion whether the completeness of the form and the 
 manner of its presentation would not weigh more 
 with them than the truth of the principles which were 
 thus presented. When we also remember the relation 
 which these men had long borne to him, and that 
 they already held very strongly beliefs nearly allied to 
 those parts of his doctrine that are most repugnant 
 to us the pessimist view of life, and the doctrine of 
 transmigration it is not difficult to believe that his 
 persuasions were successful, and that, after a time of 
 hesitation, his old disciples were the first to acknow- 
 ledge Gautama in his new character. It was the aged 
 Kondanya, ready for his release from life, who first
 
 5<5 I5UDDHISM. 
 
 openly gave in his adhesion ; but the others also, 
 after many talks with the Buddha, sometimes sepa- 
 rately, sometimes together, soon accepted in its en 
 tirety his plan of salvation. 1 
 
 1 Hardy, 'Manual,' 187 ; and Tumour, J. B. A. S., vii. 815, 
 only mention here the conversion of Kondanya, which all the 
 accounts put first. Foucaux, p. 396, and Bigandet, 1st edit., 
 p. 97, convert the other four on the same day ; the Jataka, p. 82, 
 on the four subsequent days ; and Beal ' Catena,' 134, during the 
 succeeding three months. Beal ' Rom. Leg.,' 255, is doubtful, 
 but allows some interval. Comp. also p. 186 below. 
 
 APPENDIX TO CHAPTER II. 
 GAUTAMA'S WIFE AND RELATIONS. 
 
 GAUTAMA is said to have been related to his wile and to 
 several of his principal disciples in the manner appearing in the 
 following table. It is taken chiefly from the ' Mahavansa,' p. 9, 
 where, after tracing the descent of Jayasena from the mythical 
 first king among men, the authot gives the list [on p. 52] of the 
 immediate ancestors of Gautama and Yasodhara. ' 
 
 The early authorities agree in stating that Gautama had only 
 one wife ; they give her different names, but mean the same 
 person. She is called Yasodhara by Bigandet (24, 34, 124); 
 and the same by Spence Hardy, who adds that she was the 
 daughter of Suprabuddha (Manual of Buddhism, 146, 152, 206) ; 
 but she is usually called simply Rahula-mata, the mother of 
 Raluila, in the Pali authorities (Jataka, 54, 6; 58, 18 ; 90, 24; 
 'Vinaya Texts,' vol. i. p. 208). The name of Buddhakacana 
 given by Tumour (loc. cit., 816) is a mere mistake for Subhadra- 
 kancana, and is there stated to be the same as Yasodhara. 
 
 ' On the general question of the value of these genealogies, 
 compare Senart, 357, 369, 511; Koppen, ' Religion des Buddha,' 
 I, 76; Lassen, ' Ind. Alterth.,' vol. ii. app. ii.
 
 APPENDIX. 5 1 
 
 The Chinese life gives three wives, Yasodhara. (the mother 
 of Rahula), GotamI, and Manohara. 1 The Chinese editor signi- 
 ficantly adds concerning the last, ' Some Doctors of the Law 
 say that the attendants on Manohara only knew her name, but 
 never saw her presence,' and this evidently mythical person is 
 never mentioned elsewhere. GotamI is the name used only in 
 one story (Beal, p. 96), which does not occur in any other 
 authority, and the epithet would be applicable of course to 
 every member of the Gautama clan, as Prajapati, for instance, 
 is also called GotamI. GotamI is made the daughter of Danc'a- 
 panl, whilst Yasodhara, the only wife who appears throughout 
 the book, is made the daughter of Mahanama. 
 
 The Lalita Vistara speaks only of one wife Gopa, the daughter 
 of Dandapam, and relates of her the stories which are related 
 elsewhere of Yasodhara; but Foucaux in a note to p. 152, says 
 that Gautama had three other wives, Yasodhara, Mrigaja or 
 Gopa, and Utpalavarna. Of the last, he gives one detail which 
 identifies her with Yasodhara, namely, that she and Prajapati 
 were the first Buddhist nuns. 
 
 Finally, Alexander Csoma, the great authority on Tibetan 
 Buddhism, mentions three wives, and names them Gopa, Yaso- 
 dhara, and Utpala Varna, 2 but states elsewhere 3 that the first 
 two are the same ; and in another place that the name of the 
 third is Mrigaja. 4 
 
 All this seems to be explicable on a very natural hypothesis. 
 The oldest accounts agree in giving to Gautama only one wife, 
 whom they call ' the mother of Rahula. ' As the legends grew 
 she was surrounded with every virtue and grace, and was spoken 
 of as the Lotus-coloured, the Attractive, the Illustrious, and so 
 on. Still later, thes&epithets were supposed to refer to different 
 individuals; but the curious confusions in the later accounts in 
 which they are used as names, show that they can be traced 
 back to the one wife of the older story. 
 
 1 Deal's 'Romantic Legend,' p. 101, where the word is spelt 
 Manodara, but explained 'who seizes the mine!,' for which the 
 Sanskrit can only be as given above. 
 
 f Asiatic 'Researches,' xx. p. 308, n. 21. 
 
 ' 'Tibetan Grammar,' p. 162, note. 
 
 1 ' As. Res.' xx. 290.
 
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 P 
 
 ~i 
 
 a, 
 
 a 
 
 in 
 
 V 
 
 ^" 
 
 
 -1.
 
 TEACHING IN THE DLfiK-PARK.. 
 
 CHAPTER III. 
 
 LIFE OF GAUTAMA FROM THE COMMENCEMENT OF 
 HIS PUBLIC MINISTRY TILL HIS DEATH. 
 
 GAUTAMA now remained for some time in the 
 Migadaya wood, 1 teaching his new doctrines, quietly 
 it is true and only to those who came to him, but 
 in a manner which shows us at once how great was 
 the gulf which divided him from the professional 
 teachers of the time. 2 His was no mere scho- 
 lastic system, involved like those of the Brahmans 
 in a mysterious obscurity ; and even in that half- 
 incomprehensible form offered to the considera- 
 tion of only a few selected adepts. He joined to 
 his gifts as a thinker a prophetic ardour and mis- 
 sionary zeal, which prompted him to popularize 
 
 1 Gen. Cunningham, 'Arch. Reports,' I. p. 107, says, ' The 
 Mrigadawa' or "Dew Park," is represented by a fine wood, 
 which still covers an area of about half a mile, and extends from 
 the great tower of Dhamek on the north, to the Chaukundi mound 
 on the south.' 
 
 * It may be interesting to notice how many of the modern 
 . of metaphysical thought have similarly been private, 
 non-professorial men ; the names, among others, of Spino/a, 
 Descartes, Berkeley. Hobbes, Locke, Comte, Mill, and Spencer 
 will at once suggest themselves. It is true that among the pro- 
 fessional men in Germany and Scotland there are many great 
 nanio. but Leibnit/, Hume, Schopenhauer, and Hartmann are 
 sinking exceptions.
 
 5/t LIFE OF GAUTAMA. 
 
 his doctrine, and to preach to all without exception, 
 men and women, high and low, ignorant and learned 
 alike. 1 Thus all of his first disciples were laymen, 
 and two of the very first were women. The first con- 
 vert was a rich young man named Yasa, who joined 
 the small company of personal followers ; the next 
 were Yasa's father, mother, and wife, who, however, 
 remained lay disciples. It was not till some time 
 afterwards that Gautama established an order of 
 female mendicants, the evils inseparable from which 
 he estimated as very great ; and though he held the 
 life of a mendicant to be necessary to rapid progress 
 towards deliverance from that ' thirst ' which was the 
 cause of all evil, yet he highly honoured the believing 
 householder. A lay disciple, though not yet able or 
 willing to cast off the ties of home or of business, 
 might yet ' enter the paths/ 2 and, by a life of recti- 
 tude and kindness, ensure for himself in a future 
 existence more favourable conditions for his growth 
 in goodness. There is no magic in any outward act ; 
 every one's salvation consists of and depends entirely 
 on a modification and growth in his own inner nature, 
 to be brought about by his own self-control and dili- 
 gence, and thus the earnest layman will advance 
 further in ' the paths ' than the mendicant who is 
 wanting in self-control and energy. The subject 
 will be further discussed below when we come to 
 
 1 See on this point the admirable remarks of Bishop Bigandet, 
 note 63, p. 117, which have suggested some of the above. Some 
 of the details of Yasa's conversion (Mahavagga, i. 7, 2 ; trans- 
 lated in 'Vinaya Texts.' vol. i. p. 103) were afterwards trans- 
 ferred to the story of Gautama's own conversion. 
 
 2 See below, pp. 108, 148, and Dhammapada, 142.
 
 SENDING OUT THE SIXTY. 55 
 
 treat more fully of the 'paths': it is sufficient to 
 state here that Gautama's whole teaching resolved 
 itself into a system of intellectual and moral self- 
 culture, and that the fruitless cares and empty 
 hopes of ordinary life were considered incompati- 
 ble with the highest degree of this self-culture, while 
 they would become distasteful to those who had 
 reached in it even a lower stage. 
 
 Five months after the crisis under the Bo-tree, and 
 three months after Gautama's arrival at the Migadaya 
 wood, he called together all his disciples, who are 
 represented to have numbered already sixty persons, 
 and sent them in different directions to preach and 
 teach, Yasa only remaining at Benares, near his 
 parents. 1 
 
 The Burmese account puts on this occasion the 
 following curious speech into Gautama's mouth : 
 ' Beloved Rahans, I am free from the five great 
 passions which, like an immense net, encompass 
 men and nats* ; you too, owing to the instruc- 
 tions you have received from me, enjoy the same 
 glorious privilege. There is now incumbent on us a 
 great duty, that of labouring effectually on behalf of 
 men and jiats, and procuring to them the invaluable 
 blessing of the deliverance. To the end of securing 
 more effectually the success of such an undertaking, 
 let us part with each other and proceed in various 
 and opposite directions, so that not two of us should 
 follow up the same way. Go ye now, and preach the 
 most excellent Law, expounding every point thereof, 
 
 1 Jatak.i, 82; Hauly. ' Maii;i;il,' iSS ; !'.i^;mdet, 122. 
 'Rom. Log . * i.f. Gods (devas).
 
 56 LIFE OF GAUTAMA. 
 
 and unfolding it with care and attention in all its 
 bearings and particulars. Explain the beginning, the 
 middle, and the end of the law, to all men without 
 exception : let everything respecting it be made 
 publicly known and brought to the broad daylight. 
 Show, now, to men and nats the way leading to the 
 practice of pure and meritorious works. You will 
 meet, doubtless, with a great number of mortals not 
 as yet hopelessly given up to their passions, and who 
 will avail themselves of your preaching for re-con- 
 quering their hitherto forfeited liberty, and freeing 
 themselves from the thraldom of passions. For my 
 part, I will direct my course to the village of Sena, 
 situate in the vicinity of the solitude of Uruwela.' 
 
 I have retained the quaint phraseology of Bishop 
 Bigandet's translation, which will well represent the 
 quaintness of the original. 1 Rahans are mendicants, 
 the five passions I presume to be those arising from the 
 five senses; nats are deities; the most excellent Law 
 is, doubtless, the Dharma, the Buddhist religion. Of 
 course, these cannot have been the actual words 
 spoken by Gautama. He cannot have thought his 
 followers already perfect, and, whatever his opinions 
 about supernatural beings (an interesting question we 
 cannot here discuss), it is at least certain that they 
 were inconsistent with the expressions put into his 
 mouth. To the Burmese author they would seem 
 quite natural, but whence did he derive the idea of 
 the duty of proclaiming to all men alike the whole of 
 ' the most excellent law,' living as he did in a country 
 where the missionary spirit had long died out? Not, 
 
 1 The Pali lias since Leon published. Mahavng^a, T. n.
 
 PREACHING AT ' WAS ' TlME, 57 
 
 certainly, from Hinduism ; nor is any other source 
 conceivable except a genuine survival of the spirit of 
 early Buddhism. 
 
 Throughout his career, Gautama was in the habit 
 of travelling about during most of the line part of 
 the year, teaching and preaching to the people ; but 
 during the four rainy months, from June to October, 
 he remained in one place, devoting himself more 
 particularly to the instruction of his declared fol- 
 lowers. This custom has survived down to the 
 present day in Southern countries ; but in a form 
 which is a curious instance of the way in which the 
 letter of such religious ordinances can be observed, 
 and turned to real use, long after the reason of their 
 original institution has ceased to operate. The 
 wandering mendicants have become settled celibate 
 parochial clergy; but every year, during those months 
 which were the rainy season in Magadha in the time 
 of Gautama, they leave their permanent homes ; and, 
 living in temporary huts, put up by the peasantry of 
 some district who specially invite them, hold a series of 
 public services, in which they read and explain the 
 Pali Pitakas to all of any age or sex or caste who 
 choose to listen. This period, called was (from the 
 Sanskrit varsha, rain), is in Ceylon the finest part of 
 the year; and as there are no regular religious services 
 at any other time, the peasantry celebrate the reading 
 of bana (or the Word) at was time as their great 
 religious festival. They put up under the palm-trees 
 a platform, roofed, but quite open at the sides, and 
 ornamented with bright cloths and flowers ; and round 
 it they sit in the moonlight on the ground, and listen 
 through the night with great satisfaction, if not with
 
 58 LIKE OK GAUTAMA. 
 
 great intelligence, to the sacred words repeated by 
 relays of shaven monks. The greatest favourite at 
 these readings of bana is the 'Jataka' book, which 
 contains so many of the old fables and stories common 
 to the Aryan peoples, sanctified now, and preserved 
 by the leading hero in each, whether man, or fairy, or 
 animal, being looked upon as an incarnation of the 
 Buddha in one of his previous births. To these 
 wonderful stories the simple peasantry, dressed in 
 their best and brightest, listen all the night long with 
 unaffected delight ; chatting pleasantly now and again 
 with their neighbours ; and indulging all the while in 
 the mild narcotic of the betal leaf, their stores of 
 which (and of its never failing adjuncts, chunam, that 
 is, white lime, and the areka nut), afford a constant 
 occasion for acts of polite good fellowship. The first 
 spirit of Buddhism may have passed away as com- 
 pletely as the old reason for was; neither hearers 
 nor preachers may have that deep sense of evil in 
 the world and in themselves, nor that high resolve to 
 battle with and overcome it, which animated some of 
 the early Buddhists ; and they all think themselves to 
 be earning ' merit ' by their easy service. But there 
 is at least at these festivals a genuine feeling of 
 human kindness, in harmony alike with the teachings 
 of Gautama, and with the gentle beauty of those 
 moonlight scenes. 1 
 
 The importance afterwards attached to the acces- 
 sion of Gautama's next convert is shown by the 
 number of miraculous events which are said to have 
 preceded it. Of these, the only possible historical 
 
 1 Bigandet, p. 127 ; Hardy ' Manual,' 101 ; ' Eastern Mona- 
 chisin,' 232-237.
 
 SERMON ON FIRE. 59 
 
 basis is that in the solitudes of Uruwela there were 
 then three brothers named Kasyapa, fire worshippers 
 and hermit philosophers, whose high reputation as 
 teachers had attracted a considerable number of 
 scholars ; and that after Gautama had remained some 
 time among them, the elder brother adopted his 
 system, and at once took a principal place in the 
 small body of believers. His brothers and their 
 scholars followed his example, and the first set dis- 
 course preached by Gautama to his new disciples is 
 preserved in the Pitakas under the title Aditta-pariyaya 
 Sutta (Sermon on the Lessons to be drawn frorr 
 Burning). 
 
 This Sutta affords an excellent example of the 
 method so often adopted by Gautama of inculcat- 
 ing his new doctrines by putting a new meaning 
 into the religious ceremonies of the time, or into 
 the common occurrences of life. The new disciples, 
 who had been worshippers of Agni, the sacred fire, 
 were seated with Gautama on the Elephant Rock, 
 near Gaya, with the beautiful valley of Rajagriha 
 stretched out before them, when a fire broke out 
 in the jungle on the opposite hill. 1 Taking the fire 
 as his text, the Teacher declared that so long as men 
 remained in ignorance they were, as it were, consumed 
 by a fire by the excitement produced within them 
 by the action of external things. These things acted 
 upon them through the five senses and the heart 
 (which Gautama regarded as a sixth organ of sense). 
 The eye, for instance, perceives objects : from this 
 
 1 For the site of the Elephant Rock, see Gandhahasti, at the 
 foot of Map, PL iii., Cunningham's' 'Archaeological Reports,' 
 vol. i. On the sentiment comp. below, p. 155.
 
 60 LIFE OF GAUTAMA. 
 
 perception arises an inward sensation, producing 
 pleasure or pain. Sensations produce this misery 
 and joy, because they supply fuel as it were to the 
 inward fires, concupiscence, anger, and ignorance, and 
 the anxieties of birth, decay, and death. The same 
 was declared to be the case with the sensations 
 produced by each of the other senses. But those 
 who follow the Buddha's scheme of inward self- 
 control, the four stages of the Path whose gate is 
 purity and whose goal is love, have become wise ; 
 the sensations from without no longer give fuel to the 
 inward fire, since the fires of concupiscence, &c., 
 have ceased to burn l ; true disciples are thus free from 
 that craving thirst which is the origin of evil ; the 
 wisdom they have acquired will lead them on, sooner 
 or later, to perfection ; they are delivered from the 
 miseries which would result from another birth ; and 
 even in this birth they no longer need the guidance of 
 such laws as those of caste and ceremonies and sacri- 
 fice, for they have already reached far beyond them ! 
 One may well pause and wonder at finding such a 
 sermon preached so early in the history of the world, 
 more than 400 years before the rise of Chris- 
 tianity, and among a people who have long been 
 thought peculiarly idolatrous and sensual ; a sermon 
 remarkable enough for what it says, but still more 
 remarkable for what it leaves unsaid. Its meaning 
 is perhaps scarcely clear without a knowledge of the 
 
 1 In a passage from Jina Alankara, given by Burnouf (Lotus, 
 332), the Buddha is described as ' that great man who, unaided, 
 works out salvation for all the world ; and extinguishes by the 
 rainfall of the nectar of his teaching, the fires of lust, and anger, 
 and error ; of birth, old age, disease, and death ; of pain, 
 lamentation, grief, disappointment, and despair.'
 
 WELCOME AT RAJAGRIHA. 6l 
 
 ' paths,' and of the ' senses,' but to explain them 
 here would detain us too long, and the general 
 spirit which it breathes is sufficiently unmistakable. 
 
 From Gaya, Gautama and his new disciples walked 
 on towards Rajagriha, then the capital of Bimbisara, 
 the most powerful chieftain in the eastern valley of 
 the Ganges, whose kingdom of Magadha extended 
 about too miles south from the river Ganges, and 100 
 miles east from the river Sona. Both Gautama and 
 Kasyapa were well known in the town, and when the 
 raja came out to welcome the teachers, the crowd 
 was uncertain which was the master and which the 
 disciple. Gautama therefore asked Kasyapa why 
 he had given up sacrificing to Agni. The latter saw 
 the motive of the question, and replied that, while 
 some took pleasure in sights and sounds and taste 
 and sensual love, and others in sacrifice, he had 
 perceived that all these alike were worthless, and had 
 tfiven up sacrifices whether great or small. Nirvana 
 was a state of peace unattainable by men under the 
 guidance of sense and passion ; a rest destructive of 
 transmigration, birth, decay, and death : a happy state 
 to be reached by inward growth alone. 1 Gautama is 
 then said to have told the people a Jataka story about 
 Kasyapa's virtue in a former birth ; and seeing how 
 impressed they were, to have gone on to explain to 
 them the four Noble Truths. At the end of this 
 sermon the raja professed himself an adherent of the 
 new system ; and the next day all the people in the 
 place, excited by the conversion of Kasyapa and 
 
 1 For the story of the conversion of Kasyapa, see ' Vinaya 
 Texts,' pp. 118-140; Jataka, p. 82; Rh. D., ' Buddhist Birth 
 Stories,' p. 115, and 'Hibbert Lectures, 1881,' p. 159 ; Bigandet, 
 130-144.
 
 62 LIFE OK GAUTAMA. 
 
 Bimbisara, crowded to the Yashtivana grove, where 
 Gautama had rested, to see him and hear what new 
 thing he had to say ; and when Gautama went towards 
 midday to the city to the raja's house to receive his 
 daily meal, he was surrounded by an enthusiastic 
 multitude. The raja received him with great respect, 
 and, saying that Yashtivana was too far off, assigned 
 to him as a residence a bamboo grove (veluvami) 
 close by, which became celebrated as the place 
 where Gautama spent many rainy seasons, and de- 
 livered many of his most complete discourses. 1 
 
 There he stayed for two months, and during that 
 time two ascetics, named Sariputra and Moggallana, 
 afterwards conspicuous leaders in the new crusade, 
 joined the Sangha or Society, as the little company of 
 Buddhist mendicants was called. The high position 
 which Gautama soon after assigned these new dis- 
 ciples created some ill-feeling among the older mem- 
 bers of the Sangha, which Gautama, however, allayed 
 by calling together his followers and addressing them 
 at some length on the means requisite for Buddhist 
 salvation, which he summed up in the celebrated verse. 
 
 ' To cease from all wrong-doing, 
 To get virtue, 
 
 To cleanse one's own heart, 
 This is the religion of the Buddhas.' 
 
 At the same time he laid down the first rules for the 
 
 ' Curiously enough while Yashtivana has been identified by 
 General Cunningham ('Ancient Geography of India,' p. 461, 
 and map xii. ), the site of Veluvana has not yet been discovered : 
 it must have occupied about the position where the ancient 
 basements, marked K. K. K. and G. in Cunningham's map of 
 kajagriha (PL xiv. Reports, vol. i.), were found by him. See 
 above, p. 33.
 
 THE FICKLE MULTITUDE. 63 
 
 guidance of the society, the simple code being called 
 ' Patimokkha,' that is ' the Disburdenment,' a 
 word afterwards applied to a book containing a sum- 
 mary of the more complex system of laws, as it had 
 been elaborated at the time of Gautama's death. This 
 meeting of mendicants at which the Society was first, 
 so to speak, incorporated, is known as the ' Savaka- 
 sannipata,' or assembly of the disciples. 1 
 
 The enthusiasm of the people seems to have cooled 
 down as rapidly as it arose, for we hear of no other 
 conversions besides those of Sariputra and Moggal 
 lana, and their pupils ; and the members of the society 
 began even to complain to Gautama that, when they 
 went out to beg their daily food, they were received 
 with abuse and ridicule ; on the ground that the new 
 teaching would deprive households of their support, 
 and depopulate and ruin the country. This they did 
 not know how to answer, which is not surprising, for 
 the charge was unfortunately true. The Brahmans, 
 indeed, held celibacy in high honour, but only in 
 youth and old age ; and the tapasas or ascetics, so far 
 from seeking imitators, added such penance to their 
 celibacy as they hoped, rightly enough, would be un- 
 attainable by ordinary men ; whereas the Buddhists 
 painted in glowing colours the contrast between the 
 miseries of life in the world, and the sweet calm of 
 life in the Order, and wanted every one for his own 
 sake to share at once in their salvation. Gautama's 
 
 1 Jataka, p. 85 ; Hardy, M. B., 198 ; Tumour, J. B. A. S., 
 vii. 816. Hardy says that the verse above quoted (v. 183 of 
 the Dhammapada), 'constitutes the discourse,' called Pati- 
 mokkha. Compare my ' Ancient Coins and Measures of 
 Ceylon,' p. 5, and below p 162.
 
 64 LIFE OF GAUTAMA. 
 
 answer, perhaps the best possible, does not dispute 
 the charge, but simply reasserts that what the people 
 called ruin he called good. He advised his followers 
 to say that the Buddha was only trying to spread 
 righteousness, as former Buddhas had done ; that he 
 used no weapons except persuasion ; those whom he 
 gained, he gained only by means of the truth, which 
 he proclaimed for the benefit of all. 
 
 While the new teacher was laying the foundations 
 of his order, and experiencing first the devotion 
 and then the attacks of the multitude, his relations 
 at Kapilavastu had not remained ignorant of the 
 change in his life ; and Suddhodana had sent to him 
 asking him to visit his native city, that his now 
 aged father might see him once more before he 
 died. Gautama, accordingly started for Kapilavastu, 
 and on his arrival there stopped, according to his cus- 
 tom, in a grove outside the town. There his father, 
 uncles, and others came to see him ; but the latter at 
 least were by no means pleased with their mendicant 
 clansman ; and though it was the custom on such 
 occasions to offer to provide ascetics with their daily 
 food, they all left without having done so. The next 
 day, therefore, Gautama set out, accompanied by his 
 disciples, carrying his bowl to beg for a meal. As 
 he came near the gate of the little town, he hesitated 
 whether he should not go straight to the raja's resi- 
 dence, but at last he determined to adhere to a rule 
 of the Order, according to which a Buddhist mendi- 
 cant should beg regularly from house to house. It 
 soon reached the raja's ears that his son was walking 
 through the streets begging. Startled at such news, 
 he rose up, and holding his outer robe together with
 
 VISIT TO HIS FATHER. 65 
 
 his hand went out quickly, and hastening to the place 
 where Gautama was, he said, ' Why, master, do you 
 put us to shamo ? Why do you go begging for your 
 food ? Do you think it is not possible to provide food 
 for so many mendicants ? ' 
 
 ' Oh, Maharaja/ was the reply, ' this is the custom 
 of all our race.' 
 
 ' But we are descended from an illustrious race of 
 warriors, and not one of them has ever begged his 
 bread.' 
 
 ' You and your family,' answered Gautama, ' may 
 claim descent from kings ; my descent is from the pro- 
 phets (Buddhas) of old, and they, begging their food, 
 have always lived on alms. But, my father, when a 
 man has found a hidden treasure, it is his duty first 
 to present his father with the most precious of the 
 jewels ;' and he accordingly addressed his father on 
 the cardinal tenet of his doctrine, his words being 
 reported in the form of two verses given in the Dham- 
 ma-pada: 1 
 
 ' Rise up ! and loiter not ! 
 
 Practise a normal life and right ! 
 Who follows virtue rests in bliss, 
 Both in this world. and in the next. 
 
 Follow after the normal life ! 
 
 Follow not after wrong ! 
 Who follows virtue rests in bliss, 
 Both in this world and in the next.' 
 
 Suddhodana made no reply to this, but simply 
 taking his son's bowl, led him to his house, where the 
 members of the family and the servants of the house- 
 
 1 Verses 168, 169 ; and comp. p. 148, below.
 
 66 LIFE OF GAUTAMA. 
 
 hold came to do him honour, but Yasodhara did not 
 come. ' If I am of any value in his eyes, he will him- 
 self come,' she had said ; ' I can welcome him better 
 here.' Gautama noticed her absence, and attended by 
 two of his disciples, went to the place where she was; 
 first warning his followers not to prevent her, should 
 she try to embrace him, although no member of his 
 Order might touch or be touched by a woman. When 
 she saw him enter, a recluse in yellow robes with 
 shaven head and shaven face, though she knew it 
 would be so, she could not contain herself, and falling 
 on the ground she held him by the feet, and burst into 
 tears. Then remembering the impassable gulf between 
 them, she rose and stood on one side. The raja 
 thought it necessary to apologize for her, telling 
 Gautama how entirely she had continued to love him, 
 refusing comforts which he denied himself, taking but 
 one meal a day, and sleeping, not on a bed, but on a 
 mat spread on the ground. The different accounts 
 often tell us the thoughts of the Buddha on any par- 
 ticular occasion; here they are silent, stating only that 
 he then told a Jataka story, showing how great had 
 been her virtue in a former birth. She became an 
 earnest hearer of the new doctrines ; and when, some- 
 time afterwards, much against his will, Gautama was 
 induced to establish an order of female mendicants, 
 his widowed wife Yasodhara became one of the first of 
 the Buddhist nuns. 1 
 
 1 For Gautama's journey to Kapilavastu, and interviews with 
 his father and his wife, compare Jataka, 87-90, with the com- 
 mentary on Dhammapada, w. 168, 169 ; Bigandet, 156-168 ; 
 Spence Hardy, 'Manual,' 198-204; and Bcal, pp. 360-364.
 
 THE SPIRITUAL INHERITANCE. 67 
 
 About a week afterwards, Yasodhara dressed 
 Rahula, her child and Gautama's, in his best, and 
 told him to go to his father to ask for his inheritance. 'I 
 know of no father, but the raja,' said the boy, mean- 
 ing Suddhodana ; ' Who is my father ? ' Yasodhara 
 holding him up to the window, pointed out to him the 
 Buddha, and saying, ' That monk, whose appearance 
 is so glorious, is your father, and he has great wealth, 
 which we have not seen since the day when he left us ; 
 go to him and ask for your rights ; say, "I am your son, 
 and shall be the head of the clan, and shall want my in- 
 heritance. Give it to me."' 1 Rahula went up to Gautama 
 and said,without fear, and with much affection, 'Father, 
 how happy I urn to benear you.' Gautamasaid nothing, 
 but presently having finished his meal, rose up to go 
 to the Nigrodha grove, where he was staying. Rahula 
 followed him, asking for his inheritance. The Buddha 
 was still silent, but as he did not stop his son's asking, 
 so neither did his disciples interfere. When they 
 reached the Nigrodha grove, Gautama thought, ' This 
 wealth that he is seeking from his father perishes in the 
 using, and brings vexation with it : I will give him the 
 sevenfold nobler wealth I acquired under the Bo-tree, 
 and make him the heir of a spiritual inheritance.' 3 
 Then turning to Sariputra, he told him to admit 
 Rahula into the Order, which was accordingly done. 
 
 1 If this legend be founded on fact, it would seem to show 
 that Yasodhara was of a grasping disposition, inconsistent with 
 the lofty love for her prophet-husband, with which she is credited 
 in the preceding episode ; but the Jataka there also suggests 
 that she acted from pride, rather than from love. 
 Rh. D., 'Buddhist Birth Stories,' p. 129.
 
 68 LIFE OF GAUTAMA. 
 
 f 
 
 When Suddhodana heard of this he was exceeding 
 sorrowful ; for Nanda, Gautama's half-brother, had 
 already become a mendicant, so that his two sons were 
 lost to him as far as all earthly hopes were concerned, 
 and now his grandson was taken from him. He there- 
 fore went to the Buddha and asked him to establish 
 a rule that no one should in future be admitted to 
 the Order without the consent of his parents. Gau- 
 tama granted this request, and after some more inter- 
 views with his father returned towards Rajagriha. 
 
 On his way he stayed for some time at Anupiya, on 
 the banks of the Anoma, in a mango grove, near the spot 
 where he had sent Channa back on the eventful night 
 of the 'Great Renunciation'; and whilst he was there 
 the society received several important accessions, 
 chiefly from his own clan, or from that of his relatives, 
 the Koliyans. Among these Ananda, Dewadatta, 
 Upali, and Anuruddha deserve especial mention. The 
 first became the most intimate friend of his cousin, 
 Gautama, as will especially appear in the account of 
 the teacher's death. The second, also his cousin, 
 became afterwards his rival and opponent, and is 
 accordingly represented as a most wicked and de- 
 praved man. 1 The third, Upali, was a barber by caste 
 and occupation, whose deep religious feeling and 
 great intellectual powers made him afterwards one of 
 
 1 The Chinese account even says that Gautama refused to 
 admit him to the Order, on the ground that his mind was not 
 in a proper condition ; telling him first to go home and bestow 
 all his wealth in charity, so as to make himself fit to become a 
 mendicant. Beal, p. 378 ; but the commentary on the Dhamma- 
 pada, p. 139, confirms Hardy, p. 231, andBigandet, pp. 174, 175
 
 SRAVASTI. 69 
 
 the most important leaders in the Order a striking 
 proof of the reality of the effect produced by 
 Gautama's disregard of the supposed importance of 
 caste. The last, Anuruddha, became the greatest 
 master of Buddhist metaphysics. 
 
 After spending his second was at Rajagriha with 
 his new disciples, ' Gautama visited Sravasti, on the 
 river Rapti, a town about as- far N.W. of Benares 
 as Rajagriha is E. of that place. Sravasti has been 
 identified without a doubt by General Cuningham 
 with the ruins of Sahet-Mahet, in Oudh; 1 it was in 
 Gautama's time one of the most important cities in 
 the valley of the Ganges, and the capital of Prase- 
 najit, King of Kosala. Gautama visited this place 
 in acceptance of an invitation given him by a mer 
 chant, Anathapinclika, who had heard his preaching 
 in Rajagriha, and who presented to the society a 
 wood called Jetavana. There Gautama afterwards 
 often resided, and many of the discourses and Jataka 
 stories are said to have been first spoken there. 
 
 The accounts of Buddha's life in the Jataka com- 
 mentary and that of the Chinese work translated by 
 Mr. Beal come here to a close. From this time to 
 a few days before his death we have only a few pas- 
 sages in the Pali commentary on the Dhamma-pada, 
 and certain tales recorded by Bigandet and Spcnce 
 Hardy, which are probably derived from the above 
 or other commentaries on the different utterances of 
 the Buddha therein related. Those of these stories 
 
 ' Ancient Geography of India, 407 et seq.
 
 70 LIFE OF GATJTAMA. 
 
 which can be arranged chronologically refer only to 
 the next seventeen years of Gautama's ministry ; the 
 first w as having been spent in Benares, the two fol- 
 lowing at Rajagriha. 
 
 In the i\th year Gautama admits the rope-dancer, 
 Uggasena, 1 to the Order, and then, crossing the Ganges 
 into Wesali, lives for a time in the Mahavana grove. 
 Whilst there he hears of a quarrel between the 
 Sakyas and the Koliyans about the water in the boun- 
 dary river Kohana, and, flying to Kapilavastu through 
 the air, he reconciles the two clans, and then returns 
 to Mahavana, and prepares to spend the rainy season 
 there. 
 
 5/7* year. In the middle of was, however, he hears 
 of the illness of Suddhodana, and again returns to 
 Kapilavastu, and is present at the death of his father, 
 then ninety-seven years old, at sunrise of Saturday, 
 the full-moon day of the month of August in the year 
 of the Eetzana era, 107. 2 After comforting his rela- 
 tives, and carrying out the cremation of the body with 
 due ceremony, Gautama returns to the Kutagara 
 Wihara at Mahavana. He is there followed by his 
 father's widow, PrajapatI, Yasodhara, and other Sakya 
 and Kolyan ladies, who earnestly ask to be allowed 
 to take the vows. He is very unwilling to admit 
 them to the Order, but at last yields to the earnest 
 advocacy of Ananda, and lays down certain rules for 
 female mendicants. He then retires to the hill 
 Makula, at Kosambi, near Allahabad. 
 
 1 Dhamma-pada, v. 348 is said to have been addressed o: this 
 occasion to Uggasena. 
 
 2 Bigandt, p. 197.
 
 CHRONICLE OF THK MINISTRY. 7 I 
 
 6/// year. After spending the rainy season at Ma- 
 kula, Gautama returns to Rajagriha, and whilst there 
 admits Kshema, the wife of Raja Bimbisara, to the 
 Order. One of his disciples gaining a patra, or alms- 
 bowl, by the display of miraculous powers, the 
 Buddha had the patra broken to pieces, and forbids 
 any miracles ; but, on Bimbisara telling him that his 
 opponents think this arises from fear, he himself 
 works some mighty miracles at Sravasti, at a place 
 and time appointed ; and then goes to heaven to 
 teach the law to his mother, who had died seven days 
 after his birth. 1 
 
 1th year. He descends from heaven at Sankissa, 
 and walks to Sravasti, to the Jetavana Wihara. While' 
 there the opponent teachers induce a woman named 
 Chincha to accuse him of a breach of chastity, but her 
 deceit is exposed. 2 
 
 S//i year. The rainy season was spent at the rock 
 Sansumara, near Kapilavastu. Conversion of the 
 father and mother of Nakula, and of the father and 
 mother of Moggali. Gautama returns to Kosambi, 
 near Allahabad. 
 
 qfh year. Moggali stirs up enmity against Gau- 
 tama, and Ananda urges him to go elsewhere, but he 
 refuses. A dissension then breaks out in the Order, 
 and Gautama in vain exhorts the two parties to pa- 
 tience, union, and charity, and then sorrowfully leaves 
 
 1 The Buddha is never said to have descended into hell, but 
 there is a later legend among the northern Buddhists of Avalo- 
 kiteswara (see p. 205) having done so. Compare Prof. Cowell 
 in the "Journal of Philology," vol. vi. p. 222 et seq. 
 
 * Fausboll's Dhamma-pada, pp. 338-340.
 
 72 LIFE OF GAUTAMA. 
 
 his disciples and goes, alone, to the forest of Pa- 
 rileyyaka. 
 
 io/7; year. There, in a hut built by the villagers, he 
 spends his loth rainy season. The refractory men- 
 dicants seek him out to ask pardon, are well received, 
 and forgiven ; Gautama addressing to them a kind of 
 half-apology (with a sting in it) ' outsiders who knew 
 not the littleness of all things might indeed quarrel, 
 but they should have been wiser. He who has found 
 prudent, sober, and wise companions, may walk 
 happy, if he be considerate ; but rather than be with 
 the unwise let him walk alone, without sin, and with 
 few wishes, like the lonely elephant.' 1 With the re- 
 pentant disciples he returns to Sravasti, and thence 
 goes on to Magadha. 
 
 1 \th year. In a village near Rajagriha, he converts 
 the Brahman Bharadwaja by the parable of the 
 sower. 2 After spending the rainy season there, he 
 returns to Kosala to a town called Satiabia. 
 
 i zth year. Thence he goes to the neighbouring 
 town of Weranja, where he spends the i2th rainy 
 season. 3 After it is over, he undertakes the longest 
 journey he had yet made, penetrating as far as 
 Mantala (to the south ?), returning via Benares, and 
 Vesali, to Sravasti in Kosala, preaching in all the 
 places he visited. On his return he preached the 
 Maha Rahula Sutta to his son Rahula, then eighteen 
 years old. 
 
 1 Comp. Bigandet, 224, with the commentary on Dhamma- 
 pada, w. 328-330, and especially p. 105. 
 1 The parable is given below, p. i ; \. 
 * I'ausboll's Dhamma-pada, p. 275.
 
 CHRONICLE OF THE MINISTRY. 73 
 
 \$th year. Gautama then went to Chaliya, where 
 he spent the i3th rainy season, and then returned to 
 Sravasti. 
 
 i ^th year. In this year Gautama ordained at the 
 Jetavana Wihara in Sravasti his son Rahula, de- 
 livering on this occasion the Rahula Sutta, of which 
 a summary in verse has been translated by Sir 
 Kumara Swami in his Sutta Nipata. He then 
 travelled to Kapilavastu. 
 
 15/7* year. The i5th season was spent at the 
 Nigrodha grove near that town. Gautama addressed 
 to his cousin Mahanama, who had succeeded Bha- 
 draka, the successor of Suddhodana, in the headship 
 of the Sakya clan, a discourse summarized by 
 Bigandet (p. 230). Suprabuddha, the raja of Koli, 
 who was angry with Gautama for deserting his 
 daughter, Yasodhara, curses him publicly, and is 
 shortly afterwards swallowed up by the earth. The 
 Buddha then returned to the Jetavana Wihara, where 
 he delivered a discourse on the superiority of 
 righteousness (Dharma) to almsgiving in answer to 
 four questions propounded by a Deva. 1 
 
 1 6th year. Gautama next goes to Alawl, where he 
 converts a mythical monster who ate the children of 
 the district ; a story which in its present shape seems 
 to include a sun myth. 
 
 17 1 7i year. During the iyth rainy season which he 
 spent at Rajagriha, Gautama preaches a sermon on 
 
 1 It is instructive to notice that these very questions (I'.ig. 
 232) are in the Sutta Nipata, p. 47 (comp. Hardy M. B. 265) put 
 into the mouth of Alawaka, whom Bigandet only mentions; in 
 the following year.
 
 74 LIFE OF GAUTAMA. 
 
 the occaion of the death of Sirimati, a courtezan ; 
 and in the fine weather, returns through Sravasti to 
 Alawi, preaching in all the places he passed through. 
 At Alawi he refuses to preach to a hungry man until 
 he has been well fed. 
 
 iSfh year. The rainy season is again spent at 
 Chaliya, near Sravasti, where the i3th had been spent ; 
 and while there, the teacher comforts a weaver who 
 had accidentally killed his daughter. Gautama then 
 returned to Rajagriha. 
 
 igt/i year. After spending the rainy season in the 
 Weluvana Wihara, Gautama travelled through Ma- 
 gadha preaching in all the villages. On one occasion, 
 finding a deer caught in a snare, he releases it, and 
 sitting down under a tree near by, becomes absorbed 
 in meditation. The angry hunter tries to shoot 
 him, but is restrained by a miracle, and the Buddha 
 recovering from his trance, preaches to him and his 
 family, who become lay disciples. Gautama then 
 goes on to Sravasti. 
 
 ZQthycar. There he spends the rainy season, and 
 having been twice treated contemptuously by the 
 mendicant who had carried his alms-bowl, he appoints 
 Ananda to be his constant companion. Then he 
 goes to a forest near Chaliya, and succeeds in over- 
 coming by kindness a famous robber, named Anguli- 
 mala, whom he persuades to become a mendicant. 
 
 As neither the Sinhalese nor the Burmese authors 
 from whom Spence Hardy and Bigandet translate 
 give any account of the sources from which they draw 
 their information, it is not possible to say whether 
 these details depend upon the authority of the three
 
 CHRONICLE OF THE MINISTRY. 75 
 
 Pitakas themselves, or only upon the commentary. 
 The chronological order in which the stories are 
 arranged is .due to a later hand, and it is not unlikely 
 that in the course of compilation discrepancies have 
 been smoothed over, and lacunae filled up. As the 
 stories are full of legendary matter, of which we have 
 not as yet the earliest forms before us, I have not 
 given them at length ; but the general picture they 
 give of Gautama's mode of life is probably not inac- 
 curate, and many of them may well have had some 
 real foundation in fact. Had there been any desire to 
 make the chronology complete, the remaining years 
 of the life might easily have been filled up by other 
 events which are now related without a time being 
 fixed for them, especially as some of these are of 
 great importance. Among them are the stories of 
 certain women who devoted their lives and their sub- 
 stance to the new movement, notably one Wisakha 
 of Sravasti, who presented the society with a grove 
 to the east of the town, and built there a Wihara 
 called the Pubbarama, or Eastern Garden. 1 
 
 Another event of the greatest importance in the 
 history of the Order was the schism created by 
 Gautama's cousin Dewadatta ; who, having been 
 offended with certain slights put upon him by the 
 people of Kosambi, during one of the Buddha's 
 visits to that place, had returned to Rajagriha, where 
 he settled in a home built for him by the raja Bimbi- 
 sara's son, Ajatasatru. Some years afterwards, Gau- 
 tama came to Rajagriha to spend the rainy season in 
 
 1 Big. 247 ; Hardy's Manual, 220. et seq.
 
 j6 LIFE OF GAUTAMA. 
 
 the Veluvana Wihara, and Dewadatta still professing 
 himself a Buddhist, asked permission to found a new 
 Order under his own leadership, the rules of which 
 should be much more stringent than those adopted 
 by Gautama. The refusal of this is said to have 
 determined him to break with Buddhism altogether, 
 and to found a new religion of his own. When, 
 soon after (in the 3yth year of Buddha's mission), 1 
 Ajatasatru put to death his father, Bimbisara, this act 
 is said to have been instigated by Dewadatta, who 
 hoped to profit by the change. Three times attempts 
 were then made on the life of Gautama, and these 
 failing, Dewadatta went with due solemnity to Velu- 
 vana, and formally called upon Gautama to insist on 
 the stricter rules which he advocated. These were, 
 that the mendicants should live in the open air, and not 
 close to towns ; should dress in cast-off rags ; should 
 always beg their food from door to door (that is never 
 accept invitations, or food sent to the Wiharas) ; and 
 should eat no meat. Gautama answered that his pre- 
 cepts could be kept in any place, that he had no ob- 
 jection to such members of the Order as wished to 
 do so keeping stricter rules, but that they were not 
 necessary, and could not be kept at all by the 
 young or delicate. As to food, the members of 
 the Order might eat whatever was customary in 
 the countries where they were, so long as they 
 ate without indulgence of the appetite. It was pos- 
 
 1 Mahavansa, p. 10 ; Bigandet, p. 249. Hardy, M.B., 193, 
 says, 'he rendered assistance to Buddha during thirty-six years,' 
 which comes to the same thing.
 
 DEWADATTA. 77 
 
 sible to become pure at the foot of a tree, or in 
 a house ; in cast-off clothes, or in clothes given by 
 laymen ; whilst abstaining from flesh, or whilst using 
 it. To establish one uniform law would be a hind- 
 rance in the way of those who were seeking Nirvana ; 
 and it was to show men the way to Nirvana which 
 was his sole aim. Dewadatta upon this returned to 
 his own Wihara, and founded a new and stricter 
 Order, which gradually grew in numbers, and was 
 openly supported by Ajatasatru. Dewadatta, how- 
 ever, did not live long, and Ajatasatru soon after 
 became, in name at least, a supporter of the Buddha ; 
 though in the year before Gautama's death he not 
 only took Sravasti, the head-quarters, as it were, of 
 Buddhism, but totally destroyed Kapilavastu. 1 
 
 While the accounts of Gautama's life since his first 
 visit to Kapilavastu are only available at present in 
 imperfect and fragmentary notices found in Hardy 
 and Bigandet, confirmed by a few passages in the 
 commentary on the Dhamma-pada, we have in the 
 Pitakas themselves the Maha-parinibbana Sutta, a 
 portion of which gives a detailed description of the 
 events of the last three months before his death. 2 
 
 1 Compare the Commentary on Dhamma-pada, vv. 90, 162, 
 163, with Hardy, 315-329, Bigandet, 248-253, Burnouf, Lotus, 
 448, Beat's Fa Hian, 87. The relation in which Dewadatta stood 
 to Gautama seems to have resembled, in some essential points, 
 the relation in which the Judaizing Christians stood to St. Paul. 
 
 * Translated under the title, ' Book of the Great Decease,' in 
 my ' Buddhist Suttas,' Oxford, 1881
 
 78 LIFE OF GAUTAMA. 
 
 Gautama spent the 44th rainy season after his 
 Buddhahood in the Jetawana Wihara at Sravasti, 
 and then returned to the Vulture's Peak, a cave on 
 the side of the loftiest of the five hills, overhanging 
 the beautiful valley of Rajagriha. 1 Ajatasatru was 
 then planning an attack on the confederation of the 
 Wajjian clans, who occupied the plains on the 
 northern shore of the Ganges, opposite to Magadha. 
 Gautama declared that as long as they were united 
 in their adherence to their ancient customs they 
 would be able to retain their independence; and he 
 took occasion to inculcate very earnestly on the men- 
 dicants, whom he assembled for that purpose, the 
 absolute necessity of union, in obedience to the 
 precepts and customs of the Order. It is, perhaps, 
 needless to add that agreement on such a basis was 
 found impossible. The history of Buddhism is the 
 history of the struggles of so-called heretics against 
 the continual additions made to the Rules and Beliefs 
 of the Order by the majority who called themselves 
 orthodox; and new sects of reformers are at this 
 moment rising both in Siam and Ceylon. 
 
 The teacher then crossed the Ganges at a spot 
 where, on the site of the modern city of Patna, 
 Ajatasatru was then building a fort to keep the 
 Wajjians in check, the beginning of a town which 
 soon began to rival Rajagriha, and afterwards became 
 the capital of the enlarged kingdom of Magadha. 
 
 Bigandet, 253. The site of the cave is given by Cun- 
 ningham ; ' Archaeological Reports,' map xiv. Compare 
 pp. 20, 21 ; and . Julien's Hwen Thsang III. 20; Besl's Fa 
 Hian, p. 114.
 
 THE LAST DAYS. 79 
 
 He went on to Ambapali, where he became the 
 guest of the leading courtesan of the place, to the 
 great offence of the Wajjian nobles. 1 Thence he pro- 
 ceeded to Belu-gamaka, where he spent the 45th 
 rainy season, during which he was attacked by a 
 severe and painful illness, and openly declared that 
 he could not live long. After the season of was was 
 over he went slowly through the villages of Wesali, 
 everywhere collecting the members of the Order, and 
 exhorting them to adhere to his doctrine. 
 
 ' O Mendicants ! thoroughly learn, and practise, 
 and perfect, and spread abroad the Law, thought out 
 and revealed by me, in order that this religion of 
 mine (literally, this purity) may last long, and be per- 
 petuated for the good and happiness of the great 
 multitudes, out of pity for the world, to the advantage 
 and prosperity of gods and men. 3 .... Now, 
 alas, O mendicants, in a little while the Tathagata 
 (he who is like others) will pass away. In three 
 months from now the Tathagata will die. My age is 
 accomplished, my life is done ; leaving you, I depart, 
 having relied on myself alone. Be earnest, O mendi- 
 cants, thoughtful, and pure ! Steadfast in resolve, keep 
 watch over your own hearts ! Whosoever shall adhere 
 unweariedly to this Law and Discipline, 3 he shall 
 cross the ocean of life, and make an end of sorrow ! ' 
 
 1 ' Book of the Great Decease,' loc. fit., ii. 16-21. 
 
 * Then followed an enumeration of the divisions of the Law. 
 See below, p. 171. 
 
 1 Dharma and Vinaya : perhaps older recensions of the pre- 
 sent Pitakas are here referred to ; but I think the words only 
 signify generally the doctrines taught by the Buddha. Parinib- 
 bana Sutta, loc. tit., p. 227; and below, pp. 18, 45, 82.
 
 8o LIFE OF GAUTAMA. 
 
 On reaching Pava he is entertained by a goldsmith 
 of that place named Chunda (a man therefore of one 
 of the lower castes), who prepares for him a meal of 
 rice and young pork and it may be noticed in pass- 
 ing how improbable it is that the story of the Bud- 
 dha's death having been due to such a cause should 
 be a mere invention. In the afternoon he started for 
 Kusi-nagara, a town about 120 milesN.N.E. of Benares, 
 and about 80 miles due East of Kapila-vastu. About 
 half-way between the two places flows the river Ku- 
 kushta ; before reaching it, however, he was obliged 
 to rest, and being thirsty he asks Ananda to bring 
 him some water from the river. Thus refreshed he 
 is able to bathe in the river, and resting many hours 
 reaches in the evening a grove outside Kusinagara, 
 where he rests for the last time. 
 
 At the river, feeling that he was dying, and afraid 
 that Chunda should reproach himself or be re- 
 proached by others, he says to Ananda, ' After I 
 am gone tell Chunda that he will in a future birth 
 receive very great reward ; for, having eaten of the 
 food he gave me, I am about to pass away. Say it 
 was from my own mouth that you heard this. There 
 are two gifts that will be blest above all others, that 
 of Sujata before I attained Buddhahood under the 
 Bo-Tree, and this gift of Chunda's before I finally 
 pass away.' While in the grove of trees he talked 
 long and earnestly with Ananda about his burial and 
 about certain rules (mostly relating to intercourse 
 with female disciples), to be observed by the Order 
 after his death. 
 
 At the close of this conversation Ananda broke
 
 THE LAST DAYS. 8 1 
 
 down, and went aside to weep ' I am not yet perfect, 
 and my teacher is passing away : he who is so kind.' 
 But Gautama missed him, and sending for him com- 
 forted him with the hope of Nirvana, repeating what 
 he nad so often said about the impermanence of 
 all things. ' O ! Ananda ; do not let yourself be 
 troubled, do not weep. Have I not told you that 
 we must part from all we hold most dear and plea- 
 sant? No being soever born, or put together, can 
 overcome the dissolution inherent in it; no such 
 condition can exist. For a long time, Ananda, you 
 have been very near to me by kindness in act, and 
 word, and thoughtfulness. You have always done 
 well : persevere, and you too shall be quite free from 
 this thirst of life, this chain of ignorance ' ; and, turn- 
 ing to the rest of the disciples he spoke to them 
 at some length on the insight and kindness of 
 Ananda. 1 
 
 As the night wore on, Subhadra, a Brahman philo- 
 sopher of Kusinagara, came to ask some questions 
 of the Buddha, but Ananda, fearing that this might 
 lead to a longer discussion than the sick teacher 
 could bear, would not admit him. Gautama heard 
 the sound of their talking, and asking what it was, 
 told them to let Subhadra come. The latter began 
 by asking whether all the six great teachers 2 knew 
 things as they said they did, or whether some knew 
 
 1 ' Book of the Great Decease,' loc. tit., v. 32-40. 
 
 2 By these are meant the six Brahman teachers, a sketch of 
 whose systems is given in the Samafma-phala Sutta, Burnouf, 
 Lotus, 449-498 ; with which compare Hardy, Manual, 290-292. 
 The Burmese corruptions of the Indian names are often curious,
 
 82 LIFE OF GAUTAMA. 
 
 them, or none. ' This is not the time for such dis- 
 cussions,' was the answer ; ' listen and I will preach 
 to you my law ' ; and Gautama went on to declare 
 that salvation could not be found in any system which 
 ignored the virtuous life, the eight stages of the Path 
 of Holiness, which begins with purity and ends in 
 love. By this discourse Subhadra is said to have 
 been converted. 
 
 Soon after the dying teacher says to Ananda, ' You 
 may perhaps begin to think, " the word is ended now, 
 our Teacher is gone " : but you must not think so. 
 After I am dead let the Law and the Rules of the 
 Order, which I have taught, be a Teacher to you. 3 1 
 He then gave instructions as to the mode in which 
 the elder and younger members of the Order should 
 address one another ; and laid a penalty on one 
 Channa, who spoke indiscriminately whatever oc- 
 curred to him. Then addressing all the disciples, he 
 called upon anyone who had any doubt or misgiving 
 as to any matter of the law, or regarding the paths, 
 or virtuous conduct, to ask him and he would resolve 
 the doubt : ' lest they should afterwards regret not 
 having asked when they had opportunity.' When 
 Ananda expressed his astonishment that none came 
 forward in response to this appeal, Gautama said 
 
 but the most remarkable instance is that of these six names 
 which are given by Bigandet, at p. 150, as Mekkali, Gow, Sala, 
 Thindzi, Jani, and Ganti. The first name is in Pali Makkhali 
 Gosala, the last is Nigantha, son of Natha ; so that the syllables 
 Thindzi Ja are all that is left in Burmese of the other four names ! 
 1 Dharma and Vinaya, 'Book of the Great Decease,' loc. at., 
 vi. i. Compare the note above, p. 79.
 
 THE LAST DAYS. 83 
 
 that the very least of all those present who had once 
 been converted (who had entered ' the paths ') could 
 not entirely fall, but was certain eventually to arrive 
 at complete enlightenment. 1 
 
 After another pause he said, ' Mendicants ! I now 
 impress it upon you, decay is inherent in all com- 
 ponent things; work out your salvation with dili- 
 gence ! ' These were the last words the Teacher 
 spoke : shortly afterwards he became unconscious, 
 and in that state passed away. 
 
 In concluding this sketch of the early Buddhist 
 accounts of the life of Gautama, I shall make no 
 attempt to sum up his personal character ; a such 
 opinions as we may fairly allow ourselves to have on 
 that subject will be more safely derived from the 
 record of his teachings, than from the record of his 
 life. But the foregoing account will be sufficient, I 
 hope, to remove at least one misconception the 
 prevalent notion that Gautama was an enemy to 
 Hinduism, and that his chief claim on the gratitude 
 of his countrymen lies in his having destroyed a 
 system of iniquity and oppression and fraud. This is 
 not the case. Gautama was born, and brought up, 
 and lived, and died a Hindu. Asoka, the most dis- 
 tinguished of the lay followers of Gautama, is now 
 most often thought of as the philanthropic and 
 righteous Buddhist Emperor. But he loved to 
 
 1 'Book of the Great Decease,' loc. cit., vi. 6-ro. 
 
 2 See the remarks of the Rev. M. A. Sherring, ' Sacred City 
 of the Hindus,' pp. 12, 13; St. Hilaire, ' Le Bouddha,' p. v; 
 
 Polo, Yule's e<l, II. 255 ; Baring Gould, 'Development 
 of Christianity,' i. 357.
 
 84 LIFE OF GAUTAMA. 
 
 call himself, ' Asoka, the delight of the gods ' ; l 
 and though he was an earnest Buddhist, it would 
 be more exact to call him a Hindu of the Bud- 
 dhist sect. There was not much in the meta- 
 physics and psychology of Gautama which cannot 
 be found in one or other of the orthodox systems, 
 and a great deal of his morality could be matched 
 from earlier or later Hindu books. Such origi- 
 nality as Gautama possessed lay in the way in 
 which he adopted, enlarged, ennobled, and system- 
 atized that which had already been well said by 
 others ; in the way in which he carried out to their 
 logical conclusion principles of equity and justice 
 already acknowledged by some of the most prominent 
 Hindu thinkers. The difference between him and 
 other teachers lay chiefly in his deep earnestness and 
 in his broad public spirit of philanthropy. Even 
 these differences are probably much more apparent 
 now than they were then, and by no means deprived 
 him of the support and sympathy of the best among 
 the Brahmans. Many of his chief disciples, many of 
 the most distinguished members of his Order, were 
 Brahmans : he always classed them with the Buddhist 
 mendicants as deserving of respect, and he used the 
 name Brahmans as a term of honour for the Buddhist 
 Arahats or saints. 2 Doubtless, his abolishing caste 
 within the limits of his Order, and his declaring the 
 
 1 His contemporary, the pious Buddhist king of Ceylon, also 
 called himself by the same epithet, viz., Devdnam piya. Com- 
 pare the Rock Pali inscription, published by me in the ' Indian 
 Antiquary' for May, 1872. 
 
 2 See below, pp. 251 and following, and above, p. 34.
 
 BRAHMANISM AND BUDDHISM. 85 
 
 road to Nirvana to be as open to the lowest outcast 
 as it was to the proudest of the ' twice born ' occa- 
 sioned no little discontent ; while his contempt for 
 ritualism, and his belief in the capacity of every man 
 to work out here, in this life, his own salvation, 
 seemed to the conservative party to be dangerous 
 doctrines : it is even true that in the long run the 
 two systems were quite incompatible. But neither 
 Gautama nor the great body of the Brahmans be- 
 lieved them probably to be so then. We hear 
 of no persecutions till long after the time of Asoka, 
 when Buddhism had become corrupt ; and Bud- 
 dhism grew and flourished within the fold of the 
 orthodox belief. So far from showing how depraved 
 and oppressive Hinduism was, it shows precisely the 
 contrary : for none will deny that there is much that 
 is beautiful and noble in Buddhism ; and Buddhism 
 was the child, the product of Hinduism. Gautama's 
 whole training was Brahmanism ; he probably deemed 
 himself to be the most correct exponent of the spirit, 
 as distinct from the letter of the ancient faith ; and it 
 can only be claimed for him that he was the greatest, 
 and wisest, and best of the Hindus.
 
 86 ESSENTIAL DOCTRINES. 
 
 CHAPTER IV. 
 
 THE ESSENTIAL DOCTRINES OF BUDDHISM, THE 
 SKANDHAS, TRISHNA, KARMA AND NIRVANA. 
 
 WITH regard to Gautama's teaching we have more 
 reliable authority than we have with regard to his 
 life. It is true that none of the books of the 
 Pali Pitakas can at present be satisfactorily traced 
 back before the Council of Asoka, held at Patna 
 about 250 B.C., that is to say, at least 130 years 
 after the death of the teacher; but they undoubt- 
 edly contain a great deal of much older matter. 
 And Gautama Buddha did not leave behind him 
 a number of deeply simple sayings, from which his 
 followers subsequently built up a system or systems 
 of their own. He had himself thoroughly elaborated 
 his doctrine, partly as to details, after, but in its 
 fundamental points even before, his mission began. 
 During his long career as teacher, he had ample 
 time to repeat the principles and details of the 
 system over and over again to his disciples, and to 
 test their knowledge of it. And further, his leading 
 disciples were, like himself, accustomed to the sub- 
 tlest metaphysical distinctions, and trained to that 
 wonderful command of memory which Indian 
 ascetics then possessed. When these facts are 
 recalled to mind, it will be seen that much more
 
 IMPERMANENCE OF ALL THINGS. 87 
 
 reliance may reasonably be placed upon the doctrinal 
 parts of the Buddhist Scriptures, than upon corre- 
 spondingly late records of other religions, or on the 
 biographical parts of the Buddhist canon itself. It 
 may be possible, hereafter, when the Pitakas shall 
 have been published, to ascertain which parts of them 
 are older than the rest, and whether they contain an 
 older system hidden under a later one ; at present it 
 can only be said that of difference in age there is 
 already sufficient evidence, but of growth or change 
 in fundamental ideas none of any certainty, except, 
 indeed, as regards the person of Gautama himself. 
 
 Postponing, therefore, this last question for con- 
 sideration later on, let us first endeavour to give a 
 brief outline of the explanation which early Buddhism 
 has to offer of the nature of man, and of his relation to 
 the world around him. 
 
 Buddhism does not attempt to solve the problem 
 of the primary origin of all things. ' When Malunka 
 asked the Buddha whether the existence of the world 
 is eternal or not eternal, he made him no reply ; but 
 the reason of this was, that it was considered by the 
 teacher as an inquiry that tended to no profit.' ] Bud- 
 dhism takes as its ultimate fact the existence of the 
 material world and of conscious beings living within it; 
 and it holds that everything is subject to the law of 
 cause and effect, and that everything is constantly, 
 though imperceptibly, changing. There is no place 
 where this law does not operate ; no heaven or hell, 
 therefore, in the ordinary sense. There are worlds 
 
 1 Hardy's 'Manual of Buddhism,' p. 375. [The original 
 1'ali has since been published. Majjhima, I. 430.]
 
 ESSENTIAL DOCTRINES. 
 
 where devas live, whose existence is more or less 
 material, according as their previous lives were more 
 or less good ; but the devas die, and the worlds they 
 inhabit pass away. There are places of torment where 
 the evil actions of men or devas produce unhappy 
 beings ; but when the active power of the evil that 
 produced them is exhausted, they will vanish, and 
 the worlds they inhabit are not eternal. The whole 
 kosmos earth, and heavens, and hells is always 
 tending to renovation or destruction ; is always in a 
 course of change, a series of revolutions, or of cycles, 
 of which the beginning and the end alike are un- 
 knowable and unknown. To this universal law of 
 composition and dissolution, men and gods form no 
 exception ; the unity of forces which constitutes a 
 sentient being must sooner or later be dissolved ; and 
 it is only through ignorance and delusion that such a 
 being indulges in the dream that it is a separate and 
 self-existent entity. 
 
 A watchman on a lofty tower sees a charioteer 
 urging his horse along the plain : the driver thinks 
 he is moving rapidly, and the horse in the pride of 
 life seems to scorn the earth from which it thinks 
 itself so separate ; but to the watchman above, horse 
 and chariot, and driver, seem to crawl along the 
 ground, and to be as much a part of the earth 
 as the horse's mane, waving in the wind, is a part 
 of the horse itself. As a child grows up, its mind 
 reflects as in a dim mirror the occurrences of the sur- 
 rounding world; and practically, though unconsciously, 
 it regards itself as the centre round which the universe 
 turns. Gradually its circle widens somewhat, but the
 
 BUDDHIST PSVCHOI.or.Y. 89 
 
 grown man never escapes from the delusion of self, 
 and spends his life in a constant round of desires and 
 cares, Iccging for objects which when attained, pro- 
 duce not happiness, but fresh desires and cares, 
 always engaged in the pursuit of some fancied good. 
 For the majority of men these cares are mean, petty, 
 and contemptible ; but even those whose ambition 
 urges them to higher aims, are equally seeking after 
 vanity, and only laying themselves open to greater 
 sorrows and more bitter disappointment. 
 
 Such teachings are by no means peculiar to Bud- 
 dhism, and similar ideas lie at the foundation of earlier 
 Indian philosophies. They are to be found, indeed, 
 in other systems widely separated from these in time 
 and place ; and Buddhism in dealing with the truth 
 which they contain, might have given a more decisive 
 and more lasting utterance, if it had not also borrowed 
 a belief in the curious doctrine of transmigration a 
 doctrine which seems to have arisen independently, 
 if not simultaneously, in the valley of the Ganges and 
 the valley of the Nile. The word transmigration has 
 been used, however, in different times and at differ- 
 ent places, for theories similar, indeed, but very 
 different ; and Buddhism in adopting the general idea 
 from post-Vedic Brahmanism, so modified it as to 
 originate, in fact, a new hypothesis. 
 
 The new hypothesis, like the old one, related to life 
 in past and future births, and contributed nothing to 
 the removal, here, in this life, of the evil whose origin 
 it was supposed to explain. To this end Buddhism 
 teaches that there is a way, the ' noble eightfold path.' 
 We shnl! endeavour tl'erefore, first to make clear the 
 G
 
 9 ESSENTIAL DOCTRINES. 
 
 Buddhist metaphysical explanation of the originof evil, 
 and shall then discuss the Buddhist way of salvation. 
 
 The modification which Buddhism introduced into 
 the idea of transmigration was necessitated by the 
 early P-"ddhist theories of the nature of sentient 
 beings. According to these, man consists of an assem- 
 blage of different properties or qualities, none of 
 which corresponds to the Hindu or modern notion 
 of soui. These are material qualities, sensations, 
 abstract ideas, tendencies of mind, and mental 
 pMversJ- and as the point is a matter of great im- 
 portance for a right appreciation of Buddhist teaching, 
 and the enumeration is not without interest for its 
 own sake, a few word? may* be devoted to the details 
 of each of these Skandhas or Aggregates. 
 
 i. The Material Properties or Attributes (Rfipa) are 
 twenty-eight in number : 
 
 Four elements ; earth, water, fire, air. 2 
 
 Five organs of sense ; eye, ear, nose, tongue, body. 
 
 Five attributes of matter ; form, sound, smell, taste, 
 substance. 3 
 
 Two distinctions of sex ; male, female. 
 
 Three essential conditions ; thought, vitality, space. 
 
 Two means of communication ; gesture, speech 
 
 Seven qualities of living bodies ; buoyancy, elas- 
 
 1 See Childfix's Pali Dictionary, s. v. Riipn, Vedana, Sanfia, 
 Sankhara, and Vinnana, and my 'Buddhist Suttas,' p. 242. 
 
 * According to Colebrooke, the Buddhists think that these 
 elements of matter consist of atoms, and deem compound bodies 
 to be conjoint primary atoms. Essays, i. 4. 6. 
 
 3 In some lists this is omitted, and 'food' added later on. 
 Visuddhi Mngga apud Childers, .r. v. Rupa ; and Alabaster, 
 ' Wheel of the Law,' p. 237.
 
 THE SANSKARAS. 91 
 
 ticity, power of adaptation, power of aggre- 
 gation, duration, decay, change. 
 
 2. The Sensations (vedana) are divided into six 
 classes, according as they are received immediately 
 by each of the five senses, or sixthly, by the mind 
 (through memory) ; and further, into eighteen classes, 
 as each of these six classes may be either agreeable, 
 disagreeable, or indifferent. 
 
 3. The Abstract Ideas (sanna) are divided into six 
 classes corresponding to the six classes of sensations ; 
 for instance, the ideas blue, a tree, are classed under 
 sight ; the idea sweetness, under taste, and so on. 
 
 4. The Tendencies or Potentialities (literally con- 
 fections, sankhara), are in fifty-two divisions, which 
 are not, however, mutually exclusive. Some of these 
 include, or are identical with, items in the previous 
 classes ; but whereas the previous groups are ar- 
 ranged as it were from an objective, this group is 
 arranged as it were from a subjective point of view : 
 
 1. Contact (Phassa). 
 
 2. The resulting sensation (Vedana). 
 
 3. Abstract ideas, formed on sensation (Sanna). 
 
 4. Thought, the regrouping of ideas (Cetana). 
 
 5. Reflection, turning these groups over and over 
 
 (Manasikara). 
 
 6. Memory (Sati). 
 
 7. Vitality (J Ivitindriya ; also in Group i ). 
 
 8. Individuality (Ekaggata). 
 
 9. Attention (Vitakka, which may cause contact 
 
 No. i). 
 
 10. Investigation (Vicara ; continued attention). 
 
 11. Effort (Viriya, which assists all other faculties). 
 
 1 2. Steadfastness (Adhimokkha, continued effort).
 
 92 ESSENTIAL DOCTRINES. 
 
 ( '3- Joy (Piti). 
 
 14. Impulse (ChandaV 
 ( 15. Indifference (Majjhattata). 
 1 6, 17. Sleep and torpor (Thina and Middha, the 
 
 opposites of attention, No. 8; and of mind- 
 lightness, No. 34). 
 
 1 8, 19. Stupidity and intelligence (Moha and Parma). 
 20, 21. Covetousness and content (Loblia and 
 
 Alobha). 
 
 22, 23. Fear and rashness (Ottappa and Anotappa). 
 24, 25. Shame and s-hamelessness (Hiri and Ahirika). 
 26, 27. Hatred and affection (Dosa and Adosa). 
 28-30. Doubt, faith, and delusion (Vicikiccha, 
 
 Saddha, Ditthi). 
 
 31, 32. Repose of body or mind (Pasiddhi). 
 33, 34. Lightness, activity ; of body or mind (Lahuta) ; 
 
 also in Group i. 
 35, 36. Softness, elasticity; of body or mind (Mu- 
 
 duta) ; also in Group i. 
 37, 38. Adaptability, pliancy ; of body or mind 
 
 (Kammanfiata) ; also in Group r. 
 39, 40. Dexterity; of body or mind (Pagurmata). 
 41, 42. Straightness ; of body or mind (Ujjukata) 
 43-45. Propriety ; of speech, action, or life (Samma). 
 f 46. Pity ; sorrow for the sorrow of others (Karuna). 
 
 47. Gladness ; rejoicing in the joy of others 
 
 (Mudita). 
 
 48. Envy; sorrow at the joy of others (Issa). 
 
 49. Selfishness ; dislike to share one's joy wif.)i 
 [_ others (Macchariya). 
 
 f 50. Moroseness (Kukkucca) 
 < 51. Vanity (Uddhacca). 
 C 52. Pride (Mano).
 
 THE SKANDHAS. 95 
 
 5. Thought, Reason (Vinnana), is the last skandha, 
 ana is really an amplification from another point of 
 view of the fourth of the last group (sankhara) which 
 is inherent in all the others. It is divided from the 
 point of view of the merit or demerit resulting from 
 different thoughts into eighty-nine classes; a division 
 which throws no light on the Buddhist scheme of the 
 constituent elements of being, and does not, therefore, 
 concern us here. 1 
 
 The above enumeration includes all the bodily and 
 mental parts and powers of man, and neither any one 
 of them, or any group of them, is permanent. ' The 
 first group, material qualities, are like a mass of foam, 
 that gradually forms, and then vanishes. The second 
 group, the sensations, are like a bubble dancing on the 
 face of the water. The third group, the ideas, are 
 like the uncertain mirage that appears in the sun- 
 shine. The fourth group, the mental and moral 
 predispositions, are like the plantain stalk, without 
 firmness or solidity. And the last group, the thoughts, 
 are like a spectre or magical illusion.' 2 
 
 It is repeatedly and distinctly laid down in the 
 Pitakas that none of these Skandhas or divisions of the 
 qualities of sentient beings is the soul/' 5 The body 
 itself is constantly changing, and so of each of the 
 
 1 The seat of vinnana is supposed to be the heart, mentioned 
 in the 1st group. Gogeri}, J. C. A. S., 1867, p. 122. 
 
 2 From Spence Hardy's Manual, p. 424. He gives his autho- 
 rities for the chapter at p. 399. Comp. below, p. 171. 
 
 3 See the passages quoted by Gogerly in the Journal of the 
 Ceylon Asiatic Society, 1867, 118, 121. Such Sanskrit Bud- 
 dhist books as are known say exactly the same : see Burnoufs 
 quotations, Intr. 507, 510.
 
 94 ESSENTIAL DOCTRINES. 
 
 other divisions, which are only functions of the livne 
 body, produced by the contact of external objects 
 with the bodily organs. Man is never the same for 
 two consecutive moments, and there is within him no 
 abiding principle whatever. 
 
 So important is this doctrine, and so difficult is it 
 for a mind impregnated with Christian ideas to recog- 
 nize it fully and freely as a fundamental tenet of the 
 widely-adopted religion of Gautama, that I must ask 
 attention to the following passages and authorities. 
 The first is from the Sutta Pitaka, and is also found 
 in a Sanskrit Buddhist work from which Burnouf 
 drew a great deal of his information. 1 Gautama is 
 there reported to have said : 
 
 "Mendicants, in whatever way the different teachers 
 (Samanas and Brahmanas) regard the soul, they 
 think it is the five skandhas, or one of the five. 
 Thus, mendicants, the unlearned, unconverted man 
 who does not associate either with the converted or 
 the holy, or understand their law, or live according 
 to it, such a man regards the soul either as iden- 
 tical with, or as possessing, or as containing, or as 
 residing in the material properties (rupa), or as 
 identical with, or as possessing, or as containing, or 
 as residing in sensation (vedana)," and so on of each 
 wf the other three skandhas (ideas, propensities, and 
 taind). " By regarding soul in onr of these twenty ways, 
 
 : The Abhidharma Kosha VyaKnya : part is quoted by Bur- 
 nouf, Introduction a 1'histoire du Buddhisme Indien, p. 263, 
 n. 2. The original Pali is in the 5th Sutta of the Khandha 
 Vagga, of the Sanyutta Nikaya in the Sutta Pitaka, quoted by 
 Alwis, Buddhist Nirvana, p. 71. Compare Dhp., p. 420.
 
 'HIE SKANDHAS. 95 
 
 he gets the idea ' I am.' Then there are the five organs 
 of sense, and mind, and qualities, and ignorance. 
 From sensation (produced by contact and ignorance), 
 the sensual unlearned man derives the notions ' I am.' 
 ' This I, exists,' 'I shall be,' 'I shall not be,' ' I shall or 
 shall not have material qualities,' ' I shall or shall not 
 have, or shall be neither with nor without, ideas.' But 
 now, mendicants, the learned disciple of the converted, 
 having the same five organs of sense, has got rid of 
 ignorance and acquired wisdom ; and therefore (by 
 reason of the absence of ignorance, and the rise of 
 v sdom) the ideas 'I am' (&c., as above) do not 
 occur to him." 
 
 This belief in self or soul is regarded so distinctly 
 as a heresy that twO well-known words in Buddhist 
 terminology have been coined on purpose to stigma 
 tise it. The first of these is sakkdy adit tin, the 'heresy 
 of individuality,' the name given to this belief as one 
 of the three primary delusions (the others being 
 doubt, and belief in the efficacy of rites and cere- 
 monies) which must be abandoned at the very first 
 stage of the Buddhist path of freedom. * The other 
 is attavdda, ' the doctrine of soul or self,' which is the 
 name given to it as a part of the chain of causes 
 which lead to the origin of evil. It is there classed 
 with sensuality, heresy (as to eternity and annihila 
 tion), and belief in the efficacy of rites and cere 
 monies as one of the four upadanas, which are the 
 immediate cause of birth, decay, death, sorrow, la- 
 mentation, pain, grief, and despair. 
 
 1 On these delusions, called sariyojunas, see p. 108.
 
 96 ESSENTIAL DOCTRINES. 
 
 Another proof of the prominence of this doctrine 
 of the non-existence of the soul is the fact that the 
 Brahmans, who have misunderstood many less im- 
 portant or less clearly-expressed tenets of Buddhism, 
 recognise this as one of its distinctive features. 1 
 
 It is expressed in a more popular manner in the 
 Milinda, a book most popular among the Buddhists 
 themselves, and full of interest to the European 
 reader. It is a series of riddles or puzzles put into the 
 mouth of Milinda (wlio is the Greek king Menander 
 of Sagala in Baktria), and answered by Nagasena, a 
 Buddhist sage. Full particulars of the curious history 
 of this important old work will be found in the Intro- 
 duction to my translation of it, now published at 
 Oxford under the title of The Questions of Milinda.' 
 The very first riddle may be summarised as follows 
 
 The king said, ' How is your reverence known ? 
 What is your name ? ' 
 
 Nagasena replied, ' I am called Nagasena by my 
 parents, the priests, and others. But Nagasena is not 
 a separate entity.' 
 
 To this the king objected, very much as a modern 
 Christian might, that in that case there could be no 
 \irtue, nor vice ; no reward, nor retribution (in other 
 words, no ' sanction '). He then mentioned one after 
 another all the parts of the body, and mind, and the 
 Skandhas just described, and asked of each whether 
 it was Nagasena. All these questions were answered 
 in the negative. ' Then,' said the king, ' I do not see 
 Nagasena. Nagasena is a sound without meaning. 
 You have spoken an untruth. There is no Nagasena.' 
 
 1 See Colebrooke's Essays I, 417, of 1'rof. Cowell's edition.
 
 THi: SKANDHAb. 97 
 
 The mendicant asked, ' Did your majesty come 
 here on foot, or in a chariot?' 
 
 ' In a chariot,' was the answer. 
 
 ' What is a chariot ? ' asked Nagasena. ' Is the 
 ornamental cover the chariot ? Are the wheels, the 
 spokes of the wheels, or the reins, the chariot ? Are 
 all these parts together (in a heap) the chariot ? If 
 you leave these out, does there remain anything 
 which is the chariot ? ' 
 
 To all this the king said, ' No.' 
 
 ' Then I see no chariot, it is only a sound, a name. 
 In saying that you came- in a chariot you have uttered 
 an untruth. I appeal to the nobles, and ask them if 
 it be proper that the great king of all Jambudwipa 
 should utter an untruth ? ' 
 
 Rather neat, doubtless, and not undeserved. But 
 the king is not convinced. ' No untruth have I 
 uttered, venerable monk. The cover, wheels, seat, 
 and other parts all united or combined (chariot-wise) 
 form the chariot. They are the usual signs by which 
 that, which is called a chariot, is known.' 
 
 ' And just so,' said Nagasena, ' in the case of man ' ; 
 and he quoted the words of the Teacher, where he 
 had said, 'As the various parts of a chariot form, 
 when united, the chariot, so the five Skandhas, when 
 united in one body, form a being, a living existence.' 
 
 Whatever we may think of the argument it is at 
 least clear that a soul is just as much and just as little 
 acknowledged in man as a separate sub-stance is ac- 
 knowledged in a chariot. It shows also that this 
 doctrine is not drawn from Buddhism by implication, 
 but must have been clearly and consciously held,
 
 9# ESSENTIAL DOCTRINES. 
 
 with some apprehension, more or less correct, of the 
 possible objections to it. 
 
 This will, however, appear still more clearly from a 
 curious passage in the Brahmajala Sutta. 1 To quote 
 the whole of it would be impossible, but, in short, 
 Gautama discusses sixty-two different kinds of wrong 
 belief; among which are those held by men who 
 think ' The soul and the world are eternal ; there 
 is no newly-existing substance ; but these remain as 
 a mountain peak unshaken, immovable. Living 
 beings pass away, they transmigrate ; they die and 
 are born; but these continue, as being eternal.' 
 After showing how the unfounded belief in the 
 eternal existence of God or gods arose, Gautama 
 goes on to discuss the question of the soul ; and 
 points out thirty-two beliefs concerning it, which he 
 declares to be wrong. These are, shortly, as follows : 
 ' Upon what principle, or on what account, do these 
 mendicants and Brahmans hold the doctrine of future 
 existence ? They teach that the soul is material, or 
 is immaterial, or is both, or neither ; that it is finite, 
 or infinite, or both, or neither; that it will have one 
 or many modes of consciousness ; that its perceptions 
 will be few or boundless ; that it will be in a state of 
 joy or of misery, or of neither.' 2 These are the six- 
 teen heresies teaching a conscious existence after death. 
 Then there are eight heresies teaching that the soul, 
 
 1 In the Digha Nikaya of the Sutta Pitaka (now edited by 
 me and Mr. J. E. Carpenter, Pali Text Society, 1890). 
 
 a There is an omission somewhere, as we have only fifteen 
 views actually stated. I think it is here, and we ought to add, 
 'or of mixed joy and misery.'
 
 TRANSMIGRATION. 99 
 
 material or immaterial, or both or neither, finite or 
 infinite, or both or neither, has an unconscious exist- 
 ence after death. And, finally, eight others which 
 teach that the soul, in the same eight ways, exists 
 after death in a state of being, neither conscious nor 
 unconscious.' ' Mendicants,' concludes the sermon, 
 'that which binds the Teacher to existence (viz. 
 tanha, thirst) is cut off; but his body still remains. 
 While his body shall remain he will be seen by gods 
 and men, but after the termination of life, upon the 
 dissolution of the body, neither gods nor men will see 
 him.' 
 
 Would it be possible in a more complete and cate- 
 gorical manner to deny that there is any soul any 
 entity, of any kind, which continues to exist, in any 
 manner, after death ? 
 
 But Gautama had not been able to give up the 
 belief in transmigration. He, like some other seekers 
 after truth who are at the same time deeply religious, 
 had gradually formed his belief not by working up 
 from the simple to the complex, from the well known 
 to the less known, and pausing humbly where un- 
 certainty begins but by gradually rejecting those 
 parts of his earliest creed which could be proved (to 
 his mind) to be inconsistent with what he held to be 
 actual fact. In such cases every surrender causes a 
 wrench ; each standpoint is defended more strongly 
 than the last ; and the ultimate belief is not neces- 
 sarily more true than those which have been aban- 
 doned ; but only less easily proved false. 
 
 It is natural, moreover, for the mind to resist the 
 longest the disproof of those hypotheses which satisfy
 
 00 ESSENTIAL DOCTRINES 
 
 i most completely by the explanation they afford of 
 o:fierwise inexplicable mysteries. Now the doctrine of 
 transmigration, in either the Brahmanical or the 
 Buddhist form, is not capable of disproof; while it 
 affords an explanation, quite complete to those who 
 can believe it, of the apparent anomalies and wrongs 
 in the distribution here of happiness or woe. A 
 child, for instance, is blind ; this is owing to his eye- 
 vanity, lust of the eye, in a former birth : but he has 
 also unusual powers of hearing ; this is because he 
 loved, in a former birth, to listen to the preaching of 
 the Law. The explanation can always be exact, for 
 it is scarcely more than a repetition of the point to be 
 explained ; it may always fit the facts, for it is derived 
 from them ; and it cannot be disproved, for it lies in 
 a sphere beyond the reach of human inquiry. 
 
 It is probable that the idea of transmigration first 
 originated in that curious trick of the memory, by 
 which we sometimes feel so sure that sensations we 
 are experiencing have been experienced by us before, 
 and yet we know not how or .when. 1 
 
 However this may be, the belief was retained in 
 Buddhism as providing a moral cause for the suffering 
 condition of men in this birth ; and as Buddhism 
 does not acknowledge a soul, it has to find the link 
 of connection, the bridge between one life and an- 
 other, somewhere else. In order to do this, and thus 
 save the moral cause, it resorts to the desperate ex- 
 
 1 Several interesting instances of this are given by scientific 
 psychologists. See the cases quoted by Dr. Carpenter, 'Mental 
 Physiology,' pp. 430, ct seq., and Sir B. Brodie, 'Psychological 
 Inquiries,' second series, p. 55.
 
 KARMA. IO1 
 
 pedient of a mystery .one of the four acknowledged 
 mysteries in Buddhism (which are also the four points 
 in which it is most certainly wrong) 1 the doctrine 
 namely of ' karma? This is the doctrine that, as soon 
 as a sentient being (man, animal, or angel) dies, a 
 new being is produced in a more or less painful and 
 material state of existence, according to the ' karma,' 
 the desert or merit, of the being who had died. The 
 cause which produces the new being is ' trishna,' thirst, 
 or ' upadana,' grasping ; which are expressions for 
 nearly similar states of mind, and will be explained 
 further on. Sensations originate in the contact of 
 the organs of sense with the exterior world ; from 
 sensation springs a desire to satisfy a felt want, a 
 yearning, a thirst (trishna) ; from trishna results a 
 grasping after objects to satisfy that desire (upa- 
 dana) ; that ' grasping state of mind' 2 causes the new 
 being (not, of course, a new soul, but a new set of 
 skandhas, a new body with mental tendencies and 
 capabilities). The ' karma ' of the previous set of 
 skandhas, or sentient being, then determines the 
 locality, nat:re, and future of the neiv set of skan- 
 dhas, of the new sentient being. 
 
 The reader will now be prepared to agree with the 
 Buddhist dogma, that this is an incomprehensible 
 
 1 These are I. The effects of karma. 2. The supernatural 
 powers attained by iddhi. 3. The size, age, and first cause of 
 the kosmos (loka}. 4. The omniscience, &c., of the Buddha. 
 
 1 It is divided into four classes : sensuality (kama), delusion 
 (about the soul, uccheda-vada and sassata-vada), ritualism 
 (silabbata),and the delusion of self (attavada). (Alabaster, 'Wheel 
 of the Law,' 239.) Those are like the straws which a drowning 
 man catches at. Oi; Trishna comp. below p. 106.
 
 102 ESSENTIAL DOCTRINES. 
 
 mystery. It has been also the most stable doctrine 
 of Buddhism ; the one which, in all the different 
 systems developed out of the original teaching of the 
 Pitakas, has been most universally accepted, and has 
 had the greatest practical effect on the lives of its 
 believers. 
 
 Though, however, the mode of action of karma is 
 an incomprehensible mystery (not as the Buddhist 
 thinks, because the Teacher said so, but simply because 
 the force itself is a nonexistent fiction of the brain), 
 it is possible to throw some light on the hypothesis, 
 and even to find the foundation of truth on which it 
 rests ; the same truth which lies at the bottom of the 
 widely prevalent beliefs in fate and predestination. 
 I do not intend to say that fate and karma are the 
 same ; the difference is very obvious. Fate is un- 
 moral (neither moral nor immoral), and is an inter- 
 ruption to the law that effects are due to causes; 
 the doctrine of karma finds a moral cause for the 
 effects it seeks to explain. But both depend on a 
 perception of the fact that happiness and misery in 
 this life are apportioned with an utter disregard of 
 the moral qualities of men according to the current 
 notions of good and bad. 
 
 When the innocent is oppressed, and his persecutor 
 prospers in the world, the sufferer, if he believed in 
 fate, would think, ' This was preordained, I must sub- 
 mit ' ; and he would try to rectify the balance of jus- 
 tice by assuming a result, beyond what he sees, in the 
 darkness of the future. If he believed in karma, he 
 would think, 'This is my own doing, I must bear no 
 malice,' and would try to rectify the balance of justice
 
 KARMA. 103 
 
 bv assuming a cause, beyond what he sees, in the dark- 
 ness of the/>ast. 
 
 Karma, from a Buddhist point of view, avoids the 
 superstitious extreme, on the one hand, of those who 
 believe in the separate existence of some entity called 
 the soul ; and the irreligious extreme, on the other, 
 of those who do not believe in moral justice and retri- 
 bution. Buddhism claims to have looked through 
 the word soul for the fact it purports to cover ; and 
 to have found no fact at all, but only one or other of 
 twenty 1 different delusions which blind the eyes of 
 men. Nevertheless, Buddhism is convinced that if a 
 man reaps sorrow, disappointment, pain, he himself, 
 and no other, must at some time have sown folly, error 
 sin ; and if not in this life, then in some former birth. 
 Where then, in the latter case, is the identity between 
 him who sows and him who reaps? /;/ that which 
 alone remains when a man dies, and the constituent 
 parts of the sentient being are dissolved ; in the re- 
 sult, namely, of his action, speech, and thought, in 
 his good or evil karma (literally his ' doing '), which 
 does not die. 
 
 We are familiar with the doctrine, ' Whatever a 
 man soweth that shall he also reap ' ; and can there- 
 fore enter into the Buddhist feeling, that whatever a 
 man reaps, that he must also have sown ; we are 
 familiar with the doctrine of the indestructibility of 
 force, and can therefore understand the Buddhist 
 dogma (however it may contravene our Christian 
 <!"u r mas), that no exterior power can destroy the fruit 
 
 1 See above, p. 94.
 
 IO4 ESSENTIAL DOCTRINES. 
 
 of a man's deeds, that they must work out their full 
 effect to the pleasant or the bitter end. But the pecu- 
 liarity of Buddhism lies in this, that the result of what 
 a man is or does is held, not to be dissipated, as it 
 were, into many separate streams, but to be concen- 
 trated together in the formation of one new sentient 
 being, new, that is. in its constituent parts and 
 powers, but the same in its essence, its being, its 
 doing, its karma. 
 
 As one generation dies and gives way to another 
 the heir of the consequences of all its virtues and all 
 its vices, the exact result of pre-existing causes; so each 
 individual in the long chain of life inherits all, of 
 good or evil, which all its predecessors have done or 
 been ; and takes up the struggle towards enlighten- 
 ment precisely there, where they have left it. But it 
 is never conscious (except in a few rare instances, 
 when it has risen above the possibility of pleasure 
 and of pain) of what its predecessors were, or of 
 what its successors shall be. And so the true 
 Buddhist saint does not mar the purity of his self- 
 denial by lusting after a positive happiness, which he, 
 himself, shall enjoy hereafter. His consciousness 
 will cease to feel, but his virtue will live and work 
 out its full effect in the decrease of the sum of the 
 misery of sentient beings. 
 
 Most forms of Paganism, past and present, teach 
 men to seek for some sort of happiness here. 
 Most other forms of belief say that this is folly, 
 but the faithful and the holy shall find happiness 
 hereafter, in a better world beyond. Buddhism 
 maintains that the one hope is as hollow as the
 
 KARMA. 105 
 
 other ; that the consciousness of self is a de- 
 lusion ; that the organized being, sentient existence, 
 since it is not infinite, is bound up inextricably with 
 ignorance, and therefore with sin, and therefore with 
 sorrow. ' Drop then this petty foolish longing for 
 personal happiness,' Buddhism would say ! ' Here it 
 comes of ignorance, and leads to sin, which leads to 
 sorrow; and there the conditions of existence are the 
 same, and each new birth will leave you ignorant and 
 finite still. There is nothing eternal ; the very kosmos 
 itself is passing away ; nothing is, everything becomes ; 
 and all that you see and feel, bodily or mentally, of 
 yourself will pass away like everything else ; there will 
 only remain the accumulated result of all your actions, 
 words, and thoughts. Be pure then, and kind, not 
 lazy in thought. Be awake, shake off your delusions, 
 and enter resolutely on the ' Path ' which will lead 
 you away from these restless, tossing waves of the 
 ocean of life ; the Path to the Joy and Rest of the 
 Nirvana of Wisdom and Goodness and Peace !' 
 
 Strange is it and instructive that all this should 
 have seemed not unattractive these 2,300 years and 
 more to many despairing and earnest hearts that they 
 should have trusted themselves to the so seeming 
 stately bridge which Buddhism has tried to build 
 over the river of the mysteries and sorrows of life. 
 They have been charmed and awed perhaps by the 
 delicate or noble beauty of some of the several stones 
 of which the arch is built ; they have seen that the 
 whole rests on a more or less solid foundation of fact ; 
 that on one side of the keystone is the necessity of 
 justice, on the other the law of causality. But they 
 H
 
 106 ESSENTIAL DOCTRINES. 
 
 have failed to see that the very keystone itself, the 
 link between one life and another, is a mere word 
 this wonderful hypothesis, this air}' nothing, this 
 imaginary cause beyond the reach of reason the in- 
 dividualized and individualizing force of Karma. 1 
 
 The Excellent Way. 
 
 We have seen that in the first explanation which 
 Gautama gave of his system he laid down the ' four 
 Noble Truths ' concerning Sorrow, its Cause, its Sup- 
 pression, and the Path leading to its extinction. 
 
 Briefly explained, these four Truths come to this : * 
 
 1. That (those events which are distinctive of indi- 
 vidual existence, such as) birth, the five Skandhas, 
 decay, disease, death, and (those which bring forcibly 
 into mind the sense of separate existence, such as) 
 contact with disagreeable objects, separation from 
 pleasant ones, unfulfilled desire of possession, are 
 precisely those states which are full of suffering or 
 sorrow. 
 
 2. The kind of craving excitement, which follows on 
 sensation, and causes the delusion of self and the lust 
 of life creating either delight in the objects that 
 present themselves, or an eager desire to supply a felt 
 want this eager yearning thirst (Trishna, Pali tanha) 
 
 1 Individualized, in so far as the result of a man's actions is 
 concentrated in the formation of a second sentient being ; indi- 
 vidualizing, in so far as it is the force by which different beings 
 become one individual. In other respects the force of karma is 
 real enough. 
 
 3 The authorities are quoted above, p. 48
 
 THE FOUR TRUTHS. JOJ 
 
 growing into sensuality, desire of future life, or love 
 of the present world, is the origin of all suffering. 1 
 
 3. Sorrow and suffering will be overcome, extin- 
 guished, if this ' thirst ' be quenched, this lust of life 
 destroyed. " He who overcomes this contemptible 
 thirst (difficult to be conquered in this world), sufferings 
 fall off from him, like water drops from a lotus leaf." 2 
 
 4. To accomplish this end there is only one way, 
 the ' Noble Path ' of a virtuous and thoughtful life : 
 '' Enter on this Path and make an end of sorrow : 
 verily the Path has been preached by me, who have 
 found out how to quench the darts of grief. You 
 yourselves must make the effort : the Buddhas are 
 only preachers : the thoughtful who enter the Path 
 are freed from the bondage of the deceiver, Mara.' 3 
 And this means of salvation is not a mere vague ad- 
 monition to ' be good ' ; it is worked out into detail, 
 expressed in. the Eight Divisions and Four Stages. 
 
 1 As tanha may be produced by sensations received through 
 either of the five senses, or through the memory, it is said to be 
 six-fold ; and as each of these may grow in the three ways men- 
 tioned in the text, it is eighteen-fold ; and by further dividing 
 each of these into two (outward and inward), it is thirty-six-fold ; 
 and, again, by dividing each of these into three (past, present, 
 and future), we have, finally, 108 different kinds of 'thirst.' 
 ' And thus the little tanha becomes a hydra-headed monster pos- 
 sessed of one hundred and eight modes of inflicting suffering on 
 humanity,' (Vijesinha Mudaliar, in Childers's Pali Dictionary, 
 under the word tanha.) 'The man whom this contemptible 
 thirst that poison in the world overcomes, that man's sorrows 
 grow, like the blrana-weed when it is spreading,' 'Dhamma- 
 pada,' verse 335). 
 
 1 ' Dhammapada,' verse 336. and compare w. 342, 354. 
 Compare v. 285, below, p. 128 * Ibid., verses 275, 276
 
 1O8 ESSENTIAL DOCTRINES. 
 
 The Eight Divisions as already mentioned (p. 47) 
 are as follows : 
 
 1. Right views. 5. Right mode of livelihood. 
 
 2. Right aims. 6. Right exertion. 
 
 3. Right words. 7. Right mindfulness. 
 
 4. Right behaviour. 8. Right meditation and tran- 
 
 quillity. 
 The four Paths or Stages of the Path are l : 
 
 1. The ' entering upon the stream,' Conversion; 
 which follows on, (i) companionship with the good, 
 (2) hearing of the law, (3) enlightened reflection, or 
 (4) the practice of virtue. The unconverted man is 
 unwise, under the influence of sin, enmity, and im- 
 purity ; but if by one or more of the means just 
 mentioned he has arrived at a perception of the ' four 
 Noble Truths,' he has become converted, and has 
 entered the first Path. While in this path he becomes 
 free successively, (i) from the delusion of self, (2) from 
 doubt as to the Buddha and his doctrines, and (3) 
 from the belief in the efficacy of rites and ceremonies. 
 ' Better than universal empire in this world, better than 
 going to heaven, better than lordship over all worlds 
 is (this three-fold) fruit of the first Path.' 2 
 
 2. The path of those who will only return once to this 
 world. The converted man free from doubt and the 
 delusions of self and ritualism, succeeds in this path 
 in reducing to a minimum, lust, hatred and delusion. 
 
 3. TJie path of those who will never return to this 
 world : in which the last remnants of (4) sensuality and 
 
 1 See 'Book of the Great Decease,' ii. 1-7, translated in 
 my 'Buddhist Suttas,' pp. 23 and foil. 
 a ' Dhammapada,' verse 178.
 
 THE FOUR PATHS. 309 
 
 (5) malevolence, being destroyed, not the least low 
 desire for oneself, or wrong feeling towards others can 
 arise in the heart. 
 
 4. The path of the Arahats, the men set free by 
 insight, in which the saint becomes free from (6, 7) 
 desire for material, or immaterial, existence; from 
 (8, 9, 10) pride and self-righteousness, and ignorance. 
 
 He is now free from all error ; he sees and values 
 all things in this life at their true value ; evil desires 
 of all kinds being rooted up from his mind, he only 
 experiences right desires for himself, and tender pity 
 and regard and exalted spiritual love for others. " As 
 a mother, even at the risk of her own life, protects 
 her son, her only son : so let him cultivate goodwill 
 without measure among all beings. Let him culti- 
 vate goodwill without measure toward the whole 
 world, above, below, around, unstinted, unmixed 
 with any feeling of differing or opposing interests. 
 Let a man remain steadfastly in this state of mind 
 all the while he is awake, whether he be standing, 
 walking, sitting, or lying down. This state of heart is 
 the best in the world." l 
 
 The ten errors or evil states of mind thus conquered 
 in the course of the four paths are the ten Sangyo- 
 janas or Fetters, 3 which with their Pali names are : 
 
 i. Delusion of self (Sakkaya-ditthi). 
 
 I 'Metta Sutta,' from Childers's text, J. R. A. S., 1869, de- 
 scribing the state of the Arahats. 
 
 II With numbers I, 2, 5, 8, 9, compare numbers 28, 30, 26, 
 51, 52, of the Sanskaras : above p. 92. On No. I see also 
 p. 95 ; and on all the Fetters, Dhp. v. 221. Bandhana a; 
 Dhp. 345, 346, is quite different.
 
 13O ESSENTIAL DOCTRINES. 
 
 2. Doubt (Vicikiccha). 
 
 3. Dependence on works (Sllabbata-paramasa). 1 
 
 4. Sensuality, bodily passions (Kama). 
 
 5. Hatred, ill-feeling (Patigha). 
 
 6. Love of life on earth (Ruparaga). 
 
 7. Desire for life in heaven (Aruparaga). 
 
 8. Pride (ManoX 
 
 9. Self-righteousness (Uddhacca). 
 10. Ignorance (Avijja). 
 
 When the first five fetters are completely broken, 
 the converted Buddhist has become an Arahat, and 
 has entered the fourth path ; when the other five are 
 broken, he has become Asekha, and thus put an end 
 to all delusion and to all sorrow. 
 
 One might fill pages with the awe-struck and 
 ecstatic praise which is lavished in Buddhist writings 
 on this condition of mind, the Fruit of the fourth 
 Path, the state of an Arahat, of a man made perfect ac- 
 cording to the Buddhist faith. But all that could be 
 said can be included in one pregnant phrase THIS is 
 NIRVANA. 
 
 " To him who has finished the Path, and passed 
 beyond sorrow, who has freed himself on all sides, 
 and thrown away every fetter, there is no more fever 
 of grief." " He whose senses have become tranquil, 
 like a horse well broken-in by the driver ; who is free 
 from pride and the lust of the flesh, and the lust of 
 existence, and the defilement of ignorance him even 
 the gods envy. Such a one whose conduct is right, 
 remains like the broad earth, unvexed ; like the pillar 
 
 1 Compare the first few lines of p. 24. Modern Buddhists 
 class Christianity under this Fetter. Alabaster, ' Wheel of the 
 Law,' p. 237.
 
 NIRVANA. Ill 
 
 of the city gate, unmoved ; like a pellucid lake, un- 
 ruffled. For such there are no more births. Tran- 
 quil is the mind, tranquil the words and deeds of him 
 who is thus tranquillized, and made free by wisdom." l 
 
 " They who by steadfast mind have become exempt 
 from evil desire, and well trained in the teachings of 
 Gautama ; they, having obtained the fruit of the fourth 
 Path, and immersed themselves in that ambrosia, 
 have received without price, and are in the enjoyment 
 of Nirvana. Their old karma is exhausted, no new 
 karma is being produced ; their hearts are free from 
 the longing after future life ; the cause of their exist- 
 ence being destroyed, and no new yearnings springing 
 up within them, they the wise, are extinguished like 
 this lamp." 2 "That mendicant conducts himself well, 
 who has conquered error by means of insight, from 
 whose eyes the veil of error has been removed, who 
 is well-trained in religion ; and, who, free from yearn- 
 ing, and skilled in the knowledge of, has attained 
 unto, Nirvana." 3 
 
 What then is Nirvana, which means simply going 
 out, extinction ? (it being quite clear, from what has 
 gone before, that this cannot be the extinction of a 
 soul). // is the extinction of that sinful, grasping 
 condition of mind and heart, which would otherwise, 
 according to the great mystery of Karma, be the cause of 
 
 1 ' Dhammapada,' verses 90, 94-96. 
 
 2 'Ratana Sutta,' 7, 14. Of Amata, it should be noted that 
 when it was first used of Nirvana, it had acquired the sense 
 of ambrosia, and always alludes to it. Thus we have the Lake 
 of Ambrosia, Fausboll's ' Jataka,' v. 25, and ' Sweet food and 
 heavenly drink' at Rat. Sutta, v. 4. See also below, pp. 60, 184. 
 
 8 ' Sammaparibbajanlya Sutta,' 14.
 
 112 ESSENTIAL DOCTRINES. 
 
 reneived individual existence. That extinction is to be 
 brought about by, and runs parallel with, the growth of 
 the opposite condition of mind and heart ; and it is 
 complete when that opposite condition is reached. Nir- 
 vana is therefore the same thing as a sinless, calm state 
 of mind ; and if translated at all, may best, perhaps, 
 be rendered ' holiness ' holiness, that is, in the Bud- 
 dhist sense, perfect peace, goodness, and wisdom. 
 
 To attempt translations of such pregnant terms is 
 however always dangerous, as the new word part of a 
 new language which is the outcome of a different 
 tone of thought while it may denote the same or 
 nearly the same idea, usually calls up together with it 
 very different ones. This is the case here ; our word 
 holiness would often suggest the ideas of love to, and 
 awe in the felt presence of, a personal creator ideas 
 inconsistent with Buddhist holiness. On the other 
 hand,Nirvana implies the ideas of intellectual energy, 
 and of the cessation of individual existence ; of which 
 the former is not essential to, and the latter is quite 
 unconnected with, our idea of holiness. Holiness 
 and Nirvana, in other words, may represent states of 
 mind not greatly different ; but these are due to differ- 
 ent causes, and end in different results ; and in using 
 the words, it is impossible to confine one's thought 
 to the thing expressed, so as not also to think of its 
 origin and its effect. 
 
 It is better, therefore, to retain the word Nirvana 
 as one name of the Buddhist summum bonum, which 
 is a blissful mental state, a moral condition, a modifi- 
 cation of personal character ; and we should allow the 
 to remind us, as it did the early Buddhists,
 
 NIRVANA. 113 
 
 both of the ' Path ' which leads to the extinction of 
 sin, and also of the break in the transfer of Karma, 
 which the extinction of sin will bring about. That this 
 must be the effect of Nirvana is plain ; for that state 
 of mind which in Nirvana is extinct (upadana, klesa, 
 trishna) is precisely that which will, according to the 
 great mystery of Buddhism, lead at death to the for- 
 mation of a new individual, to whom the Karma of 
 the dissolved or dead one will be transferred. 1 That 
 new individual would consist of certain bodily and 
 mental qualities or tendencies, enumerated, as already 
 explained, in the five Skandhas or aggregates. A com- 
 prehensive name of all the five is upadi, a word derived 
 (in allusion to the name of their cause, upadana), 
 from upada, to grasp, either with the hand or the 
 mind. Now, when a Buddhist has become an Arahat, 
 when he has reached Nirvana, the fruit of the fourth 
 Path, he has extinguished upadana, and klesa ( error ), 
 but he is still alive ; the upadi, the Skandhas, his 
 body with all its powers, that is to say, the fruit of his 
 former error remain. These, however, are imper- 
 manent, they will soon pass away. There will then be 
 nothing left to bring about the rise of a new set of 
 skandhas, of a new individual. The Arahat will be 
 no longer alive or existent in any sense at all. He 
 will have reached Parinibbana, complete extinction, 
 or Nir-upadi-sesa-nibbana-dhatu, 2 extinction not only 
 
 1 See above, p. 101. 
 
 * Parinibbana Sutta, J. R. A. S., vol. viii. p. 238. In con- 
 tradistinction, Nirvana is called sa-upadi-sesa-nibbana (' Vanglsa 
 Sutta,' vense 14). Comp. Julien's Hiouen Thsang II. 58.
 
 1 14 ESSENTIAL DOCTRINES. 
 
 of Tanha, and of the fires of passion, but also of the 
 upadi and of the five skandhas. 
 
 The life of man, to use a constantly recurring 
 Buddhist simile or parable, is like the flame of an 
 Indian lamp, a metal or earthenware saucer in which 
 a cotton wick is laid in oil. One life is derived from 
 another, as one flame is lit at another ; it is not the 
 same flame, but without the other it would not have 
 been. As flame cannot exist without oil, so life, in- 
 dividual existence, depends on the cleaving to low 
 and earthly things, the sin of the heart. If there is 
 no oil in the lamp, it will go out, though not until the 
 oil which the wick has drawn up is exhausted : and 
 then no new flame can be lighted there. And so the 
 parts and powers of the perfect man will be dissolved, 
 and no new being will be born to sorrow. The wise 
 will pass away, will go out like the flame of a lamp, 
 and their Karma will be individualized no longer. 1 
 
 Stars, long ago extinct, may be still visible to us by 
 the light they emitted before they ceased to burn ; but 
 the rapidly vanishing effect of a no longer active cause 
 will soon cease to strike upon our senses ; and where 
 the light was, will be darkness. So the living, moving 
 body of the perfect man is visible still, though its 
 cause has ceased to act : but it will soon decay, and 
 die, and pass away ; and as no new body will be 
 formed, where life was, will be nothing. 
 
 Freedom from the imperfections of finite being is, 
 then, a result of, but it is not Nirvana. The Buddhist 
 heaven is not death, and it is not on death but on 
 
 1 Compare Ratana Sutta, v. 14, quoted above, p. in, and 
 the parable of the Tree, below, p. 137.
 
 NIRVANA. US 
 
 a perfect life here and now, that the Pitakas lavish 
 those terms of ecstatic description which they apply to 
 Arahatship, the goal of the Excellent Way, and to 
 Nirvana as one aspect of it. 
 
 Thus of the Dhamma-pada Professor Max Miiller, 
 who was the first to point out the fact, says, 1 "If we 
 look in the Dhamma-pada at every passage where 
 Nirvana is mentioned, there is not one which would 
 require that its meaning should be annihilation, while 
 most, if not all, would become perfectly unintelligible 
 if we assigned to the word Nirvana " that signification. 
 
 The same thing may be said of such other parts of 
 the Pitakas as are accessible to us in published 
 texts. Thus the commentator on the Jatakas quotes 
 some verses from the Buddhavansa, or History of 
 the Buddhas, which is one of the books of the 
 Second Pitaka. In those verses we have (inter alia) 
 an argument based on the logical assumption that if 
 a positive exists, its negative must also exist ; if there 
 is heat, there must be cold ; and so on. In one of 
 these pairs we find existence opposed, not to Nirvana, 
 but to non-existence ; whilst, ih another, the three 
 fires (of lust, hatred, and delusion) are opposed to 
 Nirvana. 2 It follows, I think, that to the mind of the 
 composer of the Buddhavansa, Nirvana meant not 
 the extinction, the negation, of being, but the extinc- 
 tion, the absence, of the three fires of passion. To 
 quote here all the passages in the Pitakas in which 
 the word Nirvana occurs would be tedious, but they 
 will be found in the appendix to this chapter, together 
 
 1 ' Buddhaghosha's Parables,' p. xli. 
 1 Fausboll, Jataka text, p. 14.
 
 Il6 ESSENTIAL DOCTRINES. 
 
 with the most important passages from the Ceylon 
 fifth-century commentators, and from other later books, 
 both Sanskrit and Pali. From those passages it would 
 seem that the word was used in its original sense 
 only, even as late as the time of Buddhagosha ; 
 after that time we occasionally (but very seldom, 
 and only when the context makes the modification 
 clear) find Nirvana used where we should expect 
 anupadisesanibbana or parinibbana, just as bow is 
 actually used for rainbow, where ' in the heaven,' or 
 some such expression, is in the context ; and it is 
 conceivable that ' phrase ' might come to be used 
 for ' paraphrase.' In these cases tne general sense 
 of the context has the same force as the qualifying 
 prefix, or prefixed word, would otherwise have had ; 
 and so far from this usage being a proof that Nirvana, 
 without the qualifying prefix, meant the same as Pari- 
 nirvana, it is very striking that such a use of the word 
 should not occur in books even much earlier than 
 those in which it is actually found. 
 
 So little is known of the Sanskrit and Tibetan 
 Buddhist books, that it is difficult to discover their 
 doctrine on any controverted point ; but so far as it 
 is possible to judge, they confirm that use of the 
 word Nirvana which we find in the Pitakas. In the 
 Lalita Vistara the word occurs in a few passages, in 
 none of which the sense of annihilation is necessary, 
 and in all of which I take Nirvana to mean the same 
 as the Pali Nibbana. 1 The Tibetan rendering of the 
 word is a long phrase, meaning, according to Burnouf, 
 
 1 Foucaux, pp. 1 06, 235, 262, 290, 340, 364-8, 391. Bur- 
 nouf, ' Lotus,' 404.
 
 NIRVANA. 117 
 
 ' the state of him who is delivered from sorrow,' or, 
 ' the state in which one finds oneself when one is so 
 delivered ' (affranchi)}- This is confirmed by Mr. 
 Beal's comprehensive and valuable work on Chinese 
 Buddhism, where the Chinese version of the Sanskrit 
 Parinirvana Sutra has the following passages : "Nir- 
 vana is just so. In the midst of sorrow there is no 
 Nirvana, and in Nirvana there is no sorrow." " I " 
 (Gautama) " devote myself wholly to moral culture, 
 so as to arrive at the highest condition of moral rest 
 (the highest Nirvana)." 2 
 
 And so again, in the verse quoted from the Pra- 
 timoksha. 3 
 
 1 The Heart, scrupulously avoiding all idle dissipation, 
 Diligently applying itself to the Holy Law of Buddha, 
 Letting go all lust, and consequent disappointment, 
 Fixed and unchangeable, enters on Nirvana.' 
 
 If we can trust these translations through the 
 Chinese, and I think we moy, as far as our purpose 
 requires, the early Sanskrit texts of the later Bud- 
 dhists, like the Pali texts of the Pitakas, look upon 
 Nirvana as a moral condition, to be reached here, in 
 this world, and in this life. 
 
 In the later Sanskrit books the notices of Nirvana 
 are so meagre that no conclusion can be drawn as 
 to the views of their authors ; but it is clear that they 
 use Parinirvana and Anupadhisesha Nirvana-dhatu in 
 the sense of death with no life to follow. 4 
 
 1 'Introduction a 1'histoire clu Buddhisme Inclien,' p. 19. 
 1 ' Catena of Buddhist Scriptures from the Chinese,' 174, 183. 
 Compare 247, 250, 263, 283. 3 7A/</., p. 159. 
 
 4 Nirvana is mentioned at pngei 114, 116, 118, 120, of the
 
 Il8 ESSENTIAL DOCTRINES. 
 
 The reader will not, I trust, think that the few 
 pages devoted to the discussion of the meaning of 
 Nirvana have been, nevertheless, too many. It has 
 seemed to me of the first importance to make my 
 views on this point quite clear, and I have attempted 
 to state them as shortly as possible, consistently with 
 clearness. For controversy there has been no space, 
 and even had there been, I should have avoided it. 
 It only remains for me to express my obligations to 
 others. No one has written a work on Buddhism 
 without touching on this great question; each one 
 has thrown some light upon it, and if my view of 
 it bt- correct, has had foundation for his explanation 
 of the term ; but thanks are especially due to Pro 
 fessor Max Miiller and Professor Childers. These 
 distinguished scholars alone have sought to define 
 the meaning of the word by a strict comparison of 
 the passages in which it had been found to occur. 1 
 I hive followed their method, and though in my 
 conclusion I have ventured to differ somewhat from 
 them, it seems to me to derive its chief confirmation 
 
 ' Lotus de la bonne Loi.' Where Burnouf has Nirvana com- 
 plft, the original has, I presume, Parimrvana. Compare the 
 quotations from the Avadana Sataka and Panca-krama, at pp. 
 '/8, 83, 590, 591, of the 'Introduction.' Upadhi-sesha is a 
 blunder of the Sanskrit Buddhist writers for the Pali upadi-sesa. 
 See Childers's Diet. s. v. It was re-introduced into Ceylon in 
 the I2th century, and is found in Parakrama Bahu's inscription 
 at the Gal Wihare in Pulastipura. 
 
 1 Professor Max Miiller discusses the passages in the ' Dhanr 
 ma-pada' (Nos. i-n below); Professor Childers added those in 
 the ' Khuddaka Patha ' (Nos. 12-14 and 16 below).
 
 NIRVANA. IIQ 
 
 from the fact that it reconciles, and removes the diffi- 
 culties involved in, both of theirs. 1 
 
 1 The argument in this chapter is taken from an article by 
 the present writer in the ' Contemporary Review ' for Jan., 
 1877. On Nirvana, besides the passages quoted above and 
 in the notes, see Gogerly, 'Journal of the Royal Asiatic 
 Society,' Ceylon Branch, 1867-1870, part I., p. 130 ; the Rev. 
 G. Scott, ibid. p. 89; Spence Hardy's 'Eastern Monachism," 
 pp. 280-309, and 'Legends and Theories of the Buddhists,' 
 pp. 169-174; Bigandet, 'Legend of Guadama,' 143, 320-323; 
 BurnouJ, Introduction, pp. 516-522, 'Lotus' 519; James 
 (TAlwis, ' Buddhist Nirvana ' (a pamphlet full of information, 
 which has been too little read) ; Wassilief, ' Der Buddhismus,' 
 pp. 84, 93-101, Kbppen, ' Die Religion des Buddha,' i. pp. 
 306-309 ; Alabaster, ' Wheel of the Law,' p. xxxvii. et seq. 
 and 165 ; Remusat, 'Foe Koue Ki,' pp. 80, 156 ; Sir Coomara 
 Sivamy> ' Sutta Nipata,' xxiv. ; Max Mutter, ' Chips, ' i. 
 247-250, 280-290 ; and ChilderJ Diet., under Nibbanarh, 
 Parinibbanarh, and Upacliseso. A number of references to 
 other writers will be found in Obrjfs *Du Nirvana Boud- 
 dhique,' Paris, 1863.
 
 120 BUDDHISM. 
 
 APPENDIX TO CHAPTER IV. 
 
 PASSAGES IN THE PUBLISHED PARTS OF THE PITAKAS IN 
 WHICH THE WORD NIBBANA (PALI FOR NIRVANA) OCCURS. 
 
 I. Dhamma-pada, v. 23. These wise people (speaking of 
 Arahats) meditative, persevering, ever full of strength, attain to 
 Nirvana, the highest bliss. 
 
 2* Dhp. v. 32. The mendicant who delights in diligence, and 
 looks with terror on sloth, cannot fall away, he is in the very 
 presence of Nirvana. 
 
 3. Dhp. v. 134. If thou keepest thyself as silent as a broken 
 gong, thou hast attained Nirvana ; no angry clamour is found in 
 thee. (The preceding verse condemns harsh speaking.) 
 
 4. Dhp. v. 184. The Buddhas declare the best self-mortifica- 
 tion to be patience, long-suffering ; the best (thing of all) to be 
 Nirvana ; for he is no (true) monk who strikes, no (true) mendi- 
 cant who insults others. 
 
 5. Dhp. w. 202, 203. There is no fire like lust, there is no 
 sin like hate, there is no misery like the Skandhas, there is no 
 happiness like peace. Hunger is the worst disease, the Sans- 
 karas the worst suffering : knowing this as it really is, is Nirvana, 
 the highest bliss. 1 
 
 6. Dhp. v. 226. Those who are ever on /he watch, who study 
 day and night, whose heart is set on Nirvana, their infulness 
 dies away (literally, their Asavas 2 go to an end). 
 
 1 On the Skandhas and Sanskaras see above, pp. 89-90. 
 'Hunger' surely alludes to tanha (thirst). 
 
 3 The Asavas are 4 ; sensual pleasure, lust aftei life, delusion 
 (about the soul), and ignorance (of the four ' Noble Truths '). 
 Burnouf, ' Lotus,' 823, says they are three, and omits delusion ; 
 but this is probably a slip, for his authority is the Parinibbana 
 Sutta ; and the text itself (Childers's ed. J. R. A. S., 1876, 
 pp. 228-230, &c. ) gives the same four as Hardy, Manual, 496, 
 E. M., 290. Anasava is a synonym for the Arahat, who has 
 entered the fourth Path.
 
 APPENDIX OX NIRVANA. 121 
 
 7. Dhp. v. 283. Cut clown lust, not a tree ; from lust spring; 
 fear : having cut down with (all) its undergrowth (vanatha), 
 the forest of lust (vana) become Nir-vana'd, (dis-lusted, free 
 from yearning,) oh! mendicants. 1 
 
 8. Dhp. v. 285. Cut off the love of self, as (you might) an 
 autumn lotus with your hand devote yourself to the ' Path ' of 
 peace alone, (for) by the Blessed One, Nirvana has been revealed. 2 
 
 9. Dhp. v. 289. The wise man, restrained according to the 
 Precepts, 3 seeing the force of this truth, should at once clear the 
 ' Path ' leading to Nirvana. 
 
 10. Dhp. v. 369. Bail out, O ! mendicant, this boat ; 4 when 
 bailed out it will go quickly : when you have cut off lust and 
 hatred, thou shalt go to Nirvana. 
 
 11. Dhp. v. 372. There is no meditation (Dhyana), 5 without 
 wisdom, no wisdom without Dhyana ; he who has both wisdom 
 and Dhyana, is in the presence of Nirvana. 
 
 12. Ma again Sntta, v. II. Temperance and chastity, to 
 discern the Noble Truths, to experience Nirvana, that is the 
 greatest blessing. 
 
 1 This curious pun is repeated at v. 344, almost exactly 
 in the same form. As there is a doubt about the reading, how- 
 ever, I do not quote the latter verse. 
 
 2 The idea, perhaps, is that though Gautama revealed the 
 'Noble eight- fold Path' leading to Nirvana, yet only personal exer- 
 tion can bring one to it. Compare v. 276, quoted above, p. 107. 
 
 3 The Precepts (Silas) are the ten commandments (Hardy, 
 E. M., 23). See below p. 141. 
 
 4 At Kama Sutta, v. 6, the same figure is used. I take the 
 water as the Asavas ; the water-logged boat to be the sinful 
 man ; the sea to be Sansara, transmigration ; and Nirvana to be 
 the island, the other shore, having reached which one is safe 
 from being tossed about again in future births, the waves of the 
 ocean of transmigration. Compare Nava Sutta, 4 (below, p. 155). 
 
 4 The four Dhyanas are four stages of religious meditation, 
 whereby the believer's mind is gradually purged from all earthly 
 emotions. See Childers's Diet s. v. Jhanam, and below, 
 p. 176.
 
 122 APPENDIX ON NIRVANA. 
 
 13. Ratana Sntta, v, 12. (Beautiful) as groves and thickets 
 covered with blossoms in the first hot month of summer (the 
 Buddha), preached for the good of all his glorious Law, which 
 leads to Nirvana. 
 
 14. Nidhikanda Sittta, v. 13. All earthly glory, and heavenly 
 joy, and the gain of Nirvana, can be procured by this treasure, 
 (charity, piety, and self-control). 
 
 15. The passage quoted above, p. 1 18, from the Bnddhavan<;a. 
 ' And as where heat is, there is also cold ; so where the three- 
 fold fire (of lust, hatred, and ignorance) is, there Nirvana must 
 be sought.' 
 
 1 6. Lastly, the passage quoted from the Maha Vagga of the 
 first Pitaka, by Gogerly, ' on Buddhism,' p. 6. ' This is a mat- 
 ter hard to understand, the suppression of all the Sanskaras, the 
 forsaking of all sin, the destruction of yearning (tanha), the 
 absence of lust, the cessation (of sorrow), Nirvana.' 
 
 The above are all the passages in which Nirvana is mentioned 
 in published texts from the Pitakas. It would lie possible to 
 strengthen the case by quoting all those passages in which the 
 moral condition called, in those just quoted, Nirvana, is ex- 
 pressed by some other figure. Such are the Heavenly Drink 
 (by which the wise are nourished), the Tranquil State, the 
 Unshaken Condition (alluding to the ' final perseverance ' 
 theory), Cessation (of sorrow), Absence (of sin, the four Asavas), 
 Destruction (of tanha), and other expressions. It would also be 
 possible to strengthen the case by quoting all passages men- 
 tioning Parinibbana, which is also something that takes place 
 here on earth, viz. the 'going out,' the death, of an Arahat, of 
 a man without the Asavas, of one who has attained Nirvana. 
 " Some people are reborn as men ; evil doers in hell ; the well- 
 conducted go to heaven, but the arahats go out altogether " 
 (' Parinibbanti Anasava,' Dhp., v. 126). But I will only mention 
 the important fact that in the Maha Parinibbana Sutta, giving a 
 long account of Gautama's death, the word Nibbana standing 
 alone in its ethical or figurative sense, does not once occur.' 
 
 1 It occurs once in its literal sense (like tlie going out of n 
 lamp, pajjotass' eva nibbanarh, J. R. A. S., 1876, viii. 252).
 
 APPENDIX TO NIRVANA. 123 
 
 Some passages in the later books in which the word Nibbana 
 occurs are as follows : 
 
 ' Patimokkha,' pp. 3.. 4. 5. 
 
 'Jinn Alankara,' apud Burnouf, 'Lotus,' pp. 332, 516, 545, 
 831. Compare 376. 
 
 ' Rasavabini,' p. 29. 
 
 ' Mahavansa,' p. 22, and also ch. xxx. (J. R. A. S., 1874)1 
 verse 30. Compare Pari-nibbana, pp. 15, 118. 
 
 ' Dhamma-pada Commentary,' the passages referring to the 
 -quoted verses, and compare pp. 118, 282. 
 
 'Jataka' (Commentary), pp. 4, 14, 61, 393, 401. Compare 
 Vimutti, pp. 77, 78, 80. Also Ten. Jat., 91. 
 
 ' Madurattha Vilasini ' J. Bengal A. S. vii. 796-797. 
 
 The word Nirvana occurs in ' Saddharma Pundarika,' Bur- 
 noufs translation, pp. n, 45, 63, 69, 73, 76, 77, 80, 8S, 108, 
 109, 120. 
 
 'Saddharma Lankavatara,' apud Barnouf, Introduction, &c., 
 516, 520. 
 
 'Avadana Sataka,' ibid., 509. 
 
 [I have preferred to leave the above note as it stood. For 
 passages on Nirvana in the Pali Pitakas, published since the 
 note was written, see my 'Buddhist Suttas,' pp. 311, 312, and 
 'Hibbert Lectures, 1881,' p. 260. They confirm in every 
 instance the views above expressed.]
 
 124 LAY MORALITY. 
 
 CHAPTER V. 
 
 THE GKNERAL MORAL PRECEPTS OF BUDDHISM. 
 
 IN the last chapter an attempt has been made to put 
 into clear and distinct language the principles of the 
 intricate and obscure system of Buddhist metaphy- 
 sics. The task has been no easy one ; not only on 
 account of the inherent difficulty of the subject, but 
 because of the confusion arising from the utter 
 strangeness of ideas, which are nevertheless expressed 
 in words capable of being used in a Christian sense. 
 Our present object, to give a sketch of Buddhist 
 morality, will be more easily attained. 
 
 In the Buddhist age the humility of confessed 
 ignorance was as yet impossible. To use a Buddhist 
 expression, there was an upadana, or grasping state 
 of mind, which was the standing cause of a ' delu- 
 sion ' the grasping, the lust, namely, after certainty, 
 after absolute knowledge. From this upadana the 
 Buddha never freed himself, and it produced in him 
 the ' delusion ' of the great theory of Karma. To 
 free himself and the world from the supposed effects 
 of this non-existent hypothetical cause, he thought he 
 had discovered a ' Path ' which he called ' Noble,' an 
 epithet it most assuredly deserves. Never in the 
 whole history of the world has the bare and barren 
 tree of metaphysical inquiry put forth, where one 
 would least expect it, a more lovely flower the
 
 IJUUDHIST UKATITUDKS. 125 
 
 flower that grew into the Fruit which gave the nectar 
 of Nirvana. The Fruit of the fourtli Path was not, 
 indeed, for ordinary hands to pluck, for it was first 
 necessary to extinguish much evil in the heart by the 
 cultivation of the opposite virtue. Though laymen 
 could attain Nirvana, we arc told of only one or two 
 instances of their having done so ; J and though it 
 was more possible for members of the Buddhist 
 order of mendicants, we only hear, after the time of 
 Gautama, of one or two who did so. No one now 
 hears of such an occurrence ; but the Buddhist 
 hopes to enter, even though he will not reach the 
 end of, the paths in this life ; and if he once enters 
 them, he is certain in some future existence, perhaps 
 under less material conditions, to arrive at the goal 
 of salvation, at the calm and rest of Nirvana. 
 
 There are, accordingly, many directions of a much 
 more general, and less metaphysical nature than 
 those we have been discussing ; precepts applicable 
 to all men, not only to those who have devoted 
 themselves to the religious life. Such, for instance, 
 are the precepts laid down in the now well-known 
 
 Buddhist Beatitudes. 
 A deva speaks 
 
 I. Many gods and men 
 
 Have held various things blessings, 
 When they were yearning for happiness. 
 Do thou declare to us the chief good. 
 
 1 Sucldhodana, Gautama's father, reached Arahatship on his 
 death-bed, Jat. I. 64. Santati, a prime minister, attained 
 Nirvana, Dhp. p. 308. Comp. Hardy, E. M. 14, and Jat. I. 
 148 ; II. 229.
 
 126 LAY MORALITY. 
 
 Gautama answers 
 
 2. Not to serve the foolish, 
 But to serve the wise ; 
 
 To honour those worthy of honour : 
 This is the greatest blessing. 
 
 3. To dwell in a pleasant land, 
 Good works done in a former birth, 
 Right desiies in the heart : 
 
 This is the greatest blessing. 
 
 4. Much insight and education, 
 Self-control and pleasant speech, 
 And whatever word be well-spoken : 
 
 This is the greatest blessing. 
 
 5. To support father and mother, 
 To cherish wife and child, 
 To follow a peaceful calling : 
 
 This is the greatest blessing. 
 
 6. To bestow alms and live righteously. 1 
 To give help to kindred, 
 
 Deeds which cannot be blamed : 
 These are the greatest blessing. 
 
 7. To abhor, and cease from sin, 
 Abstinence from strong drink, 
 Not to be weary in well-doing, 
 
 These are the greatest blessing. 
 
 8. Reverence and lowliness, 
 Contentment and gratitude, 
 
 The hearing of the Law at due seasons, 
 This is the greatest blessing. 
 
 9. To be long-suffering and meek, 
 
 To associate with the tranquil (i.e. Buddhist 
 
 monks), 
 
 Religious talk at due seasons, 
 This is the greatest blessing. 
 
 1 Quoted in the ' Dhamma-pada ' Commentary, p. 317, as 
 having been n well-known verse in the time of Gautama '.
 
 SCRIFI'URE VERSES. 127 
 
 10. Self-restraint and purity, 
 
 The knowledge of the Noble Truths, 
 The realization of Nirvana, 
 
 T>jis is the Greatest blessing. 
 
 1 1. Beneath the stroke o~ life's changes, 
 The mind that shaketh not, 
 Without grief or passion, and secure, 
 
 This .is the greatest blessing. 
 
 12. On every side are invincible 
 They who do acts like these, 
 
 On every side they walk in safety, 
 
 And theirs is the greatest blessing. 1 
 
 Again, the Nidhikanda Sutta (Treasure Chapter), 
 after saying that what men call treasure, when laid 
 up in a deep pit, profits nothing, and may easily be 
 lost, goes on 
 
 The (real) treasure is that laid up by man or woman 
 Through charity and piety, temperance and self-control, 
 In the sacred shrine, or the Buddhist Order, 
 In individual man, in the stranger and sojourner, 
 In his father, and mother, and elder brother. 
 The treasure thus hid is secure, and passes not away; 
 Though he leave the fleeting riches of this world, this a mar. 
 
 takes with him 
 
 A treasure that no wrong of others, and no thief, can steal 
 Let the wise man do good deeds the treasure that follow* 
 
 of itself. 
 
 H;\ld and literal translations like the above lose, 
 of course, all the rhythm and beauty of the Pali 
 
 1 ' Mangala Sutta.' The text in Childers's ' Khuddaka Patha.' 
 Translated from the Pali by the editor, ioc. cit., by Professor 
 Fausboll, in his 'SuttaNipata,' p. 43 ; and by the Kev. J. Gogerly, 
 in the 'Ceylon Friend' for June, 1839. Translated from the 
 Burmese by Bigandet, p. 115, note 62.
 
 f28 LAY MORALITY. 
 
 verses, but it has been thought a less evil to convey 
 a wrong impression of the grace of the original, than 
 to convey a wrong impression of its thought. 1 
 
 Of the same general nature, appealing to all men, 
 are the following extracts from the Dhamma-pada or 
 ' Scripture verses/ a collection common to both 
 schools of Buddhism, though the Chinese collection 
 is somewhat larger than the Pali. 2 
 
 5. For never in this world does hatred cease by hatred ; 
 
 Hatred ceases by love ; this is always its nature. 
 13. As rain breaks in upon an ill-thatched hut, 
 So passion breaks in upon the untrained mind. 
 
 26. The foolish follow after vanity ; deluded men ! 
 
 While the wise guards earnestness as his richest treasure. 
 
 27. Follow not after vanity, nor familiarity with the delighl 
 
 of lust, 
 
 For the earnest and the thoughtful obtain ample joy. 
 2&. When by earnestness he has put an end to vanity, 
 And has climbed the terraced heights of wisdom, 
 The wise looks down upon the fools ; 
 Serene he looks upon the toiling crowd, 
 As one standing on a hill looks down 
 On those who stand upon the plain. 3 
 
 1 In the last extract the idea is simply that good deeds don* 
 in one birth will be the very thing that will determine the ma 
 terial and spiritual lot of the individual in the next birth, o! 
 another individual, from our point of view ; of the same, ac- 
 cording to the Buddhist theory. Passages like these have 
 naturally been understood by Europeans to refer to a soul pass- 
 ing from a tempoicvry state to an eternal one ; but such an idea 
 was never present to the mind of a Buddhist reading them. 
 Compare Dhp., v. 176, quoted below, p. 130. 
 
 8 Beal's ' Buddhist Tnpitaka, as known in China and Japan,' 
 p. 113. 
 
 * Childers's Diet, Preface, p. xiv. Kctherj compares Lucre 
 tins, lib. ii. 7-14.
 
 SCRIPTURE VERSES. 129 
 
 29. Earnest among the heedless ; 
 Wide awake among the sleepers ; 
 The wise makes progress, leaving those behind 
 As the swift steed the horse who has no strength. 
 
 35. It is good to tame the mind, 
 Difficult to hold in, and flighty ; 
 Rushing where'er it listeth ; 
 A tamed mind is the bringer of bliss. 
 
 42. Whatever an enemy may do to an enemy, 
 Or an angry man to an angry man, 
 A mind intent on what is wrong 
 Works evil worse. 
 
 49. As the bee injuriiig not 
 
 The flower, its colour, or scent - 
 
 Flies away, taking the nectar ; 
 
 So let the wise man dwell upon the earth. 
 
 50. Not where others fail, or do or leave undone, 
 
 The wise should notice what himself has done or left undone. 
 
 52. Like a beautiful flower full of colour, without scent, 
 
 The fine words of him who does not act accordingly are 
 
 fruitless. 
 
 Like a beautiful flower full of colour and full of scent, 
 The fine words of him who acts accordingly are full of 
 
 fruit. 
 
 6 1. As long as the sin bears no fruit, 
 The fool, he thinks it honey ; 
 But when the sin ripens, 
 Then, indeed, he goes down into sorrow. 
 
 103. One may conquer a thousand thousand men in battle, 
 But he who conquers himself alone is the greatest victor. 
 
 121. Let no man think lightly of sin, saying in his heart, 'It 
 cannot overtake me.' 
 
 Comp. ' Sigalovada Sutta,' in 'Sept Suttas Palis,' p. 305.
 
 T30 LAY MORALITY. 
 
 As the waterpot fills by even drops of water falling, 
 The fool gets full of sin, ever gathering little by little. 
 
 146. How is there laughter? How is there joy? 
 
 While the fire of passion, and hatred, and ignorance is 
 
 always burning, 
 Ye, surrounded by darkness, 
 Why seek ye not a light ? 
 
 159. Let a man make himself what he preaches to others ; 
 
 The well-subdued may subdue others ; one's self, indeed, 
 is hard to tame. 
 
 172. He who formerly was heedless, and afterwards becomes 
 earnest, 
 
 Lights up this world, like the moon escaped from a cloud. 
 1 76. The man who has transgressed one law, and (speaks) lies, 
 
 And scoffs at the next world, there is no evil he will not do. 
 
 197. Let us live happily, then, not hating those who hate us ! 
 Let us live free from hatred among men who hate ! 
 
 198. Let us live happily, then, free from ailments among the 
 
 ailing ! 
 
 Let us dwell free from afflictions among men who are sick 
 at heart ! 
 
 199. Let us live happily, then, free from care among the busy ! 
 Let us dwell free from yearning among men who are anxious! 
 
 200. Let us live happily, then, though we call nothing our own ! 
 We shall become like the bright gods who feed on happiness ! 
 
 201. Victory breeds hatred, for the conquered is ill at ease. 
 The tranquil live well at ease, careless of victory and defeat. 
 
 222. He who holds back rising anger as (one might) a rolling 
 
 chariot, 
 Him, indeed, I call a driver : others only hold the reins. 
 
 223. Let a man overcome anger by kindness, evil by good ; 
 Let him conquer the stir.gy by a gift, the liar by truth. 1 
 
 1 This verse occurs also in the ' Mahubharata,' v. 1518.
 
 SCRIPTURE VERSES. 131 
 
 224. Let him speak the truth ; let him not yield to anger ; 
 Let him give when asked, even from the little he has ! 
 By these three things he will enter the presence of the gods. 
 
 292. What ought to be done is neglected ; what ought not to be 
 
 done is done. 
 Those who are proud and slothful their asavas (delusions) 
 
 increase. ' 
 354. The gift of the Law exceeds all gifts, 
 
 The sweetness of the Law exceeds all sweetness ; 
 The delight of the Law exceeds all delight ; 
 The extinction of thirst overcomes all grief. 
 Vasala Sutta, 27 : 
 
 Not by birth does one become low caste, 
 Not by birth does one become a Brahman j 
 By his actions alone one becomes low caste, 
 By his actions alone one becomes a Brahman. 7 
 
 Amagandha Sutta, 7, n. "Anger, drunkenness, 
 obstinacy, bigotry, deception, envy, self-praise, dis- 
 paraging others, high-mindedness, evil communica- 
 tions, these constitute uncleanness ; not verily the 
 eating of flesh. 
 
 " Neither abstinence from fish or flesh, nor going 
 naked, nor shaving the head, nor matted hair, nor 
 dirt, nor a rough garment, nor sacrifices to Agni 
 (fire), will cleanse a man not free from delusions. 
 
 " Reading the Vedas, making offerings to priests, or 
 sacrifices to the gods, self-mortifications by heat or 
 cold, and many such-like penances performed for the 
 sake of immortality, these do not cleanse the man 
 not free from delusions. " 
 
 1 On the Asnvas, see above, p. I2O. 
 
 1 The same idea occurs in the 'Mahabharata,' iii. 14,075, 
 17,392. See Dr. Muir, in the 'Indian Antiquary,' Nov. 1876, 
 p. 312 ; and compare Koppen, i. 129.
 
 132 LAV MORALITV. 
 
 Kinsila Sutta, 5. " Live ye freed from lascivious- 
 ness, firm-minded, abandoning inordinate laughter ; 
 not recounting worthless stories of kings and others ; 
 not lamenting, fretting, deceiving; without hypocrisy, 
 greediness, malice, harshness, and rusty ignorance." 
 
 Utthdna Sutta, i, 4. "Rise! sit up! what advan- 
 tage is there in your sleeping? To men ailing, 
 pierced by the darts of sorrow, what sleep indeed 
 can there be? Sloth is defilement, to be ever heed- 
 less is defilement ! By earnestness and wisdom root 
 out your darts of sorrow ! " 
 
 It would be very interesting to know to whom we 
 owe the actual composition of these and similar 
 verses. They purport to be the real words spoken, 
 or answers given by Gautama on certain specified 
 occasions, on which it is gravely reported that he 
 uttered such and such a stanza. It is believed that 
 they occur in the midst of prose throughout the 
 Pitakas, and the Dhamma-pada is confessedly merely 
 a collection of such verses culled from the other 
 scriptures. On the other hand, in later Buddhist 
 books in modern languages the stories are often 
 found without the verses. These stories are always 
 very instructive, as showing the way in which Bud- 
 dhism looks at human affairs, and some of them are 
 not without charm when read merely as tales. One 
 of these is the story of Kisagotami, given by Captain 
 Rogers in his translation from the Burmese of some 
 of these stories. 1 
 
 1 ' Buddhaghosha's Parables,' chap. x. There are three 
 verses of the 'Dhamma.pada' said to have been spoken about a 
 Kisagotami, but they are all quite inapplicable to this story 
 (vv. 114, 287, 395).
 
 PARABLES. 
 
 Parable of the Mustard-seed. 
 
 KisSgotamI is the name of a young girl, whose 
 marriage with the only son of a wealthy man was 
 brought about in true fairy-tale fashion. She had 
 one child, but when the beautiful boy could run 
 alone, it died. The young girl in her love for it 
 carried the dead child clasped to her bosom, and 
 went from house to house of her pitying friends 
 asking them to give her medicine for it. But a 
 Buddhist mendicant, thinking ' She does not under- 
 stand,' said to her, ' My good girl, I myself have 
 no such medicine as you ask for, but I think I know 
 of one who has.' ' O tell me who that is,' said 
 Kisagotami. ' The Buddha can give you medicine ; 
 go to him,' was the answer. She went to Gautama, 
 and doing homage to him, said, ' Lord and master, 
 do you know any medicine that will be good for my 
 child ? ' ' Yes, I know of some,' said the Teacher. 
 Now it was the custom for patients or their friends to 
 provide the herbs which the doctors required, so she 
 asked what herbs he would want. ' I want some 
 mustard-seed,' he said ; and when the poor girl 
 eagerly promised to bring some of so common a 
 drug, he added, ' You must get it from some house 
 where no son, or husband, or parent, or slave has 
 died.' ' Very good,' she said, and went to ask for it, 
 still carrying her dead child with her. The people 
 said, ' Here is mustard seed, take it ' ; but when she 
 asked, ' In my friend's house has any son died, or a 
 husband, or a parent or slave ? ' they answered, ' Lady !
 
 134 LAY MORALITY. 
 
 what is this that you say ; the living are few, but the 
 dead are many.' Then she went to other houses, 
 but one said, ' I have lost a son ' ; another, ' We have 
 lost our parents ' ; another, ' I have lost my slave.' At 
 last, not being able to find a single house where no 
 one had died, her mind began to clear, and summon- 
 ing up resolution, she left the dead body of her child 
 in a forest, and returning to the Buddha paid him 
 homage. He said to her, ' Have you the mustard- 
 seed?' ' My Lord,' she replied, 'I have not; the 
 people tell me that the living are few, but the dead 
 are many.' Then he talked to her on that essential 
 part of his system the impermanency of all things, 
 till her doubts were cleared away, and, accepting hei 
 lot, she became a disciple and entered the first Path. 
 
 The Parable of the Sower. 
 
 In another of these stories, which is before us in 
 three versions, from the Pali, Sinhalese, and Burmese 
 respectively, 1 we find the processes of agriculture 
 worked out into an elaborate allegory. A wealthy 
 Brahman, named Bharadvaja, was holding his harvest- 
 home when the Teacher comes and stands by with 
 his bowl. Some of the people went up and paid him 
 reverence, but the Brahman was angry, and said, 
 
 'Professor Fausboll, ' Sutta Nipata,' ' Kasi Bharadvaja 
 Sutta,' pp. 10-13; Hardy, 'Manual of Buddhism,' 214-216; 
 and Bigandet, ' Life of Guadama,' 226, 227. The allegory in 
 each differs in such essential points from the others that it is L 
 pity we have not the Pitaka text. I have followed chiefly the 
 version in 'Sutta Nipata' [the Pali text of which has since 
 been published, Pali Text Society, 1884].
 
 PARABLES. 135 
 
 ' Srnmana (i.e. mendicant), I plough and sow, and 
 having ploughed and sown, I eat ; it would be better 
 if you were in like manner to plough and sow, and 
 then you would have food to eat.' 
 
 ' O ! Brahman,' was the answer, ' I too plough and 
 sow, and having ploughed and sown, I eat.' 
 
 ' You say you are a husbandman ; but we see no 
 signs of it,' said the Brahman. ' Where are your 
 bullocks, and the seed, and the plough ? ' 
 
 Then the Teacher answered, ' Faith is the seed I 
 sow, and good works are as the rain that fertilizes it ; 
 wisdom and modesty are the parts of the plough, and 
 my mind is the guiding rein. I lay hold of the 
 handle of the Law ; earnestness is the goad I use ; 
 and diligence is my draught ox. Thus this ploughing 
 is ploughed, destroying the weeds of delusion. The 
 harvest that it yields is the ambrosia fruit of Nirvana, 
 and by this ploughing all sorrow ends.' 
 
 Buddhist Similes. 
 
 Parables similar to the above are constantly re 
 ferred to in the verses of the ' Dhamma-pada,' and are 
 used indeed as standing similes or poetical figures, so 
 well known that there is no- need to mention the 
 thing signified, but only to suggest it. Agriculture 
 naturally plays a great part in these parables. Thus 
 gifts are looked upon as seed which should be sown 
 in the field of humanity, and especially in that part 
 of the field where there are fewest weeds, that is in 
 the field of the Order where the weeds of hate, and 
 passion, and vanity, and yearning have been de- 
 stroyed. The crop in this case will be Kusala, meii-
 
 136 LAY MORALITY. 
 
 torious Karma which will produce great rewaid in 
 some future birth. 1 This is a parable which the 
 yellow-robed members of the Order would not 
 willingly let die ; and it has become a received truth 
 that the Karma resulting from good or bad deeds is 
 more efficacious both for good or bad, according to 
 the spiritual advancement of those who were affected 
 by the corresponding acts. One of the worst weeds 
 to have in rice- fields is the Irirana-grass, whose roots 
 go very deep into the ground, the smallest piece of 
 root left in the ground propagating itself very rapidly. 
 It is therefore most difficult to get rid of, and springs 
 up again when the industrious peasant thinks he has 
 quite got rid of it. This is a standing figure of 
 Trishna, the yearning grasping state of mind, to have 
 extinguished which, is to have reached Nirvana. 2 
 
 Another allegory is that of the flood (ogha), which 
 comes down suddenly and carries off the careless 
 sleeper ; against which the wise must constantly be 
 on the watch until he is safe on some bank or island 
 which no flood can reach. The flood is of four kinds, 
 lust, sin, transmigration, and delusion ; and the 
 Arahat who has reached the island of Nirvana is 
 called Oghatinna, safe from the floods. 3 
 
 Transmigration itself is also constantly called the 
 ocean .- its ever-tossing waves are births ; the foam at 
 
 ! On the theory of Karma see my ' Hibbert Lectures, 1881,' 
 chapter III. Comp. 'Dhp. ,'pp. 356-359; Bigandet, p. 21 1; 
 Beal, 'Catena,' 194. 
 
 1 'Dhp.,' verse 335. See the second 'Noble Truth,' p. 106. 
 
 * ' Dhp.,' verses 25, 47, 251, 287, 370 ; and ' Buddhaghosha/ 
 nf ?. 432.
 
 PARABLES. 137 
 
 the crest of the waves is this perishable body ; the 
 other shore is Nirvana; having reached which, one 
 does not again enter the great ocean of Sang-sara. 1 
 
 Again the five Skandhas, the bodily and mental 
 properties and tendencies, are like a tree. The tree 
 produces a seed, a fruit, from which will spring an- 
 other tree ; but if the tree be cut off at the root, 
 it will be visible a little while only whilst it decays, 
 and will not produce any further seed. 
 
 Again, Trishna, the yearning thirst, is compared to 
 a creeper which grows like a parasite on the sala 
 trees, and eventually destroys that on which it was 
 nourished. 2 
 
 A very large number of these similes or parables 
 will be found in those passages quoted from Milinda 
 Prashnaya by Spence Hardy, in his ' Manual of Bud- 
 dhism ' ; and it is evident that the early Buddhists 
 regarded such allegories, when they fitted well into 
 any argument, as not only useful to make clear the 
 speaker's meaning, but also of great value in proving 
 the truth of what he said. 
 
 Dhammika Sutta 
 
 The duties of a lay disciple are distinctly and 
 clearly laid down in the latter part of the ' Dhammika 
 Sutta,' of which the following verses are quoted from 
 Sir Coomara Swamy's translation. 3 Gautama himself 
 
 1 Comp. p. 121, note 4. 2 'Dhp.,' 162, 334, 340. 
 
 3 'Sutta Nipata,' ch. 107. I have allowed myself a few 
 alterations, such as 'mendicant' for 'priest,' in v. 18, and ir 
 v. 19, according to the commentary on ' Dhp.,' v. 405. 
 K
 
 138 LAY MORALITY. 
 
 is supposed to be speaking ; and has already described 
 the duties of a mendicant, which will be considered 
 separately below (p. 156) : 
 
 1 8. ' Now I tell you of the life which a householder 
 should lead, of the manner in which a disciple should 
 conduct himself well. Such duties as are peculiar to 
 the mendicants cannot be fulfilled by one who has a 
 family. 
 
 19. ' Let him not destroy, or cause to be destroyed, 
 any life at all, or sanction the acts of those who do so. 
 Let him refrain from even hurting any creature, both 
 those that are strong, and those that tremble in the 
 world. 
 
 20. 'A disciple then knowing (the law) should re 
 frain from stealing anything at any place ; should not 
 cause another to steal anything, should not consent 
 to the acts of those who steal anything, should avoid 
 every kind of theft. 
 
 21. 'A wise man should avoid inchastity as if it were 
 a burning pit of live coals. One who is not able to 
 live in a state of celibacy should not commit adultery. 
 
 22. 'When one is come to a royal assembly or 
 gathering, 1 he should not tell lies to any one, or cause 
 any to tell lies, or consent to the acts of those who 
 tell lies ; he should avoid every kind of untruth. 
 
 23. 'The householder who delights in the law 
 should not indulge in intoxicating drinks, should not 
 cause others to drink, should not sanction the acts of 
 those who drink, knowing that it results in insanity. 
 
 24. ' The ignorant commit sins in consequence of 
 
 1 That is, at any official inquiry ; so that the command here 
 given is not to bear false witness.
 
 THE FIVE, EIGHT, TEN COMMANDMENTS. 139 
 
 drunkenness, and also make others drink. You 
 should avoid this : it is the cause of demerit, insanity, 
 and ignorance though it be pleasing to the ignorant 
 
 25, 26. The Eight Precepts. 
 
 1. ' One should not destroy life. 
 
 2. ' One should not take that which is not given. 
 
 3. ' One should not tell lies. 
 
 4. 'One should not become a drinker of intoxi- 
 
 cating liquors. 
 
 5. ' One should refrain from unlawful sexual inter- 
 
 course an ignoble thing. 
 
 6. ' One should not eat unseasonable food at nights. 1 
 
 7. ' One should not wear garlands or use perfumes. 1 
 
 8. 'One should sleep on a mat spread on the 
 
 ground. 1 
 
 ' Such, they say, 2 is the eight-fold fast (Uposatha) de- 
 clared by Buddha, who came amongst us to put an 
 end to sorrows. 
 
 27. ' Moreover, being of a pious mind, one should 
 observe Uposatha on the i4th, i5th, and 8th day of 
 the lunar fortnight, and Pati-haraka pakkha (p. 141) 
 should also be duly observed. 
 
 28. 'In the next place, a wise man who has kept the 
 fast-day (Uposatha) should in the morning, being of 
 a pious mind, and taking constant delight in so doing, 
 
 1 On these three commands see below, pp. 140, 160. 
 
 * From this expression it seems that, while verses 18-24 are 
 put into Buddha's own mouth, the rest of the verses are sup- 
 posed to be spoken by some one else. The order of the com- 
 mandments in v. 25 is also different from that of the preceding 
 verses.
 
 140 LAY MORALITY. 
 
 provide the members of the order with food and 
 drink according to his ability. 
 
 29. ' He should maintain his father and mother in 
 a just manner, and should practise a just trade -, the 
 householder observing this with diligence reaches the 
 self-shining gods.' l 
 
 With regard to these commandments, the first five, 
 placed above in the mouth of Gautama himself, re- 
 quire no commentary. They are called the five com- 
 mandments, par excellence (pancha-sila ; Sinhalese, 
 pan-sil), and are binding on every Buddhist. 
 
 The other three are not obligatory ; but the pious 
 layman is recommended to take the vow of the eight 
 precepts (atthangasila, in Sinhalese ata-sil). This he 
 may do for any length of time, or for his whole life ; 
 and during the time he is under the vow, he should 
 (at least according to Spence Hardy's Manual, p. 
 488), live apart from his family. But whether the 
 vow has been taken or not, it is considered irreligious 
 to break any of the eight precepts on Sabbath days ; 
 and it is, or was, considered especially meritorious to 
 take the vows during the periods of ' extra Lent,' 
 referred to in v. 26. 
 
 The Uposatha days are the four days in the lunar 
 month when the moon is full, or new, or halfway 
 between the two. Uposatha is, therefore, a weekly 
 festival, and may well be rendered Sabbath. The 
 numbers given in v. 27 must be understood as the 
 i4th day from the new moon (in short months); 
 
 1 It would be a curious fact if this should be the only com- 
 roan^ment with promise ; but, perhaps, the ' this ' refers to all 
 that has been said.
 
 THE SABBATH. 141 
 
 and the i5th day from the full moon (in the long 
 months) ; and the 8th day from each of these. The 
 corresponding Sanskrit word is upavasatha, the fast- 
 day previous to the offering of the intoxicating soma, 
 connected with the worship of the .moon. Instead of 
 worshipping the moon, the Buddhists were to keep 
 the fast-day by special observance of the moral 
 precepts ; one of many instances in which Gautama 
 spiritualized existing words and customs. To place 
 reliance on any sacrificial rite, or have anything to do 
 with the intoxicating soma, would have been quite 
 unbuddhistic. Modern Buddhists have now the same 
 week as we have ; and the days are similarly named, 
 after the sun, moon, and five anciently known planets; 
 Monday being Moonday, and so on. But this they 
 derived from the Greek astronomers, probably as late 
 as the sixth century of our era. 
 
 The Patiharaka-pakkha, or ' extra fortnights,' is an 
 epithet of three distinct periods. i. The three 
 months of Was, or Rain, which have been explained 
 above (p. 57). 2. The month succeeding Was, called 
 Chivara masa, or Robe-month, because it is then 
 customary to provide mendicants, who require them, 
 with new sets of robes. 3. The first half of the 
 Robe-month ; and it is to this third period that the 
 term more particularly applies. During these periods, 
 the observance of the eight precepts (ata-sil) is more 
 common than at other periods. 
 
 These eight precepts (p. 139), together with two 
 others viz. 9, to abstain from dancing, music, sing- 
 ing, and stage plays; and, 10, to abstain from the 
 use of gold and silver are the ten Moral Rules
 
 142 LAY MORALITY. 
 
 (Dasa-slla) binding on the mendicants. It is curious 
 that the former of these two, in other parts of the 
 Pitakas, 1 is not No. 9, but No. 7 ; so that it is one of 
 the eight precepts, while the precept concerning beds 
 (which usually runs not to use a high or large bed) is 
 excluded from the eight. Where the Pitakas con- 
 tradict themselves, it is perhaps presumptuous to 
 attempt to decide between them ; but the above 
 poetical list from the ' Dhammika Sutta,' seems to be 
 less reasonable, as it is also less well supported by 
 authority than the usually received order. 
 
 The Ten Sins. 
 
 Besides the above division of moral duties into 
 the five obligatory and three permissive precepts, 
 there is another division into ten sins, which are : 2 
 Three of the body. 
 Taking life. 
 
 Theft (taking what has not been given). 
 Unlawful sexual intercourse. 
 Four of speech. 
 Lying. 
 Slander (includes ' saying here what one hears 
 
 there'). 
 
 Abuse (swearing). 
 Vain conversation. 
 
 1 For instance, in the ' Vinaya Pitaka,' as quoted in the 
 'Kammavaca' (edit. Dickson, p. 8 ; see also below, p. 1 60), 
 and in the ' Khuddaka Pa';ha ' (edit. Childers, p. 3). 
 
 * Hardy, 'Manual of Buddhism,' p. 460. Compare the 
 Sanskrit ' Sutra of the 42 Sayings ;' Beal, 'Catena,' p. 192.
 
 THE TEN SINS. M3 
 
 Three of the mind 
 Covetousness. 
 Malice. 
 Scepticism. 
 
 Each of these is explained at some length ; but 
 the explanations are mostly those which would occur 
 to any moralist on those points. Scepticism, however, 
 is applied to a particular class only, those who roundly 
 deny everything, this world and the next, the Buddha 
 and the law, the effect of moral causes, birth, trans- 
 migration, and existence, here or hereafter. 
 
 The favourite prose Sutra or chapter, on the dudes 
 of every-day life, is one that is common to both the 
 Northern and Southern schools of Buddhism, and 
 known as 
 
 The Sigalouiada 
 
 The Teacher was staying at the bambu grove near 
 Rajagriha ; and going out as usual to beg, sees the 
 householder Sigala bowing down, with streaming 
 hair, and wet garments, and clasped hands, to the 
 four quarters of the heaven, and the nadir, and the 
 zenith. On the Teacher asking the reason why, Sigala 
 says that he does this, ' honouring, reverencing, and 
 holding sacred the words of his father.' Then the 
 Teacher, knowing that this was done to avert evil from 
 
 1 Translated from the Pali, by Gogerly, 'Journal of the 
 Roy. As. Soc.,' Ceylon Branch, 1847, and by Childers, 'Con- 
 temporary Review," Feb. 1876. Compare the Rev. S. Seal's 
 Report on ' The Buddhist Tripitaka known in China and 
 Japan,' p. 112. The text in Grimblot's ' Sept Suttas Palis,'
 
 144 LAY MORALITY. 
 
 the six directions, points out to him that the best 
 way to guard the six quarters is by good deeds to 
 men around him, to his parents as the east, 1 his 
 Teachers as the south, his wife and children as the 
 west, his friends and relatives as the north, men 
 devoted to the religious life (whether Brahmans or 
 Buddhist mendicants) as the zenith, and his slaves 
 and dependents as the nadir. Then in an orderly 
 arrangement, evidently intended to assist the me- 
 mory, after some general precepts and a description 
 of true friendship, the chief duties men owe to one 
 another are thus enumerated under the above six 
 heads : 
 
 i. Parents and Children. 
 
 Parents should 
 
 1 . Restrain their children from vice. 
 
 2. Train them in virtue. 
 
 3. Have them taught arts or sciences. 
 
 4. Provide them with suitable wives or husbands. 
 
 5. Give them their inheritance. 
 
 The child should say 
 
 1. I will support them who supported me. 
 
 2. I will perform family duties incumbent on them. 
 
 3. I will guard their property. 
 
 4. I will make myself worthy to be their heir. 
 
 5. AVhen they are gone, I will honour their memory 
 
 1 Turning to the East is a very ancient Buddhist practice. 
 Seal's Fs Kian, 87, 178, 189. Burnouf, ' Lotus,' 451.
 
 S1GALOWADA SUTTA. 145 
 
 2. Pupils and Teachers. 
 
 The pupil should honour his teachers 
 
 1. By rising in their presence. 
 
 2. By ministering to them. 
 
 3. By obeying them. 
 
 4. By supplying their wants. 
 
 5. By attention to instruction. 
 
 The teacher should show his affection to his pupils 
 
 1. By training them in all that is good. 
 
 2. By teaching them to hold knowledge fast 
 
 3. By instruction in science and lore. 
 
 4. By speaking well of them to their friends and com- 
 
 panions. 
 
 5. By guarding them from danger. 
 
 3. Husband and Wife. 
 
 The husband should cherish his wife 
 i. By treating her with respect. 
 ?. By treating her with kindness. 
 
 3. By being faithful to her. 
 
 4. By causing her to be honoured by others. 
 
 5. By giving her suitable ornaments and clothes. 
 
 The wife should show "her affection for her husband. 
 
 1. She orders her household aright. 
 
 2. She is hospitable to kinsmen and friends. 
 
 3. She is a chaste wife. 
 
 4. She is a thrifty housekeeper. 
 
 5. She shows skill and diligence in all she has to do.
 
 146 LAY MORALITY. 
 
 4. Friends and Companions. 
 
 The honourable man should minister to his friends 
 
 1. By giving presents. 
 
 2. By courteous speech. 
 
 3. By promoting their interest. 
 
 4. By treating them as his equals. 1 
 
 5. By sharing with them his prosperity. 
 
 They should show their attachment to him 
 
 1. By watching over him when he is off his guard. 
 
 2. By guarding his property when he is careless. 
 
 3. By offering him a refuge in danger. 
 
 4. By adhering to him in misfortune. 
 15. By showing kindness to his family. 
 
 5. Masters and Servants. 
 
 The master should provide for the welfare of his 
 dependants 
 
 1. By apportioning work to them according to their 
 
 strength. 
 
 2. By supplying suitable food and wages. 
 
 3. By tending them in sickness. 
 
 4. By sharing with them unusual delicacies. 
 
 5. By now and then granting them holidays. 
 
 They should show their attachment to him as 
 
 follows : 
 i. They rise before him. 
 
 1 This is Gogerly's rendering. Childers has 'By doing to 
 them as he would be done by.' Compare Max Miiller's note to 
 'Dhp.,' verse 129.
 
 SIGALOWADA SUTTA. 147 
 
 2. They retire later to rest. 
 
 3. They are content with what is given them. 
 
 4. They work cheerfully and thoroughly. 
 
 5. They speak well of him (or perhaps properly to 
 
 him). 
 
 6. Laymen and those delated to Religion. 
 
 The honourable man ministers to mendicants and 
 Brahmans 
 
 1. By affection in act. 
 
 2. By affection in words. 
 
 3. By affection in thoughts. 
 
 4. By giving them a ready welcome. 
 
 5. By supplying their temporal wants. 
 
 They should show their affection to him 
 
 1. By dissuading him from vice. 
 
 2. By exhorting him to virtue. 
 
 3. By feeling kindly towards him. 
 
 4. By instructing him in religion. 
 
 5. By clearing up his doubts. 
 
 6. By pointing the way to heaven. 
 
 The whole is then summed up in a few general 
 phrases, such as ' By thus acting the six quarters are 
 each preserved in peace and free from danger.' ' He 
 who worships these six quarters will be competent 
 to the duties of a householder, and shall be exalted.' 
 ' Liberality, courtesy, kindliness, and unselfishness 
 these are to the world what the linchpin is to the 
 rolling chariot.' Sigala then acknowledges himself 
 converted, and becomes an upasaka (a lay disciple).
 
 148 LAY MORALITY 
 
 Many of the ideas in the ' Sigalovada Sutta' are only 
 suitable to a state of society which we, in this anxious 
 time of social struggle, have for ever left behind ; but 
 we can, at least, realize how happy would have been 
 the village or the clan on the banks of the Ganges, 
 where the people were full of the kindly spirit of fellow- 
 feeling, the noble spirit of justice, which breathes 
 through these na'ive and simple sayings. 
 
 Before closing this slight sketch of the general 
 principles of Buddhist morality, it should be pointed 
 out that these precepts are apart from, and run (as 
 far as they go) parallel to, those of the ' Noble Path.' 
 One might obey many, if not most, of them without 
 entering the Paths at all ; and obedience to many of 
 them is considered a necessary preliminary l to that 
 pilgrimage, which leads to the ' heavenly land of the 
 Arahats,' to the ' Lake of Ambrosia which washes 
 away all sin,' to the ' glad City of Peace,' Nirvana. By 
 observing these first steps in morality,- the character 
 will be ennobled and purified ; much misfortune 
 will be avoided, much social honour will be gained in 
 this world ; and in the next birth a happy entrance 
 will be secured to some less material existence in those 
 heavenly mansions where the bright gods feed on joy. 
 But even good men will not thus escape from the 
 troubled ocean of transmigration ; when their good 
 Karma shall be exhausted, they will fall again to a 
 
 1 In this sense the ordinary morality is called Adi-brahma- 
 cariya, while the righteousness of the Paths is Magga-brahma- 
 cariytv.
 
 DISTINCT FROM 1HE PATHS. 149 
 
 lower life. The happiness of the gods themselves, 
 men or animals or plants, 1 perhaps, in some former 
 birth, is temporary, and marred by the conscious- 
 ness that it soon must end. But the very gods envy 
 the blessed state of those who, here on earth, escaped 
 from the floods of passion, have gained the fruit of 
 the Noble Path, and have become cleansed from all 
 defilement, free for ever from all delusion and all 
 sorrow, in that Rest which cannot be shaken, the 
 Nirvana of Arahatship, which can never be lost. 
 
 Thus it was that while most of the superstition and 
 folly which had encrusted the ancient faith was re- 
 pudiated or ignored, its beauty, and poetry, and truth 
 were first ennobled and spiritualized, 2 and then made 
 subservient to that life of self-control, and wisdom, 
 and universal charity, which Gautama declared to be 
 the highest aim and the highest happiness of man. 
 
 1 Malia Nidana Sutta ; Grimblot, ' Sept Sutta Palis,' p. 245. 
 
 1 E. g. Fire-worship (above, pp. 59, 155); Soma- worship 
 (above, p. 141); the worship of the six directions (above, 
 p. 144) ; Caste (Vasala Sutta, quoted p. 131). Ceremonial 
 Bathing (Childers tinder Nahataka). So the seven worldly 
 treasures of the CakravartI become in Buddhism seven virtues 
 (AriyaJhaniini). Unclean food is spiritualised into wrong 
 actions in the Amagandha Sutta, above, p. i;jl.
 
 150 THE ORDER, 
 
 CHAPTER VI 
 
 THE SANGHA, THE BUDDHIST ORDER OF MENDICANTS. 
 
 IT will seem strange to many that a religion which 
 ignores the existence of God, and denies the exist- 
 ence of the soul, should be the very religion which 
 has found most acceptance among men. They should 
 consider that Buddhism has never been the only 
 belief of the mass of its adherents, who have always 
 also revered the powers of nature under the veil of 
 astrology, or devil-worship, or witchcraft, or the belief 
 in tantras and charms. One school of Buddhists 
 has also developed a mythology of its own, and a 
 sect of this school had even gone so far in the tenth or 
 eleventh century as to evolve (not, perhaps, without 
 Christian influence) a personal First Cause out of Bud- 
 dhist metaphysics. Chinese Buddhism still condemns 
 this sect as heretical, and the orthodox Buddhists 
 would condemn the whole mythology ; but the purest 
 adherent of the old Asoka Buddhism would believe 
 firmly in Karma, which, from one point of view, has 
 much analogy with soul ; and, from another, is a 
 name given to the moral power working in the uni- 
 verse. 
 
 It is probable, however, mat the absence or pre- 
 sence of any particular belief had less to do with the 
 spread of Buddhism than the organization of its
 
 THE ORDER. l$l 
 
 Order. Had the Buddha merely taught philosophy, 
 he might have had as small a following as Comte. 
 It is true that Gautama's power over the people arose 
 in great measure from the glow of his practical 
 philanthropy, which did not shrink in the struggle 
 with the abuses most peculiar to his time. It is true 
 that the equalizing tendencies of his teaching must 
 have been attractive to the masses, from whose hands 
 it struck off the manacles of caste. It is true also 
 that his psychology and his ethics became a reli- 
 gion as soon as they had been addressed, not to a 
 school only, but to the world. But there is no reason 
 to believe that Gautama was conscious of this, or 
 that he intended, either at the beginning or the end 
 of his career, to be the founder of a new religion. 
 He seems to have hoped that the new wine would go 
 into the old bottles, by all men, Brahmans included, 
 being gradually won over to his, the only orthodox 
 form of the ancient creed. However the question 
 of the historical succession or connection between 
 the different systems of Hindu philosophy be ulti- 
 mately settled whether any of them, as we now 
 possess them, were pre-Buddhistic or not they 
 afford at least sufficient evidence that beliefs, very 
 inconsistent with the practical creed of the masses, 
 met with little opposition if they were taught only in 
 schools of philosophy ; and Buddhist morality was 
 not calculated to excite anger, or envy, or alarm. 
 But the very means which Gautama adopted to ex- 
 tend and give practical effect to his teaching, while 
 giving it temporary success, led to its ultimate expul- 
 sion from India. It was his Society rather than his
 
 152 THE ORDER. 
 
 Doctrine the Sangha rather than the Dharma, which 
 first insured for his religion its great vitality and its 
 rapid spread, and which afterwards excited the hos- 
 tility of the Brahmans. 
 
 It was a logical conclusion from the views of life 
 held by Gautama, that any rapid progress in spiritual 
 life was only compatible with a retired life, in which 
 all such contact with the world as would tend to 
 create earthly excitement and cravings should be 
 reduced as much as possible ; and accordingly, from 
 the first he not only adopted such a mode of life for 
 himself, but urged it on his more earnest disciples. 
 He contemplated no such division between clergy and 
 laity as obtains in Christian countries, and constantly 
 maintained that there was no positive merit in out- 
 ward acts of self-denial or penance. But holding 
 that family connections and the possession of wealth 
 or power were likely to prolong that mistaken esti- 
 mate of the value of things, that yearning thirst, that 
 clinging to life, which were the origin of evil, he taught 
 that to forsake the world was a necessary step towards 
 the attainment of spiritual freedom. 
 
 Little by little, as occasion arose, he laid down rules 
 for the guidance of those who thus devoted them- 
 selves to the higher life ; and insensibly as he did so, 
 the Society became more and more like one of the 
 monkish orders which sprang up afterwards in the 
 West. But not even now has the Order become a 
 priesthood : its members lay claim indeed, often with 
 little ground, to superior wisdom and sanctity, 
 but not to any spiritual powers ; and its doors 
 are always open, alike to those who wish to
 
 THE ORDER. 153 
 
 enter, and to those who wish to leave it. In a 
 system which acknowledged no Creator, the monks 
 could never become the only efficient intercessors 
 between man and his Maker. Their help was not 
 required to avert by their prayers the anger of gods 
 whose deity was temporary, and who had no power 
 over men. And since salvation was held to be and 
 to depend upon a radical change in man's nature, 
 brought about by his own self-denial and his own 
 earnestness, the monks could never obtain control 
 over the keys of heaven and hell. 
 
 When successive kings and chiefs were allowed to 
 endow the Society, not indeed with gold or silver, but 
 with the ' necessaries ' of the monkish life (including 
 lands and houses), it gradually ceased in great mea- 
 sure to be the school of virtue and the most favourable 
 sphere of intellectual progress, and became thronged 
 with the worthless and the idle ; but in the time of its 
 founder it was undoubtedly purer, and contained few 
 beside .those who, in their better moments, longed, 
 under his guidance, to train themselves in Buddhist 
 wisdom and virtue. 
 
 In attempting a sketch of the rules under which 
 they lived, we shall first, as in the chapter on lay 
 morality, quote some general precepts from the 
 Pitakas, and then descend to more minute particulars. 
 
 Dhp. v. 9. He who, himself not stainless, 
 
 Would wrap the yellow-stained robe around him, 
 He, devoid of self-control and honesty, 
 Is unworthy of the yellow robe. 
 
 10. But he who, cleansed from stains, 
 Is well grounded in the Precepts, 
 L
 
 J54 THE ORDER. 
 
 And full of honesty and self-restraint, 
 'Tis he who's worthy of the yellow robe. 
 
 362. The restrained in hand, restrained in foot, 
 Restrained in speech, the best of the self-controlled ; 
 He whose delight is inward, who is tranquil, 
 
 And happy when alone him they call mendicant. 
 
 363. The mendicant who controls his tongue, speaking wisely 
 
 and is not puffed up, 
 
 Who throws light on worldly and on heavenly things- 
 His word is sweet. 
 
 366. The mendicant who, though receiving little, 
 Thinks not his alms are less than he deserves, 
 Him the very gods will magnify, 
 Whose life is pure, who is not slothful. 
 
 368. That mendicant whose life is love, 
 
 Whose joy the teachings of the Buddha, 
 He will enter the tranquil lot, 
 Nirvana's bliss, where the Sanskaras end. 
 
 374. As soon as ever he comprehends 
 
 The origin and end of the Skandhas, 
 He then receives joy and gladness, 
 That ambrosia of the wise (i.e. Nirvana). 
 
 376. Let his livelihood be kindliness, 
 His conduct righteousness, 
 Then in the fulness of gladness, 
 He will make an end of grief. 
 
 377. As the Vassika plant casts down its withered blossoms, 
 So cast out utterly, O mendicants, ill-will and lust. 
 
 1 On the robes, see below, p. 165. On the precepts see 
 above, p. 139. The two verses are full of puns, 'stain 'being 
 kasava, while the reddish-yellow of the robe is kasava. ' Is 
 worthy ' is arahati, which is meant to suggest Arahats.
 
 SCRIPTURE VERSES 155 
 
 389. Do no violence to a Brahman, 1 
 
 But neither let him fly at his aggressor. 
 Woe to him who strikes a Brahman ! 
 More woe to him who strikes the striker I 
 
 392. He who has understood the Law 
 Revealed by the Omniscient One, 
 Let him worship that continually, 
 
 As the Brahman does the sacrificial fire. 
 
 393. Not by platted hair or family does a man become a Brahman, 
 In whom is truth and righteousness is joy and Brahman- 
 
 ship. 
 
 394. What is the use of platted hair, O fool ! 
 What of a garment of skins ? 
 
 Your low yearnings are within you ! 
 And the outside thou makest clean.* 
 
 399. He who, though he has committed no offence, 
 Endures reproaches, bonds and stripes 
 And out of much endurance 
 Makes for himself a mighty army 
 He it is I call a Brahman. 
 
 ffiri Su//a, 5. ' Drinking of the water of a life of 
 seclusion, of the water of the subjection of his 
 passions, drinking also of the pleasant beverage called 
 the perception of the truth, he becomes free from 
 excitement and wrong-doing.' 
 
 Ndva Sutta, 4. ' When a man has fallen into an 
 overflowing river, whose waters are unfathomable and 
 
 1 The idea underlying this and the following verses is that the 
 Arahat is the true Brahman. See above, p. 84. 
 
 * Nee tcnsura facit monachum, nee horrida vestis, 
 
 Sed virtus animi, perpetHusque vigor. 
 
 Max Miiller translates the third line 'Within thee there is 
 ravening,' with allusion to Matt, xxiii. 27, Luke xi. 39 ; and the 
 analogy is indeed curiously exact. I retain the expression I 
 have used in Chapter IV.
 
 56 THE ORDER. 
 
 flow swiftly down, how can he in the torrent, and 
 carried with it, cause others to escape ' ? l 
 
 Muni Sutta, 15. ' He who maintains a wife, and is 
 at the head of a household ; and that other who lives 
 righteously, possessing nothing, these are not equals. 
 The head of the house lives unrestrained, and brings 
 about the destruction of men ; but the wise and re- 
 strained is a protection to all living beings.' 
 
 Dhammacariya Sutta, 3. 'A mendicant who is fond 
 of disputes, is walled in by ignorance, and under- 
 stands neither religion nor the law of Gautama. 
 
 5. ' Such a mendicant going first to calamity, will 
 flit from womb to womb, from darkness to darkness, 
 meeting everywhere affliction ! ' 
 
 Samma-paribbajaniya Sutta, 2. ' That mendicant 
 does right to whom omens, meteors, dreams, and 
 signs are things abolished ; he is free from all their 
 evils. 
 
 8. ' That mendicant does right who is not found 
 thinking " People should salute me " ; who, though 
 cursed by the world, yet cherishes no ill-will to 
 wards it. 
 
 13. ' That mendicant does right who is tranquil, 
 and has completed his course, who sees truth as it 
 really is, but is not partial when there are persons of 
 different faith (to be dealt with), who with firm mind 
 overcomes ill-will and covetousness which injure 
 men.' 
 
 The above passages will exemplify the general 
 spirit which ought to animate the Buddhist mendi- 
 
 1 See above, p. 136.
 
 SCRIPTURE PRECEPTS. 157 
 
 cant. The following summary mentions certain 
 curious particulars, and should be compared with the 
 summary given above (from the same Sutta) of a 
 layman's duties. 
 
 Dhammika Sutta. 
 
 10. ' Hear me, O priests ! and I will declare the 
 sin-destroying law all ye bear it in heart ! 
 
 ' The sage seeking after good should practise the 
 Iriyapatha suited to the Order (i.e., should always 
 carry himself with propriety and dignity). 
 
 11. 'A mendicant should not go to the village for 
 food at unseasonable times; let him not go in the night 
 time. As temptations cling to the mendicant doing 
 so, the wise go not out at unseasonable times. 
 
 1 2. ' Form, sound, taste, smell, touch, these in- 
 toxicate beings ; l cut off the yearning which is 
 inherent in them. A mendicant should take his 
 noonday meal in time. 
 
 13. 'A mendicant having received in right time his 
 meal, returning alone, should sit in private, reflecting 
 within himself; he should not spread out his mind; 
 his mind should be well controlled. 2 
 
 14. ' Should he speak with a follower of the Buddha 
 or another mendicant, he should speak of the ex- 
 cellent Law, and not backbite or speak ill of another. 
 
 15. ' Some fortify themselves for controversy. We 
 praise not those small-minded persons. Temptations 
 from this source and that are made to cling to them, 
 
 1 By causing vedand, sensation, which causes trisiind, thirst 
 See above, pp. 101, 106. 
 * Compare ' Dhamma-pada,' v. 35, above, p. 129.
 
 158 THE ORDER. 
 
 and they certainly send their minds very far away 
 when they engage in controversy. 
 
 1 6. 'One who follows the Buddha, in seeking for 
 food, lodging, bed, seats, and water for cleaning robes 
 or personal ablutions, should attend to the Law as 
 preached by the Buddha. 
 
 17. 'Nevertheless he should not be anxious about 
 these things, food, bed, seats, clean robes, and water, 
 but should be like a water-drop which adheres not to 
 the lotus-leaf.' ] 
 
 Admission to the Order. 
 
 For admittance to the Society no other credentials 
 were at first required than the mere wish of the 
 applicant ; afterwards, as occasion arose, 2 a few 
 necessary conditions were imposed. The applicant 
 was obliged to state that he was free from contagious 
 disease, consumption, and fits ; that he was neither 
 a slave nor a debtor, nor a soldier; that is, that he 
 was sui juris, and that he had obtained the consent 
 of his parents. At first, also, the candidate was 
 admitted without any ceremony, merely having his 
 head shaved, putting on the orange-coloured robes 
 peculiar to the Order, and leading a retired life. 
 Afterwards a simple ceremony was adopted, prob- 
 ably identical with that now in use in Ceylon, the 
 earliest and most complete account of which is given 
 
 1 This is a standing metaphor. Compare ' Khagga-visana 
 Sutta,' v. 17, and ' Dhp.,' v. 401, where the Arahat is to be as 
 unpolluted by low desires as the lotus-leaf untouched by water. 
 At 'Dhp.,' v. 336, quoted above, p. 107, the application is 
 somewhat different. 
 
 * The instance of Rahula will be found above, p. 65.
 
 ORDINATION. 159 
 
 n the Vinaya Pitaka, in the portion translated, for 
 the first time, by the present writer, and by Prof. 
 Oldenberg, in their ' Vinaya Texts.' l At first, also, 
 there is no mention of any distinction within the 
 ranks of the Society ; but the preparatory rank of 
 novice was very early introduced, and later on, in 
 some countries, as the religion became more and 
 more corrupted, the Order became more and more 
 subflivided, until, in Tibet, in the twelfth century, we 
 find a complete episcopal hierarchy. 
 
 The initiatory service just referred to as now held 
 in Ceylon in accordance with the Pitakas, is briefly 
 as follows : 
 
 The layman who wishes for entrance to the Order 
 must be at least eight years old before obtaining the 
 noviciate, and at least twenty before receiving full 
 initiation. On the day appointed, a chapter is held 
 of not less than ten monks, the president being of at 
 least ten years' standing. The monks forming the 
 chapter sit on mats in two rows facing each other, 
 the president being at the head of one row. The 
 candidate, in lay dress, but carrying the three yellow 
 robes of a mendicant, is introduced by his proposer 
 (always a monk), makes salam to the president, and 
 offers him a small present as a token of respect. He 
 then three times asks for admission as a novice. 
 ' Have pity on me, lord, take these robes, and let 
 me be initiated, that I may escape from sorrow, and 
 
 1 'Sacred Books of the East,' vol. xiii. pp. 230-236. Sir 
 J. F. Dickson has given an account of the way in which the 
 ceremony is still performed in Ceylon in the ' Journal of the 
 Royal Asiatic Society ' for 1873.
 
 l6o THE ORDER. 
 
 experience Nirvana.' The president then takes the 
 bundle of robes and ties them round the candidate's 
 neck, repeating meanwhile a formula of meditation 
 on the perishable nature of the human body. The 
 candidate then retires and changes his dress, repeat- 
 ing the while a formula to the effect that though he 
 wears robes he does so only out of modesty, and as a 
 protection from heat, cold, &c. When he reappears 
 clad as a mendicant, he kneels before the president, 
 and repeats after him three times two well-known 
 Buddhist formulas. The first of these is that called 
 the Three Refuges. 
 
 ' I go for refuge to the Buddha. 
 
 I go for refuge to the Law. 
 
 I go for refuge to the Order.' 
 The other is called the Ten Precepts, 1 which are as 
 follows : 
 
 1. 'I take the vow not to destroy life. 
 
 2. ' I take the vow not to steal.' 
 
 3. ' I take the vow to abstain from impurity.' 
 
 4. ' I take the vow not to lie.' 
 
 5. ' I take the vow to abstain from intoxicating 
 
 drinks, which hinder progress and virtue.' 
 
 6. ' I take the vow not to eat at forbidden times.' 
 
 7. ' I take the vow to abstain from dancing, singing, 
 
 music, and stage plays.' 
 
 8. ' I take the vow not to use garlands, scents, 
 
 unguents, or ornaments. 
 
 9. I take the vow not to use a high or broad bed.' 
 10. ' I take the vow not to receive gold or silver.' 
 
 1 See also above, p. 139.
 
 ORDINATION. l6l 
 
 The candidate then rises, pays respect to the pre- 
 sident, and retires a novice. Here, for the noviciate, 
 the ceremony ends. 
 
 A novice applying for full admission has to put off 
 the robes, and again, as a layman, to go through 
 the above forms. The candidate now returns, again 
 makes his salam to the president, and gives his 
 present, and three times respectfully asks him to 
 become his ' superior.' This, the full signification 
 of which will be noticed presently, being granted, 
 the candidate retires to the end of the hall, where 
 his begging-bowl is fastened round his neck. His 
 proposer then goes down and leads him up again, 
 placing him before the president, whilst another 
 monk from the chapter rises and stands by the 
 candidate, who is thus placed between two monks, 
 who proceed to act as it were as examiners. Having 
 been taken apart, he tells them his name and that of 
 his superior ; that he is provided with the alms-bowl 
 and the robes ; that he has none of the disqualifying 
 diseases ; that he is a male twenty years old, and sui 
 juris, and that he has the consent of his parents. 
 The examiners then report to the chapter the 
 satisfactory result of their inquiries, and, on leave 
 granted, the candidate, coming forward again, and 
 kneeling, asks three times for ordination. ' Mendi- 
 cants, I ask the chapter for admission ; have pity on 
 me, and lift me up.' The examiners then repeat the 
 examination in the hearing of the chapter, and three 
 times ask the chapter if any one objects to the candi- 
 date's admission. No one objecting, they bow to the 
 president, and soy, ' M. has been admitted by the
 
 1 62 THE ORDER. 
 
 Society, N. being his superior. The chapter agrees 
 to this, and therefore is silent. So we understand.' 
 
 This ends the ordination of that candidate, and 
 after the same form has been observed with each of 
 the other candidates, one 01 the chapter reads a short 
 summary of the regulations of the Order, and the 
 service is over. 
 
 The new member of the Order is supposed to re- 
 side at first in the same monastery with his superior ; 
 the latter advising and instructing him, and acting 
 towards him, in sickness and in health, as among lay- 
 men a father would to a son ; he, in return, treating 
 his superior with the respect due to a father, and 
 acting towards him as his personal attendant. In 
 fact, however, this is not always carried out, the new 
 monk living at some other place ; but wherever that 
 may be, a similar relation naturally springs up be- 
 tween the older and younger members of the Sangha. 
 
 The most usual names applied in the sacred books 
 to the senior members of the Order are Sumana and 
 Bhikshu, and to the novices Samanera. The first, 
 from which the third is derived, means one who exerts 
 himself, controls himself; the second means simply 
 a beggar. Self-conquest and poverty, these were to 
 be the distinguishing characteristics of the ' sons of 
 Sakya.' But it was not left to them to decide for 
 themselves how far this self-suppression and absti- 
 nence were to be carried. The Teacher gave a number 
 of rules and directions which have been handed down 
 to us more or less correctly in the Khandakas (see p. 
 15); while the offences they were to avoid were 
 summed up in the Patimokkha, literally ' The Dis-
 
 PATIMOKKHA. 163 
 
 burdenment.' 1 An Old Commentary on this list of 
 offences, together with an introductory story to each 
 (giving the occasion on which it was supposed to 
 have been declared by the Buddha himself to be an 
 offence), were combined before the date of the 
 Council of Vesali that is before B.C. 350 into the 
 work now known as the Sutta-vibhanga (see p. 15.) 
 It is probable that the Old Commentary was com- 
 posed for that work, but it may possibly have existed 
 before it And in either case the Patimokkha itself 
 must be older than the Old Commentary upon it, so 
 that it almost certainly dates from the fifth century 
 B.C. Since that time during a period that is of 
 nearly 2,300 years it has been regularly repeated, 
 twice in each month, in formal meetings of the 
 stricter members of the Order. It occupies there- 
 fore a unique position in the literary history of the 
 world ; and no rules for moral conduct have been 
 for so long a time as these in constant practical use, 
 except only those laid down in the Old Testament, 
 and in the works of Konfucius. 
 
 Food. 
 
 No monk can eat solid food except between sun- 
 rise and noon, and total abstinence from intoxicating 
 drinks is obligatory. The usual mode of obtaining 
 food is for the monk to take his begging-bowl, a 
 brown earthenware vessel, in shape nearly like a soup- 
 tureen without its cover, and holding it in his hands, 
 to beg straight from house to house. He is to say 
 nothing, but simply stand outside the hut, the doors and 
 
 1 Translated into English by Rh. D., in ' Vinaya Texts/ vol. i.
 
 164 THE ORDER. 
 
 windows of which in hot countries will usually be large 
 and open. If anything is put into his bowl, he utters a 
 pious wish on behalf of the giver, and passes on ; if 
 nothing is given, he passes on in silence, and thus 
 begs straight on without going to the houses of the 
 rich or luxurious rather than to those of the poor 
 and thrifty. 1 As the food of all classes consisted 
 almost exclusively of some form of curry, the mixture 
 was not so very incongruous. When enough had 
 been given, the monk retired to his home to eat it, 
 thinking the while of the impermanence and worth- 
 lessness of the body which was thus nourished, and 
 of the processes through which the food would have 
 to pass. To quote a Buddhist idea in the quaint 
 words of Herbert : ' Take thy meat, think it dust, 
 then eat a bit, and say with all Earth to earth I com- 
 mit.' From the first it was permitted to a wealthy or 
 pious layman to invite one or more monks to take 
 their midday meal at his house ; and this was fre- 
 quently done, especially on full-moon days ; it was 
 also allowed to the laity on special occasions to bring 
 food to the monastery. But the practice of the Order 
 possessing rice-fields, letting them out to be cultivated 
 on condition of receiving a share of the produce, and 
 then having their meals cooked at home by some lay 
 follower, is of modern growth. 
 
 For the stricter devotees further vows are men 
 tioned of abstinence from animal food ; of eating the 
 whole meal without rising ; of refusing all invitations 
 and all food brought to them ; of eating everything 
 in the bowl without leaving or rejecting anything, and 
 
 1 See 'Metta Sutta,' v. 2 ; ' Khaggavisana Sutta,' v. 31.
 
 RESIDENCE. 165 
 
 so on ; but it is doubtful whether they are ever ob- 
 served now : and they were formerly taken only for 
 a time, and very rarely even so. 
 
 Residence. 
 
 Gautama considered a lonely life in the forest to 
 be the most conducive to self-conquest. But as he 
 himself, after having lived apart from the world, spent 
 his life, from the commencement of his prophetic 
 career, among men, so from the first the lonely life 
 was adopted only by the most earnest, and that only 
 for a time. The majority of the monks lived in com- 
 panies in groves or gardens, and very soon the piety of 
 laymen provided for them suitable monasteries, several 
 of which were built even in the lifetime of Buddha. 
 
 During the fine weather the monks often travelled 
 from place to place as their Teacher did ; but during 
 the rainy season they settled in one spot, in or 
 near a town : l and near the ancient cities of India 
 have lately been discovered extensive ruins on the 
 site of the monasteries mentioned in the Pali books. 
 On the other hand, there have been found numerous 
 rock caves, many of which, especially in Ceylon, were 
 evidently meant for solitary hermits, and often bear 
 inscriptions in the old Pali alphabet brought by 
 Asoka's son, Mahinda, to Ceylon in the third cen- 
 tury B.C. 2 
 
 Clothing. 
 
 As regards clothing, the monks were to be habited 
 in cloths of no value, put. together from cast-off rags ; 
 
 1 On this custom, as now observed, see above, p. 57. 
 * I have published a specimen of these in the ' Indian Anti- 
 quary' for May, 1872.
 
 1 66 THE ORDER. 
 
 but here again, the practice of Buddha himself, and 
 that followed by the large majority of the brethren, 
 was to dress in simple robes of dull orange-colour, 
 first torn to pieces and then sowed together again, so 
 as to deprive them of commercial value. They formed 
 two under garments, and one loose robe to cover the 
 whole of the body, except the right shoulder. All 
 three are simply lengths of cotton cloth ; the two 
 under ones, the antara-vasaka and the sang/idti, being 
 wrapt round the middle of the body, and round the 
 thighs and legs, respectively ; and the upper one, the 
 uttarasanga, being first wrapt round the legs, and 
 then drawn over the left shoulder. The colour was 
 probably at first chosen as the one regarded with 
 most contempt, being nearly the same as that of very 
 old rags of the common white cotton cloth, and be- 
 cause clothes of that colour were of no value at all 
 for ordinary purposes ; but the orange-coloured robes, 
 from their very peculiarity as a sign of the members 
 of the Sangha, soon became looked upon as an honour, 
 and craved as such; so that the Dhamma-pada, as we 
 have seen, has to give a warning that those who are 
 not free from sin (kasava), are not worthy of the orange 
 colour (kasava). 1 In Buddhist countries men's ordi- 
 nary dress was merely a cloth wrapt round the loins, 
 whereas the monks are to cover the whole body, and 
 are not permitted at any time to lay their robes aside. 
 To do so would be to lay aside their membership of 
 the Order ; ' to put on,' or ' to put off, the robes/ being 
 current expressions for joining or leaving the Society. 
 Of course, no ornaments are allowed, and even the 
 
 1 See the verse quoted above, p. 153 ; Blip. v. 9.
 
 CHASTITY, POVERTY, OBEDIENCE. 1 6? 
 
 natural ornament of hair is not permitted ; complete 
 tonsure being obligatory on all. No monk should 
 possess more than one change of robes, and minute 
 rules in detail are laid down to guard against any 
 brother, even by indirect methods, taking any steps 
 to procure himself new robes to provide them spon- 
 taneously is the duty and privilege of the laity. 
 
 Chastity, Poverty, Obedience. 
 
 It is scarcely necessary to state that sexual inter- 
 course, theft, and murder, entail upon the culprit 
 irrevocable expulsion from the Order. On the vow 
 of poverty, a few words ought to be said. In his 
 individual right no monk is to possess more than the 
 following eight articles : i, 2, 3, the three robes 
 mentioned above ; 4. a girdle for the loins ; 5. an 
 alms-bowl ; 6. a razor ; 7. a needle ; 8. a water- 
 strainer, through which he is to strain all he drinks, 
 not only to remove impurities, but also, and chiefly, 
 to prevent the accidental destruction of any living 
 creatures. It is to be a cubit square, and to be care- 
 fully kept in serviceable repair. 
 
 This individual vow of poverty has, however, been 
 swallowed up by the permission given to the commu- 
 nity to possess not only books and other personal 
 property, but even lands and houses. Gautama him- 
 self is related to have received such gifts on behalf of 
 the Sangha, which, at the time of its expulsion from 
 India, must have rivalled in wealth the most powerful 
 orders of the Middle Ages ; and in Buddhist countries 
 at the present day the church is often as wealthy as it 
 is among ourselves. 
 
 Otherwise, however, the individual vows have, in
 
 1 68 THE ORDER. 
 
 Burma, Siam, and Ceylon been pretty well observed, 
 and water-drinking celibates, who take only one meal 
 a day, and dress in a simple uniform, could never in- 
 dulge in unbounded personal luxury. The members 
 of the Order are secured from want ; some of them 
 enjoy the fascinating power of wealth, so completely 
 contrary to all the principles of their religion, and to 
 the precepts laid down by their Teacher, for the attain- 
 ment of spiritual progress ; they are often lazy, and 
 not seldom avaricious. But in the Southern Church, 
 at least, they are not, as a body, disgraced by gluttony 
 or drunkenness, and have never given way to the 
 weak vanity of dress, or of the pomp and pride of 
 ritual. There is no place in the Buddhist scheme for 
 churches ; the offering of flowers before the sacred 
 tree or image of the Buddha takes the place of wor- 
 ship. Buddhism does not acknowledge the efficacy 
 of prayers, and in the warm countries where Bud- 
 dhists live, the occasional reading of the law, or preach- 
 ing of the word, in public, can take place best in the 
 open air, by moonlight, under a simple roof of trees 
 or palms. 
 
 The vow of obedience was never taken by the 
 Buddhist monks or nuns, and in this may be noticed 
 a fundamental difference between them and the mem- 
 bers of monastic orders in the West : mental culture, 
 not mental death, was the aim set before the Buddhist 
 ascetic by the founder of his Order. Each one is to 
 conquer self by himself; and the observance of no 
 ceremony, the belief in no creed, will avail him who 
 fails in obtaining this complete mastery over himself. 
 Outward respect and courtesy to his superiors is ex- 
 acted from the novice ; but his own salvation and his
 
 DAILY LIFE. 169 
 
 usefulness as a teacher depend on his self-culture ; he 
 is to obey not his brother but the Law; his superior 
 has no supernatural gifts of wisdom or of absolution, 
 and by himself must the ascetic stand or fall. 
 
 A few simple rules of discipline are laid down : but 
 the highest punishment is to compel the fallen brother 
 to retract his vows, and return to the world, which he 
 has not sufficient self-control to reject. Twice a 
 month, when the rules of the Order are read, a monk 
 who has broken them is to confess his crime : if it be 
 slight, some slight penance is laid upon him, to sweep 
 the courtyard of the wihara or sprinkle dust round 
 the sacred Bo-tree; but no inquisitorial questions 
 are to be put to any one. Charges may be brought 
 against a monk for breach of the ordinances laid 
 down in the Pitakas, and must then be examined into 
 by a chapter ; but no one can change or add to the 
 existing law, or claim obedience from any novice, 
 however young. 
 
 Daily Life of the Mendicants. 
 
 The daily life of the novice should, according to a 
 manual called ' Dina Chariyawa,' a be about as follows. 
 He shall rise before daylight and wash ; then sweep 
 the wihara or ' residence,' as the clean little hut 
 where the mendicant lives is called, then sweep 
 round the Bo-tree, fetch the drinking water for the 
 day, filter it, and place it ready for use. Retiring to a 
 solitary place, he shall then meditate on the regula- 
 
 1 Mr. Beal has analysed a corresponding work of later Chi- 
 nese Buddhism ( ' Catena, ' p. 239 et seq. ), and it is instructive 
 to notice how much the moral standard has been lowered in the 
 lapse of time. Comp. Hardy, E. M. 24-28; and Big., p. 190. 
 M
 
 170 THE ORDER. 
 
 tions. Then he shall offer flowers before the sacred 
 dagaba the solid dome-shaped shrine in which relics 
 of the Buddha are buried or before the Bo-tree ; 
 thinking of the great virtues of the Teacher and of 
 his own faults. Soon after, taking the begging-bowl, 
 he is to follow his superior in his daily round for food, 
 and on their return is to bring water for his feet and 
 place the alms-bowl before him. After the meal is 
 over, he is to wash the alms-bowl ; then again to wor- 
 ship Buddha, and meditate on kindness and affection. 
 About an hour afterwards he is to begin his studies 
 from the books, or copy one of them, asking his 
 superior about passages he does not understand. At 
 sunset he is again to sweep the sacred places, and, 
 lighting a lamp, to listen to the teaching of his supe- 
 rior, and repeat such passages from the canon as he 
 has learnt If he finds he has committed any fault 
 he is to tell his superior ; he is to be content with 
 such things as he has ; and keeping under his senses, 
 to grow in grace without haughtiness of body, speech, 
 or mind. 
 
 The superiors, relieved by the novices from any 
 manual labour, were expected to devote themselves 
 all the more earnestly to intellectual culture and 
 meditation. 
 
 There are five principal kinds of meditation, which 
 in Buddhism takes the place of prayer. The first is 
 called ' Metta-bhavana,' or meditation on LOVE, in 
 which the monk thinks of all beings and longs for 
 happiness for each. Firstly, thinking how happy he 
 himself could be if free from all sorrow, anger, and 
 evil desire, he is then to wish for the same happiness 
 for others, and lastly to long for the welfare of his
 
 SUMMARY. i; t 
 
 foes. Remembering their good actions only, and 
 that in some former birth his enemy may have been 
 his father or his friend, he must endeavour in all 
 earnestness and truth to desire for him all the good 
 he would seek for himself. \ 
 
 The second meditation is ' Karuna-bhavana ' or 
 meditation on PITY, in which the mendicant is to 
 think of all beings in distress, to realize as far as he 
 can their unhappy state, and thus awaken the senti- 
 ment of pity, or sorrow for the sorrows of others. 
 
 The third meditation is Mudita-bhavana, or the 
 meditation on JOY, the converse of the last, in which 
 he is to think of the gladness and prosperity of others, 
 and to rejoice in their joy. 
 
 The fourth is Asubha-bhavana, the meditation on 
 IMPURITY, in which the mendicant thinks of the vile- 
 ness of the body, and of the horrors of disease and 
 corruption ; how it passes away like the foam of the 
 sea, and how by the continued repetition of birth and 
 death mortals become subject to continual sorrow. 
 
 The fifth is Upeksha-bhavana, the meditation on 
 SERENITY, wherein the mendicant thinks of all things 
 that worldly men hold good or bad ; power and op- 
 pression, love and hate, riches and want, fame and 
 contempt, youth and beauty, decrepitude and disease, 
 and regards them all with fixed indifference, with utter 
 calmness and serenity of mind. 1 
 
 Summary of the Ditty of the Order. 
 When Gautama, just before his death, took his last 
 
 1 Hardy, 'Eastern Monachism,' p. 243. On the duties of a 
 novice see also ' Vinaya Texts,' I. pp. 157163.
 
 1}2 THE ORDER. 
 
 formal farewell of the assembled Order at the 
 Kutagara Hall, he is said to have charged them as 
 follows : ' Oh, mendicants ! thoroughly learn, and 
 practise, and perfect, and spread abroad the law 
 thought out and revealed by me, in order that this 
 religion of mine (literally this purity) may last long, 
 and be perpetuated for the good and happiness of 
 the great multitudes, out of pity for the world, to the 
 advantage and prosperity of gods and men. What is 
 that law? It is the four earnest Meditations, the 
 four great Efforts, the four roads to Iddhi, the five 
 moral Powers, the seven kinds of Wisdom, and the 
 Noble Eightfold Path.' 1 
 
 It will be of great interest to determine more 
 exactly what it was upon which Gautama is be- 
 lieved, in that last and solemn moment, to have 
 laid stress, as the summary at once of his religion, and 
 of the duty of the mendicants of his Order. To be 
 made quite clear and intelligible, each one of the 
 items would require, perhaps, as much space as we 
 have devoted above to the fundamental ideas of Bud- 
 dhist metaphysics ; but the general spirit, at least, will 
 be apparent from the following short descriptions. 
 
 The four Earnest Meditations (Sati-pattjidna) are 
 meditations 
 
 * On the impurity of the body. 
 
 2. On the evils which arise from sensation. 
 
 3. On the impermanence of ideas. 
 
 4. On the conditions of existence. 
 
 The four Great Efforts (Sammappadhdna) are the 
 effort or exerti jn 
 
 x Rh. D., 'Buddhist Suttas,' pp. 61-63.
 
 BUDDHISM. 1 73 
 
 1. To prevent bad qualities from arising. 
 
 2. To put away bad qualities which have arisen. 
 
 3. To produce goodness not previously existing. 
 
 4. To increase goodness when it does exist. 
 
 The four bases of Saintship (Iddhipdda) are four 
 means by which saintship (Iddhi, on which see below, 
 p. 174) is obtained. 
 
 1. The will to acquire it. 
 
 2. The necessary exertion. 
 
 3. The necessary preparation of the heart. 
 
 4. Investigation. 
 
 The five Moral Powers (JBaldni), also called mental 
 organs (Indriydni), are 
 
 i. Faith; 2. Energy; 3. Recollection; 4. Con- 
 templation; 5. Intuition. 
 
 The Seven Kinds of Wisdom (Bodhi-anga) are the 
 second, third, and fourth of the last set, and also 
 Investigation of Scripture, Joy, Repose, and Serenity. 
 
 The Noble Eightfold Path has been explained 
 above in Chapter IV. These, and a few other 
 similar technical terms formed as it were the catch 
 phrases of early Buddhism, and the numerical 
 arrangement was adopted merely to assist the 
 memory. Some of these aggregates were as well 
 known, and their names called up as distinct ideas to 
 the Buddhists, as the words Ten Commandments, or 
 Four Gospels, or Five Senses, do to us. Of other 
 enumerations, doubtless, though the names were 
 familiar enough, and called up a general idea, the 
 details were known only to the more learned, very 
 much as the Nine Muses, or the Three Graces, or the 
 Seven Deadly Sins in England now.
 
 174 THE ORDER. 
 
 Jhana and Samadhi. 
 
 There remains to be considered one very obscure, 
 but very instructive side of Buddhist teaching, viz., 
 the belief that it was possible by intense self-absorp- 
 tion and mystic meditation to attain to a mental state 
 by which six kinds of supernatural wisdom, called 
 Abhinna, and ten supernatural powers, called Iddhi, 
 were acquired. So far as I am aware, no instance is 
 recorded of any one, not either a member of the 
 Order or a Brahman ascetic, acquiring these powers. 
 A Buddha always possessed them ; whether Arahats, 
 as such, could work the particular miracles in question, 
 and whether, of mendicants, only Arahats, 1 or only 
 Asekhas, 1 could do so is at present not clear. They 
 adhere, however, to the Karma, so that a person who 
 has practised mystic ecstasy, or been very wise or 
 very virtuous in one birth, may have extraordinary 
 (supernatural) good fortune or powers in the next. 
 This throws, perhaps, some light on the origin of the 
 belief. Ordinary Karma was held sufficient to pro- 
 duce ordinary continuous states ; but when some 
 quite unexpected and extraordinary piece of good 
 luck happened to some one who had evidently done 
 nothing to deserve it, some quite extraordinary 
 religious exaltation in the last birth was postulated to 
 explain it. Thus, we are told of a child who was left 
 
 1 Arahats are those who have entered the Fourth Path, and 
 are clear from the first five Fetters. Asekhas are those who 
 have finished the Fourth Path and are free from all the Fetters 
 (see above, p. 109).
 
 MYSTIC TRANCE. 175 
 
 by mistake, alone, on a dark night, outside the city 
 gate in a cart. During the night he saw many devils 
 and ghosts come out of the shut gate of the city on 
 the way to the cemeteries to procure nourishment ; 
 but they did the child no harm. 1 To him and the 
 friends who heard of it these creatures of darkness 
 were very real beings indeed ; the child's delivery from 
 such fearful enemies was clearly a miracle ; but clearly, 
 also, he had in this life acquired no miraculous powers. 
 As every good or evil event in life has a moral cause 
 in the former actions of the same individual, it was 
 clear, therefore, that the child must have acquired 
 some extraordinary goodness or wisdom in a former 
 birth, of which this extraordinary good fortune was the 
 result. It would be difficult to point out where else 
 the orthodox Buddhist could find his deus ex ma- 
 china for the solution of such knotty points ; but no 
 example of Iddhi has yet been found in the Pitakas 
 themselves, and the Iddhipadas referred to in the 
 above passage from the Parinibbana Sutta 2 may have 
 nothing miraculous about them after all. 3 
 
 The mental condition by which these powers were 
 apparently acquired is called in Pali Jhana, in Sanskrit 
 Dhyana, of which there are four stages. It is only 
 by the completion of the fourth Jhana that Abhinna 
 is acquired, and the four are thus described in identical 
 terms in northern and southern texts : 
 
 'The first Jhana is a state of joy and gladness 
 born of seclusion, full of reflection and investigation, 
 
 1 Hardy, ' Manual,' p. 502. 
 
 a Above, p. 173. 
 
 3 Compare Rh. D., ' Buddhist Suttas, 1 pp. 2, 40, 259.
 
 176 THE ORDER. 
 
 the mendicant having separated himself from all 
 sensuality and all sin. 
 
 ' The second Jhana is a state of joy and gladness 
 born of deep tranquillity, without reflection or investi- 
 gation, these being suppressed ; it is the tranquilliza- 
 tion of thought, the predominance of intuition. 
 
 ' In the third Jhana the mendicant is patient by 
 gladness and the destruction of passion, joyful and 
 conscious, aware in his body of that delight which 
 the Arahats announce, patient, recollecting, glad. 
 
 ' The fourth Jhana is purity of equanimity and re- 
 collection, without sorrow and without joy, by the 
 destruction of previous gladness and grief, by the 
 rejection of joy, and the rejection of sorrow.' l 
 
 In the first Jhana the mendicant, holy, pure, and 
 alone, applies his mind to some deep subject of reli- 
 gious thought ; reasoning upon it, investigating it. 
 Gradually his mind becomes clear, reasoning vanishes, 
 intuition has been reached this is the second Jhana. 
 Then the consciousness of the subject thought of 
 vanishes, and a state of enduring gladness is reached, 
 wherein the whole body is lifted up with ecstasy this 
 is the third Jhana. This felt ecstasy, however, soon 
 passes away, and there is only left equanimity and 
 memory, without either joy or sorrow. So at least I 
 understand this difficult and very ancient passage, 
 which seems to me to be describing a state which has 
 been reached by others besides Buddhists a moment 
 of unusual conviction and insight, followed by exalted 
 religious ecstasy, and ending in abiding religious peace. 1 
 
 1 Burnouf describes the four Jhanas in the ' Lotus,' pp. 8or, 
 et seq. The Pali text as given in Childers's Diet. s. v. Jhana,
 
 BUDDHISM. 177 
 
 Samddhi on the other hand was, at least among 
 later Buddhists, a self-induced mesmeric trance, sup- 
 posed to be a proof of superior holiness. It seems 
 almost incredible that such a trance should be pos- 
 sible, but its occurrence has been well authenticated 
 in modern times. Buddhism, it thus appears, has 
 not been able to escape from the natural result of the 
 wonder with which abnormal nervous states have 
 always been regarded during the infancy of science. 
 It has mistaken the temporary cessation of the outward 
 signs of life for an actual victory of mind over matter, 
 and has regarded the loss of mental power as the 
 highest form of mental activity. But it must be added, 
 to its credit, that the most ancient Buddhism despises 
 dreams and visions ; and that the doctrine of Samadhi 
 is of small practical importance compared with the 
 doctrine of the Noble Eight fold Path. l 
 
 occurs in the Maha Siidassana Sittta, and at intervals in 
 Stimailfla-phala Sutta in Grimblot's ' Sept Suttas Palis,' pp. 
 139, et sey. The Sanskrit text in Lalita Vistara, ch. xxii. Calc. 
 Ed. p. 439 ; comp. also ch. vi. In the Parinibbdna Sutta in 
 Childers's separate edition, p. 6l, it is stated that Gautama 
 attained them when on his death-bed. Comp. Gogerly, ' Jour. 
 Ceylon As. Soc.,' 1846, p. 14 ; and below, p. 204. 
 
 1 For an actual instance of Indian ascetics having voluntarily 
 entered into a lasting trance resembling the hybernation of bears 
 and other animals, see Dr. Carpenter's interesting paper (in 
 the ' Contemporary Review ' for December, 1873), entitled ' The 
 Psychology of Belief.' Instances of Jhana and Samadhi are 
 found, 'Jat.,' p. 75 ; ' Mahavansa,' pp. 90, 262. A description 
 how to attain Samadhi is given in Beal's ' Catena,' 269, et seq.
 
 LEGEND OF THE BUDDHA 
 
 CHAPTER VII. 
 
 DEVELOPMENTS IN DOCTRINE. 
 
 I. The Legend of the Buddha. 
 
 THE supposed immovability of the institutions and 
 beliefs of the East has become almost a proverb ; 
 but as our knowledge of the East increases, the pro- 
 verb will be likely to fall into disuse. There have 
 been times, not far remote, when the rate of progress 
 in India or China has been so slow, that, compared 
 with the progress in England or America, it has 
 seemed as nothing ; but there have been times when 
 Eastern Asia has moved faster than Europe. Except 
 in a much more limited sense than the expression is 
 usually meant to convey, 'the immovability of the 
 East' is a delusion. As well might the Japanese 
 talk of the unchangeable customs and beliefs of 
 Russia or of Spain. 
 
 Though but little is known of the religious and 
 political history of India in the centuries immediately 
 following the death of Gautama, enough is known to 
 make it certain that this period was full of movement, 
 both inside and outside of the Buddhist church. 
 Outside that church the ideas and beliefs of Brah- 
 manical Hindus were being modified by Buddhism ; 
 while inside the church Buddhism itself was being
 
 THE BUDDHAS. 1 79 
 
 profoundly altered both by the reaction which must 
 immediately have set in against the high standard of 
 Gautama's morality, and by the growth of the legends 
 which sprang up rapidly regarding his personal 
 history. These latter changes are sufficiently evident 
 from the books of the Pitakas themselves ; but it is 
 very difficult, if not impossible, at present to come to 
 any definite conclusion as to what change took place 
 in Buddhist doctrine, apart from the beliefs regarding 
 the person of the Buddha, previous to the date of the 
 recension of the Pitakas which we now possess. 
 
 Thus of the doctrine of the Buddhas it is impossi- 
 ble to say how early, before the settlement of the 
 Pitakas in their present form, that doctrine arose ; 
 for it contains no internal evidence sufficient to 
 show that it could not have existed, as is represented, 
 in the time of Gautama himself, and have formed 
 part of his actual teaching : and yet it is not so 
 necessarily implied in, or closely connected with, the 
 most important and original parts of his scheme of 
 salvation as to exclude the possibility of its having 
 arisen, or been largely developed, after his death. 
 
 In the Pali and Sanskrit texts the word Buddha is 
 always used as a title, not as a name. The historical 
 Buddha, the Gautama of this little work, is repre- 
 sented to have taught that he was only one of a long 
 series of Buddhas, who appear at intervals in the 
 world, and who all teach the same system. After 
 the death of each Buddha his religion flourishes for a 
 time, and then decays, till it is at last completely for- 
 gotten, and wickedness and violence rule over the 
 earth. Gradually then the world improves ; until at
 
 I So LEGEND OF THE BUDDHA. 
 
 last a new Buddha appears who again preaches the 
 lost Dharma or Truth. The names of twenty-four 
 of these Buddhas who appeared previous to Gautama 
 have been handed down to us ; and when, after 5,000 
 years shall have elapsed since his re-discovery of the 
 Truth under the Bo Tree, the religion of Gautama shall 
 be forgotten, a new Buddha will again open the 
 door of Nirvana to men, his name being Maitreya 
 Buddha, the Buddha of kindness. The Buddhavansa 
 or ' History of the Buddhas,' the last book of the Khud- 
 daka Nikdya in the second Pitaka, gives the lives 
 of all the previous Buddhas before commencing its 
 account of Gautama himself; and the Pali comment- 
 ary on the Jatakas gives certain details regarding 
 each of the twenty-four. 1 
 
 It is sufficiently evident that nearly all these 
 details are merely imitated from the corresponding 
 details of the legend of Gautama ; and it is, to say 
 the least, very doubtful whether the tradition of 
 these legendary teachers has preserved for us any 
 grains of historical fact. If not, the list is probably 
 later than the time of Gautama, for while it is 
 scarcely likely that he should have deliberately in- 
 vented these names, it may well have seemed to later' 
 Buddhists very edifying to give such lists, and very 
 reasonable to include in them the names held in 
 highest honour by the Brahmans themselves. In the 
 Sutta Pitaka, one of the books of the second Pitaka, 
 we have actually some sayings attributed to Kasyapa 
 
 1 Fausboll's ' Jataka,' pp. 2-44. [The full text of the Buddha- 
 vansa has now been edited by Dr. R. Morris for the Pali Text 
 Society.]
 
 THE FORMER BUDDHAS. l8l 
 
 Buddha, the last of the twenty-four ; but the passage 
 in question, the Amagandha Sutta, is quite in the 
 manner and spirit of all the teaching ascribed to 
 Gautama himself. In it, it is declared that it is not 
 the eating of unclean food (Amagandha) which defiles 
 a man, but rather evil deeds, and the practice of evil 
 habits ; the argument being strikingly similar to that 
 of the well known passages in the Gospels enunciating 
 the same principle. 1 This putting of new wine into 
 old bottles, this spiritualising, but still making use of 
 an existing belief seems to me to be quite character- 
 istic of Gautama's teaching; 2 and though nearly all 
 Oriental reformers adopt, more or less frequently, the 
 same method, they seldom carry it so far as he seems 
 to have done. Yet, in the fourth century A.D., there 
 was certainly near to Sravasti a sect of Buddhists who 
 rejected Gautama, reverencing only the three previous 
 Buddhas, and especially Kasyapa, whose body they 
 believed to be buried under one of the dagabas, at 
 which they, as well as the orthodox, worshipped, 
 while another was said to be built over the spot where 
 he had died. To them, at least, there was some 
 difference between the teachings of Gautama and 
 those of Kasyapa ; but Fa Hian, the Chinese pilgrim, 
 to whom they showed their dagabas, tells us nothing 
 of their creed except that they claimed to be followers 
 of Devadatta, that special object of the odium theolo- 
 
 1 Professor Fausbbll's 'Sutta Nipata,' p. 40. Compare 
 St. Matthew xv. 10-21, and St. Mark vii. 14-23. See above, 
 
 P- 131- 
 
 2 A few striking examples of this are given above in the note 
 to p. 149.
 
 1 82 LEGEND OF THE BUDDHA. 
 
 gicum of orthodox Buddhist _ turn 
 
 from the discussion of such doctrines 'as th 
 those regarding Gautama himself, we stand at once 
 on firmer ground; for it is clear that many of the 
 most prevalent beliefs on this point can never have 
 formed part of the teaching of Gautama himself. A 
 few of these have been already noticed in the chapters 
 on the life of Gautama, but the subject is too inter- 
 esting not to deserve more special consideration. 
 
 Gautama himself was very early regarded as 
 omniscient, and absolutely sinless. His perfect 
 wisdom is declared by the ancient epithet of Sam- 
 md-sambuddha, 'the completely enlightened one,' 
 found at the commencement of every Pali text: and at 
 the present day in Ceylon, the usual way in which 
 Gautama is styled is Sanvajnan-waJianse, ' the venera- 
 ble omniscient one.' From his perfect wisdom, ac- 
 cording to Buddhist belief, his sinlessness would 
 follow as a matter of course. He was the first, and 
 the greatest of the Arahats. As a consequence of 
 this doctrine the belief soon sprang up that he could 
 not have been, that he was not, born as ordinary men 
 are ; that he had no earthly father : that he descended 
 of his own accord into his mothers womb from his 
 throne in heaven ; and that he gave unmistakable signs, 
 immediately after his birth, of his high character and of 
 
 1 ' Fa Hian' (Beal's translation), pp. 82, 83 ; ' Foe Koue Ki,' 
 p. 176; 'Hiouen Thsang,' p. 126. On Devadatta, see above, 
 p. 74 ; and compare ' Mah.,' pp. 90, 93, 96 ; 'As. Res,,' xvL 280. 
 On KIsyapa Buddha, Hardy's ' Manual,' pp. 87, 97. A da- 
 gaba is a solid dome, built over the relics of a saint, a develop- 
 ment of the earliest form of sepulchral monument.
 
 MIRACULOUS BIRTH. 183 
 
 his future greatness. Earth and heaven at his birth 
 united to pay him homage : the very trees bent of their 
 own accord over his mother, and the angels and arch- 
 angels were present with their help. His mother was 
 the best and the purest of the daughters of men, and 
 his father was of royal lineage, and a prince of wealth 
 and power. It was a pious task to make his abnega- 
 tion and his condescension greater by the comparison 
 between the splendour of the position he was to 
 abandon, and the poverty in which he afterwards 
 lived ; and in countries distant from Kapilavastu the 
 inconsistencies between such glowing accounts, and 
 the very names they contain, passed unnoticed by 
 credulous hearers. 
 
 After seven days of fasting and seclusion the pure 
 and holy Maya 1 dreams that she is carried by arch- 
 angels to heaven, and that there the future Buddha 
 enters her right side in the form of a superb white 
 elephant. 2 On her relating her dream to her husband 
 lie calls together sixty-four chief Brahmans to inter- 
 pret it. Their reply is, that the child will be 
 a son who will be a Chakrawarti, a universal mon- 
 arch ; or, if he becomes a recluse, will be a Buddha, 
 ' who will remove the veils of ignorance and sin ' from 
 
 1 Cooma Korosi refers in a distant way to a belief of the later 
 Mongol Buddhists that Maya was a virgin (As. Res. xx. 299) ; 
 but this has not been confirmed. St. Jerome says (contra 
 Jovian, bk. l) : 'It is handed down as a tradition among the 
 Gymnosophists of India, that Buddha, the founder of their 
 system, was brought forth by a virgin from her side.' 
 
 1 Fausboll's ' Jataka," p. 50. In the ' Lalita Vistara ' 
 (Foucaux, 61) this dream so far becomes reality that the 
 Buddha actually descends from heaven in the form referred to.
 
 184 LEGEND OF THE BUDDHA. 
 
 the world (or as the Lalita Vistara has it, ' who will 
 make all the worlds glad by the sweet taste of the 
 Ambrosia of Nirvana'). 1 In the alternative thus pro- 
 phesied we may find a key to much of the legend ; 
 which has simply transferred to the Buddha, some- 
 times in a spiritual sense, and sometimes without 
 change, many of the beliefs which had clustered round 
 the idea of a Chakrawartl. (See below, p. 220.) 
 Many of these beliefs again were borrowed from the 
 older sun-worship ; the white elephant, for instance,* 
 like the white horse, being an emblem of the sun, 
 the universal monarch of the sky. M. Senart, in his 
 learned work, 'La Legende du Buddha,' has attempted 
 to trace many of these coincidences, and has certainly 
 established enough to show that in this direction an 
 explanation may be found of much that appears at 
 first sight bizarre and unnecessary in our legend of 
 the Buddha. The idea that a man should enter his 
 mother's womb in the form of a white elephant seems 
 a most grotesque folly, until the origin of the poetical 
 figure has been thus ascertained. 2 
 
 At the conception of the Buddha, thirty-two signs 
 take place ; the 10,000 worlds are filled with light, 
 the blind receive their sight, the deaf hear, the dumb 
 speak, the crooked become straight, the lame walk, 
 the imprisoned are set free, and so on, all nature 
 blooming, and all beings in earth and heaven being 
 filled with joy ; while by a bold figure of speech even 
 
 1 'Jataka,' p. 51; Foucaux, p. 63. 
 
 * This form was deliberately chosen by the future Buddha 
 because it was the form indicated by a deva who had in a 
 previous birth been one of the Rishis, the mythical poets of the 
 Rig Veda ! (Foucaux, 52.)
 
 THE WONDERFUL CHILD. 185 
 
 the fires of hell are extinguished, and the tortures of 
 the damned are mitigated. During the ten months 
 of his life in the womb the child is distinctly visible, 
 sitting cross-legged, unsoiled, and dignified ; and he 
 preaches to the angels who guard him, stretching out 
 his hand to do so without wounding his mother. 1 
 
 As a dagaba holding sacred relics cannot be used 
 to guard any less sacred object, so his mother can 
 bear no other child, and on the seventh day after his 
 birth she dies. When the child is born it takes seven 
 steps forward, and exclaims with lion's-voice ' I am 
 the chief of the world, this is my last birth,' 2 and 
 again the thirty-two signs of joy appear in the earth 
 and heaven. 
 
 An aged saint, who had retired for meditation to 
 the Himalaya mountains, seeing these signs is guided 
 to Kapilavastu, and the child is brought in to do him 
 reverence ; but instead of doing so its feet were 
 miraculously placed on the matted locks of the ascetic. 
 The sage then explains the wonder to the astonished 
 father, and (this time without any reference to uni- 
 versal monarchy) prophesies that the child will be- 
 come a Buddha, and weeps that he himself will not 
 live to see the day. 3 
 
 On the fifth day the ' name-choosing ' festival takes 
 place, when 108 Brahmans learned in the three Vedas, 
 
 ' ' Jataka,' 51, 52 ; Foucaux's ' Lalita Vistara,' 73-75. 
 
 * Madhurattha Vilasim; Tumour, J.B.A.S. vii. 798. The 
 ' Lalita Vistara ' makes him take seven steps in each of the six 
 directions, and makes a speech for each (Foucaux, 89) ; but at 
 p. 91 we have seven steps only. 
 
 3 'Jataka,' 54; 'Lalita Vistara' (Foucaux, 103-110). The 
 Pali name is Kala-devala j the Sanskrit Asita. Both Kala and 
 Asita mean 'black.'
 
 1 86 LEGEND OF THE BUDDHA. 
 
 of whom eight were especially learned in divination, 
 are feasted at the ' palace.' Seven of the eight, after 
 examining the marks on the child's body, hold up two 
 fingers, and prophesy that he will become either a 
 ChakrawartI or a Buddha ; but one, Kondanya, after- 
 wards Gautama's first disciple, holds up one finger, 
 and prophesies that he will assuredly become a 
 Buddha, who will remove the veils of sin and igno- 
 rance from the world. The other four of the first 
 converts were sons of four of these prophets ; and the 
 whole story is in glorification rather of these five dis- 
 ciples than of the child. The Jataka commentator is 
 so engrossed with the prophets that he forgets to give 
 the child's name ! l 
 
 This episode is wanting in the ' Lalita Vistara/ but 
 in its place (chap, viii.) are stanzas describing how 
 the infant was presented at the temple, and how all 
 the gods of the then Hindoo Pantheon rose up and 
 did obeisance to him. The two following episodes in 
 the Sanskrit poem (the child's ornaments, and its 
 miraculous knowledge of sixty-four alphabets, chaps, 
 ix. and x.) are also wanting in the Pali books. 
 
 Then comes the curious story of the ploughing 
 festival, found both in the Nepalese and Ceylonese 
 accounts. The ' great king ' Suddhodana goes out 
 to celebrate the opening of the season, and the 
 ' prince ' is taken with him. In the rejoicing, the 
 baby is neglected. It then seats itself cross-legged 
 on the couch, and falls into the mystic trance of 
 Dhyana. Though the shadows of all other trees had 
 
 1 'Jataka,' p. 56 ; ' Madhurattha Vilasini, 5 foe. cit.
 
 SONG OF THE FIVE RISHIS. l8/ 
 
 turned, the tree under which it sat still shaded the child. 
 The ' Lalita Vistara,' which differs in all the details, 
 adds that five rishis (p. 184, n. 2), flying through the air, 
 were miraculously stopped as they passed above him. 
 They sing stanzas in his praise, saying that by him, the 
 Water appearing in the midst of the Fires of sin de- 
 vouring the world, the Light appearing in the Dark- 
 ness of the world's ignorance, the Ship appearing 
 amidst the perils of the Ocean of human misery, the 
 Liberator of those enchained in the bonds of sin, 
 the Physician of those tormented by decay and dis- 
 ease by him would be obtained the truth which 
 would be the salvation of sentient beings. 1 
 
 To the same category as the legends of the infancy 
 of the Buddha belongs the story of his surpassing all 
 others in youthful prowess, and teaching even his 
 masters in the arts and sciences. 2 So the splendid 
 accounts of his equipages, and servants, and harems, 
 and palaces (one for each of the three seasons), are 
 all invented to harmonize with the notion that if he 
 had not become a Buddha, he would have become 
 a universal monarch ; and the horse Kanthaka, on 
 which he finally rides away from his father's house, 
 is the sun-horse of the ancient mythology. 3 It is 
 otherwise, I think, with the four visions, and the 
 temptation of Mara ; though many of the details of 
 the latter are doubtless derived from the ancient 
 myths arising from the victories of the sun over the 
 clouds of darkness. These episodes seem to me to 
 
 ' 'LaL Vist,' chap. xi. ; ' Jataka,' 57, 58. See 'SutUNip.,' 
 p. 119. * See above, pp. 13, 29. 
 
 3 Compare Senart, 27-31, and 428.
 
 1 83 LEGEND OF THE BUDDHA. 
 
 rest on a substratum of fact, and to relate, in the 
 language of the time, those mental struggles which I 
 have endeavoured to translate into the language of 
 the nineteenth century. 1 
 
 The title given to the first sermon, the rolling on- 
 ward of the royal chariot-wheel of righteousness, 2 may 
 be derived from, or it may be the origin of, the 
 Chakrawarti parallel, which has had so marked an 
 influence on the legend of the Buddha's early life. 
 
 Very few of the miraculous incidents during the 
 forty-five years' ministry seem to be explicable from 
 the same source. They have mostly the appearance 
 of being due entirely to the love of exaggeration and 
 of mystery universal among rude peoples. Gautama's 
 display of miraculous power, and his journey to heaven 
 to preach the law to his dead mother, related at the 
 end of the sixth year after his enlightenment, form 
 perhaps an exception ; but these episodes cannot be 
 discussed with profit till we have much more authentic 
 accounts of them than are at present accessible. 
 
 The ' Parinibbana Sutta,' the Pali account in the 
 Pitakas of the Buddha's death, contains much less 
 of the miraculous. The prophecy concerning the 
 future greatness of Pataliputra, the modern Patna, 3 
 shows that the book as we have it is later than 
 the time when the capital of Magadha was moved 
 from Rajagriha to the banks of the great river. The 
 temptations of Mara 4 are merely the form in which 
 
 1 Above, pp. 30, 36-38. 
 
 2 Above, p. 45. Compare Senart, 413-422. 
 
 3 Rh. D., ' Buddhist Suttas,' p. xv.-xvii. 
 
 4 Ib., loc. cit., p. 53.
 
 WONDERS AT BUDDHA'S DEATH. 189 
 
 Gautama's thoughts of his approaching death are ex- 
 pressed. The timely purifying of the stream from 
 which he wished to drink, with the connected story, 1 
 is an ordinary exaggeration. The episode of the 
 transfiguration 2 would fit in very well with Senart's 
 idea of the last glow of the setting sun ; but I do not 
 think it at all necessary to call in the aid of sun myth 
 to explain the rise of so graceful and probable a tra- 
 dition. Sala-trees also assisted at his birth, and sala- 
 trees render him homage at his death, letting fall 
 upon him fragrant flowers out of season, and bending 
 lovingly over him their branches which gave him 
 shade ; and who can wonder that angels in the sky 
 drop heavenly flowers and sing heavenly songs to 
 strengthen him ? After his death the miracles and 
 exaggerations increase, and the former especially are 
 evidently influenced by the desire to make the Bud- 
 dha's funeral rites as splendid as those of a Chakra- 
 warti king. The body refuses to be moved until the 
 wish of the gods as to the direction in which it should 
 be carried is ascertained and followed ; and it refuses 
 to burn till the venerable Kasyapa, the old and faith- 
 ful head of the Order of mendicants, arrives. 3 Three 
 times with his monks he paces reverently round the 
 pile on which the dead body of his master lies, and 
 stands with bent head opposite the feet. Then the 
 pile takes fire of itself ; and when everything except 
 the bones has been consumed, showers from heaven 
 extinguish it. 4 
 
 The latter accounts relate that as Kasyapa stood 
 
 1 Rh. D., 'Buddhist Suttas,' p. 74. * Tb., p. Si. 
 1 Ib., pp. 128, 129. * Ib., p. 130.
 
 1 90 LEGEND OF THE BUDDHA. 
 
 by the feet of the revered teacher, he fell into the 
 mystic trance of Dhyana ; and when he recovered 
 from the trance prayed to see once more the sacred 
 feet on which the thirty-two signs of a Chakrawarti 
 were visible. He had scarcely uttered his prayer, 
 when the coverings unrolled themselves, the coffin 
 opened, and the feet came out like the full moon 
 emerging from the bosom of a dark cloud. The whole 
 assembly burst into loud applause on seeing this 
 matchless prodigy. Kasyapa and his monks rever- 
 ently placed the feet on their heads, after which the 
 feet withdrew, the coverings replaced themselves, and 
 the coffin and the pile resumed their natural position. 1 
 This legend seems to M. Senart to have arisen from 
 the myth of the last glow of the dying sun ; and he 
 derives from the Krishna myth the statements that 
 the Buddha's death took place among the ' wrestlers ' 
 of the town of Kusi, on the bank of a river, among 
 trees, and soon after the destruction of the Sakya clan. 2 
 
 As M. Senart's theory of the almost complete de- 
 pendence of the Buddhist legend on these myths is 
 most interesting and ingenious, I here add his sum- 
 mary, though it will be seen from what has been 
 written above that I can only accept it to a certain 
 modified extent. Dividing the legend, according to 
 old tradition, into twelve divisions, M. Senart thus 
 sums up the history of the Sun-Buddha : 3 
 
 ' i. Resolution to quit Heaven. The Buddha, before 
 his birth, is a god, the chief of the gods ; to speak 
 
 1 Bigandet, 337; Hardy's 'Manual,' 348. 
 7 ' La Legende du Buddha,' p. 389. 
 Jb. pp. 504-507.
 
 THE LEGEND AS SUN-MYTH. 19 1 
 
 correctly, he is not born, he incarnates himself among 
 men for their good and their salvation. 
 
 ' 2. Conception. His conception is altogether mira- 
 culous. He has no mortal father ; his descent from 
 heaven takes place under the symbols of a god of 
 light, veiled in the cloud-womb of his mother; his 
 presence reveals itself there by his first rays, which 
 call all the gods to prayer and awaken them to life. 
 
 ' 3. Birth. He is born, as hero of light and fire, 
 from the fire-producing tree, by the aid of Maya. That 
 virgin-mother, representative of the sovereign creative 
 power, and at the same time half-obscure goddess of 
 the vapours of the morning, dies away from the first 
 hour in the dazzling radiance of her son. In reality, 
 she survives under the name of the creatress, the 
 nurse of the universe and of its god. Her son, powerful, 
 irresistible from his birth, advances in space, illu- 
 minating the world, and proclaiming his supremacy, 
 to which all the gods form a retinue and render 
 homage. 
 
 ' 4. Trials. Growing up amidst the ' young daugh- 
 ters ' of the air, among whom his power and his 
 splendour are hidden and unknown, or only reveal 
 themselves at rare intervals, the day comes when he 
 makes himself known, tries himself in his first battles 
 against his gloomy foes, and shines without a rival. 
 
 ' 5. Marriage and pleasures of the harem. With 
 him the young nymphs have grown up; the com- 
 panions of his games become now his wives and 
 lovers ; the god delays and forgets himself in his 
 heavenly palaces, amidst the delights of his cloudy 
 harem.
 
 192 LEGEND OF THE BUDDHA. 
 
 ' 6. Departure from his father's house. But his hour 
 has come ; he tears himself violently, miraculously 
 away from his splendid prison ; the heavenly charger 
 leaps over the walls of the demon fortresses, and 
 traverses the river of the air. 
 
 ' 7. Austerities. From that moment begins the 
 struggle. The hero first appears tried and enfeebled, 
 wandering as he is in the forests of space. Soon he 
 regains his might in the heavenly pastures, where he 
 drinks ambrosia, and bathes in the water of immor- 
 tality. 
 
 ' 8. Defeat of the Demon. He is ripe for his destined 
 mission, the conquest of ambrosia and of the wheel, 
 fertilising rain and light. He takes possession of the 
 divine tree ; the demon of the storm runs to dispute 
 it with him in the duel of the storm ; in this struggle 
 against darkness the beneficent hero remains the con- 
 queror ; the gloomy army of Mara, broken and rent, 
 is scattered ; the Apsaras, daughters of the demon, 
 the last light vapours which float in heaven, try in vain 
 to clasp and retain the vanquisher ; he disengages 
 himself from their embrace, repulses them ; they 
 writhe, lose their form, and vanish. 
 
 ' 9. Perfect Enlightenment. He appears then in all 
 his glory, and in his sovereign splendour ; the god 
 has attained the summit of his course : it is the mo- 
 ment of triumph. 
 
 ' 10. Putting the Wheel in motion. Free from every 
 obstacle, and from every adversary, he sets in motion 
 across space his disk with a thousand rays, having 
 avenged the attempts of his eternal foe. 
 
 ' TI. Nirvana. A little later, he reaches the end of
 
 THE LEGEND AS SUN-MYTH. 193 
 
 his career ; he is on the point of extinction, victim in 
 his turn of the demon, the glowing wild boar ; but 
 first he sees all his race, his retinue of light, disappear 
 in the sanguinary mele'e of the clouds of evening. 
 
 ' 12. Funeral rites. He himself disappears in the 
 west, glowing with his last rays, as on a huge pyre ; 
 and only the milk of the clouds is able to extin- 
 guish on the horizon the last flames of these divine 
 funereal rites.' 
 
 In M. Senart's hands, at least, the myth has mar- 
 vellous grace and beauty ; but the reader would do 
 wrong to conclude from the above poetical language 
 that M. Senart regards the whole story of Gautama's 
 life as a sun-myth debased into prose, or the whole of 
 Buddhism, though its adherents knew it not, as a 
 worship of the sun. He propounds no theory of the 
 rise of Buddhism, and only strives to show that much 
 of the old sun-myth has been incorporated into the 
 legend of the Buddha, and has almost driven out the 
 historical basis on which it rests. But that the 
 historical basis, is, or once was, there, he does not 
 doubt ; and he holds that Buddhism, like every other 
 system, must have had a human founder, and an 
 historical origin. 
 
 In this chapter only the earlier forms of the legend 
 have been considered. The principles which have 
 guided us in their interpretation are sufficient, if we 
 add the influence of local and sectarian jealousies, to 
 explain all the later developements ; and it would be 
 impossible in the space at our command to point out 
 in any detail the differences between the older and any 
 one of the later forms of the biography. The general
 
 194 LEGEND OF THE BUDDHA. 
 
 relation of the various accounts to one another has 
 been already illustrated by the examples given above, 
 at pp. 13, 50 ; and it may be laid down as a general 
 rule that the later forms of each episode differ chiefly 
 from the former in the way in which they further 
 exaggerate the details of the stories so as to make 
 them more consistent either with the imperial wealth 
 and power ascribed to Gautama or his father by the 
 ChakrawartI parallel ; or with the belief in Gautama's 
 omniscience and omnipotence. 
 
 As an instance of the effect of local prejudice may 
 be cited the legend of the Buddha's three visits to 
 Ceylon, one of the few new episodes which have been 
 invented. The fullest account of this visit is given in 
 the Rev. Cornells Alwis's translations of the 24th 
 chapter of the Sarwagnya Gunalankara, 1 a Sinhalese 
 work classed by Mr. James Alwis among ' ancient 
 books.' l The tradition has not at present been traced 
 further back than the Dipavansa, a history of Ceylon, 
 written about the end of the fourth century A.D. ; 
 but the account given in the opening chapters of that 
 work shows that the tradition must have then been old. 
 The same conclusion is forced upon us by the short 
 reference made to the Buddha's visit by Fa Hian, 
 who was in Ceylon about 410 A.D. ; but he seems to 
 know only of two instead of three visits. 2 From the 
 nature of the legend it seems very probable that it has 
 merely been adapted to the Buddha from myths pre- 
 
 The translation is printed in Skeen's 'Adam's Peak,' pp. 
 301-325. Compare Jas. Alwis, in the ' Sidat Sangarawa,' 
 p. 191, note. 
 Seal's' Fa Hian,' p. 150.
 
 LOCAL LEGENDS. 195 
 
 viously current of the sun-god Sumana, worshipped 
 both on Adam's Peak, and at the great cave of 
 Dambulla, whose ancient name was Sumana Lene. 1 
 
 The worship of local relics has also brought about 
 local additions to the legend. Thus the worshippers 
 of the supposed Buddha's tooth in Ceylon have added 
 to the account of Gautama's death the incident of the 
 Arahat Kshema having taken the tooth from the ashes 
 of the funeral pile. 2 So the Burmese have related 
 that the Brahman Drona, who divided the relics, 
 stole another tooth ; 3 and the Sinhalese who pre- 
 tend that the Buddha's neck relic is still preserved 
 under the Mahiyangana Dagaba, add that the elder 
 named Sarabhu abstracted that relic on the same 
 occasion. 4 None of these incidents are given in the 
 Parinibbana Sutta, though Drona's division of the 
 relics is described at length, and it is evident that 
 relic-worship was already in full favour when that 
 book assumed its present shape. 5 
 
 It is a curious part of the history of the Legend of 
 the Buddha, that it should have been adapted into a 
 Christian form by a father of the Christian Church, 
 and have been found so agreeable to the Catholic 
 lovers of saints, that the hero of it has been entered in 
 the Roman Calendar, and is ordered to be worshipped 
 as a saint on every ayth of November, under the title 
 
 1 See the inscription published by me in the ' Indian Anti- 
 quary' for May, 1872. 
 
 ' Dathavansa,' ii. 5 2 - 
 
 3 Bigandet, p. 343 (second edition). 
 ' 'Dathavansa,' ii. 51. 
 
 * Rh. D., 'Buddhist Suttas,' pp. 133-135.
 
 196 LEGEND OF THE BUDDHA. 
 
 of St. Josaphat. 1 How this came about has been 
 told by the present writer in the introduction to 
 his 'Buddhist Birth Stories or Jataka Tales,' pp. 
 xxxvi.-xli. A certain St. John of Damascus, who 
 wrote in the eighth century, was the son of Sergius, 
 minister at the Court of Khalif Almansur. St. John 
 became a monk, and wrote many books. Among 
 other works ascribed to him is a religious romance 
 called the ' Life of Barlaam and Jdasaph,' which has 
 been distinctly proved - to be derived as to the narra- 
 tive part of it from the story of Buddha, as told in 
 the Jataka commentary, or the Lalita Vistara. The 
 Greek text of St. John's romance will be found in 
 Migne's Patrology, with a Latin translation. The 
 bulk of the work consists of long theological and 
 moral instructions to the Prince Joasaph byhis teacher, 
 Barlaam, in the course of which some Buddhist 
 Jataka stories are inserted. As the moral tone of 
 the book, which here and there seems to betray 
 Buddhist influence, was so popular in the Middle 
 Ages that the romance was translated into several 
 European languages, we need not wonder that the 
 hero was subsequently canonized. 
 
 To have been made a Christian saint is not the only 
 
 1 He is not mentioned by Butler in his standard work on the 
 saints (under St. Balaam of the iQth of November is given quite 
 another story) ; but see the ' Bibliotheque Sacree ' of Fathers 
 Richard et Giraud, Paris, 1822, s.v. Barlaam. 
 
 8 See especially Liebrecht 'Jahrbuch der Romanischen und 
 Englischen Literatur,' vol. ii. He compares the Catholic 
 romance with the 'Lalka Vistara,' and the likeness to the 
 1 Jataka' story is still closer.
 
 THE BUDDHA AS MAN IN THE MOON. 1 97 
 
 curious fate which has befallen the great Teacher. 
 He takes his place also in the ' Dictionnaire 
 Infernel ' of M. Collin de Plancy, 1 a quaintly illus- 
 trated dictionary of all matters relating to devils, 
 fairies, mag/.c, astrology, and so on. There he ap- 
 pears in a curious woodcut as 'Sakimuni, ge'nie 
 ou dieu,' in the character of the Man in the Moon ; 
 or, rather of the Hare in the Moon. M. de Plancy 
 quotes as his authority a Kalmuk story given in the 
 'Travels' of Pallas, 2 that after the hare had given 
 himself to be eaten by a hungry man, ' the spirit of 
 the earth (!) pleased with the beautiful action, placed 
 the soul of that hare in the moon where he is still 
 to the Kalmucks plainly visible.' 
 
 I think I can trace the origin of this legend, 
 which is very old. In one of the Jataka stories 
 the future Buddha is a holy hare, who keeps the 
 Sabbath, and exhorts his friends, carnivorous 
 animals, to charity and piety. One Sabbath day 
 after exhorting them to give to any hungry person 
 part of their food, and recollecting that men cannot 
 eat his food, which is grass, he resolves, if the oppor- 
 tunity arises, to give away his own body. The god 
 Sakra becoming aware of this high resolve comes in 
 the form of a Brahman, and begs ; but when the hare 
 really offers himself, and jumps into the fire, the fire 
 does not burn him. Then Sakra saying, ' O wise hare, 
 let your virtue be known through all the Kalpa ' (the 
 period till the world will be next destroyed), splits 
 
 1 Paris, 1863 (sixth edition). 
 
 * ' Reisen durch verschiedene Provinzen des Russische 
 Reich's, 3 vols. 4to. St. Petersburg, 17711776.
 
 198 LEGEND OF THE BUDDHA. 
 
 open a mountain, and taking the sap of the moun- 
 tain (!) draws a picture of the hare on the disk of the 
 moon. If Mr. Fausboll had not published the text 
 of this Jataka l we might have found it difficult to 
 discover the connection between our Gautama and 
 the Man in the Moon ! 
 
 1 It is given both in Pali and Sanskrit in the ' Five Jatakas,' 
 pp. 51-68. On the subsequent history of this story, compare 
 Benfey, ' Paiica Tantra,' i. 349, and Tawney's English version of 
 the ' Katha Sarit Sagara,' vol. ii. p. 66.
 
 DEVELOPMENTS IN DOCTRINE. 199 
 
 CHAPTER VIII. 
 
 DEVELOPMENTS IN DOCTRINE (continued}. 
 
 Tibetan Buddhism. 
 
 APART from the legend of the Buddha, there is 
 little evidence of any development from the doctrines 
 of the Pitakas in Burma, Siam, or Ceylon ; but the 
 case is very different with Nepal, Tibet, China, Japan, 
 and Mongolia. 
 
 The development of the Buddhist doctrine which 
 has taken place in the Panjab, Nepal, and Tibet is 
 exceedingly interesting, and very valuable from the 
 similarity it bears to the development which has taken 
 place in Christianity in Roman Catholic countries. 
 It has resulted at last in the complete establishment 
 of Lamaism, a religion not only in many points dif- 
 ferent from, but actually antagonistic to, the primitive 
 system of Buddhism ; and this not only in its doc- 
 trine, but also in its church organization. The hier- 
 archical system of Lamaism will be briefly considered 
 in the next chapter ; its doctrinal system, with which 
 we have now to deal, has been chiefly modified by 
 the gradual additions to its theory of the Buddhas, 
 in which the legends regarding Gautama play little or 
 no part.
 
 200 TIBETAN BUDDHISM. 
 
 The development starts from the theory as given 
 at the beginning of the last chapter. According to 
 it, the spirit of kindness out of which all virtues rise, 
 and by the strength of which the Buddhist church will 
 once more triumph throughout the world and conquer 
 all sin and unbelief, 1 has been personified as Maitreya 
 Buddha, the future Buddha of kindness. This doc- 
 trine already forms part of the system of the Little 
 Vehicle (Hlnayand), the name by which the later 
 school, not without some contempt, calls the doctrine 
 of the Pitakas, as distinguished from the Great Ve- 
 hicle (JSfaMyana), the name it gives to itself. The 
 Little Vehicle already talks also of the Pacceka 
 Buddhas (Sanskrit Pratyeka), the Personal Buddhas ; 
 and of the Bodhisativas, the Buddhas Elect, or future 
 Buddhas. The first are those who have sufficient 
 wisdom and holiness not only to become Arahats and 
 attain Nirvana, but also to attain Buddhahood them- 
 selves ; while they are not able to explain the truth to 
 others. Bodhi-satwa, or Buddha Elect, is the title given 
 to each of the beings (man, angel, or animal) who, in 
 each of the 550 Jataka stories, is held to be the future 
 Buddha in one of his former births ; and generally 
 Bodhisatwa is the name given to a being whose Karma 
 will produce other beings in a continually-ascending 
 scale of goodness, until it becomes vested in a Buddha. 
 
 Now, as the Buddha himself has reached Parinir- 
 vana, has passed completely away, the pious Buddhist 
 
 1 Maitreya is therefore also called Ajita, the Unconquerable 
 One a name also given to the second of the twenty-four saints 
 or Tirthakara's of the 'Jainas.' Compare Koppen, ii. 17.
 
 MANJUSRI, AVALOKITESVARA. 2OI 
 
 naturally turned with peculiar reverence and longing 
 to those Bodhisatwas supposed to be now living as 
 angels in heaven, who are the present result of the 
 Karma which will produce the Buddhas of the future. 
 Thus, in southern Buddhist temples the pure white 
 image of Maitreya is sometimes found by the side of 
 Gautama's idol ; and among the followers of the Great 
 Vehicle, at least as early as the time of Fa Hian, 
 400 A.D., the worship of two Bodhisatwas, named 
 Manjn-srl and Avalokitesvara, had already become 
 general. 
 
 It is difficult at present to explain the origin of the 
 belief in these hypothetical beings, who are not even 
 mentioned in the Pitakas, or in the ' Lalita Vistara,' 
 or in the older Nepalese and Tibetan books. They 
 will probably be found to be the invention of Bud- 
 dhists, whose minds were steeped in Brahman philo- 
 sophy and mythology ; and who were so imperfectly 
 converted to Gautama's system of salvation by self- 
 control and moral culture, that their hearts craved 
 after Buddhist gods to fill the place of the dead gods 
 of the Hindu Pantheon, or to make them live again 
 in their descendants. 
 
 Manju-s % rl is the personification oi Wisdom, 1 and 
 especially of the mystic religious insight which has 
 produced the Great Vehicle. Avalokitesvara is the 
 personification of Power, the merciful protector and 
 preserver of the world and of men. Both are fre- 
 quently mentioned in the ' Saddharma-pundarika,' ' the 
 Lotus of the good Law ' (which is a mystic name for 
 
 1 ' Csoma Korosi, 'Tibetan Grammar,' p. 193. 

 
 202 TIBETAN BUDDHISM. 
 
 this kosmos) translated by Burnouf, the only one 
 of the nine great books of the Great Vehicle as yet 
 accessible, except in MS. Manjusri is the mythical 
 author of the ' Saddharma-pundarika,' T and a whole 
 chapter of that work (the 24th) is devoted to a glori- 
 fication of the character, the power, and the advan- 
 tages to be derived from the worship of Avaloki- 
 tesvara. 2 
 
 It is not impossible that the name of the Bodhi- 
 satwa Manjusri may be derived from that of the Indian 
 mendicant, who, according to tradition, introduced 
 Buddhism, and with it civilisation, into Nepal. The 
 former part of the name, at least, sounds more human 
 than divine, manju meaning ' charming, lovely,' while 
 sn, ' good luck, prosperity, glory,' is a common part 
 of names of gods and men. Manjusri, the missionary, 
 seems to have lived about two hundred and fifty years 
 after the Buddha attained Parinirvana ; and as he is 
 looked upon as the founder of that school of thought 
 which ended in the Great Vehicle, it is quite likely 
 that his name may have been preserved as that of the 
 mystic wisdom by which the world was created and 
 organized. Burnouf has, at least, clearly shown that 
 in the books of all sects of Nepalese Buddhists there 
 rules the greatest confusion between the metaphysical 
 Being and the legendary civiliser and teacher of 
 Nepal. 
 
 The name Avalokitesvara, which means 'The 
 
 1 So says the work itself, p. 160 of Burnouf's translation. 
 
 * Ib., pp. 261-268 ; also translated by Beal through the Chi- 
 nese (' Catena,' pp. 389-396). For other details as to his power, 
 ee Burnouf's ' Introduction a 1'Histoire, ' &c. , pp. 220-224.
 
 VAJRAPANT. 203 
 
 Lord who looks down from on high,' is a purely 
 metaphysical invention. 1 The curious use of the 
 past participle passive avalokita in an active sense is 
 clearly evident from the translations into Tibetan and 
 Chinese. 2 
 
 Somewhat later the power of Avalokitesvara was 
 separated from his protecting care and providence ; 
 and the former more specially personified as the 
 Bodhisatwa Vajradhara, ' the bearer of the thunder- 
 bolt,' or Vajrapani, ' the thunderbolt-handed,' both 
 formerly used as epithets of the god Indra ; and this 
 new being, together with the other two Bodhisatwas, 
 forms the earliest Trinity of northern Buddhism. 8 In 
 this Trinity Vajrapani is the Jupiter Tonans, Manjusri 
 is the deified teacher, and Avalokitesvara, as we shall 
 presently see, is the Spirit of the Buddhas present in 
 the church. These beings, and one or two other less 
 conspicuous Bodhisatwas, had become practically 
 gods ; and it need not be pointed out how utterly con- 
 trary their worship was to the original teaching of 
 Gautama, which knew nothing of God, taught that 
 Arahats, holy men, were better than gods, and 
 acknowledged no form of prayer. But Fa Hian 
 prays to Avalokitesvara just as a Hindu might to 
 Indra or to Siva. 4 
 
 And Northern Buddhism did not stop here. There 
 
 1 Beal's 'Fa Hian,' p. 167. ' Catena,' p. 374. 
 
 1 See BurnouPs learned note, ' Lotus de la bonne Loi,' pp. 
 
 493-5"- 
 
 * Bumouf, ' Introduction,' p. 226. 
 
 4 Compare ' Foe Koue Ki,' p. 21, on the Trinity ; w<\ pp. 
 56, 121, on the images of these gods.
 
 204 TIBETAN BUDDHISM. 
 
 is one step still further removed from Gautama's doc- 
 trines the step from polytheism to monotheism, and 
 this step it also afterwards took. I have spoken above 
 (pp. 174-177) of the four stages of Dhyana, or mystic 
 meditation. The Great Vehicle teaches five instead 
 of the four stages found in the Pitakas and the Lalita 
 Vistara. The earlier Buddhism teaches that above 
 the worlds of the gods are 'sixteen worlds of Brahma ' 
 (Brahma-loka's), one above another; those who attain 
 on earth to the first, second, or third Dhyana, are 
 reborn in the lower of these worlds, three worlds being 
 assigned to each Dhyana. Those who attain the fourth 
 Dhyana enter the tenth or eleventh Brahma-lokas ; the 
 remaining five being occupied by those who attain to the 
 third path here on earth, and who will reach Nirvana 
 in this new existence. To each of these five groups 
 of worlds the Great Vehicle assigns a special Buddha, 
 called Dhyani Buddha : these five Buddhas corre- 
 sponding to the last four Buddhas, including Gautama, 
 and the future Buddha Maitreya the five Buddhas, 
 that is, who belong to the present Kalpa, the age 
 since the Kosmos was last destroyed. 
 
 The idea seems to be that every earthly mortal 
 Buddha has his pure and glorious counterpart in the 
 mystic world, free from the debasing conditions of 
 this material life ; or rather that the Buddha under 
 material conditions is only an appearance, the reflec- 
 tion, or emanation, or type of a Dhyani Buddha 
 living in the ethereal mansions of those worlds of idea 
 and mystic trance. 1 The number of Dhyani Buddhas 
 is accordingly, in theory, infinite, like the number of 
 
 1 Compare Koppen, il 26.
 
 THE FIVE TRINITIES. 205 
 
 the Buddhas, but only the five are practically acknow- 
 ledged. These Dhyani Buddhas, like their types or 
 antitypes the Buddhas, must have their Bodhisat 
 was also, and the following three sets of five are thus 
 co-ordinated. 1 
 
 The Dhyani Buddhas : 
 
 1. Vairochana. 
 
 2. Akshobya. 
 
 3. Ratna-sambhava. 
 
 4. AMITABHA. 
 
 5. Amogasiddha. 
 Their Bodhisatwas : 
 
 1. Samanta-bhadra. 
 
 2. Vajrapani. 
 2. Ratnapani. 
 
 4. PADMAPANI AVALOKITESVARA. 
 
 5. Visvapani. 
 
 The Manushi (human) Buddhas : 
 
 1. Kraku-chanda. 
 
 2. Kanaka-muni. 
 
 3. Kasyapa. 
 
 4. GAUTAMA. 
 
 5. Maitreya. 
 
 This theory of the Dhyani Buddhas is unknown, 
 not only to the Pitakas and the Lalita Vistara, and 
 even to the Saddharma Pundarika, 2 but also, if we may 
 judge from negative evidence, to the Chinese Buddhist 
 
 1 Burnouf, ' Introduction,' p. 117. 
 
 1 Two of them, however, the first and fourth, are mentioned 
 in that work. Burnouf, p. 113.
 
 206 TIBETAN BUDDHISM. 
 
 pilgrims, Fa Hian and Hiouen Thsang, who visited 
 India in the beginning of the fifth and in the seventh 
 century respectively. Among these hypothetical 
 beings, the creations of a sickly scholasticism, hollow 
 abstractions without life or reality, the fourth, 
 Amitdbha, ' Immeasurable Light,' whose Bodhisatwa 
 is Avalokitesvara, and whose emanation is Gautama, 
 occupies, of course, the highest and most important 
 rank. Surrounded by innumerable Bodhisatwas, he 
 sits enthroned under a Bo Tree in SukhavatI, i.e., 
 the Blissful, 1 a paradise of heavenly joys, whose 
 description occupies whole tedious books of the so- 
 called Great Vehicle. 2 By this theory, each of the 
 five Buddhas has become three, and the fourth of 
 these five sets of three is the second Buddhist Trinity, 
 the belief in which must have arisen after the seventh 
 century of our era. 
 
 But all this was not enough to satisfy the Tibetan 
 and Nepalese hankering after gods many, and lords 
 many. In the tenth century A.D., 3 a new being 
 this time infinite, self-existent, and omniscient was 
 invented, and called Adi-Buddha, the Primordial 
 Buddha. He was held to have evolved out of him- 
 self the five Dhyani Buddhas by the exercise of the 
 five meditations ; while each of these evolved out of 
 himself by wisdom and contemplation the corre- 
 
 1 Guna Karanda Vyuha, in Burnouf, ' Introduction,' p. 222. 
 
 * e.g. 'SukhavatI Vyuha,' analysed by Burnouf, ib., pp. 99- 
 101 ; and ' Kumarajlva,' translated by Beal through the Chinese 
 ' Catena,' pp. 378 et seq. 
 
 1 For this date, see Csoma Korbsi, 'Tibetan Grammar,' p. 
 192; 'Asiatic Researches,' vol. xx. p. 488.
 
 THE EMANATIONS. 2OJ 
 
 spending Bodhisatwas, and each of them again evolved 
 out of his immaterial essence a kosmos, a material 
 world. Our present world is supposed to be the 
 creation of the fourth of these, that is of Avaloki- 
 tesvara. 
 
 It will be noticed that these emanations bear a dis- 
 tant resemblance to the Eons or Emanations of the 
 Gnostic Schools ; and it is not impossible that these 
 gods owe their existence to the influence of Persian 
 Christianity. In any case the whole theory, though 
 in some sense based upon the teachings of Gautama, 
 is the greatest possible contradiction to the ethical 
 culture, which is the characteristic of his system of 
 philosophy; and, indeed, the Adi Buddha Theism 
 has never been considered orthodox even in Tibet. 
 
 It is needless to add, that under the overpowering 
 influence of these sickly imaginations the moral teach- 
 ings of Gautama have been almost hid from view. 
 The theories grew and flourished; each new step, 
 each new hypothesis demanded another; until the 
 whole sky was 'filled with forgeries of the brain, and 
 the nobler and simpler lessons of the founder of the 
 religion were smothered beneath the glittering mass 
 of metaphysical subtleties. 
 
 As the stronger side of Gautama's teaching was 
 neglected, the debasing belief in rites and ceremonies, 
 and charms, and incantations, which had been the 
 especial object of his scorn, began to live again, and 
 to grow vigorously, and spread like the Birana weed 
 '.vanned by a tropical sun in marsh and muddy 
 soil. As in India after the expulsion of Buddhism 
 the degrading worship of Siva and his dusky bride
 
 208 TIBETAN BUDDHISM. 
 
 had been incorporated into Brahmanism from the 
 wild and savage devil-worship of the dark non-Aryan 
 tribes ; so as pure Buddhism died away in the 
 north, the Tantra system, a mixture of magic and 
 witchcraft and Siva-worship, was incorporated into 
 the corrupted Buddhism. 
 
 The founder of this system seems to have been 
 Asanga, an influential monk of Peshawar, in the 
 Panjab ; who lived, and wrote the first text book of 
 the creed, the Yogdchara Bhumi Sdstra, about the 
 sixth century of our era. Hiouen Thsang, who 
 travelled in the first half of the seventh, found the 
 monastery where Asanga had lived in ruins, and says 
 that he had lived 1,000 years after the Buddha. 1 He 
 managed with great dexterity to reconcile the two 
 opposing systems by placing a number of Salvite 
 gods or devils, both male and female, in the inferior 
 heavens of the then prevalent Buddhism ; and by re- 
 presenting them as worshippers and supporters of the 
 Buddha, and of Avalokitesvara. He thus made it 
 possible for the half-converted and" rude tribes to 
 remain Buddhists while they brought offerings, and even 
 bloody offerings, to these more congenial shrines ; and 
 while their practical belief had no relation at all to the 
 Truths or the Noble Eightfold Path, but busied itself 
 almost wholly with obtaining magic powers (Siddki), 
 by means of magic phrases (Dharai}i), and magic 
 circles (Maydala). 
 
 Asanga's happy idea bore but too ample fruit. In his 
 
 1 R^musat's translation, ' M&noires sur les Contrees Occi- 
 dentales,' i. 270; and ' La Vie de Hiouen Thsang,' p. 94.
 
 THE TANTRA SYSTEM. 2 09 
 
 own country and Nepal the new wine, sweet and 
 luscious to the taste of savages, completely disquali- 
 fied them from enjoying any purer drink ; and now in 
 both countries Saivism is supreme, and Buddhism is 
 even nominally extinct, except in some outlying dis- 
 tricts of Nepal. But this full effect has only been 
 worked out in the lapse of ages ; the Tantra literature 
 has also had its growth and its development, and some 
 unhappy scholar of a future age may have to trace its 
 loathsome history. The nauseous taste repelled even 
 the self-sacrificing industry of Burnouf, when he found 
 the later Tantra books to be as immoral as they are 
 absurd. ' The pen,' he says, ' refuses to transcribe 
 doctrines as miserable in respect of form, as they are 
 odious and degrading in respect of meaning.' l 
 
 I have only to add, that as the Dhyani and Tantra 
 systems grew, the idols of the Dhyani Trinities and 
 the Tantra gods and goddesses took their place in the 
 monasteries and the temples, and their hideous figures 
 with many eyes, and heads, and hands are painted 
 in the books and on the walls, and put up on the 
 sides of roads. The belief in mystic charms and phrases 
 also re-acted even on the purer Buddhism ; for the 
 supposed efficacy of endless repetitions is one of the 
 most striking features of the modern religion of Tibet. 
 Every Tibetan has a rosary of 108 beads, that he may 
 keep a reckoning of his good words, which supply to 
 him the place of good deeds ; and in both public and 
 private worship the greatest importance is attached to 
 
 'Introduction, &c.,' g. 558, speaking of Panca-krama. 
 Comp. pp. 553, 554 ; and Csoma, As. Res. xx. 488.
 
 210 TIBETAN BUDDHISM. 
 
 the multitude of words. Though we know something 
 of such doctrines nearer home, the Tibetan carries 
 them out with a fearless logic which may gain our 
 wonder, if not our admiration. Perhaps the most 
 marvellous invention which he has devised for draw- 
 ing down blessings from the hypothetical beings with 
 which his childish fancy has filled the heavens, are 
 ".he well-known praying wheels, those curious ma- 
 chines which, filled with prayers, or charms, or pas- 
 sages from holy books, stand in the towns in every 
 open place, are placed beside the footpaths and the 
 roads, revolve in every stream, and even (by the help 
 of sails like those of windmills) are turned by every 
 breeze which blows o'er the thrice-sacred valleys of 
 Tibet. 1 So in the public divine services the hymns 
 and anthems are sometimes chanted in unison, some- 
 times antiphonally one verse by one choir, one by 
 the other. But this takes time ; and occasionally the 
 hymns are actually chanted in a quite original manner, 
 each monk intoning a different line ; so that the whole 
 body can chant an entire chapter in the time it takes 
 to chant a single verse, a plan which has its manifest 
 advantages when the object is to get through as many 
 holy words as possible. 
 
 So, also, these simple folk are fond of putting up 
 what they call ' Trees of the Law,' that is, lofty flag- 
 staffs with silk flags upon them emblazoned with that 
 mystic charm of wonder-working power, the sacred 
 words, ' Otn Mani padme hum] 'Ah, the jewel is in 
 
 1 Hue et Gabet, 'Voyages,' i. 324; General Cunningham's 
 Ladak,' p. 374; Davis, 'Transactions of the Royal Asiatic 
 Society,' ii. 494; Klaproth, ' Reise in den Kaukasus,' i. 181 ; 
 Ferguson, 'Tree and Serpent Worship,' pi. xhi.
 
 PRAYING FLAGS. 211 
 
 the lotus' (i.e. the Self-creative force is in the Kosmos). 
 Whenever the flags are blown open by the wind, and 
 ' the holy six syllables ' are turned towards heaven, it 
 counts as if a prayer were uttered; a prayer which brings 
 down blessings not only upon the pious devotee at 
 whose expense it was put up, but also upon the whole 
 country-side. Everywhere in Tibet these praying flag- 
 staffs meet the eye ; and one may be glad in closing 
 this outline of the theological doctrines which have 
 smothered Buddhism, to have met with a custom which, 
 however foolish, is not without its graceful side. 1 
 
 1 On Lamaism may be compared also the few remarks below, 
 pp. 248-250.
 
 312 HISTORY OF THE ORDER. 
 
 CHAPTER IX. 
 
 ON THE HISTORY OF THE ORDER. 
 
 THE first question that arises in giving a sketch of the 
 history of Buddhism is that of the date of Gautama's 
 death a question so intricate and uncertain that I 
 have decided not to enter upon it at any length in 
 this little work; partly, because it would be impos- 
 sible to discuss it with that fulness which is necessary 
 to make a chronological discussion of much value ; 
 partly, because it would be difficult in any case to 
 make the subject clear. * Similar objections apply, 
 perhaps, with almost equal force to the sketch of 
 Gautama's life, and to the sketch of Buddhist meta- 
 physics, which I have above attempted to give. In 
 both cases I have been compelled to state the results 
 to which I have been led, without combating the 
 possible objections to them, and without giving at 
 sufficient length the processes by which they have 
 been reached : and in the constant endeavour to 
 make the discussion of these abstruse matters as 
 clear and simple as I possibly could, I must have 
 omitted to touch upon points which ought to have 
 been noticed. But there is not sufficient space at 
 our disposal to make the question of the Buddhist 
 era even clear. I can only refer, therefore, to the
 
 FIRST COUNCIL. 213 
 
 full statement of the argument which will be found in 
 my 'Ancient Coins and Measures of Ceylon,' and 
 merely state here the final conclusion that the 
 Buddha died in the fifth century u.c. 
 
 After Gautama's death, the Buddhist society, that 
 is, the members of the Order, did not at once 
 fall asunder into numerous sects ; though doubtless 
 from the very first there must have been some among 
 them who retained more than the rest the influence 
 of the Brahmanism in which they were brought up. 
 This was owing to the wisdom of the older members, 
 who, as both Pali and Sanskrit texts agree, deter- 
 mined immediately after the death of the Teacher to 
 hold a council in order to settle the rules and doc- 
 trines of their Order the first, as it has been the most 
 abiding and influential, and by far the largest in numbers 
 of all the religious orders which the world has seen. 
 
 The first council was accordingly held near Raja- 
 griha in the season of was following the death of the 
 Buddha, and under the presidency of the aged 
 Maha Kasyapa, one of the first members of the 
 Order, with whom the Buddha had once exchanged 
 robes as a symbol of the unity of feeling between 
 them. 1 The council consisted of 500 members of 
 the Order, and was held in the Sattapanni cave, 
 which still exists in the Vaihara hill, near Rajagriha, 
 and which was prepared for the occasion by King 
 
 1 On Kasyapa, see above, pp. 89, 189, and ' Mahavansa,' p. II 
 On the first council, see the ' Vinaya Texts,' vol. iii. book xi., 
 and the authorities there quoted. It is possible that further 
 knowledge may throw doubt on the fact of its having been really 
 held.
 
 214 HISTORY OF THE ORDER. 
 
 Ajatasatru of Magadha. There the whole council is 
 said to have chanted together l the words of their 
 revered Teacher, preserved in the Theravada or 
 doctrines of the Elders ; following Upali when the 
 subject was the rules of the Order (Vinaya), and 
 Ananda when the subject was those more general 
 precepts applicable to the Order and the laity alike 
 (Dharma). 
 
 The orthodox Buddhists believe that the Thera 
 Vada is identical with the Three Pitakas as now 
 existing in Ceylon. This cannot, however, be the 
 case. Some parts of the Pitakas, however much of 
 the Thera Vada other parts may contain and this 
 question cannot even be discussed until the Pitakas 
 are published bear evident marks of later composi- 
 tion. But that at the time of the Council of Raja- 
 griha the doctrines of Buddhism had already been 
 formulated into treatises which could be, and which 
 had been, learnt by heart, is not only not impossible 
 but highly probable. 2 There is a very ancient division 
 of the Scriptures found in some of the oldest books, 3 
 which shows that though the division into Pitakas 
 is of later date, yet that from the earliest times the 
 contents of the first two of our three Pitakas was well 
 known. 4 It is as follows : 
 
 1 Hence the Pali word for council is Sangtti, 'the chanting 
 together. ' 
 
 2 Compare the remarks above, p. 36, and below, p. 235. 
 
 3 Parajika, Majjhima, and Anguttara. 
 
 4 See Childers, Diet. s. v. ; Burnouf, Introd., pp. 51-63; 
 ' Lotus,' pp. 355, 356 ; Alwis, Pali Grammar, pp. 60, 61 ; Hardy, 
 'Manual,' p. 175; Hodgson, 'Essays' (1874), p. 15; ' Dlpa- 
 vansa,' canto iv. sloka 17 ; Sadd. Pund. 29.
 
 SECOND COUNCIL. 21 S 
 
 1. Sutta; Discourses. 
 
 2 . Geyya ; Mixed prose and verse. 
 
 3. Veyyakarana ; Exposition. 
 
 4. Gatha ; Verse. 
 
 5. Udana ; (see above p. 20). 
 
 6. Itivuttaka ; (see above p. 20). 
 
 7. Jataka ; (see above p. 21). 
 
 8. Abbhuta; Mysteries. 
 
 9. Vedalla ; l Long treatises. 
 
 The Nepal pandits attempt to bring all the later 
 works of Sanskrit Buddhism under the above and 
 three other 2 heads, and Buddhaghosha attempts to 
 bring all the Pitakas within these divisions ; but both, 
 as it seems to me, with very little success. Both the 
 Ceylon chronicles say that the first council lasted 
 seven months, and the Dlpavansa (iv. 4, 5) gives the 
 names of eight of its principal members. 
 
 After this we have no details of the history of the 
 Order till the time of the second council of Vaisali, 
 about 100 years after the first. 3 Some of the monks 
 
 1 Means the same as Vaipulya in Sanskrit. Burnouf, 'Lotus,' 
 PP- 754-757- Comp. Par. S., p. 238. 
 
 * The three others are Nidana, Avadana, and Upadesa 
 (Hodgson, loc. '/.). Apadana is one of the divisions of the 
 second Pitaka. See above, p. 19. 
 
 3 On the second Council, see ' Dlpavansa,' canto iv. end, and 
 v. ; Mahav., ch. iv. ; and Rh. D. in the ' Vinaya Texts,' voL 
 iii., Book XII. Short notices of it are given by the Chinese 
 Buddhists, ' Fa Hian,' chap. xxv. (Beal, p. 99); Julien's 'Vie 
 de Hiouen Thsang,' p. 158; 'Voyages,' i. 397-399; Sanang 
 Setsen, in Remusat's 'Foe Koue Ki,' p. 248; by the Mon- 
 golians (ibid., p. 248) ; and by the Tibetans, Schiefner, p. 310; 
 Taranatha's ' History of Buddhism,' p. 41.
 
 .21 6 HISTORY OF THE ORDER. 
 
 at Vaisali maintained what are called the Ten indul- 
 gences, which were opposed by others. They were : 
 
 1. That salt might be preserved in horn, whereas 
 salt like other edibles might not according to the 
 Winaya be laid aside for use. 
 
 2. That solid food might be taken, not only up till 
 noon, but till the sun threw shadows two inches long. 
 
 3. That the rules of the Winaya might be relaxed 
 in the country, away from the conveniences of the 
 monasteries. 
 
 4. That ordination, confession, &c., might be 
 performed in private houses, and not only in the 
 uposatha halls attached to the monasteries. 
 
 5. That where the consent of the Order was 
 necessary to any act, that consent might be obtained 
 after, and not only before the act. 
 
 6. That conformity to the example of others was a 
 good excuse for relaxing rules. 
 
 7. That whey might be taken after noon, and not 
 only liquids such as water or milk. 
 
 8. That fermented drinks, if they looked like 
 water, were allowed to be drunk. 
 
 9. That seats covered with cloths were allowed, so 
 long as the cloths had no fringes. 
 
 10. That gold and silver might be received by 
 members of the Order. 1 
 
 After a severe struggle, the more orthodox party 
 succeeded in getting these indulgences condemned ; 
 and forthwith under the leadership of Yasa, son of 
 Kakandaka, and of Revata, a second council, this 
 
 1 Taranatha's list differs, especially as to Nos. 2, 3, 4, 5, 6
 
 THE 'GREAT COUNCIL.' 217 
 
 time of 700, was held during eight months at Vaisali, 
 and the rules of the Order and the doctrines of the 
 Faith 1 again settled and vindicated. But the decisions 
 of the council were not universally acknowledged. 
 The other party also held a council, much more 
 numerous than that of their stricter opponents, and 
 hence called the Maha Sangiti, the Great Council. 
 It is to be regretted that we have not as yet any 
 detailed account of this struggle from the side of the 
 seceders ; for it is difficult without such assistance to 
 decide how much truth there may be in the partial 
 descriptions before us. The Dipavansa 2 says of the 
 'heretics,' as the Southern Church calls them : 
 
 The monks of the Great Council overturned religion, 
 
 They broke up the old Scriptures and made a new recension, 
 
 A discourse put in one place they put in another, 
 
 And distorted the sense and the doctrine of the five Nikayas 
 
 These monks who knew not what had been spoken at length, 
 
 And what had been spoken concisely, 
 
 What was the obvious and what the higher meaning. 
 
 Attached new meaning to new words, as if spoken by the Buddha, 
 
 And destroyed much of the spirit by holding to the shadow of 
 
 the letter. 
 
 They partly rejected the Sutta and Vinaya so deep, 
 And made a different Sutta and Vinaya and text, 
 The Parivara 3 commentary, and the six books of the Abhid- 
 
 hamma, 
 
 The Patisambhida, 4 the Nidesa, 4 and a portion of the Jataka 4 
 So much they put aside, and made othe rs in their place ! 
 
 1 The whole of the ' Sasana,' the '.Dharma' and 'Vinaya' 
 (Bhuddhaghosha, loc. at.). ' Bhanavara V. 
 
 3 The last book in the ' Vinaya Pitaka.' See p. 20. 
 
 4 These are Xos. 10-12 in the ' Khuddaka Nikaya.' See 
 p. 21. 
 
 ' r>
 
 2l8 HISTORY OK THE ORDER. 
 
 This was the first open and declared schism. 
 Both the Ceylon chronicles go on to give the 
 names of 18 sects (or rather of 17 besides the ortho- 
 dox) into which these two afterwards divided ; but the 
 lists differ as to five or six names from one another, 
 and from the list of eighteen sects given by the 
 Tibetans. 1 We know almost nothing at present of 
 the differences which divided these sects from one 
 another ; but they all belonged to the Little Vehicle 
 in contradistinction to the Great Vehicle of the 
 later debased Buddhism. 2 It is doubtful whether 
 the eighteen sects were sects in the modern sense, 
 whether, that is, they formed different church 
 governments, and their adherents lived apart from 
 one another in different monasteries. Some of 
 them at least, must have differed only slightly from 
 the rest; and though the dispute between the two 
 great divisions of the laxer and the stricter bodies 
 may have been bitter, they each and all acknowledged 
 that the others could attain the same salvation as 
 themselves. In the words of the learned Chinese 
 Buddhist Hiouen Thsang 3 
 
 "The schools of philosophy are always in conflict, and the 
 noise of their passionate discussions rises like the waves of the 
 sea. Heretics of the different sects attach themselves to par- 
 ticular teachers, and by different routes walk to the sarru goal." 
 
 1 Csoma in As. Res., xx. 298. 
 
 2 On the 18 sects, see my articles in the Journal of the Royal 
 Asiatic Society, 1892-93. Fa Hian (Heal, p. 96) mentions 96 
 sects. Conip. the 32 heresies above, p. 98. 
 
 8 Julien, ' Memoires,' &c., i. 77. Thsang, himself an ad- 
 herent of the Great Vehicle, calls all the others heretics. In 
 the next paragraph he gives the number of the sects as eighteen.
 
 POLITICAL CHANGES. 2 I ) 
 
 It is instructive to notice that this rapid growtn of 
 the Buddhist sects is placed just at the time when me 
 political history of the Eastern valley of the Ganges 
 would have been most likely to favour and strengthen 
 it. The old Aryan civilisation had begun even at 
 the time of Gautama to yield to changing circum- 
 stances. The influence of the priesthood was 
 becoming more exclusively spiritual, while the tem- 
 poral power of the chiefs was growing. Some of the 
 latter had even then become kings, and the oligarchies 
 of the clans were more and more merging into 
 despotisms. Shortly after Gautama's death Ajata- 
 satru, king of Magadha, destroyed the Confederation 
 of the Wajjian clans on the opposite side of the 
 Ganges ; and then ensued a series of struggles 
 between Magadha and the neighbouring kingdoms of 
 Kosambi and Sravasti. The lesser chiefs had to 
 take sides with one or other of the powerful com- 
 batants, while each country became the scene of 
 intrigues for the coveted possession of the throne. 
 These struggles gave a chance to men of the lower 
 castes which they could never have in the old system 
 of the clans a system which, at the time of the 
 Councils of Vaisali, must almost have ceased to exist. 
 The kingdom of Magadha had by that time 
 become supreme, and either just before or just after 
 the councils had assembled in the old capital of the 
 Wajjians, that important revolution took place, which 
 raised a low-caste adventurer to be the first king of 
 all India or as both Buddhists and Brahmans would 
 call it, to be the first Chakravarti, the first Universal 
 Monarch. To them India was ' the world,' just as
 
 220 HISTORY OF THE ORDER. 
 
 European writers till quite recently talked com- 
 placently of ' the world,' while they were ignoring 
 more than three-fourths of the human race. Is it 
 surprising that this unity of power in one man made 
 a deep impression upon them ? Is it surprising that 
 like Romans worshipping Augustus, or Greeks adding 
 the glow of the sun-myth to the glory of Alexander, 
 the Indians should have formed an ideal of their 
 Chakravarti, and transferred to this new ideal many 
 of the dimly sacred and half-understood traits of the 
 Vedic heroes ? Is it surprising that the Buddhists 
 should have found it edifying to recognise in their 
 hero the Chakravarti of Righteousness, and that the 
 story of the Buddha should be tinged with the 
 coloring of these Chakravarti myths ? 
 
 It was in 325 B.C. that Alexander stopt his vic- 
 torious career on the banks of the Hyphasis, and 
 there a defeated rebel escaping from the hands of the 
 king of Magadha visited his camp. When Alexander 
 had turned away, that despised and rude adventurer, 
 whom he had almost determined to kill, gathered 
 round him the tribes of the Panjab, and gradual!) 
 extended his power till, about 315 B.C., 1 when 
 Nanda, the Raja of Magadha, was murdered in his 
 palace, the low-born robber chief stept into the 
 vacant throne ; and shortly afterwards, under the 
 title or name of Chandragupta, drove the Greeks 
 out of India, defeating Seleukos, the Greek ruler 
 of the Indus provinces. Is it possible that he was 
 
 1 He began to count his reign seven or eight years before, 
 when he became king of the western provinces.
 
 CHANDRAGUPTA. 221 
 
 the Asoka in whose reign both our Pali and San- 
 skrit books place the Vaisali Councils ? It is 
 certain that the Ceylonese are wrong in identify- 
 ing this Asoka with Kakavarna ; Chandragupta, the 
 moon-protected like Piyadasi, the name by which 
 his grandson the great Asoka, invariably styles 
 himself is not a name at all, properly speaking, but 
 an epithet, adopted probably after the rise of his 
 power ; and probability is also in favour of the name 
 Asoka being twice found rather in one family than in 
 two. This would seem to be confirmed by Taranatha, 
 who, while placing the Vaisali Council in the time of 
 Asoka, adds that its members were supported by 
 King Nanda. However this may be, it is clear 
 that it was just when Chandragupta and his low caste 
 followers from the Panjab came into power, just when 
 the old order of things had given place to new, that 
 the Buddhists, the party of reform, the party who 
 made light of caste distinctions, began to rise rapidly 
 in numbers and in influence. 
 
 Neither Chandragupta nor his son Bindusara 1 were 
 Buddhists ; but the third of the race, Piyadasi, best 
 known under the name of Asoka (in Pali Asoka), 
 openly adopted the now popular creed. His name 
 is honoured wherever the teachings of the Buddha 
 have spread, and is reverenced from the Volga 
 
 1 If any proof were wanted that Indian, like other Oriental, 
 kings had an official epithet which often took the place of their 
 more proper name, it would be found in the fact that the Greeks 
 only know Bindusara as Amitrochates a difference unexplained 
 till Lassen pointed out that Amitrochates is the Sanskrit Amitra- 
 ghata, ' Foe-slayer,' doubtless the official epithet of Bindusara.
 
 22 2 HISTORY OF THE ORDER. 
 
 to Japan, from Ceylon and Siam to the borders 
 of Mongolia and Siberia. ' If a man's fame/ says 
 Koppen, ' can be measured by the number of hearts 
 who revere his memory, by the number of lips who 
 have mentioned and still mention him with honour, 
 Asoka is more famous than Charlemagne or Csesar.' 
 
 Like his Christian parallel Constantine, he was 
 converted by a miracle, so highly do the Buddhist 
 scribes estimate his adhesion to their cause. And yet 
 it cannot be doubted that it was the first great step 
 on the downward path of Buddhism, the first step to 
 its expulsion from India; not, of course, that the 
 conversion itself injured the church, but Buddhist 
 writers have cause to use, without much change, the 
 words of Dante : 1 
 
 Ah ! Constantine, of how much ill was cause, 
 Not thy conversion, but those rich domains 
 That the first wealthy Pope received of thee. 
 
 After his conversion, which took place in the loth 
 year of his reign, he became a very zealous supporter 
 of the new religion. He himself built many monas- 
 teries and dagabas, and provided many monks with 
 the necessaries of life; and he encouraged those 
 about his court to do the same. He also established 
 gardens and hospitals for man and beast, and pub- 
 lished edicts throughout his empire, enjoining on all 
 his subjects morality and justice. 
 
 Within the last 50 years a most important and 
 interesting discovery has been made of several of 
 
 ' Inferno,' canto xix. ; 'Paradise,' canto xx. The transla- 
 tion is Milton's.
 
 ASOKA'S EDICTS. 223 
 
 these edicts, engraven in different Prakrit dialects on 
 pillars or rocks, whose wide distance from one another 
 is sufficient to show the great extent of Asoka's 
 empire. The pillars are at Delhi and Allahabad ; the 
 rooks at Kapur da Gin near Peshaur, at Girnar in 
 Guzerat, at Dhauli in Orissa, and at Babra, on the 
 road running S.W. from Delhi to Jayapura. 1 They 
 were first published and translated by James Prinsep, 
 then republished by Wilson, and have been since 
 then further explained by Burnouf and Biihler and 
 by Emile Senart. Their general sense is not at 
 all doubtful, but the facsimiles which have hitherto 
 reached Europe have been imperfect, and the text is 
 by no means settled. It were much to be wished 
 that the Indian Government would have a correct 
 edition published of these noble memorials of a 
 byegone time, records unique of their kind in the 
 history of the world. 
 
 It is clear from these most valuable inscriptions 
 that Buddhism in the time of Asoka was still com- 
 paratively pure. We hear nothing of metaphysical 
 beings or hypothetical deities, nothing of ritual, or 
 ceremonies, or charms ; the edicts are full of a lofty 
 spirit of tolerance and righteousness, reminding us 
 often of the wise and simple teachings of the Siga- 
 lovada Sutta. 2 Obedience to parents ; kindness to 
 children and friends ; mercy towards the brute 
 creation ; indulgence to inferiors ; reverence towards 
 Brahmins and members of the Order ; suppression 
 
 1 In the edicts themselves he claims to rule also over South 
 India and Ceylon. 
 See above, pp. 143-148.
 
 224 HISTORY OF THE ORDER. 
 
 of anger, passion, cruelty, or extravagance; generosity, 
 and tolerance, and charity such are the lessons 
 which ' the kindly king, the delight of the gods,' 
 inculcates on all his subjects. 
 
 One of these edicts is addressed to the Buddhist 
 Order in Magadha, just before the council held at 
 Patna in the i8th year of Asoka's reign. The 
 increased respect paid to the Order had attracted to 
 its ranks many unworthy members ; and ' heretics,' 
 says the Mahavansa, ' assumed the yellow robe in 
 order to share in its advantages ; whenever they had 
 opinions of their own they gave them forth as doc- 
 trines of the Buddha, they acted according to their 
 own will, and not according to what was right.' 1 
 Accordingly, a formal council of 1,000 elders, lasting 
 nine months, was held under the presidency of 
 Tissa, son of Moggali ; and once more the rules of 
 the Order and the doctrines of the Faith were 
 solemnly rehearsed and settled. The edict referred 
 to, that of Babra, says as follows : a 
 
 King Piyadasi (the kind-hearted), of Magadha, greeting 
 the Order, wishes it health and happiness. You know, reve- 
 rend sirs, how great is my respect and reverence for the Buddha, 
 the Law, and the Order. All those things, reverend sirs, which 
 were spoken by the Blessed Buddha, were well spoken ; by 
 looking upon them, reverend sirs, as authority, the true Law 
 will long endure. I honour, reverend sirs, as such, the follow- 
 
 1 Pp. 38, 39- 
 
 - Captains Burt and Kittoe, J. of the Bengal As. Soc., ix. 
 616. Burnouf, 'Lotus,' pp. 718-730. Kern, Jahrtelling, pp. 
 32-43-
 
 COUNCIL OF PATNA. 225 
 
 ing Scriptures of the Law : The substance of the Vinaya, 1 the 
 State of the Just,* the Fears of the Future,* the Poems on (or 
 of) the Wise, 4 the Discourse on Conduct Befitting the Wise,* 
 the Questions of Upatissa, 8 the Exhortations to Rahula regard- 
 ing Falsehood 7 spoken by the Blessed Buddha. These scrip- 
 tures of the Law, reverend sirs, I hope that the honourable 
 monks and nuns may constantly learn and reflect upon ; and so 
 also the laity of either sex. To that end, reverend sirs, I cause 
 this to be written, and have uttered my desire. 
 
 I think it would be evident from this inscription 
 alone, that the belief of the Ceylonese Buddhists, that 
 the whole of the Three Pitakas was spoken by 
 Buddha, is quite unfounded ; for a comparison of it 
 with the list given above pp. 18-21, will show the 
 reader that the list is far shorter than that of the 
 Pitakas. Asoka's list, moreover, shows us that books 
 agreeing to these descriptions were then extant, and 
 if we do not find them somewhere in the present 
 Pitakas, the conclusion is inevitable that these cannot 
 have preserved to us the recension made by the 
 Council of Patna. The pious editors may have 
 described them by other titles, or may have inserted 
 them in other later books which they regarded as 
 sacred, but they never could have omitted them from 
 their canon. 
 
 1 Vinaya-Samukase=V.-samutkarsha, the excellency, sum- 
 mary of the Vinaya. See ' Vinaya Texts,' vol. i. p. xxvi. 
 
 * Aliya (=ariya) vasani. There is much doubt about the real 
 meaning of vasani. 
 
 3 Anagata-bhayani. 
 
 4 Muni-gatha. Comp. Thera- and Therl-gatha above, p. 21. 
 
 * Moneya-suta=moneyya-sutta. Com. Child. Diet., p. 617. 
 
 6 Upatissa is the name of the monk usually called Sari-putta, 
 the son of Sari. See Vinaya Texts,' vol. i. p. 149. 
 
 7 Rahula was Gautama's son. Above, pp. 30, 50, 72.
 
 226 HISTORY OF THE ORDER. 
 
 The Vinaya-samukasa is perhaps the same as the 
 Patimokkha, which is the foundation of the first part 
 of the ist Pitaka ; and the Muni-gatha, possibly the 
 same as the Thera-gatha, the 8th Book of the 5th Divi- 
 sion of the 2nd Pitaka, and it may also have included 
 the Qth. The differences in the names need not sur- 
 prise us. We should expect to find slight differences, as 
 the two lists are in different dialects. It must be borne 
 in mind that we only know the contents of a few of the 
 books in one division of the Sutta Pitaka; and the sub- 
 jects of those books in Asoka's List, which we cannot 
 at present trace, are such that we should expect to find 
 them, if we find them at all, in those Divisions, the 
 Book's of which are at present unknown. The 
 Ariyavasani seems to be a description of Nirvana, the 
 Ariyas being the same as the Arahats who have 
 entered the 4th Path. The Terrors of the Future 
 seems to be a description of the different worlds of 
 purgatory, one of which is described in the Peta- 
 vatthu, the yth Book of the 5th Division of the 2nd 
 Pitaka. More than one Sutta purports to have been 
 delivered by Gautama in answer to questions by 
 Sariputta; and several purport to have been addressed 
 to Rahula, but nothing has yet been heard of one on 
 the subject of Falsehood. 1 
 
 At the close of the Council of Patna, of which, 
 it should be noticed, the Nepalese Buddhists are 
 perhaps ignorant, 2 -missionaries were sent into 
 
 1 [Since found. It is Majjhima No. 71.] 
 
 2 It is not known to be mentioned in any Sanskrit Buddhist 
 work ; but it is mentioned, with both the former ones, in
 
 BUDDHIST MISSIONARIES. 227 
 
 different countries ; and the 8th chapter of the 
 Dipavansa and the i2th chapter of the Mahavansa 
 give us the details comprised in the following table : 
 
 To Kashmir and G.imlhiira went Mnjjhantika. 
 
 ,, MahTsa 1 ,, Mahadeva. 
 
 ,, Vannvasi* ,, Rakkhita. 
 
 ,, Aparantaka 3 ,, the BactrianDhammarakkhita. 
 
 ,, Maharattha 4 ,, Maha Dhammarakkhita. 
 
 ,, Yonaloka 4 ,, Maha Rakkhita. 
 
 ,, Himavanta* ,, Majjhima. 
 
 ,, Suvanna-bhumi 7 ,, Sena and Uttara. 
 
 ,, Lanka (Ceylon) ,, Mahinda and others. 
 
 In the time of the Ceylon chronicles it was no 
 uncommon thing for boats to cross the Indian Ocean, 
 even at its broadest part; 8 whether this could have 
 
 Palladji's ' Historische Skizzen des alien Buddhismus,' in Erman's 
 ' Archiv,' pp. 206 and following, teste Koppen, i. 139. Palladji 
 drew his materials from Chinese sources. 
 
 1 The most southerly settlement of the Aryans, south of Oe 
 Godavari, in the Nizam's dominions (Lassen, i. A. I, 681). 
 
 1 That is, the Wilderness. It surely cannot mean Tibet (see 
 Childers, 'Diet.'). Perhaps it was on the borders of the Great 
 Desert in Rajputana. 
 
 3 The Border land ; that is, the west of the Panjab. 
 
 4 The ancient seat of the Mahrattas at the sources of the Go- 
 davari, 150 miles north-east of Bombay. 
 
 * Bactria. 
 
 6 The central Himalayas. Majjhima returned to India, and 
 was burned under one of the Sanchi Topes, where his relics were 
 lately discovered ! (Cunningham, J.R.A.S., xiii. ui). 
 
 7 The Golden Land. Perhaps the Malay Peninsula is meant, 
 which the classical geographers, teste Lassen, ii. 249, call the 
 Golden. More probably the whole coast from Rangoon to Sin- 
 capore, which is still so called in Ceylon. 
 
 8 Parakrama the Great, of Ceylon, actually sent an army
 
 228 HISTORY OP THE ORDER. 
 
 been thought of in the time of Asoka is doubtful. The 
 other items are not improbable; and it is certainly 
 very curious that the inscription in the same characters 
 as those used in most of the Asoka Edicts found on 
 the tomb of Majjhima, should so entirely confirm 
 that one of them which would, if unconfirmed, have 
 been least likely to be true. 
 
 In the same year, Asoka founded an office, that of 
 Dharma Mahdmdtra, chief Minister of Justice or 
 Religion, whose duty it was to preserve the purity of 
 religion, and to overlook and care for the right treat- 
 ment and the progress of the aborigines and the 
 subject races a striking conjunction of duties. 
 Similar officials were appointed in the dependent 
 courts, and others to promote the education of the 
 women in the harems and elsewhere in the principles 
 of the religion of Gautama ; and these appointments 
 were also recorded in the edicts. 
 
 The Edicts also show us that Asoka was not 
 content with spreading the precepts of Buddhism 
 within his own territories, large as they were. He is 
 stated in them to have established in neighbouring 
 lands hospitals for man and beast ; to have planted 
 medicinal plants and fruit-bearing trees where such 
 did not naturally grow ; and to have dug wells and 
 planted trees on the roadsides for the use of man and 
 beasts. 1 As the foreign countries where these orders 
 
 across to Cochin China about A.D. 1180. See 'Coins and 
 Measures of Ceylon,' p. 24. 
 
 1 For similar acts by Buddhist kings of Ceylon, see my article 
 "On Two Old Sinhalese Inscriptions," J.R.A.S., p. 3, 1875; 
 Mah., ch. Ixxx. si. 25 ; Tumour, Mah., pp. 242, 245.
 
 MAHINDA S MISSION TO CEYLON. 229 
 
 were carried out are mentioned Chola, l Pandya, 2 
 Satyaputra, 3 Kerala, 4 Ceylon, and the land of the 
 Greek king Antiochus. In another edict, Asoka 
 claims to have sent embassies to four Greek kings 
 whose names enable his date to be fixed within a few 
 years and to have ' won from them a victory, not by 
 the sword, but by religion.' 
 
 The most important of Asoka's embassies or mis- 
 sions was, undoubtedly, as far as our present purpose 
 is concerned, that which he sent to Ceylon. The 
 king of Ceylon at that time was Tissa (250-230 B.C.), 
 called in the chronicles ' Tissa, the delight of the 
 gods,' a title he probably adopted from his great con- 
 temporary. To him, as we have seen above, Asoka's 
 own son Mahinda, 5 who had been admitted into the 
 Order 1 2 years before, was sent immediately after the 
 council to introduce Buddhism into that island. He 
 did not, however, start till the next year. When he 
 did so, he took with him a band of monks, 6 and also, in 
 
 Tanjiir. The Koromandel coast is the mattddala, or province 
 of Chola. Chola, Pandya, and Kerala together are used in later 
 Ceylon inscriptions to describe all South India. See my articles 
 in the J.R.A.S. for 1874 and 1875. 
 
 3 Madura and Tinnivelli. I read Pada in accordance with 
 Kern, ' Jahrtclling,' p. 89. 
 
 3 The modern Satpura mountains (Ilolkar's dominions), south 
 of the Narmada. 4 The Malabar coast. 
 
 * Mahinda and his sister Sanghamitta were born at Wessa- 
 nngar, the modern Besnagar, close to which are the Bhilsa 
 Topes, where General Cunningham has made such interesting 
 discoveries. 
 
 8 Four of the names are given ('Mahav.,' p. 71) Itthiya, 
 Uttiya, Sambala, and Bhaddasala ; and two others, Sumana 
 and Bhandu, pp. 76, 77.
 
 236 HISTORY OF THE ORDER. 
 
 the memory of himself and of his followers, the Pitakas 
 as just settled at the Council of Patna, together with 
 the commentaries upon them. These commentaries 
 he subsequently translated from the Pali into the Sin- 
 halese Prakrit. 
 
 He was received with great favour by king De- 
 vanam Piya Tissa, who became a very zealous ad 
 herent and supporter of the new religion probably 
 because it was the religion of Asoka. He had already 
 sent an embassy to Asoka, and had received an em- 
 bassy in return, and had even allowed himself to be 
 crowned by Asoka's ambassador. The king was per- 
 suaded by Mahinda to build the Thuparama Dagaba, 
 which is still one of the glories of the ruined city of 
 Anuradhapura. Under it both the chronicles say that 
 the right collar-bone of Gautama was buried, but the 
 details prove that the relic is fictitious. Close by it 
 the king also erected a monastery for the Indian 
 monks, and another on the beautiful hill of Mihintale, 
 eight miles to the east of the city. 
 
 It was on this hill, the three peaks of which, each 
 now surmounted by a Dagaba, form so striking an 
 object from. the central trunk-road which runs along 
 its side, that the famous missionary spent most of his 
 after years. Here on the precipitous western side 
 of the hill, under a large mass of granite rock, at a 
 spot which, completely shut out from the world, 
 affords a magnificent view of the plains below, he 
 had his study hollowed out, and steps cut in the rock 
 over which alone it could -be reached. There also the 
 stone couch which was carved out of the solid rock 
 still exists, with holes either for curtain rods, or for
 
 MAHINDA'S STUDY. 231 
 
 a protecting balustrade beside it. The great rock 
 effectually protects the cave from the heat of the 
 sun, in whose warm light the broad valley below lies 
 basking. Not a sound reaches it from the plain, now 
 one far-reaching forest, then full of busy homesteads; 
 there is only heard that hum of the insects which never 
 ceases, and the rustling of the leaves of the trees which 
 cling to the side of the precipice. 1 shall not easily 
 forget the day when I first entered that lonely, cool, 
 and quiet chamber, so simple and yet so beautiful, 
 where more than 2,000 years ago the great teacher of 
 Ceylon had sat, and thought, and worked through the 
 long years of his peaceful and useful life. 1 On that 
 hill he afterwards died, and his ashes still rest under 
 the Dagaba, which is the principal object of the 
 reverence and care of the few monks who still 
 reside in the Mahintale Wihare. 
 
 Shortly after the building of the Thuparama Dagaba 
 had commenced, some of the king's female relations 
 expressed a wish to become nuns. Mahinda accord- 
 ingly sent for his sister Sanghamitta, who had entered 
 the Order at the same time with himself. Taking 
 leave of her father, she brought over with her a 
 band of nuns,- and instructed the new disciples 
 in the precepts of Buddhism, their principal occupa- 
 tion being the hearing and repeating of the sacred 
 books. 
 
 Sanghamitta also brought over with her a branch 
 of the sacred Bo Tree, the tree then growing at 
 
 1 Compare ' Mahav.,' p. 123. 
 
 * The names of nine of them, and of several of their most 
 learned pupils are yiven in the Dipav, th. 18.
 
 232 HISTORY OF THE ORDER. 
 
 Buddha Gaya on the site of the present temple, and 
 then believed, not, perhaps, without reason, to be the 
 very tree under which Gautama had experienced that 
 mental conflict which is called his attainment of 
 Buddha-hood. That precious memorial of their re- 
 vered teacher was planted at Anuradhapura, a little 
 to the south of the Ruwanwaeli Dagaba ; and, strange 
 as it may seem, there it still grows. Sir Emerson Ten- 
 nent says of it : 
 
 " The Bo Tree of Anuradha-pura is, in all probability, 
 the oldest hisfo) ical tree in the -world. It was planted 288 ' 
 years before Christ, and hence is now 2,147 years old. 
 Ages varying from one to four thousand years have been 
 assigned to the Baobabs of Senegal, the Eucalyptus of Tas- 
 mania, the Dragon tree of Orotava, the Wellingtonia of 
 California, and the chestnut of Mount Etna. But all these 
 estimates are matter of conjecture ; and such calculations, how- 
 ever ingenious, must be purely inferential : whereas the age of the 
 Bo Tree is matter of record, its conservancy has been an object 
 of solicitude to successive dynasties, and the story of its vicissi- 
 tudes has been preserved in a series of continuous chronicles, 
 among the most authentic that have been handed down by man- 
 kind. Compared with it the Oak of Ellerslie is but a sapling, 
 and the Conqueror's Oak in Windsor Forest barely numbers 
 half its years. The Yew trees of Fountain's Abbey are be- 
 lieved to have flourished there 1,200 years ago; the Olives in 
 the garden of Gethseinane were full grown when the Saracens 
 were expelled from Jerusalem ; and the Cypress of Sorna, in 
 Lombardy, is said to have been a tree in the time of Julius 
 Ccesar : yet the Bo Tree is older than the oldest of these by a 
 century ; and would almost seem to verify the prophecy pro- 
 
 1 This should be 245 ; Terment adhered to the now-rejecte-d 
 chronology. The Bo Tree is now (1877) 2,122 years old.
 
 THE BO TREE. 233 
 
 nounced when it was planted, that it would "flourish, and be 
 green for ever." ' 
 
 The tree could scarcely have lived so long had it 
 not been for the constant care of the monks. As it 
 showed signs of decay terraces were built up around 
 it, so that it now grows more than twenty feet above 
 the surrounding soil ; for the tree being of the fig 
 species its botanical name is fans religiosa its living 
 branches could then throw out fresh roots. Where 
 its long arms spread beyond the enclosure, rude pillars 
 of iron or masonry have been used to prop them up ; 
 and it is carefully watered in seasons of drought. The 
 whole aspect of the tree and its enclosure bears evi- 
 dent signs of extreme age ; but we could not be sure 
 of its identity were it not for the complete chain of 
 documentary evidence which has been so well brought 
 together by Sir Emerson Tennent. 2 
 
 Dewanam-piya Tissa, who reigned for 20 years, 3 
 died just before Mahinda; and soon after his death 
 Ceylon was for the first time overrun by the Tamils, 
 who for some 60 years retained the Northern pro- 
 vinces and the kingly power in their hands. They 
 were driven out, about B.C. 164, by Dushta Gamini, 
 a grandson of Tissa's brother, who had fled to 
 the south of the island. This king also was a 
 zealous supporter of Buddhism. He built two of the 
 large Dagabas at Anuradhapura, the Miriswceti, 150 
 
 1 Ceylon, ii., pp. 613, and foil. The italics are his own. 
 
 * In the appendix to the chap, quoted . See also above, p. 39, 
 note. 
 
 1 Not 40. See Westergaard ' Ueber Buddha's Todesjahr,' 
 p. 105. The whole discussion here on this period of Sinhalese 
 history is most valuable. 
 
 Q
 
 234 HISTORY OF THE ORDER. 
 
 feet high, and the Maha Thupa, 200 feet high ; and 
 also the huge monastery (called the Great Brazen 
 Palace, from its having been roofed with metal,) whose 
 i, 600 granite pillars still stand just outside the sacred 
 enclosure round the Bo Tree. 
 
 Thirty-four years after his death the Dravidians 
 again conquered the island, but were a second 
 time driven out by VVatta Gamini, a son of Dushta 
 Gamini's brother, in about 88 B.C. He built the 
 largest Dagaba in Ceylon, called the Abhaya-giri 
 Dugaba, 250 feet in height ; and it was in his reign, about 
 1 60 years after the Council of Patna, and 330 years 
 after the death of Gautama, that the Three Pitakas 
 were for the first time reduced into writing. 1 The 
 Mahavansa relates this important event in a stanza, 
 which it quotes from the Dlpavansa : 
 
 ' The wise monks of former days handed down by word of mouth 
 The text of the Three Pitakas, and the Commentary upon them; 
 Seeing the destruction of men, the monks of this time assembled, 
 And, that the Faith might last long, they wrote them in books.'* 
 
 To understand the real significance of this record it 
 is necessary, in the first place, to get rid of the European 
 notion that books can only be preserved in writing. 
 The Indian opinion is just the other way. Even at 
 the present time, if all the printed copies of the Vedas 
 were destroyed, the Vedas would still be preserved in 
 the memory of the priests, as they have been for cer- 
 tainly more than 3,000 years; and those priests look 
 
 1 At Alu Lene, 3 m. S. of the modern town of Matale, a cave 
 still well-known, which lies close to the great central road, and 
 is well worth a visit. 
 
 * .Mahav, p. 207. Dlpav, ch. xx, verses 19, 20.
 
 THE PITAKAS. 23$ 
 
 upon the Veda, thus authenticated, as the test to which 
 all printed or written copies must give way. If you 
 depend upon written copies, they would argue, you 
 are sure to make, and to perpetuate mistakes ; but the 
 text as handed down by word of mouth is preserved, 
 not only by being itself constantly repeated, but by 
 the assistance of the commentaries, in which every 
 word of the text is carefully enshrined. 1 So long as 
 reliance can be placed on the succession of teachers 
 and pupils this argument may not be so far wrong; 
 but when a text has to be preserved in a small country 
 liable to be overrun by persecuting enemies, the con- 
 dition of things is changed, and it becomes necessary 
 to preserve it also in writing. Mahinda could have 
 written the texts had he so chosen. We know that 
 the square alphabet which Asoka used was at least 
 known in Ceylon, if it did not originate there. 2 That 
 he did not choose to do so ought to throw no doubt 
 upon the identity of the existing version of the text with 
 that which he brought to Ceylon. On this question, 
 as on so many others, we must wait for the publica- 
 tion of the Pitakas before we form a definite conclu- 
 sion ; but probability is in favour of our present text 
 having been handed down correctly during the 160 
 years between Mahinda's arrival, and the time when 
 it was reduced to writing ; and since that time it has 
 been preserved in the same manner as the classical 
 writings of whose authenticity there is no doubt. 3 
 
 1 Compare the remarks above pp. 10, 86. 
 
 * See Dr. Goldschmidt's letter to the Actnieiny, ijth February, 
 
 1877- 
 
 ? I once tried in vain to persuade my friend and tutor, the 
 learned and high-minded monk Yatranuille Unnansc, that it
 
 236 HISTORY OF THE ORDER. 
 
 As this is the last place in which the text will be 
 discussed, it may be of interest to add that a Revision 
 Committee of the most learned monks met at Ratna- 
 pura during 1875, under the presidency of the learned 
 Chief Priest, Sumangala, and went carefully through 
 the whole of the Pitaka Texts. 
 
 The only other event in the history of Ceylon 
 Buddhism which we need here record, is the work of 
 Buddhaghosa. This celebrated monk was born near 
 the Bo Tree, at Buddha Gaya. and rame to Ceylon 
 about 430 A.D. There by his great work, the Visuddhi 
 Magga or Path of Holiness, a cyclopaedia of Buddhist 
 doctrine, he quickly proved himself to be a master of 
 all Buddhist knowledge ; and he was employed by 
 the rulers of the Order in Ceylon to rewrite in 
 Pali the commentaries which had till then been 
 handed down in Sinhalese. 1 Almost all the com- 
 mentaries now existing are ascribed to him, and 
 his work was at least complete enough to drive the 
 Sinhalese version so completely out of use, that every 
 trace of it has now been lost, unless, as Alwis thinks, 
 two very ancient Sinhalese works, the Kudusika and 
 Mulusika, should turn out to be as early as this period. 2 
 
 would be a good thing to print the Pitakas. He said they would 
 be no longer copied ; and he would not be convinced that books 
 printed on our flimsy paper were safer than those written on 
 substantial palm leaves. Other influential Buddhists thought 
 differently, but since my departure from Ceylon the project has, 
 I am afraid, been quite neglected. 
 
 1 Mahav, p. 250-253. 
 
 * Sidat Sangarawa p. cl. This seems to me highly improb- 
 able. Compare my paper on Pali and Sinhalese literature in the 
 4th Annual Report of the Philological Society (1875), p. 75.
 
 THE COMMENTARIES. 
 
 2 37 
 
 The following is a list of the Pali commentaries 
 now extant l : 
 
 Samanta-pasadika 
 
 Kankha-vitaram 
 
 Sumangala-vilasim 
 
 Papanca-siidam 
 
 Sarattha-ppakasini 
 
 Manoratha-puranI 
 
 Paramattha-jotika 
 
 Dhamma-pada Atthakatha 
 Paramattha-dipanI 
 
 Abhidhammattha-dlpanI 
 
 Jataka Atthakatha 
 
 Saddhamma-ppajotika 
 
 Saddhamma-ppakasim 
 
 Visuddha-jana-vilasinI 
 
 Madhurattha-viliisini 
 
 Cariya-pitaka Atthakatha 
 
 Attha-salinI 
 
 Sammoha-vinodanI 
 
 Paiica-ppakarana Atthakatha 
 
 on the Vinaya. 
 ,, Patimokkha. 
 ,, Digha Nikaya. 
 ,, Majjhama Nikaya. 
 ,, Samyutta Nikaya. 
 ,, Anguttara Nikaya. 
 ,, Khuddaka Pat ha and 
 
 Sutta Nipata. 
 ,, Dhamma-pada. 
 Udana, Vimana-vat- 
 
 thu, Peta-Vatthu 
 
 Theragatha, and 
 
 Theri-gatha. 
 Iti-vuttaka 
 ,, Jataka. 
 ,, Niddesa. 
 ,, Patisambhida. 
 ,, A pad an a. 
 ,, Buddhavansa. 
 ,, Cariya Pitaka. 
 ,, Dhamma-sanganl. 
 ,, Vibhanga. 
 ,, Five last books cf the 
 Abhidhamma Pitaka. 
 
 The other missions sent out after Asoka's Council 
 have left few traces behind them, though there is 
 every reason to believe that those sent to parts of the 
 peninsula of India itself were not unsuccessful. Both 
 Burma and Siam were first really converted to Bud- 
 dhism from Ceylon ; the former about 450 A.D., 
 when Buddhaghosa wont there after his stay in that 
 
 1 Childers' ' Pali Diet." s. v. Atthakatha.
 
 238 HISTORY OF THE ORDER. 
 
 island, the latter in 638 A.D. 1 Java seems to have 
 received its first missionaries from Kalinga in the sixth 
 or seventh century; but the point is still uncertain 2 ; it 
 is only clear that Buddhism was the prevailing religion 
 in the thirteenth century, when the great Temple at 
 Boro Budor was built. About this time also Buddhism 
 penetrated from Java into the adjoining islands Bali 
 and Sumatra, but in the latter it never took firm hold. 
 
 Of the success of the missions towards the north 
 we have more certain knowledge. It is clear from 
 the coins of Huvishka and Kanishka that .Buddhism 
 became the State religion of the north-westerly parts 
 of India at about the commencement of our era. 
 Huvishka first reigned in Kabul, and when driven out 
 from there founded a new kingdom in Kashmir, and 
 subsequently conquered the adjacent countries as far 
 down as Mathura, where he built a monastery. 3 His 
 successor, Hushka, also built a Vihara, but both of these 
 kings seem also to have been fire-worshippers. His 
 successor, however, Kanishka, the third of the three 
 brothers, who began to reign about 10 A.D., was a 
 very zealous Buddhist. 
 
 Kanishka's dominions extended from Kabul to the 
 Hindu-kush and Bolor Mountains; over Yarkand 
 and Khokan ; throughout Kashmir. Ladak, and the 
 
 1 Crawfurd 'Journal of the Embassy to the Courts of Siam and 
 Cochin China,' p. 615. 
 
 * See Lassen's Indische Alterthumskunde, ii. 1076, iv. 711. 
 
 ' Cunningham, 'Archaeological Reports,' i., p. 238. Dawson, 
 'Ancient Inscriptions from Mathura, J.R.A.S. New Series v., 
 p. 182. Alexander Polyhistor, who wrote 80-60 B.C., confirms 
 this by stating that monks (Samanaioi) 'philosophised in Baktria ' 
 (see tbe passage in Lassen, ii. 1092).
 
 KAMISHKA'S COUNCIL. 239 
 
 Central Himalayas (Himavanta) ; down over the 
 plains of the Upper Ganges and Jamna as far as Agra ; 
 over Rajpatana, Gu/arat, and Sindh ; and through 
 the whole of the Panjab a magnificent empire, un- 
 equalled in extent from the time of Asoka to that of 
 the Moguls. 
 
 On the recommendation of his tutor, Parsvika, 
 Kanishka held a council of 500 learned monks, under 
 the presidency of Vasubandhu. l At this council, 
 unfortunately, nothing was done towards settling a 
 canon of scripture which might have prevented the 
 subsequent changes which so entirely reformed the 
 character of Northern Buddhism. The monks satis- 
 fied themselves with drawing up three Commentaries. 
 i. Upadesa on the Sutra Pitaka ; 2. Vinaya-ribasha- 
 sasfra on the Vinaya ; and, 3. Abliidharma-ribashd- 
 sastra on the Abhidharma Pitaka, each, according to 
 Hiouen Thsang, in 100,000 couplets. 
 
 These three works Kanishka is said to have had 
 engraven on plates of copper, and sealed up in a 
 stone box, over which he built a Dagaba. If the tradi- 
 tion preserved by Hiouen Thsang be correct, there they 
 probably still lie buried; but that learned traveller wrote 
 nearly seven centuries afterwards, and his account of 
 the council contains incredible details. 2 None of the 
 
 1 The only account of this council is in Hiouen Thsang's 
 'Travels' (Jdicn's trans., vol. i., pp. 173-178). That in the 
 Chinese Life of H. T. (Julien's trans., pp. 95, 96), is taken from 
 ihe 'Travels.' The council is referred to by Csoma, 'As. Res.' 
 xx., pp. 41, 297. Schmidt 'Geschichte der Ost Mongolen, 
 pp. 17,315. Schiefner, 'Lebensbeschreibung,' p. 310 oil from 
 sources independent of H. T. 
 
 * He tells a story of the miraculous completion of Vasu-
 
 240 HISTORY OF THE ORDER. 
 
 three works are mentioned in Hodgson's long list of 
 Sanskrit Buddhist works extant in Nepal, 1 or were 
 known to Burnouf or Csoma, or are included in the 
 Hodgson MSS. sent to Europe ; 2 and Fa Hian says 3 
 that in his time, through the whole of Northern 
 India, the various masters handed down the doctrines 
 by word of mouth, and had no written copies of them. 
 The Upadesa mentioned above (p. 215) is evidently 
 a different and older work. Hiouen Thsang had the 
 Abhidharma-vibasha-sabtra explained to him during 
 his residence in Kashmir, 4 though he does not 
 mention the others. The same work is still extant in 
 China and Japan, and a copy is in the India Office. 5 
 
 This council is unknown to the Ceylonese Bud- 
 dhists. As it was held before the rise of the school 
 of the so-called Great Vehicle, the works then held 
 sacred, many of which are still extant, must preserve 
 the ancient Buddhism ; and from the meagre accounts 
 of them, from which, and from the Lalita Vistara, 
 all our knowledge of early Sanskrit Buddhism is 
 derived, it would seem that there was but very little 
 difference between it and the Buddhism of the Pitakas. 
 
 When at his death Kanishka's empire fell to pieces, 
 
 bandha's Arahatship just after the council met, and before it 
 sat, evidently due to a reminiscence of the similar story about 
 Ananda; and the detail about the 100,000 slokas sound s 
 legendary. 
 
 1 Essays (1874 Edition), pp. 36-39, com. 49. 
 
 * See the catalogue drawn up by Professors Co\vell and 
 Eggeling, J.R.A.S., 1876. 
 
 3 Ch. 36. 4 Life, p. 164. 
 
 Beal's Catalogue, p. 79, 80.
 
 BUDDHISM IN CHINA. 24! 
 
 succeeding dynasties again favoured Brahmanism, till 
 Megha-vahana became King of Kashmir, A.D. 104- 
 144, and extended his power down the valley of the 
 Ganges as far as Kalinga and Orissa. 1 
 
 Buddhism had long before this penetrated to 
 China, along the fixed route from India to that 
 country, round the north-west corner of the Himalayas 
 and across Eastern Turkestan. Already in the 2nd 
 year B.C., an embassy, perhaps sent by Huvishka, 
 took Buddhist books to the then Emperor of 
 China, A-ili ; 2 and the Emperor Ming-Ti, 62 A.D., 
 guided by a dream, is said to have sent to 
 Tartary and Central India, and brought Buddhist 
 books to China. ' From this time Buddhism rapidly 
 spread there. Monks from Central and North-Western 
 India frequently travelled to China ; and the Chinese 
 themselves made many journeys to the older Buddhist 
 countries to collect the sacred writings, which they 
 diligently translated into Chinese. In the fourth 
 century Buddhism became the state religion ; and 
 there have been, and still are, monks in China 
 belonging to most of the different schools of later 
 Nepalese Buddhism, though no new sects seem to 
 have been formed. 4 
 
 1 He is also said in the Raja Tarangini, iii., 29-79, to have 
 conquered Ceylon, but the native histories know nothing of 
 this. An inscription by him, very Buddhistic in its morality, 
 has been found in Orissa. 
 
 5 Remusat's ' Foe Koue Ki,' p. 41. 
 
 1 Beal's 'Fa Hian,' pp. xx.-xxii. ' Foe Koue Ki.,' p. 44.. 
 
 4 A valuable sketch of the history of Chinese Buddhism is 
 given by Beal in the introduction to his translation of Fa Hian.
 
 242 HISTORY OF THE ORDER. 
 
 Into -the Korea Buddhism was introduced from 
 China as early as 372 A.D. ; l and thence into Japan 
 in 552, in the thirteenth year of King Kin Mei Teno. 2 
 The old religion of Japan was a worship of the 
 powers of nature, the latest development of which 
 has been preserved in the work on Sin To, by a learned 
 Japanese woman of the twelfth century ; and in the 
 thirteenth century, a monk named Sin Ran, who died 
 in 1262, founded a new Buddhist sect, which incor- 
 porates into its belief much of the old creed, and the 
 monks belonging to which wear the ordinary dress, 
 and marry. 3 Many of them are thus allied to noble 
 and even to the royal family, and all the Buddhists 
 in Japan that is, the great mass of the people 
 belong to this sect ; but the fashionable religion of 
 the chiefs is still the system of Sin To. 
 
 Kochin China and Ava, the island of Formosa, and 
 Mongolia, probably received their Buddhism from 
 China, during the fourth and fifth centuries ; and 
 before that it had spread westwards and northwards 
 from Kabul and Yashkand to Balk, Bokhara, the 
 Balkash or Dengis Lake, and into China again by 
 way of Jungaria (Hi) and Kobdo. In the course of the 
 twelfth century Muhammadamisrn drove Buddhism 
 out as far as the west frontiers of China and India ; 
 but even before then it had become weak and corrupt. 
 
 In India itself, Brahmanism, from the commence- 
 ment of our era, carried on a continual struggle 
 against Buddhism. The latter gained ground all 
 
 1 Remusat, ' Foe Koue Ki,' p. 43, 
 
 3 Klaproth, ' Annales des Empereurs de Japan,' p. 25. 
 
 8 Ibid., p. 255.
 
 CHINESE PILGRIMS. 243 
 
 down the Ganges valley and in Central India, till the 
 fifth century, and for some time longer in the south 
 of the peninsula. Almost all that we know of it i? 
 derived from the accounts of the Chinese pilgrim? 
 Fa Hian, 400 A.D., Sung Yun, 518 A.D., and 
 Hiouen Thsang, 629-648 A.D. From Indian coins 
 and inscriptions we can only gather a few vague data, 
 as, for instance, that the later kings of the Gupta 
 dynasty, whom Lassen 1 places from 435-540, and 
 Thomas, 2 two centuries earlier, were supporters ot 
 Buddhism. 
 
 It is impossible here to compare at any length the 
 data of the Chinese travellers. Fa Hian found 
 Buddhist monks belonging to both Vehicles, and 
 monasteries, and dagabas in great numbers, all the 
 way from Kabul down to Magadha; but Brahman 
 priests and Hindu temples were scarcely less 
 numerous, and princes and people honoured both. 
 
 Sung Yun's account is very short. 3 He came by 
 the usual route, and mentions that the king of 
 Khoten was not a Buddhist, though monks from 
 India had visited the country. Balk was Buddhist ; 
 but in Kaferistan, west of the Indus, a heathen Tartar 
 conqueror was persecuting the believing people. 
 East of the Indus all was Buddhist, and Sung Yun 
 did not penetrate further than Peshawur. 
 
 Hiouen Thsang found the powerful Buddhist king 
 Kapisa, ruling over ten kingdoms in Afghanistan ; but 
 
 1 iii. p. 657, and iv. pp. 654, 660. 
 
 1 Records of the Gupta Dynasty (1876), p. 55. 
 
 ' It \vil' je found translated in Beal's Fa Ilian, pp. 174-208.
 
 244 HISTORY OF THE ORDER. 
 
 many of the monasteries that he saw were in ruins, 
 owing to constant wars and the shifting of the popu- 
 lation, never very dense in those regions. Gandhara 
 was in much the same state, and in the ancient capital, 
 Peshawar, the great monastery built by Kanishka was 
 deserted ; but the people were Buddhists still, and 
 mostly adherents of the Great Vehicle. This was also 
 the case in Kashmir, where king and people were zeal- 
 ous Buddhists, and where Hiouen Thsang found 500 
 monasteries, and 5,000 monks. In Sindh the Little 
 Vehicle was still the favourite. 
 
 On the Upper Ganges and Jamna also the Bud- 
 dhists adhered to the old school, but Brahmanism 
 was also in great favour. At Kanoj there reigned 
 the then most powerful monarch in all India, 
 Slldditya, who was a zealous Buddhist, and him- 
 self well read in the holy books ; but in his 
 capital there were 100 Hindu temples, as well as 100 
 Buddhist monasteries. Whilst he staid in this country 
 Hiouen Thsang was present at the great council of 
 Kanoj (Kanyakubja), held under Slladitya in 634 
 A.D., 1 at which the teachings of the Little Vehicle 
 were formally condemned. 
 
 In Sravasti and Kapilavastu all was in ruins ; the 
 few monks remaining only followed the Little Vehicle ; 
 Brahmans were flourishing, and heretics numerous. 
 Even in Benares there were only four monasteries 
 against 100 idol temples. In Magadha and Vaisali, 
 however, especially in the former, the true belief was 
 
 1 On this council see the ' Life of Hiouen Thsang ' (Julien's 
 transl. , pp. 242, and foil.).
 
 KUDDHISM IN INDIA. 245 
 
 still by far the most flourishing, and 50 monasteries 
 sheltered 1,000 monks. The principal seat of learn- 
 ing was Nalanda, at the east end of the Rajagriha 
 valley, to which students from all parts of India, and 
 even from Ceylon, were attracted. Hiouen Thsang 
 gives the names of the principal teachers, and himself 
 studied there for years. He also describes at great 
 length the dagabas, the holy places, the legends, 
 and the relics of which the Buddhist Holy Land 
 was full. Here both Vehicles were equally honoured, 
 and at Nalanda all the sacred books of all the sects 
 were repeated and explained. 
 
 Further down the Ganges and in Orissa Buddhism 
 was in full life ; and on the west-side of the peninsula 
 the powerful Vallabhi king, Dhruvasenall., ruled over 
 a Buddhist country, which included Guzerat, Khan- 
 desh, and the south-west half of Rajputana. Nagpur, 
 then called Kosala, was also Buddhist ; but in 
 Kalinga, of which the Godavari was the south bound- 
 ary, and throughout Telugu it was in little favour ; 
 further south, however, in Dravida, it was again in the 
 ascendant. 
 
 On the whole Buddhism appears in Hiouen Thsang 
 to have fallen very far below the point at which it 
 stood in Fa Hian's time ; to have been equal in 
 power with Brahminism only where it was supported 
 by powerful kings, and to have been generally ac- 
 cepted as the one religion of the country only in 
 Kashmir, and the upper Panjab, in Magadha, and in 
 Guzarat. 
 
 Shortly after he left India the Buddhists are said 
 10 have been cruellj persecuted and oppressed by
 
 246 HISTORY OF THE ORDER. 
 
 the Hindus, especially under the instigation of '.he 
 learned Brahmins Khumarlla Bhatta, and afterwards 
 Sankaracharya ; but the details of their extermination 
 are not known ; and in the eleventh century Harshadeva, 
 king of Kashmir, and Sthlrapala, king of Orissa, still 
 supported the religion of Gautama. The tradition of 
 the persecution is certainly not devoid of foundation 1 ; 
 but it seems also certain that Buddhism had in the 
 eighth and ninth centuries become so corrupt that it no 
 longer attracted the people, and when it lost the 
 favour of the kings, it had no power to stand against 
 the opposition of the priests. In the twelfth century, 
 when Kashmir was conquered by the Moslems, there 
 were no Buddhists left in India, except a few who 
 preserved an ignoble existence by joining the Jain sect, 
 and by adopting the principal tenets, as to caste 
 and ceremonial observances, of the ascendant Hindu 
 creeds. 2 
 
 A few words must be added on the Lamaism of 
 Tibet, the only country where the Order has become 
 a hierarchy, and acquired temporal power. Here, as" 
 in so many other countries, civilisation entered, and 
 history began with Buddhism. When the first mis- 
 sionaries went there is not, however, accurately 
 
 1 The discoveries at Samath show that ' all has been sacked 
 and burnt priest, temples, idols, altogether, and this more 
 than once.' Major Kitto in Cunningham's Reports, I, 126. See 
 also pp. 121, 123, and Thomas, J.B.A.S. 1854, 472, quoted on 
 p. 128. Wang Pu translated by Beal, Catena, p. 139, says 
 ' The end was the streams of the Sweti (in Kabul) overflowing 
 wjth blood.' 
 
 1 The best account of the Jains is by S. Warren. ' Over de 
 godsdienstige en wijs geerige Begrippender Jainas,' 18/6.
 
 LAMAISM. 247 
 
 known ; but Nepal was becoming Buddhist in the sixth 
 century, and the first Buddhist king of Tibet sent to 
 India for the holy scriptures in 632 A.D. A century 
 afterwards an adherent of the native devil-worship 
 drove the monks away, destroyed the monasteries, 
 and burnt the holy books ; but the blood of the 
 martyrs was the seed of the church it returned 
 triumphant after his death, and rapidly gained in 
 wealth and influence. I have already sketched above 
 the development which took place in doctrine ; and 
 have noticed the rise of the belief in Avalokitevsara, 
 the Spirit of the Buddhus, present in the church. This 
 belief did much to hasten the downward course. He 
 is supposed to be present in the chittuktus, who occupy 
 much the same position as the cardinals in the Romish 
 church ; and to be especially incarnate in the Dalai 
 Lama, the infallible Head of the Church, the repre- 
 sentative on earth of Adibuddha, the Buddhist pope. 
 But before the doctrine was thus carried out to its 
 logical conclusion, long and severe struggles had 
 taken place. As the Order became wealthy, rival 
 abbots had contended for supremacy; and the chiefs 
 had first tried to use the church as a means of bind- 
 ing the people to themselves, and then, startled at its 
 progress, had to fight against it for their own privilege 
 and power. When in the long run, the crozier proved 
 stronger than the sword, the Dalai Lama became in 
 1419 sole temporal sovereign of Tibet. 
 
 However interesting and instructive the study of 
 the rise of Lamaism may be, as throwing light on the 
 natural causes and the intimate connection of super- 
 stitious dogma, gorgeous ritual, and priestly power, it
 
 248 HISTORY OF THE ORDER. 
 
 would be quite outside our purpose to enter upon it 
 here. The following sketch of the high service in 
 Lhassa cathedral will show the reader the stage to 
 which Lamaism has now reached ; and the learned 
 work of Koppen l will give him, should he so desire 
 it, a full account of its rise or fall : 
 
 The entrance to the chief Temple of the holy 
 city is through a large hall where holy water and 
 rosaries are sold, and in which stand four statues of 
 the Archangels. The walls are covered with rude 
 paintings of scenes from the legends of the Buddha, 
 and its roof is supported by six massive pillars covered 
 with beautiful carving, spoilt by gorgeous paint 
 and gilding. The church itself is a long nave divided 
 by rows of pillars from two aisles, and by silver 
 screens of open trellis-work from two large chancels. 
 Into the aisle on each side open fourteen chapels. At 
 the end is the holy place, containing fifteen jewelled , 
 tablets, with mystic symbol s of Sang-sara and other crea- 
 tions of Buddhist metaphysics; and in the furthest niche 
 in a kind of apse is the magnificent golden statue of the 
 now deified Gautama Buddha. On the left is the 
 throne of the Dalai Lama; on the right that of the 
 Pantshen Lama; and in order on either side, gradually 
 decreasing in height and splendour, the seats of the 
 Chutuktus, the abbots, and the eighteen orders of in- 
 ferior clergy. In front of the idol is the high altar, or 
 table of offerings, raised by several stages above the 
 floor ; on the upper levels being images of gold, silver, 
 and clay; on the lowerthe bells,and lamps, and censers, 
 
 Vol. ii. of his 'Religion des Buddha.'
 
 SERVICE AT I.1IA 249 
 
 and other vessels used in the holy service. At the 
 sound of a horn or trumpet the clergy assemble in the 
 entrance hall, wearing the cloak and cap ; and at its 
 third blast the procession, with the living Buddha at 
 its head, marches down the aisle. When he is seated 
 on his throne each Lama bows three times before 
 him, and then seats himself cross-legged on the divan 
 according to his rank. A bell is then rung, and all 
 murmur the Three Refuges, the Ten Precepts, 1 and 
 other formulas. After silence is restored the bell 
 sounds again, and the priests now sing in choir 2 
 longer pieces from the sacred books. If it be a feast 
 day, the highest point of the service is reached in the 
 Tuisol, or prayer for sanctification, when the offerings 
 are blest. A bell is rung, and all the monks burst 
 out into a hymn of prayer for the presence of the Spirit 
 Df all the Buddhas. One of them raises aloft over 
 his head a looking-glass the idea of which seems to 
 be to catch the image of the spirit as it comes ; a 
 second raises aloft a jug ; a third a mystic symbol of 
 the world : a fourth a cup ; and others other sacred 
 vessel or mystic symbols. Meanwhile the voices of 
 the singers, and the sound of the bells and drums 
 and trumpets grows louder and louder, and the church 
 is filled with incense from the sacred censers. The 
 monk with the jug pours several times water mixed 
 with sugar and saffron over the mirror, which another 
 wipes each time with a napkin of silk. The water 
 flows over the mirror on to the symbol of the world, 
 and is caught in the cup beneath. Thence the holy 
 
 : Sec above, p. 160. * Above, p. 210.
 
 25 HISTORY OF THE ORDER. 
 
 mixture is poured on to another jug, and a drop or 
 two is allowed to trickle on to the hands of each of 
 the worshipping monks, who marks the crown of his 
 shaven head, his forehead, and his breast with the 
 sacred liquid. He then reverently swallows the re- 
 maining drops ; and, in so doing, believes himself to 
 be mystically swallowing part of the Divine Being, 
 whose image has been caught in the mirror over which 
 the water has past. 1 
 
 Lamaism, indeed, with its shaven priests, its bells, 
 and rosaries, its images, and holy water, and 
 gorgeous dresses ; its service with double choirs, and 
 processions, and creeds, and mystic rites, and incense, 
 in which the laity are spectators only ; its abbots and 
 monks, and nuns of many grades ; its worship of the 
 double Virgin, and of the saints and angels ; its fasts, 
 confessions, and purgatory ; its images, its idols, and 
 its pictures ; its huge monasteries, and its gorgeous 
 cathedrals, its powerful hierarchy, its cardinals, its 
 Pope, bears outwardly at least a strong resemblance 
 to Romanism, in spite of the essential difference of its 
 teachings, and of its mode of thought. 2 
 
 1 Schlagintweit, 'Buddhism in Tibet,' pp. 227, 239. Hue et 
 Gabot, 'Voyages,' I, p. 29. Moorcroft and Trcbeck 'Travels,' 
 I, pp. 344, and foil. Klaproth ' Reise in den Kaukasus,' i, p. 203. 
 Pallas ' Reise durch verschiedene Provinzen des Russischen 
 Reichs,' ii., 160-190. 
 
 * Father Bury in Kerson's ' The Cross and the Dragon, ' 
 (1854) p. 185.
 
 INDEX 
 
 OF THE PRINCIPAL 
 
 PROPER NAMES AND TECHNICAL TERMS. 
 
 ADAM'S Teak, 195. 
 
 Acli-biKhlhn, 206. 
 
 Ajatasatru, 75. 
 
 Alain, 33, 42. 
 
 Aroagnndha Sutta, 131, iSi. 
 
 Amitablia, 205. 
 
 Anam, 2. 
 
 Ananda, 32, 68, So, 214. 
 
 Anathapindika, 69. 
 
 Anoma river, 32, 68. 
 
 Anfipiya, 68. 
 
 Ammuldha, 52, 68. 
 
 Arahats, 109, 120, 154, 158, 174, 
 
 176, 203. 
 Asanga, 208. 
 Asoka, 83, 220-228. 
 Asava, 120. 
 
 Avalokitesvara, 201, 203. 
 BAI.ANI, 173. 
 Bali, 3, 237. 
 Benares, 25, 35, 42. 
 Bodhi-anga, 1 73. 
 Bodhi-satwa, 200. 
 Bo tree, 37, 39, 169, 231. 
 Burma, 3, 237. 
 Burials, 3. 
 
 ClIAKRAVAKTI, iSj, 222. 
 
 Chandragupta, 219. 
 Channa, 29-33, 82. 
 China, 2, 3, 4, 240, 242. 
 Chunda, '/<). 
 Council of Rajagriha, 213. 
 
 , ; Vaisuli, 215. 
 
 Patna, 224. 
 
 Council of Kanishkn, 238. 
 
 ,, Kanoj, 244. 
 DAGAIU, 169, 182, 185. 
 Deer-park, 43, 53. 
 Devadatta, 52, 6.S, 75, 181. 
 Dhamma-cakka-ppavattana Sut- 
 
 ta, 45. 
 Dliamma-pada, 19, 31, 62, 65, 
 
 72, 107, ioS, 120, 122, 153. 
 Dhammika Suita, 137, 156. 
 Dharani, 208. 
 Dharma, 45, 79. 
 Dhyana v. J liana, 
 Dhyani-Buddlias, 204. 
 Dina-cariyawa, 169. 
 EUROPE, Buddhists in, 5. 
 FOUR Truths, 4,X, 106. 
 
 ,, Paths, 108. 
 GHANOHAIIASTI, 59. 
 MIRI SUTTA, 155. 
 IDDHI, 173, 174. 
 Iriyapatha, 157. 
 JAINS, 4, 245. 
 Japan, 5, 242. 
 
 Jataka, 12, 21, 58, 180, 197. 
 Java, 5, 236. 
 Tet&vaaa, 69. 
 J liana, 175, 204. 
 KAI.PA, 197, 204. 
 Kama Sulla, 121. 
 Kammavaca, 158. 
 Kanishka, 238. 
 Kapilavastu, 25, 27, 29, 243 
 Karma, 101-103, 150, 175.
 
 INDEX. 
 
 Kashmir, 5, 236, 238. 
 Kajyapa, 59, 61, 189, 214. 
 Khagga-visana Sutta, 158, 163. 
 KisagotamT, 133. 
 Kohana, 25, 70. 
 Koliyans, 26, 52, 70. 
 Kondanya, 44, 49, 186. 
 Kusala, 135. 
 Kusi-nagara, 80. 
 LAUAK, 5. 
 
 Lalita Vistarn, 9, n, 185. 
 Lamaism, 199, 246. 
 MAD-URATTHAVilasinT, II, 29. 
 Mahabhinishkramana Sutra, II. 
 Maha Parinibbana Sutta, II, 13, 
 
 78, 81, 82, 113, 117, 120, 172, 
 
 177, 188-190. 
 Maha-Nidana Sutta, 149. 
 Mahinda, 228. 
 Maitreya, I So, 200. 
 Malla lingara Watthu, 1 1. 
 Manchuria, 5 
 Mangala Sutta, 127. 
 Manju-srT, 201. 
 Mandala, 208. 
 Mara, 32, 35, 107, 187. 
 Metta Sutta, 109. 
 Milinda Prasnaya, 96, 137. 
 Moggallana, 62. 
 Mongolia, 5. 
 NAGASENA, 96. 
 Nanda, 52, 68. 
 Nava Sutta, 121, 155. 
 Nepal, 5. 
 
 Nirvana, 41, in, 120, 125, 149. 
 PACCEKA-BUDDHA, 2OO. 
 Pathama Sambodhiya, 14. 
 Pati-harika-pakkha, 139, 141. 
 Patimokkha, 162. 
 Pava, 79. 
 
 Pitakas, 8, 9, 18, 20, 233, 234. 
 RAIIULA, 30, 50, 67, 72. 
 Rajagriha, 33, 50. 
 Ratana Sutta, 122. 
 Ratna-dharma-raja, II. 
 
 Rohini, 25, 26. 
 
 Rupa, 90. 
 
 SAMADHI, 177. 
 
 Samaiina-phala Sutta, 21, 177 
 
 Sainma-sambudtllia, 182. 
 
 Sammappadhana, 172. 
 
 Sankhara, 91. 
 
 Sang-yojana, 109. 
 
 Sang-sara, 121, 137. 
 
 Saniia, 91. 
 
 Sariputta, 62. 
 
 Sati-patthana, 172. 
 
 Siam, 2, 237. 
 
 Siddhi, 208. 
 
 Sigalovada Sutta, 129, i4'<. 
 
 Sikhim, 5. 
 
 Sila, 121, 141. 
 
 Skandha, 93. 
 
 Spiti, 3. 
 
 Sravasti, 26, 69. 
 
 Subhadra, 8l. 
 
 Subha Sutta, 21. 
 
 Suddhodana, 26, 28, 64, 65. 
 
 SukhavatT, 206. 
 
 Sutta Nipata, 19, 20. 
 
 TIBET, 3, 199-210, 246. 
 
 Tooth, 195. 
 
 Trishna, 101, 107, 113, 136. 
 
 UDRAKA, 33, 47. 
 
 Upadana, 95, 101, 113. 
 
 Upadi, 113. 
 
 Upali, 68. 
 
 Uposatha, 139, 140, 164. 
 
 Uruvela, 34. 
 
 VAJJIAN clans, 78. 
 
 Vedana, 91. 
 
 Vehicle, 200, 218, 243. 
 
 Veluvana, 62. 
 
 Vihara, 169. 
 
 \ f inaya, 18, 79, 
 
 Vindhya Mountains, 33. 
 
 Vinfiiina, 93. 
 
 YASA, 54, 215. 
 
 Yasodhara, 50, 52, 6'3. 
 
 Yashtivana, 62. 
 
 Richard CLiy ^~' Ssxs, Limited, Lcud.'ii <S-= Buiigay.
 
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