BUDDHA A ND THE

G O S P EL O F B U D D H I S M

A N A ND A C O O M A R A S W A M Y D S c . .

AUTH OR OF
“
AR T S A ND C R A F T IN D I
S OF N J P UT
A A ND C E YLO
" “
RA

P IN T IN
A G
”
A ND E S S A YS IN N TI N I D I
A O AL IN T UTH
EAL S M
"
JO A OR

TH UDD HI T
-

OF
“
MY S O F TH E HIN DU S A ND B S S

WI TH I L L U S TR A T I O N S I N C OL O UR B Y

A B A N I ND R O N AT H TA G O R E C I E
. . .

£5 N AN DA L AL BO S E
A N D TH I R TY -
T W O R E P R OD U C T I O N S I N
B LA CK A ND WH I TE F R OM PH O TOGR A PH S

NE W Y O R K
P U T NA M S SO NS
’
G . P .

1
9 1 6
 TO

P R I NTE D A T

TH E‘ BAL LA NTYNE P R ES S
L O ND O N, E NG L A ND
P R E FA C E
H E a i m of th i s book is to set forth as simply as
p s ibl e the G o spel o f Buddhism ccordi ng t o t h e
o s a

Buddhist scriptures nd t o c o nside the Buddhi t , a r s

sy t e ms i n e l a tio n o n t he o ne h and to the Brah m anic l

s r , ,
a

sy tems i n which th e y o igi nate a nd o n th e th e r h and

s r , ,
o ,

to th s e syst e ms of Christi an mysticism which ffo rd the

o a

ne a re s t a n logi e s A t t h e s a m e ti m e the e nd e a v o ur h s
a .
a

b e e n m ad e t o illu tr te t h e p rt which Buddhist th o ught

s a a

h as pl ye d i n th e wh o le dev e l o pm e nt f A s i tic culture nd

a o a ,
a

t o sugge st a p a t o f t h e sig nific nc e i t m ay still p o ses

r a s s

fo r m o d e r n thi nker s .

The w y of the Buddh is no t i nde e d co nce rne d di e ctly

a a , ,
r

wi th the o rd e r o f t h e w o rld for it alls o n high e r m e n to , c

l e av e th e m k e t pl ce But the rd e r o f th e w o ld c an
ar - a . o r

o nly b e e st a blish e d o n a f o u nd at io n o f k no wledg e : e v e ry

e vil i ul t im te ly t r e abl e t o igno ran e I t is ne ce s y

s a ac c . s ar ,

the n to re c o g niz e the w o ld fo r wh at i t t uly i

, G ut m a r r s . a a

t e ch e
a us th at t h e m k o f thi life a re impe fe c t io n
s ar s s r ,

transci e nce nd t he bse nce o f a ny ch ng le i ndividu

, a a a e ss

a li ty He se t s befo re us
. u mm u m é m m cl e ly a ki n a s o z os

t o t h e Christi an my s tic c o n e pti o n o f e lf n u h t i ng

‘ ’
a
g c s - .

Here re d e fi nite st teme nts w hich mu st b e e ith r true o r

a a e

fal se nd a cl e a rly d e fi ne d g l whi h w must e i th r

, a oa c e e

ac c e pt o r r fus If t h e t te m e nt s b e f l e nd if t h e
e e . s a a s ,
a

g o l be w o rthl e ss i t is o f the highe t i mp o r t nc e th t the

a , s a a

f o rmer h o uld b e efute d nd th e l tter disc e di ted But

s r a a r .

i f th e di ag no sis b e c o rre t nd th i m w o thy i t i s a t c a e a r ,

l e a t o f e qu al i mp o r t nc e t h t t his h o uld b e ge ne rally

s a a s

r ec o g niz e d fo r we c anno t wish t o pe pe t u te s th e b sis r a a a

o f o u r sociol o gy a view o f life t h a t i d e m o ns t r bly f als e s a

o ra purp o se dem o nstr a bly o nt ra ry t o our c o ncep t i o n o f c

t h e good .
 Buddh a 863 the
9
G o sp e l o f Buddhi sm
Thi s b o o k i s desig ne d th e re f o re no t a s n a ddi t i o n t o
, , a

o u r a lre a dy o v e r bu rd e ne d libr a ri e s o f i nf o rm a t i o n but ,

as a d e fi nit e c o nt ribu t i o n t o t h e phil o s o phy o f lif e Our .

s t udy o f a lie n m o d e s o f th o ught and fe e li ng if it i s ,

t o b e o f a ny re a l u se t o us mus t b e i nspi re d by o t h e r ,

th an curi o u s m o tives o r a d e s i re to justify o ur o wn

syste m F o r t h e c mm o n civiliz at i o n o f th e w o rld we
. o

ne e d a c o mm o n will a r e c o g nitio n o f c o mm o n p ro bl e ms
, ,

a nd t o c o O p e ra t e i n t h e i r s o lu t i o n
- A t thi s m o me nt .
,

wh e n th e We ste rn w o rld i s begi nni ng t o re aliz e th a t it

h a s f a il e d t o a tt a i n t h e f ruit o f lif e i n a s o ci e t y b a se d
o n c o mp e t i t i o n nd se lf a s s e rti o n t h e i r li e s a pr o f o u nd
a -
,

S ig nific a nc e i n t h e di s c o v e ry o f A s i a tic th o ught wh e re ,

it i s affirm e d wi th no u ncerta i n v o ic e th at the fruit o f

life c an o nly b e at ta i ne d i n a s o ci e ty b ase d o n the c o n
c e p t i o n o f m o r a l o rd e r a nd mutu a l re sp o nsibility Le t .

m e illu s t ra te by a S i ngl e qu o t a ti o n t h e m a rv e ll o us di re ct
ne s s a nd si nc e rity O f t h e s o ci a l e thic t o which the
psych o l o gy o f Buddhism a ffo rds its s a nc t i o n : Vz efory
’

Me w Mappy
'

é ree a s Iz a z rea , f or co n q u e red 2 s

’ ‘ ’
.

S t o ri e s t o ld o f A si t ic ul e rs p yi ng th e price f
are a r a o

ki ngd ms for a s i ngl e w d f pr o fi t bl e c o u ns e l One

o or o a .

m y w e ll i nquire wh e t h e r ny c o nc e iv bl e p ic e c o uld
a a a r

h ave b e e n t high fo Eu o p e to h ve p id fo r ge ne ra l
oo r r a a a

re cogni t i o n f this t u th e e no w Th e e i s g i n a
o r ,
r . r , a a ,

p s ag o f th e R uru de e r J at k which i p e h ps u nique

a s e - a a s r a

i n ll lit e r tu e i n i t supre m t e nd e rne s

a a r nd c o u te y
s e s a r s

F or —
wee t h e B o dhis t t v
a a —
sk w ou ld w ll flg b u se a s z
'

z
'

M Mose fi
’
’ ’
fi e ry/e p
s ee to w /ea lea v e done a sz n e! a eea ,

ske w i ng sa le, as i t w e re , u p on Me wow ed f

o Me i r

I t is wi t h gif t uch a s t his th s s at Buddhism and , th e

H i nduism fr o m which i t i ue s ss a nd i nt which i t o h as
VI
 P re fac e
a g a i n merg e d st and over a ga i nst the w o rld of Za z ssez
'

f
'

az e
r ,
dem a ndi ng o f th e i r f o ll o w e rs o nly t h e a b a nd o n

m e nt o f all res e ntm e nt coveti ng a nd dul ness a nd O ffe ri ng

, , ,

i n re turn a h appi ness a nd pe a ce beyo nd o u r re a s o nable

u nderst andi ng Can we d e ny th a t modes o f th o ught
.

which find e xpre ssi o n thus must fo r e ver comm and o u r

d e e pest symp athy a nd m o st pr o fo u nd co nsid e r a t ion ?
I t is no t p o ssible t h at lib e ra ti o n f ro m re s e ntm e nt ,

c o ve ti ng and dul ne ss sh ould ever be ill timed : and

, ,
-

it i s just t his libe rat i o n which c o ns t itu te s th e e thic a l

f a ctor i n Nibb ana where the psych o l o gic a l p a rt i s self
,

f o rgetful ne ss .

I t will be pl a i nly s e e n t o wh a t exte nt I a m i ndebte d t o the

w o rk o f other schol a rs and s t ude nts and I wish t o m ake ,

a fr a nk a nd gra t e ful a ck nowledgme nt to a ll th o se fr o m

wh o se w o rk I h ave fr e ely qu o t e d p articul a rly Pr o fessor ,

a nd M rs R hys D a vid s a nd Pr o f e s sor Old e nb e rg as well ,

a s t o o t her s to whom I a m i ndebt e d fo r t h e use of ph o to

gr aphs The l atte r repro duced i n m o nochro me illustrate

.
, ,

the history o f Buddhis t a rt : but beside this the w o rk of ,

mod e rn I ndi an p a i nte rs illu stra ti ng Buddhist th o ught a nd

l e ge nd is re pr o duc e d i n c o lour .

A fe w suggesti o n s m ay b e us e ful a s a guide t o pro

nu nc i a t i o n Vowels ge nera lly a re pro no u nced a s i n
.

It a li an : a s i n A me z ea a a s i n f a Me e a s a i n na ve
a r , r, ,

i in if i i n g ree t , o a s i n note a a s 00 i n room

"

as , as ee , ,

a z h a s t h e s o u nd o f z i n az le , a n t h e sou nd
'

i n é oot
' '

22 a s 00

o f aw in Eve ry c o ns o n nt i dis t i nctly pro no u nc e d

ro w . a s ,

a nd a spir t e a re di t i nc t ly h e rd
a s C h as t h e s o u nd of
s a .

M i n M e/ while 5 i n s o m e c s e h s th e s o u nd o f S n
ar 2, a s a ,

e
g .i n S i v I sv S nk r
a, e tc The
a ra ,a cce nt f a lls o n a a a, .

t h e first syll ble o r the third a r rely o r never o n the , a

sec o nd .

vi i
 Buddh a $3 t h e G o sp e l o f Buddhi sm
9

Ce rta i n w o rd s such a s na mnz a N z ooana B od/t zl tta e t c

, ,
'

,
va ,
.
,

a re qu o t e d i n thes e P ali f o rms wh e re H i nay ana Buddhism

i s i n que sti o n a nd i n th e m o re f a mili a r S a nsk rit f o rm s

,

ka rma N z ro a na B od/z z sa tt oa where th e re fe re nc e i s t o

' '
'

, , ,

Ma h ay ana .

A N A N DA C OOM AR A S WA MY

LO ND N
O ,
F ebrua ry 8 , 1 916

viii
CO N TE N T S
P A GE

P AR T I T H E
: L F I E OF TH E BU DD H A

P A RT I I T H E GO S PE L OF E A R LY
:

BU DD H I S M

I D H AM M A
II SAM SA R A AND K A M M A ( K AR M A )
III BU DDH I ST H EAVE N S AND H O W TO REAC H
TH E M

IV N I BBA N A
V ET H I CS
VI CO N SCI EN C E
VI I S PI RI TU AL E XE RC I SES

VI I I CO N S O L ATI O N

IX TH E O RDER

X TO LER A C E N
XI W O M EN
XI I EA RLY B U DDH I SM AND NATU RE
XI I I BU DDH I ST P ESSI M I SM
XI V A BU DDH I ST E M P E RO R

P AR T I I I CONTE M PO RA R Y SY S TE M S
I V E DAN TA

II SA M K H YA
III YO G A 1
9 6
 Buddh a t he G o sp e l o f Buddhi sm

P A RT IV TH E M A H AY AN A P m

1 BEG I NN I N G S OF TH E M A H AYA A N
11 SYS TE M O F TH E M AH AYA A N
III C H AN
’
, O R Z EN B U DDH I SM

PART V BU D D H S T ART I
I LI TE RAT U RE
II S C U LP TU RE AND PAI N TI N G
BI BLI O G RAP HY
G LO SSAR Y

I N DEX
L I S T O F P L A TE S
F ac m
P T
LA E

A F T Y N IN D Y ( C Y N )
TH E OR -
E A S E LO

B T FI T S M N ( S N T H )
HE RS ER O AR A

C T FI T S M N ( N P )
HE RS ER O E AL

D T BU DD H T
HE H IN (J P N ) A EAC G A A

E S T N D IN I M A BUDD H ( M T HU )
G A GE O F TH E A A RA

F R K OC IM -
BUDD H ( L N M N C HIN
CU T AGE O F TH E A O G- E , A )

G ST N D IN I M A BU DD H W I T H ATT N D N T
G AG E OF TH E A E A S

( C HIN ) ESE

T QU HE IN M ( A M
EL L V T )
G OF ALAG I R I A RA A I

T D TH HE BU DD H ( P
EA N )
O F TH E A OLO NARU VA

T BUDD H IN S M D HI ( AN U D H P U )
HE A A A RA A RA

BUDD HI T M NK ( C HIN )
S O ES E

M N T Y O T MP
AS C U T ( C HIN
ER A ND ) E LE- O R ES E

U DD HI T T M IN C Y N
B S E P LEs E LO

O S N H ST P
A C N G T W Y
I U A A D A E A

P C PIT A A K C U M N (S N TH)
AL O F SO A OL AR A

Q L W HI PP
AY - BUDD H S H IN ( AM
O RS V TI )
ERS A T A A R E A RA A

R AV KI T V ( N P )
A LO ES A RA E AL

S M IT A
(C Y N )
R EY A E LO

T M B TT BUDD HI T LI Y ( C Y N)
’
ARA S A LE A ND A S B RA R E LO

U T BU DD H T HIN ( L )
HE A EAC G AO S 2 74
 Buddh a 563 9
th e G o sp e l o f Buddhi sm
P T
LA E

W Y A K K HI N A NDJ ( BH HU T)
AG A RA A AR

Y ( S
A KK HIN H ) A C I

Y ST N D IN I M
A G BUDD H ( A N U D H P U )
AGE O F TH E A RA A RA

Z IM AG ES O F BUDD HTH E B D HI TT V ( C Y N
A A ND O F O SA AS E LO

C HIN )
A ND A

T FI T S M N ( G N D H )
HE RS ER O A AR A

BB T BUDD H ( C M D I )
HE A A BO A

C C B D HI TT V P H P AV
O SA A, KI T V ( AJ N T )
ER A S A LO ES A RA A A

DD M N U A J (J V )
S RI A A

E E B D H I TT V ( C HIN )
O SA A A

FF T BUDD H ( C HIN )
HE A A

GG KW (J P N )
A NY I N A A

H H KW ( C HIN )
ANY I N A
L I S T O F P L A TE S I N CO L O U R

TH E TE M PT T I N
A O OF BUDD H A L5! Bore

TH E DE P TUAR RE OF BUDD H A No nda LZ / Bore

U T
S JA A A ND TH E BOW L OF M I K I
L -
R CE No nda L5! B ore

YASO D HA RA A ND HU
RA LA No nda L5! Bore

BU DD H N A A D AN N D
A A No nda LEI B ore

T HEFIN R AL ELEA SE 4 54 mm NaM

‘

T HEVI T Y BUDD H
C OR OF A A ooni ndro NZ M

BUDD H M N DI NT
A As E CA A bani ndro NZ M I SO
Q U O TA T I O NS
wi ll g o down to se l f -
a nn i ki la ti o n a nd etern a l dea f/z ,
L est Me L o st ju dg men t co me a n d fi nd me u n a nn i lz i la te,

A nd I b e se i e
’
d a nd gi v n
’
i n to Me lz a nds of my ow n S e lf kood .

M
'

B la ke, lton .

B u t, a la s, b ozo b a rd i t i s f or Me Wi ll to si nk i n to n oMi ng , to a ttra ct

n ot/Z i ng , to i mag i ne n oMi ng .

L e t i t be g ra n ted Ma t i t i s so . !s it not su rely wort/z My Evlz i le, a nd a ll

Ma t Mou ca nst eve r do 2

“
B elz me n, D i a log ues .

No t I ,
not a ny one else ca n t ra vel Ma t roa d
for you . You must tra ve l i t
for yourself .

Wa lt Wki tma n .

You ca nnot ste p tw i ce i nto Me sa me wa ters, f or freslz wa te rs a re ever

flowi ng i n upon you .

H e ra klei tus .

Vra i ement come nce n t a mo urs en i oye e t fyni ssen t en dolou rs .

By a ma n wi t/z ou t p a ssi ons I mea n on e wko does not p ermi t g ood a nd

e vi l to di stu rb ti i s i n tern a l econ omy, bu t ra t/z e r f a lls i n wi t/z w lza tever

lz app ens, as a ma tte r f

o cou rse, a nd does not a dd to Me su m of lz i s

Clz ua ng Ta u .

P rofou nd, O Va cc/z a , i s Mi s diffi cult of comp re

doctri ne , recondi te , a nd

lz ensi o n , g ood, excelle n t, a nd n ot to be rea clz ed by mere reasoni ng, sub ti le,
a n d i n telli g i ble o n ly to Me wi se a nd z t i s a lz a rd doctri nef oryou to lea rn,

wi z a be long to a no Mer sect, to a noMer f a i M to a noMer p ersua si on

, ,
to
a no Mer di scip li ne ,
a nd si t at Me f ee t of a noMer tea clz er .

M a/jlz z ma M kaya
‘
S u tta 7 2 ,
’
.
P A RT I TH E LI FE O F TH E BUDD HA
H i s B i rM
H E name Buddh a t he K now e r the E nlighte ne d , ,
’
,
’

the W ake i the a ppell a tio n by which t h e

‘
,
’
s

w ande i ng pre a chi ng fri ar G aut a m a bec a me b e st

r

k no w n to his discipl e s Of t his m an we are ble t o say . a

with some c e r ta i nty t h at h e was born i n t he ye a r 56 3 B C . .

a nd died in 483 B C He was t h e hei r o f uli ng

. . a r

house of the S akyas wh o s e li t tle ki ngdom a rich i rrig t e d

, , a

pl a i n be tw e e n t h e N e p lese f o ot hills nd t he iver R apti a - a r ,

l y t o the no th e st of t h e pr e s e nt provi nce o f Oudh

a r - a .

To t h e south west lay the l ge r and more pow e rful

- ar

ki ngd o m o f the K o salas t o wh o m the S akyas o we d a ,

nomi n l llegi ance The Buddh a s pe r o n l na me w s ’

a a . s a a

S i ddh a t th his f a mily na m e G u t m a his fa t h e r s na me

’
a, a a ,

S u ddh o d na his m o th e s May a I t is o nly i n l t e r

’
a , r . a

l e ge nd th t S uddh o dana is re p e se nte d as a gre at ki ng ;

a r

m o s t likely he was i n f a ct a we althy k night nd l and a

ow ner S i ddh atth a s m o ther di e d eve n d ays a f te r his bi th

.
’
s r ,

a nd h e r sist e r Ma h a no ther wife o f S u ddh o d na

jp
a ati a , a ,

fill e d th e pl ac e of m o ther to the y o u ng pri nce He wa s .

bro ught up i n K api lav a tth u a busy pro vi nci al c apit al ; h e ,

wa s t r i ne d i n m a r t i a l e xercises ridi ng
a nd outd o or life , , a

ge ne r lly nd i n ll k nightly a c o mplishm e nt b ut i t is

a , a a c s,

no t i ndic t e d i n the e a ly b o o k s t h t he w
a a cc o mpli hed r a as s

i n B ahm nic l l re I n c o d nc e wi t h t h e cust o m f w e ll

r a a o . a c r a o

to do y o u ths he o ccupi d t hree d i ffe re nt h o u ses i n wi nter

-
, e ,

summer and th e ra i ny e o n th e se hous e s b e i ng provided

, s as ,

with be u t iful pl e ure ga rd e n and go o d de a l of simple

a as s a

luxury I t i r e c o d e d t h at h e w s m a rried and h ad a

. s r a ,

so n by na me R ahul a who a ft e w rds b e c a me his disciple

, , r a .

S i ddh a tth a e xperie nced t h e i ntellectu a l and S piri t u a l

9
 Buddha 89 t h e G o sp e l o f Buddhi sm
9

u nrest o f his age and fe lt a growi ng diss atisfa ctio n with

,

t h e w o rld o f pl e a su re i n which h e m o v e d a di s sa t isf a c t i o n ,

ro o ted i n th e f a ct o f i ts t ra ns i e nc e a nd u ncert a i nty a nd o f ,

m an s subjecti o n t o all the ills O f m o rt ality S u ddh o dana

’
.

fe a re d t h a t th e se th o ugh ts w o uld l e a d to th e l o s s o f his

so n w h o w o uld b e c o m e a h e rmit
, as was t h e t e nd e nc y ,

o f t h e t hi nke rs o f t h e t ime ; a nd th e s e fe a r s w e re w e ll

f o u nd e d fo r i n S pi te of e very pl e a su re a nd luxury th a t
,

c o uld b e d e vis e d t o wi thh o ld him S i ddh atth a ul t im a te ly ,

left his h o m e to a d o p t th e hom e l e ss life o f th e ‘ ’

‘
W and e re r a s e e k e r a fte r truth th a t sh o uld a v a il t o
,
’

liberate all m e n fr o m th e bo nd age of mort ality S uch .

e nlighte nme nt he fo u nd a fter ye a rs o f s e a rch Th e re a fte r .

,

duri ng a l o ng mi nistry as a w and e ri ng pre a ch e r h e t a ught ,

th e F o ur A riy a n T ruths a nd t h e Eightf o ld P a th a t t a ct r

i ng m any disciples h e f o u nd e d a mo na stic o rder a s a

,

re fuge for high e r m e n the se e k e rs fo r e ve rl as t i ng fre e d o m

,

a nd u ns h a k able pe a c e He di e d a t t h e a ge o f e ighty
. .

A f te r h i s de a t h his discipl e s g a th e re d t o g e t he r the

“
W o rds o f t he E nlighte ned O ne and fro m this nucl e u s ,
”

t here gre w up i n the c o urs e o f a fe w c e ntu ri e s t h e wh o l e

b o dy o f the P ali c ano n a nd ultim a te ly u nd e r S lightly
, ,

di ffe re nt i nte rpre tati o n the wh o l e m a ss o f th e Mah ay ana

,

S ut r a s Th a t so much o f th e st o ry re pre se nts lite r l f a c t

. a

is no t o nly very p o ssibl e but extre mely pr o b abl e ; fo r ,

t h e re i s no thi ng h e re whi c h i s no t i n p e rf e ct a cc o rd a nc e
wi t h t he life o f th at ag e and t h e na tura l d e v e l o pm e nt o f
I ndi an t h o ugh t We k no w fo r e xa mpl e t h a t m any
.
, ,

gro up s o f w ande ri ng asc e t ic s w e re e ng age d i n th e s m e a

qu e st nd th t th e y w e re l a rge ly re c rui te d fro m an i nte l

,
a a

l e c t u l a nd so c i a l a ri to c ra y to wh o m t h e p re te nsi o ns o f
a s c

Br ahm a nic al pri e stc ra ft w e re no l o nge r a c c e ptabl e a nd wh o ,

w e e no l e ss o u t of symp at hy wi th the mul ti tudi no us c ul ts

r

I O
 Buddh a t h e G o sp e l o f Buddhi sm

d e c ay to dise as e and t o d e a th ; it is righ t the n th at I

, , , ,

s h o uld s t riv e t o w i n t h e gre a t d e a thl e ss Nibb ana which ,

i s tra nquil a nd fr e e fro m birth a nd d e c ay si c k ne ss a nd

, , ,

wo e a nd w e a l S urely t h e re mus t b e a r o a d th a t l e a ds t o
.

N i bbana a nd re l e a se s m an fr o m e xi ste nc e A cc o rdi ngly .

”
,

h e g a ve a w a y a ll h i s w e a lth and a d o pt e d t h e life o f a

h e rmit i n t h e f o re st A t th at time Di panka ra Buddh a .

a pp e a re d i n t h e w o rld a nd a tt i ne d e nligh t e nm e nt
,
It a .

h a pp e ne d o ne day t h a t Di panka ra Buddh a wa s to p as s

th at way a nd m e n w e re pre p ari ng th e r o a d fo r him
, .

S u m e dh a a sked a nd re c e ived permi s si o n t o j o i n i n t h e

w o rk and no t o nly did h e do s o but wh e n Di p nka ra
, ,
a

c a m e S u m e dh a l id hims e lf d o w n i n th e mud so th a t th e
a ,

Buddh a might w alk up o n his b o dy with o u t s o ili ng his

fe e t Th e n Di panka ra s a tte nti o n was a ro used a nd he
.
’

b e c a m e a w a re o f S u me dh a s i nt e nti o n t o bec o m e a Buddh a ’

,

a nd l o oki ng c o u nt less a g e s i nt o t h e futu re h e s a w th a t h e

, ,

w o uld b e c o me a Buddh a o f t he na m e O f G au ta m a a nd he ,

pro ph e si e d a cco rdi ngly T h e re up o n S um e dh a rej o ic e d

.
,

a nd rej e cti ng t h e
, i mm e di at e pr o spe c t o f b e c o mi ng an
A ra h a t a s t h e di s cipl e o f Di p anka ra Le t m e r a t h e r
”
, , ,

he s a id like Di panka ra h avi ng rise n to the sup re me

,
“
,

k no wl e dge o f t he t ruth e nabl e a ll m e n t o e nte r th e S hip ,

o f tru t h a nd t hu s I, m ay be a r t h e m o ve r t h e S e a o f
Existe nce a nd th e n o nly le t me re aliz e N i b b ana mys e lf
, .
”

I n ca rn a ti on o
f M e B u ddka

Whe n Di p a nka ra wi t h a ll his foll o we rs h ad p a ss e d by

S u m e dh a e x a mi ned t h e Te n P e rfe c t i o ns i ndispe ns abl e
to
Buddah o o d a nd d e termi n d t o pr a ctis e th e m i n h i fu t ur
, e s e

bi ths S O i t c m e to p
r . u ntil i n the l t f th e s e bi ths
a ass , as O r

t h e Bo dh i s t t was e b o rn P i nce Ve ssant r wh o

a a r as r a a,

exhibited the P e fe ti o n f S upernatur l Ge ner o si ty nd

r c o a , a

H2
 I nc arnat i o n o f th e Buddh a
i n du e i me p sed aw ay nd dw e l t i n the H e ave n o f
t as a

D elight . Wh e n th e t i m e h d me fo r t he Bo dhi tta a co sa

t o re t u n to e
r t h fo r t h e l s t t im e t h e dei t i e s o f t h e t e n
ar a ,

th o us nd w o rld syste ms ssembl e d t o ge th e r a nd appro a h

a -
a , ,
c

i ng t h e Bo dhi tt i n t h e H e v e n o f D e ligh t s id
sa a a ,
a

No w h t h e mome nt o me 0 Bl e e d O ne fo r t h y
“
as c ,
ss ,

Buddh h o o d no w h a t he ti m e O Bles e d O ne r iv e d 1
a s ,
s , a r

The n t he Bo dhi t ta o n id re d the tim e th e c o nti ne nt

sa c s e , ,

t h e di s t ric t t h e t ib
, nd t h e m o t h e
r a nd h vi ng d e t e
e, a r, ,
a r

mi ne d t h e e he a sse nt e d s yi ng : The ti m h c o m e
s , ,
a
“
e as ,

O Bl e ss e d O ne fo r m e to b e om e a Buddh
s, A nd e v e n c a .
”

a s he w a s w lki ng t h e e i n t h e Gr o v e
a f Gl d ne ss h e
r o a

d e p ted th e nce and w c o nc e ive d i n the w o mb f th e

ar as o

l ady Mah a Maya Th e m anne r o f the c o nce p t i o n is e x

.

pl a i ne d as fo ll o w A t t he t im e o f the midsumm e r fe t iv l
s . s a

i n K pi l
a t th u Ma h a May a t h e l dy o f S u ddh o d na lay
av a , ,
a a ,

o n her c uch o nd d e a m e d a dr e m
a S h e dre m t t h a t
r a . a

t h e F ur Gu a di ns o f t h e Qu
o r a ters lif te d h e r up a nd b o e ar r

he r a w y t o the Him al ay s and th e re sh e was b thed i n

a a ,
a

the A n t tt o a l k e nd lay d o wn t o re st o n h e v e nly

a a a a a

c o uch wi t hi n a g o ld e n m nsi o n o n S ilv e Hill Th e n t hea r .

Bo dhi satt w h o h a d b c m e a b e utiful whit e e l e ph nt

a, e o a a ,

b e i ng i n h i t u nk whit e l o tu s fl o w e pp o hed f m
ar s r a r, a r ac ro

t h e N o rth a nd s e em e d t o t o uch her right s id e a nd t o e nte

,
r

h e r w o mb Th e next d y wh e n S h e w k
. h e re l t d
a a o e s a e

the d e m t o he
r a l o rd nd i t w s i nte pre ted by t h e
r , a a r

B ahm n
r a f o ll o ws t h t th e l dy h d o nc e ive d m n
s as : a a a c a a

child wh o,h o uld h e d o p t th e life f h o us e h o ld e

s a o a r,

w uld b o m e Univ r l M n ch ; b u t if h a d o p te d
o ec a e sa o ar e

the r e ligi u lif e h e w o uld b e c o m e

o s Buddh re m o vi ng fro m a a,

t h e w o rld t he v ils o f ig no e n e nd S i n ra c a .

It s h o uld b e t o ld l o th a t t the mom e nt o f th e a s a

i nc a rnat i o n th e h e av e ns and the e arth h o w e d s ig ns t h e s ,

1 3
 Buddh a B9 t h e G o sp e l o f Buddhi sm 9

dumb sp ak e th e l a m e w alked a ll m e n b e gan t o sp e a k

, ,

ki ndly m usic a l i nst rum e nt s pl ay e d o f themselves th e

, ,

e a rth w as c o v e r e d with l o tu s fl o w e rs a nd lotus e s desce nd e d ,

from th e S ky a nd e ve y t re e put fo rt h i ts fl o w e rs From

,
r .

t h e m o me nt o f t h e i nc a r na ti o n m o re o v e r f o ur a nge ls , ,

gu a rded th e B o dh i satta a nd his mo ther t o shi e ld t h e m ,

fr o m all h a rm Th e m o th e r was no t w e a ry and sh e

.
,

c o uld perc e ive th e child i n h e r womb as pl a i nly a s o ne

m ay s e e t h e th re a d i n a t ra nsp are nt g e m Th e Lady .

Mah a Maya c a r ri e d t h e Bo dh i sa tta t hu s fo r t e n lu na r

m o nths ; at the e nd o f th a t tim e sh e e xpre ss e d a wi sh
t o visi t h e r f a mily i n D e v a da h a ; a nd sh e s e t o u t o n t h e
j o urney O n th e way f ro m K ap i lav at th u t o D e v adah a
.

th e re is a pl e asure gro ve o f S al tre e s bel o ngi ng t o the

- -

pe o pl e o f b o t h citi e s and at t he tim e o f t he quee n s ,

’

j o urney it wa s fill e d wi th frui t s a nd fl o w e rs H e re t h e .

qu e e n d e sire d t o re st a nd sh e was c a rried t o th e gre a te st

,

o f t h e S al t r e e s a nd s t o o d b e ne a th i t
- A s s h e r a is e d h e r .

h and t o t a k e h o ld of o ne of i ts b ranc he s t h e p a i ns c a m e
up o n h e r and s o s tandi ng and h o ldi ng th e b ranc h o f th e
,

S al tre e S h e wa s d e liv e re d F o u r B ra hm a a nge l s re c e ived

- .

t h e child i n a golde n ne t a nd sh o wed it t o t h e m o ther , ,

s ayi ng : R ej o ic e O La dy ! a g re at so n is b o rn t o th e e
“
, .
”

The child s t o o d upright a nd t o o k s e ve n st rid e s a nd ,

cri e d : I a m sup rem e i n th e w o rld This is my l ast

“
.

birth : he ncef o rth t h e re sh a ll b e no m o re birth fo r

”
me l
At o ne the s a m e tim e there c m e i nto b e i ng t h e
a nd a

S ev e n C o nna t a l O ne s viz the mother o f R ahul a A nand a

, .
, ,

t h e f avouri te di cipl e Ch anna t h e a tt e nd nt K a nth ka

s , , a , a ,

t h e h o rse K aludayi the mi nister the gre a t B o dhi tre e

, , , ,

a nd t h e v a ses o f Tre asure .

1 4
 K a la D e val a
K ala D ev a la
Whe n the Bo dh i satta was born there was gre a t rej o ici ng
i n t h e he a ve n of t h e Thirty thre e Gods A t th a t time - .

a lso a c e rt a i n hermit by na me K al a D e v a l a a n a dept sa t , ,

in tr nce visiti ng the h e ave n of the Thirty thre e and

a ,
-
,

seei ng th e rej o ici ng he l e a rnt its c ause Immedi tely . a

h e re turned t o e a rth nd rep ired t o the p a l a c e a ski ng , a a ,

t o see t h e ne w bor n child The pri nce wa s br o ugh t i n

-
,

to s lute th e gre t dept but he r o se from his se t a nd

a a a ,
a

bowed t o the child s ayi ng : I m ay no t w o rk my o wn ,

“

destructio n fo r ssu e dly if th e child h d bee n m ade a r a

to b o w t o h i fe e t the h e mit s h e d w uld h a ve S plit

s ,
r
’
a o

a tw i n so much h d it bee n a g a i ns t t h e
a , rder o f nature
a o .

Now th e a d e p t c ast b a ckw d nd f o rw a rd his visi o n o ver ar a

fo ty ae o ns nd perceiv d th t th e child would bec o me

r , a e a

a Buddh a i n his prese nt birth : but h e s w th a t h e himself a

w o uld die bef o re th e Gre at E nlighte nme nt c am e t o p ss a ,

a nd bei ng r e b o n i n t h e he a ve n o f N —
r f o m a hu ndred o r o r ,

eve n thous and Buddh s might pp e a r b e fore h e fou nd

a a a

t h e O pp o rtu nity t o bec o me the disciple f a ny; and seei ng o

this h e w e pt He s e nt h o weve r f his neph e w th e n a

, .
, , or ,

h o us e h o lder and a dvised him t o b e c o m e a h e rmit fo r at

, ,

the e nd o f thirty fi e y e a rs h e would e c e iv e t he t e a ch

- v r

i ng o f t h e Buddh a ; a nd th t s m e neph e w by na me a a ,

Nal ka a ft e rw rds e nte re d the ord e r nd b e c a me a n

a ,
a a

A r b at
a .

O n t h e fif t h d y t h e n m e c e e m ni e s w e re p e rf o rm e d
a a r o ,

a nd th e child w s c a ll S i ddh atth iddh r h this

( S a a t ) O n a a .

o cc a io n e ight
s soo ths ye rs we re p e e nt m o ngst the a r s a

Brahm ns nd o f these e ve n f re s aw th at t he child

a , a s o

w o uld bec o me either a U nivers al Mo n ch o r a Buddh a ar ,

but the e ighth by na m e K o nd flfi pre dicte d th a t h e

, a a,

would o f surety become a Buddh This s a me a a .

I S
 Buddh a t h e G o sp e l O f Buddhi sm

K o nda fi fi a a fte rwa rd s b e lo nge d to t h e five wh o b e c a m e

t h e Buddh a s fi rs t discipl e s
’
.

Th e n th e p ri nce s fath e r i nqui red : Wh at will my so n ’ “

s e e t h a t will b e t h e o c c a s i o n o f h i s f o r sa ki ng t h e h o u se
,

h o ld life ? Th e F o u r S ig ns w as t h e a nsw e r a m n
”
,
”
,
“
a

w o rn o u t by ag e a S ick m an a d e a d b o dy a nd a h e mi t
, , , r .
”

Th e n t h e ki ng re so lve d t h t no s u c h S igh ts sh o uld e ve b e a r

s e e n by h i s so n fo h e did no t wi h him t o b e c o m e a ,
r s

Buddh a but d e si re d th a t h e sh o uld rul e t h e w h o l e w o rld

,

a nd h e a pp o i nte d a n i nnum e r abl e a nd m g nific e nt gu ard a

a nd re t i nu e t o p ro te ct h i s so n fr o m any such i llu m i

na t i ng o m e ns a nd t o o ccupy his mi nd,
with w o rldly
pl e asure s .

S e v e n d ay s a ft e r th e child s bir t h t h e La dy Ma h a May a

’

di e d and was re b o rn i n t h e h e a v e n o f th e Thi rty th re e

,
-

G o d s and S i ddh t t h a was pl a ce d i n th e ch a rg e o f h i s

,
a

a u nt a nd s t e pm o th e r t h e Ma t r o n C a nt a m i A nd no w c a m e .

t o p a ss a no t h e r mi ra c l e o n t h e o c c a si o n o f th e Pl o ughi ng
,

F e st iv l F o r whil e th e ki ng was i naugurat i ng th e

a .

pl o ughi ng with his o wn h nds and the nu rse s w e re a ,

pre pa ri ng f o o d th e Bo dhi s tta t o o k his se at b e ne a t h

,
a

a J a mbu t re e a nd -
cr o ss i ng h i s l e gs lik e a y o gi h e
, , ,

e x e r c i se d t h e fi rst d e g re e o f c o nt e mpl a t i o n ; a nd t h o ugh

tim e p ass e d th e sh a d o w o f th e t re e did no t m o ve Wh e n

, .

t h e ki ng b e h e ld t h a t mi ra cl e h e b o w e d t o t h e child ,

a nd cri e d : Thi s d e a r o ne is th e s e c o nd h o m age p id

“
, , a

to t he e !

A S t h e Bo dh i sat t g re w up his f a t h e r buil t fo r him th re e

a

p al a c e s re spe c t ive ly o f ni ne fiv e and s e ve n st o ri e s a nd

, , , ,

h e re h e d we l t a c c rdi ng t o th e s e aso ns H e re th e B o dhi

o .

s tt a w as s ur ro u nd e d by e v e ry lu x u ry a nd t h o u s a nd s o f
a ,

d anc i ng girl we re app o i nte d fo r h i s se rvic e a nd e nte r

- s

t a i nm e nt Ta k e n t o t he te a ch e rs o f w ri t i ng a nd th e o t h e r
.

1 6
 The P ri nc e M arri e s
arts he soo n surp assed them
, all, a nd he excelled in a ll
m arti al exercises .

Tb e P ri nce M a rri es
At the g of sixtee
a n the
e king sought for a wife for
,

his so n ; for by domestic ties he hoped to att ach hi m

still more to the worldly life The pri nce h ad lre ady . a

expe rie nced the desire to become a hermit But i n order .

,

as t h e b o oks sa t o co nform with the custom of former

y ,

Bo dh i sattas he c o nse nted to m arry if i t were possible

, ,

t o find a girl o f perfect m anners wholly truthful modest , , ,

c o nge ni al to his tempera me nt a nd o f pure and honour ,

abl e birth you ng a nd f a ir but no t proud of her be a uty

, , ,

ch a rit able c o nte nted i n self de ni al te nder a s a sister

,
-
,

or a m o ther not desiring music scents festivities or

, , ,

wi ne pure in thought and word and deed the l ast to

, ,

sleep and the first to rise i n the house where she sh o uld
dwell Brahm ans were se nt far and wide to seek for
.

such a m aide n a mo ngst the S akya families A t l ast the .

choice fell upo n S iddh atth a s cousi n Y aso dhara the ’

,

d aughter of S uprab uddha of K api lav atthu A nd the .

ki ng devised a pl an to engage the you ng m an s he a rt ’

.

He m ade re ady a displ ay of be autiful jewels which

S i ddh a tth a was to distribute a mongst the S aky a m a ide ns .

S o it c a me to p ass : but when all the jewels h ad been

b e stowed Y aso dh ara c a me l ate and there was nothi ng left
, ,

for her Thi nki ng th at S he was despised she asked if

.
,

there was no gift me ant for her S i ddh attha s aid there .

was no such thought i n his mi nd a nd he sent for other ,

ri ngs and bracelets and g ave them to her S he s aid .

I S it becomi ng for me to receive such gifts a nd he

? ”

answered : They a re mi ne to give A nd so she

“ ”
.

we nt her way Then S uddh o dana s spies reported th at

.
’

B 1 7
 B uddh a $ 9
t he G o sp e l o f Buddhi sm
S i ddh at th a h ad c ast his e y e s o nly upon Y aso dh a ra and ,

h ad e ntered i nt o co nvers a ti o n with h e r A m e ss age was .

se nt to S uprab uddha a ski ng fo r his d aughte r The .

a nswer c a me th t d a ughters of t h ea fa mily we re o nly

give n to those wh o e xcell e d i n the v a ri o us a rts and
m arti al exercises and could this b e th e c ase with o ne
,
“

whose whole life h ad b e e n spent i n the luxury of a

p al ac e ? S uddh o dana was g ieved bec a use h i so n was
”
r s

co nsidered to be i ndole nt and we ak The Bo dh i satta .

perceived his mo o d and asked its c ause and b e i ng , ,

i nformed he re a ssured his father and a dvis e d th a t

, ,
a

co ntest in m a rti al exe rcises should be procl a imed and all ,

the S aky a youths i nvited S o it was do ne Th e n the . .

Bo dhi satta proved hims e lf the superior of a ll first in ,

t h e a rts of liter ature a nd numbers the n i n wrestli ng ,

a nd a rchery a nd e a ch a nd a ll of the sixty four a rts

,
-

a nd scie nces Whe n S i ddh atth a h ad thus shown his

.

prowess S uprab uddh a brought his d aughter to b e

,

a ffia nce d to the pri nce and the m a rri age was cel e bra t e d
,

with all m agnifice nce A m o ngst the defe ate d S akyas .

were two cou ins o f the Buddh a the o ne A n nd a

s , a ,

wh o a fterw a rds bec a me the favourite discipl e the ,

other De v adatta whose gr o wi ng envy and je alou sy

,

m ad e him the life long enem y of the victor -

.

Tb e F our S igns
The Bo dh i at ta is never entirely forgetful of his high
s

c alli ng Y e t it is needful th at he should be remi nded o f

.

th e ppro a chi ng h o ur ; a nd to this e nd the cosmic Buddh a s

a

m ad e a udible to S i ddh atth a eve n as he sat and lis te ned to ,

the S i ngi ng o f the d anci ng girls the m e s sage R e c o llect

-
,

thy vow to s ave all livi ng thi ngs the tim e is at h and this
,

a lo ne is the purpose of th y birth A nd thus as the

”
.

1 8
 Buddh a 89 th e G o sp e l o f Buddhi sm
9

Bo dh i satta excl a im e d a g a i n : I f he alth be fra il as the “

subst ance o f a dre a m wh o the n c an t ak e delight i n jo y and

,

ple asure ? A nd the c ar was turned and he returned t o

”
,

the pal ace .

A third time the prince we nt f o rth a nd no w th e y met a ,

c o rpse f o ll o wed by mourners weepi ng and t e a ri ng thei r

h air. Why does this m an li e o n a bier s a id the pri nce ,
”
,

a nd why do they weep a nd b e a t th e ir bre a sts ? S ire

”
,

s a id the ch ari o te e r he is de ad and m ay never more se e

,
“
,

his f a th e r or mother childre n or h o me : he h as d e p a rte d to

,

a no ther wo rld Wo e then to such youth as is destr o y e d

.
”

by age excl a imed the pri nce and wo e to the he alth

”
, ,
“

th at is d e stroye d by i nnumerable m al adies ! Wo e to the

life so soon e nded ! Would th at S ick ness ag e and de ath , ,

might be for eve r bou nd Turn b a ck agai n th at I m ay ,

seek a way of deliverance .

When the Bo dhi satta drove forth for the l ast time he ,

met a hermit a me ndic ant fri ar This Bhi kkh u was self
, .

possessed serene dignified self co ntrolled with d o w nc ast

, , ,
-
,

e yes, dressed i n the garb o f a religi o us and c arryi ng a

b e gga r s bowl
’
Who is this man of so c alm a temp e r ?
.

s aid the prince cl o thed i n russet g arm e nts and of such

,
“
,

dig nified deme anour “

S ire s a id the ch a rioteer
”
He , ,

is a Bh i kkh u a religious who h as ab andoned all lo ngi ngs

, ,

a nd le ads a life of a usterity he lives without p a ssi o n or ,

envy a nd begs his d a ily food

, The Bo dhi satta answered .

“
Th at is w e ll do ne and m akes me eager for th e s ame
,

course of life : to bec o me religious has ever been pra ised by

the wise and this sh all be my refuge and the re fuge o f
,

others and sh all yield the fruit of life and imm o rt ality , .
”

A g ai n the Bo dh i satta returned to his p al a ce .

When all th e se thi ngs h ad bee n re p o rted to S uddh o dana ,

he surrou nd e d the pri nc e s ple asure p al ace by triple w alls

’
-

20
 Th e G re at R e nu nc i at i o n
and red o ubled the gu a rds a nd he c o mm anded the w o me n
,

O f the p l a ce to exercise a ll th e i r ch a rms to divert the

a ,

pri nce s thoughts by music and ple asure : and it was d o ne

’

a ccordi ngly A nd now Y a so dh ara was troubled by

.

portentous dre ams : she dre amed th at the l and was

devast ated by storms she saw herself n aked and mutil ated
, ,

her be autiful jewels broke n the sun the moo n and the st ars
,

fell from the sky and Mou nt Meru s ank i nto the gre at
deep Whe n she rel ated these dre am s to the Bo dh i satta
. ,

he replied in gentle tones : Y o u need not fe a r I t is to the .

good and the worthy alone th at such dre ams come never ,

to the b ase R ejoice ! for the purport of all these dre ams
.

is th at the bond of mortality sh all be lo o sed the veils o f ,

ignorance sh all be re nt asunder for I h ave completely ,

fulfilled the way of wisd o m and every one th at h as fa ith ,

i n me S h all be s aved from the three evils without ,

”
exceptio n .

Tb e Gre a t R enunci a ti on
The Bo dh i satta reflected th at he ought not to go forth as
a W a nderer without givi ng notice to his fa ther ; a nd there

fo re he sought the ki ng by night and s a id : S ire the ,

“
,

time is at h and for my goi ng forth do not hinder me but , ,

permit me to depa rt The ki ng s e yes were ch arged with

.
” ’

te ars a nd he answered : Wh a t is there needful to ch ange

,

thy purpose ? Tell me wh a tever thou desirest and it sh all

be thi ne be it myself the p al ace or the ki ngdom
, ,
”
The , .

Bo dh i satt replied a S ire I desire four thi ngs pra y thee

, , ,

grant th e m : the first to rem ai n fo r ever in possessio n of

,

the fresh colour of youth ; the seco nd th a t sick ne ss may ,

never a tt a ck me ; the third th a t my life m ay h ave no ,

term ; the l ast th t I m ayno t be subject to dec ay

, a
”
When .

the ki ng he a rd these words he was overcome b y grief for , ,

2 1
 ”
Buddh a S? t he G o sp e l o f Buddhi sm
the p ri nce desi red wh at it was no t possible for a man to
besto w Th e n the Bo dh i satta c o nti nued : I f the n I c anno t
.
“

a void O ld a e s ick ness de a th a nd dec ay gr ant a t le a st this

g , , ,

one thi ng th at whe n I le ave this w o rld I may ne v e rmo re b e

,
.

subject to rebirth ”
A nd when the ki ng could give no
.

bette r answer he gr ante d his so n s desire But the next

,
’
.

day he est ablished an a dditio na l gu a rd of five hu ndred

you ng men of the S akyas at e ach of the four gate s o f the
p al ac e while the Matron C ant a mi est ablished an a m azo n
,
'

gu ard W ithin ; for the ki ng would not a llow his son to

d e p a rt with a free will .

A t the s a me time the c apt a ins of the Y akkh as a ssembl e d 1

t o gether and they s a id To day my frie nds the

,
“ -
, ,

Bo dh i sa tt a is to go f o rth h aste n to do hi m s e rvice

”
.

The F o ur Gre a t K i ngs comm anded the Y akkh as t o b e a r SB

up the feet of the pri nce s hors e The Thirty three Deva s ’
.
-

likewise a ssembled and S akk a ordered their services so

, ,

th at o ne S hould c ast a he avy slee p o n all the me n and

wome n and you ng men and m aide ns of K api lav atth u a nd ,

a n o ther should sile nce the no ise of the e leph a nts h o rses , ,

c amels bulls and o ther be asts ; and oth e rs co nstitute d

,

themselve s an esc o rt to c ast d o w n a ra i n of fl o wers and

,

perfume the ai r S akk a hims e lf annou nced th at he would

.

ope n th e gates and show the way .

O n the morni ng of the day of the g o i ng f o rth whe n th e ,

Bo dhi s atta was b e i ng a ttired a mess age was br o ught t o ,

hi m th at Y aso dh ara h ad bor ne him a so n He did no t .

rej o ic e but he s a id : A b o nd h as com e i nto bei ng a

,
“
,

hi ndra nce fo r me A nd the child rec e ived th e na m e o f

.
”

R ahul a or Hi ndranc e a cc o rdi ngly

‘
Th e s a me da y t h e
’
.

Bo dhi sa tta drove ag a i n in t h e ci ty a nd a c e rt a i n noble ,

1
Y kkh
a n t a s,pi it a ure S r s
.

2
Th F e Ki g G
o ur d i n f th F Q t
n s, uar a s o e o ur uar e rs .

2 2
 Th e G re at R e nu nc i at i o n
virgi n by n a me K is a G o tami st o od o n the ro o f of he r
, ,

pal ace and beheld the be auty and m ajesty of the future
Buddh a as he p assed by and she m ade a so ng ,

B lessed i ndeed i s Me mot/z er , blessed i ndeed Me

B lessed i ndeed i s Me wif e, wkose i s a lord so

g lor i o u s

On he ari ng this the Bo dh i satta thought : S he does but “

say th a t the he a rt of a mother or a f a ther or a wif e is , ,

gl adde ned by such a sight But by wh at c an every he a rt .

a tt a i n to l a sti ng h a ppi ness a nd pe a ce ? The answer a rose

”

i n his mi nd : Whe n th e fire of lust is exti nguished then

“
,

there is pea ce ; nd when the fires of rese ntme nt and

a

gl a m o ur a re de d then th e re is pe a ce S we et is th e l e sson
a , .

this si nger h as t aught me for it is the Nibb ana of pe ace ,

th at I h ave s o ught This day I sh all reli nquish the

.

household life n thi ng will I seek but N ibb ana itself

,
o
”
.

A nd t a ki ng from his neck the stri ng of pe a rls h e s e nt it as

a te a cher s fee to Kis a G o ta mi But she thought th at the
’
.

pri nce loved he r and sent he r a gift bec ause of his love
, .

Th at night the si ngers and the d anci ng girls exerted -

themselves to ple ase the pri nce : f air as the nymphs of

he ave n they d nced and s ang and pl ayed But the
, a .

Bo dh i satta his he a rt bei ng estr nged fr o m si n took no

, a ,

pl e asure i n the e nterta i nme nt nd fell a sleep A nd the , a .

wome n seei ng th a t he slept l a id a side th e ir i nstrume nts ,

a nd fell a sle e p likewis e A nd when the l a mps th a t were

.

fed with sce nted oil were o n the p o i nt of dyi ng the ,

Bo dhi satta aw o ke a nd he saw the girls th t h a d seemed

,
a

so f a ir i n all the dis a rray of slumber A nd the ki ng s

, .
’

so n seei ng them thus dish e velled a nd dis a rr ay e d bre a thi ng

, ,

he avily y aw ni ng and sprawli ng i n unse e mly a ttitudes

, ,

2 3
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

wa s moved to scorn S uch is the tru e na ture o f wom e n

.
“
,

he thought but a m an is dec e ived by d re ss and jew e ls and

,
“

is delud e d by a wom an s be auties I f a m an would but c o n

’
.

sider the natural st ate o f wome n and the ch ange th at com e s

up o n them in slee p assure dly he would no t ch e rish his f o lly ;
,

but he is smitte n from a right will and so succumbs t o ,

p assion ”
A nd therewith h e resolved t o a cc o mplish the
.

Gre at Re nunci a ti o n th at very night and at th at very time , ,

for it seemed to him th a t every mode of existe nce o n e a rth

or i n he aven most resembled a d e l ay i n a house a lre ady
become the prey of devouri ng fl a mes ; a nd his mi nd was
irresistibly directe d tow ards the state of those wh o h ave
re no u nc e d the world .

The Bo dh i satta there fore r o s e from his c o uch and c alled

for Ch an na ; and th e ch a ri o te e r wh o wa s sl e epi ng wi t h ,

his he ad o n the threshold rose and s a id S ire I am ,

“
,

here .
”
The n the Bo dh i satta s aid : I a m resolve d t o “

a cc o mplish the Gre a t R enunci atio n t o day; s addle my -

horse .
”
A nd C h anna we nt out to the st able and s a ddled
K anth aka : a nd the hors e knew wh at was the r e a so n of
his b e i ng s addled and neighed for jo y so th at the wh o le
, ,

city would h ave b e en aro used h ad it no t b e en th at the ,

D eva s subdu e d the sou nd s o th a t no o ne he a rd it , Now .

W hile Ch anna was aw ay i n the st able y ard t he Bo dhi satta ,

thought : I will t ake o ne lo o k at my so n a nd he went

“
,

t o the door of Y a so dh a ra s ch a mber The Moth e r Of ’

.

R ahul a wa s a sleep o n a bed strew n thick with j a smi ne

fl o w e rs and her h and was resti ng on her s o n s he ad The
,
’
.

Bo dh i sat t a stopp e d with his f o o t upo n the th re sh o ld fo r ,

h e t h o ught : If I lift h e r h and to t ak e up my so n S h e

“
,

will aw ake and my depa rture will be h i nd e re d I will

, .

return and see him afte r I h ave a tt ai ned e nlightenm e nt .

Then he went forth and seei ng the horse re a dy s addled

, ,

24
 II

U
TH E D E P A R T R E O F B U DD H A
N ND
A A L AL BO S E
Pg a e 2 4
 Th e G re at R e n u n c i ati o n
he s id G o od K anth aka do th o u s ave me this night
a ,
“
, ,

t o the e nd th t I m ay bec o me a Buddh a by thy help

a nd a

m ay s v e the worlds of m e n and gods

”
a K anth aka .

neighed ag ai n but the sou nd of his voice was he ard by

,

no ne.

S o the Bo dhi satta rode forth followed by Ch an na ,

the Y akkh as bore up the feet of K anth aka so th at they

m ade no sou nd and whe n th e y c a me to the gu arded gates
,

the angel st andi ng thereby c aused them to o pe n il e ntly s .

A t th a t mome nt Mara the Fie nd appe a red i n the a i r a nd ,

t e mpted the Bo dh i sat ta excl aimi ng : Go no t f o rth my

, ,

l o rd ! for withi n seve n d ays from this th e Wheel of

S overe ig nty will appe a r and will m ake you ruler of the
,

four c o nti ne nts and the myri ad isl nds G O no t f o th ! a . r

”

The Bo dhi satta replied : Mara ! w e ll I know th at this “

is so o th But I do no t seek the sovereignty o f the world

. .

I would bec o me a Buddh a to m ake t e ns O f th o us ands o f

,

worlds rejoice A nd so the tempter left him but

.
”
,

resolved to foll o w hi m ever like a sh ad o w to lay h o ld o f ,

the occ asio n if ever a thought of anger or desire should

,

ar ise i n the Bo dh i satta s he art I t was o n the full moo n

’
.
-

day of A sadh a wh e n the pri nce dep a t e d from the city r .

His progress was accomp anied by pomp and gl o ry for ,

the go ds nd angels bore myri ad s of torches before and

a

behi nd him and a ra i n of be autiful flowers was c ast d o wn

,

from t he he aven of I ndr so th at the v e ry fl nks of a, a

K a nth aka were cov e red I n this way the Bo dhi sa tta
.

a dv a nc e d a gre a t dist ance u ntil they re a ched a nd p a ssed

,

over th e riv e r A nom a Whe n they were come to t h e

.

oth e r sid e the Bo dh i satta alight e d upo n the s andy shore

,

nd s a id t o Ch a nna : Go o d Ch nna the tim e h as c o m e

“
a a ,

whe n t h o u mu st return and t ake with th e e all my j e wels

,

together with K anthaka for I am about to become a ,

2
5
 Bud dh a 863 th e G o sp e l o f Buddhi sm
9

hermit and a w anderer i n th e se forests Grieve not fo r .

m e but mourn for th o se who st a y behi nd b o u nd by

, ,

lo ngi ngs of which the fruit is sorro w It is my resolve .

to s e e k the highest good this very day for wh a t con ,

fide nc e h a ve we in life whe n de ath is ever at h and ? A nd

do you c o mf o rt the ki ng a nd so spe a k with him th a t h e
,

m ay no t eve n remember m e for wh e re a ffe ctio n is lost , ,

there is no sorrow But Ch anna pro tested and prayed

.
”
,

the Bo dh i satta to t ake pity upo n the ki ng and upo n ,

Y a so dh araa nd o n the city of K ap i lav atth u But aga i n th e .

Bo dh i sa tta a nswered : Even were I to return to my ki n

dred by re as o n of affection yet we should be divided in th e ,

e nd by de a th The meeti ng and p a rti ng o f livi ng thi ng s is

.

a s wh e n the cl o uds h a vi ng com e together drift a p a rt ag a i n ,

or as whe n the le ave s are p a rted fr o m the tre es There .

is no thi ng we m ay c all our o wn i n a u nio n th at i s no thi ng

but a dre am Therefo re si nce it is so g o and griev e
.
, , ,

no t a nd say to the p e o pl e of K ap i lav at th u : Either he ‘

,

will soo n r e turn the co nqueror of ag e a nd de ath or he

, ,

himself will f a il and Then Ch anna too would

h a ve bec o m e a hermit : but the Bo dh i satta answe red
ag ai n : If your love is so gre at yet go d e liver the
“
, ,

mess age and return, .

”

Then the Bo dh i satta to o k the sh arp sword th at Ch anna

b o re and s e vered with it his lo ng locks and j e we lled c re st
a nd c a st th e m i nt o the w a ters : a nd a t the mom e nt wh e n

h e felt the need of a hermit s dre ss th e re a pp e a red a n

’
,

a ngel i n the guise of a hu nter cl ad i n the russ e t robes o f

a f o rest s age a nd he receivi ng the white musli n g a rm e nts

-
,

o f the pri nce re ndered to him the d ark red rob e s i n return
, ,

a nd so d e p a rt e d .

No w K anth aka a tte nd e d to all th a t h a d bee n s a id and he ,

licked the Bo dh i satta s feet ; and the pri nce spok e to

’

2 6
 The S e arc h fo r t he Way o f E sc ap e
him as to a fri e nd and s aid : G ieve no t O K anth aka “
r

for thy perfect equi ne nature h as bee n proved —be a r with

, , ,

it and soo n thy pa in sh all be a r its fruit

,
”
But K anth aka .
,

thi nki ng : From this day forth I sh all neve r see my

“

m aster more we nt out of their sight and there died of a

, ,

brok e n he a rt and was reborn i n the He ave n of the Thirty

three Then Ch anna s grief was doubled ; and torn by
.
’

the s e cond sorrow of the de a th of K anth aka he retu ned , r

t o the city weepi ng and w a ili ng a nd the Bo dh i sat ta wa s ,

left a lo ne .

Tb e S e a rckf or Tb e Way of E scap e

The Bo dh i satta rem ai ned fo r a wee k i n th e Mango grove -

of A nupi ya and th e re after he proce e ded to R ajgah a the

, a ,

chi e f t o w n O f M gadha He begged his fo o d from d o o r

a .

to d o o r and the be uty of his person c ast the whole ci ty

, a

i nto c o mm o ti o n Whe n this was m ade know n to the

.

ki ng Bimbis ara he we nt to the pl ce where the Bodhi

,
a

s atta was sitting and o ffe re d to bestow upo n him the

,

whole ki ngdom : but agai n the Bo dhi satta re fus e d th e

r o y l th o ne for he h d lre ady ab ando ned all i n the h o pe
a r , a a

of att i ni ng e nlighte nme nt a nd did not desire a worldly

a ,

empire But he granted th e ki ng s request th a t whe n h e

.
’

h ad fo und th e way he would pre a ch it first in th a t s a me

,

ki ngd o m .

It is s a id th at whe n the Bo dh i sa tta e ntered a hermit ge a

fo r the first time ( a nd thi w s b e fore he pr o c e eded to s a

R aj a a h a he fou nd the s a ges pr a ctisi ng m a ny str a ng e

g ) nd a

pe nances nd he i nqui d t heir me ani ng and wh a t was the

, a re ,

purp o se th at e ch e nde avoure d to a chieve and re ceived

a

the answer By such pe nanc e s e ndure d for a time ,

by th e higher th e y t t i n h e ave n a nd by the low e r a a , ,

f avour able fruit i n the world of me n : by p a i n they com e

2
7
 B uddh a 869 t he G o sp e l o f B uddhi sm 9

a t l a st to h a ppi ness fo r p a i n th e y say is the r o ot o f

, , ,

merit But t o him it seem e d th at here there was no way

o f e sc a p e —
.

here to o m e n e ndured misery for the s ake of

,

h appi ness and th a t h appi ness itself rightly underst o od

, , ,

c o nsisted in p a i n fo r it must ev e r be subject to m o rtality

,

a nd to rebirth It is no t the e ffo rt itself which I bl am e

“
. ,

he s aid which c asts aside the b ase and fo ll o ws a higher

,
“

p ath of its o wn : but the wise i n s o oth by all this he avy ,

t o il ought to att a in to the st ate where no thi ng ever nee ds

,

to be do ne aga i n A nd si nce it is the mi nd th at co ntro ls

.

the b o dy it is th o ught alone th at S hould be restra i ned

,
.

N e ith e r purity o f food no r the wa ters o f a s acred river c an

cl e a ns e the h e a rt : w a ter is but w ate r but the true pl ace of ,

pilgrim age is the virtue O f th e virtu o us m an .

A nd no w rejecti ng with c o urtesy the ki ng s o ffers the

’
, ,

Bo dhi sa tt a m ade his way t o th e h e rmit age o f the re no w ne d

s age A l ara K al am a and bec a me his discipl e le a rni ng the ,

suc c e ssive degre es of e cst atic medit atio n Al ara t aught .

,

it is cle a r the doctri ne of the A tm an s ayi ng th at the s age

, ,

who is v e rs e d i n the S upreme S elf h avi ng ab o li sh e d ,

“

himself by hi m self s e es th at no ught exists and is c alled

,

a Nihilist : the n like a bird fr o m its c ag e the s o ul esc a pi ng

, ,

fro m the b o dy i s decl a re d to be set free : this is th at

,

s upre me Bra h m an c o nst ant e te rna l a nd wi t h o ut disti nctive

, , ,

signs which the wise wh o k no w re a lity decl a re t o b e

,

libera tion But G a ut a m a ( and it is by this nam e th a t

.
”

t h e b o o ks no w b e gin t o spe ak o f t h e Bo dh i s at ta) ig no r e s

t h e phr a s e with o ut disti nctive sig ns and with ve rb a l
“ ”
,

jus t ific atio n qu a rre ls wi th the animistic and du alistic

termi nol o gy o f s o ul and b o dy : a libe rated soul he a rgued , ,

is still a s o ul a nd wh at e v e r the c o nditi o n it a tt a i ns must

, ,

b e subject to r e birth a nd si nce e a ch successive re

,
“

nunc i at i o n is h e ld t o b e still a ccomp ani e d by qu alities I ,

2 8
 Th e S e arc h fo r t he Way o f E sc ap e
m ai nt a in th at the absolute attainme nt of our e nd is o nly
t o be fou nd i n the a b a ndo nme nt of everythi ng
” 1
.

A nd no w le aving the hermit ages of R aj a

g h a the Bodhi a

s att a seeki ng somethi ng beyond rep a ired to a forest ne a r

, ,

to the vill age of Uruv e la and there abode on the pure b ank
of th e N ai ranjana There five w anderers beggi ng hermits
.
, ,

c me to him for they were p e rsu aded th at ere lo ng he w o uld

a ,

a tt a i n e nlighte nme nt : and the le a d e r of t h e se was K o nda fi fi a ,

the erstwhil e Brahm an sooths ayer who h ad prophesied at

the festiva l o f the Bo dh i satta s name day A nd no w ’
.

thi nki ng : This may be the me ans to co nquer birth and

“

dea th G autam a for six ye a rs practised there a n austere

”
,

rule of fasting a nd of m o rti fic ati o n so th at his glori o us ,

body w asted aw ay to skin and bo ne He brought himself .

to fee d on a si ngle ses a mum seed or a gra i n of ric e ,

u ntil o ne day as he p aced to and fro he was overcome by

, ,

a severe p a i n a nd f a i nted a nd fell , The n certain of the .

D ev as excl imed G aut a m a is de a d

a a nd some reported

i t to S uddho dana the ki ng at K ap i lav atth u But h e .

replied : I m y not believe it N e ver w o uld my so n die

a .

without att ai ni ng e nlighte nment For he did not forget .

the mi racle a t the foot of the J a mbu tree nor the daywhe n -
,

the gre at s age K al D ev al a h ad been compelled to O ffer a

hom age to the child A nd the Bo dhi satta recovered .

,

a nd stood up ; a nd ag a i n the gods reported it to the ki ng .

Now the f a me of the Bo dhi sa tta s exceedi ng pe nances ’

bec a me spre a d abro ad as the sou nd of a gre at bell is ,

1
W g i h th i ti l m m t wh B ddh i t nd B ahm n
e re c o n z e e re e cr ca o en e re
_
u s a r a

th g h t p t mp y th q ti n f th A tm n W h th A la
ou ar co an on e ue s o o e a . e er ra

f il d t
a e mp h i th n g ti v
o e as z e p t f th d t i n f th B h m
e e a e as e c o e oc r e o e ra an , o r

G t m ( wh i
au a a p t d
o f
s re ti ly i t f B ah m
re se n e i l a s so ar e n re nno c e n O r an c a

p h i l p h y ) f i l d t d i ti ng i h th
o so a e t B hm
o f m th g d
s u s e ne u e r ra an ro e o

B h ma w
ra ,t t ll
e Th q
c ann o ti i di d t g t l g th
e . e ue s o n s sc usse a rea e r en

i P t I I I Ch p t
n ar IV (p
, 98 f )
a er . . 1 .

2
9
 Buddh a 863 t h e G o sp e l o f Buddhi sm
9

he a rd i n th e sky But he p e rc e ive d th a t m o rti fic at i o n

.

was no t the r o a d t o e nligh te nm e nt a nd to libera ti o n

th a t was t he tru e way th at I f o u nd be ne ath the J a mbu
tree a nd it c annot b e a tta i ne d by o ne wh o h as lost his
,

stre ngth A nd so a g a in the Grea t Bei ng resolved t o

.

b e g his food i n t o w ns a nd vill ag e s th a t h i s he a lth a nd ,

stre ngth might be restore d Thi s was i n the t hirti e th .

y e a r o f the life of G a uta m a But the Five D iscipl e s .

refl e cted th at G aut a m a h ad no t b e e n able to a tta i n e m

li g h te nme nt eve n by six ye a rs o f the most severe a usterities ,

a nd h o w c a n he do so no w whe n he go e s and b e gs i n t h e
“

” —
,

vill ages and e ats of ordi na ry fo o d ? a nd they d e p a rt e d

from him and went to the suburb of Be na res c alled

I si patana .

Tb e S up re me E nlig kte nme nt

No w duri ng the time th at G auta m a h ad bee n dwelli ng i n
the fo rest ne a r by Uru e la the d aughte r of the vill age
v ,

h e dm an by na me S uj at a h ad bee n ccustom e d to m k e
a , , a a a

d ily o ffe ri ng o f food t o e ight hu ndred Brahm ns m aki ng

a a

t h e p y e r— May t h e Bo dh i satta at l e ngth re ceive a n

,

“
ra ,

O ffe ri ng of foOd fr o m me a tt a i n e nlightenme nt a nd b e c o me

, ,

a Buddh a ! A nd no w th a t the time h a d come whe n he

”

desired to receive nourishi ng food a Deva appe ared i n ,

the night to S uj ata and annou nced th at the Bo dhi satta

h d put a side his austerities a nd desired to p a rt ke of
a a

good and nourishi ng food and now sh all your prayer be

,
“

a cc o mplished The n S uj ata with all speed a rose e a rly

”
.

a nd w e nt t o her f a ther s herd Now for a lo ng time she

’
.

h d be e n a ccustomed to t ake the milk of a thou and cows

a s

a nd t o f e e d th e re with five hu ndred a nd ga i n with th e ir , a

milk t o fe ed two hu ndre d and fifty and so o n u ntil eight ,

o nly w e re fe d wi t h t h e milk o f t h e rest a nd this she c alled ,

3 0
 Th e S u p re m e E n l i gh te nm e n t
“
w o rki ng the milk i n and i n It was the full moo n day
.
-

o f t h e mo nth o f May whe n she received th e mess age of the

gods a nd rose e a rly and milked the eight c o ws a nd took

, , ,

the milk and boiled it i n ne w p ans and prep a red milk rice ,
- .

A t the s a me time she se nt her m a id Pu nna to the f o ot o f

the gre at tree where she h ad bee n wo nt to l y her d ily a a

o ffe ri ngs NO W the Bo dh i satta k nowi ng th a t he would

.
,

th at day att a i n S upreme E nlightenme nt was sitti ng at th e ,

f o ot o f the tree a w a iti ng the hour fo r goi ng forth to beg

,

his food ; and such was his glory th at all the regio n of the
E ast was lit up The gi l thought th at it was the spi it
. r r

of t he tree who w o uld deig n t o receive the o fferi ng with

his o wn h nds Wh e n she returned to S uj ata and reported
a .

this S uj at a embra ced her and bestowed on her the j e wels

,

of a d aughter and excl a imed He ncefo rth thou sh alt be

, ,

to me i n the pl ace of an elder d aughter l A nd sending

”

fo r a gold en vessel she put the well cooked f o od th e rei n -

,

a nd c o vered it with a pure white cloth a nd bore it with ,

dig nity to the foot of the gre at N i g ro dh a tree ; and th e re -

she to o saw the Bo dhi satta and believed hi m to be the ,

S pirit of the tree S uj at a appro a ched him a nd pl a ced the

.
,

vessel i n his h and and she met his ga ze and s id

,
My a

lord a ccept wh at I h ave o ffere d thee and she added

,
”
,

“
May there a rise to thee as much of jo y as has come to
me ! and so she dep arted .

The Bo dhi satta took the golden bowl and we nt d o wn to ,

the b ank of the river and b athed and the n dressi ng himself ,

i n the g a rb of a n A r b a t he ag a i n took his se a t with his

a , ,

face tow ards the E ast He divided the rice i nto forty
.

ni ne portio n a nd this food su fficed for his nourishment

s,

duri ng the forty ni ne d ays followi ng the Enlighte nme nt

-
.

Whe n he h ad fi nished e ati ng the milk rice he t o o k the ,

golde n vessel and c ast it i nto the stre am s ayi ng I f I a m ,

31
 ”
Buddh a E) t h e G o sp e l o f Buddhi sm
'
s

a ble to a tt a i n E nlightenme nt t o da le t this o t go up

y p -
,

stre a m but if no t m ay it go dow n stre a m A nd he threw

, ,
”
.

it i nto the w ater and it went swiftly up the river u ntil it

,

re ached the whirlpool of the Bl ack S nake K i ng and there ,

i t s ank .

The Bo dh i satta S pent the he a t of the day in a grove of

S al trees beside the stre a m
-
But i n the eve ni ng he m ad e
.

his way to the foot of the tre e of wisdom and there , ,

m aki ng the res o lutio n : Though my ski n my ne rves and

“
,

my bones S hould w aste aw ay and my life bl o od dry I will -

,

no t le a ve this se a t u ntil I h a ve a tt a ined S upreme E nlighten

me nt he took his se a t with his f ace tow a rds the E ast

”
, .

A t this moment Mara the Fiend bec a me aw a re th a t the

Bo dh i sat ta h ad t aken his se at with a view to a tt a ini ng
Perfect E nlighte nment ; and thereupon summ o ni ng the ,

hosts of the demo ns and mou nti ng his eleph ant of war
, ,

he advanced tow ards the Tree of Wisdom A nd there .

stood Mah a Brahm a holdi ng above the Bo dh i satta a

white c ano py of sta te and S akk a blowi ng the gre a t
, ,

trumpet and with them were all the comp anies o f gods
,

a nd a ngels But so terrible was the a rray of Mara th a t

.

there was no t o ne of all this host of the Devas th at d ared

to rem ai n to face him The Gre at Bei ng was left a lone
. .

First o f all h o wever Mara assumed the form o f a

, ,

messe nger with disordered garments and p anti ng i n h aste

, , ,

be ari ng a letter from the S akya princes A nd i n the letter .

i t was writte n th a t De v adatta h ad usurped the ki ngdom

of K apilav atth u and entered the Bo dh i satta s p al ace t aken ’
,

h i s g o ods a nd his wife a nd c a st S uddh o dana i nt o prison

,

a nd th e y prayed him to return to restore pe a ce a nd o rd e r .

But the Bo dh i satta reflected lust it was th a t h ad c aused

De v a datta thus to misuse the wome n m alice h ad m ade ,

him imprison S uddh o dana while the S akyas neutralized ,

3 2
 Th e S u p re m e E n li gh t e n m e n t
by c o w a rdice f a il e d to d e fend their Ki ng : and so reflecti ng
o n t h e f o lly a nd we a k ness f the na tura l h e a rt his o wn o ,

re s o lve to a tta i n a higher and better st ate was stre ngthe ned
d c o nfirm e d
1
an .

F aili ng i n this devic e Mara now adv anced to the ass ault ,

wi th ll his h o st s trivi ng to o vercome the Bo dhi satta

a s,

first by a te ribl e whirlwi nd th e n by a storm O f rai n c ausi ng

r , ,

a migh t y flood : but the h e m of the Bo dh i satt a s robe w s

’
a

no t stirred no r did a si ngle drop of w a ter re a ch him Th e n

, .

Mar a c st dow n up o n hi m showers of r o cks and a st o rm

a ,

of de dly and p o is o ned we apo ns burni ng a shes and co als

a , ,

a nd ast o rm of scorchi ng s and and fl a mi ng mud ; but all

these mi il e s o nly fe ll at the Bo dh i s tta fe e t s a r a i n
ss a
’
s a

o f he a ve nly fl o wers o r hu ng i n t h e a i r like a a no py b o ve

, c a

his h e ad No r could he be moved by n o ns e t o f thick

. a

a nd fourfold d a k ness Th e n fi ndi ng ll th e se me ans to

r . a

fa il h e ddre ssed the Bo dh i satt a nd s a id : A ris e

, a a
“
,

S i ddh at th a from t h a t se a t fo r it is no t thi ne but mi ne !

”
, , ,

The Bo dhi s tta r e pli e d Mara ! th o u h ast no t ac c o m

a ,
“

li sh e d the Te n Perf e cti o ns no r ev e n the mi no r virtues

p , .

Th o u h a t no t s o ught fo r k no wl e dge no r for the s alva ti o n

s ,

of the world The s e a t is mi ne The n Mara was e nraged

. .
”
,

a nd c st a t thea Bo dhi sa t ta his S ceptre j aveli n which -

,

cle aves asu nd e r a pill a r o f s o lid ro ck like tender sh o o t a

of c ane : and all the demo n h o sts hurl e d m sses of ro ck a .

But th e j ve li n hu ng i n the a i r lik e a c ano py nd th e

a ,
a

m asses o f r o ck f e ll d o w n as ga rl and o f fl o wer s s .

The n th e Gre at Bei ng s a id to Mara : Mara who is the ,

wit ne ss th at th o u h st give n a lm s Mar s t ret hed fo th

a a c r

his h nd and a shout a rose from the demo n hosts of a

a , ,

1
Cf ,
Th g f ld fi t g t T f th m lv
e sa e s o O d th g t it f
rs o ao or e se e s, an en o or

o th e rs B f
.
y pe o re th i y lf wh t l i
ou hv y t
o sse ss s o urse ,
a e sure a e ou o

a tten d t th d i g f w i k d m ? —Ch g T S l p 6
o e o n s o c e en
”
uan z u . e e a so . 1 2 .

C 33
 B uddh a 863 t he G o sp e l o f Buddhi sm
9

thous and voices cryi ng : I a m his wit ness ! Th e n th e

”“

Fie nd a ddressed the Bo dh i satta and e nquire d : S idd ,

“

h at th a ! wh o is th e wit ness th a t th o u h as giv e n a lms ?

”

a nd the Gre a t Bei ng a nswered : Mara t h o u h ast m any “

a nd livi ng wit nesses th a t thou h a st give n a lms a nd no ,

such witness e s h a ve I But ap art from th e a lms I h ave

.

give n i n other births I c all up o n this so lid e arth to

,

wit ness to my superna tura l ge ner o sity wh e n I was b o rn

A nd dra wi ng his right h and fro m his
”
a s Ve ssa nta ra .

r o be he stretched it fo rth to touch the e a r t h and s aid : Do

, ,

you or do you no t witness to my supern a tura l ge ner o sity

whe n I was born as Ve ssantara ? A nd the gre at E ar th
”

replied with a voice of thu nder : I am witness o f th at “ ”

.

A nd there a t the gre a t eleph ant of Mara b o wed dow n i n

a dor a tio n and the d e mo n host s fled fa r a w ay i n dr e a d
, .

The n Mara was ab ash e d But he did no t withdraw fo r .

,

h e hoped t o ac c o mpli sh b y another me ans wh at he could

‘

no t e ffe ct by f o rce : h e summo ned his three d a ughters ,

Tanh a R ati and R aga a nd they d anced b e fo re the

, , ,

Bo dh i satta like the sw ayi ng bra nches of a you ng le a fy

tree usi ng all the a rts of s e ductio n k no wn to b e autiful
,

w o me n A ga in they o ffered him the lordship of the e a rth

.
,

a nd the comp ani o ns hip of be a utiful girls : they a pp e a led

t o him with so ngs o f the s e a so n o f spri ng a nd e xhibit e d ,

their supern atura l be a uty a nd gra ce But the Bodhi .

sa tta s he a rt was no t in the le a st mov e d a nd he a nswered

’
,

P leasu re i s bri ef as a fl k o
f g
l
asz /i tn i n
g
Or li ke an A u tu m n Mower, on ly f or a momen t .

k s/i ou ld 1 M e p
Me n lea su rcove t
es y o u sp eak o
f 7

I se e you r bodi es a re f u ll of a ll i mpu ri ty

B i rM a nd dea M si ckness a n d ag e a re you rs
, .

I seek Me ki gke st p ri z e b a rd t o a tta i n by m e n

,

Tb e true a nd consta n t w i sdom of Me w i se .

34
 Buddh a 863 9
the G o sp e l O f Buddh i sm
B u t O f ra mer o f kouses, Mou a rt
f o un d

N ev e r ag a i n ska lt Mou f a ski on a kou se f or me !

B roke n a re a ll My bea ms,
Tke ki ng post ska t te re d !
-

My mi n d ka s p a ssed i nto Me st i lln e ss o f N i bban a

Tke e n di n
g f
o de si re ka s bee n a tta i n e d at la st !

I nnumerable w o nde s were m anife st at this supre m e h o ur

r .

The e rth qu aked six times and the wh o le u nive rse w s

a , a

illumi nated by the supernatural sple nd o ur o f th e sixf o ld

r ys th a t proceeded from the body of the sea te d Buddh
a a .

R es e ntme nt fa ded fr o m the he a rts of a ll m e n all l a ck wa s ,

supplied the sick were h e aled the ch a i ns of h e ll we re

, ,

l o o s e d and every cre a ture o f wh atsoeve r sort fo und pe ace

,

a nd rest .

Tb e F orty -
ni ne D ays
G aut a m wh o was no w Buddh the E nlighte ned rem ai ned
a, a, ,

se te d and m o ti o nl e s fo r s e ve n d ys re lizi ng the bliss o f

a s a , a

N i b b ana ; and there after ri i ng he re m i ne d st ndi ng f r s , a a o

seven d ays mo re ste adf stly regardi ng the sp o t wh e re

, a

h d be e n won the fruit o f cou ntl e s deed s o f h e roic virtu e

a s

p e rfo rmed in p ast bi ths : th e n fo r s e ve n d ays m o re h e

r

p a ced to and fro al o ng a cl o iste re d p t h f o m We st to a r

E ast e xte ndi ng fr o m th e thr o ne be ne ath the Wisdom Tre e

,

t o t h e pl a c e o f the S te a df a st G a zi ng ; a nd ag i n for a

seve n d ays he re m a i ned se te d in a g o d wro ught p avili o na -

ne r t o th e s a m e pl ce and there revi e w e d i n d e t il b o o k

a a ,
a ,

by b o o k all th at is t aught i n the A bki dli a mma P i taka as

, ,

well s the wh o l e d o ct i ne o f c aus lity ; th e n fo r seve n

a r a

d ys m o re h e at b e ne th th e Ni g ro dh tre e o f S ujata s
a s a a
’

o ffe ri ng m e dit ti ng o n t h e d o ct i ne a nd t h e swe e t ne ss

a f r o

N ibb ana—and a c rdi ng t o s o m e b o o ks it was a t this

,

c o

tim e th e t e mptati o n by t h e d ughte rs o f Mara t o ok pl a ce ; a

36
P T
LA E A

TH E F O R TY -
NI N E D A Y S
F ro m an I llus t ra t e d m a n usc ri p t ,
S i n h a le se ( 1 8 th y)
c e nt u r
 Th e —
F o rty n i ne D ay s
and the n fo r seven d ys m o re while a terribl e st o rm w s
a a

ragi ng the s nake ki ng Muc ali nda sh e lte red hi m with

,

his seve nf o ld hood ; and fo r s e ven d ays more he sat

b e ne ath a R ajayatana tree still e nj o yi ng the sweetness of ,

liberatio n .

A nd so p assed a w ay seven weeks duri ng which the ,

Buddh a experie nced no bodily w ants but fe d on the jo y ,

of co ntempl a ti o n the jo y of the Eightfo ld Pa th and the

, ,

joy o f its fruit N i bb ana , .

O nly upo n the l a st day of the seve n weeks he desired to

b athe and e at and re ceivi ng water and a tooth stick from
,
-

the g o d S akk a t he Buddh a b athed his fa ce and se ated

,

hims e lf at the foot of a tree Now at th at time two .

B ahm an merch ants w e re travelli ng with a c a rav an from

r

Oriss a to the middl e c o u ntry a nd a D ev a who h ad been , ,

a blood rel tio n of the merch a nts i n a f o rmer life stopped

’
a ,

the c a rts and m o ve d th e ir he a rts to m ake an o ffe ri ng of

,

rice and h o ney c ak e s to the Lo rd They we nt up to him .

a ccordi ngly s ayi ng : 0 Blessed O ne h ave mercy up o n

“
, ,

us, a nd a ccept this f o od Now the Buddh a no lo nger

.

p o ss e ssed a b o wl and as the Buddh as never re ceive an

,

O ffe ri ng i n thei r h ands he reflected how he S hould t a ke it

, .

I mmedi ate ly the F o ur Gre at K i ngs the R ege nts o f the ,

Qu a rters appe a red before him e a ch of them with a bowl ; ,

a nd i n order th a t no ne of them sh o uld be dis appoi nted ,

the Buddh a re ceived the four bowls and pl ci ng them o ne , a

ab o ve the oth e r m de th e m to be o ne a showi ng o nly the ,

f o ur li ne s r o u nd the m o uth a nd i n this bowl the Bl e ssed ,

O ne re c e ived t h e f o od and a te it a nd g ave th a nks

, Th e , .

two merch ants took refuge i n the Buddh the Norm and a, ,

the Order a nd bec a me professed disciples The n the

, .

Buddh a rose up and returned aga i n to the tree of S ujata s ’

o fferi ng and there too k his se at And there reflecti ng .

,

37
 Buddh a 89 t h e G o sp e l o f Buddhi sm °

upon the depth of truth which he h ad found a doubt arose ,

i n his mi nd whether it would be p o ssible to m ake it k nown

to others : and this doubt is experie nced by every Buddh a
whe n he becom e s aw are of the Truth But Mah a Brahm a .

e xcl a imi ng : A l a s ! th e world will be a ltoge th e r l o st !

“ ”

c ame thith e r i n h aste with all the Dev a h o sts and besought , ,

t h e Ma ster t o procl a im the Truth ; a nd he granted their

prayer .
1

Tb e F i rst Turni ng of Me Wkee l of Me L a w

Th e n he considered to whom he S hould first reve al the Truth ,

a nd he remembered A l ar a his f o rmer te a ch e r a nd Udd k , , a a,

thi nki ng th a t these gre at s ages would quickly comprehe nd

it ; but upo n cl o se reflection he discovered th a t e ach of
them h ad recently died The n he thought o f the Five .

W nd e re rs wh o h ad bee n his disciples and upo n reflecti o n

a ,

h e s w th at th e y were the n residi ng i n the D e e r P a rk t

a a

I si p tan i n Be na res a nd h e resolved to go there

a a ,Whe n .

the Five W and e rers whose chief was K o ndafi fi a perceived , ,

the Buddh a a fa r o ff they s a id together : My friends ,

“
,

here comes G ut a m a the Bhikkh u We o we him no a .

re vere nce si nce he h as returned to a free use of the

,

necess aries of life and h as recovered his stre ngth and , ,

be auty However as he is well born let us prep a re hi m

.
,
-
,

a se a t But the Blessed O ne perceived thei r thought

”
.
,

t t th d t t k h l d f th h
“
1
G re a ru s t
o no f th m a A d
e o o e e ar s o e a sse s . n

no w ll th w l d i i
,
as a I th g h I k
e or w th t p th —h w
s n e rro r, , ou no e rue a o

h ll I h w h ll I g i d ? I f I k w th t I
s a , o s a u t e d dyt no a c anno suc c e e an e

t yt f
r o th i w l d b b t th
o rc e suc c e ss, f s B tt ou e u ano e r so urc e o e rro r . e e r,

th t d i t d t iv B t if I t iv t wh w i ll ?
”
e n, o es s m an s r e no o re . u s r e no ,
o

Ch gT uan I t i h i g h ly h
zu . t i ti f th p y h l gy f g i
s c arac e r s c o e s c o o o e n us

th t w h
a th i d bten i l th B ddh h
s ou v th l i mm di t ly
a ssa s e u a e ne er e e ss e a e

p d t d fi it q t f g i d
re s o n s o a e n th m me re t th p p i l p t
ue s or u an c e e o en e u u s

igh t q ti th t h d bt lv d ’
th e r ue s o n s, e e ac er s ou s are re so e .

3 8
 38
TH E F I R S T S E R MO N , TU R NI NG TH E WH E E L
OF TH E LA W , A T B E NA R E S
G u p t a p e ri o d ( 5t h c e nt u r y D
A sarn at h , B e n a re s
 ”
Buddh a 8? t h e G o sp e l o f Buddhi sm C

a tte nd e d with p a i n dec ay is p a i nful dis e ase is p ai nful

, , ,

de ath is p a i nful Unio n with the u nple a s ant is p a i nful

. ,

p a i nful is sep a ra tion from the pl e as ant ; and a ny cra vi ng

u ns at isfi e d th a t too is p a inful I n brief the five
, , , .
,

a ggr e g a t e s of cli ngi ng th a t is the co ditio s O f i ndi

( n n ,

v i duali t a re p a i nful
y) .

“
N o w this is the N o bl e Truth as to the o rigin o f su ffe ri ng .

Ve rily ! it is t he cra vi ng thirst th a t c auses the re new a l

of becomi ngs th at is a cc o mp anied by se nsu a l delights
, ,

a nd seeks s a tisf a cti o n now here now there— th a t is to ,

sa y the cra vi ng for the gr atific a ti o n o f the se nses o r t h e

, ,

cr a vi ng for prosperity .

“
NOW this is th e N o ble Truth a s t o the p a ssi ng a w ay
of p a i n Verily ! it is the p assi ng aw ay so th at no p a ssi o n
.

rem a i ns the givi ng up the getti ng rid of the em ancip ati o n

, , ,

from the h arbouri ng no lo ng e r of this cravi ng thirst

, .

“
No w th is is the Nobl e Truth a s to the way th a t le a ds
t o the p a ssi ng a w ay o f p a i n Verily ! it is this A riy an .

E ightfold P a th th at i s to say R ight V i e ws R ight

, , ,

A s pir a ti o ns R ight S peech c o nduct a nd m o d e o f liv e

, , ,

li h o o d R ight E ffort R ight Mi ndfulness a nd R ight

, , ,

R a pture
” 1
.

Now o f the b and of Bh i kkh us t o wh o m the first sermon

wa s thus pre a ch e d K o nda fi fi a i mm e di a tely a tt a i ne d t o
,

the fruit o f the First P a th and the fo ur o thers a tt a i ned ,

to the s ame st atio n i n the course of the next fo ur d ays .

O n the fifth day the Buddh a summ o ned all five to his
side and d e livered t o th e m the sec o nd disc o urs e c all e d
,

“
O n t h e N o u e xist e nce of S o ul -
o f which t h e s ubst a nc e ,
”

is re l a ted a s fo ll o ws
Th e b o dy O Bhi kkh us c annot b e the e terna l s o ul fo r it
, , ,

t e nds t o w a rd destructio n Nor do sens ati o n perceptio n .

, ,

1
R h y D vi d E
s ly B dd/ i m pp 5 5
a s, ar u z s ,
. 1 , 2 .

40
P T
LA E C

TH E F I R S T S E R MO N , TU R NI NG TH E WH E E L OF
TH E L A W
Ne p a le se gi lt c o pp e r,
'
8 th —
ot h y
c e ntur A D .

A uth or s Collect i o n
Th e F i rst Tu rn i ng o f the W h e e l o f th e Law
the predispositio ns a nd co nscious ness together co nstitute,

th e e ternal s o ul for were it so i t would no t be the c a se

, ,

th t the co nsci o us ness likewise tends tow a rds destructi o n

a .

Or h ow think yo u whether is form perm ane nt or transitory ?

,

a nd whether are sens a tio n perceptio n a nd predispositio ns , ,

a nd co nscious ne ss perm a ne nt or tr a nsitory ? They a re ‘

transitory replied t h e Five

,
’
A nd th at which is tran ‘

s i t o ry is it evil or good ? I t is evil re plied the Five ’ ‘ ’

, , .

A nd th a t which is tr nsitory evil a nd li able to ch ang e a , , ,

c a n it be s id th t This is mi ne this a m I thi s is my ‘

a a , ,

eternal s o ul ? Nay verily i t c an not be so s a id re pli e d

’
, , ,
’

th e Five The n O Bh i kkh us it must be s aid o f all

‘
.
, ,

physic al form wh atsoever p ast o r present or to be sub , ,

e c t i v e or O bjective fa r or ne a r high or low th a t This “

j , , ,

is no t mi ne this a m I not this is no t my eternal s o ul

,
”
, .

A nd i n like m nner o f a ll se ns a tio ns perceptio ns predis

a , ,

p o siti o ns and c o nsci o us ness it must be s a id These are , ,

‘

no t mi ne these a m I no t th e se a re no t my e ter na l s o ul
’
, , .

A nd perceivi ng this O Bh i kkh us the true disciple will , ,

c o nceive a disgust fo r ph ysic al form and for se ns ati o n , ,

perce ptio n predispositio ns and consci o us ness and so will

, ,

be divested of desire ; and thereby he is freed nd , a

becomes a w a re th t he is freed ; and he k nows th a t a

becomi ng is exh austed th at he h as lived the pure life , ,

th at he h as d o ne wh at it behoved him do and th at he ,

h as put o ff mort a lity for ever

”
.

A nd through this discourse the mi nds o f the Five were

perfectly e nlighte ned and e ach o f them att ai ned to ,

Nibb ana so th at at this time t here existed fiv e A rah ats

,

i n t h e w o rld with the Buddh hims e lf t he sixth

, The a .

ne xt day a you ng m a n o f the n a me of Y a s a t o gether with ,

fi fty four comp anio ns likewise a tt a i ned illumi na tio n a nd

-
,

thus there were sixty persons beside t he Master himself ,

4 1
 Buddh a t h e G o sp e l o f Buddhi sm

wh o h ad a tt a i ned to A rah at ta These sixty the Master .

s e nt for th i n divers e directio ns with the comm and : Go ,

f o rth O Bhi kkh us pre achi ng and te achi ng

, ,
”
But he .

him se lf proce e ded to U ruv e la and upo n the way he ,

re c e iv e d i nto the Order thirty you ng nobleme n and th e se ,

a l s o h e se nt forth fa r a nd wide A t U ruv e la the Ma ster .

prev a il e d aga i nst three Brahm anic al a scetics fire worship ,

-

pers and received them i nto the Ord e r with all th e ir

,

discipl e s and e st ablished them in A rah atta The chief

, .

o f th e se wa s k nown a s U ruv e la K a ss a p a A nd whe n th e y .

were se at e d o n the G ay a S c a rp he pre ached the Third ,

S e rmon c a ll e d the D iscourse o n Fire

A ll thi ngs 0 Bh i kkh u s a re o n fire
, A nd wh a t 0 .
,

Bh i kkh u s a re all these thi ngs th a t a re o n fire ? Th e eye

,

is o n fire fo rms a re on fire eye co nsci o us ne ss is o n fire

, ,
-
,

impressions receiv e d by the eye are o n fire ; and wh ateve r

s e nsa ti o n—ple a s a nt u nple a s ant or neutr a l —origi nates i n
, ,

t h e i mpr e ssio ns received by the eye is likewise o n fi re , .

“
A nd with wh at a re all these on fire ? I say with t h e
fire o f lust o f rese ntment and the fire o f gl a mour ( rag a
, ,

dosa a nd moka ) ; with birth o ld ag e de ath l a me nt ati o n

, , , , ,

mi se ry grief a nd despa ir they are afire

, .

A nd so with the e ar with the nos e a nd with th e t o ngue

, , ,

a nd i n t h e c as e of touch The mi nd too is o n fire .

, ,

th o ughts are o n fire ; and mi nd co nsci o us ne ss and the -

,

i mpre ssi o ns received by the mi nd a nd the s e ns ations th a t ,

a rise fr o m t h e impressio ns th a t the mind receives th e se ,

too are o n fire .

A nd with wh at a re they o n fi re ? I say with the fire of

lust wi th th e fire of res e ntme nt and th e fire o f gl a mour ;
, ,

with bir th o ld ag e d e ath s o rro w l a me nt atio n misery

, , , , , ,

a nd gri e f and de s p a ir th e y a re a fi re , .

A nd seei ng thi s 0 Bhi kkh us the true disciple conceives

, ,

42
 TH E B U D D HA TE A C H I NG
J ap a ne se I g ,
y K
lac q u e re d w o o d m a e 8 t h c e n t u r
j Te m p le
o z an- i
,
Ky o to .

F ro m th e K okka
 Buddh a $ t he G o sp e l o f Buddhi sm 9

Buddh a s o f the p ast ! To show th at this was no t the ”

first tim e th at K ass ap a th e Gre at h ad yi e lded t o him th e

Blessed O ne recited th e M a ka N ara da K a ssapa f ataka
a nd h e pr o cl a im e d the Four Noble Truths The ki ng o f .

Mag adh a wi t h ne a rly all his reti nue e ntered t h e First

,

Pa th and th o s e who did not so bec ame lay discipl e s

, , .

The ki ng gave a gre at e ndowme nt to the Order with ,

Buddh a a t th e ir he ad a nd co nfirm e d it by the p o uri ng,

out o f w ate r A nd wh e n the Master h ad thus receive d the

.

B a mbu gro ve Mo nastery h e returned th anks and r o s e

-
, ,

fro m his se at and rep a ired thither Now a t this tim e

, .

there dwelt two Brahm anic al asce tics ne a r to R ajagah a ,

by name S ari putta and Mogallana No w S ari putta o b .

serve d the ve nerable A rab at A ssaji o n his beggi ng r o u nd ,

a nd rem a rked the dig nity a nd gr a ce o f his d e me anour ;

a nd wh e n the Elder h a d o bt a i ned a lms a nd was d e p a rti ng ,

fr o m the city S ari putta fo u nd occ asi o n to spea k wi th him

, ,

a nd e nquired wh o was his te a cher a nd wh a t t h e a cc e pted ,

d o ctri ne A ssaji replied. Bro th e r there is a gre a t ,

“
,

S aky a mo nk t o follow whom I l e ft t h e w o rld a nd this

,

Blessed One is my t e acher and the d o ctri ne I approv e is ,

his . Th e n S ari pu tta e nquired : Wh a t the n ve nerable

” “
,

sir is y o ur te ach e r s doctri ne ?

,
”
Br o ther re plied
’ “
,
”

A ssaj i I am a no vice and a begi nner and it is no t l o ng

,
“
,

th at I h ave re tired from the world to a dopt the discipli ne

a nd D o ctri ne Th e re fore I m ay o nly set f o rth to yo u the
.

d o ctri ne i n bri e f and give the subst ance o f it i n a few

,

w o rds The n the ve nerable A ssaji re pe ate d to S ari putta

.
”

th e W a nd e re r th e f o llowi ng verse ,

Wb a t Mi ng s soe ve r a re p roducedf rom ca u ses,

Of Mese Me B u ddka ka M re v ea le d Me ca u se ,

A n d li ke w i se now Mey cea se to be

Ti s Mi s Me g rea t a dep t p rocla i ms .
 R e t u rn o f th e B ud dh a to K api lavatt hu
A nd he a ri ng this exposi t i o n of the D o ctri ne S ari pu tta the ,

W nderer a tta i ned to a cle a r and disti nct perceptio n of

a

t h e Truth th a t wh a tever is sub j e ct to o rigi na ti o n is subject

a ls o to cess a tio n A nd thus S ari pu t ta a tt a i ned to the

.
1

Fi rst P th The n returni ng to Mo gallana he repe at e d to

a .
,

h im the s a me verse and he to o att a i ned to the First P ath , _

.

A nd th e se t wo l e avi ng their former te a cher e ntere d the

, ,

order establish e d by the Buddh a and withi n a sh o rt time ,

b o th a tt i ned to A rah atta and the Master m ad e them his

a ,

Chief D isciples .

R e tu rn f
o M e B uddka to K ap i la va tMu
In the me anwhile it was rep o rte d to S u ddh o d na th at his a

so n who fo r six ye a rs h ad devoted himself t o m o rt i fic a

,

tio n h ad a tta i ned to Perfect E nlighte nme nt h ad se t

, ,

ro lli ng the Wheel of the Law and was residi ng a t the ,

B ambu Grove nea r by Rajagah a A nd he se nt a mes .

s e nge r with a reti nue of a th o us and m e n with the mess age

“
Y our f a ther ki ng S u ddh o dana d e sires to se e yo u
, , .
”

Th e y re ached the mo na stery at the hour of i nstructi o n ,

a nd st a ndi ng still to liste n t o the discourse the messe nger ,

a tt a i ne d to A rah atta with all his reti nue and prayed ,

to be admitted to the Order ; and the Buddh a received

them A nd bei ng now i ndi ffere nt t o the thi ngs O f the
.

wo ld they did no t deliver the ki ng s m e s s ge I n t h e

r ,
’
a .

Th m t ti l l m t f B ddh i t d f ll l i ti
1
e os e sse n a t i
e e th en o u s o c r ne , e u re a sa on

of w hi h ti t t
c th
c o ns l i g h t m t f B ddh i h
u es e en t t d i en en o a u a, s e re s a e n

th ef w t p e i bl w d
es Th
o ss l n
e i ti f th l w f
or s i e c e ar e u nc a on o e a O un

m i g—i th
.

v l e rsa ti —th
c au sa t l
on ti i ty f b e e e rna g t c on nu O eco n s e re a

t i b ti n f th B ddh t I d i
c on r u o o th
e g h t f i t i ly w i th m
u a o n an ou or s on co

p ti
ara d iffi l ty th t th V d a t i bl t f i t lf f m th
ve cu a e e n a s a e o re e se ro e

co nc e pt f F t C o aA ji v
i rs i ft
a u se ll d th B ddh i t
. ssa
’
s e rse s O en c a e e u s

C f i
o n e ss o n of F i th ; i t i q t d i
a B ddh i t i i p tis m f
uo e n u s nsc r o ns o re re

q tly th
ue n y th t xt
an an o er e .

45
 B uddh a 89 t h e G o sp e l o f Buddhi sm
°

s a me way t h e ki ng sent o ther messe ngers e a ch with a ,

like reti nue and all o f thes e ne gl e cti ng t h e ir busi ness

, , ,

stayed a w ay there i n sile nce Then the ki ng prev a iled .

upo n his minist e r K aludayi n to be a r th e mess age and h e ,

c o nse nt e d to do so o nly upon c o nditio n of receivi ng pe r

missi o n to become a m e mb e r o f the Order hims e lf My .

frie nd the ki ng s a id thou m ayst bec o me a hermit o r

,
”
,
“

not as thou wilt o nly bri ng it ab o ut th a t I m ay se e my

, ,

s o n before I di e
”
.

K alu dayi n rep a ire d t o R aj a a h a a nd st andi ng besid e the

g ,

discipl e s at th e h o ur of i nstructio n he a tta i ne d to A rah atta , ,

a nd wa s rec e ived into the Order Now at this tim e eight .

mo nth s h ad p assed si nce the E nlighte nme nt and of this ,

time the first Lent or R a i ny S e as o n was spe nt a t the

,

D e er P a rk i n Be na re s th e next three m o nths a t U ruv e la

, ,

a nd t wo mo nths a t R a a ah a o w the cold se a s o n

jg A nd n .

was o v e r the e a rth was deck e d with green gra ss a nd the

, ,

t re es with sc a rlet fl o wers and th e ro ads were pl e a s ant to ,

t o t h e tr a v e ller A nd o n th e full mo o n day i n Ma rch

.
-
,

K alu dayi n a full w e ek S i nce his a dmissio n to the Order

, ,

sp o k e W ith th e Buddh a and proposed to him th at he ,

should visit his father wh o desired to se e him A nd the , .

Master fo reseei ng th a t s a lva tio n o f m any would result

, ,

a ss e nted s ayi ng to K aludayi n : We ll s a id Udayi n I “

, , ,

sh all go ”
F o r it was i n a ccord ance with the R ul e th a t
.

the Bre thre n sh o uld travel from pl ace to pl a ce A tte nd e d .

by twe nty thous and we ll born A rah ats and travelling -

,

e a ch day a le a gue he re a ched K a pi lav a tth u i n t wo

,

mo nths But K aludayi n we nt i nst antly through the a i r

.
,

a nd i nf o rm e d the ki ng th a t his son h a d t ake n the r o a d ,

a nd by p ra i s i ng t h e virtu e s of the Buddh a every da he

y ,

pre disp o s e d th e S akyas i n his f av o ur .

Th e S akyas c o nsid e re d wh a t would be the mo st pl e as ant

4 6
P T
LA E E
S TA ND I NG I MA G E O F TH E HA
B UD D
 C o nv e rsi o n o f the sa k y a P ri nc e s
pl ace fo r his resid e nce and they chose th e Ni g ro dh a
,

gro ve ne a r by the ci ty With flo wers i n th e ir h ands

. ,

a nd a cc o mp a nied by children of the pl a ce a nd t h e y o u ng

m e n a nd m a ide ns of the r o y a l fa mily they we nt out to ,

meet him and led him to the grove But reg a rdi ng hi m
, .

a s you nger th an themselves a s it were a y o u nger br o th e r

, ,

a nephe w o r a gra ndson

, they did no t b o w down But
,
.

the Buddh a u nderst andi ng thei r thoughts pe rf o rmed the

, ,

mira cle of t aki ng his s e at upon a jewelled pl atform i n the

a i r a nd so p re a chi ng the la w
, A nd the ki ng se e i ng this
.

w o nder s a id : O Blessed One when K al a De val a b o wed ,

dow n to y o ur feet on the day of thy birth I did obeis ance

t o thee fo r the first ti me A nd whe n I saw th a t the
.

sh adow o f the J ambu tree rem a i ned motio nless upo n the
-

occ asio n o f the ploughi ng festiva l I did obeis anc e fo r the

sec o nd tim e ; and now bec ause of this gre a t mira cle I
, ,

bow aga i n to thy feet ”

A nd there wa s no t o ne o f the
.

S akyas who did no t h o w to the Buddh a s feet a t the s a me ’

time The n the Blessed O ne desce nded from the a i r and

.
,

sa t u po n the thr o ne th a t h ad b e e n prep a red for him a nd ,

there he delivered a discourse to wit the story of his , ,

former birth a s Pri nce Ve ssantara .

Conve rsi on of Me S akya P ri nces

The next day the m aste r e ntered K pi lav atth u to b e g his a

fo od a tte nd e d by the twe nty thous and A rah ts Wh e n

, a .

it was rumoure d th at th e you ng p i nc e S i ddh atth a was r

beggi ng fro m do o r to d o or t he wi nd o ws o f t he m any

,

storied h o uses were O pe ned W ide and multitud e g z e d , a a

fo rth i n a m z e me nt A nd a m o ngst these was the mo th e r

a .

of R ahul a a nd she s aid to herself : Is it right th a t my

,

l o rd who w w o nt to go to and fro m i n this t o w n i n a

, as

gilded pal anqui n with eve ry sig n of pomp sh o uld no w b e

, ,

47
 Buddh a 863 t h e G o sp e l o f Buddhi sm
9

beggi ng his fo od fr o m door to d o o r with sh ave n h air and ,

b e a rd a nd cl ad i n russ e t r o bes ?
, A nd she rep o rte d the
”

m a tter t o th e ki ng He i nst antly risi ng w e nt f o rth to

.
, ,

rem o nstrate with his so n th a t thus h e put th e S akya cl an ,

t o sh a m e D O you thi nk it impossibl e s a id h e th a t ” “

.
, ,

we sh o uld pr o vid e me a ls fo r all y o ur fo llowers ? ”

It
i s o u r cust o m O ki ng ! wa s the r e ply No t so
”
, .
,

Maste r s a id the ki ng ; no t o ne o f all o u r ancest o rs h as

,
” “

ever b e gged his food 0 ki ng repli e d the Buddh a

.
” “
, ,

“
thy desc e nt is in the successi o n of ki ngs but mi ne in ,

the succession of the Buddh a s : and every o ne of these

h as begged his d a ily f o o d and lived up o n a lms , .

A nd st andi ng in the middle o f the street he uttered the

v e rse
A ri se a nd de lay n ot , f o llow a f te r Me p u re lif e !
W/Z O f ollows v i rt u e rests i n bli ss , a li ke i n Mi s

w orld a nd Me n ex t .

A nd whe n the verse w s fi ni hed the ki ng att ai ned to a s

Fruit o f the First P a th Then the Buddh a co nti nued .

F ollow f te r
a Me p u re lif e f o llow , n ot a f ter si n

Wko f o llows v rtu e i rests i n bli ss a li ke in Mi s

w orld a n d Me n ex t .

A nd the ki ng a tta i ned to the Fruit of the S econd P th a .

Th e n th e Buddh a recited the D ka mmap ala f ataka and ,

t h e ki ng a tt a i ne d t o the Fruit o f the Third P a th It was .

whe n he was dyi ng th a t the ki ng atta i ne d to A r h atta a

he never pra ctised the Gre at E ffo rt i n solitude .

N w as s o o n as the ki ng h d e xperi e nced the Fruit of

o a

C o nv e rsi o n h e t o o k the Buddh a s b o wl and led the Bl e ss e d

,
’

O ne a nd all his f o ll o wers t o the p a l a ce and served them ,

wi th s av o ury food .

48
 B uddh a t h e G o sp e l o f B uddhi sm

him to t he pl ace of his retre at : and th e Buddh a rec e ive d

hi m all u nwilli ng as he was i nto the Ord e r and he wa s
, ,

ord a i ned .

U pon the morrow the Mother of R ahul a a rrayed the child

i n a ll its best a nd se nt hi m to the Blessed O ne s ayi ng to ,

him : Look my de a r at y o nder Mo nk a tte nd e d by so

“
, , ,

m any Brethre n : he is your f a ther wh o was the p o s sess o r ,

of a gre at tre asure which we h ave no t see n si nce he left

,

us G O no w and say 0 F a ther I a m thy so n a nd I

‘

h ave need of the tre a sure —giv e me t h e tre a sure fo r a

.
, , ,

s o n is heir to h is f ather s pr o p e rty A nd ev e n so t h e

’ ’
.

child went up to the Bless e d O ne a nd sto o d bef o re hi m

gl a dly and cheerfully A nd whe n th e Bl e ssed O ne h ad
.

finished his me al he a rose and we nt aw ay and th e boy

, ,

f o llowed him s ayi ng as his m o ther h ad t aught him O

, , ,

Mo nk ! give to me my i nherit ance Th e n the Bless e d .

O ne s a id to S ari p utt a Well the n S ari put ta receive

,
“
, , ,

R ahul a i nto o u r Order

”
.

But when the ki ng le arnt th at his grandso n h ad be e n

o rd a i ned he wa s de e ply gri e ved ; a nd h e m a d e k no w n his

grief to the Ma ster and wo n from him the pro mis e th at

,

he nceforth no so n should be re ceived i nto the Order

without the le ave of his fa ther and m o ther .

N ow a fter the Ki ng S uddh o dana h ad att a i ne d the Fruit

,

of the Third P a th the Bl e ssed O ne t o ge ther with the

, ,

comp any of Brethre n returned t o R ajagah a and took up

, ,

his reside nce i n the S i t a Grove .

But between K api lav atth u and R ajagah a the Master h alted
fo r a short time a t the Mango Grove o f A nup i ya A nd .

while he was i n th at pl ace a numb e r of the S akya

pri nc e s d e termined t o j o i n his c o ngregati o n and to this ,

e nd they f o ll o wed him thither Th e chi e f o f th e se pri nc e s

.

were A nu ruddh a Bh addi v a Kimbil a A nand a the

, , , ,

50
 Iv

YA S O D H A R A A N D R A HULA
NA ND A LAI . BO S E
P g e 50
a
 C o nv e rsi o n o f A nathapi ndi ka
Buddh a s cousi n wh o was a fte rw a rds app o i nted perso nal
’
,

a tte nd a nt a nd D e v ada tta the Buddh a s cousi n wh o wa s

’
, , ,

ever his e nemy .

Conversi on of
'

A ndtka z ndi ka
p
Now i n these d ays there was a very we alth y merch ant by ,

na me A nath ap i ndi ka a nd he wa s residi ng at the house of

,

a frie nd a t R a a a h a a nd the news re a ched hi m th a t a

jg ,

Blessed Buddh a h ad arise n Ve ry e a rly i n the morni ng

.

he we nt to th e Te acher a nd he ard the Law and was con

, ,

verte d ; a nd he gave a gre at do na tio n to the Order and ,

rec e ived a promise fr o m the Maste r th at he would visit

S a atthi the merch a nt s h o me The n all alo ng the ro ad
’
v , .

for the whole distance of forty fiv e le agues he built a -

re sti ng pl a ce a t every le ague A nd he bought the gre a t

-
.

e tav a na Grove a t S av a t th i for the price of a s m any pieces

J
of gold as would cover the whole ground In the midst .

thereof he built a ple as ant ch a mb e r for the Master and ,

s e pa rate cells for the eighty Elders rou nd about it and ,

m any oth e r reside nces with lo ng h alls a nd ope n roofs and ,

terra ces to w alk by night and day and reserv o irs of w ater , .

The n d id he se nd a mess age to the Master th a t all was

prep a red A nd the Master departed from R ajag ah a and
.
,

i n due c o urse re a ched S av atth i A nd the we a lthy merch ant

.
,

together with his wife a nd his so n and t wo d aughters

i n f e st a l a ttire and a cc o mp a nied by a mighty tra i n of
,

foll o wers we nt out to meet him ; whil e the Blessed One

,

o n his p a rt e ntered the ne w built m o n st e ry with a ll the

- a

i nfi nite gra ce a nd peerless m aj e sty of a Buddh a m aki ng ,

the grov e to shi ne with the gl o ry of his person a s though ,

it h ad bee n spri nkled with dust of g o ld .

The n A nath api ndi ka s a id to the Master : Wh a t should “

I do with this mon aste ry ? and the Master answered :

”

5 1
 Buddh a t h e G o sp e l o f Buddhi sm

Bestow i t up o n the Order wh e ther no w pre se nt or t o,

come A nd the gre a t Merch ant pouri ng w a t e r from a

”
.
,

golden vessel into the Master s h ands co nfirmed the gift ’

,

i n these terms A nd the Master received it a nd g a ve

.

th an ks and pra ised the uses of mo nasteri e s and the gift

of them The dedic ation festival l asted ni ne months
. .

In those d ay s there a lso resided at S av atthi the chief town ,

of K o sala the l ady Vi sakh a the wife of the we a lthy

, ,

merch ant P unnav addh ana S h e m ade herself the p atro ness
.

a nd supporter of t h e Order a nd wa s a lso the me ans of c o n

,

verti ng her fa ther i n law wh o was previ o usly an a dhere nt

- -
,

of the naked J a i nas ; and for this re a so n she got the sur
na me o f the moth e r of Mig ar a Beyond this was her .

dedic ation to the Order o f t he monastery of P ub b arama ,

the v alue and splendour whereof were seco nd o nly to those

of the mo nastery erected by A nath api ndika himself .

Tb e B uddka War
a v e rts a

No w three ra i ny se ason s were spe nt by the Lord i n the

B a mbu Gro ve I t was i n the fifth sea so n whe n h e was
.
,

residi ng i n th e K atagara H all of the Gre t F o re st ne a r t o a

Ve sali th a t there a rose a dispute between the S akyas and

the K o li yas reg ardi ng the water of the river R ohi ni which , ,

bec ause o f a gre a t drought did no t su ffice th at ye a r to

,

irrigate the fields o n both b anks The qu a rrel ros e high and . ,

m atters were c o me n e a rly to b attle wh e n the Buddh a pro ,

c e e de d to the pl a ce and took his se a t o n the river b a nk

,
He .

e nquired fo r wh at re aso n the pri nces of the S akyas nd a

K o li yas were a ssembled and whe n he was i nf o rm e d th t

,
a

they were m e t together for b attle he e nquire d wh t was ,

a

the poi nt i n dispute The pri nces s a i d th at they did no t

.

know of a sure ty and they m ade e nquiry of the c o mm ander

,

i n chief but he in turn k new no t a nd sought i nform atio n

-
, ,

52
 Buddha 89 the G o sp e l o f Buddhi sm
°

of the five hu ndred pri nces wh o h ad bee n o rd a i ned on the

occ asion of the i mmi nent b attle at the R ohi ni river ; fo r
these co nsidered th at it was better for them to retire fro m
the world th an to rem a i n a t home in widowhood The
, .

Ma tron Gauta mi s aid to the Buddh a th at a s S uddh o dana

‘

was no w de ad a nd R ahul a and N and a were both ord a i ned

,

Brethre n she h ad no wish to reside alo ne and she a sked

, ,

th a t she might be a dmitted to the Order together with ,

the pri ncesses wh o were with her But this request the .

Buddh a refused a first a seco nd and third time fo r he

, , , ,

re flected th at if they were admitted it would perplex the ,

mi nds o f m any wh o h ad no t yet e ntered the Pa ths and ,

would be the o cc asi o n of evil spe aki ng against the Order .

A nd when they were still refused the wome n fe a red to ,

a sk a f o urth ti me a nd they returned to their homes

, .

A nd the Buddh a returned to the K at agar a h a ll ne a r ,

Ve sali .

The n the Matron G autami s aid to the other princesses

My childre n the Buddh a h as thrice refus e d us a dmissio n
,

to the Order but no w let us t ake it upon ourselves to go

,

t o him where he no w is a nd he will no t be a ble to deny

,

us . They all cut their h ai r a dopted the ga rb of ,

religieuses and t aki ng e arthe n alms b o wls set o ut fo r

,
-
,

Ve sali o n fo o t ; for the y co nsidered th a t it was c o ntra ry

to the discipli ne fo r a recluse to trav e l by c ar The n .

they wh o i n all their life h ad w alked only o n smooth

p aveme nts and reg a rded it as a gre at m atter to a sce nd
,

o r d e scend from o ne story of their p a l a ces to a noth e r ,

trod th e dusty ro ads and it was no t u ntil eve ni ng th at

,

th e y re ached the pl a ce where the Buddh a was They .

w e re rece ived by A nand a A nd when he saw them th e ir. ,

feet bleedi ng and c o ve red with dust as if h alf de ad his , ,

bre ast was filled with pity and his eyes with te ars and he ,

54
 Th e A d m i ssi o n o f W o me n
en quired the me ani ng of th e ir jour ney When this was .

m ade k nown he i nf o rmed the Master describi ng all th at ,

h e h ad s e e n But the Buddh a merely s a id : Enough

.
“
,

Anand a do no t ask me th a t wome n retire fr o m the house

,

h o ld life t o the h o meless life under the D octrine a nd ,

D iscipli ne of Him wh o h as thus a tt a i ned A nd he s a i d

"
- - - -
.

this thre e times But A nand a besought the Blessed O ne

.

i n another way to receive the wome n i nto the homeless

life He a sked the Blessed One : A re wome n compete nt
.
,

R evere nd S ire if they retire from the household to the

,

h o meless life to att a i n to the Fruits of the First the

, ,

S ec o nd th e Third a nd the Fourth P a ths eve n to

, , ,

A rah att a ? Th e Buddh a could no t de ny the compete nce

of w o men . A re Buddh a s
“
he a sked b o rn i nto the
,
”
,
“

world o nly for the be nefit of m e n ? A ssuredly it is for

the be nefit of wome n a lso ”
A nd the Blessed O ne
.

c o nse nted th a t women should m ake profession a nd enter

the Order subject to the co nditions o f the Eight D uties
,

of S ubordi natio n to the Brethre n But he a dded i f .

,
”
,
“

wome n w e re not a dmitted to the O rder the n would the ,

Go o d Law endure for a thous and ye a rs but no w it will ,

stand for five hu ndred y e a rs o nly For just a s whe n .

mildew falls upo n a field of flourishi ng rice th at field of ,

rice does no t lo ng e ndure just so whe n women retire

,

from th e household to the homeless life u nder a D octrine

a nd D iscipli ne the norm will no t long e ndure A nd
, .

just as a l a rge reservoir is stre ngthe ned by a stro ng dyke ,

s o h a ve I est a blish e d a b a rrier of eight weighty regu

lat i o ns no t t o b e tra nsgressed as lo ng as life sh all l a st

,
”
.

A nd i n this way the Ma tro n G a u tami a nd the five hu ndred

p i ncesses were a dmitted to the order ; and it was no t
r

l o ng b e fore G au tami a tt a i ned t o A rah at ta and the five ,

hu ndred pri nc e s es a tt ai ned the Fruit of the First P a th

s .

55
 Buddh a 59 th e G o sp e l o f Buddhi sm
9

A nd this took pl ace in the sixth ye a r of the E nlighte n

ment .

Tb e S i r M to Me F ourte e nM Ye a rs
The sixth r a i ny se as o n was sp e nt at S a atth i and there v ,

a fter the Blessed O ne r e p ired to R aj ah a Now athe a

g .

n a me O f ki ng Bimbis ar a s wife was Khem a a nd such was ’

,
1

her pride i n h e r b e a uty th a t she h ad never deig ned to

visit the Master : but on a cert ai n o cc asion th e ki ng
brought a bout a meeti ng by means of a strat age m Th e n .

the Buddh a perf o rmed a mira cle for her ; he produced

a liken e ss of o ne o f the b e autiful nymphs of I ndra s ’

he ave n and while she beheld it he m ad e it p ass thr o ugh

, ,

a ll the st ges of youth

a middle age old ag e and de ath
, , , .

A nd by this t e rrible sight t h e Qu e e n was disp o s e d t o h e a r

t h e Ma st e r s t e a chi ng a nd she e ntered t h e First P a th
’
, ,

a nd a fterw a rds a tt a i ned to A ra h att a .

D uri ng the M ster s reside nce in R ajg a h a a we a lthy

’
a a

merch ant of th t pl ace bec a me possess e d of a piece of

a

s and a l wood and he h ad a bowl m ade of it This bowl

, .

he f aste ned to the tip of a t all b a mboo and ra isi ng it ,

up in this way h e annou nced , If any Wanderer or “

Brahm an be poss e ssed o f mira culous powers let him t ake ,

down the bowl ”

The n Mogallana a nd o ther of the
.

Brethren egge d e a ch other to t ke it dow n and th at other a ,

by na me P i ndo la Bh aradv aja rose up into t h e sky and

-
,

took the b o wl and moved three times round the city e re

,

h e desce nded to th e a st o nishme nt o f all t h e citiz e ns

, .

Wh e n this was re p o rte d to t h e Buddh a he re m rk e d , a

“
This will no t c o nduce t o the c o nversio n of the unc n o

verted no r t o the a dvant age o f the c o nverte d

, A nd .
”

1
F or o t h er me nti on o f th e B i h kk uni K h e ma, se e p . 2 2 3 .

56
 Th e S i xth t o th e F o u rte e n t h Y e ars
he pro hibited the Brethre n from m aki ng an exhibition
o f mir a cul o us powers .

The Buddh a met with oppositi o n to his te achi ng par ,

t i c ula rly from six heretic a l te a chers e a ch o f whom h a d a ,

l a rge tra i n of adhere nts Of these heretic al te a ch e rs

.

o ne was S a nj a a
y the former , m aster of S ari u t ta a nd
p
Mo g allana a nd a nother was N i g anth a Nataputta wh o is
, ,

better known as Va rdh a m ana the fou nder of the sect of ,

the J ai nas whose history i n m any respects rec alls th at of

,

Buddhism while u nlike Buddhi sm it still numbers m any

, , ,

a dhere nts i n I ndi a proper These v a rious te a chers fail e d

.

to find any support i n the re alm of B i mbis ara and there ,

f o re bet o ok themselves to S av atth i h Op i ng t o secure ,

gre ater i nflue nce with Ki ng P rase naji t No w S av atthi .

was t h e pl a ce w e re a ll f o rmer Buddh a s h a ve exhibit e d

th e ir gre a test mira cle a nd rememberi ng this the Buddh a
,

proceeded thither with the intenti o n o f co nfoundi ng his

O ppo ne nts. He to o k up his reside nce i n the J e tav a na
m o nastery Very soon a fterw a rds he exhibited to th e
.

p e ople the six te a chers and Ki ng P rase naji t a series of

, , ,

gre at miracles cre ati ng a gre a t ro a d a cross the sky fro m

,

E ast to West and w a lki ng thereon the whil e he pre a ch e d

,

the Good Law By these me ans the heretic al te a chers

.

were ove rcome .

Foll o wi ng upo n th e Gre at Mira cle the Buddh a dep a rted ,

to the He ave n o f the Thirty thre e and th e re pre a ched th e

-
,

Law to his moth e r Ma h a May a ,The Buddh a rem a i ned .

i n th e He a ve n o f the Thir ty three fo r three mo nths a nd -

,

duri ng th a t time he cre ated a lik e ness of hi mself th a t ,

c o nti nued the te achi ng of the Law o n e a rth and we nt e ve ry ,

day up o n his r o u nds b e ggi ng fo od Whe n the Buddh a .

was about to desce nd fr o m he a ven S akk a c o mm and e d ,

Vi ssakam ma the divine a rchitect to cre a te a triple

, ,

57
 B uddh a 863 t he G o sp e l o f Buddhi sm
9

l add e r the foot of which was set d o wn ne a r the t o w n of

,

S anki ssa A nd the Buddh a desc e nded a t this pl a ce

.
,

a tte nd e d by Bra hm a o n the right a nd S a kk a o n t h e l e ft .

Fro m S anki ssa the Master returned t o the Je tav ana

mo nastery nea r S av atth i Here the here tic al te a ch e rs
.

i nduced a you ng w o m an of the name o f Ci nc a so to

a c t a s to a r o us e the suspici o n o f the p e o pl e re g a rdi ng

h e r rel a tio n to the Ma ster A fter m a ny visits t o t h e

.

m o nastery she co ntrive d a me ans to assum e th e appe a r

,

a nc e of a wom a n fa r go ne i n pr e g na ncy a nd i n the ni nth

,

m o nth S h e bro ught a n O pen a ccus ati o n and required th at

,

th e Ma ster sh o uld provide a pl a ce fo r her c o nfi ne m e nt .

The Buddh a answe red with a g re a t voice S iste r wh e th e r , ,

thy w o rd s be true or fa lse no ne k no w e th s av e th o u and I

,
”
.

A t th a t very m o me nt the stri ngs g a ve way wh e rewith the ,

w o m an h ad bou nd upon herself the w o od e n gl o be by

me ans o f which sh e h ad a ssum e d the a ppe arance Of
pregnancy Pursued by the i ndignant p e opl e she dis
.
,

a ppe a re d i n th e mid s t of fl a mes risi ng fr o m the e a rth a nd ,

desce nd e d to the b o ttom of the lowest Purga t o ry .

The ni nth re tre at was spe nt i n the Gh o si taram a at

K a usa mb i H e re there a ro se viole nt dis agre e m e nt s
'

a mo ng the Bre thren on m atters o f discipli ne a nd the ,

Buddh a s wisdom and ki nd nes s a v ail e d no t to restore

’

pe ace He th e refore left the Bre thre n and proce eded to

.

t h e vill age o f Balaj alo nakara with the i nt e ntio n o f r e sidi ng

a l o ne a s a hermit He met on the way A nu ruddh a

. ,

Na ndi ya and Kimbil a wh o w e re livi ng i n p e rfect u nity

,

a nd c o nte nt a nd he rejoic e d their h e a rts by a re ligi o us

,

disc o urse The n proceedi ng to the R akkh i ta Grove at

.

P ari le yya ka h e dwelt a l o ne , .

A ft e r residi ng fo r s o m e tim e a t P ari le yyaka the Lo rd ,

p ro ceeded to S av atth i N o w the contum acious Brethr e n

.

58
 Th e S i xt h t o th e F o urte e nt h Y e ars
of K ausamb i h ad received such signal m a rks of disrespe ct
fr o m th e l a i ty of th at city th at they resolved to proce e d t o
S av atthi and lay the m atter i n dispute befo re th e Ma ster ,

a nd they bode by his decisi o n and pe a ce was rest o red

a , .

D uri ng the eleve nth retre a t the Ma st e r resided a t

R aj a ah
g aTher
. e he s aw o ne da
y a Br ahm a n by na me ,

Bh ara d aj a sup e ri nte ndi ng t h e cultiv a tio n o f his fi e lds

v ,
.

Th e Brahm an s e ei ng the Buddh a subsisti ng up o n the

,

a lms of o thers s a id : O W anderer I pl o ugh and so w

“
, , ,

a nd so fi nd my liv e lih o od D O th o u lso plough and so w . a

t o the s a me e nd ? But the Buddh a replied : I too

” “
, ,

plough and so w and it is thus th at I find my food,

”
.

Th e Brahm an was surprised a nd s a id : I do not see O , ,

revere nd G uta m a th a t yo u h ve a yoke ploughsh a re

a ,
a , ,

go ad or bullocks H o w the n say th a t th o u t o o

, .
, ,

lab o ure st ? The n the Lo rd s a id : F a ith is the se e d I

” “

s o w ; devotio n is the r a i n ; modesty is the lo u h sh a ft ;

p g
th e mi nd is the tie of the yoke ; m i ndfulne ss i s my plough
sh a e and go ad E nergy is my te a m and bullock le adi ng
r .
,

t o s a fety a nd proceedi ng without b a ckslidi ng to the pl a ce

,

where there is no s o rro w ”

A nd Bharadv aj a was so .

much a ffected by this p arable th a t he was co nverted a nd

m de co nfessi o n and was admitted to the Order
a .

I n the thirtee nth ye a r duri ng his st ay a t K a p i lav atth u

, ,

the Buddh a was subjected t o viole nt i nsults o n the pa rt o f

his f th e r i h l w S up rab uddh a and he uttered the pre
a - - a , ,

dicti o n th at withi n a wee k S uprab uddh a w o uld be sw allowed

a live by t h e e a rth A nd notwithst andi ng S uprab u ddh a
.
,

S pe nt the whol e week i n the tower of his p a l a ce the e a rth ,

ope ned and he was sw allow e d up i n a ccord anc e with

the pr o ph e cy a nd he s nk i nto the lowest Purgatory
,
a .

The Lord re tur ned from K api lav atth u to the J e t av ana
m o nastery at S av atthi and thence proceeded to A l avi a ,

59
 ”
Buddh a $3 t h e G o sp e l o f B uddhi sm
pl ace th a t was h au nted by a m an e a ti ng ogre wh o was a ccus -

t o m e d t o dev o ur the childre n o f the pl a c e day a fter day .

Whe n the Buddh a appe a red be fore him he was received ,

with thre ats but th e Master by ge ntl e n e ss and p atienc e

, , ,

succe e ded in softe ni ng his h e a rt and was able a lso to ,

a ns w e r the qu e stio ns propou nded by the ogre wh o bec a m e ,

a believer a nd m e nded his life The fierce robber A ngu .

li m ala too he wo n over to the G o od L aw a nd no t wi t h

, , ,

st andi ng his evil life he quickly a tta i ned to A rah at ta .

A b o ut this time the pious A nath ap i ndi ka g a ve his

d aughter i n m a rri age t o the so n of a frie nd residi ng in
A ng a a nd a s the A ng a f a mily were supporters o f the
,

here tic al te acher N i ganth a he gave his d aughter a tra i n ,

o f m a idserv ants t o supp o rt her in the right f a ith Th e .

y o u ng wife re fus e d t o do ho nour to the nak e d J a i na

a sc e tics a nd sh e a w a ke ned a n e a ger desire i n t h e he a rt
,

of her m o ther i n law t o he a r the pre a chi ng of the Master

- -

a nd whe n he a rrived the whole f a mily together with m a ny

others were c o nverted Le avi ng t he c o mpleti o n o f the .

w o rk of conversion to A nuruddh a the Buddh a returned t o ,

S av atth i .

Tke B uddka s D a i ly L if e
’

I n this way there p a ssed by ye a r afte r ye ar of the Buddh a s ’

wa nderi ng ministry but the e ve nts of the middle ye ars ,

c annot b e chron o logically a rranged with ex a ctitude ; it

will su ffice if we give a ge neral description of the Master s ’

d ily life at this time

a .
1

From ye ar to ye ar the ch ange from a period of w anderi ng

to a period of rest and retireme nt repe ated its e lf for Buddh a
a nd his disciples I n the mo nth o f Ju ne whe n a fter the
.
,

1
W h t f ll w i q t d f m th d mi bl mm y f Ol d b g
a o o s s uo e ro e a ra e su ar o en er

B ddl
u E gl i h t
i a, l ti by W H y
n s rans a on . oe .
1

60
 Buddh a 89 t h e G o sp e l o f Buddhi sm 9

dwelt ne a r h ad t ak e n c a re to pro vide shelter t o which ,

Buddh a a nd his discipl e s might resort : o r where m o nks ,

who pro fessed the d o ctri ne dwelt th e re was sure t o be ,

f o u nd l o dgi ng fo r th e night i n th e ir abod e s and e ve n if ,

no other cover was to b e h ad there was no w ant of m ango ,

or b anyan trees at the feet of which the b and might h alt

,

for the night .

The m o st i mportant he adqu arte rs du ri ng these wan

de ri ng s a t the s a m e time the a ppro xim a te ly e xtre m e p o i nts
, ,

to the no rth we st and south e ast o f th e a re a i n which

- -
,

Buddh a s pilgrim life was p assed a re the c apit al citi e s o f the

’
,

ki ngs o f K o sala and Mag adh a S av atth i no w S ah e t Mah e th , ,

on the R apti and R ajagah a no w R ajgir south o f Bih a r

, , , .

I n the i mm e di a t e n e ighb o urh o o d o f thes e t o w ns t h e com

mu nity p o ssessed num e r o us ple as ant g a rd e ns i n which ,

structures o f va riou s ki nds were erected fo r the require

m e nts o f the members No t t o o far fr o m no r yet t o o
.
‘
,

ne a r t h e t o w n thus runs the st and a rd d e scripti o n of such

’
,

a p a rk giv e n i n the s a cre d texts we ll pr o vid e d with ‘

,

e nt rance s and exits e asily a cc e ssible t o all p e o pl e wh o

,

e nquire a ft e r it with no t too much o f t h e bustl e of life by

,

day quiet by night fa r fr o m commoti o n a nd the cro wds

, ,

of m e n a pl ace of re tirement a good pl a ce for s o lit a ry

, ,

medit ati o n S uch a ga rden was th e Ve luv ana B a mbu

.
’
,
‘

Grove o nce a ple asure gro u nd o f K i ng Bimbis ara and

,
’
-
,

pres e nted by him to Buddh a and the Church : ano th e r was

the still m o re re no une d J e tav ana a t S av atth i a gift m ade ,

by Buddh a s most libera l a dmire r the gre at merch ant

’
,

A nath a p i ndi ka No t a l o ne t h e s a cre d texts but e qu a lly

.
,

a ls o t h e mo num e nt a l re c o rds t h e reli e fs of t h e gre a t S tfi a

p ,

o f Bh a rhut r e c e ntly e x pl o red s h o w h o w highly c e leb ra t e d

, ,

thi s gift o f A nath ap i ndi ka s was from the e a rliest d ays i n ’

t h e Buddhist Church If it is p o ssible to spe ak o f a

.

62
 Th e Buddh a s D ai l y L i fe
’

hom e i n the h o meless w and e ri ng life of Buddh a a nd his

disciples pl aces lik e the Ve luv ana and J e ta ana m ay o f
,
v

a ll o thers be s o c a lled ne a r the gre a t ce ntres o f I ndi a n ,

li fe a nd yet untouched by the turmoil of the c apit als o nce ,

the qui e t resti ng pl a ces o f rulers and no bles before t he

-
,

yellow robed me ndic ants a ppe a red o n the sce ne a nd the

-
,
‘

Church i n the fo ur qu arters pré s e nt and abs e nt ucceeded , ,

’
s

to the possessi o n of th e ki ngly i nherit anc e I n these .

g rd e ns w e re the reside nces O f the brethre n h o uses h alls

a , , ,

C l o is t ers st o rero o ms s u rrou nded by lotus p o o ls

, fragrant
,
-
,

m ang o trees and S le nder fan p a lms th a t lift th e ir f o li ge

,
- a

high o ver all els e and by the deep g ee n f o li age o f t he

,
r

N yagro dh a tree whose roots droppi ng fro m the a i r to e a rth

,

b e c o me ne w stems and with thei r co o l sh a dy a rc a des and

,

le a fy walks seem to i nvite to pe ac e ful m e dit atio n .

“
These were the surro u ndi ngs i n which Buddh a p assed a
gre at p art of his life prob abl y the porti o ns of it richest i n
,

e ffe ctiv e work H e re m asses of the p o pul atio n lay a s

.
,

well as mo nastic flocked together to see him and to hea r

, ,

him pre ach Hither c am e pilgri m mo nks from f r

. a

cou nt i e s wh o h ad he a rd the fa me of Buddh a s t e aching

r ,
’
,

a nd whe n the r a i ny se a son was p a st undertook a pilgri m

, ,

a e t o see the Ma ster f a ce to fa ce

g .

“
The fa me of Buddh a s perso n a lso drew together from ’ ‘

far a nd ne r crowds of such as stood without the na r o wer

a r

circl e s of the commu ni ty To the a scetic Gota m .

‘
a,
’

people rem arked to o ne another f o lks are comi ng p assi ng ,

‘
,

thro ugh ki ngd o ms and cou ntries to co nverse with him , .

’

Ofte n when he h appe ned to h lt ne a r the reside nces of

, a

pote ntates ki ngs pri nces and dig nit aries c a me o n w ago ns
, , ,

or o n eleph ants to put questio ns t o h im or to he a r his

doct i ne S uch a sce ne is describ e d to us in the o peni ng
r .

o f the S atra o n the fruit o f a sceticism a nd re appe a rs i n

’
,

63
 Buddh a 83 t h e G o sp e l o f B uddhi sm 9
9

picto ri al repre se nt ati o n a m o ng the reliefs at Bh a rhut .

Th e S fi tra re l a t e s h o w Ki ng Aj ata sa t t u o f Mag adh a i n

the Lotus night —th a t is i n th e full m o o n o f Oct o ber
‘
-
’
, ,

the time whe n the lotus bl o oms—is s itti ng i n the o pe n ai r ,

surrou nd e d by his no bl e s o n th e flat r o o f of his p al ace .

Then as it is record e d i n th a t text the ki ng of Mag adh a

,
’
, ,

Aj atasattu the so n o f the Va i de h i pri nces uttered thi s

, ,

excl a m atio n F a ir in so o th is this mo o nlight night

,
‘
,

l o ve ly i n sooth is this m o o nlight night grand i n so o th ,

i s thi s m o o nlight night h appy ome ns i n sooth giveth ,

this mo o nlight night Wh a t S a m a ria or wh a t Brahm an .

1

sh a ll I g o t o he a r th at my soul m ay be chee red when ,

I he a r hi m ? O ne c o u nse lle r na m e s this and a n o ther

’

th a t te acher : but Ji v aka the ki ng s physici an sits on i n ,

’
,

silence Then the ki ng Of Magadh a Ajatasattu the

.
, ,

s un of Ve de h i spake to Ji v aka K o marab h ac c a : Why

”—
,

a rt thou sile nt friend Ji v aka ? S ire in my m ang o “

, ,

gro ve he resteth the ex a lted h o ly supre me Buddh a , , , ,

with a gre at b and of disciples with three hundred monks ; ,

of him the e x a lte d Got a m a th e re spre a deth through the

, ,

world lordly pra ise i n these terms : He the ex alte d o ne is , ,

the h o ly supreme Buddh a th e wise the le a rned the

, , , ,

blessed wh o knoweth the u niverse the highest wh o

, , ,

t ame th m an li ke an ox the te acher of gods a nd men the , ,

ex a lted Buddh a S ire g o to he a r him the ex alted one

.
, ,

pe rch ance if thou s e est him the e x alted o ne thy s o ul

0 sire m ay be refreshed —and the ki ng ord e rs eleph ants
, , , ,

to be prep ared for himself and th e quee ns and the r o y a l ,

pro c e s si o n move s with burni ng torch e s o n th a t moo nlight

n ight through the g a te of R a a a h a t o J i v a ka s m ang o
jg
’

grove where Buddh a is s a id to h ave held with the ki ng

,

the fa m o us disc o urse On the fruits of asceticism at ,

‘
,
’

1
A b gg i ng f i
e B l i kkk r ar, z u .

64
 Th e Buddh a s D ai l y L i fe
’

the e nd of which the ki ng joined the Church as a lay

member .

“
A f eque nt end of these di al o gues is o f course th a t
r
, ,

t h e v a nquished O pp o ne nts or the p artis ans o f Buddh a

i nvite him a nd his disciples to dine on the followi ng day .

Th e B u ddh a h g
Te ac i n i n th e H o u se o f a y
La man
( Aj anta
F ft G i ffi th )
re sc o e s, a er r s

S i r m ay it ple as e the Ex a lted O ne a nd his disciples to

,

di ne wi th me to m o rr o w A nd Buddh a permits his con

-
.
’

se nt t o b e i nfe rred from his sile nce O n the followi ng .

day ab o ut noo n whe n di nner is re a dy the host se nds

, , ,

w o rd t o Buddh a : S i re it is time th e di nner is re ady

‘
, ,

a nd Buddh a t a kes his clo a k a nd a lms bowl a nd goes -

E 65
 Buddh a 863 t he G o sp e l o f B uddhi sm
9

with his disciples i nto the tow n or vill age to th e resid e nc e

of his host A fter di nner
. a t which the ho s t himself

a nd his f a mily serve the guests whe n the custom a ry ,

h and w ashing is over the host t a ke s his pl ace with his

-
,

fa mil y at Buddh a s side and Buddh a addresses to them a

’
,

word of spiritu a l a dmo nition and i nstruction .

“
I f the day be not filled by an i nvit atio n Buddh a accord , ,

i ng to mo na stic us a ges u ndert akes his circuit o f t h e

,

vill age or town i n quest of a lms He as w e ll a s his .

,

disciples rises e a rly whe n the light of d awn a ppe ars i n

, ,

the sky and spe nds the e a rly mome nts i n S piritu a l e xe r
,
'

cises o r i n c o nverse with his disciples and the n he ,

proceeds with his comp anio ns tow a rds the tow n I n the .

d ay s when his reput atio n stood at its high e st p o i nt and

his n a me was n amed throughout I ndi a a m o ng the f o re
most na mes o ne might day by day see th at m an bef o re
,

whom ki ngs bowed themselves w alki ng about a lms b o wl , ,

-

i n h and through streets a nd a lleys fr o m house t o hous e

, , ,

and without utteri ng a ny requ e st with dow nc ast look , ,

st and S ile ntly w aiting until a morsel of f o od was throw n

i nto his bowl .

Whe n he h ad returned from his beggi ng excursio n and

h a d e a te n his rep ast th e re f o ll o wed as the I ndi an clim a te
, ,

dem anded a time if not of sl e ep at any ra te of peaceful

, , ,

retireme nt R esti ng i n a qui e t ch a mber or better still

. , ,

i n the c o o l sh a des of d e nse f o li age he p assed the sultry ,

close hours of the a fter noon i n solit a ry c o nt e mpl ati o n

u ntil the eve ni ng c a me o n and drew him o nce more from
holy silence to the bustling conc o urse of frie nd and foe ”
.

Tb e A ppoi ntment of A na nda

D uri ng first twe nty y e a rs of the Buddh a s life his ’
th e ,

pers o nal a ttend ants were no t such perm anently Th e .

66
P T
LA E G
66
S TA ND I NG I MA G E O F TH E B U D D A A TTE ND E D B Y H
ANA ND A A ND K
AS S A P A A ND TW O B O D H I S ATTA S
Chi ne se st e le , We i d y nas t y , 6 th c e ntury DA
Co leclz o n o
f Mr Vi c ‘
or Go lo nb e w
 Buddha th e G o sp e l o f Buddhi sm

pe rm ane nt attend ant o f the Buddh a It wa s no t h o weve r .

1
, ,

u ntil a fter the Buddh a s de ath th at A nand a att a i ne d to ’

A rah atta .

Tb e E nmi ty of D ev a da tta
In the picture of Buddh a s d a ily life described a few ’

p ages previously m e ntio n is m ade of Ajatasattu Ki ng o f

, ,

Mag a dh a This Aj atasattu was the son of Bimbis ar the

. a,

chief of the Buddh a s roya l supporters Whe n Ajatasat tu ’

.

was co nceived it wa s i ndic a ted by a n o me n a nd a pr o ph e cy

,

th at he would be th e S l ayer of his fa ther A nd this c m e . a

t o p ass t the i nstig a tio n of D e v ada t ta

a One day whe n .

t h e Buddh a was te a chi ng i n the B a mbu Grov e De a da tta , v

prop o sed th a t b e c a use of the Ma ster s a dv anc e d age ’

,

t h e le a dership of t h e Co ngreg atio n should be v e st e d i n

hims e lf From the t im e whe n this sugge stion was pl a i nly
.

re fused De adatta s e nmity nd ill will gre tly i nc e a e d

, v
’
a - a r s .

Bec ause o f wh at h ad t ke n pl a ce the Buddh a issued a a

decree ag a i nst D e v datta as a re ne gade wh o se w o rds a

were no t to b e rec o g nized a s pr o ceedi ng fro m the Buddh a ,

the Law or th e C o mmu nity The angry D e v datta no w

, . a

b e took hims e lf to Ajatasattu Ki ng Bimbis ara s so n nd ,

’
a

h e ir and persu aded him to murder hi s f ther and usu p

, a r

the thro ne whil e De v adatta sh o uld kill th e Ma ster nd

, a

become Buddh Bimbis ara h o wever disc o ve red his

a .

so n s i nt e ntio n and so far from pu nishi ng him i n any w y

’
, a ,

a bdic a ted t h e thro ne a nd g a ve over t h e ki ngd o m t o his

so n . Neve rtheless upo n De v adatta s repre s e nti ng th a t

,
’

Bimbis ara might desire to recover the thro ne Ajatasattu ,

br o ught about his d e ath by st arva ti o n .

1
P l v i n th B ddh i m pl i d t b i g h i w t d t th
e rso na se r ce o e u a e o rn s a e r an oo

b h w h hi f t
ru s ,
as mp y h i m b
s ee d b h i b wl d l k
, ac c o an a roa , e ar s o an c oa ,

s w p h i ll d t h m b l i n
ee s ce ,
an ac as C a er a .

68
P L A TE H

TH E Q U E L L I NG O F MA L A G I R I
A m a rav a t i , y
2 nd c e n t u r A D
 Buddh a th e G o sp e l o f Buddhi sm

the ge ntlest fashio n and knee led before him The Mast e r .

ch a rged hi m to t ak e no life in future but to be ki nd ,

to all p e o ple : and the el e ph ant repe ated the five pre
c e p t s b e fore the a ss e mbled crowds Thus the rage o f .

Malag i ri wa s subdu e d a nd h ad he no t bee n a qu adruped

, ,

h e might h ave e ntered the First P a th A s Buddh a h a d .

1

thus p e rfo rmed a mira cl e he refl e cted th at i t w o uld no t

,

b e bec o mi ng to se e k a lms i n t h e s a m e pl a c e a nd h e ,

th e ref o re re tur ned to the Je tav ana monastery with o ut ,

pro ceedi ng o n h is usu a l cours e .

Foll o wi ng up o n this De v adatta a ttempted t o cre ate a

,

s chism i n the Order Together with cert a i n other Bhi kkh us

.

h e requested the Buddh a to est ablish a more sev e re ly

a scetic rul e for the Brethre n as th a t th e y sh o uld clothe ,

th e ms e lves o nly i n c a st o ff rags th at they sh o uld dw e ll a s

-
,

f o re st hermits a ccept no i nvita tio ns and abst a i n fro m fish

-
, ,

a nd m e a t .The Ma ster refused t o co ncede these d e m ands ,

d e cl a ri ng th a t th o s e wh o wished might a dopt this m o re

s e vere rule but th at h e would no t m ake it bi ndi ng up o n all
, .

D e v a datta wh o expected this refus al m ade it the occ a sio n

, ,

of divisio n withi n the Order Together with a p arty of .

five hu ndred rece ntly ord a i ned Brethren he m ade his way ,

to Gaya S c a rp But as he was pre a chi ng there he h appene d

.
,

to see S ari putta and Mo gallana i n th e a udie nce and ,

thi nki ng them t o be of his p a rty he requeste d S ari pu tta ,

to pre ach while he himself sl e pt S ari putta and Mo gallana

, .

no w a ddressed the a ssembly a nd persu a ded the fiv e hu ndred

schism atics to return to the Ma ster Whe n De v a da tta .

a w o k e a nd l e a r nt wh a t h a d t a ke n pl a ce t h e h o t bl o o d ,

bro ke fr o m his mouth in anger De v adatta lay sick fo r .

ni ne m o nths : and at the e nd o f this time he determi ned

1
Ani m l m y k p th
a s a p p t g d m y t t h P th b t
ee e re c e s, o s a e n er e a s, u

on ly h m n b i g n tt in t A h tt nd N i bban
u a e n s ca a a o ra a a a a .

7 0
 D e struc ti o n o f th e Sakyas
to see k th e Buddh a s forgiveness for he k new th a t the
’
,

Master felt no ill will t o w a rd him

- His disciples e n .

de av o u re d to dissu a de him knowi ng th a t the Buddh a,

would no t see hi m : but he h ad himself c o nveyed i n a

p al nqui n t o the J e tav ana mo nastery The Bhi kkh us
a .

i nformed Buddh a of his appro ach but the Master answered : ,

He will no t se e the Buddh a : for his cri mes are so gre at

th a t te n or a hu ndred or eve n a thous and Buddh as could
, ,

no t h e lp him When they re ached the m o n astery the ,

discipl e s of D e v adatt l a id down the p al anqui n : and then

a ,

despite his we k ness De adatta ros e and stood But no

a ,
v .

s o o ner did his feet touch the grou nd th an fl ames a rose ,

from the lowest hell and wrappe d hi m i n their folds at

, ,

first his fe et the n his middle and the n his shoulders

, , .

Th e n i n terr o r he cried a l o ud : S ave me my childre n I “

, ,

a m the cousin of the Buddh a O Buddh a though I h ave

.
,

d o ne so much ag i nst thee for the s ake of our ki nship

a ,

s ave me ! A nd he repe ated the formul a of t aki ng refuge

”

i n th e Buddh t h e norm a nd the order

a, By this he
, .

received the help o f the Three Gems at l ast and in a ,

future birth he will become the Private Buddh a S atti sara ,

notwithst andi ng he no w went to hell a nd rec e ived a

body o f fire .

N o w Ki ng Ajatasattu who h ad murdered his f ather felt

, ,

the p angs o f c o nscie nce He fou nd no comf o rt i n the

.

doctri nes of the S i x heretic al te ach e rs who were the Lord s ’

oppo ne nts A nd the n o n the advice o f his physici an J i v aka

—as re l ate d previously—h e sought the Buddh a hi mself and
.
,

he a rd his te achi ng and bec ame a convert to the true f a ith .

D estruc ti on of M e S akya s
No t lo ng a fter this i n the seve nth ye ar of Ajatasattu s
,
’

reig n the so n of the ki ng of K o sala dethroned his father

,

7 1
 Buddh a $5 t he G o sp e l o f B uddhi sm
"

a nd to reve nge himself for a slight received h e m a rched

, ,

on K apilav atth u A lm o st the whole o f the S aky a cl an

.

was d e stroyed i n the e nsuing war while the p a rty of the

,

K o sa la s p e rish e d i n a gre a t flo o d .

Whe n th e Lo rd h ad re a ched his seve nty ni nth ye a r -

b e i ng th e forty fifth ye a r followi ng the E nlighte nme nt

-

Aj atasattu u nd e rt o ok a n u nsuccessful war up o n the

Vaj a ns o f Ve sali T h e Buddh a was co nsulted up o n the
j i .

lik e lih o o d o f victory and i n this c o nnecti o n we a re i n

,

form e d wh a t is th e Ma st e r s view O f p o lity for h e

’
,

d e cl a re s th a t he hi ms e lf h a s t aught the Vajji ans th e

c o nditio ns o f true welfa re a nd as he is i nf o rm e d th at the
,

Vaj i a ns a re c o nti nui ng t o obs e rve these i nstituti o ns he

j ,

foretells th at they will not su ffer defe at A nd th e se c o n .

di t i o ns a re st a ted in the followi ng terms : S o l o ng ,

Anand a a s the Vaj

, j i a ns meet tog e ther i n co nc o rd a nd ,

rise i n c o nc o rd and c a rry o ut their u nde rtaki ngs i n c o n

cord —so l o ng as th e y e nact no thi ng a lre a dy e st ablished
,

a br o g a t e no thi ng th a t h as be e n a lre ady e nacted a nd a c t ,

i n a cc o rd anc e with t he a ncie nt i nstitutio ns o f the Vaj ji a ns

as e s t a blished i n f o rm e r d a ys —
,

s o l o ng as th e y h o nour a nd

est e em and revere the Vaj i

j a n elders a nd h o ld it a p o i nt

of du ty t o he a rk e n t o their w o rds —so l o ng as no w o men

,

o r gi rls belo ngi ng to their cl a ns are det a i ne d a mo ng them

by force or abducti o n— so l o ng as they h o nour and este em

a nd revere a nd supp o rt the Vaj j i an s hri ne s i n t o w n o r

country and a ll o w no t the pro per o fferi ngs and rites as

f o rmerly give n and performed t o fall into d e su e tud e —so
, ,

l o ng as th e rightful pro tectio n defe nce and supp o rt sh a ll

, ,

b e fully provided for the A ra h ats a m o ngst th e m so th a t ,

A rah at s fr o m a dist a nc e m ay e nt e r the re a lm and t h e

A rah at s th e rei n m ay live a t e a se —so l o ng m ay the
,

j be expected no t to decline but to prosper

”
Vaj i ans , .

72
 Buddh a th e G o sp e l o f Buddhi sm

e arnest co ntempl atio n whe n it is set rou nd with upright ,

co nduct Gre at b e c o mes the fruit gre at the a dva nt ag e

.
,

of i ntell e ct whe n it is set round with e arnest c o ntempl a

,

tio n The mi nd set ro u nd with i ntellige nce is set quite

.
, ,

fre e fro m the I ntoxic ati o ns th a t is t o say fr o m the In , ,

toxic ati o n o f S e nsu ality from the I nt o xic a ti o n o f Bec o mi ng , ,

from the I nto xic atio n of Delusio n from the Intoxic atio n ,

o f Ig no r a nce
”
.

Tb e gif t of a ga rde n by A m bap ali

'

Th e n th e Master pr o c e eded t o Ve sali A t this ti me .

, a ls o
there was dw e lli ng i n the town o f Ve sali a be autiful and
we lthy courtes an whose n m e was A m b pali th e Mango
a a a ,

girl I t was rep o rte d t o her th at the Bl e ssed O ne h ad

.

come to Ve sali and was h lti ng at her Mang o Gro ve a .

I mmedi ately h e o rdered her c rri ges nd set out for the
s a a a

gro ve a tt e nded by all h e r tra i n ; and as s o on as she

,

re a ched the pl ace where t h e Bless e d O ne was sh e w e nt ,

up t o w ard him on f o ot and st o o d respectfully a sid e ; ,

a nd the Blessed O ne instructed a nd gl a dde ned her with

religi o us discourse A nd sh e bei ng thus i nstructe d and .

,

gl addened a ddre ssed the Blessed O ne and s a id : May

,
“

t h e Ma ster do me the ho no ur to t a ke his me a l with a ll

the Brethre n a t my h o use to morrow A nd the Blessed - .
”

O ne g ave co nse nt by sil e nce A m b apali bowed dow n .

b e fore hi m and we nt her way .

1

No w the Li c c h av i pri nces o f Ve sali also c a me to k now

th at the Blessed One h ad c o me to the tow n and they to o ,

proceeded t o the Mang o Grove where he was h alti ng .

1
Th p i t e f th w l th y
c ure o d t ly p i e t gl dd d by
ea an ru o u s c o ur e san, a e ne

re l i gi d i
o us m i t t I di
sc o u rse , l i f i ld f h i d i ti
’
re a ns rue o n an e n O -
as o ne c es

e v t th p
en a t d y Th w h l
e p i d xhi bi t
re se n b ti f l
a . e o e e so e e s a e au u

t l lli g th l i k t i f th Ch i ti M g d l
o e ranc e , re c a n e F e s or es o e rs an a a e n e. or

A mb p ali P lm p 85 q
’ ‘ ’
a s sa ,
se e . 2 se .

74
 Th e l ast R e tre at
A nd they we nt they met with A mb apali returning and
as ,

sh e drove up a g a i nst them a xle to xle a nd wheel to a ,

wheel S O th at they all excl aimed : H o w comes it

,
“
,

A m b ap ali th a t thou dri e st up a g a i nst us thus ?

,
v
”
My “

L ords she m ade answer I h ave just invited the

” “
, ,

Ble sed O ne and his Brethren for thei r to morrow s me al

s
”
-
’
.

Then the pri nces replied : O A m b apali give up this “

, ,

me al t o us for the sum of a hu ndre d th o us and ” “

My .

L o rds she s a id if you were to Offer to me all Ve sali

” “
, ,

with its subject t e rri tory I w o uld no t give up so honour

,

abl e a fe st The n the Li c c h av i s c a st up their h ands

”
a .

a nd e xcl a imed : We a re outd o ne by the Mango girl !

“ -

a nd they we nt o n their way to the Ma ng o Gr o ve A nd .

wh e n they t o o h ad greeted the Blessed O ne a nd h ad

, ,

he rk e ned to his i nstructio n they a ddressed the Master

a ,

a nd s a id : May the Blessed O ne do us the h o nour to

“

t ake his me al with all the Brethre n at o ur house

, ,

to morrow
-
”
But the Buddh a replied : O Li c c h av i s
.
“
, ,

I h ave promised t o dine to morrow with A mb apali the -

courtes an ”
A nd a g a i n the pri nces excl a i med :
. We are
outdo ne by the Mango girl -

The next day A mb apali served the L ord a nd all the

Brethre n with her o wn h nds and whe n they would e at a ,

no more she c a lled fo r a lo w stool a nd sat dow n beside

the M ster nd s a id : Lo rd I m ake a gift of this

a a
“
,

m ansi o n to the Order of which thou a rt the chief A nd .

”

th e Blessed O ne a ccepted the gif t ; a nd a ft e r i nstructi ng

a nd gl dd e ni ng A mb a ali with
a r e ligi o us disc o urse he
p ,

rose from his se a t and we nt his way .

Tb e la st R e t re a t
Fro m Ve sali the Master we nt to the neighbouri ng vill age
of Be luv a where he spent the l ast R etre at There a severe
, .

75
 Buddh a 89 th e G o sp e l o f Buddhi sm 9

sick ness c a me upo n him But the Ex alted O ne c o nsidering .

,

th at his time was no t yet come and th at it was no t right ,

th at he sh o uld p ass a w ay without t aki ng le ave of the

Ord e r by a gre a t e ffo rt o f the will b e nt th a t sick ness
,
“

d o wn aga i n and kept his hold o n life till the tim e h e

,

fix e d up o n sh o uld c o m e and the sick ness ab ate d up o n him ”

.

N o w whe n he h ad quite recovered he c a me o ut fro m his ,

lodgi ng and sat d o wn upo n a se a t and th e re A nand a

, ,

c a me t o him and s alut e d him and s a id : I h ave beheld “

,

L o rd h o w the Ex a lt e d O ne was in h e alth a nd I h a ve

, ,

b e h e ld h o w the Ex a lted O ne h ad to su ffer And th o ugh .

a t the sight o f t h e sick ness o f t h e Ex a lted O ne my b o dy

bec a me we ak as a creeper and the horizo n bec ame dim to ,

m e a nd my f a culties w e re no lo nger cle a r yet no twi t h

, ,

st andi ng I t o o k s o m e littl e comfo rt fr o m t he th o ught th a t

th e Ex a lte d O ne w o uld no t p a ss a w a y u ntil a t l e a st h e h ad
l e ft i nstructi o ns as touchi ng the Ord e r ,
”

“
Wh a t th e n A nand a s a id the Buddh a does the Order
, ,
”
,
“

expect t h a t o f me ? I h ave pre ach e d the truth with o ut

m aki ng a ny disti ncti o n betwee n exoteric and e sote ric
d o ct ri ne ; for i n re spect of the truths A nand a He wh o , ,
-

h as thus a tt a i ne d h as no such thi ng a s the cl o sed fist o f a

- -

te a cher wh o k e eps some thi ngs b a ck S urely A nand a

, .
, ,

should there be anyo ne wh o h arbours the th o ught I t is I ,

‘

wh o will le a d the brotherh o o d or the Order is depe n

’ ‘
,

d e nt upo n me i t is he wh o sh o uld lay d o wn i nstructi o ns

,
’

i n a ny m a tter c o ncerni ng the Order Now He wh o h as .

- -

thus att a i ned A nand a thi nks no t th at it is he wh o sh o uld

-
, ,

l e a d the brotherhood o r th a t the Order is d e pe nde nt up o n

,

him Why the n should he l e a ve i nstructi o ns i n any

.

m atter c o ncerni ng th e Order ? I too O Anand a a m no w , ,

grow n o ld a nd full o f yea rs my journe y is drawi ng to its

, ,

cl o se I h ave re ached my sum of d ays I am turni ng eighty

, ,

76
 Buddh a 39 t h e G o sp e l o f Buddhi sm
9

brought i nt o bei ng and o rganiz e d c o nt ai ns wi thi n itself

the i nhere nt nec e s sity o f di ss o lu t i o n—how th e n c an this be
, ,

possible th at such a bei ng should no t be di ss o lve d ? N 0

such co nditio n c an exist ! A nd A nand a th at which h as
, ,

bee n re li nquished c ast aw ay re nou nced rejecte d and

a b a ndo ned by the T a th ag a t a—the rem a i ni ng sum of life
, , , ,

n —
surre dered by him verily with rega rd t o th a t the word ,

h as gone forth fr o m the Ta th ag a t a s ayi ng : The ,

‘

p assi ng aw ay of Hi m who h aS thus a tt a i ne d sh a ll t ak e

- - - -

pl a ce before l o ng A t the e nd o f three mo nths from this

.

tim e the T a th agat a will di e ! Th at the T ath ag at a for

’

the s ake of livi ng should repent him aga in of th a t s aying

— this c an no wise be ! ”

There after the Buddh a set out with A nand a to go t o the

K fi tag ara H a ll i n the Gre a t F o rest A nd b e i ng a rrived
.

there the Brethre n were a ss e mbled and the Buddh a

, ,

exh o rted them a nd m ade public a nno u ncem e nt o f his

,

comi ng de ath . Beh o ld no w 0 Bre thre n I e xhort yo u

, , , ,

s ayi ng : A ll c o mp o nent thi ngs must grow O ld Work .

out y o ur s alv ati o n with dilige nce Th e fi nal exti ncti o n .

of the Tath ag at a will t ake pl ace before l o ng A t the .

e nd of three months from this time the T a th ag a t a will

Tb e L a st M e a l
Th e re afte r t he Buddh a proc e ed e d to P ara and h e h lte d , a

a t the Ma ng o Grove o f Cu nd a n here dit a ry smith a, .

A nd whe n this wa s rep o rted t o Cu nd a he h a st e ne d t o

the gro ve ; th e re the Buddh a i nstructed and gl dd e ne d a

him with re ligi o us discourse A nd he i nvited the .

Ma st e r and the Brethre n t o di ne at his h o us e o n t h e

m o rro w .

E a rly i n the morni ng Cund a the smith prep a red sweet

7 8
 C o n v e rsi o n o f P ukku sa
rice a nd c ake and a dish o f pork : and he annou nced the 1

hour t o the Ex alted O ne A nd he t aki ng his bowl .

, ,

proceeded to the house of Cu nd a the smith and p artook ,

of the me al pre p a red a nd afterw ard he i nstructed and ,

gl adde ned Cu nd a the smith with religious discourse .

But when the Ex alted One h ad p a rt ake n of the me al

prep ared by Cu nd a the smith there fell upon him a dire ,

sick ness the dise ase o f dyse ntery and sh arp p a in c a me

,

upo n him e ve n u nto de ath But the Ex alted O ne mi nd

, . ,

ful and self possessed b o re it with o ut compl ai nt and

-
, ,

whe n he was a little relieved he s a id to A na nd a : Come ,

”
A nand a let us go o n to K u si na ra Eve n so lord
”
, . , ,

s a id the v e nerable A nand a .

N o w the Ex alted O ne turne d a side from the p ath to the

foot o f a certa i n tree and s a id to Anand a Fold I pray
, ,
“
,

o u A na nd a the r o be in four a nd S pre a d it out for m e

y , , ,
.

I a m we a ry A nand a and must rest a while

,
”
Eve n so
, . ,

lord s a id the venerable A nand a A nd whe n he was

”
, .

se ated he a sked for w a ter and A nand a brought it from a

neighbouri ng stre a m —a nd he fou nd the w a ter of the
, ,

stre a m was run ni ng cle a r notwithst andi ng th at a c arav an ,

of five hundred c a rts h ad j ust p assed the ford .

Conv e rsi on of P ukkusa

I mmedi a tely a fter this there p assed by a y o u ng m an by ,

n ame P ukkusa a disciple of A l ara K al am a A nd he

, .

re l ated t o the Buddh a h o w upo n a cert a i n occ asi o n this

Al ara K al am a h a d be e n sitti ng beside the r o ad and was ,

so absorbed i n med it atio n th a t five hu ndred c arts p assed

hi m by so ne a ly th at e ve n his r o be w s spri nkled wi t h
, r a

t h e dust : a nd a ce t a i n m a n wa s so much i mpressed by

r

1
O p h p t fll
r er a B t ths rui th i g t
esy t B ddh i t p ti
. u e re s no n c o n ra r o u s rac ce

i ti g fl
n ea h p p d d ff d by th
n es re a re an o e re o e rs .

79
 Buddh a 89 th e G o sp e l o f Buddhi sm
9

this profo u nd ab st ra cti o n th a t h e b e c a m e A l ara s di scipl e ’

.

U p o n h e a ri ng t his st o ry the Buddh a repli e d by rel ati ng

a n o cc a si o n o f e ve n gr e a ter a bstr a cti o n o n h i s o wn p a rt , ,

wh e n a s h e was w a lki ng to and fro up o n a ce rt a i n

,

thre shi ng flo o r at A tum a the ra i n fell and light ni ng

-
,

fl a sh e d and two pe a s ants and f o ur m e n were killed by a

thu nderbolt—and yet though c o nsci o us a nd aw ake h e
,

neither saw no r he a rd t h e st o rm : a nd up o n th a t o cc a sio n

i n lik e m anner a c e rt a i n m an was so much impress e d

by th e Master s abstra cti o n th a t he bec a me a disciple
’
.

U p o n he a ri ng this rel a ti o n P ukkusa s fa ith i n A l ar a

,
’

K al am a f a ded a w ay and he res o rted t o the Ex alte d

,

O ne a nd t o the Law a nd t o the Br o th e rhood a s his

,

refuge a nd requested the Ex alted O ne t o a cc e pt him as a

,

lay disciple A nd h e se nt fo r t wo r o b e s o f cl o th of g o ld
.

a nd pre s e nt e d th e m t o t h e Ma st e r a nd s o w e nt his wa , y .

But wh e n A nand a fo ld e d th e ro b e s a nd th e Maste r w o re

th e m th e go ld e n cl o th s e em e d t o h ave l o st i ts bright ne ss
—and this was bec ause whe ne ve r O ne wh o h as thus
,

- - -

a tt a i ne d a tt a i ns to P e rfe ct E nlighte nme nt as a lso o n ,

t h e day whe n h e p asses a w ay t h e c o lour o f his ski n

,

bec o mes e xc e e di ng bright A nd no w

”
. s a id the Master
“
, ,

the utter p assi ng a way of Him wh o h as thus att a i ne d - - - -

,

will t ake pl a ce at th e third w atch of this night in the

S al a grove of t h e Malli a ns
- Come A n and a let us go o n , ,

t o th e river K aku tth a Eve n so lord ! s a id the

” ”
.
,

venerabl e A nand a .

Th e Ex alted O ne we nt d o w n i nto the w ater t the river

K aku tth a a nd b athed and dr ank ; and the n t aki ng his
, ,

s e a t up o n th e b ank he sp o ke with Anand a c o ncerni ng

,

Cu nd a t h e smith th a t no ne sh o uld impute t h e l e ast

,

bl am e t o him b e c a u se the Ma ster di e d a fter re ceivi ng the

l ast me al at his h ands O n t h e contra ry h e s a id there
.
, ,

80
 Th e M ast e r s D e ath
’

a re t wo o fferings of f o od which a re supremely precious

th a t which is give n i mmedi ately before O ne who h as thus - - -

c o me att ains to P erfect Insight and the other before his ,

utter p assi ng a w ay : and there h as bee n l aid up to “

Cu nd a the smith a ka mma redou ndi ng to le ngth of life ,

go od birth good fortu ne a nd good fa me and to the

, ,

i nh e ritance of he ave n and Of sov e reign p o wer ; and there

fore let no t Cu nd a the smith feel any remorse ”
.

Tb e M a ste r s D ea M
’

The n the Ex alted O ne s a id to A nand a : Come A n and a , ,

let us g o o n to th e S al a grove of the Mall a s o n the -

,

further side of the river Hi ranyav ati A nd whe n th e y .

were c o me there he s aid : S pre a d over for me I pray

,
“
,

o u A na nd a the couch with its he a d to the north betw e en

y , , ,

t h e Twi n S al a trees I a m we a ry A n and a a nd w o uld lie

.
, ,

d o wn ”
. Eve n so lord ! s a id the venerable A nand a
”
, .

A nd the Ex alted O ne l a id himself dow n on his right side ,

with o ne leg resti ng o n the other ; a nd he was mi ndful

a nd self possessed
- .

A nd no w there c a me to p ass cert a i n m arvels a nd the ,

Ma ster S poke o f these t o Anand a a nd s a id : The twi n ,

“

S al a trees a re all one m ass of bl o om with flowers out of

se aso n ; all over the body of Him who h as thus att a i ned - - - -
,

these drop and spri nkle and sc atter themselves out of ,

reverence for the success o rs of the Buddh s of old A nd a .

h e ave nly music s o u nds i n the sky out of revere nce fo r ,

the successors of the Buddh as of old But i t is no t .

thus A nand a th a t He who h as thus att i ned is righ tly

, ,
- - - - a

ho noured and revere nced But the brother or the sister

, .
,

the devout m an or wom n who c o nti nu ally fulfils all the

a

gre ater and less e r duties who is correct i n life w alki ng

a ccording to the precepts —
, ,

i t is he who righ tly honours

F 81
 Buddh a 89 t h e G o sp e l o f Buddhi sm9

a nd revere nces the T a th aga t a A nd theref o re Anand a .

, ,

be ye co nst ant i n the fulfilment o f the gre ater a nd the

lesser duties and be ye correct in life w a lki ng a cc o rdi ng
, ,

t o the pre c e pts ; a nd thus A n and a should i t be t a ught , , .

Then the Buddh a a ddre ssed Anand a and s a id to him ,

th at he saw a gre a t host of the gods assembl e d toge ther

t o behold the T a th ag at a upo n the night of his fi na l
p assi ng a w ay : and a host o f spirit s o f the ai r and o f the
e a rth of w o rldly mi nd wh o dishevel their h air a nd
“
, ,

w e ep who stretch forth their a rms and w e ep wh o fall

, ,

pro stra te o n the grou nd and roll to and fro i n anguish ,

a t the thought Too s o on will the Ex alted O ne p ass

‘

a w ay ! TO O soon will the Ex a lted One die ! To o so o n

will the Eye i n the world p ass a w ay ! But ’ “

,
”

the Master co ntinued the spirits wh o are fre e fr o m ,

“

p assi o n be a r it c alm and self p o ssessed mi ndful o f -

the s ayi ng— I mperm anent i ndeed are all c o mpo ne nt

,

‘
, ,

A nd t h e Ma st e r
m a de m e ntio n o f fo ur pl ac e s th a t should
b e vi s it e d by t h e cl a nsm e n with feeli ngs of re vere nc e
t h e pl ce wh e re t h e T a th ag a t a was bor n the pl a ce whe e
a , r

he a tta i ned S up eme E nlightenme nt the pl ace where th e

r ,

ki ngdom of righteous ness was established a nd th e pl ac e ,

where the Ta th agata utterly : passed aw ay : nd they “

a ,

A n nd a wh o S h a ll di e while th e y with believi ng h e a rt

a , , ,

are j o ur ne yi ng o n such a pilgrim a ge sh a ll be reb o n a ft e r , r

d e a th wh e n the b o dy sh a ll dissolve i n the h appy re alms

, ,

f h e a ve n
”
o .

Wh e n An nd a e nquire d wh a t sh o uld be d ne with t h e

a o

re m ai ns o f th e Ta th ag a t a h e nsw e re d Hi nd e r no t
, a :
“

y o urs e lve A nand by ho no uri ng the rem a i ns o f Him

s, a,

wh o h s thus a tt i ned
- a -
Be ze alous I b e s e e ch you A n nd
- a .
, , a a,

o n your o wn beh a lf D evote yourselves to your own g o od

82
 Buddh a 83 t h e G o sp e l O f Bud dhi sm
"

fre e from the I ntoxic atio ns of S e nsu ali ty O f I ndividu ality , ,

D elusio n a nd Ig norance A nd he pra ised the able service

”
.

o f A nand a bef o re the whole a ssembly .

Then the Master s a id to A nand a : Go no w i nto the “

vill age o f K usi nara and i nform the Mall as th at the

,

T a th aga t a is ab o ut to p ass aw ay to the end th at they

,

m ay no t a fterw a rds re pro a ch themselv e s by s ayi ng : I n ‘

our o wn vill age th e T a th agat a d ied and we to ok no t the,

o cc a sio n t o visit t h e T a th ag a t a i n his l a st hours

’
A nd .

the Mall as o f K usi nara with their you ng me n and m aid e ns

,

a nd wiv e s were grieved a nd s a dde ned a nd betook them ,

selves to the S al a Grove where the Buddh a wa s lyi ng .

A nd Ana nd a pres e nted them to the Ma ster f a mily by ,

f a mily i n the first w atch of the night

, .

No w th e re was at this ti me a w anderer o f the name of

S ub h a dda to wh o m the Buddh a s a ppro a chi ng d e a th
’
,

was m a d e k now n : a nd he desired to spe a k with t h e

Master fo r t h e dissip a tion of his d o ubt To this e nd he
, .

a ppr o a ch e d A nand a : but he refused a ccess to t h e Ma ster ,

s ayi ng The Ex alted O ne is we a ry do no t tro ubl e him !

, ,

But the Ex alted O ne overhe ard wh at was s a id and d e sired ,

th at S ub h adda should be given access : fo r he knew th a t

th e questio ns to be a sked were si ncere and th a t S ub h adda ,

would underst and the answers A nd this was wh a t S ub

.

h add a sought to k now— whether the le a ders of other

sch o o ls of thought the m asters of other co ngregatio ns
, ,

such as N i ganth a N ataputta or S anjaya the former

,

te acher o f S ari putta and Mo gallana este em e d a s go od ,

m e n by m any h a d as they cl a imed a tt a i ne d a tru e u nd e r

, , ,

st andi ng Of thi ngs o r h ad some of them S O a tt a i ne d and

, ,

no t o thers ? A nd the Ex a lted One decl a red : I n wh a tso

eve r doctri ne and discipli ne S ub h a dda t he A riyan Eight
, ,

fo ld P a th is not found there is no t f o u nd any man of true

,

84
 Th e M ast e r s D e at h
’

s ai nthood either of the first the seco nd the third or the

, , , ,

fo urth d e gree But i n t h a t D octri ne and D iscipline in

.

which is fou nd the A riy an Eightfold P th there a re men a ,

of true s a i nth o od of all the fo ur degrees Void a re th e

systems of o ther te a chers —v o id of true s ai nts But i n
, .

this o ne S ub h adda m y the Brethre n live the P e rfect

, , a

L ife th a t the world be no t bereft of A r h ats

,
”
A nd
.
a .

S ub h adda s doubt bei ng thus res o lved he resorted to

’
,

the Ex a lted One to the Law and to the Co ngregatio n

, ,

a s his refuge a nd h e wa s received i nto the Order : a nd

,

e re lo ng he a tt a i ned to th a t supreme go a l of the higher

“

life ( Nibb ana) for the s ake of which the cl a nsme n g o out
,

from all and every household ga i n and comfort to ,

b e come hous e less w and e rers —ye a th a t supreme go a l ,

did he by himself and while yet i n this visible world

, , ,

bri ng himself to the k nowledge of and co nti nue to re alize , ,

a nd to se e f a c e to f a ce ! A nd he bec a me c o nsci o us th a t
birth was at an e nd th at the higher life h ad bee n fulfilled
, ,

th at all th at should b e done h ad bee n a ccomplished nd , a

th at a fter this present life there would be no beyond .

Thus it was th a t the ve nerable S ub h add bec a me yet a

a no ther a m o ng the A rah a t s ; a nd he wa s the l a st disciple

whom the Ex lted O ne himself converted

a .

No w the E xalte d O ne a ddressed the Brethren a nd s a id

'

thrice I t m ay be Brethren th at there m ay be doubt o r

, , ,

misgivi ng i n the mi nd of some Brother as to the Buddh a ,

or the doctri ne or the p a th o r the method I nquire

, , . ,

Bre thre n freely D O no t h ave to repro ach yourselves

, ,

a ft e rw a rds with the thought our te ach e r wa s fac e to

fac e with us a nd we c o uld no t bri ng ourselves to i nquire
,

o f th e Ex alted O ne whe n we wer e f a c e to f a c e with him

’
.

But no n e h ad any doubt o r misgivi ng A nd the ve ne r .

able A nand a s a id to the Ex a lted One : How wo nde ful r

85
 Bu ddh a 863 the G o sp e l o f Buddhi sm 9

a thi ng is i t l o rd a nd h o w m a rvellous
, ,Verily I believe
th a t i n this whol e a ss e mbly o f the Bre thre n th e re is no t
o ne Brother wh o h as a n d o ubt or misgivi ng a s t o t h e
y
Buddh a o r th e d o ctri ne o r the p a th or the meth o d !
,
”
,

A nd t he Buddh a a nswer e d : I t is o ut of the full ne ss o f “

f aith th a t thou h ast spok e n A nand a ! But A nand a the , , ,

T a th ag a ta k nows for c e rt a i n th at i n his whol e a ssembly o f

the Brethre n there is no t o ne Brother wh o h as anyd o ubt o r
misgivi ng as t o the Buddh a o r the d o ctri ne o r th e p ath , , ,

or the method F o r e ve n the m o st b ackw a rd Anand a ,

1
,

o f a ll these five hu ndre d brethre n h as b e c o m e c o nv e rte d ,

is no l o nger li able to be borne in a st a te of su ffe ri ng and ,

is a ssured here after of atta i ni ng the E nlighte nment o f

”
A ra h at ta .

Then aga i n the Ex alte d O ne a ddressed the Brethre n and

,

s id : De c ay i i nhere nt i n all c o mp o ne nt thi ng ! W o rk

a s s

o u t y o ur s lv a tio n with dilig e nc e !

”
a

Thi was the l a t word o f Him wh o h a thus tt i n d

s s - - s- - a a e .

Th e n the Ex lted One e nte red th first s t ge o f R apture

a e a ,

a nd the seco nd third nd f ur th : and risi ng from th e

, , a o

f o urth stage h e e nte red i nt o the st ati o n o f t h e i nfi nity o f

,

spac e : th e nc e ga i n i nt o the stati n o f th e i nfi nity o f

a o

th o ught : th e nc e aga i n i nt o t h e sta ti o n o f e mpti ne ss : th e n

i nto the statio n b e twee n c o nscious ness and u nc o ns c i o us ness
a nd the n i nto t h e st a tio n wh e re t h e co nsci o us ness b o th o f

s e ns atio ns and ide as h as wholly p assed aw ay A nd no w .

it s e emed to A nand a th at the Maste r h ad pass e d aw ay : but

h e e nt e red ag a i n i nto e very st tio n in reve rse ord e r u ntil he a

re ch e d the s e co nd stage o f R apture and the nce he p ss e d

a ,
a

i nto the third and fourth stages o f R apture A nd p assi ng .

out of the l ast st age o f R apture he i mm e di ately e xpire d .

1
A d i g t B ddh gh h th i f t A d h i m l f d w
c c or n o u a os a s re e rs o nan a se , an as

sai d f hi or gm t
s e nc o ura e en .

86
 Bu ddh a 863 the G o sp e l o f Buddhi sm
9

b o dy of the Ex alted One was lyi ng A nd th e y spent .

there six d ays payi ng honour a nd hom age to th e re m a i ns

of the Ex alted O ne with d anci ng and hym ns and music
, ,

a nd with g a rl a nds a nd perfumes On the sev e nth day

.

they bore the body of the Ex a lted O ne through the city

a nd out by the E a stern ga te to the shri ne of the Ma ll a s ,

there to be burnt upo n the pyre They wrapp e d th e body

.

in l ayers of c a rded cotton wool and wove n cloth and ,

pl aced it in a vessel of iro n and th at aga i n i n ano ther ;

,

a nd buildi ng a fu ner a l pyre of perfumed w o ods they l a id ,

th e b o dy of t h e Ex a lted O ne upon it Then four chief

.

t a ins of the Mall a s b athed th e ir he ads and cl ad thems e lves

i n ne w g a rme nts with the intentio n of setti ng o n fire the
funeral pyre But 10 they were no t able to set it burni ng
.
, .

No w t he re ason of this was th a t the ve nerabl e Mah a

K a ss apa was the n j ourneyi ng fro m P ava to K usi nara with
a comp any of five hundre d Brethre n : a nd it wa s willed by

the gods th a t the pyre should no t t ake fire u ntil the

v e ne rable Mah a K ass ap a together with these Brethren
h a d s a luted the feet of the Master A nd whe n Ma h a
.

K ass apa c a me t o the pl ace o f the funera l pyre the n he ,

w alked thrice rou nd about it and bowed in revere nce to

the feet of the Ex alted One and so did the five hu ndred
,

Brethre n A nd when this was ended the fu nera l pyre

.
,

c aught fire of itself .

A nd wh a t was bur nt wa s the flesh and the fluids of the

body and all the wr appings and only the bones were l e ft
, ,

behind ; and when the b o dy was thus burnt strea ms o f ,

w a te r fell from the sk y and rose up from the grou nd and

exti nguished the fl a mes and the Mall as a lso exti nguish e d
,

t h e fi re with vessels of scent e d w a ter Th e y l a id the.

b o nes i n st a te i n the Cou ncil H all of t he Mall a s se t rou nd ,

with a l attice work of spe ars and a ramp art of bo ws and

-
,

88
 VI

TH E F I N AL R E L E AS E
ABA N N
I DRON AT T RH A GO E
 The F u ne ral R i t e s
there for seven d ays they p a id ho nour and reverence to
them with d anci ng and music a nd ga rl nds and perfumes a .

Now these m atter were rep o rted to Ajatasattu and to

s ,

the L i c c hav i s o f Ve sali and to the S akyas o f K pi

,
a

al v a tth u a nd the Bulis o f A laka ppa a nd th e K o li ya s of

, ,

R am ag a m a a nd t o the Brahm an of Ve th adi pa ; a nd all

,

th e se with the Ma ll as of K usi nara l a id cl im to the

, ,
a

rem i ns of the Ex alted O ne and W ished to erect a mou nd

a ,

a bove them nd to celebra te a fe a st of ho nour

, a The .

Ma ll a s h o wever s ayi ng th a t the Ex a lted O ne h d di e d

, ,
a

i n thei r vill age r e fus e d to p a rt with the rem a i ns

, Th e n .

a cert a i n Br ahm a n of the na me o f D o na remi nded the

a ss e mbl e d Chief t a i ns th a t the Buddh a was wo nt t o te a ch

forbe a rance and he recomme nded th a t the rem a i ns should

,

be divided into e ight portio ns and th at a mo nume nt ,

sh o uld be erected by e ach of those wh o l a id cl im i n a ,

their several territori e s ; and this was do ne a ccordi ngly .

D o na hims e lf erected a monume nt over the v e ssel i n

which the rem a i ns h ad been gu ar ded and the Mo ri yas of ,

P i ppali a nv wh o m a de cl a im to a sh a re whe n the dis

a,

t ri b u t i o n h a d a lre dy bee n m a d e e ected a mou nd a bove

a ,
r

the ashes of the fire A nd thus there were eight mo nu .

ments for the rem a i ns of the Ex alted One and one other ,

for the vessel and a nother for the a shes

, .
P A R T I I T H E G O S PE L O F E A RLY
B U DD HI S M
I .
—
DI I A MMA TH E D OC TR I N E A N D
,

D I S CI P L I N E
J ust, 0 B re t h re n, as th e wi d e se a h as b ut o ne taste , th e taste
l
o f sa t, so a so , l Bre t h re n, h v th i
a e s D o c tri ne an d Di sc i pli ne

ly t t th t t f S lv ti —C ll gg i
o ne o n as e , e as e o a a on u a va a x .

H E whol e of the doctri ne (dka mma S anskrit dka rma ) ,

of Gauta m a is simply a nd briefly c apitul ate d i n the

F o ur A riyanTruths (A rzya sa ccani ) or axi o ms : Th a t '

th e re is su ffe ring (D ukkka ) th at it h as a c a us e ( S a mu daya ) , ,

th a t it c an be suppre ss e d (N i rodka ) and th a t th e re is a way ,

t o a cc o mplish this M agg a P a th This represe nts

( ) h
’
t e , .

t h e a pplic a ti o n of curre nt medic a l scie nce to the he a li ng

o f t h e spiritu a lly sick The go o d physici an se ei ng Eve ry .
,

m a n i n p a i n pro ceeds t o di ag nosis : h e re fl e ct s up o n th e

,

cure and c o mm e nds th e ne c e ss a ry regime t o th e p a tie nt

—thi s is the hist o ry Of the life o f G aut a m a Th e sick
,

s o ul kn o ws its sick ness o nly by its p a i n ; it seeks the

c ause of its su fferi ng and th e a ssurance of a re m e dy and
a sks wh a t sh a ll it do to be s a ved —this is t h e hist o ry o f
, ,

th o se wh o take refug e i n the Law of the Buddh a .

Le t us re pe a t here the esse nti a l p a rt of G a ut a m a s first

’

sermon 1

This O mo nks i s the A riyan Truth of S u ffering : Birth

, ,

is su fferi ng o ld age is suffe ri ng sick ness is su ffe ri ng

, , ,

de ath is su ffe ri ng to be u nited with the u nl o ve d is s u ffer

,

i ng to be sep a ra ted from the loved is su ffe ring no t t o

, ,

o b t a i n wh a t o ne desire s is su fferi ng
; i n short t h e fivef o ld ,

cli ngi ng to t h e e a rth is su ffe ri ng .

H O l d b g B ddb n d E gl i h d p 6 w i th
1
e re ft a er en er ,
f w u a, 2 n s c .
, . 20 ,
a e

v b l l t ti
er a a e ra o ns .

90
 ”
Buddh a S9 the G o sp e l o f Buddhi sm
world Wh at three things a re they ? Birth old age
.
, ,

a nd d e a th .

Both then and no w s ay s the Buddh a ag ai n just this do

, ,

I re ve a l : S u fferi ng and the Exti ncti o n of S ufferi ng .

D ukkka is to b e u ndersto o d b o th as sympt o m a nd a s

dis e as e In the first sense it i ncludes all pos s ibl e physic a l
.

a nd me nt a l loss a ll the me a nness and a g o ny without

“
,

e nd
”
, su fferi ng and i mperfe ctio n o f wh atev e r sort t o whi c h
hum anity and all livi ng b e i ngs ( gods no t excepted ) a re
subject I n the second se ns e i t is the li ability t o ex
.

e ri e nc e these evils which is i nsep a r able from i ndividu a l

p ,

e xistence .

S o far G a ut a m a h as put forw a rd no thi ng which is no t

o bvi o usly a st a teme nt o f f a ct It might i ndeed appe a r
.
, ,

th at i n o ur life p ain is compens at e d fo r by pl e asure and ,

the b al ance must ind e ed b e ex a ct here as betwe e n all ,

p airs of O pp o sites But as so o n as we reflect we sh all

.
,

see th at ple asure its e lf is the ro o t o f p a i n for S o rro w ,

“

spri ngs from the flood o f se nsu al ple asure as s o o n as

t h e object of se nsu a l desire is removed I n t h e words
” 1
.

th a t a re quoted o n our title p age : Vra i ement come ncen t

-

a mou rs e n i o e e t
y fy n i sse n t e n do lo u rs i n the w o rds o f

Ni e tzsche S a id ye ever Ye a to o ne jo y ? 0 my frie nds

,
“
,

the n s a id ye Y e a a lso unto a ll Woe .

”

A ccordi ng to the D ka mmap a da

Fro m m e rri me nt cometh sorrow ; from merrime nt
cometh fe ar Whosoever is free from merrime nt fo r
.
,

him there is no sorro w : whe nce should fe ar c o me t o

him ? From love cometh sorrow ; from love cometh
fe a r Whosoeve r is free from love for hi m there i s no
.
,

s o rrow whe nce should come fe a r to him ? ”

But no t o nly i s ple asure the prelude to pai n ple asure is ,

1
Vi dd/ i M gg xv i i
su z a a, .

92
 A ni c c a
p ai n itself ; ag a i n i n the words of Nietzsche Ple asure ,
“

is a form of p a i n .
”

For there is for ever a skeleton at the fe ast h appiness in

the positive se nse jo y th a t depe nds on cont act with th e
,

source o f ple asure external to o neself c ann o t be gra spe d , ,

it c annot e ndure fr o m o ne mome nt to a nother I t i s the .

v nit y of v anities to cling to th a t which never is but i s

a ,

fo r ever ch angi ng ; a nd those wh o re a lize th a t all this

world of our experie nce is a Becoming a nd never a tt a i ns ,

to Bei ng will not cling to th at which c annot be grasped

, ,

a nd is e ntirely void .

A cc o rdi ngly the wh o le of Buddhist psychol o gy is directed

,

t o a n a nalysis of co nsci o us ne ss di rected to reve a l its ever ,

ch angi ng and composite ch a ra cter .

A ni cc a
I mperm anence is the inexorable fund a ment al and pitiless ,

law of ll existe nce

a .

“
There are five thi ngs which no S a m ana a nd no ,

Brahm an and no god neither Mara no r Bra hm a no r

, , , ,

an
y bei ng i n the univ e rse c a n bri ng a b o ut Wh a t five , .

thi ngs a re those ? Th at wh a t i s subject to old age

should no t grow old th t wh at is subject t o sick ness ,
a

should not be sick th at wh a t is subject to de a th ,

should no t die th a t wh at is subject to dec ay should

,

not dec ay th a t wh a t is li able to p ass a w ay sh o uld no t

,

pass aw ay This no S am ana c n bri ng a bout no r any

. a ,

o d neither Mar a no r Br a hm a no r a ny bei ng i n the

g , , ,

u niverse .

Just as Brahm anic al thought a ccepts the temporal eter

ni ty of the S a ms ar a n eter na l successio n a nd coi ncid e nce
a,

of evoluti o n and involutio n and an et e rnal successio n o f ,

Bra hm as p ast and future : so als o G auta m a l ays emph asis

,

93
 ”
Buddh a S) t h e G o sp e l o f Buddhi sm
o

—and more speci al emph asis perh aps —upo n the eternal ,

succession o f B e comi ng The f o llowing st anz a h as i ndeed

.

bee n c alled the Buddhist co nfessio n o f fa ith a nd it ,

a pp e a rs more freque ntly th an any other text i n I ndi an

Buddhist inscriptio ns

Of Mose co n di t i o n s wki M s p ri n
g f ro m a ca u se

Tb e ca u se ka s bee n to ld by Ta Mag a ta
A nd Me ma n n er of Me i r su re ssi on pp
Tke g rea t S a ma na ka s li kewi se ta ug kt .

How essenti a l i n Buddhism i s the d o ctri ne of the eternal

successio n of ca uses appe ars from the fa ct th a t it is ofte n
sp o ke n of as Me g o spel
“
I will te ach yo u th e D h a mm a s ays G aut am a Th a t , ,

b e i ng pres e nt this becom e s ; fro m t h e a risi ng o f th at

, ,

thi a ris e s Th at b e i ng ab se nt this d o es no t b e c o m e ;

s .
,

fr o m the c e ss ti o n o f th at this c e ases

a
”
, .
1

We re a d aga i n th a t D h a mm a an alysis is knowledge “ -

co ncerni ng c o nditi o ns .
” 2

Wh a t he t a ught was designed to avoid the two extrem e

d o ctri ne s o f re alism a nd nihilism the beli e f i n pheno ,

me n l being nd the belief th at there is no phenom e n l

a a a

process a t all Every thi ng i s : this O K c c ana is

.
, a ,

o ne extrem e view Every thi ng i s not this is the sec o nd

.

extre m e vi e w A v o iding both these extremes th

.
, e

T th ag t a te a ches th e N o rm by the Me an
a a Thi .
”
s

doctri ne o f th e Me n asserts th at eve rythi ng is a a

B e c o mi ng a flux without begi nni ng ( first c a us e ) o r e nd ;

,

th e re e xists no st a tic mome nt when this bec o mi ng

a tt a i ns t o b e i n h o o d—no so o ner c a n we co nceive it by
g
1
M aj
jb i ma J Vikaya , u, 32 .

94
 Buddh a 59 t h e G o sp e l o f Buddhi sm
9

with the b abe the tre e with the seed ; but the o ld m an is
,

no t ide ntic a l with the b abe no r the tree ( with ) th e se e d

( ) , .

Th e subst ance of our bodies and no l e ss the c o nstituti o n ,

of our souls ch anges from mome nt t o mome nt Th at we

,
.

give to such i ndividu als a na me and form i s a pragm a tic

c o nve nti o n and no t the evide nce of any i nner re ality
, .

Eve ry existe nce is organic and the subst ance o f i ts ,

existe nce is a co nti nuity of ch anges e a ch of which is ,

a b s o lut e ly determined by pre existi ng conditi o ns - .

Why is this law of c a us ality of such gre at i mp o rtance for

G auta m a whose doctri ne is no t a me nt al gymn a stic but
, ,

just this : Evil and the Cess atio n of Evil ? Bec aus e
“ ”

this doctrine is precisely th e physici an s di ag no sis of the ’

dis e as e of D ukkka A S a constitutio nal dise ase i t is se t

.
,

forth i n the w e ll k nown series o f the Twe lve N i dana s the

-
,

i nterco nnecti o n of which is sp o ken of as th e Law o f

D e p e nde nt Origi nati o n ( P a ti cca sa mup ada ) Th e Tw e lve -
.

Ni danas a fterw a rds c a ll e d the wheel o f c a us a ti o n are

, ,

rep e ated i n no less th an ni ne ty six S uttas ; a nd t he i m -

p o rtance of the series a rises from the f act th at it is at o nce

a ge ne r a l expl a n a tio n of phe no me na a nd a n expl a na ti o n ,

o f the speci a l phe no me no n of Evil i n which the Buddhi s t

were most int e rested The e ffect o f the series is to show

.

th a t v i nnana the co nsciousness of I d o es no t reside i n an

, ,

ete rna l soul but is a co nti ngent ph e no me no n a ri s i ng by

?
,

way of c aus e a nd e ffe ct It should be note d as Profe ssor

.
,

R hys Da vids h as pointed o ut th a t the v a lue o f the seri e s ,

d o e s no t li e i n the fa ct th a t it expl ains Evil but i n t h e ,

fa ct th at the right u nderst andi ng o f C aus al Origi na ti o n c o n

s t i tu te s th a t v e ry i nsight by which the s o urce o f Evil

c o nsci o us ness o f I and the desires of the I —is destro yed .

The Wheel of Ca us ation turns a s follows :

‘ ’ 1

1
M aj
jlzi nz a I Vikaya , i , 1 40 .

9 6
 A ni c c a
Ig noranc e ( viffa) a

Mispercepti o ns (s nkkara ) or v a in im agi n

a

i ng will ( ceto na)

,

Co nscious ness ( of I etc ) ( v i ii nan , . a

N a me a nd Form i e Mi nd and Body , . .

,

( n ama - ra a p )
This prese nt S e nse o rg ans ( sa d ya ta na ) a

life C o nt act ( pa ssa )

s

a nd E moti o n ( v d na) e a

Cravi ng ( t n/t a) a

A tt achme nt (up adana )

C o mi ng to b e ( bk v )
- - a a

R e birth ( jati )
Old age and de ath sorrow l a ment atio n , , ,

evil grief despair (ja ama r na m etc )

, , r
'

a , .

This list wherever it occurs ends with the formul a S uch

, ,
‘

is the uprisi ng o f this e ntire bod y Of Evil I t should b e .

’

noted th t the wh o le series o f terms is not a lw ay s repe a ted

a ,

a nd no t a lw ays i n the s a me ord e r ; these a re r a ther the

spo kes of a whee l th an its circumfere nce .

If we no w ask wh at is the e ffe ct and wh a t c ause it is ,

cl e ar th a t Ig nor nce lies at th e r o ot of all From I g no r

a .

a nc e a rises th e thought of e ntity where a s there exists but

,

a becomi ng ; from the thought o f s e lf as e ntity a nd fr o m ,

the desires of Me a rises life ; life i s i nsep arable from

,

Evil .

The di ag nosis implies the cure ; it is the remova l of the

c o ndi t io ns which m a i nt a i n the p ath o logic a l st at e Th e se .

c o nditi o ns which m i nt a i n Ig no rance a re prim a rily

a ,

Cravi ng and the th o ught of I and Mi ne with all its

, ,

G 97
 Buddh a t h e G o sp e l o f Buddhi sm

implic atio ns o f selfish ness a nd supe rstiti o n The m e ans to .

a ccomplish the cure a re set forth i n t h e m e nt a l a nd mor a l

discipli ne of the Buddhist W and e rers ‘

.
’

A na tta
‘

Pr a ctic ally i nsep a rable from the doctri ne of A ni cca is th at

of A na tta th at there exists no ch ange less entity i n any
'

thi ng and above all no etern al soul in m an A nand a

, ,
‘ ’
.

i nquires of the Buddh a

Wh t is me ant lord by the phrase The world is empty ?
a , ,
”
,

The Buddh a replies Th a t it is empty A nand o f “

, a,

a self or of a nythi ng of the n a ture of a self

, A nd wh a t .

is it th at is thus empty ? The five se ats o f the fiv e s e nse s,

a nd t h e mi nd a nd t h e feeli ng th a t is r e l a ted t o mi nd : a ll
,

thes e a re void of a self or o f anythi ng th a t is s e lf like -

.
” 1

Me nt a l st ates are phe nomena like other ph e no me n nd a, a

no thi ng subst a nti a l such a s a soul or e g o lies b e hi nd them ;

j ust as th e na mes of thi ngs a re concepts The f av o urite .

simil e s are drawn from natura l phe nomena and fr o m

thi ngs c o nstructed such as a river or a ch a ri o t I f yo u
, , .

exce pt th e wa ter the s and the hither b ank and the furth e r
, ,

b ank where c an you find the G anges ? I f you divide the

,

ch ariot i nto its component p arts such as the wheels the , ,

p o les the a xle the b o d y the se at and so forth wh a t

, , , , ,

rem ai ns O f the ch ariot but a n a me ? I n the s a me way i t 3

will be f o und th a t when the compo ne nt p a rts of c o n

s c i o usne ss a re a nalyzed there is no residue ; t h e i ndividu a l
,

m i nt i ns seemi ng ide ntity from mome nt to m o m e nt

a a a ,

but this id e ntity m e rely c o nsists in c o nti nuity f m o m e nts a o

o f c o nscious ness it is no t t h e a bse nc e o f ch nge

, a .

L ike a river s ys a m o der n Buddhist

,
”
a which still m i n , a

t a i ns o ne co nst ant form o ne s e e mi ng id e ntity th o ugh no t a

, ,

1
S my tt I Vikay i
a u a
54 a, S b l w p 96
v, .
2
ee e o , . 2 .

9 8
 Buddh a 863 t h e G o sp e l o f Buddhi sm
9

i n a phil o sophic or aesthetic sense) the fle sh ly na ture ; ,

N ama is nam e or mi nd ; n a ma and rup a na me ( mere

’

words ) and body a re just th o se thi ngs by which a perso n

, ,
’

in f act complex and v a ri able app e a rs to be a u nity I n , .

the seco nd gro up which is no t like the first b o rrowed

, , ,

directly from the U p anish a ds gre ater stress is l aid o n the ,

sever al eleme nts of the ment al f actor with the practic a l ,

O bject of shutti ng out a n possible I oophole for t h e i ntr o

y
duction of the idea of a mind of soul as an unch angi ng
u nity .

Veda na i s with the hedonistic signific ance of

ple as ant unple as ant a nd neutral resulting fr o m co ntact
, , ,

with the objects of se nse and itself produci ng ta nka , ,

cra vi ng or d e sire It is emph asized th at there is no

.
‘

disti nct e ntity th at fe els it is o nly fe e li ng th a t feels or,

’ ‘

e nj o ys and t his bec ause of some Object which is i n

,
’ ‘

c aus al re l ation to ple as ant or o ther fe eli ng ( Buddh a ’

g h o sh a) Buddhist
. thought k n ows n o subject a nd ,

c o nce ntrates its a tte ntio n upo n the obj e ct .

S e nna is p e rceptio n o f all ki nds se nsu o us or me nt a l th a t , ,

is to say a wa re ne ss with recogniti o n this bei ng express e d

, ,

by na mi ng ( R hys Davids )
’
.

The S a nkkara s f o rm a complex group i ncludi ng ceta n ,

‘

a,

o r will volitio a nd a series of fift one coe ficie ts

( ) f of
1
n , y n -

an
y co nscious st a te .

Vi naana i an
y a w a reness of mind no m a tter h o w ,

ge ne ral or how abstra ct the content .

’

It is t o be no ted th at the terms rupa and v i icnana a re ‘ '

used i n a more restricted se nse in the fiv e f o ld cl assific a ti o n

th an whe n used to embr ace th e whole of co nsci o us e xist
e nce . Th e r a th e r cumbr o us syst e m o f the kka n dka s was
y th t ; t h i k i ng t by d d w d
1 “
I sa t a i
a ti
ce o n s ac n on n , o e ac s ee , or , or

th ou g h t —A g tt M kay i ii 4 5
. n u a ra
'
’

a, ,
1 .

1 00
 Th e F o u r P at h s
l a ter repl a ced by a divisio n i nto ci tta mi nd and
on , ,

i ka me nt a l pr o p e ties A ll I ndi a n thi nkers a re of

'

ce t as ,
r .
,

cours e i n agreeme nt a s to the m ateri al organic na ture o f

, ,

mind .

F o r the serious study of Buddhist psychology the re a der

must co nsult either o f Mrs R hy D avids two works on s ,

this subject A ll th at need be emph a sized here is the

.

pra ctic al purpose of the Buddhists in m aki ng use of these

cl assific a ti o ns Why s ays Buddh agh o sh a did the
”
.
“
, ,
“

Ex alted One say there were five Aggreg ates no less and ,

no more ? Bec a use these not o nly sum up all cl asses of

c o nditioned thi ngs but they afford no fo o th o ld for s o ul ,

a nd the a nimistic moreover th e y include all other cl a i ,

ss

fic a tio ns The Buddhists thus appe a r to a dmit t h a t

.
”

their psychology is expressly inve nted to prove their c a e s .

The Buddhists were of cours e very right i n l ayi ng , ,

emph asis o n the complex structure of the e g o —a fa ct

which modern p athol o gic a l and psychic a l rese a rch i nc re as
i ng ly bri ngs home to u s—but this complexity of t h e ego
d o es no t touch the question of the Brahm anic al Atm an ,

which is no t so no t so ,
‘
, .
’
1

S o much then for the fund a ment al st a tement of R ight

, ,

Views .
’

Tb e F our P a Ms
Freque nt mentio n h as been m ad e of th e Four P aths .

This is a f o urf o ld divisio n of the l ast o f the Four A riyan

Truths The F o ur P a ths or rather four stages o f the o ne
.
,

P ath a re as follows
,

I st C o nver io n e nteri ng upo n the stre a m which f o ll o ws

. s , ,

f om comp anio nship with th e good h e a ri ng th Law

r , e ,

e nlighte ned reflecti o n or the pra ctice of virtue This , .

th i q b l w p 98 q
1
F or ti n s ue s o se e e o , . 1 se .

I OI
 Buddh a t h e G o sp e l o f Buddhi sm

depe nds upon a rec o gniti o n of the F o ur A riy an Truths ,

a nd is subs e que nt t o the e a rliest step of m e r e ly t a ki ng

re fuge i n th e Buddh a the Law and the O rder a f o rmul a, , ,

which is repe ated by every pro fessi ng Buddhist i ncludi ng ,

t h e m a ny wh o h a ve no t yet entered the P a ths The First .

P a th le ads to freed o m from the delusio n of Ego i ty from ,

d o ubt rega rdi ng the Buddh a o r his doctri ne s and from ,

b e lief i n the e ffic acy of rites and ce remo nies .

2 nd The S ec o nd P a th is th a t of those wh o will o nly o nce

.

m o re return to the world and i n th at next birth will a tt a in ,

Fi nal R ele ase I n this P a th the c o nverte d i ndividu al

.
,

alre a dy free fr o m d o ubt a nd from the delusi o ns of self

a nd of ritu a li s m is able to reduce to a minimum the c ar

,

di nal erro rs o f lust re s e ntme nt and gl amour , , .

g rd. The Third P a th is th a t o f those wh o will nev e r r e turn

t o this world but will a tt a i n R e l e ase i n the pres e nt life

, .

Here the l ast rem nants o f lust and of rese ntment are
d e stro yed .

4 th. T h e Fourth P a th is th a t of the A ra h a t s the a d e pts ,

h e re the s a i nt is freed from all desire fo r re birth wh e th e r -

,

i n worlds o f f o rm o r no f o rm and from pride self righte ou s

-
, ,
-

ne ss and ignor ance The sta te of the A rah at is thus

, .

d e scribed
A s a mother eve n a t the risk of her o wn life protects
, ,

her son h e r o nly so n so le t there be goodwill without

, ,

m e asure among all bei ngs Le t goodwill with o ut me asure .

prev a il i n the whole w o rld above below a rou nd un , , , ,

sti nte d u nmixed with any feeli ng o f di fferi ng or Opp o si ng

,

i nte re sts If a m an re m a i n ste adfastly i n this s tate o f

.

mi nd all the while he is awake wh e ther he be s tandi ng ,

w alki ng sitti ng or lyi ng dow n the n is come to pas s t h e

, , ,

s ayi ng Eve n in this world holiness h as been fou nd

,
.
’ 1

1
M etta S utta .

1 02
 Buddh a 863 9
t he G o sp e l o f Buddhi sm

II . S A M S A R A A ND K A M M A ( K A RMA )
We are no w i n a bett e r positio n to u nd e rst and the
th e ory O f soul w and e ri ng in E a rl y Buddhism I say
-
.

p articul a rly E a rly Buddhism bec ause in th e gre ater ,

p a rt of pre Buddhi t thought and in all popul a r th o ught

- s , ,

wheth e r Brahm anic al or Buddhist the d o ctri ne of m e tem ,

psych o sis the p assi ng o f life from o ne form to a noth e r

,
-

a t de a t h is c o nc e i e d a ni m i sti c all as the tr a nsmigra tio n

, y y
o f a n i ndividu a l s o ul .

Take for ex ample such a text as B kag a va d Gjédw 2 2, ,

A s a m an l ays a sid e outwor n g a rm e nts a nd t ak e s oth e rs

th at are ne w so the B o dy D weller puts aw ay outw o rn
,
-

b o dies and goes to oth e rs th at a re ne w ”

Here the .

l ng u g e is pl i nly a nimisti c
a a O ne re ader will u nderst and
a .

th at a soul an ethere al m anniki n re move from o ne ab o de

, , s

t o no ther ; a seco nd re a der O bservi ng th a t This ( Body

a ,

D we ll e r) is no o ther th a n Th a t which is no t s o no t so ’

perceives th at empiric ally spe aki ng nothi ng—nothi ng th at

, ,

we c an c all a nythi ng—tra nsmigrates There is here an .

a mbiguity which is i ns e p a ra ble in the c ase of all c o nce

p
tio ns which are sublim ated fro m expe rie nces origi na lly
a nimistic or se nsuous Brahm anic al thought does no t see k
.
1

to evade this a mbiguity o f expressio n which is more o ver , , ,

of historic al sig nific anc e ; and t his co nti nuity of develop

me nt h as the a dv ant age th at no imp ass able gulf is fixed
betwee n the animist a nd the philos o pher .

This a dvant age is emph asized by S ank ara in his di sti nc

tion of esoteric and exoteric k nowl e dge pa ra and pa ra , a

1
A f s, x m pl i th
or e a l g e, nf wh i h m t t t
e ana o o us c ase o rasa , c e an as e o r

fl v i th
a o ur n f v
e nd h
se nse o m t m i
sa o ur, a t h i l as c o e o e an n a ec n ca

th ti
se nse , ae s m tie S w i th a
c e od i g i lly p h y i l pl
on . o na n a , or na s ca e asure ,

a ft w d
er l p i i t l bl i
ar s a so S r ua ss .

1 04
 S am sa ra and K amm a
vi d y :
‘

ato Th a t which i s no t so no t so a ttributes a e

‘
, ,
’
r

a scribed for purpos e s o f w o rship o r by way of cc o mmod a a

tio n to fi nit e thought This scriptio n of attribute s o n . a ,

the pa rt of l ayme n is rega rded by the phil o sopher with,

le nie nce : for he u nd e rst ands th a t the Unshow n Way the ,

desire for Th at which is no t is exceedi ng h ard Th o se

- - -
, .

who h ave no t yet wo n thei r way to ide alism m ay not ,

a nd c a nnot a ltogether disp e ns e with idols Brahm anism 1

.
,

regard e d as a Church is disti nguished from the Buddhism

of G aut a m a—no t yet the Buddhism o f the Buddhist
,

Church —b y this te nde ness to its spiritu al childre n : r

Le t no t him th a t k no w e th much a w aken doubt i n

sl o wer m e n of les er wit G a ut am a o n the other
s .
” 2
,

h and is an u nc o mpr o misi ng ico nocl ast He pre a ches

, .

o nly t o higher m e n such as will a ccept the h a rd s ayi ngs

,

of D ukkka A ni cc and A na tta i n a ll their nak e d ness

, a, .

Thi p o siti o n e nabled him to m a int a i n o ne si ngle a rgu

s

m e nt with e ntire co nsiste nce ; he needed no t to a ck now

ledge eve n th e rel ative va lue o i other fo rms o r degrees of
truth he wish e d t o bre ak e ntirely with curre nt absolutist
a nd a nimistic thought .

This positio n emph asized for him the di fficulty o f express

i ng wh a t he wished to te a ch thr o ugh the popul a r and ,

a nimistic l angu age of the da a nd yet he could no t a v o id

y
the use of this l angu age except at the cost O f m aki ng ,

himself u ni ntelligible This di fficulty m ay well h a ve .

1
Th p i i t l p i t wh i i t th t b l t t th
o se s r ua ur s s h o tta
ns s a a so u e ru s, su c a s a na

( no n e g i ty ) d ti ti ( t
-
o , an ne t ,) gh t l t b t g h t
ne no so , n o so ou a o ne o e au ,

a n d wh d p i ll th l gi l d th ti i t p t ti f th
o es se a eo o ca an ae s e c n e r re a on o e se

re al i ti f l h l d i d th y i g f M t K p
e s as a se , s ou c o ns M l
er e sa n o as e r a ssa a o ra

an d vi t W d
r uo u s an d B ah m d
e re rs a n t f m t i ty th t r an s o no o rc e a ur on a

wh i h i
c s i p ; th y b i g w i
u nr e w i t f th t m t i ty —P aya i
e , e n se , a or a a ur .
”
s

S utta , D i a log ues of Me B u dd/1 a , i i , 3 3 2 .

2
B kaga va d Gi la, i ii , 2 9 .

10
5
 Buddh a 89 t h e G o sp e l o f B uddhi sm
9

c o ntributed to th e hesitatio n which h e fe lt i n rega rd to the

pre achi ng o f the g o spel The m e th o d he was forced to
.

a dop t wa s t o m a ke use o f the curre nt phr aseology

, ,

e xp andi ng a nd emph asizi ng i n his o wn way a nd ,

empl o yi ng well k nown words in ne w uses

-
.

We h ave therefo re to gu ard ourselves as Buddh ag ho sh a ,

s ays from supp o si ng th a t the m anner of st ati ng the c ase

,

ex actl y express e s the fact The term S a ms ara is a c ase

.

i n poi nt ; fo r this W a nderi ng is not fo r G a ut a m a the

‘ ’

w and e ring of any Mi ng Buddhism n o where t e aches .

t h e transmigra tio n o f s o uls but o nly the tra nsmigr a tio n

,

o f ch a ra cter of person a li ty without a person

, .

Many are t h e similes employed by G aut a m a to S how th at

no Mi ng tr ansmigr a tes fro m o ne li fe to a nother The .

e ndi ng o f o ne life a nd the begi nni ng of a no ther inde e d , ,

h a rdly di ffer in ki nd from the ch ange th a t t akes pl a ce

whe n a boy becom e s a m an—th a t a lso is a transmigrati o n ,

a w a nderi ng a ne w becomi ng
, .

A m o ng the sim iles most o fte n used we find th a t o f fl a m e

e speci a lly co nve nient L ife is a fl a me and transmigra ti o n
.
, ,

ne w becomi ng rebirth is the tr ansmitti ng of the fl a me

, ,

from o ne c o mbustible aggreg ate to another ; just th a t ,

a nd nothi ng more I f we light one c andle from a nother

.
,

the c o mmu nic ated fl a me is o ne and the s ame in the sense ,

o f a n o bserved co nti nuity but the c a ndle is not the s a me

, .

Or ag a i n we could no t o ffer a better illustra tio n if a

, , ,

m o d e r n i nst ance be permitted th an th at of a seri e s o f ,

billi ard b all s in close cont act : if ano ther b all is rolled
a g a i nst the l a st st a tio na ry b a ll t h e movi ng b a ll will st o p
,

d e ad and the forem o st st ati o nary b all will move o n Here

, .

pre cisely is Buddhist transmigrati o n : the first m o vi ng

b a ll d o es no t p ass over it rem a ins behi nd it dies but it
, ,

is u nd e ni ably the movement of Ma t ba ll its m o me ntum , ,

1 06
 Buddh a 863 th e G o sp e l o f Buddhi sm 9

If we c o mbi ne th e d o ctri ne o f k a mm a with th at O f s a ms ara ,

‘
deed s wi th w and e ri ng k a mm a re pre s e nts a fa mili ar
’ ’

truth —the truth th at the history of the i ndividu a l d o e s

,

not b e gi n a t birth Man is born like a g arden re a dy .

pl anted and sow n .

B ef ore I wa s born out o

f my moMer g e ne ra ti ons
g u i ded me .

N ow on Mi s p
s ot I sta nd .

This here dity is thi nk able i n two w ays The first way .
,

t h e truth o f which is u nde ni able represe nts the a ctio n o f ,

p ast lives o n prese nt o nes ; the seco nd which m ay o r 1

,

m ay no t b e true repre s e nts the a ctio n of a si ngl e c o n

,

t i nu o u s s e ri e s of p a t liv e s o n a si ngle present life s The .

Buddhist t h e ory of k a mm plus s ms ara d o es no t di ffer a a

f o m its B ahm anic l pro t o type i n a d o pti ng the sec o nd

r r a

view Thi s m ay h a ve b e e n b e c ause of its pragm atic

.

a dv nt ag e a i n t h e expl an tio n o f a pp a re nt n tur l i n a a a

justice fo r it affo rds re aso nabl e answer to th e que ti o n a s ,

“
Wh o did si n this m an o r his pare nts th at he was bor n
, ,

1
Th t th h ma i d i v i d l i p lyp y ki th t n i nd fi i t
e u an n ua mb s o s c c, a a e n e nu er

o f t m
s rea f i s o x i t i n h f w h i h b v i ly
c o nsc o usne ss c o e s e ac o us c ca n e ar o us

an d i v yi g d g
n ar n i t d e di i t d i n w d t i
re e s asso c a e or sso c a e s o a oc r n e

wi d ly e p t d v by th d x p y h l gy
ac c e e e en
“
or o o s c o o .
”

G W B UR I f i bb tj l N 4 3 . . A LF O , er ourna ,
o . .

Th m th g h t i
e sa e xp ou d m B ddh i ti lly by L f d i H
se re sse o re u s ca a ca o e arn

F wh t i
or i d i v i d l i ty ? M t
a s o ur n t i ly i t i n t i d i v i d
ua l i ty t os cer a n s o n ua a

a ll i t i m l ti pl i i ty i
s u l l bl W h t i th h m b d y ? A f m
c nc a c u a e . a s e u an o or

b i l t p t f b i ll i
u u ou f l i vi g
o ti ti i mp m
o ns o t ggl m ti n
n en e s, an er an e n a o era o

o f i di vi d l
n ll d ll A d th h m
ua s c a e ce l ? A mp it f
s . n e u an so u co os e o

q i ti ll i
u n f ons l W o so u s h d ll i fi i t mp d f
. e a re , e ac an a ,
n n e co o un s o

f gm t
ra f
en s ot i li v I
an e r o r th P lm f A es d .
”
g i n e sa o nan a
“
a c on er e s

d i d t m i g w i th m y p p
se ase , ee n d pl d y t i wh m
an ur o se s an ac e s, an e n o

th p w t p it ”
i
e re s no o er o e rs s .

1 08
 S am sa ra and K amma
bli nd ? The Indi an theo ry replies with o ut hesita ti o n ,

Mi s ma n .

Buddhism however does no t expl ai n in wh at way a

, ,

co nti nui ty of c ause and e ffect is m a i nta i ned as betwe e n

o ne lif e A a nd a subseque nt life B which a re sep a r a t e d by ,

the fact of physic al de ath ; th e thi ng is t ake n fo r grante d .

1

Brahm anic a l schools a void this di fficulty by postul ti ng a

a n a str a l or subtle body the a m a teri a l

( li ng a sa ri a
) - r ,

complex no t the A tm an servi ng as the v e hicle o f mi nd

, ,

a nd ch a ra cter a nd no t disi ntegr a ted with the d e ath of the

,

physic a l body In other w o rds we h ave a group of body

.
, , ,

s o ul and spirit ; where the two first are m a teri al complex

, ,

a nd phe nom e n l while the third is no t so no t so ‘ ’

a , , .

Th at which tra nsmigra tes and c a rries over k a mm a from ,

o ne life A to a no ther lif e B is the soul o r subtl e b o dy ,

which the Ved t a e ntirel y a grees with G a ut a m a i n

( an

defi ni ng as no n A tm an) I t i s this subtle body which -

.

f o rms the b asi s of a ne w ph y sic al b o dy which it m o ulds ,

upo n i tself effecting as it were a spiritu alistic m at e

,
‘

ri li
a ti on
z a which i s m ai nt a i ned thr o ughout life The
’
.

pri nciple is t he Sa me wherever the individu al is re b o rn ,

i n he a ve n or purg a tor o r o n e a rth

y
.

I n this view though i t is no t me ntioned b y Buddhists

, ,

there is nothi ng co ntra ry t o Buddhist the o ry Th e .

v alidity of the dogm a of no n eternal soul rem ai ns u n - -

ch alle nged by the de ath surviv al o f pers o nality ; fo r th t a

surviv al could no t prove t h a t the pers o nality co nstitute s

1
Vi d T W R h y D v i d E ly B dd/ i m p 7 8
e . . s a s, ar u z s , . .

2
Vi d T W R h y D vi d I bi d p 7 8
e . . Th t th th
s y f th b tl
a s, . . . a e e or o e su e

b dy i
o t m sti dno d w i th G t m g en o ne l bj ti ac c o r s au a a s
’
e n e ra o ec on

t th d i
o e i f h t l gy I t i h w v t b t t th v l
sc uss o n o e sc a o o . s, o e e r, a ri u e o e a ue

o f B ddh i t th
u g h t th t v th p f f th
s ou v i v l f th p
, a e en e ro o o e sur a o e e rso n

w l d t fl t th nt l d t i n f th
ou no a
'

ec l e mp l x i ty
ce d ra oc r e o e so u s c o
’
e an

ph n m n l h t
e o e a c arac e r .
 Buddh a 89 the G o sp e l o f Buddhi sm
9

a n et e r na l u nity no r c an it prove th a t a nythi ng a t all

,

surviv e d th e att a i nme nt of Nibb ana We m ay i nd e e d .

sa
y th a t Buddhism not ably i n the J at a k a s
, t a kes the ,

surviva l o f pe rs o nality ( up to the time of att a ini ng

N ibb ana) for grante d ; and were it o therwise there ,

would be little re aso n for the strong Buddhist obj e cti o n

t o suicide which is b ased o n the very proper gr o u nd th a t
,

it ne e ds somethi ng more powerful th an a dose o f p o is o n

t o d e stroy the illusio n of I and Mi ne To a ccomplish .

th at requires the u ntiring e ffort of a strong will .

III . B UD D H I S T H E A VE N S A N D H O W TO
R E A CH TH E M
Gaut a m a h as no t de ni e d the existence of g o ds o r o f
future st ates of existe nce i n he ve ns or hell Buddhi s m a s .

is a th e istic o nly i n the sense th at it de ni e s the e xiste nce

of a First C aus e and emph asizes the c o nceptio n o f t he
,

mort ality of all divin e b e i ngs h o wever lo ng lived th e y ,

-

m y b e supp o sed t o be
a A p a rt fro m this G ut m is
.
, a a a

repres e nte d as no t m e re ly a cquiesci ng i n popul a r beli e fs ,

but as spe aki ng of his o wn i ntercourse with the go ds and

visits to their he ave ns ; a nd still more import ant all , ,

th o se spiritu l exercises which do not le ad directly t o

a

N i b b ana are speci lly commended a s securi ng the lesser

a ,

but still very desirable fruits o f re birth i n the l o wer

,
-
,

h e ave ns or i n the Br hm a worlds o f Form or NO

, a -

f o rm In all this more o ve r there is no thi ng ill o gic l t o

.
, ,
a

t h e spirit o f the D h a mm a which insists o n the law o f

,

Becomi ng but d o es no t necess a rily exclude the p o ssibility

,

o f o th e r modes of Bec o mi ng th an those f a mili a r i n ur o

o rder o f experie nce S piritu a lism i n other words whil e

.
, ,

quite u nesse nti l t o e a rly Bu ddhism does not i n any w y

a ,
a

c o ntradict the D h amm a .

I IO
 Buddh a 863 th e G o sp e l o f Buddhi sm 9

The chief o f t he gods wh o a re comm o nly sp o k e n o f i n t h e

f S utt as a re S akk a and Brahm a
,
S akk a as it w e re is .
1
, ,

ki ng o f the Olympi ans th e Jupiter of the multitud e and , ,

’

i s more or less t o be ide ntified with the I ndra of p o pul a r

B rahm anism Gre ater th an S akk a and more spiritu a lly
.

c o nceived is Bra hm a the supreme ove rl o rd of orthod o x

, ,

Brahm an th e o logy i n the d ays of th e Buddh a B o th o f .

th e se divi niti e s are re prese nted i n t he S utt as a s conve rts

t o t h e D h a mm a of the Buddh a who is the te a cher o f
‘
,

g o ds and m e n A whole group of S utt as h as to do with

.
’

the conversio n and exhortation of th e se gods and the se ,

S utt a s a re evid e ntly d e s ig ned to m ake it a ppe a r th a t the

Brahm an gods are re ally on the side of G aut am a and to ,

this e nd they a re m a d e to spe ak as e nlightened and

d e vout Buddhists .

Th e Buddhist cosmogo ny though rel a ted to th e Brah

m anic al is ne vertheles s peculi a r t o i tself i n det a il and
, ,

d e serves som e a tte ntio n It will b e b e tter und e rst o o d .

from th e t abl e o n p age I 1 1 th an by a l e ngthy d e scripti o n .

Th e most e ss e nti al and the truest p a rt of this c o smog o ny

h o we ver ( and the o nly p a rt which is dwe lt up o n i n th e
more profo u nd p ass ages of e arly Buddhist scripture ) ,

is the three fold division i nt o the Pl ane s o f Desire the

-
,

Bra hm a Pl ane s co nditi o ned by Form and the Bra hm a ,

Pl anes u nco nditio ne d by Form There is a pro fo und truth .

c o nc e a l e d eve n i n the mythol o gic al ide a of the possibility

o f visiti ng t h e Br a hm a worlds while yet livi ng o n e a rth .

D o e s no t he rise above the Pl ane o f D esire wh o i n ae s th e t ic

c o nte mpl atio n is a us si c/c se lbst entruckt 7
“
d o es no t ’

.
2

t h e ge o m e trici a n a l s o k no w th e Brahm a Pl ane s of Form ?

There are ph ase s o f e xperi e nce th a t c an c arry us furth e r .

1
Th i mp e l B h m i nk wn t B ddh i t d i l ti
e rso n a ra an s u no o u s a ec c .

2
G th F
oe t ii p
e, 58
a us , , . 2 .

1 1 2
 Buddhi st H e av e n s B) H o w t o R e ac h Th e m o
?

M Poinc ar é writes of the m athem atici an Hermite

.

ya ma i s i l i mag e sensi ble, et ourta n t

n evogua i t u ne
’ '

p
p
v ou s v ous a e rcev i ez bi entbt u e les e n ti tes les
g lu s a bst ra i tes
’

p
eta i en t
’
p
o ur lu i comme des étres v i va nts I l ne les voya i t .

ma i s i l e lles mblag e
’
p a s, se nta i t q u ne sont p a s un a sse

a rt
ifi ci e l , et
q u e lles
’
on t j e ne sa s
i gue l p ri nci p e d u n i te
’

D oes
not Ke ats moreover refer to the
” 1
i n te rne .
, ,

Brahm a Pl ane unco nditioned by Form when he writes ,

i n o ne of his letters There will be no space and c o nse ,

que ntly the o nly commerce between spirits will be by

—
their int e llige nce of e ach ther when they will completely
o

u nderstand e ach other while we in this wo ld mere ly , , r ,

c o mprehend e ach other i n di ffere nt degrees ? I f i t

”

be true th a t he wh o does not atta in to Nibb ana here a nd

no w is rebor n in some other world — and this is t a ken for
—
granted i n e a rly Buddhism then wh a t is more re ason able
th an to suppose th a t those wh o cultivate here on e a rth
th o se st a tes of mind which we h ave indic ated viz the , .

states of self absorption in the contempl ation of be auty or

-

of ide al form or in the most abstra ct thought are reborn

, ,

in those worlds which the y h ave so often visited ? This

consideration is m aint ained as follows in the Tevi/ja

1
La Va leu r de la S ci ence hy D vi d i th pp t . M rs R s a s no t c e s e a a re n

ab h g h B ddh i h v (B dd/ i t P y l l gy
se nc e o f musi c i n th e i er u st ea ens u z s s c zo o ,

p xlv) ; b t w h f m m t b pl d by h i g h f t h f b t
. u e re or us e re ac e
‘
e c es o a strac

th gh h l m i m y b il t d m y t d h
’
ou t, t e re a so us c a e s en ,
an a no ne e t o se

i l
a rt c u a ted i t m t whi h d i th l w h v
ns ru en s f c a re u se n e o er e a e ns o se n se .

Py h g h v h v ly
“
di d
t a o ras y h m m t f h no t sa t at t e o e en s o t e ea e n

b di m d
o es d i bl m i b t h i t w i t lf m i
a e an au e p us c , u t at as se a us c su ra

i bl —( S h ll i g ) Th th w h l ky i fill d wi th d d
” “
se ns e c e n e re e o e s s e so un , an

th th t m i i m d wi h t fi g d w i th i g
”
e re a us c s t a e t ou n e rs a n ou str n s

Th l d i th
e re a so , an m w y xi t n lly th V d Dh mm
e sa e a , e s s e te rna e e a or a a

w h i h i ly h d i l w w l d
c s on
‘
ea r
’
n o er or s.

H I I
3
 B uddh a t he G o sp e l o f Buddhi sm

H a vi ng described the Four S ublime Mo ods G autam a ,

a sks
“
N o w wh at think you Vase ttha will the Bh ikkh u wh o , ,

thus lives be in possession of women and of we alth or ,

will he no t ? ”

He will not G autam a !,

”
Will he be full of anger or free from anger ? ,

He will be free from anger G aut am a ,

Will his mi nd be full of m alice or free from m alice ? ”

,

Free from m alice G auta m a ,

Will his mi nd be t arnished or pure ,

I t will be pure G auta m a ,

”
Will he h a ve self m aste ry or will he not ?
-
,

S urely he will G aut a m a ! ,

Then you say Vase ttha th at th e Bhi kkh u is free from

, ,

househ o ld and worldly c ares and th at Brahm a is fre e ,

fr o m h o useh o ld and worldly c ares Is there the n agree .

m e nt and like ness between the Bh i kkh u and Brahm a ? ”

“
There is G aut a m a !
,
”

Very g o o d Vase t tha Then in sooth Vase tth a th at

"

.
, , ,

the Bhi kkh u wh o i s free from household c ares should

a fter de a th when the body is dissolved bec o me u nited
with Brahm a who is the s ame—such a condition of things
, ,

is e very w ay possible !
'

We must no t however suppose th at the cultiv ati o n of the

, ,

F o ur S ublime Moods by an a scetic a nd a ccordi ng to the ,

strict Buddhist formul a is the o nly me ans of a tt a i ni ng to

,

u nio n with Brahm a Buddhist scripture re c o g nizes b e sid e

.

th e s e ethic a l exercises other speci al c o nditio ns o f i nte llect

a nd em o tion which a re a tt a in e d i n the Four J h an s ’
a ,

a nd th e s e pr a ctices lik e those o f the Four S ublim e Mo o ds

, ,

m ay b e f o ll o wed by househ o lders a s well as by a scetics .

1
T W R h y D vi d D i l g
. . s a f M B dd/ i p 3 8
s, a o ues o e u 2a , ,
. 1 .

1 1 4
 Buddh a t h e G o sp e l o f Buddhi sm

t o underst and its implic a tio ns to an orthodox Buddhist

a nd its me a ni ng o n the lips of G a ut a m a .

Unfortu nat e ly the t e rm Nibb ana ( i n its S anskrit form

,

Nirvana) b e c a me f amili a r to Euro pe an stude nts l o ng

b e fo re the Buddhist scriptures h ad bee n m ade a ccessible ;
a nd the e a rly w e ster n writers o n Buddhism i nterpreted “

Buddhism i n terms of their o wn b e lief as a st ate to be ,

re a ch e d a fter de ath A s such they supp o sed the dyi ng .

o ut must me an the dyi ng out of a soul ; and e ndless

’ ‘ ’

were the discussio ns whether this me ant eternal trance o r ,

absolute a nnihil a tion of a soul H o w irrelev ant wa s this

” 1
.

discussion will be seen when we re alize th at N i b b ana is a

sta te to be re a lized here and no w and is recorded to h a ve ,

bee n a tt ained by the Buddh a at the begi nning of his

mi nistry as well as by innumerable A rah ats his discipl e s ;
, ,

a nd when we remember th a t Buddhism de ni e s the exist e nc e

o f a s o ul a t a ny time whether before or a ft e r d e a th

, , .

In th e M i li nda P a n/ca Nibb an a is c o mp a red to a glori o us

,
“

city st a inless and unde file d pure and white age less
, , , ,

de athless secure c al m and h appy

, a nd yet this city is
,

very far from bei ng a he aven to which good men att ain
a fter de a th
“
There is no spot 0 king E ast S outh West or North , , , , ,

a b o ve below or beyond where N i b b ana is situ a te and yet

, , ,

N i b b ana is ; and he wh o orders his life a right gro u nded ,

i n virtu e a nd with r a tio na l a ttention m ay r e alize i t

, , ,

wh e ther he live in Greece Chin a A lex andri a o r i n , , ,

”
K o sala .

1
B ut th e Al i /i nda P a nlca l
a so s e a p k s ( e rrone o usly ) o f an Ara b at as

e n te ri n gi nt o
’
Nib ba y i g th t th l y m wh tt i t A h tt
na, sa n a e a an o a a ns o ra a a

mu st e i t h e r e nte r th e O d p i t N i b b a th l tt l t n ti v
r er o r ass n o na, e a er a er a e

he re i m ply i g p h y n si c a l d th ( i n th
ea f S ddh d n th f th
as e c ase o u o a a, e a er

of Bu ddh p a, .

1 1 6
 N i b b ana
He e nters into this city who em ancip ates his mind ‘
in
A rah atta
’
.

Th e lite ral me ani ng of the word N i b b ana is : dyi ng out ‘

,
’

o r exti nctio n a s of a fi re To understand its technic a l

‘ ’ 1
, .

import we must c all to mi nd the simile of fl a me so c o n

st a ntl
y employed in Buddhist thought The w h ole “

world is in fl a mes s ays G aut am a

”
By wh at fire is it
, .
“

ki ndled ? By the fire of lust ( raga) of rese ntme nt ( dos ) ,

a ,

of gl a mour ( moh a) ; by the fire of birth Old age de ath , ,

p a i n l a ment atio n sorr o w grief and desp a ir it is ki ndled

, , , .

The process of transmigratio n the natura l order of Be ,

comi ng is the communic ation o i this fl ame from o ne

,

a ggreg a te of combustible m ateri al to another The .

s a lv a tio n o f the A rab a t the s a i nt the n is the dyi ng

—
, , ,

dow Nibb n — an a O f the fl a mes of lust h a te a nd gl a mour , , ,

a nd of the will to life N i b b ana is just this and no more .

,

a nd no less .

N i b b ana ( nirvana) is the only Buddhist term for s alvati o n

fa mili a r to western re a ders but it is o nly o ne of m any t h at ,

o ccur i n the orthod o x Buddhist scriptures Perh aps the .

bro adest term is Vi mokka or Vi mutti s alvation or , ,

1
Oth ty m l g i
er e p i bl th I t i ll d N i bb an i n th t i t
o o e s are oss e : us
“
s ca e a, a

i s a d p t ‘
f m th t v i g w h i h i ll d a l ti g
e -
ar ure
’
ro a c ra n c s ca e v na , us n
”

(A ddh C mp di m f P / l p ly i I t i i mp t t t
'

nuru a, o en u o u oso z ,
v, s o r an o

re m mb e th t th t m N i va
er i l d th n B ddh i m d i
a e er r na s o er a u s ,
an s o ne

o f th m ny w d
e d by G t m i n p i l
a or s u seI th au a a a s ec a se nse . n e

Up i h d it d
an s a t m n th s d y i g t f y th i g b t th
o e s no ea e n ou o an n ,
u ra er

p f t l f l i ti t th i w h m th d kn f i g n h
er e c se -
rea za on o o se n o e ar e ss o no ra c e as

b d i p d by p f t k wl d g
een s e rse th h i g h t g l th
er ec pn no e e,
‘
as e es oa e re o e s

b f th m th t l p f t Ni a m —( Cb a d gy Up i b d
e o re e e e e rna , er ec ,
rv na
’
n o a an s a ,

8 , 5 )
1 ,
B ddhIi t . g mp h i th t i t ty m l g i l i gni fi
u s usa e e as z e s e s rc e o o ca S c anc e

o f dyi g
‘
t; b t v n
n it i
ou t th d y i ng ut f e l n i di
e so , s no e ou o a so u or a n

v i d li ty f n
ua h th i g x i t nd th f
, or o suc h th i g n di n e s s, a e re o re no suc n ca e

ou t ; it i nly th p i n (
s o ving tm t nd d l i
e a ss o
) th t s c ra ,
re se n en a e us o n a can

di t
e ou A t wh t . m i n i f ny th i ng
s o ly B ddh i m i i l nt
a re a s, a , e ar u s s s e .

1 1 7
 Buddh a t h e G o sp e l o f Buddhi sm
‘
delive rance and those who h ave att ai ne d this s alvatio n
,
’

are c a ll e d A ra b a ts a d e pt whilst t h e st a te o f a d e ptship is

, ,

c alled A rab a tta Other terms and defi nitio ns i nclude the
.

e nd of su ffe ri ng th e m e dici ne for a ll e vil livi ng

‘ ’ ‘ ’ ‘
, ,

w ater th e imperish abl e the abidi ng the i ne ffable

,
’ ‘
,
’ ‘
,
’ ‘
,
’

the det achm e nt th e e ndless security ,

’
.
’

The N i b b ana o f which we h ave so far spoke n it will be ,

se e n is esse nti ally ethic a l ; but this Nibb ana i nv o lve s

, ,

and is ofte n used as a syno nym for th e cess a ti o n of

‘
,

becomi ng ; and this of course is the gre at desider atum

’ 1
, , ,

o f which the ethic a l exti nctio n is m e re ly the me ans a nd

t h e outw a rd S ig n S a lv ation ( v i mutti ) h as thus a lso a
.

psychol o gic a l a spect of which the most essenti al e l e m e nt ,

is the rele ase from i ndividu ality Thus we find d e fi ned .

the fo llowi ng Eight S t atio ns o f D e liverance ( 1 ) H a vi ng

o n e self ext e rna l form o ne s e es forms
; ( 2 ) u naw a re of o ne s
’
,

o wn exter na l f o rm o ne sees f o rms e xter na l t o o ne s e lf ;

,

( )
3 a
e sth e tic hyp no sis ; ( 4) a biding i n t h e sphere o f sp a ce
re ga rded as i nfi nite ; ( 5) abidi ng i n th e sphere of c o gniti o n
rega rded as i nfi nite ; ( 6 ) abidi ng i n th e sphere of no thi ng
ness ; bidi g the sph re either ide tion
( 7) a n i n e o f n a n or

non ide a tion ; a nd ( 8 ) abidi ng in the st ate where both

-

se ns ations and ide as h ave ce a sed to b e .

2

A nother way to re alize the practic a l co nnot a tio n o f the

Buddhist Nibb ana is to c o nsider the wit ness of those ,

A ra h ats who b e side G a ut a m a h a ve a tt a i ne d thereto

, ,
.

Two o f G a ut am a s disciple s a re s a id to h ave testified as

’

f o llows : Lord he wh o is A rah ant who

“
,
h as wo n ,

his o wn s alvatio n h as utterly destroyed the fetters of ,

1
S a myutta Ni kaya , II ,
1 1
5 .

2
M a lt a I Vz dana M a kap a ri ni bbana S utta , Th e
'

S u tta , 35; 33 .

4 th
—7 th «
stati o n s a re i d e n ti c a l w i th th e F o ur A rfi p a J h anas by w h i hc

th e F or m l e ss h v
e a e ns a re a ttai ne d -
se e pp . 1 1 1 ,
1 47 .

1 1 8
 B uddh a th e G o sp e l o f B u ddhi sm
Perh aps the preva iling thought is a more or less r apturous
delight i n the esc ape from evil and fro m cravi ng ( dukkh a
a nd t a nh a fr o m lust h a te a nd i nf a tu a ti o n a nd fr o m
)
the prospect of re birth —o f continued Becomi ng i n any
, , , ,

other co nditio ned life From the st andp o i nt o f will . ,

a g a i n there is emph asis upo n the a chieveme nt of freed o m

, ,

self m aste ry and so forth A nd the atta i nme nt is also

-
, .

expressed poetic ally—just as the Brahm an i n Brahm anic a l

scripture is symbolized a s bliss i ntelligence etc ‘
,
’ ‘
,
’
.

a s light truth knowledge h appi ness c alm pe ace ; but

, , , , ,

the similes a re alw ays cool never suggesti ng any violent ,

rapture or overm a steri ng emotion But while we rec o g .

nize an unmist ak able note of exult ation i n the co nquest

a chieved here a nd no w we must a ls o cle a rly recog nize ,

th at orthodox Buddhist te a chi ng is ch aracterized by the “

a bsence of all joy i n the forw a rd view ; a nd i ndeed no

1
, ,

mystic c an look forw a rd to greater bliss th an h as alre ady

been experienced : to wh at more i ndeed c an o ne wh o 2
, ,

h as a lre a d y a tt a ined the summu m bonum look f o rw a rd ,

or wh at c an the ph ysic a l a ccide nt of de ath a chi e ve for

him who h as alre a dy by his o wn e ffort re ached the g o al ?
G aut am a expressly refuses to answer any question rel ative
to life after de a th and he condem ns all specul atio n ,

a s u nedifyi ng I h ave not h e s ays a ddressi ng the

” “
, ,

venerable Malunkyapu tta who desired i nform atio n on ,

these points reve aled th at the A rab at exists a fter death

,
“
,

I h ave not reve aled th at he does no t exist ; I h ave no t

reve aled th at he at once exists and does no t exist a fte r
de ath nor th at he neither exists no r does not exist a fter
,

1
C A F R h y D v i d P lm f M B t/
. . . s a 9 3 p xlv ii i
s, sa s o e re z ren, 1 1 ,
. .

2
F or : P d i i ti ll p
a ra th
se
( B
s s h m ) W
u h I h
o n e ar
g e en :
“
en o e nc e ,

m y my l t w d b th t w h t I h v
a as or s ie, p bl ( T g )
a a a e se e n s unsur assa e a o re .

Th e re i s n th i g m ot b d i d
n o re o e e s re .

1 20
 N i bb ana
de ath A nd why Malunkyapu tta h ave I no t reve aled
.
, ,

these thi ngs ? Bec ause O Malunkyapu tta this is no t , ,

edifyi ng no r co nnected with the essence of the norm no r

, ,

te nd to turni ng of the will to the abse nce o f passio n to , ,

cess atio n rest to the higher faculties to supreme wisdom

, , , ,

no r to Nibb ana ; therefore h ave I not reve a led i t The ”1

.

e arly A rah ats refra i ni ng loyally from specul a tio n might

, ,

h ave co ncurred with Emerson in s ayi ng : Of immort lity “

a

the soul whe n well emplo y ed is incurious I t is so well

, , .

th at i t is sure it will be well ”

.

I t is most explicitly indic ated th at the state of Nibb ana

c annot be discussed
A s a fl a me blow n t o a nd fro by the wi nd s ays the ,

Buddh a g o es out and c ann o t be registered eve n so a

, ,

S age set free from na me and form h as dis appe a red a nd

, , ,

c ann o t be registered .

The disciple i nquires : Has he then merely dis appe ared ,

o r d o es he i ndeed no longer exist ?

For him who h as dis appe ared s ays the Buddh a there , ,

is no form ; th at by which they say He i e xists f r s

’
o

hi m no more ; when all conditions are cut o ff all m atter ,

fo r discussio n is a lso cut o ff .

2

Or aga in
As Me fi ei y sp ar sk f ro m a
f org e a re o ne by o ne

ex t i ng u i sked

A nd n o o ne know s wke re Mey lz a v e g on e ,

S o i t i s wi M Mose w/co lz a ve a t ta i n e d to co m
p le t e e ma n c i p i
a t on ,

Wko lca v e c rossed Me flood of desi re ,

W/co lea ve e n te re d up on Me ca lm de lz /ct

g .

Of Mese no t ra ce re ma i ns .

1
M a/jlzi nza I Vikaya S utta ,
63 .

2
S u tta -
ni t
p a, 1
a 0 —
73 5 .

I 2 I
 B uddh a 89 th e G o sp e l o f Buddhi sm9

O n this a ccount they are sometimes comp a red to the

birds of the a i r whose p ath is h a rd to follow bec ause
, ,

they le ave no trace .

1

Le t us return to the me a ni ng of N i b b ana or Vi mutti a s

it applies t o the still livi ng A rah at The A rah at and the .

Buddh a h ave alike a tt a ined N ibb ana o r Vi m utti and ,

are V i mut to ; a re we to underst a nd th a t this st ate is

continuously m ai nt ained from the mome nt of enlighten

ment to the moment of de ath ? I f so wh at is it th a t ,

m a i nt ains life i n the delivered bei ng ? This questi o n

a rises equ a lly in the Ved ant a The usu al a nswer is th at
.

the momentu m of antecede nt ka mma su ffices to c arr y on

the individu a l life even a fter the Will to Life h as ‘ ’

ce ased and this is expressed in the brilli ant simile of

,

the potter s wheel which co nti nues to turn for some time
’
,

a fter the h a nd o f the potter is removed I n any c ase it is .

evide nt th a t th e freed o m of the A rab at o r J i van m ukta -

d o es not i nv o lve an i mmedi ate and pe rm ane nt em an

c i at i o n from mort a lity : t h e Buddh a for ex a mpl e th o ugh
p , ,

he h ad lo ng si nce att ained Perfect E nlighte nme nt is ,

recorded to h ave su ffe red from severe illness a nd to h ave ,

been awa re of it I t is no doubt co nsiderati o ns of this

.
, ,

sort which determined the disti nctio n which was s o me

times drawn betwe e n Nibb ana or Dyi ng Out and ,
‘
,
’

P ari ni b b ana Complete or Fin al Dy ing Out c o incident

‘ ’
, ,

with physic al de ath .

The A rab at h as indeed p assed through an experie nce

, ,

which illumi nes all his rem a i ning life : he k no ws thi ngs
a s they re a lly a re a nd is s a ved from fe a r a nd grief : h e
,

h as re aliz e d if but for an i nst ant the A byss wherei n all

, , ,

B e c o mi ng is no t He is s atisfi e d of the a uthe nticity of

.

the e xpe rie nc e by the very f act th at the thought I a m ‘

1
D l nnn p d v 9
za a a a, . 2 .

1 2 2
 B uddh a 89 t h e G o sp e l o f Buddhi sm
2

There is a cert a in a mou nt o f evid e nce te ndi ng t o show

th a t the N i b b ana o r Vi m utt i st a te affo rds the fr anchise
o f both w o rlds the Byss as well as the A byss
,
We re ad .
,

fo r ex a mple th a t whe n a Brother h a s m a st e red the Eight

,

S t a tio ns o f D e livera nce so th at he i s able to los e

h imself i n as well as to e m e rge fro m any o ne O f them
, , ,

whe never he cho o ses wherever h e ch o o s e s and fo r

a s long as he chooses —wh e n too by ro o ti ng o u t t h e
, ,

Ta i nts he ente rs i nto and a bides i n th a t em ancip a ti o n of

,

h e art th a t e manc 1 pat1 0 n of the I ntellect which he by

,

himself here in this present world h as come to k now

, ,

a nd re a lize— then such a Brother A n and a is c alled , ,

Free i n both
- -
Unfortun a tely we c an no t here
t ak e F re e i h b o th w ays to me an free of both worlds
- -
” “

—the co nditi o ned and the unco nditioned —for the phrase
-

cle a rly refers to the du a l ch a ra cter of Delivera nce as a t

o nce psych o logic a l a nd ethic a l But it i s nevertheless .
, ,

i ndic ate d th a t the a d e pt Brother is free to p ass from o ne

w o rld to the other from the Byss to the A byss and th e
, ,

A byss t o the Byss a t will : a nd we c an h a rdly suppose

th at physic al de ath involves the loss o f this p o wer : o r i f
we do so we h ave i mmedi ately dr aw n a disti ncti o n
,

betwee n N i b b ana o f the living individu al and N i b b ana

o f the de a d —
,

a nd the l a tter becomes the more limited ,

the less free A nd th at the Vi mu tta co nscious ness a fter

the de ath o f the individu al —o r r a ther a ltogeth e r a part
.

f ro m the bi rth o r de ath of the i ndividu al —re ally t o uch e s

,

both the Byss and the A byss as Brahm anic al mysticism ,

pl a i nly asserts is at any ra te not denied by the Buddh a

, .

We eve n find it l aid down th a t To say of a Bro ther “

thus set free by i nsight He k nows no t he sees no t ,

’

th a t were absurd ! ”
I n other words it is cle a r the
2
, ,

1
Ill a /z a I Vidana S u tta , 3 6
-
.
2
I bi d 3 2
. .

1 2 4
 N i b b a na
em ancip ated individu al a fter de ath does not ce ase to
‘
,
’
,

k now things as they re ally a re : the doors of percepti o n ’

bei ng cle ansed he must conti nue to see all thi ngs as they
i nfini te —o r to revert to Buddhist phr aseology a s
,

a re
, ,

void There is however no individu al who sees for

.
‘
,
’

th e erstwhile i ndividu a l is likewise i nfinite or void

subject and object a re u nified i n the A byss Thus once .

a g a i n we c ann o t set up a fi nal distincti o n between t h e

,

positive and ne g ative phraseol o gy of mysticism Wh at .

is i n any c ase cert a i n is th at the Buddhist ( and Brah

m anic al ) use O f neg atives does not imply th at the sta te
of freedom involves a loss for those wh o find it For .

Western re aders the l angu age of Western mystics

sh o uld be a su fficie nt i ndic ation of wh a t is me ant
N ibb ana is a ssuredly th at noble Pe a rl which to the
‘
,

Wo ld a ppe a rs N aMi ng but to the Children of Wisd o m

r ,

is A ll Tli z ng s Precisely wh at N i b b ana signifies

'
’
.

in e arly Buddhism and N i rvana in the Mah ay ana

, ,

could not be more ex a ctly expl a i ned th an i n the first

'

a nd sec o nd of the following p a ragr aphs of Beh men s

’

La stly, where as I s aid W/cosoe verfi nds i t finds N aMi ng

,

a nd ll Tki ng s th a t is a lso cert a i n and true

a But h o w .

fi nds he N oMi ng ? Why I will tell thee how He th at ,

finde th it finde th a superna tural superse nsu a l A byss , ,

which h ath no grou nd or Bys to st and o n and where s ,

there is no pl ace to dwell i n ; and he finde th also nothi ng

is like u nto it and therefore i t m ay fitly be c o mpa re d to
NoMi ng for it is de e per th an any Tki ng and i t is a s
, ,

N o thi ng with re spect to A ll Thi ngs forasmuch as it is ,

no t compre he nsibl e by a ny of them A nd bec a use it is .

Nothi ng respectively it is therefore free from A ll Thi ngs

, ,

and is th a t only Good which a man c annot e xpress o r

,

1 2 5
 B uddh a th e G o sp e l o f Buddhi sm

utter wh at it is there bei ng Nothi ng to which it m ay be ,

comp ared to express it by , .

“
But i n th at I l astly s a id : Wkosoe verfi nds i t fi nds A ll
Tlci ng s ; there is nothi ng c an be more true th an this
a ssertio n I t h ath b e en the Begin ni ng of A ll Thi ngs ;
.

a nd it ruleth A ll Thi ngs It is also the E nd of A ll .

Thi ngs ; and will thence comprehend All Thi ngs withi n
its circle A ll Thi ngs are from it and in it and by
.
, ,

it I f thou finde st it thou comest i nto th at grou nd

.

from whence A ll Thi ngs are proceeded and where i n ,

they subsist ; and thou art i n it a King over all the

works of God ”
.

V E TH I CS
.

Le t not a b th
ro er o c c u py h i m lf w i th b y w k
se us or s .

T/z eragaMa,
'

1 072 .

In consideri ng the subject of Buddhist moralit y we c an ,

no t i n the first pl a ce t o o str o ngly emph asize the f a ct th a t

, ,

it was no more the purpose of G aut a m a th an of Jesus to

establish order i n the world Nothi ng c o uld h ave been .
1

further from his thoughts th an the redress of soci a l i h

j ustice no r could any more i nappropri a te title be d e vised
,

fo r Him wh o h aS thus a tt a i ned th an th a t of democra t or

- - - -
,

soci al reformer A wise m an s ays the D ka mmap da .

, a ,

should leave the d a rk st ate of life i n the world and follow

t h e bright st a te of life a s a m o nk .
2

1
v 4
D lz a mmap a da, Th B ddh i t l i k th T l t y n C h i ti
, 1 2 . e u s , e e o s o a rs an ,

h f i th i g v nm nt W
a s no a n d f pi i t l l
o er f pi e . e re a o S r ua e sso ns or r nc e s,

b t th
u d f p l i ti l w i d m i ll d n n l p th f f l
e
‘
ro a o o ca s o
’
s ca e
‘
a u c e an a o a se

n e ss( f at k mala x i x a Tha p i t i f th ’

i ll
, t t d i G,
t m e o n s ur er us ra e n au a
’
as

f
re usal t i t v w h th m g i b g h t th t D d tt h
o n er e n e en e e ssa e s ro u a e va a a as

p d th th
usur e f K pi l
e tth ( p p
ro n e o a ava u su ra , .

2
I bi d 8 7 , 8 8
. .

1 2 6
 Buddh a 863 the G o sp e l o f Buddhi sm
2

evil for even good deeds after the judgme nt of the

, ,

world determi ne rebirth : verily they h ave their rewa rd

, , .

A nd ye Brethre n s ays G aut a m a le arn by the

“ ” “
, , ,

p arabl e of the raft th at ye must put aw ay good co nditi o ns ,

no t to sp e a k of b a d The good is but the raft th a t

”
.

c a rries us a cross the d angerous se a ; he th at w o uld l and

up o n the fa rther shore must le a ve the ra ft when it touches
t h e stra nd To re alize this truth however detra cts in
.

no way from a re a liz a tion of the p rese nt v a lue of the

raft
This is a R eligio n of Eternity —the Brahm anic al u i
.

vri tt i mai a— and as such could be legitim a tely spoke n of

g
as a nti s o ci a l if it were in the le a st degree lik e ly or h a d
-
,

it b e e n c o ntempl ated th at i t should or could be adopted

i n its e ntirety by all S uch re ligio ns while they emb o dy
.
,

t h e highest truth to which m anki nd h as a tt a i ned a re o nly ,

t o b e criticized a s purit anic a l i n s o fa r as th e ir f o ll o w e rs

se e k to i mpose an a scetic regime ( ra ther th an o ne of
temp e rance) on all a like ; in so fa r as their view of a rt is
exclusively hed o nistic ; and their view of worship a nd
ritu al wholly u nsymp athetic .

There is much to be s a id for the Brahm anic al doctrine

o f the soci a l debt and for the view th a t a m an
,

should retire from the world o nly l ate i n life and ,

o nly after t aki ng due p art in the life of the world .

N e v e rthel e ss we must affirm the co nvictio n th a t the

re nu nci a ti o n o f the world at any mome nt by thos e
, ,

who experie nce the voc atio n to a sc e ticism is entire ly ,

justifi abl e if the voc ati o n be re al It is further a p o si

, .
, ,

tive s o ci a l and mora l adv ant age to the c o mmu nity th at a

c e rt ai n number o f its fi ne st mi nds le adi ng a life th at m ay
,

be c alled sh e lte red should rem a i n un att a ch e d to soci a l

,

a ctivities a nd unbound by soci al ties Too much stress .

 E t hi c s
i s l a id upon utility in c o mmu nities where neither re li
enn nor wome n a re protected A nd notwithst andi ng
’

g i .

th a t it is no t the purpose o f the hermit to est ablish order

i n the world let us remember th a t the onl o oker sees most
,

o f the g a me ; i t is no t without re ason th a t it h as become

a n est ablished tr a ditio n of the E a st th a t the ruler should

b e guided by the s age Th e ex a mple of asceticism

°

.
,

moreover, where this a sceticism i s natura l and e ffortless ,

provides a useful corrective to luxury ; where volu nt ary

poverty is highl y respected some p a rt of the su fferi ng ,

i nvolved in ordi nary poverty is t ake n aw ay To this .

day t h e Indi an Brahm an ide a l of pl a in livi ng a nd

,

soci a l discipli ne stro ngly i nfluences the m anners a nd

customs of all other c a stes ; and the s a me result is
a tt a in e d by Buddhist mo na sticism i n Burm a where it ,

is custom a ry no t merely for life a scetics for all men

, ,

of wh atever c alli ng t o spe nd a shorter or longer time

,

withi n the fold of the Order .

Most likely the root of the objection which m any feel for
m o nastic ide als of the Buddhist type i s to be found in the
‘
selfish ness of thei r a i m or to put the m atter i n another
’
,

way in the l ayi ng o f stress o n K nowledge r a ther th an

, ,

L o ve . But let us remember th a t most and m aybe all of

our unse lfish ne ss is a delusio n .

N o one ca n g ro w f o r a n oM er — n ot o n e .

Tb e g if t i s to Me g i ver a n d comes ba ck most to ai m—i t

,

ca n n ot f a i l,
A nd no ma n u n de rsta n ds a ny g rea tness or g oodn ess bu t
lci s ow n , o r Me i n di ca ti on f
o ki s ow n .

Le t us a ls o rem e mber th at p i ty n o more cou ld be f a ll , i

w e re a s k ppy a s ye : a nd just this h appi ness is pr o mised

a

t o all who are prep ared to relinquish desire rese ntme nt , ,

I 1 2 9
 Buddh a 89 th e G o sp e l o f Buddhi sm
2

a nd se ntime nt a lit y We must no t forge t th a t it was a

.

re cognized duty o f the Brethre n a nd s o me tim e s o f th e

,

S isters t o pre a ch the D h a mm a ; a nd wh o will put f o rw a rd

,

the a sserti o n th at m an sh all live by bre ad al o ne ? A ccord

i ng to the Edict o f A sok a There is no such a lmsgivi ng
,
“

a s is the a lmsgivi ng of the D h a mm a This was equ ally ”

.

the view o f so practic al a We ste rn mi nd as C romwell s wh o se ’

,

first ext ant letter ( as Mr Vi ncent S mith h as p o i nted out)

supplies a ne ar p a rallel to the s ayi ng of A sok a just quoted
“
Building of hospit als he writes pro vid e s for men s
”
, ,
“ ’

b o di e s ; to m a teri al templ e s is judged a w o rk o f piety ; but

th e y th at procure spiritu al f o od they th a t build up spiritu al
,

temples they are the m e n truly ch a rit able truly pious

,
”
, .

I t is m o st likely th at the e arliest Buddhism h ad no o th e r

mora l cod e th an th a t of the me nta l and m o ra l discipline
a pp o i nt e d for those wh o re nounced the w o rld a nd e ntered

t h e P a ths The foll o wi ng Te n Comm andments a re th o s e

.

which are bi ndi ng upo n the Bre thre n

To a v o id ( 1 ) t h e destructio n of life ( 2 ) theft ( 3 ) nu , ,

ch astity ( 4) lying ( 5) the use of i nt o xic ati ng liquors

, , ,

( 6 ) e a ti ng betwee n me a ls
( )
7 a
, tte nding secul a r e ntert a i n

me nts ( 8 ) use of u ngue nts and jewellery ( 9 ) the use of

, ,

high or luxurious beds and ( 1 0 ) the h andli ng of mo ney

, .

Th o se wh o a tt ach e d themselve s to the te a chi ng of the

Bre thre n but re m ai ned l aymen were required t o o bey
the first five of these i njunctio ns—all of which i t will be
, ,

no ticed a re of a neg a tive ch a ra cter ; but in the c a se o f

,

l ayme n the third c o mm andment is t aken to me an o nly

,

t h e a v o id ance of a dultery .

Pra c tic ally all these rules are t ak e n o ver from Brahm anic
s o urces Thi s is more p a rticul arly evide nt i n o th e r
.

p a ss age s of the c an o nic a l bo o ks where lay mora lity is

expounded i n gre ater detail When m atters are referred
.

I 30
 Buddh a 89 th e G o sp e l o f Buddhi sm
2

for his pupils by tra i ni ng th e m i n all th a t is g o od te a chi ng ,

th e m to hold k nowledge f a st i nstructi ng them in scie nce ,

a nd l o re sp e aki ng we ll of them and by gu a rdi ng th e m

, ,

from d ange r The husb and S h o uld tre at his wife with
.

re sp e ct and ki nd ness be fa ithful t o her c a use her t o b e

, ,

h o no ured by o thers a nd give her suit able clothes and

,

j e wels : she sh o uld ord e r the household duly be hospit able ,

t o ki nsme n a nd frie nds be ch aste and t hrifty and i n

, ,

a ll m atters exhibit skill and dilige nce A m a n should .

mi nister to his frie nds by presents courte o us speech , ,

p ro m o te their i nterests treat them as equ als a nd sh a re

, ,

with them his prosperity ; they should wa tch over him

wh e n he is o ff his gu ard protect his property when h e is
,

c a reless o ffe r hi m a refuge in d anger a dhere to him i n

, ,

misfortu ne and S how kind ne ss to his fa mily The m aste r

, .

sh o uld c a re fo r his depe nde nts by a pp o rti o ni ng th e ir work

a cc o rdi ng t o th e ir stre ngth givi ng suit able f o od a nd ,

w age s tendi ng them i n sick ne ss sh ari ng with them u nusu a l

, ,

d e lic acies and givi ng th e m occ asio nal h o lid ays ; th e y

,

should rise before him retire l ater to re st be co nte nt

, ,

with wh a t is give n th e m work che e rfully and well and , ,

spe a k w e ll o f him A laym an should mi nister to Bh i kkh u s

.

a nd to Br ahm ans by a ffectio n i n th o ught word a nd d e e d , , ,

by givi ng th e m a re ady w e lcome a nd by supplyi ng their ,

tempora l needs ; and they should dissu ade him fro m vic e ,

exh o rt him to vi rtue fee l ki ndly to him i nstruct him i n

, ,

religio n cle a r up his d o ubts and poi nt t he way to h e ave n

, , .

A nd by thus a cti ng the six a irts ( N Ze nith and ,

N adir) a re preserv e d i n pe ace and free from d ange r ”

.

We m ay a lso rem a rk o f th e Brethre n and S isters th a t ,

th o ugh th e practice of g o od works is by no m e ans

enj o i ne d th e y w e re co nst antly e ng aged with wh at we
,

should no w c all moral e duc atio n and to a co nsiderable ,

1 32
 E t hi c s
exte nt and more so i n l ater times with educ atio n and
, ,

l e a rni ng i n ge neral O n the whole it c an h a rdly be

. ,

c o ntroverted th a t Buddhist mo nasticism h as bee n a tru e

be nefit t o every cou ntry wh e re it h as bee n i nt roduced ,

a nd th a t in I ndi a a lso Buddhism a s a wh o le c o ntribut e d

v a lu abl e and specific elements to the pe rm ane nt impr o ve

m e nt of current st a nd a rds o f soci al e thics .

It will be a useful commenta ry o n the present sectio n t o

a ppe nd the followi ng quota tio n descriptive of p o pul a r
m o ra lity in Buddhist C e ylon where the soci a l i nflue nce
,

of e a rly Buddhism m ay fa irly be credited with a c o n

s i de rab le p a rt of popul a r culture
“
There is annu ally a g atheri ng from all p arts of the
Isl and at A nuradh apura to visit wh at are c alled s acred
pl aces I suppose about
. people come here ,

rem a i n for a fe w d ays and then le ave There a re no

, .

houses for their reception but u nder the grand umbrage

,

of trees of our p ark like environs they erect their little

-

b o oths and picnic in the O pe n ai r A s the height o f the

.

festiv a l appro aches the pl ace becomes insti nct with life ;
,

a nd whe n there is no room l e ft to c a mp i n t h e l a te r ,

comers unceremo niously t ake possessio n o f the verand a s

of the public buildi ngs S o orderly is thei r co nduct
.
,

however th a t no o ne thi nks of disturbi ng them The

, .

old K ac c e ri ( Governme nt O ffice) st and s a det ached ,

buildi ng no t far from the b az aa r and ab o ut o ne eighth

,
-

o f a mile from t h e A ssist a nt A ge nt s house Till l ately

’
- .

the tre asure used to be lodged in a little iro n box th a t

a fe w m e n could e a sily run a w a y with gu a rded by three ,

native tre asury w a tchers . There lay this sum o f m o ney ,

ye a r a fter ye a r at the mercy of any six men who ch o se

to run with it i nto the neighbouri ng jungle—once i n
,

detectio n was almost impossible—and yet no o ne ever

1 33
 B uddh a 863 t h e G o sp e l o f Buddhi sm
2

supposed the a ttempt would be m ade These .

m e n fr o m a ll pa rts o f the c o untry com e and g o annu ally

without a si ngl e polic e m an bei ng here ; and as th e ,

Magistra te of t he district I c an o nly say th a t any t o ,

surp ass their d e c o rum and sobriety o f co nduct it is

imp o ssibl e t o co nceive S uch a thi ng as a row .

i s u nhe a rd o f —R eport of the Gover nme nt A ge nt

”
.
,

A nuradh a pura Ceyl o n 1 8 7 0

, , .

To this we m ay a dd the testi m o ny of K nox wh o was ,

a priso ner i n the int e ri o r of C e yl o n l a te i n t h e s e ve ntee nth

c e ntury He s ays th a t the prov e rb Ta ke a p loug kma n

.
,

f ro m Me ploug k , a nd w aste
of l ei s di rt , a n d b e i s fi t t o ru le

a ki ng dom, “
spoken
was of th e pe o ple of C ande U da
b e c aus e o f the civility u nd e rst andi ng and gravity o f th e
, ,

p o orest a mo ng them Their ordi na ry pl o ughme n h e

.
”
,

a dds a nd husb andm e n do spe a k e l e g ntly nd are full

“
, ,
a , a

o f compleme nt A nd there is no di ffe re nce between the

.

a bility a nd speech o f a Cou ntrym n a nd a Courtier

”
a .

But perh aps the best id e a of t h e ethic al consequ e nces of

Buddhist m o des o f thought will b e g athered from t he
fo ll o wi ng J apanes e criticism of Weste rn I ndust i a li m r s ,

o igi na lly published in t h e J ap a n D a i l

r
y M ai l
( 1 8 9 0 ) by

Viscou nt Torio wh o wa s deeply versed in Buddhist

,

philosophy and also held high r nk in the J ap anes e a rmy

, a

Order or disorder i n a natio n does no t depe nd up o n

s o methi ng th a t falls from the sky or rises from the e a rth .

I t is determi ne d by the disp o sitio n o f the peopl e The .

piv o t o n which the public dispositio n turns is the p o i nt

where public and private m o tive s sep ara te If th e pe o pl e .

b e i nflue nced chi e fly by public co nsid e r tio ns o rd e r is a ,

a ssu ed ;r if by priv ate dis o rd e r is inevitabl e Public

, .

co nsid e ratio ns are those th at prompt the prope r o b se rv

ance of duties Priva te co nsideratio ns re thos e
. a

1 34
 B uddh a 863 G o sp e l o f Buddhi sm
2
th e

p o litic a l creed h as ever held th a t int e llectu a l strength

sh o uld be cultivated for the purpose of exploiti ng
i nferiority and ignorance No w to s atisfy th e
.
,

needs of o ne luxurious man the toil of a thous and is ,

needed S urely it is monstrous th at those wh o o we t o

.

l abour the ple asures suggested b y their civiliz ation

sh o uld fo rget wh at they o we to the l abourer and tre a t ,

him as if he were not a fellow bei ng But civiliz a ti o n .

,

a ccordi ng to t h e Occide nt serves only t o s atisfy me n

,

of l a rg e desires I t is of no be nefit to the m asses but

.
,

is si mply a system under which a mbitions c o mpete to

est ablish their a ims Th at the Occident al system
.

i s gravely disturbing to the order and pe ace of a cou ntry

is see n b y me n wh o h ave eyes and hea rd by me n wh o ,

h ave e a rs The future of J ap an under such a system fills

.

us with a nxi e ty A system b ased o n the pri nciple th a t

.

ethics and re ligion a re m a de to serve hum an a mbitio n

n aturally accords with th e wishes of selfish i ndividu als ;
a nd such th e ories as th o se embodi e d i n the modern
f o rmul a of liberty and equ alit y annihil ate t h e establish e d
re l ati o ns o f soci e ty and outrage decorum and propriety
, .

A bsolute e qu ality a nd absolute liberty b e i ng nu

a tt a i nable the limits prescribed by right and du ty a re
,

supposed to be set But as e ach perso n seeks to h ave

.

a s much right a nd to be burde ned with a s little duty as

possible the results are e ndless disputes and leg a l c on

,

t e nti o ns . It is pl ain th at if the mutu al rights

o f m e n a nd t heir st a tus a re m ade to depe nd on degrees

o f w e alth the m ajority of the people bei ng without

, ,

w e al th must fa il to est ablish their rights ; where as t he

,

mi nority wh o a re we a lthy will a ssert t heir rights a nd , ,

u nder S ociety s s anctio n will e xa ct o ppressive duti e s

’
,

from the poor neglecti ng the dict ates of hum anity and
,

1 36
 C o nsc i e nc e
be nev o le nce The a d o ption of these principl e s o f liberty
.

a nd e qu ali ty i n J a p a n would viti a te t h e g o o d a nd pe a ceful

customs of our c o u ntry re nder the ge neral disp o siti o n of ,

the people h arsh and u nfeeli ng and prove fi nally a source ,

o f c a l a mit to t h e m a sse s Though t fi rs t s i h t O c c i

y a .
g
de nt al civiliz ation prese nts an a ttra ctive a ppe a ra nce ,

a d a pted a s it is to the gra tific a tio n of s e lfish desires yet , ,

si nce its b as is i s the hypothesis th a t me n s wi shes c o n ’

s t i t u te na tura l l aws it must ultim a tely e nd in dis a pp o i nt

,

me nt and demoraliz atio n Occide nt al nations h ave .

become wh at they are a fter p assi ng through c o nflicts a nd

vicissitudes of the m o st seri o us ki nd Perpetu al .

disturb ance is thei r doom Pe a ceful equ ali ty c an ne ver .

be a tt ai ned u ntil built up a mo ng the rui ns o f annihil a te d

Wester n S t ates and the ashes of extinct Western peoples
’ ”
.
1

VI . CON S CI E N CE
I t h as ofte n been o bjected as against Buddhism th at
while its mora l code is a dmirable it pro vides no s ancti o n , ,

or no su fficie nt s ancti o ns for morality A nd we m y s y , . a a

a t o nc e th a t si nce the i ndividu al does no t exist th e e

‘
, ,
r

c a n be no question of re w a rd or punishme nt for th e

i ndividu al and therefore there is no s ancti o n fo r morali ty
,

b ased o n rewa rd o r pu nishment affecti ng the i ndividu a l

i n the future Neither does Buddhism name any God
.

from whom h ave proceeded Tables of th e Law i nve ste d

with supernatura l authori ty The true Buddhist how .
,

ever does no t need to be coerced by h o pes of hea ve n o r

,

fe a rs of hell ; no r c an he i m agine a higher s anctio n th an

th at Of re ason ( Tru th ) .
2

1
L f di H m j p
a ca o p 4ea ,
a a n, . 2 1 .

2
Th wh d
o se t d mi t th ffi i n y f
o o no a n t b ll de su c e c o re aso n can o e ca e

B ddh i t
u t th
s s m ti m i t nn t b
a e sa g d by h p i i th t
e e ca o e a r ue s uc a r or ,
a

I 37
 B uddh a 59 t h e G o sp e l o f Buddhi sm 2

S i nce Buddhism is essenti a lly a pra ctic a l system psycho ,

logic a l and ethic al r ather th a n philosophic al or religi o us , ,

i t m ay ve ry justly dem and to be judged by its fruits and ,

it h as no ne ed to fe a r comp aris o ns .

A t the s am e tim e it will throw some light o n Buddhist

thought if we i nquire wh at i n Buddhism correspo nds to
co nscience Conscience—to define the E nglish word
‘
.
’

is an intern a l mora l judgme nt upon the m o tives and

-

a ctio ns of the individu a l and as such is a n unde n i a ble ,

fa ct o f conscious ness it a utom atic ally a nd i nst antly refers

a ll a ctivities to a mo a l st a nd a rd This m o ral st a nd a rd r .

i n a theistic system like the old S emitic is formul ated in

a series of comm andments : in a n a theistic system of self

a ss e rti o n such a s is implicitly a cknowl e dged in c o mpetitive

societi e s ( modern I ndustri alism ) there exist simil a r com

m andme nts but a dmittedly m an m a de a nd recorded i n
,
-

l e gal codes ; he wh o bre aks no l aws h as there a good

c o nscience I n ide alistic systems such as th at of Jesus
.
,

the moral st and a rd is resumed i n the pri ncipl e to love ,

o ne s ne ighbour a s o neself a position which the m o nist

’
,

justifies by a dding for thy neighb o ur i s thyself i ndeed , .

Thus i n its l o west form co nscie nce which is a lready , ,

recog niz able in certai n of the lower a nim als co nsists in ,

little more th an the fear of pu nishment which however , , ,

fo r true B u ddh i t m y t b ffi i t
s s, ti A id
re a so n a no e a su c en sanc on . s sa

by C A F R h y D v i d ( P lm f M S i t p xx i x )
. . . s w
a s sa s o e s ers, .
,
“
a re e sure

w h v g g d th w k i g f ll h m
e a e au e h d v y t e ht or n o a u an e arts a n e er o uc o

w h i h th y w i ll p d ? I i
c e w h y h i th h i y f
re s on
”
t s no te o rt t at n e t rt -
o ur

e d i f A k d v i g m l b h v i th i ly
c ts o so a a ll i
o c at n o ra e a o ur, e re s on o ne a u s o n to

h w d f h B ddh
t e or o h h ly ti i h
t e u f m iv
a a s su c t e on san c on , nt e se n se o ot e

for m l i y i th w l f f h i d i vi d l d h mm w l f
o ra t , s e e are o t e n ua an t e co on e a re .

Th i d e f p m ti g h w l f
ea o f ll b i g i d ply
ro o d i I di
n t e e are o a e n s s ee ro o te n n an

se nt im de n t,i v i y d v t d t th t
an d w ld
an ly h v
ac t t e o e o a en ou sc a rc e a e

se e m d t e q i f th m ti v w h th t B ddh i t B ah m
o re u re a ur er o e, e er o u s or r an .

1 3 8
 Buddh a $ t he G o sp e l o f Buddhi sm 2

Nibb ana S ince t h e high e st go o d is a st ate of mind

” 1
.

h e st ate O f mi nd of t h e A r a b a t who is d e liv e red fr o m

( t ,

d e sire rese ntm e nt and gl a mour) every e thic al a ctivity

, , ,

must b e judge d as a me ans t o th e att a i nme nt O f th at state .

A b a d co nscie nce th e n a st at e of s i n would be describ e d

, , ,

by a Buddhist as a st a te of mi nd co ntra ry to N ib b ana .

I t may seem th at Bec ause of N i b b ana is no t a su fficie nt

e t hic a l m oti I h e s a m e wa e v e n the t rue Buddhist
f n t .
y
might fa il to u nderstand the fo rce o f the Christi an Thy
will be d o ne ”
Thy way no t mine O Lo rd o r of the
,
“ ”
, , ,

re signation signified i n Isl am Y e t all these re fer to ‘

.
’

o ne a nd the s ame i nner e xperie nce O f which we are ,

remi nd e d by the S afi whe n he s ays : Wh o so h ath no t ,

surre nd e red will no will h ath he , Most pro b ably the .

”

fo rce o f these st ateme nts c an never be m a d e fully app a re nt

t o th o s e wh o h av e no t yet i n th e ir o wn c o nscious ness
experie nced at le ast the begi nni ng of the turni ng o f
t h e p e rson a l will from a ffirm a ti o n to de ni a l But ju st i n .

s o far a s a m an a ll o ws his thoughts a nd a ctio ns to b e

d e te rmi ne d by i mperso nal motive A natta o r N ibb ana -

m o tive as a Buddhist might say—so far he begi ns to t a ste

,

of a p e ac e th a t p asses u nderst andi ng It is this p e ace .

which lies a t the he a rt of all religion and Buddhism m ay ,

w e ll cl a im th a t the pri nciple Bec a use of N i b b ana su ffices

t o settle i n the a ffirm a tive the qu e stio n whether or no t the
system of G a uta m a is properly described as a religio n
th o ugh this e xpressio n suggests r a ther a Ma h ay ana th an
(
a n e a rly mod e of thought
) .

1
S hw Z e A g B ddki t R i w i ii
an un , p 7 Cf C l i v B ll
u s ev e , ,
2 , . 10 . e e ,

A rt, i i, i i i , and G E M o o re , P ri nci pi a E Mi ca

. . .

C f S ki ks/z a sa muccaya o f S an ti D e
. h v a, W . 2 1 , 2 3 :
“
Mak e th y m e ri t
p u re by d d
e e s fu ll
o f th e s i ri t o f te n p d e rne ss a nd Me Voi d . I nc rease
j y
o f e n o me n t i s fro m a m s i i n
”
g u l gv f ll of th e s pi it r of d
te n e rne ss a nd Me
Voi d .
 S p i ri tu al E xe rc i se s
Th a t aspect of co nsci e nce which i nhibits wro ng activiti e s
—i t will be remembered th at most of the e arly Buddhist
c o mm andm e nts are negative—is the n s ati or rec o ll e cted , ,

ness There is however another side to co nscience

.
, ,

which impels the i ndividu l no t merely to refra i n fr o m a

i njuri ng others but to expe nd hims e lf to their a dv ant age

, ,

i n a cc o rd ance with the pri nciple th a t L o v e c n n e ve be a r

i dl : t his is sp o ke n of i n Ma h ay ana Buddhism a s the

e , ,

B od/z i c i tt or He a rt o f E nlighte nme nt I t di ffe rs from

- a, .

s ati chiefly i n its spo nt ane ity ; it does no t a rise fro m

reflectio n but fr o m the h rm o ny o f the i ndividu al will
, a

with the wisdom and a ctivity of t h e Buddh as This c o n .

diti o n is s o metimes sp o ke n o f in Western b o oks of e di fi

c ti o n as a st ate o f gra ce or more popul a rly as the state
a ,

of bei ng i n tu ne with the Infi nite But a very exc e ll e nt .

’

re nd e ri ng of b o dhi citt a m ay be fou nd i n F e lth m s

‘
-
’
a
’

‘
skoot of e ve l st i ng n esse : this phrase is the more
r a
’ 1

a ppr o pri a te bec a use t h e a w a ke ni ng o f the bodhi citt a is

,
-

p o e tica lly represented i n Buddhist literature as the O pe n

i ng o f the lotus of the he a rt .

The two st tes of mi nd which in Buddhism correspo nd to

a

t h e Wester n ide a o f co nscie nce a re the n collec te dne s , , re s ,

a nd lov ; a nd it is from these co nditio ns

e th t the e a r

na tura lly flo w a ll th o se c o nceptio ns o f Me o od which a re

g
d e fi ned a t le ngth i n the Buddhist p ass ages on ethics .

VI I . S P I R I TUA L E XE R CI S E S
A re gul a r p a rt of the d ily work o f th e m e mbers of the a

S gh
a n a — whether Brethre n or S isters —c o nsist e d i n th e
pr ctic e of certa i n c o nt e mpl a ti o ns Th e se st ti o ns o f
a . a

1 “
Th e Co nsc i e nc e ,
h
C arac te r o f a Go d stam p t i n i t, and th e
th e
A pp h re e nsi o n p v
o f E terni ty do e all ro e i t a slzoot of ev erla sti n n esse
g .

F e lth am s R esolves
’
.

1 41
 Buddh a 89 t h e G o sp e l o f Buddhi sm 2

medit atio n di ffer o nly i n mi no r det a ils from th o se which

a re regul a rly pr a ctised by I ndi an a scetics o f other o rd e rs .

With ch a ra cteristic system atiz ati o n these modes o f ,

tra i ni ng he a rt and mi nd a re often spoke n of as forty

f o ur i n numb e r H o w ess e nti a lly self educ ati o na l is the
.
-

purpose of the se st ati o ns o f m e ditatio n a ppe a rs fr o m th e

fa ct th at c e rt a i n o nes are appointed for perso ns of o ne
tempera me nt and certai n others fo r th o s e o f o th e r te m
,

p e ra m e nts I h a ve spoke n o f these medit a ti o ns de li b e

.

ra te l
y as work bec a use i t is imp o rt a nt t o u nderst a nd
‘
,
’

th a t we do no t sp e a k here of any simple m a tter such a s

day dre a m o r reverie but of a severe system of me nt a l
-
,

tra i ni ng f o u nd e d o n an el abor ate psych o l o gy a nd w e ll

c alcul ated—no w by aut o sugge stio n no w by cl o s e a tte n
, ,

ti o n —
,

to produce the type of ch a r a cter a imed a t .

Tra i ni ng of Me H e a rt
Th e first m e dit atio ns a re of an ethic al ch a ra cter and i n ,

som e respects m ay be comp ared to prayer Th e y co ns i t . s

i n ch e ri hi ng t h e m o ods ( bka va na s) of lovi ng ki nd ne s

s -
s ,

c o mp assi o n sympathy and i mp arti lity ( metta ka u n

, , a
'

, r a,
"

mu di ta nd upekkka) These re c a lled the F o ur I lli mi t

, a . a

a bl e S ublim e Mo o ds a kma v i ka as The medit tio

( B r ) a n r .

o n L ovi ng ki nd ne s for e x a mple c o nsists i n the e mph sis

- s , , a

of this feeling th e a ctive ra di ati o n o f goodwill in ll

, a

directions a nd tow ard all forms o f life : a nd wh o eve r will

pr a ctis e this o ne Buddhist ex e rcis e d a ily at a fixed h o ur ,

fo r fix e d tim e nd with e ntire a tte ntio n though h e

a , a ,

l e rn littl e e ls e of Buddhism m ay be judge fo r hi mself

a ,

wh at is the dev e lopme nt of ch a ra cter to which it t e nds .

P h ps we c an b e st u nderst and wh at the Four S ublim e

er a

Mo o d e ally signify by c o nsid e ri ng their equiva le nts in

s r

t h e th o ught of a m o dern Wh e n W a lt Whitm an s ays .

1
4 2
 Buddh a B9 the G o sp e l o f Buddhi sm
9

o f th e s un th a t shi nes a like upo n t h e evil a nd the g o od ;

a nd Buddhism a lso k nows of speci a l medit a ti o ns up o n

the el e me nts e g upo n the e arth which h a rbours no

, .
,

re s e ntm e nt a nd is the I ndi an symb o l of p ati e nc e o r up o n

, ,

wa ter which b e com e s aga in transp a re nt and cle a r wh a t

, ,

ever mud o r filth is c a st i nto it The Buddhist w o uld at .

a ll c o sts a v o id se nti me nt a lity a nd p a rti a lity : G a ut a m a ,

perh aps h ad reflected like Nietzsch e A h where i n

, , ,
“
,

the w o rld h ave there bee n gre ater follies th an with the
pitiful ? ”

With the Four Medit atio ns just me ntione d is ass o ci ated

a nother a su bka bka va na
( )
- on Foul thi ,
ngs This
“
ver y .
”

di ffere nt contempl ati o n is a pp o i nt e d for thos e whos e

emoti o nal nature is a lre ady a ctive e nough but a re ,

on the other h and too re a dily moved by the th o ught or

sight o f physic al be auty or fee l a pride i n their o wn
,

physic a l perfection The obj e ct of this medit atio n is t o

.

impre ss on th e mi nd th a t every livi ng o rg anism is subject

to ch ange and dec ay ; the pra ctice co nsists i n the c o ntem
la t i o n of hum an bo nes or h a lf dec a yed corpses such as
p
-
,

m ay be seen i n an I ndi an buri a l grou nd -

.

I t would be di fficult to secure fo r this discipli ne t he

symp ath y of modern mi nds No r d o es th e method .

a ppe a r quit e c alcul a t e d to secure the d e sir e d e nd ; m a it

y
no t ra ther e nh a nce the v a lue of the fl e eti ng mome nt to

re fle c t
S uck i s Me bea uty fo a ma i d
L i ke a u tu mn lea ves Mey f a ll a ndf a de .
7

No t the analytic l o re o f the physi o l o gist m akes hi m

all

an
y the les susceptible
s t o lov e If we neglect h o wev
. e , r,

this pure ly m o na stic a spect o f a r ather futile end e av o ur to

i nduc e disgust by a rtifici al means and rem e mber h ow ,

1 44
 T rai ni ng o f t h e H e art
Buddhist thought is alway s on gu ard to a void se nti
m e ntali ty we m ay u nderstand such a meditatio n as a
,

c o rrectiv e to the tempera me nt which falls in love with all

th a t is ne w and fa ir a nd admires o nly such art a s re pre
,

se nts the ch a rms of youth a nd be a u ty But it seems to .

be o verlooked th a t physic al be auty is i n itself and so far

a
g o od .H e th a t would go further must renounc e i nd ul
ge nce not bec ause th a t i ndulgence i s b ad but bec ause he
, ,

h as other a nd stro nger desires The true a scetic i s no t

.

he wh o is such by a species of mental viole nce but he ,

1

wh o is thi nki ng o f other thi ngs th a n p assi ng goods .

Wi th rega rd to the purpose of these medit atio ns : we m ay

observe th at they are no t intended for a scetics o nly but ,

equ ally for l aymen and must h ave resulted i n a ctive

,

deeds of comp a ssion Buddhist thought however is .

, ,

m o re concerned with st ates of mi nd th an with direct

i njunctions to l abour for others a nd the true purpose of
the Four S ublime Moods i s to correct the dispositio n
o f those wh o a re ill tempered and u nch a rit able To
-
.

o ve rcome r e s e ntment is essenti a l to a ll further pr o gress ;

but the S ublime Moods by themselves le a d o nly to re

bir th in the Brahm a He avens of F o rm In the subseque nt .

development tow ard N ibb an a the S ublime Moods a re

overp ast si nce they a re directed tow a rd other pe rsons
, ,

while the thought of the most a dv anced is directed

o nly to N i bb ana For the re a liz a tio n of N ibb ana
.

there must be put a w ay not o nly ba d st ates o f mi nd ,

but a lso go o d o nes The former le a d to rebi rth u nder

.

p a i nful c o nditio ns the l atter to rebirth u nder favour

,

a ble co nditio ns ; but neither constitutes the s avi ng

k nowledge which gives em ancip atio n Buddh a is m ade .
,

1
Th y i ng f th p t th t D i
e sa o e oe pp, d b d p ti l n
a
“
e s re s su re sse re e es e ce,

i nfi m d by th
s co r e h f th p y h n ly t
e re se arc es o e s c o-a a s .

K 1 45
 Buddh a 89 9
the G o sp e l o f Buddhi sm
in the B uddka ca ri ta O f A sv agh osh a ( vii
- to S pe a k o f ,

these e ffo rts as f o llows

It is no t the e ffort itself which I bl ame which fli ngi ng ,

a side the b ase pursues a high p a th of its o wn ; but th e

wise by all this commo n toil ought to att ai n th at st ate i n
, ,

which nothing needs ever to be done aga in ”

.

jnan a

A further group of medit ations consists of the J h anas or

D h yanas strictly so c a ll e d ; these t o o are discipli ne s o f
-
, ,

a ttenti o n a nd a bstr a cti o n a lmost ide ntic a l with those which

a re better known a s bel o ngi ng to Y og a .

“
Blessed a rt thou therefore s ays Behme n if th o u
, ,
”
,
“

c anst st and still from self thi nki ng and self willi ng and - -
,

c nst stop the whe e l of thy i m agi na tion and thy se nses ;
a

fo ra smuch a s hereby thou m ayst a rrive a t le ngth to se e

th e gre a t S a lv a ti o n of God bei ng m a de c a p able of all ,

m anner of divin e se ns ati o ns and h e avenl y c o m muni c a

tions S i nce it is nought i ndeed but thi ne o wn hea ri ng
.

nd willing th a t do hi nder thee Just as the mystic s e eks

”
a .

to be abstra cted from me nt al a ctivity i n order the bette r ,

t o k now the One R e a lity i n just the s a me way th e Bud

,

dh i st m akes a pra ctice of abstra ctio n th a t he m ay be

delivered from self th i nki ng and m ay c o me to k no w
- I

thi ngs as they re ally are If we omit the t wo words of

.

God i n the above quot ation or remember th at G o d is

’
,

NO thi ng it will ex a ctly expl a i n the ch a ra cter and ultim ate

-
,

purpose of the Buddhist J h anas .

O ne series of these co nsists i n medit ation upo n cert a in

set o bjects for ex a mple a circle o f sm o oth e a rth —i h
-
,

such a w y as t o sepa r te o neself fro m all ppetite o r i m

a a a

pulse i n co nne xi o n with th e m This exercise rec alls the .

disinterestedness of ae sthetic contempl ation where the ,

4 6
 J hana

spect ator is from himself se t free the Buddhist J hana

a ims t o tta i n the s a me result i n a m o re m e ch anic l way
a a .

This co ntempl atio n prep res the w y for higher thi ngs a a ,

a nd by itself le a ds to f a voura ble rebirth i n the He a v e n o f

Id e al F o rm ( rup a loka ) The resulti ng trance is divided

.

i nt o four or five ph as e s .

A further seri e s which secure r e birth in the He aven of

,

N o form (a rup a loka ) co nsists i n the succ e ssive re aliz ati on

-
,

of the st atio ns of the I nfi nity O f S p ac e of the Infi ni ty of ,

Intellectio n of Empti ness and of Neither co nsci o us ness

, ,
-

no r u nco nsciousness
- I n these exercises the a spira nt
.

experie nces as it were a f o re t aste of th e worlds o f re

, ,

b e c o mi ng to which his ch a ra cter will le d fter d e a th ; a a

fo r the mome nt i ndeed he a lre dy e nters th o se w o rlds

, , a .

Thes e exercises however do no t le a d directly and imme

, ,

di a te ly to N i bb ana but o nly to re becomi ng i n the m o re

,
-

id e a l co nditions of th o se higher other worlds Bey o nd -

.

these statio ns there re m a i ned th e cultiv a ti o n of th o ught ‘

e ng aged upo n the world bey o nd ( lokutta ra m ci tta m) ’

.

Th e method h a rdly di ffers from wh a t h as be e n l a st

d e scribed but 1 8 wi Mout thought or desire of any other
,

world whether of form or formless and i pursued s o lely

, , s

with th e view to a chievi ng perfection of i nsight h e re and

no w . For this re as o n no twithstandi ng the simil a ri ty of
,

method the Buddhist a uthors draw a sh arp disti nction

,

b e twee n the J hana which le ads to Nibb ana directly and ,

thos e J h anas which mere ly le a d to rebirth in the Brahm a

H e ve ns o f Form or N o fo rm
a -
.

The ter m S a madlz i must lso be me ntio ned origi n lly a , a

i ndic ati ng any pro fo u nd pious medit ati o n or c o nc e ntrati o n

t he one p o i nted st a t e of the mi nd is a
-
,

sy no nym for s am adhi this s a m adhi which is c all e d ,

self collectedness h as as its ch aracteristic m ark t he

-
,

1 47
 Buddh a 89 G o sp e l o f B uddhi sm
2
the

a bs e nc e o f w a nderi ng of distra ctio n a nd a s its ,

co nc o mit ants c alm ness o r wisd o m,

a nd e ase , .
” 1

S a m adhi is a ls o divid e d u nder m a ny sep a r a te cl asse s e g , . .

t h e Empty ( su fi fi at a) the S ignl e ss (ani m i tta) and t he

, ,

A i ml e ss ( appani h i ta) corre sp o ndi ng to the thre e ph a s e s o f

,

Vi mutti simil a rly ch ar a cterized .

VI I I . C ON S OL A TI ON
N o thi ng is m o re ch aracteristic of G auta m a s thought th n ’
a

the fo rm of the c o nsol ti o n which it o ffe rs t o the su ffe ri ng a

i ndividu al Th e re is no promise o f future c o mpe ns ti o n

. a ,

a s f a reu ni o n i n he a ve n but th e re is refere nce t o the

o ,

u nivers ality of su fferi ng ; the i ndividu a l is le d to re g rd a

his s o rr o w no t as his o wn but as w o rld sorro w w lt

,
‘
,
’
, e

sc/cme z i ns e p ar ble from life itself ; all sorr o w is self

r , a

i nfl i cted i nhere nt i n the c o nc e it of an I Co nsol ati o n is

, .

t o be found i n the k nowledge of thi ngs as they re ally

‘

’
a re .

The pilgrim age o f bei ngs ( S ams ara) my disciples , ,

s ays G a ut m a h as its b e gi nni ng i n ete rnity N p e n

a , . 0 o

i ng ( first c a us e ) c a n be disc o ve red wh e nc e pr o c e e di ng , ,

cre ature s fette re d by thirst fo r bei ng str y and w nd e r a , a a .

Wh a t thi nk ye disciples whether is m o re th e w a t e r which

, , ,

is i n the fo ur gre at oce ans or the te a rs which h a ve flowed ,

from you and h ave bee n shed by you while ye str yed and , a

w andered on this lo ng pilgrim age and s o rrow e d and w e pt , ,

bec ause th at was your p o rtion which ye a bhorred and th at

which ye love d was no t your p o rti o n ? ”
No t o nly h as 2

e a ch i n himself this lo ng i nherit ance of su fferi ng but ll ,

a

h ve exp e rie nced and still experie nce the s a me I t is

a .

re l ted th t there c a me a mother Go tami the S lender to

a a , ,

1
C mm t y o th D / mm S
e n ar g i on e za a- an a n .

2
S a myutta M kaya i i i
'

, , 1 49 .

1 48
 Buddh a 863 th e G o sp e l o f Buddhi sm 2

Very sig nific ant a ls o is the c o nsol a tio n which the Buddh a
o ffer s to his disciples a t the tim e of his o wn d e a th
1
.

“
E no ugh A nand a ! do no t le t y o urs e lf be troubled ; do
,

no t w e e p ! H ave I no t alre ady o n former occ asio ns told , ,

o u t h a t it is i n the very na ture of a ll thi ngs m o st ne a r

y
a nd d e a r u nt o us th a t we must divide ourselv e s fr o m

th e m ? Ho w th e n A nand a c an this b e possible—where a s

, , ,

a ny thi ng wh a t e v e r b o r n br o ught i nto b e i ng a nd org a nized

, , ,

c o nta i ns withi n itself the i nh e re nt necessity of dissoluti o n

— h o w the n c an thi s be possibl e th a t such a bei ng sh o uld
, , ,

no t b e dissolved ? N 0 such co nditi o n c an exist ! ”

I t will be re m e mbered th at A nand a th o ugh i n a m e asure ,

t h e f a v o urite disciple of Buddh a was a ls o spiritu ally the ,

y o u nge s t the m o st b ackw a rd a nd did no t a tta i n to

, ,

A rah at t a u ntil a fte r t he d e a th of the Buddh a A nd so .

wh e n th at d e ath t akes pl ace he is represented as ove rc o m e ,

by gri e f and excl a imi ng

,

Tke n wa s Me terror !
Tken stood Me ka i r on en d !

Wken ke e n dowe d wi M eve r

yg ra ce

Tae sup re me B uddka — di ed

an d of those o f the Brethre n who we re no t yet free fro m

the pa si o ns some stretch e d th e ir a rms and we pt nd
s , , a

s o me fe ll he adl o ng o n the grou nd rolli ng t and fro i n , o

a ngui s h a t t h e t h o ught : T o s o o n h as the Ex lte d O ne ‘

o a

died ! To o s o o n h as th e H ppy O ne p ass e d a w y ! To o a a

s o o n h s the L ight go ne o ut i n the w o rld ! But th o s e o f

a
’

t h e Bre thr e n w h o w e re fr e e fr o m the p a ssi o ns b o r e th e ir

gri e f c ll e cted and c o mpos e d t the thought I mperm ne nt
o a a

e a ll c mp o ne nt thi ng s ! H o w is it p o ssible t h a t h ey
ar o
( t
1
C mp o arew i th th i th d th b d l ti f K i g D tth gam i
s e ea -
e c o nso a on o n u a an ,

q t d p 3 b l w f m th M ka m
uo e . 00, e o ,
ro e a va sa .

1 50
 VI I I

B U DDHA AS M E N D I CAN T
A BA NI ND R O N AT H TA GO R E
 Th e O rd e r
should no t be The ve nerable A nu ruddh a,

o ne who h a d a lre a dy a tt a i ned a nd was a n A rah at does , ,

o t feel the perso na l a nd p a ssion ate grief which distress e s

n
A nand a a nd he s ays
,

Wb e n b e wb o f rom a ll cra v i ng wa nt was f ree

l o to N i rva na ’
s t ra nq u i l sta te b ad rea cb ed

Wb en
tb c g rea t sag e fi n i sb ed b i s s a n of li e p
p
N o g as i ng strugg le v exed tb a t stea df a st b ea rt
A ll l
re so u te , a nd w i tb u nsb a ke n mi nd
He mly t ri u mp/ced o e r tb c
ca l
’
p a i n of dea tb .

E e n a s a brig/i t fla me di es a way so wa s
’
,

Tb e last e ma nci a ti on of b i s b ea rt p .

While S akk a the king of the gods of he ave n u nder

, ,

Brahm a utters the famous li nes

,

Tb ey re ’
tra nsi ent a ll, ca c k bei ng
’
s p a rts a n d p owers,

Growtb i s Mei r v ei
y n a tu re, a n d decay,
Tb ey a re p roduced Mey a re di ssolved ag a i n
To bri ng tb em a ll i nto su bjecti on—Ma t i s bli ss
,

IX . TH E OR D E R
The ce ntral i nstitution of H i n ayan a Buddhism i s the
S ng b a the Comp any of Brethren the m e n a nd i n ’
a , , ,

sm ller number the wome n wh o left the w o rld to w lk o n

a , a

the P a th th a t le ads to A rah atta th e att a i nme nt of N i b b ana , .

G aut a m a himself t o gether with his disciples belo nged to

, ,

the cl as of e l gi ux then well k now n as W a nderers

s r i e ,
-
‘ ’

( P a i bba
r
j kas
) whoa a re to be disti nguished
, fr om the
f o rest dwe lli ng hermits ( Van p r stb a s) The Wanderers
- a a .

t av e ll e d b ut si ngly or in b ands or t o ok up their

r a o ,

reside nc e fo r a time i n the groves o r buildi ngs se t a p a rt

fo r their use by g o od l ayme n Thus we he ar of the .

1
51
 Buddh a 867 th e G o sp e l o f Buddhi sm 2

w anderi ng me ndic ant P o tth apada who o n a ce rt a in occ a ,

si o n was dwelli ng at the h all put up i n Qu e e n Malli ka s ’

Pa rk for the discussion of systems o f o pi nion the h all

set rou nd with a ro w o f Ti nduka trees and known by ,

the na me o f The H all A nd there was with him a‘

.
’

gre at fo llowi ng of mendic ants ; to wi t three hundred ,

m e ndic ants
” 1
.

S uch me ndic ants or B b i kkb us ( a term a fter wa rd coming

,

t o h ave a disti nctively Buddhist sig nific anc e ) were o fte n

a ss o ci a ted i n comp anies u nder the te aching o f s o me ,

le ader such as the P o tth apada above me nti o ned ; and

,

we h e a r a m o ngst others o f the followi ng orders with

m e mbers o f which Gaut a m a at o ne tim e o r anoth e r e nt e rs
i nto a rgum e nt the Ni ganth as ( or J a i nas) led by Mah avi ra ; ,

t h e Aj i vik as ; th e G o t a m akas followers m o st lik e ly o f ,

De v a datta t h e Buddh a s schism atic and ill mi nd e d

’
-
,

c o usin ; v a ri o us Brahm anic al groups and m any oth e rs o f ,

wh o s e views we k no w little The first of these gr o ups .

deve loped lik e Buddhism i nto an Order a nd a re ligi o n a nd ,

h a s survived i n I ndi a to the pre se nt daywith a n exte nsive

lite rature and over a millio n adh e re nts The R ule .

a d o pted b y o ne or the other group of W anderer s v a ri e d

in det a il but always embra ced a cert a in d e gre e o f

,

a sceticism a lw ays includi ng celib acy) combined with

( ,

volunta ry poverty .

1
T W R h y D vi d D i l g
. .
f M B ddb i
s a 4 P f s, a o ues o e u a, , 2 2 . ro e sso r

R hy D vi d
s a dd th f ll wi g t Th v y f t f th
s a s e ti o o n no e : e er ac o e e re c on

o f such pl i n th p f f th f d m f th g h t p v l t i
a ac e s a o er ro o o e re e o o ou re a en n

th e E t v ll y f th G g i th i x th t y
as e rn a e o B ddh e an es n e s c e n ur BC u a

gh h t ll th t ft Th H ll h d b n t bl i h d th
‘ ’
os a e s us a a er e a a ee es a s e , o e rs n e ar

it h d ba b i lt i h
een fv i
u f m t n h b t th g p o n o ur o ar o us a o us e ac e rs u e ro u

f b i ldi g ti d t b k wn Th H ll Th B ah m ‘ ’
o u n s c on nu e o e no as e a . e re r an s,

Ni ganth as , A c h e las, P ari b b aj

akas, and h
o t er t e ac e rs h me t an d ex

p o un dd
e , or di sc usse d th v i w
, ei r e s.

1 52
 Th e O rd e r
We c an now ex a mi ne i n gre ater det a il the S peci al R ule
which was a dopte d in the Order fou nded by G aut a m a ,

a nd o rg a nized u nder his i mmedi a te guid a nce We h ave .

a lre a dy me ntio ned the Te n Comm andments or r ther ,

a ,

Pr o hibitio ns which must be observed by every member

,

of the Order The Brethren are a lso required to w e a r a

.

mo nastic costume o f yellow or o range cloth m ade of ,

torn pieces sew n together so as to h ave no commerci a l

,

v alue : to seek their d a ily food as alms ; to abst ai n fro m

food betwee n me als at the appoi nted hours : and ge nerally ,

to m i nt ai n a decorous beh aviour But they a re not re

a .

quired to t ake any v o w of life lo g dhesi n a o n— o n the -

c o ntra ry those who find they h ave no true v o c ati o n a re

,

e nc o uraged t o return t o t h e w o rld wh e re if they c annot , ,

a tt a i n A ra h a tt a i n thi life they m ay yet a spire to a favour

s ,

a bl e rebi th r Nor a re the Brethren required t o t ak e any

.

vow of obedience to superiors all are equ al with due all o w ,

a nce for se niority a nd degree of spiritu al a dv anceme nt

,

eve n in l a rg e mo nasteries the he ad is merely p ri mus ,

i n t e p a es
r r The Order co nstitutes thus a s e lf co nta i ned
.
-

dem o cra cy analogous to a guild or occup atio nal c aste

, .

D iscipli ne is m a i nt a i ned f o rm a lly by th e Order as a wh o le ,

a cti ng upo n the co nfession or proved f a ult o f the e r i ng r

Brother and a ppointi ng i n b i mo nthly co nvoc atio n a

, ,
-
,

suit abl e penance ; the h e aviest pu nishme nt pp o i nte d fo r , a

i nfri ngeme nt o f ei ther of the F o ur Ca rdi nal S i ns ( bre a ch

of the vow o f ch astity theft killi ng a nd l ayi ng cl a im to
, , ,

mir culous powers ) is e x pulsio n fr o m th e Order ; me nti o n

a ,

i s als m ade i n A s o k a edi ct o f expulsi o n or u nfro cki ng

o
’
s s

o f h e r e tics o schism tic A n e xte n l c h e ck i s a ls o

r a s . r a

provid e d by public Opi ni o n which neithe i n th e d ys o f , r a

G aut a m a no r i n m o dern Burm a or Ceyl o n would tolerate

, ,

the mere pretence of a holy life Thus s ays Mr Fieldi ng .

,

1 53
 Buddh a 863 th e G o sp e l o f Buddhi sm 2

H all i n m o dern Burm a the supervisi o n e xercis e d by

,
“

th e p e opl e ove r th e ir mo nks i s most stri ngent A S .

l o ng a s the m o nks a c t as mo nks sh o uld th e y a re h e ld i n ,

gre at h o no ur th e y a re addressed by titles o f gre a t re sp e ct

, ,

they are suppli e d with all th e y w ant withi n the rules of

the Wi ni ( Vi naya ) they are the gl o ry o f the vill age , .

D ire ctly he bre a ks his l aws his h o li ne ss is gone The , .

vill agers will h ave no ne suc h a s he They will hu nt him .

out o f the vill age th e y will refuse him food they will , ,

m ake hi m a byw o rd a scor n , .

The mo nastery i s als o i n m any c ases the vill age school ; 1

a nd i n Burm a it is the cust o m for a lmost every you ng

m an to t a k e the m o na stic vows for a sh o rt time and t o ,

re side fo r th at peri o d within the mo nastery w alls This .

p o ssibility of usi ng th e Order a s a R e tre at als o expl a i ns ‘

h o w i t wa s possible for A s o k a to a ssume the mo nastic

r o b e s with o ut fi nally reli nquishi ng his thr o ne .

It is above a ll i mport ant t o re aliz e th at the Buddhist

Bro ther Mo nk R eligious mendic ant ( Bh i kkh u the word
, , ,

i n m o st ge ne ra l u se ) W a nderer o r however we sp e a k of , ,

him is no t a pri e st He does no t belo ng to an a p o stolic

, .

successi o n no r h as he any powe r to s ave o r cond e m n to

, ,

fo rgive si ns o r to a dmi nister s acra me nts ; he h as no o ther

1
All m t i h l —Fi l d ing H ll Tb S l f P pl
o nas e r e s are sc oo s .
”
e a , e ou o a eo e .

Of t hi g i t
c o urse , e ac ti l d ty f th B th
n s no b t t k
an e sse n a u o e ro e r, u a as

v l t i ly d t k
o u n ar S i mi l
un er a di ti p v i l d nti l
en . ntly
ar c o n o ns re a e , u re c e ,

i n C yl e B id on th
“
l ti i w h i h th p i t t nd t
es es e re a on n c e r es s s a o

th i t e r t l d l d d th l i g i i fl
e nan s a s an o r s, a n f th i p i e re o us n ue nc e o e r o sse ss o n ,

th y h ve tha e oh ld th p er i
o f th p pl
s on Th i pe l
o sse ss o n o e eo e . e r a nsa a s

( m t i )
o n as e r e s th h l f are v i ll g h
e sc i l d d th
oo s f v
or a e c re n, an e sons o e en

th p i h dm
e su er or v yg ea lly d t d t th m Th y h v
e n are er e ne ra e uc a e a e . e a e

l f q tly m k wl d g f m d i i
a so re ue n so e nod wh t h i i th
e e o e c n e , an en s s e c a se

th y g e lly gi v th b fi t f th i d vi g t i t ly
e n e ra e e ene th i o e r a ce ra u o us e r

i fl n m g th p pl i
ue n c e a on i e i l p i t f vi w
eo e f ll y
s, n a so c a o n o e u se u

m pl y d —
,

C yl
”
e o e S
. i T e C mmi i
o n, Rp t
erv ce 87 e n u res o ss on e or ,
1 2 .

1
54
 T o l e ranc e
s anctity th an a tt ach e s to his o wn g o od livi ng The c are .

of a Buddhist temple is no esse nti a l p art o f his duties ,

though in most c as e s a temple is atta ched to ev e ry

mo nastery and is u nd e r the c a re of the Bre thre n while
, ,

vill age shri ne s h ave their i ncumbe nts whose liveliho o d is

pro vided by the produce of l ands dedic ated to it But .

this c a re of s acre d pl aces h as no like ness to priestcra ft ,

no r do e s the temple c o nt a i n a n s a nctum which m a n ot

y y
be appro a ched as w e ll by l ayme n as by Brethre n .

E ach mo nk is permitted eight possessio ns o nly : the three

robes a w a ist cloth a n a lms bowl a ra z o r a needle a nd
, , , , ,

a w a ter stra i ner

- Th e modern Bh i kkh u ge nera lly po ssesses
.

i n a dditio n a n umbre ll a and a fe w books but the h andli ng ,

1

of m o ney is c a refully a v o ided Neverthel e ss the h a rdship .

of volu nt a ry p o ve rty is l arge ly mitiga ted by the fa ct th at

t he Order as such is permitted to receive gifts a nd e n
d o wme nts from l ayme n a practice begu n even in the tim e
,

of the Buddh a ; l ater Buddhist m o nasteries bec ame ex

t re me ly we a lthy a nd a re well fur nish e d with r e side nces
fo r the Brethren Eve n u nder these co nditions the mode
.

of life is extremel y si mple and no one could accuse the ,

mo nks of luxury .

X TOL E R A N CE
.

I ndi a i the l nd o f re ligious tol e ranc e There c an be no

s a .

d o ubt th a t G a ut a m a and his discipl e s e xte nded t o th o s e

o f o ther persu a sio ns t h e s a me court e sy which he rec e ived .

This is i ndic ted no t o nly by the ge ne ral pr o ce dure a d o pte d

a

i n the a se o f a rgume nt with opp o ne nts but a lso i n s e ver l

c , a

a mi abl e a necdo tes We re ad fo r ex mple th t G auta m

.
, a , a a

c o nvert e d a t Va i sali a L i c c h av i n bl e m an wh o h d b e e n o , a

1
W i ti g w k w b t b k w
r n as no n, t i g u l w h n th
oo s e re no n e n e ra u se e e

d w f nd d th b i f l ni ng w w h t m n m mb d
or e r as ou e : e as s o e ar as a a a re e e re .

1
55
 Buddh a 863 t h e G o sp e l o f Buddhi sm
2

a follower o f Ma h avi r a : but he a dvised hi m a s follows

“
F o r a lo ng time S i h a your hous e h as b e e n a pl a ce of
, ,

re fuge for the N i g anth as ( foll o wers o f Mah avi ra i e , . .

J a in a s ) Therefore you should consider it becoming th a t

.

a lms s hould still be give n to them when they come to you

” 1
.

Pri mitive Buddhism i ncluded eightee n v a rious sch o ols of

th o ught som e ti mes spoken of as sects or denomi nations ;
,

a ccordi ng to a nother cl assific a tion the number is twelve .

C o ncerni ng these schools which would a rise a fter his de a th ,

G a ut a m a is s a id to h ave m ade the followi ng pro nounce

ment : These schools will be the repositori e s of the
“

twelve diversified fruits of my scriptures without priority

o r i nferiority—just a s the t a ste o f se a w a t e r is everywhere -

the s a me— o r a s the twelve so ns of o ne m an all h o nest ,

a nd true so will be t h e expositi o n of my doctrine a dv o

,

c a t e d by these schools I f these a re no t th e a ctu a l

” 2
.

word s of the Buddh a they testify at le ast to wh at the

,

Buddhists at a l ater period c o nsidered th at he might very

well h ave s aid ; and this sympathetic positio n is a lso well
illustrated i n pra ctice fo r Hi o ue n Ts ang i n the sixth
,

ce ntury fou nd repre se nt atives of all the e ightee n sects livi ng

side by side i n a si ngle mon astery without disse nsi o n The .

tra ditional t o lerance o f I ndi an ki ngs wh o e xte nd the i r sup ,

po rt to all sects alike is al so w e ll see n i n the c a se of A s o k a

, ,

wh o p a tro nized even the Aj i vik a s whose d o ctri nes a re s o ,

ofte n de nou nced by G aut a m a as defi nitely fa lse Certa i n .

p ass age s i n the Edicts tre at of tol e rance as foll o ws :

His S a cred a nd Gra cious Maj e sty the Ki ng d o e s
re v e re nce t o m e n o f all s e cts whether a sc e tics o r hous e
,

h o ld e rs by gifts and v a ri o us f o rms of reve re nce

, .

H is S a cred M j e sty how e ve r c a res no t so much fo r

a , ,

gift s o r e xte rnal revere nce as th at there sh o uld be a

1
M b a gg
a va i 3 a, v , 1 B l I d A t ix 88
. p 3
2
ea , n . n , , 1 0, . 00.

1 56
 T o le ranc e
growth of the essence of the m atter i n all sects The .

gro wth of the e sse nce o f the m atter assum e s va rious

fo rms but the root of i t is restra i nt o f speech to wi t a
, , ,

m an must no t do revere nce to his o wn s e ct or disp a rage

th at o f ano ther m an without re aso n Depreci ation sh o uld .

be for specific re aso ns o nl y bec ause the sects of oth e r ,

people all deserve revere nce for o ne re aso n or another

he who does revere nce to his own sect while disp a ragi ng
the sects of o thers wholly fro m att a chme nt to his o wn ,

with i nte nt to e nh ance the splendour of his o wn sect i n ,

re ali ty by such c o nduct i nflicts the severest i njury on his

o wn sect Co nc o rd theref o re i s me rit o rious to wit
1
.
, , , ,

he a rke ni ng and he a rke ni ng willi ngly to t he Law of Pi e ty

as a cc e pted by other people For this is the desire o f .

H is S acred Maje sty th at all sects should he a r much

te achi ng and h o ld sound doctri ne ”
.

1
H i th w d
e, n f S h p h e wh lb
or s o f lly t p vc o en aue r, o
“
a o urs c are u o ro e

th t th a d g m f th f i g b l i f d n t g w i th th
e o as o e f hi o re n e e o o a re e o se o s

o w t
n, xpl i th t n t nly th y d t y th m b t t i ly
o e a n a o o e o no sa e sa e, u c er a n

d o not m n th m ea hi W i th th t h f i i h i i m pl i i ty
e sa e as s . a e anc e s n s S c

th t h a h p v d th f l i ty f th d t i
e as ro e f th li b li f
e a s o e o c r ne s o e a en e e .

It lly v
re a t
ne him t k th q
e r o c c urs ti w h i h f t h tw o o as e ue s o n c o e o

i s ight I w
r . q i nt d w i th
as d t E gl i h pp t
o nc e ac ua e an ar e n n s su or er

o f f i g mi i
o re wh i f m d m th t
n ss o ns Hi d w B ddh i t
o n or e e a a n u as a u s

wh w o h i pp d M h mm d A k v i w f t l
o rs e u a i th t w h i h a . so a s
’
e o o e ranc e s a c

h as alw y p v i l d i I d i C mp
a s re a L t v y m
e nf n a . o are
“
e e er an, so ar as

i h i m l i th h lp th
n e d i g f th i p t
, e w h th th e f
re a n o e sc r ure s, e er o se o

hi s o wn c h h urc or h
t o se o f ano t h er
”
( B b a kta ka lpa druma o f P rata pa -

S im h a, y Th e b g on ly tru e m i ssi o nar i s h e wh o ri n s t o th e

supp t f th or ipt o f th th t w h i h h
e sc r fi d i hi w ure s o o e rs, a c e n s n s o n

b k Th m
oo s . kn w f v i b l i f th m i mp i bl i t
e o re o ne o s o ar o u s e e s, e o re o ss e

b m t d i ti g i h
eco es o f m th s di d d
n u s li g i ld
o ne ro ano er an n ee no re o n c ou

b t e w h i h did t i mply th m w h i h v y th l ig i i mpl i

rue c no e sa e c e er o e r re on es .

Th lly th th g h t f ll m i ll g nd l d th y
e se are re a e ou s o a en n a a es a an s, e are

n t o i g i l w i th m
or I f th y
na n t y m h e min th y e are o o urs a s uc as e, e are

n x t t n th i ng —W l t W h i tm n
.

th i g
”
no n , or e o o . a a .

I S7
 Buddh a 89 th e G o sp e l o f Buddhi sm "

I t must no t h o weve r be supp o s e d th at e a rly Buddhists

, ,

exte nd e d the id e a o f to le ra nc e so far as t o beli e v e th a t it

wa s p o ssibl e to a tt a i n s a lv a tio n o th e rwis e th an thr o ugh
the D o ctri ne a nd D i scipli ne expressly t aught by G aut a m a .

H e resy o n the co ntra ry is rega rd e d as a d am nabl e si n to

, , ,

be expi ate d in th e purg at o ries The Aj i vik a s are re ga rded .

a s p a rticul a rly i mpi o us a nd G a ut a m a bei ng a sk e d whether ,

an such c an a tt a i n to he a ve n a fter de a th —t o sa no thi ng

y y
o f N i bb ana—repli e s : I n the ni nety o ne aeo ns O Vatsya “ -
, ,

which I rec all I remember but o ne singl e Aj i vik a wh o

,

a tt a i ned t o he a ven a nd he a ck nowledged the truth of

k a mm a and the e ffic a cy o f w o rks .
” 1

Vo id a re the syste ms of other te a chers s ays G aut am a , ,

v o id of true s ai nts a view th a t is echoed by Broth e r ,

” 2

N agit a a s fo ll o ws :
Ou tsi de ou r Order ma ny otb ers be , wb o tea cb
A p a tb , n e ver, like Mi s one , to N i bbana lea di ng .
3

No r wa s fre e thi nki ng a ctu ally t o l e r a ted withi nthe o rder .

Th e wh o l e o bj e ct o f the Buddhist C o u ncils as w e ll s f ,

a o

t h e fi n l w iti ng d o w n o f t h e P ali c ano n was t o fix the

a r ,

tru e d o ctri ne and era dic ate the f lse Heretic l brethre n a . a

were e xcommu nic ate d ; the best e vide nc e of this appe a rs

i n c e rt i n o f the Edicts o f A s o k a wh o l ays d o w n th t t he
a ,
a

Way o f th e Church must no t be depa rted from nd th at , a

those wh o b e k the u nity o f the Chu ch sh all be u nfr o cked

r a r ,

a nd must d we ll ap a rt from the Brethre n I t is quite 4

.

1
A g tt n u I Vi kay p 7
a ra
‘

a , 1 1, . 2 2 .

2
M b p a i bba
a a rn S tt ( D i l g f tb B ddb i i
na u Cf l
a a o ues o c u o, , a so ,

F ll b i g
or a lv ti i ly t b f d i B ddh D h mm d
e n s sa a on s on o e o un n u a, a a, an

S gh an — K b dd k p tb
a . u a a a a .

3
P lm f tb B tb
sa s o N lxxxv i ( Nagi t )
e re ren, o . a .

4
M R F J h t
r. . i th . f t q it
o t i
ns o n y i g th t
s e re o re no u e c o rre c n sa n a

e xp l i f m m k h d i v i fl i t d f f th g h t i n
u s on ro on oo s ne er n c e or re e ou or

fi d li ty —B ddb i t Ob i
e . p 3 8
u s na , . 0 .

1 58
 Buddh a t h e G o sp e l o f Buddhi sm

U nf a thom ably deep like a fish s cours e in t h e w ater

’
, ,

they say is the ch a ra cte r of wome n robbers with m any

, ,

a rt i fic e s with whom truth

,
is h ard to find to wh o m a ,

li e is lik e the truth a nd the truth is like a li e .

N o heed should be pa id either to their likes or t o their

dislik e s .
”

The d o ctrine of G autam a i s mon astic as his tempera me nt ,

is u nemotio nal I n the words of Olde nb e rg Was i t

.
,
“

possibl e for a mi nd like Buddh a wh o in the severe deter ,

mi nation of renunci atio n h ad torn himself aw ay fro m all

th at is a ttra ctive and lovely i n this world was he give n ,

the f aculty to u nd e rst and and to v alue w o m an s nature ?

,
” ’

We must underst and th at the E a rly Buddhist want o f

sympathy with wom an is not an u nique phenomeno n but ,

ra ther o ne th at is typic al o f mon astic se nti m e nt all the

w o rld over I t is b ased o n fe a r For of all the s nare s
. .

of the se ns e s which Ignorance sets before the u nwa ry the ,

most i nsidi o us the most d angerous the most a ttractive

, , ,

is w o m an .

Maste r s ays A nand a

, h o w S h a ll we beh a ve b e f o re
,
“

wo men ? ”
Y o u should shu n their g a ze A nand a
“
, .
”

But if we se e them m aster wh a t then are we t o do

, ,

No t spe a k to th e m A nand a ”
But if we do spe ak
, .

to them wh a t the n ?
,
”
Then you must w a tch o ve r “

yourselve s Anand a ,
”
To fall i n l o ve is a form o f M ob a
.
,

i nfatu atio n : and just as the m o nastic view of a rt takes

n o te o nly of its se nsuous eleme nts so th e mo nastic vi e w ,

o f w o m a n a nd the love o f w o m a n t akes i nto a cc o u nt no ne

but the physic al fact o rs To c o mp a re Nibb ana—as the .

B ri b a dara nya ka Up a n i sb a d comp ares the bliss of Atm an

i ntuiti o n t o th e self fo rgetti ng h appi ne ss o f e a rthly
-

l o vers locke d i n e a ch other s a rms would be for Buddhist

,
’
,

thought a bitter mockery N 0 les s remote from Buddhist .

1 60
 W o me n
sentime nt is the view of We ste rn chiv alry which sees i n
w o m an a guidi ng st a r o r th a t of Va ish n v a or Pl at o nic
, a

ide alism which fi nd s i n the a d o ratio n of the i ndividu al

a n educ a ti o n to the love o f a ll .

We need no t de ny th at the positio n of Gaut a m a is f om r

a c e rt a i n poi nt o f view j ust I t i s sc arcely to be ga i ns a id

.

th at wom an is ne a re r t o the world th an m an ; a nd sexu a l

di ffere nti ati o n is o ne o f those thi ngs which are no t so ,

no t so i n Nirv ana We h ave o nly to rec o gnize th a t

’
.

G auta m a h d no c o nceptio n of a m o ral duty to pro vid e

a

fo r the co nt i nu a nce o f the r a ce such a s is i mpli e d i n t h e

,

l a ter Brahm anic a l d o ctri ne of th e debt t o th e nc e stors a .

He c a lled o n m e n and women a like to r o ot up the i nfe rna l

gro ve to ab ndo n the sexu a l nature and to put o n piritu a l
, a ,
s

m nh o od ; for those no t yet prep a re d for this ch ange h e

a ,

fe lt such c o mp assi n a s a ge ntl e spirit m y f e e l fo r t h o se

o a

wh o su ffer a nd whos e suffe ri ng is t h e result of th e ir o wn

i nfatu ti o n
a .

G aut am a s f avourite and spiritu a lly you ngest disciple

’

A n and a is freque ntly represente d as a dvoc a ti ng t h e

c ause of wom an Whe n the qu e stio n of the a dmissio n
of women to the Order—i n e ffe ct cl a im t o the rights
.

o f w o me n no t a ltogether u nlik e th at o f th e moderns

was r a ised A na nd a a lre a dy three tim e s re fused fi nally
, , ,

a sks

A re wome n compete nt R evere nd S i r if they retire from

, ,

t h e h o usehold life to the h o useless o ne u nder the doctri ne ,

a nd d i cipli ne
s nnou nc e d by the T a th ag a t a to a tt a i n t o
a ,

the fruit of co nversion to a tt a i n to the fruit of o nce

,

returni ng to a ttai n to the fruit of never returni ng to

,
-
,

a tt a i n to A rah a t ta

G auta m a c annot de ny their c o mpetence ; i n respo ns e to

A n a nd a s further ple a s he a dmits w o me n to t h e Ord e r
’
,

L 1 6 1
 B uddh a 89 t h e G o sp e l o f B uddhi sm
2

subject to eighty weighty regul ati o ns begi nning with o ne ,

to th e effect th at eve n the eldest o rd a i ne d S iste r must

st and before and beh ave with extreme humility tow a rd a
Brother if eve n o nly ord a ined a si ngle day But he a dds
, .

I f A nand a wome n h ad not retired from household life

, ,

to the houseless one u nder the doctri ne and discipli ne

,

a nnou nced by the T a th ag a t a religion A nand a would , , ,

lo ng e ndure ; a thous and ye a rs would the good doctri ne

a bide But si nce An and a women h ave no w retired fro m
.
, ,

t h e household life to t h e houseless o ne u nder th e doctrine ,

a nd discipli ne a nnounced by the Ta th ag at a not long , ,

A nand a will religio n endure ; but five hundred ye ars

, ,

A nand a will the good doctri ne abide

”
.
,

Elsewhere in reply to another question propounded b y

,

A na nd a G a ut a m a replies
,

Wome n are soo n angered A nand a ; w o me n a re full of ,

p assio n A nand a ; wom e n are e nvious A n and a ; wom e n

, ,

a re stupid An and a Th at is the re as o n A nand a th a t

, .
, ,

the c ause why wome n h ave no pl ace in public a ssembli e s

, ,

do no t c a rry on a business a nd do not e a rn their livi ng ,

by any pro fession ”

.

Highly ch ara cteristic i s the sto ry of thirty ch a ritable

men led by the Bo dhi satta when existi ng in the fo rm O f
,

the y o u ng Brahm an Magh a : these men upon a certai n

, ,

occasio n were setting up a rest house a t the cross ro ads - -

by way of ch ari ty But as they no longer t o ok delight

.

in wom anki nd they a llowed no wom an t o sh a re i n the

,

g o o d work ”
I t is ple asi ng to reflect th a t a l ady of the
.

na me of Piety succeeded i n bribing o ne o f these p a infully

g o od m e n to agree to a strat agem by which sh e was

e nabl e d t o sh a re i n the merit o ri o us w o rk and th a t she ,

thereby e arned for herself a pal ace i n the he aven of S akk a .

1

1
K ulavaka jataka .

1 62
 Buddh a 863 t he G o sp e l o f Buddhi sm 2

ever was draw n from t h e life o f I ndi a i n th o se d ays th e y

,

c anno t b e l e ft out of sight if we d e sire to get an id e a ,

o f the a ct o rs wh o m a d e the old e st Buddhist c o mmu nity

wh a t it was .
”

G aut a m a however did no t merely a ccept the Offeri ngs o f

, ,

t h e respect able b ut a ls o those of si nners I t is re c o rd e d ‘ ’

.
,

th at upo n a cert a i n occ asio n he a ccepte d for hims e lf and

his f o llowers an invitatio n to di nner fro m the c o urte san 1

A mb apali a nd refused the a lternative i nvit a ti o n of t h e

,

L i c c h av i princes to their gre at annoy a nc e ,

H e a ls o fo r .
2

s o me time t o o k up his reside nce i n her m ang o pl e as au nce ,

of which moreover she m ade a gift to the Order The

, , .

S utt a s ays
Th e Ex alted One a ccepted the gift a nd a fter i nstruct
i ng a nd r o usi ng a nd i nciti ng a nd gl a dd e ni ng h e r with
, , ,

re ligious discourse he r o se fr o m his se at and dep arte d ,

th e nce ”
.

It is worthy o f no te th a t neith e r Vi sakha nor A mb apali

is repre s e nte d t o h ave l e ft the w o rld as an immedi ate re sult
o f his t e a chi ng o r e v e n t o h a ve ch a ng e d her m o de o f life
,

th e ir gifts were a ccepte d by G aut a m a simply as th o s e o f

pi o us l ayw o me n E a ch w o uld rec e ive i n som e he ave n th e
.

i mmedi ate re w a rd o f her ge ne rosity a nd i n s o me future ,

life t he fruit o f perfe ct e nlight e nm e nt .

Buddhist thought giv e s h o nour t o w o m a n t o this e xt e nt ,

th at it neve r doubt s the p o ssibility o f he r putti ng o ff he r

w o m an s na ture and e v e n i n this life b e c o mi ng as it w e re
’
, , ,

a m an Th e c as e i s give n o f t h e l a dy G o pi ka wh o
.
,

h avi ng ab and o ned a w o m an s th o ughts and cultiv a te d ’

the t h o ughts o f a m an was re bo rn a s a so n o f S a kk a i n

h e av e n Th e re was a l so and m o re c o nspicu o u s t he
.
, ,

1
Th i d st i v lv i tti g d w t
o e s no t t th
n o m t bl e s t th
n o n o ea a e sa e a e or a e

sa m ti m e e . S b v pp 74 7 5 2
ee a o e, .
,
.

1 64
 W o me n
gre at b o dy o f the S isters—i niti ated though u nder protest
with the co nse nt of G a utam a himself—o f whom m any
, ,

a tt a i ne d to A ra h a tt a to N i bb ana ; a nd o f th e s e l ast the

, ,

b e autiful so ngs of triumph are preserved i n the P sa lms of

M S i ste s A nd a lthough these S isters were tech nic ally
e r .

a ppoi nted ju niors i n perpetuity to the Brethre n it is “

,

equ ally cle a r th t by i ntell e ctu al and mora l emi ne nc e

a , ,

a Th e ri might cl a im equ a lity with the highest o f the

‘

frate rnity ”
.
1

The wom an who left the world a nd a dopted the S ister s ’

rule no t o nly esc aped fro m the restricti o ns and drudgery o f

dom e stici ty but—like th e Hi ndu wid o w of the type of
,

Li lav ati or like the m o d e rn wom an thinker wh o m e e ts

'

her m asculi ne colle agues o n equ a l te rms —o bt a i ned from

,

her brethre n rec o g niti o n as a ra ti o na l b e i ng a hum n , a

bei ng ra ther th an a wom n ; she sh a red the i ntell e ctu l a a

c o mmu ni o n of the religious a rist o cra cy o f the A i y s r a .

Her p o i nt of view i n this re g a rd is cle a rly expressed i n

the Ps alms
Am I a w oma n i n sncb ma tters or ,

Am I a ma n 7
. or wb a t a m I tb e n 7 .

H ow sb ou ld tb c woma n s
’
na tu re b i nder Us 7
.

while all th a t is esse nti ally femi ni ne is left behi nd

S p ea k n ot to me o
f deln ti ng i n au
g b t f
o se nsu ou s

pl ea su res

Ve ri ly a ll sncb v a n i ti es n ow n o more may deln t me .

This positi o n is very closely p ralleled by th at which is a

put fo rw a rd by S chope nh au e r and by Wei ni nger The , .

l a tter sums up his a rgume nt by s ayi ng : Man c an o nly

1
C A F R h y D i d P lm f M S i t
. . . p xx i
s av s, sa s o e s ers, . v .

1 65
 Buddh a 863 th e G o sp e l o f Buddhi sm
1
2

respect wom an whe n S he herself ce ases to be o bj e ct and

m ateri al for m an A wom an wh o h ad re ally given up
.

h e r s e xu a l self who wished t o be at pe a ce would be no

, ,

l o nger w o m an S he would h ave ce a sed to be w o m an

.
’
,
’

s h e w o uld h a ve received the i nw a rd a nd spiritu a l S ig n as

w e ll a s the outw a rd form of regenera ti o n He a s ks Is

”
.
,

it ( the n) p o ssible for w o m an re ally to wish to re a lize the

pro bl e m o f e xiste nce the concepti o n o f guilt ( dukkh a) ?
,

C a n S h e re a lly desire fre e dom ? This c an h appe n o nly

by her b e i ng penetra ted by an ide al brought to the ,

g u i di n sta r
g I n th.a t wa o nly c a n there be a n e m anc i
y
p ati o u ( Nibb an a) of wom an ”
To these questi o ns the .
1

Buddhist experi e nce replies th at it i s possible for wom an

t o re a lly desire freed o m a nd th a t no sm a ll number of ,

wome n a m o ngst the Buddhist S isters a tta i ned it .

I t m ay be left to the a dvoc ates o f w o m a n s em ancip a ’ ‘

ti o n on th e o ne h and and t o femi ni ne id e alists o n the ,

o ther t o deb a te h o w fa r these views i nvolve the h o no ur

,

o r the disho no ur of wom an ’

.

XI I . E A R L Y B UD D H I S M A ND N A TUR E
H e re , h kk
0B i us, are th e ro o ts o f tre e s, h e re are e m p ty pl ac e s

m e i tate d —M yfl i m
a c a I Vikaya , i , 1 1 8 .

Th at deep u nderst andi ng of N a ture which ch aracterizes

the l ater devel o pme nts of Buddhism i n Chi na and J ap an
we mu t no t rega rd as entire ly a li e n to the e a rly Bud
s

dhi st s still less a s essenti a lly F a r E a stern r a th e r th a n

,

I ndi an I n s pite of themselves the e a rly Buddhist her

.

mits were love rs o f N a ture and eve n in H i nayana litera ,

ture th e poet now and aga i n overcomes the mo nk Th t . a

d e light i n flowers and fo rests which is ch ara cteristic of

1
W i i g S x d Cb t
e n n e r, e anpp 3 4 7—9 a rac er . .

1 66
 B uddh a E3 t h e G o sp e l o f Buddhi sm
1
2

Elsewhere the Buddh a or o ne like Buddh a is c o mpared

,

to the flower o f the l o tus :

S o i s tb c B u ddb a i n tb i s world,
B orn i n tb e world a n d dwe lli ng Mere ,

B u t by Me world n owi se defi led

E
’
eu a s Me li ly by tb e la ke .

The way o f the Buddhist fre e m an the A ri yas wh o h ave ,

esc aped the fetters o f the world is likened to the flight o f ,

t h e white cr a nes ag a i nst the cl o udy sky .

We find a ls o a mong the Ps alms o f the Brethre n verit able

n ature poems
Tb ose roc ky b e n ts w i tb b u e of da rk blu e clouds,
Wb ere li es e mbosomed ma ny a sb i ni ng ta rn
Of —l
cr sta l c ea r, cool
y wa ters, a nd wb ose slo p es

Tb e b e rds of I n dra cove r a n d be deck

F ai r u pl an ds i
ra n- re res
f b ed , a n d resona n t

Wi tb cres e d crea tu res cri es a n t i

t p b o na l,

L one b e n ts wb ere si len t R i sb i s f

o t re sort

F re e f rom tb e c row ds o
f ci ti z e ns be low ,

B u t tb rong ed w i tb flocks f m an
y w i n e d tb i ng s
g o ,

Tb e b ome of b e rdi ng crea tu res of Me w i ld

H a u nte d by bla ckf aced a es a nd ti mi d deer, p
Wb ere nea M br n t blossoms ru n Me si lve r strea ms
’

S ucb a re Me bra es wb e rei n my sou l de li gb ts .

A no th e rof the poet monks is credited with nine g at h as,

o f which o ne ru n : s

Wb e n i n tb e loweri ng Me sto rm c lou d s dru m

sk
y tb u n de rs -
’
,

A n d a ll tb e p a tb ways of Me bi rds a re Mi ck w i tb ra i n ,

Tb e brotb e r si ts w i tb i n tb c b ollow of Me b i lls

A lone rap t i n tb oug b t s e csta sy
, N o b n e r bli ss
’
.

I s
g i v e n to men tb a n Mi s .

1 68
 E arl y Buddhi sm $ 2
N atu re
While yet another writes
Wb ene e r I ’
Me cra ne b e r clea r pa le w i ng s
see ,

Ou tstretcb e d i n f ea r to flee Me bla ck storm cloud -

,

A sb elte r seeki ng to saf e sb elter borne

, ,

Tb en dotb tb c r i ve r Aja ka ra n i
Gi ve joy to me .

Wb o dotb n ot love to see on e i t b e r ba nk

Cluste red rose- a pp l e t rees i n f a i r a rra
y,
B eyon d Me g rea t ca ve of tb c b erm i tag e ,
Or b ea r Me sof t croa k of tb e f ro s
g
7 .

N 0 less ch a ra cteristic a re the ra i n so ngs -

melody most sweet,

’
God i
ra ns a s twe re a

S nug i s my li ttle b ut , ske lte re d w e ll roof ed ,

-
.

Tb e b ea rt of me i s stea dfa st a n d a t pea ce .

N ow , an i t p lea setb tb ee to ra n , i g od . ra ni !

But thes e a re th e utte rances o f i ndividu al m o nks ; we

c anno t f ankly cred it e ly Buddhism—the te achi ng of
r ar

Buddh a—with the ki nship of the wild Th e l o ve o f .

lo ne ly pl aces is most ofte n for their v e ry loneli ness a nd ,

b e c ause there is the most c o nve nie nt refu ge fr o m the

bustle and tempt ati o ns o f the world from i nterc o urse ,

wi t h worldly me n and with w o m e n The li nes thus qu o te d .

e ndi ng S uch are the br aes wherei n my soul delights

‘ ’
, ,

a re f o ll o wed i mmedi tely by the edifyi ng justific ation

a

sou ndi ng a lmost lik e an excuse

F or tb a l wb i cb bri ng s me ex
q u i si te de ln t
I s n ot Me st ra i ns o f stri ng a n d pp i e a nd dr u m ,

Bu t w b c n w i tb i n te lle c t w e ll— oi se d, p i n te nt ,

I gain Me p erfect v i si o n o
f tb c N o rm .

While he th a t notes ho w all the p a thw ays of the birds

“

a e thick wit h r a i n
r cl a ims to be absorbed in the ecst asy
1 69
 B uddh a 89 th e G o sp e l o f Buddhi sm2

o f thought A s Mrs R hys D a vids s ays the ecst asy

.
,

is here sc a rcely th e pr o duct o f religi o us ple a sure a l o ne .

I S no t th e n t h e ge ntle p ag anism which a llows the i ndi

‘

vidu a l p o et anchorite t o fe el this p o sitive pl e asure i n the

sce ne s and sights of the forests rega rded from the st and ,

p o i nt o f th e Norm a spiritu a l we ak ness ? To such as

,

yi e lded th e reto a city life might very well h ave b e e n

,

a ppoi nted by wa of pe n a nce

y .

Mo re truly i n a ccord with the mo nastic will to e ntire a lo o f

n e ss is the c o ld ness of the mo nk Citt a Gutt a o f wh o m the ,

Vi su ddb i M agg a rel a tes th a t he dwelt for sixty y e a rs in

a p a i nted c a v e befo re which grew a be a utiful r o se chest
,
-

nut e t no t o nly h a d he never observed the p a i nti ngs o n

y
t h e ro o f of the c a ve but he only k new whe n the tree ,

fl o wered eve ry ye a r through seei ng the falle n p o ll e n and

,

t h e p e t a ls o n the grou nd I n the M a b a P a ri n i bbana .

-

S u tta t o o the Buddh a h o lds up t o highe s t a dmira ti o n the

, ,

m a n ( himself) wh o b e i ng c o nscious a nd a w a k e ne ith e r

,
“
,

s e e s no r h e a rs the sou nd thereof whe n the falli ng ra i n is

,

b e ati ng and S pl ashi ng and the lightni ngs are fl ashi ng ,

f o rth a nd the thu nde rbolts are crashi ng

,
”
.

It is true th at E arly Buddhist literature abou nds with

m any c o mp a riso ns of t h e id e a l m an t o an eleph ant o r a
rhi no ceros The he art of the compa riso n t o the Buddhist
.
, ,

lay i n the p a rticul a riz atio n of the e leph a nt a s a solit a ry

eleph ant and the fact th at the rhi nocero s is by n ature
,

s o lit ary I n this way the Buddhists c alled o n higher m e n

.

t o l e ave the m a rket — pl ace knowi ng th at ,

Grea t tb i ng s a re done wb e n me n a nd mou nta i ns meet

Tb ey a re n ot done by jostli ng i n Me street .
”

But we c annot credit the Buddhist a uthors wh o use th e se

m e taphors with any S peci al underst anding o f N ature ,

1 7 0
 Buddh a t h e G o sp e l o f Buddhi sm

recover th at u nity of co nscious ness which is a sked for in

th e b ea utiful pr a y e r of S o cr a tes —to m ake at o ne th e i nner
a nd outer ma n — a nd h e k nows th a t t o recover the ki ngd o m

o f he a ve n t h e st ate o f Buddh a hood

,
he must become ,

a g a i n a s a little child he must possess the he a rt o f the,

wild dee r ; notwithst andi ng he must a lso overcome the

ig no rance o f which th e y a re no t yet aw a re But it was .

no t i n this s e nse th a t the e a rly Buddhist a scetics ye a r ned

for t h e forest se nse of thi ngs ; o r if fo r some it was
‘ ’

so the n th e s e i ndividu a l si ngers a re no lo nge r typic a l

,

e xp o ne nts o f primitive Buddhism but f o re ru nners of t h e ,

Ma h ay ana a nd Z e n t a ught by their f o re st m asters t o

,

u nderst and th e u ni ty of life he a ri ng a lre ady the S erm o n ,

of th e W o ods a lre a dy bre aki ng through the spiritu al

,

is o l a ti o n o f the A r ab at and P a ccek a Buddh a .

Th a t the e arly Buddhist culture is still far from a tru e

i ntim acy with th e S uch ne ss o f th e w o rld appe a rs i n its l a c k
o f symp a thy with hum an na ture It is imp o ssibl e to cl a im .

fo r a m o nast ic rul e which i nclud e s a s a n e ss e nti a l pra ctice

t h e Me dit a tio n o n t h e F o ul ne ss o f Thi ngs a r e a l symp athy ,

with N ature : it is i nconsist e nt to delight i n the w ays of

the wild cre atures o f the woods and to turn with loathi ng ,

fr o m the no bility and i nno ce nc e o f m e n It is a strange .

view o f N a ture th a t re ga rds the hum a n body as impure “

,

m al o d o rous full o f f o ul m atte r an o ffe nsiv e sh ape

,
”
,
“
,
”

a nd a c a rri o n thi ng and strive s t o promot e a disgust

”
,

fo r th e he a lthy flesh by a co ntempl a ti o n of d e c ayi ng

c o rps e s This b o dy vil e s ays S iste r Vij aya d o th
“ ” “
.
, ,

t o uch m e o nly with distress a nd S h a m e

” 1
.

1
Th e m o r i bd p as e c ts o f t hi s h ot -
h o use c u l ti v a ti o n o f d
i n i ff e re nc e an d

p uri t y are d
i n i c a te d i n P sa lms o f tb c B re tb ren, W .
3 1 6, 1 0
5
5 , an d

alm o st e q ua lly SO in W .
56 7 fi . S ee a so l Vi suddb i M agg a, ch . vi ,

W arre n, B uddb i sm i n Tra nsla ti ons, p . 2 98 .

1 7 2
 E arl y Buddhi sm 89 Natu re 9

N 0 o ne will wish to de ny th a t the truth s of e a rly Buddhism

are tru e o r th a t t h e s t re ss th a t was l a id o n A nicc a tr
, ( an

scie nce ) a nd A na tt a ( no eternal s o ul ) a nd the th o ught o f

,

s alva tio n here and no w co nstituted a perm ane nt c o n

,

t ri b ut i o n t o our re a liz a tio n of thi ngs a s they re a lly a re ;

a nd we c a n h a rdly b e too gr a teful fo r the c o nd e m na t i o n

of se ntime nt ality as a c a rdi na l si n But the e arly .

Buddhists like so m any other e nthusi asts used their sh a re

, ,

of truth fo r the de ni al o f o thers : they w e re so co nvi nced

of t he sorrows of the w o rld t h a t they could no t sympathize
with i ts j o ys I n s ayi ng this I do no t f o rget the S ublime
.
,

Mo od o f M udita ; but I re member th at e a rly Buddhist

lite r a ture as a wh o le is filled with a co nte mpt of the world
which i nevit ably pre cludes a symp a thy with its h o pes and
fe a rs E a rly Buddhism does not associ a te its e lf with the
.

hopes and fe a rs of this life it seeks o nly to p o i nt out th e

h a ve n of refuge fr o m both h o pe and fe a r and its symp a thy
,

is with the struggl e s of thos e wh o are c a ught i n the toils of

e ither . Th e e a rly Buddhist could no t p o ssibly g ra sp t h e
th o ught th at The soul o f swee t delight c an never be de file d .
’

We must no t o n the o ther h and a ll o w ourselves to c arry

, ,

t o o far this criticism o f e a rly Buddhist d e ficie nci e s Le t .

us o nc e more rem e mber th a t this is no t a re ligio n fo r

l ayme n but a rule fo r mo nks and as such th o ugh se ve re
, , , ,

i t is re aso nable and s ane and well desig ne d t o cultiva te

,

the no ble typ e of ch a ra c te r desired We must a lso .

re m e mb e r th a t G aut a m a did no t s t and a l o ne i n h i s

Puritanism ; this was th e i ntellectu al bi as of his age ,

a nd is reflecte d as much i n B rahm a nic a l a nd J a i na

as i n Buddhist texts ,
a nd it su rviv e s a s a te nd e ncy i n

I ndi an thought t o the pres e nt day t h o ugh o nly as o ne

,

a m o ng o th e rs more p o w e rful The ge ne ra l ( no t o nly

.

Buddhist ) ae sthe t ic o f G a ut a m a s age m o re o ve r was wholly

’
, ,

I 7S
 B uddha 863 t he G o sp e l o f Buddhi sm
9

hedo nistic ; it was no t i m agi ned th a t musi c o r pl astic a rt

co nsidered as s e cul a r c o uld h ave a ny oth e r th an a s e nsu o us
a pp e a l o r co nsid e re d as religious could subserve a m o re
,

spiritu a l a i m th an th at of ple a si ng the gods or fulfilli ng

t h e purp o se s of the m agici an I t was also a n age o f .

highly d e vel o ped m ate ri al civiliz a tio n and at le a st ,

fo r th o se cl a ss e s where the i nt e ll e ctu a l m o vem e nts o f

A t m ani sm a nd Buddhi s m origi na ted o f gr e a t if simpl e , , ,

luxury It was the n the first na tura l re a cti o n o f th e

.
, ,

thi nki ng mi nd to esc ape from th e b o nd age O f the s e nses

by a sceticism cutti ng o ff as it were the h and and pluck
, ,

i ng out the eye A m o ngst m any wh o felt this impulse

.
,

G aut a m a was disti ngui shed by mod e ration .

This I ndi an age of asceticism moreover we ought to , ,

re gard as the useful bra b macarya the severe and sp artan ,

e a rly e duc a tio n of the future hous e holder a cc o mplish e d ,

a ccordi ng t o the discipli ne o f the fi na l truths A na tt a a nd

n e ti ,n et i A s o ne of the most severe critics of e a rly

.

Buddhism h as rem a rked : A sceticism and Purit anism are

a lm o st i ndisp e ns able me a ns of educ a ti ng a nd ennobli ng a

r a ce wh ich s e eks to rise above its heredit a ry b ase ne ss

a nd w o rk itself upw a rd t o future suprem a cy I n l at e r
” 1
.

ce nturies the rac e th at h ad thus by s e lf k nowledge and

2 -

s e lf c o ntro l a tta ined to spiritu al m anh o od could permit

-
,

to its e lf a rel ax ation of the mo nastic discipli ne propor ,

t i o na te to its growi ng p o w e r to a chi e ve the u ni o n of

re nu nci atio n with sweet delight and to find i n w o rk no , ,

w o rk The future civiliz ation of I ndi a ab o v e all i ts

.
,

w o nd e rful soci a l id e al was b ased o n th e i ntellectu a l t pa s

,
a

o f t h e Fore st dwellers a nd the W a nderers of t h e a e o f

g
-

1
Ni t h B y d G d d E i l p 8
e z sc e, e on oo an v , . 1 .

th i n f i nd i vi d l h i ng
2
By I m m
’
rac e th
e an no o re an e suc c e ss o o ua s s ar

th I nd A y n
e o- lt
r a cu ure .

1 74
 B uddh a 39 G o sp e l o f Buddhi sm
9
the

of this wid e r culture no t the l e a st i mp o rt a nt a re those

,

tra c e s o f the l o ve o f na ture and th at t e nde ncy t o lyric a l ,

a nd b a ll a d f o rm expressi o n which we o bs e rve s o well

-

m ark e d i n the Ps alms of the Brethre n and S isters and i n ,

the J atak as .

XI I I B UD D H I S T P E S S I M I S M
.

I t h as o fte n b e e n s a id nd nOt a lt o gether without re aso n

, a ,

th t ( e arly) Buddhism is a pessimistic f ith I t i s t o

a a .

Buddh a nd such as Buddh a th at Nietzsche refers whe n

a

he e xcl a ims
They m e et an invalid or an Old m an or a corpse—and , ,

i mmedi ately th e y say L ife is

Can we gree th a t Buddhism is pes imistic ? The nswer
a s a

is b o th Y e s nd N 0 Hum an life is o f supre me v lue t o

a . a

the Buddhist s th e o nly c o nditio n fro m which th e highest

a

g o o d c n be re ch e d ; h e nce suicid e ( the e l pro o f o f th e

a a r a

c o nvicti o n th at life is no t w o rth livi ng ) is expli itly and c

c o nst antly c o ndem ne d by Buddhist script ure s w a ste o f a

o pp o rtu nity But we h av e to rec o gniz e th at th e qu ality

.

o f life is ve ry v ri e d a nd Buddhism is fa r fr o m o ptimistic

a ,

a bout a n a nd ev e ry s o t o f life the mere fa ct o f e xi t e nce s

y r ,
.

G a uta m a ridicul e s the m e re will to life a s much as

N ietz che hims e lf de pi e s e nsu al m e n ; eve n th e d e sire
s s s s

fo r re birth i n t h e highe t he a ve ns is sp o ke n o f by Buddhists

s

as lo w
‘
The c o mmo n life of the world a cc o rdi ng to
.
’
,

G u ta m is no t w o rth livi ng— i t is no life fo r an A riy a

a a, ,

a ge ntlem an But o n t h e o th e r h and h e puts fo rw rd a

. a

m d e o f life for higher m e n which he re gards as well

o

w o rth livi ng and cl a ims th at by this life the highest go o d

,

i
s a tt i nabl e nd i n thi c o nvicti o n th at Pa radi e is till
a , a s
‘
s s

up o n e rth h e i a nythi ng but pessimistic I t i true

a
’
s . s

th t he re fuses t o rega rd life as an end i n itself ; but so

a

1 7 6
 B uddhi st P e ssi m i sm
do N ietzsche a nd Whitm an We do no t c all the l atter.

pessimistic when he pra ises de ath more th an life .

Tb roug b me sb a ll Me words be sa i d to ma ke dea tb ex

b i la ra ti ng
N or w i ll I a llo w you a ny more to ba lk me wi tb wb a t I wa s
g f
ca lli n l i e,

F or n ow i t i s con ve ed to me tb a t
y you a re tb c pu p r orts

esse n ti a l,

Tb a t you b i de i n tb ese sb ifti ng f orms of life .

Tb a t you wi ll one day p erb ap s ta ke control of a ll .

In precisely the s a me way using De ath for N i b b ana the ,

a rtist disp a r a ges life ‘ ’

For looki ng too lo ng upon life m ay one not find all this
, ,

t o be no t the be a utiful no r the mysterious no r the tr gic

, , a ,

but the dull the melodram atic and the S illy : the conspira cy
ag a i nst vit ality—
, ,

ag a i nst both red a nd white he a t ? A nd

from such things which l ack the sun o f life it is not
possible to draw i nspira tion But from th a t mysterious .
,

joyous and superbly complete life which is c alled De ath

,

which seems a kind of spring a blossomi ng from ,

this l and and from this ide a c an come so vast a n i nspiratio n ,

th at with u nhesitating exultation I le ap forw a rd to it ; and

behold in an inst ant I find my a rms full of flowers
, , .
” 1

The first of the Four riy Truths the which affirms

A a n n—
the existe nce of su fferi ng D ukkh a as the symptom and , ,

constituti o n al sick ness o f i ndividu ality c annot be c alled ,

p e s imistic bec ause it merely st ate s the obvious : we

s ,

k now th a t a co nditioned life o f eterna l h appi ness is a

co ntradicti o n i n terms .

Mo re o ver the e a rly Buddhists were very far from miser

,

abl e ; t hey r ej o iced as those who were he a lthy a mo ngst the

1
G d n C i g Tb A t f M Tb t
or o ra ,
e r o e ea re .

M I 77
 Buddh a 89 the G o sp e l o f Buddhi sm
2

a ili ng and h ad fou nd a remedy for every possible recur

,

re nce o f ill ness .

We re ad for ex a mpl e i n the D b a mmapa da

, ,

I n perfect joy we live without enemy in this world of ,

enmity a mong sick men we dwell without sickness

a mo ng toili ng men we dwell without toil The .

monk wh o dwells in an empty abode whose soul is full ,

of pe ace enjoys superhum an felicity gazi ng solely on the

, ,

truth ”
.

It is to be Observed however and must be a dmitted th at

, , ,

the Buddhist view o f ordi na ry life i s l acki ng i n courage .

The very emph asis l aid on D ukkh a is false : for it is no t

D ukkh a o nly but a n ex a ctly equ a l me a sure of D ukkh a
,

a nd S ukh a a like P a in a nd Ple asure which is the m a rk of

, ,

this life There a re indee d m any re asons why we c annot

.

pl a ce the zenith of our b e ing i n this world of Pa i n and

Ple asure ; but the predomin ance of Pa i n over Ple asure
c annot be o ne o f these .

n a n —
A other m rk of ge uine pessimism b y which I me an
o nly looki ng on the d a rk side o f thi ngs is the ch a ra c
‘
-

te ri st i c E a rly Buddhist distrust of ple asure We c anno t .

no bly find a ruli ng pri nciple of life either in seeki ng to

a void p a i n or in courting ple a sure ; but much r a ther in

,

the thought : I strive not a fter my h appiness I strive

“
,

a fter my work .

The highest st ate must be without desire beca use desire ,

impli e s a l a ck and in this sense the superm an the

, ,

A rah a t is by defini tio n p a ssionless

, Now this is a state .

which we m ay best conceive in the m anner of Chu ang Tzu

“
By a m an withou t p assions I me an o ne who do e s no t
p e rmi t go o d a nd e vil to disturb his i nternal e c o no my ,

but rather falls i n with wh ateve r h appe ns as a m atter o f ,

c o urs e and d o es not add to the sum o f his mortality

,
”
.

1 78
 Buddh a 863 t h e Go sp e l o f Buddhi sm
2

the so c all e d pessimistic beliefs h av e a lw ays procee ded

-

from the higher cl asses who e njoyed the go o d thi ngs o f

,

this life to the full : if there is a contrast betwee n th e

childish O ptimism of the e arly Ved ic hym ns with
‘ ’
,

th e ir prayers fo r m any c attle and lo ng life and the ,

‘
pessimism o f the Ved anta or of Buddhism this is a
’
,

re sult no t o f a decli ne i n m ateri al civiliz atio n but of t h e ,

a ccumul a tio n of exp e rience For the Indi an view is th e

.

c o rre ct o ne th a t it is not deprivation of the good thi ngs

,

o f this world th a t le a ds the wise at l a st t o turn t o higher

th o ughts but r a ther lo ng experi e nce of their ultim ate

,

mo no to ny D esires suppressed breed pestile nce but th e

.

ro ad of excess le ads to the p al a ce of wisd o m Em an .

c i a t i o n seeks to a void a future he a ven no less th an a

p
future hell —h ad it bee n prompted by a mere re actio n
fo r th e misery of physic a l existence this must h ave ,

cre at e d a religio n simil a r to certai n a spects of Chri sti anity

where comp ensa ti on for the sorrows o f this life is expected
i n a he aven of endless delight .

XI V A . B UD D H I S T E M P E R OR
A ch a ra cteristic story is rel ated i n the l ater l e ge nd a ry
history of G aut a m a I t is s a id th at when he was s e ated
.

be ne ath the B o dhi tree and ne a r to att a in Nibb an a the

, ,

Evil O ne f a ili ng t o sh ake his purpose i n other w ays

, ,

a ppe a red i n the guise of a messenger with lett e rs be a i ng r

the false report th at De v adatta—G auta m a s c o usi n and ’

n —
c o nst ant e e my h ad usurped the thro ne of K api lav astu ,

a nd h a d t a ke n the wives a nd the goods of G a ut a m a t o

hims e lf nd imprisoned his father ; the letters urged hi m

a

t o r e turn t o restore pe a ce a nd order But G aut m a . a

refl e cte d th t De v adatta s a cti o n resulted from h i m alice

a
’
s

a nd lust while t h e S ak as in not defendi ng their ki ng

, y ,

1 80
 B uddhi st E m p e ro r
A
h a d shown a cow a rdly a nd despic able dispositio n Con .

t e m plat i ng these follies and we ak nesses o f the na tur a l

m a n his own resolutio n to a tt a i n to something higher
,

a nd better was confirmed i n him 1

.

This l e gend aptly expresses the i ndi ffere nce of Buddhism

to the order of the world It is i n full a ccord with this ,

p o i nt of vi e w th at Buddhism h as never formul ate d the

ide al of a—soci al o rder of this or th at t e : i ts ethi is
purely i ndi yi dgg li sgi c and pl aces no reli ance wh atever o n
,

e xte fn a lT eg ulat i o n Mere good governme nt c annot le a d

.

t o the Dyi ng Out ( N i b b ana) of Cr avi ng R esentme nt a nd , ,

I nfatu atio n : and since the Gospel of G aut am a h as solely

t o do with the way to th a t D yi ng Out it is no t c o ncerned ,

with g o vernme nt at all This p o siti o n is pra ctic ally .

id e ntic a l with th at o f Jesus wh o repudi ated a ny alli anc e of ,

the Ki ngd o m of God with tempora l power I n agreeme nt .

with this V i e w both the father a nd mother of G aut a m a

, ,

a nd his wife a nd so n a nd a host of S aky a pri nces resig ne d

,

their worldly st atus and bec a me homeless followers of

Him who h as thus att ai ned
- - - -
.

If howeve r every ruler who a ccepted the Buddhist Gospel

, ,

h ad i mm e di ately a d o pt e d the h o meless life it would be i m ,

possibl e to spe ak of Buddhist emper o rs or ki ngs We find .

,

o n the co ntra ry th at ruli ng pri nc e s Buddhist by educ a ti o n

, ,

o r co nve rsi o n c o nst a ntly ret a i ned th e ir tempor a l power and

, ,

used this powe r for th e propagatio n of the Dh a mm a for the ,

supp o rt o f the Brethre n and for the m a i nte nance of soci al,

ord e r co nfo rm able to Buddhist ethic Hist o ry pres e rves fo r .

us the na m e s of m any such Buddh ist ki ngs wh o no twi th , ,

st a ndi ng t h a t Buddhism is a G o spe l o f s e lf m astery a lo ne -

,

s o ught t o i mp ro v e the o rder o f the world by ruli ng

oth e rs I t is i n this way th a t th e doctri ne which was
.

1
B l R m ti I I i t y / B ddb
ea , o an c p 7 p p 3
s or o u a, . 20 su ra , . 2 .

1 81
 Buddh a t h e G o sp e l o f Bu ddhi sm

origi nally no t perh aps altoge ther anti soci al but at lea st
,
-
,

no n soci al h as c o m e to h ave a n influe nc e upo n the soci a l

-
,

o rder .

We sh all g a i n a good ide a of the soci al i nfluence of

Buddhism by devoti ng atte nti o n to A sok a Mau ry a the ,

most famous of the Buddhist rulers O f I ndi a A sok a .

succ e e ded to the thron e of Mag adh a about 2 7 0 a nd

rec e iv e d a more form a l coro nati o n four ye a rs l ater The .

first gre at event in his reign took pl ace e ight ye ars l ate r
this was the conquest of K ali nga a co nsiderable territ o ry ,

borderi ng the e ast co ast south of the modern Oriss a ; ,

with this additio n his t e rritory embra ced the whol e of ,

I ndi a except the extreme south Thi s co nquest i nv o lve d .

t h e sl a ughter of persons while h alf as m any ,

ag a i n w e re c a rried i nto c aptivity and m any m o re ,

perished fro m f amine and pestile nce Pe rh aps th e .

spe ct acle o f so much su fferi ng predisposed th e Empe ror

t o c o ns id e r with spe ci a l a tt e ntion th a t system of which
t h e s o le a i m wa s to point out the way o f s alv ati o n fr o m
S u ffe ri ng D ukkh a , A t a ny r a te A s o k a himself rec o rds
.
1

his a dhesion to the Buddhist D h amm a i n the followi ng

te rms :
D irectly a fter the a nnex ation of the K ali ng as beg an his ,

S acred Majesty s ze a lous protectio n o f the D h amm a his

’
,

l o ve o f th a t D h a mm a and his givi ng i nstructio n there i n , .

Thu s a ros e Hi s S acre d Majesty s remorse fo r h avi ng c o n ’

quered the K a li ngas bec ause the conquest of a country ,

1 “
Vi t y c or y th D b mm p d v
,
”
sa s b d ht d f
e a a a a, . 201 ,
“
re e s a re , or

th e q d i nh ppy I t i w th n ti th t i t h b
c on ue re s u a .
”
s or o ce a as e en

su gg t d th t th t d y f B ddh i m i l i k ly t
es e a e s u iv g t o u s s e o re c e e a re a

i mp t i
e us th i mm d i t f t
n e b f it p w
e t t i
a e u ure , e c ause o
“
s o er o re s ra n

it dh t f m th
s a e re n s g i y tb k f i nt ti l b t h y
ro o se san u nar
‘
ou re a s o e rna o na u c er

whi h c b t
o c c ur a in v y g ou ti n i n th W t
o nc e C mb i dg e er e ne ra o e es .
”
a r e

M g ia Ap i l 4
az ne,
9 5 r 2 , 1 1 .

1 82
 Bu ddh a t h e G o sp e l o f Buddhi sm

A sok a m ade the determi na tio n t o a tt a i n Buddh ahood i n

some future life but more likely he lo o ked forw a rd o nly to
,

a future a tt a inme nt of A rah a t ta .

The e dicts are essenti ally concerned with ethic al b e

h aviour ; they imply a consider able a mou nt of i nter
fe rence with person al liberty such as we should no w c all ,

‘
m aki ng pe o ple good by A c t of P a rli ame nt A sok a .
’

desires to be a f ather to his subjects and spe aks with ,

p arent al a uth o rity He l ay s the gre atest stress o n re

.

li g i o us tolerance and o n the duty of revere nce to those

whose ag e o r st ation deserves it ; and stro ngly i nculc ates
the s anctity of anim al life On the o ther h and there is
.

no atte m pt to abolish c apital pu nishment R evere nce .

,

c o mp assio n truthfulness and symp athy are the c a rdi na l

,

virtues .

The most rem arkable far re achi ng and perm anent e ffe cts
,
-

o f A sok a s a ctivities are those which resulted from his

’

Foreign Missio ns This phrase is to be understo o d i n

.

the moder n ev angelic al and not i n a politi c al se nse : for

, ,

we find th a t no t content with pre a chi ng the D h a mm a to

his o wn subjects A sok a disp atched impe ri al mission aries
,

to all other p arts of I ndi a to Ce ylo n and then to S yri a

, , ,

Egypt Cyre ne Ma cedo ni a and Epirus and these missi o n

, , , ,

a rises togeth e r with the Buddhist D h a mm a were a ls o

ch arged to di ffuse a knowledge of useful medici nes It .

is due more to A sok a th an to any other individu al th at

Buddhism bec a me and l o ng rem ai ned the pre domi nant
religion of I ndi a and i ndeed of A si a and up to the
, ,

pre s e nt day cou nts m o re a dhere nts th an any o ther fa ith .

Th e c o nve rsio n o f Ce ylon is rec o rd e d i n the Chro nicl e s of

Ce yl o n with a we a lth o f picturesqu e det a il which is p artly
c o nfirmed by a rch aeo logic a l disc o veries i n North e rn
I ndi a but c annot be rega rded a s h istori c al i n toto I n
, .

1 84
P T
LA E 0

S A NC HI S TU P A A ND G A TE WAY
3 rd y
a nd 2 n d c e n t u r B c .
 Buddh a 833 t h e G o sp e l o f Buddhi sm
2

o n ston e a nd th a t m any survive

,
S ome of th e se are .

re c o rded o n mo nolithic pill a rs ; by far the fi nest of th e se

is th e pill a r recently discovered at S arnath a mo ng the ,

m o naste ri e s o n th e site of the old deer p a rk at B e n a res -

,

where G autam a pre ached his first sermo n Th e pill ar .

was surm o u nted by a lion c apit a l ( Pl a te P ) with a ,

stri ng c o urs e be ari ng a horse li o n bull and eleph ant i n, , ,

relief and th e Wheel of the Law above a bell sh aped

, ,
-

b ase of Persi an ch aracter such as appe a rs e ls e where in

,

c o nte mp o ra ry architecture The wh o le is o f extra .

o rdi na rily p e rf e ct workm a nship o nly p a r a lleled i h fi nish by

the a ccurate fitti ng of s o me o f the A so kan m aso nry and ,

th e bur nished surf a ces o f som e of the rock c e lls d e dic a t e d -

by A sok a fo r the use o f the Aj i vik a s : and we must no t

f o rge t the e ngineeri ng skill impli e d in the transport and
erecti o n often hu ndreds o f mil e s from the pres e nt qu a rri e s
, ,

of m o no lithic pill ars w e ighi ng as much as fif ty to ns .

A s o k a s o wn c a pit a l a t P atali put ra m o d e rn P a tna is

’ 1
, ,

d e scribed as follows by the Chinese pilgri m F a Hie n ,

eight centuri e s l ater

“
The roy al p al ace a nd h alls in the midst o f the city ,

which exist no w as of Old w e re all m ade by spi rits which

,

h e employed and which pil e d up the sto nes r e a red th e

, ,

w alls and gates and executed t he elegant c a rvi ng and

,

i nl a id sculp t ure work i n a way which no hum an h ands o f

this world could a ccomplish ”
.

1
E x v ti n
ca a th i
o it
s on wi p g
s s e are no n ro re ss .

1 86
P L A TE P
CA P I TA L OF A S O KA COLU M N
sam at h , 3 rd y
c e nt u r B C .
 Buddh a 89 th e G o sp e l o f Buddhi sm 2

find it i n the ide ntity of Infi nite S p ace with th e S p ace in

an cl o sed v e ssel —sh a tter the bou ndi ng w a lls of the
y
vess e l th at is to say t he ig norance th at m a i ntai ns o ur
, ,

seemi ng i ndividu ality and the id e ntity of sp ace with

Th at art Thou —this is the form the
,

S p a c e is p ate nt
“
.

e qu a ti o n t a k e s : i n the a ctu a l l angu age of t h e Bri h ad

arany a k a Ta t t va m a si, Th at A bsolute is o ne and the .

s am e with wh atever i n ourselves we must co nsider as o u r

true S e lf the unch ange able esse nce of our bei ng our spirit
, , .

Wh a t then is the spirit o f m an ? Wh at a m I ? Th at is a

questio n to which as the Ved ant a recog nizes there m ay
, ,

be m any answ e rs Even the most ide a listic U p anish ads

.

do no t st a rt by de nying as G a ut a m a d e nies the exist e nce, ,

o f an I a k nowi ng
, p e rduri ng subject ; it is o nly by a
,

pro ce ss o f e limi na tio n th at the th o ught is re ached th a t

t h e S ubject is No thi ng Thus s o me ide ntify the e g o
- .
,

with th e b o dy as we still do i n every d ay p a rl ance wh e n

, ,

fo r ex a mple we say I a m cold me ani ng Th e b o dy ‘ ’ ‘

, ,

is cold . But seei ng th at the body visibly ch anges

’

a nd dec ays h o w a re we to ide ntify o ur overwh e lmi ng

c o nscious ne ss of the eternity and freedom of o ur b e i ng
with the mort al fl e sh ? A nother a nswer postul a te s an
‘
Eternal S oul a dwe ll e r in the body p assi ng from body
,
’

t o body : this is t h e well k no wn I ndi an theory of trans -

migra tio n o f an i ndividu a l —for which i n Buddhism , ,

i s substituted the transmigra tio n o f ch a ra cter S uch .

a s o ul , if i m agined to be fre ed fr o m corpore al fetters ,

m ay be like ne d t o the dre a m co nscious ness where the ,

b o nds of time a nd sp ace a re loosely draw n A nal o g o us .

t o this view is th e Christi an d o ctri ne of a n Eterna l

S o ul which p a ss e s fr o m E a rth to a n Eter na l He ave n
or Hell and it is aga i nst such c o ncepti o ns of the Atm an
,

th at the A n atta theory of Budd h ism is directed A .

1 88
 Th e Ve d a nta
th ird view is ide alistic recog nizing o nly one supreme ,

s o ul wherei n there is no du ality neither sh ad o w of

, ,
“

turni ng no r co nscious ness of subject and object This .

view subject to slight di fferences of i nterpret atio n forms

, ,

the commo n philosophic b asis Of a gre at p a rt of E astern

a nd Western mysticism Here the sta te of the self is .

like ned to Deep S leep It is this u nivers al S elf one .

,

wi thout any other which the i ndividu a l seeker pressi ng ,

i nw a rd to the ce ntre fi nds in his o wn co nsciousness when ,

nothi ng of himself is left i n him P h i IOS Oph i c ally as we

h ave s a id it is re ached by a process of elimi nation—the
.
,

superp o sition of a ttributes and the successive de ni a l of ,

1

e a ch in turn as e ach is found to contradict our co nscious

,

ness o f timeless bei ng a nd utter freedom : a nd thus we

'

re ach the gre at Ved antic formul a descriptive of the ,

A tm a n or Brahm an as Not so not so The soul is ‘ ’ ‘ ’

, .
,

then void N 0 thi ng it does not p ass from birth to de ath

, , , ,

it h as no p arts it is not subject to becomi ng no r to time

, ,

but is th a t timeless Abyss which is no w as it was i n the

beginning and ever sh all be To these three st atio ns of .

the soul the l ater Up anish ads add a fourth which is ,

simply so c alled The Fourth , .

We h ave the n four st ations First is the Wa ki ng

, , .

Consci ousness of everyd ay experience

1
Th e f ll l i
u st o f h
t e se attri ute s, b ca ll d e (jp adb i s or in i i d v d li i g ua z n

d e te rm i na t i o ns, i nc l d
u es (1) all t hi g l
n s and re a ti o ns o f th e o u e r t w ld or ,

( ) 2 th e b dy
o , c o nsi sti n g o f th e g ro ss e e l m e nts, 3 ) th e I ndrzyas, v i z , th e .

fi ve g
o r ans o f se n se a nd p d g g th e c o rre s o n i n fi ve o r ans o f ac ti o n, ( 4 ) th e
M ( m
a na s i d ) A t nb k ( i
or g ) w h i h v th d
n a a ra n a nn e r o r an c co e rs e un er

t
s an d in g d i
an w i ll th i fi d
c o nsc o us mi gly i fi d p i i pl
, e un e o r se e n un e r nc e

o f n co i l i f th
sc o us l in p p le, n e d ( 5) th m kay
‘
so u
’
a o u ar se se , an e u a

p ar na ,v i t l i th a i m i l ly
a rs, n i fi d m i gly i fi d p i i pl f
e S ar u e o r se e n un e r nc e o

i
u nc o n sc o us l i f All th e t w y by hi m wh
. fi nd th S lf
e se are cu a a o s e e ,

w h i h i th B h m n t n t
c s e ra a n,
‘
o so , o so .
’

1 89
 Buddh a 89 2
th e G o sp e l o f Buddhi sm
Wb en Me sou l i s bli n ded by g la mou r ( maya)
I t i nb a bi ts Me body a nd a ccomp li sb es a ct i ons
By w omen , , a n d ma n
f j m
, dri nk od e n oy ents
o
y ,

I t obta i ns sa ti sf a cti on i n a wa ki ng con di ti on

1
.

In the second st ation of , D re a m -

sleep
I n tb c drea m sta te b e -
moves up a nd down,
A ndf a sb i ons f or b i mse lf a s g od ma ny f orms .
2

In the third station o f D eep S leep there is no empi ic a l r

conscious ness but an ide ntific atio n with the Brahm an

, .

This conditio n correspo nds to the Eternal R est of ’

We stern mysticism This st ate of liberatio n is describ e d .

in a be autiful p ass age of the Bri h adaranyaka U p anish ad ,

which we transcribe here as an ex a mple of the pre

Buddhist Ve d antic liter a ture
But like as i n yo u sp ace a f lc o n or an e agle fter he a ,
a

h as hovered we a rily folds his pi nio ns and si nks t o est

, r ,

thus als o h aste ns the S pirit to th at co ndition i n which ,

su nk to sleep he feels no more d e sire nor beholds any

, ,

more dre ams Th at is his ( true ) form of bei ng where i n

.
,

he is r a ised above lo nging free from evil and from fe a r , .

For like as o ne whom a bel o ved wom an embraces h as

, ,

no consciousness of wh a t is without or wh a t is withi n so ,

a lso the S pirit embr a ced by the S elf of Knowledg e the

, (
Brahm an) h as no c o nscious ness of wh a t is wi thout o r
,

wh at is wi thi n Th a t is his form of bei ng wherei n his

.
,

lo ngi ng is stilled hi mself is his lo ngi ng he is with o ut

, ,

l o ngi ng and freed from grief The n the fa ther is no t

, .

1
K i ly
a va Z/p i b d a Th i i l i v i g
an s a th f mp i i l s s n on e sur a c e , e r ca

e xp i n
er e ce .

2
B i b da y k Up i b d 4 3 C mp th f th ti v
‘

r a ra n a a t t an s a ,
. o are e s a e o e c re a e

ti t
ar s p n lg d
or e rso a o .

1 90
 Buddh a O th e G o sp e l o f Buddhi sm "

t h e world and w andered f o rth as begg a rs

, For l o ngi ng .

for children is longi ng fo r possessio ns and lo ngi ng fo r ,

possessio ns is lo ngi ng fo r the world ; for one like the

,

other is mer e ly lo ngi ng But He the Atm an is N ot .

, ,
”
tb u s, n ot tb us .

There is another st atio n c alled the Fourth tra nscendi ng , ,

a like Non bei ng and Bei ng

- This st ation is i ndic ated i n .

the Om logio n and corresponds to the Wester n con

’
,

c e pt i o n of Etern a l R est a nd E t e rnal Wo rk a s simult aneous

a spects of the U nity Precisely h o w this st atio n di ffers

.

from Deep S leep will be app arent from the verses of

G audapada

D rea ms a nd slee p b l ng t tb twofi t

e o o c rs ,

A drea mless slee p i M po i n f M

s e ssess o o e tb i rd,
N ei tb er drea ms n sle p d es b
or wb kn
e o e o ows it
A sci i be to Me fourM .

Tb e drea mer s knowledg e i s f a lse

’
,

Tb e sleep er knows notb i ng a t a ll .

B otb g o a stray wb ere a ll Mi s va ni sb es

Tb ere Me f ou rtb sta te i s rea cb ed .

I t i s i n tb e beg i nni ng less i llusi on of tb e world

Tb a t Me sou l ( i ndeed) slee s : wb en i t i n sooM) p a wakes,

Tb en Me re a wa kes i n i t Me e terna l ,

Ti meless a ndf ree f rom drea ms a nd sleep a like .

1

These li ne s are post Buddhist but represe nt a perfectl y

-
,

l o gic l deve lopme nt of the concepti o n o f th e Br ahm an

a

i ndic a ted s ete rnal kn o wer with o ut o bject i n th e phrase

a , ,

just qu o ted Y e t is he a k no wer even th o ugh he does

, ,

no t k now ; S i nc e for th e knower there is no i nterruptio n

1
H th g f th ymb l f w k i g d l p i g i v d
e re e u sa e o e s o s o a n an s ee n s re e rse

th te w k i ng i l p i ng t th w l d
rue a a en s a s ee o e or .

1 9 2
 Th e Ve d a nta
of knowing bec ause he is i mperish able This phrase i t
, .
,

m ay b e noticed vividly rec alls the s ayi ng of t h e Buddh a

,

rega rdi ng the after de th state of hi m who h as att i ned

- a a

N i b b ana : But to say of a Brother wh o h as bee n so set

free by i nsight : He knows not he sees not th at were , ,
’

absurd 1

The object of the Upanish ad te aching the n is to remov e , ,

our ig no ranc e for igno rance lies a t the r o ot of desi re

, ,

a nd d e ire implyi ng l a ck is a m rk of imp e rf e cti o n a nd

s , , a ,

c annot ch ar a cterize the highest st ate The k nowledge .

which i s o pp o sed to ign o nce s light t o d a rk ne s ra ,

a s,

co nsists i n the re aliz a tio n o f the u ni ty of the o ne which

is no t so not so This k nowledge is no t the means o f
, .

lib e r tio n it is libera tion its e lf

a , .

He who a tt a i ns to the re aliz a tio n I a m the Br ahm a n ‘

no t of cours e who m e re ly m a kes t h e verb a l st a teme nt

—k nowi ng himself to b e th e t o t lity o f all th a t is h
, ,

a , as

nothi ng t o desire or f e a r for there is nought else to f e a r

,

o r to desire no r will he i njur e a ny bei ng fo r no o ne

, ,

i njures himself by himself He who h s re ached this . a

u nderst anding conti nues to e xist for the co nseque nces ,

of his former deeds are still v alid i n the empiric al world

o f c us a lity ; but lif e c n no lo nger de ceive him
a His
a .

former works are burnt aw ay in the fire of k no wledge .

He knows th at his body is no t his body no r his wo ks ’

r
‘
his w o rks ; a nd when he dies his S elf goes nowhere
’
,

where it is not alre ady nor m ay he ever aga i n be subject ,

t o the limit a tio ns of i ndividu l existe nce a .

As r i v e rs ru n a nd in Me dee p
L ose na me a n d
f m a n d di sa or pp ea r,

S o g oes f rom na me a ndf orm

, relea sed,

Tb e w i se ma n to tb e dei ty .

1
c f
.
p
su ra , p . 1 2 4 .

I 93
 Buddh a 83 t h e G o sp e l o f Buddhi sm
9
2

Here the Buddhist thi nker must ever be ar in mi nd th at

the d e i ty i n p ass age s like this refers to the Bra hm an
‘
,
’
,

which is no t so and no t to any person al g o d precis e ly

,
’

a s the Buddhist hi mself is co nstr a i ned by the necessity of

l angu age t o symboliz e N i b b ana as Bliss and the like .

Of Brahm an and Buddhist it may well be s aid as it m ay ,

be s aid of all religions in the deepest applic atio n

Tb ou g oest tb i ne I g o mi ne , a nd

M a ny ways we wend
M a ny days a nd, ma ny ways,
E ndi ng i n one e nd .

M a ny a wrong a nd i ts curi ng song ,

M a ny a wora a nd ma ny a n i nn
’
,

R oom to m but only one b ome

roa ,

F or a ll Me world to w i n .

I] . S AM K H YA
There exist another system the S amkh ya no t like the
s , , ,

U p anish a ds the cre a tio n of a school but k now n to us a s

, ,

formul te d by one s age of the na me of K apil a ; from wh o m

a ,

m o st likely the n ame of K api lav atth u the city o f Buddh a s ,

’

birth and youth is derived I t is no t with o ut S ignific ance

, .

i n this co nnexion th a t Buddhism seems to h ave a rise n “

i n a qu a rter where S amkhy a ide as were domi nant and ,

t o h a v e b o rr o wed very co nsider ably from them ; a nd t h e

fact th at the S amkhya is re ally the chief source of Bud

dh i st m o des of th o ught gives to this system co nsider able
,

i mp o rtance for our study By co ntra st with the m o nistic

.

id e alism of th e Up anish ads which define the A tma n or ,

P u u sb a ( spirit) a s the s o le re ality t h e S amkhy a is a n

r ,

explicit du lism postul ati ng the ete rnal re ality o f P u u sb a

a , r

a nd P a kr i ti
r spiri t and n ature ; the S amkhy a moreover
,

I 94
 Buddh a S7 t he G o sp e l o f Buddhi sm
1
2

axe of r e a so n is f e lled the tre e of the eg o ism o f the

‘
soul and t he axe to o bei ng c ast aw ay the bo nd o f
’

—
, ,

S pi rit and M tter is sev re d the S pirit is ev e rmore

a e

s i ngle o mor e i nvolv e d i n the wheel o f bir t h

( k y )
a i va l a n

a nd de ath s a ms ar a Whoev e r fully u nderst a nd s this

( ) .

poi nt o f view will be prep ared to u nderst and the c ardi nal
,

d o ctri nes of Buddhism which di ffer chiefly fro m th o se ,

of the S amkhy a i n their t acit deni al of Purush a o r ,

perh aps we should rather say in their refus a l to di scuss ,

aught but the na ture o f the soul and the pra ctic a l ‘ ’

m e ans of deliverance ; Buddhism and the S amkhya with ,

the Ved ant a no less a re agreed th a t ple a sure and p ai n

a re a like su ffe ri ng—
,

for the imperm ane nce of any ple asure

constitutes an eternal S keleton at the fe ast .

III . YO GA
Ce ase b ut fro m t hi ne o wn ac ti vi ty ste a d f tly fix i g th i
as n ne E ye
—B eb m n
,

p
u o n one p
o i nt . e

A third system which was well known though no t yet

, ,

expou nded i n full detail before the time of Buddh is a,

th at of Y oga o r Unio n This is a discipli ne d e sig ne d to

, .

s e cure the deliverance co ntempl a ted i n the S amkhy a I t .

h as a pra ctic a l a spect which is p a rtly ethic a l nd p a rtly

,
a

physiologic al ; and ki ngly p art co nsisti ng of th e

a
‘ ’
,

thre e ph ases o f meditatio n db a r na dbyana and sa madb i , a , , ,

i n which by co nc e ntra ti o n of thought the disti ncti o n o f

subject and object is overre a ched and the s o ul bec o mes ,

a w a re of its et e rn l sep a ra te ness from re a so n buddhi

a
( )
a nd its co nform a ti o ns sa m skara ) a nd becomes fo r ever
( s ,

i ngle ( k a iv aly a) The system di ffe rs from the S amkhya

s

a nd from e a ly Buddhism i n th a t it is not a th e istic—th a t

.

is to say it recog nizes an Overlord ( I sv ara) wh o is a

, ,

1 9 6
 Y o ga
p a rticul a r and ex alted purush a or i ndividu al soul by , ,

wh o m the devotee m ay be a ided o n the way of e m anc i

a t i o n ; but this I sv a ra is by no me a ns esse nti a l to the
p
system and is but o ne o f the m any Objects of meditation
,

which are suggeste d to th e stude nt The spiritu a l exercises .

of the Buddhist co ntempl ative a re t ake n over almost

u nch anged from Brahm anic a l sources and for this re ason ,

it is no t necess ary to repe at here wh at h as a lre ady been

s id o n this subject ; but it m ay be useful to illustrate
a

from a quite disti nct source wh a t is the S ignific nc e a

o f a ccomplished Y og a i n the followi ng p a ss age from

,

S chelli ng s P b i losop b i ca l L etters up on D og ma ti sm

’
nd a

Cri ti ci sm
“
In all of us there dwells a secret m a rvellous power
of freei ng ourselves fro m the ch anges of time of with ,

d rawi ng to our secret selves aw ay fr o m exte rnal thi ngs ,

a nd of so discoveri ng to ours e lves the eternal i n us i n t h e

form of u nch ange ability This prese nt a tio n o f o urselve s

.

t o ourselves is the most truly perso na l experi e nce upon ,

which depe nds everythi ng th at we k now of the supra

se nsu al w o rld This prese nt atio n shows us fo r the first
.

time wh at re al existence is whilst all else o nly appe ars to

,

be I t di ffe rs from every present ation of the se nse i n its

.

perfect freedom whilst all other presentations re bou nd

, a ,

bei ng overweighted by the burden of the object .

This i ntellectu l prese nt atio n occurs whe n we ce ase to be

a

o ur o wn obj e ct whe n withdrawi ng int o ourselve s the

, , ,

pe rc e ivi ng i m age merges i n the self perceived A t th t -

. a

m o me nt we annihil ate time and duration of time : we re a

no lo nger i n time but time or r a ther eter nity itself ( the

, ,

tim e less ) is i n us The extern al world is no lo nger an

.

”
object for us but is lost i n us
, .

I
97
 Buddh a 89 9
th e G o sp e l o f Buddhi sm

I V B UD D H I S M A N D B R A H M A NI S M
.

A ll writers up o n Buddhism a re faced with the di fficulty

to expl a i n i n wh a t respect the te achi ng of G aut am a di ffe rs
from the higher ph ases of Brahm an thought I t is true .

th at the disti nctio n a pp e a red cle ar enough to G auta m a

a nd his succe ss o rs ; but this was l a rgely b e c ause the
Brahm nism aga i nst which they m ai nt a i ned th e ir p o lemic
a

w s a fter all merely t h e p o pul a r a spect of Brahm anism

a .

From a study o f the Buddh a s di a l o gues it would appe a r

’

th at he never e nc o u ntered a c ap able expo ne nt of the

high e st Ve d antic ide alism such a one as Y ajnav alkhya
,

o r J n k a ; o r if A l ara is to be considered such G a ut a m a

a a ,

t o ok e xce pti o n to the At m ani sti c termi nol o gy ra ther th n a

its ultim ate signific ance It a ppe ared to Gaut am a and

.

to his f ll o wers the n and now th t the highest truths

o a

e speci a lly the truth embodied by Buddhists i n the phr a se

A n tta - a n o ,
—
soul lay rath e r without th an within the
-

B ahm anic al circle

r .

Many times i n th e history of religio ns h as the Protest ant ,

h vi ng thus e sily c a rried the outer defences o f an Orthodox

a a

f a ith b e li e ved th at th e re rem a ined no other citadel It

, .

m ay be o n the other h and th a t G a ut a m a knew of the

existe nce of such a Brahm an cit ad e l—where the truth
, ,

was held th at the tm a n is

, A no t so no t so — but rega rded ,

the surrou ndi ng city as so h o pelessly h abitu ate d to erro rs

o f thought a nd a cti o n a s to determi ne him ra ther t o build
,

up o n a ne w S ite th an to j o i n h nds with the be leaguere d a

g rriso n Perh aps he did no t t ake into a cc o unt th at all

a .

such garrisons must be sm all and did no t fo resee their ,

fi nal victory Howeve r this m ay be it is at le ast ce rta in

.
,

th t at this period there e xisted no fu nd ame ntal d o ctri nal

a

O ppositio n of Brahm anism a nd Buddhi sm but G autam a ,

1 98
 Buddh a 8 t he G o sp e l o f Buddhi sm
63
9

f o rth is directed to show th a t thi ngs are Empty ; whe n

,
’

their compo ne nt elements are recognized there is no

re m a inder but o nly the Void ; he wh o re alizes this
,
‘ ’
,

a tt a i ns Ni bb ana a nd is freed But we c an not disti nguish .

this Vo id or A byss from th at Brahm an which is N o

‘ ‘ ’

thi ng .
’

It is true th at the Ved anta spe aks of m any A tm ans three ,

or eve n five and also th at th e jardi m ” or u nco nditi o ned

,
/
‘

S e lf i n the individu a l is s o metimes co nfused with the

’

i ndividu al ego or discrimi nati ng subject ( ah amk ara or 1

V ij fi ana—a s if we sh o uld a ttribute individu a lity t o a

porti o n of sp a ce e ncl o sed in a jar forgetti ng th at sp a c e is ,

tra c e less and the jar alo ne h as m arks but the strictly
no n animisti c view is m a i nt a ined i n m a ny other a nd m o re
-

i mportant p as sages Either G auta m a was o nly ac

.
2

u a i nte d wi t h p o pul a r Br ahm a nism o r he ch o se t o ig nore

q ,

i ts higher a spects A t a ny r a t e th o se whom h e d e fe a t s

.
,

i n c o ntro ve rsy so e asily a re mere puppets wh o never put

fo rw a rd the d o ctri ne o f the u nco nditio ned S elf at a ll .

G aut am a meets no foem an worthy of his steel and fo r ,

this re aso n th e gre ater p a rt o f Buddhist polemic is um

a v o id ably occupi e d i n be a ti ng the a i r This criticism .

a pplies a s much to modern a s to ancie nt expositi o n .

We are told for ex a mple th at Buddhism d i ffers fro m

, ,

Brahm anism i n its re fut atio n of the the n curre nt p e ssi “

mistic idea th at s a lva tio n could no t be re ached o n e a rth ,

a nd must th e re fore be sought fo r i n rebirth i n h e aVe n

” 3
.

But if this ide a was current as a m o tif o f th e s acrifici a l

ritu al it cert a i nly was no t m ai nt ai ned by the Brahm an
,

ide alists Th at a rt thou denotes a pre sent conditi o n

.
’
,

1
C/z d na ogya , 7 , and B rz lz a a d m nya ka , 4 , 3 , 7 fi ,
'
’ ’
e tc
—
.

2
Cfi d na ogya , 8 , 7 1 2 , and Ta z ttz riya , 2
'
’ '

3
T . W R hy vd
s Da i s, E d dy B udd/z i rm,
.
55 p . .

2 00
 Buddhi sm 89 B ra h m ani sm °

a nd not a st a te to be re a ched a fter de a th To clay also -

,

s ays the B rz fia a ara nya é a ( I 4 l o ) he who k nows this

’
' '

—
, , ,

I am Br a hm an becomes this u niverse ; and even the

gods h ave no power to preve nt his so becomi ng ; for he
i s its Atm an I n the fa ce of utter ances such as these we
”
.

c a nnot admit the suggestio n th at the doctri ne o f s alv a tio n

here and no w was never cle a rly or O pe nl y expressed in “

pre Buddhist thought

-
.
” 1

We a lso he a r th a t i n a ll I ndi an thought except “

the Buddhist souls and the gods who are m ade i n

, ,

imit atio n o f souls a re co nsid e red a s excepti o ns and , ,

”

th a t to these S pirits is attributed a Bei ng with o ut

Becomi ng a n i ndividu alit y withou t ch ange a b e gi nni ng
, ,

without an e nd ”
I t is di fficult to u nd e rst and h o w any
.
9

o ne a cqu a i nted with I ndi a n th o ught except the Buddhist

c a n m a ke a st a teme nt of this ki nd For it is cle a rly .

st ated by S ank a ra th a t the word I ndra me ans not an ‘ ’

i ndividu al but a cert ai n positi o n ( st/z ana

, s o me
thi ng like the word General ; wh o ever occupi e s th e ‘ ’

positio n be ars the n a me This view is t ake n fo r .

” 3

granted in popul a r Hi ndu literature ; i t is c o mmo nly

held for ex a mple th at H anum an is to be the Brahm a
, ,

of the next ae o n Moreover i n the pre Buddhist .

U p anish ads the positio n o f the p e rso na l g o ds is no more

privil e ge d th an it is in Buddhism ; precis e ly a s in
Buddhism th e y a re represe nte d as st a ndi ng i n need of ,

a nd c a p abl e of re c e ivi ng s avi ng k no wl e dge and i n this , ,

re spe ct th e y h a ve no a dv a nt age ove r m e n W o uld i t .

4

b e possible t o poi nt to any H i ndu t e xt cl a imi ng for any

p e rs o nal deity as such a begi nni ng with o ut an e nd ? A nd
1
T W R h y D v i d E ly B ddb i m p 7 4
. . s a s, ar u s , . .

2
1 5 21 p 55 ( i t l i
1 . . mi ) a cs ne .

3
D u Sy t m f tl V d l p 6 9 4
C/ a gy 8 7 f
’ ’
e sse n, s e o ze ea n a, . . z na o a, ,

201
 Buddh a 89 th e G o sp e l o f Buddhi sm9

if such texts could be d iscovere d could they be rega rded ,

a s re prese nti ng the Ved ant a ? Mo st likely in m aki ng the ,

st atem e nts above quoted modern exp o nents o f Buddhism ,

h ave c o nfused the positio n o f the Vedic d e ities

i n th e Ved ant a with the theism which is a subs e que nt
devel o pme nt —an al o gous to the th e istic d e ve l o pments i n
Buddhism itself—where i ndividu a l gods (f sava ra s) appe ar
as symbolic a l r e prese nt a tives of the A tm a n t aki ng the ,

forms th at are im agi ned by their worshippers .

Buddhists lay c o nsiderable stress upon the refus al of

G aut a m a to all o w specul a ti o n o n the a fter de ath sta te -

of th o s e who a tta i n Ni b b ana a refus al b ased o n grou nds ,

of expedie ncy But there is nothi ng peculi ar to Buddhism

.

i n the refus al to specul a te o nly i n the Ved ant a it is no t ,

b ased o n pra ctic al gr o u nds but o n the grou nd o f the

’
,

evident futility o f any such inquiry for as the S afi s say , ,

this is to o high for our limited a nd c o nti nge nt b e i ng .

S ank a ra fo r ex a mple preserv e s a n old st o ry to t h e e ffect

, , ,

th at a m an of the name o f Bah v a was questi o ned by

Va sh kali o n the n ature of the Br ahm an and th a t h e k e pt ,

silence Bei ng questio ned a seco nd and a third tim e a t

.
,

l ast he re plied : I t e ach you i ndeed but you do no t

‘
, ,

underst and ; this Brahm an is sile nce For t hat Atm an .

’

of which it is s aid Th a t art thou is neither the body no r ’

the individu al soul ; it is not an o bject o f k no wledge

’
,

but like the future st a te of the A rah at it lies o n the other

s ide o f e xperie nce i nv i s i b le u nutte rab le a nd unf a thom a ble
, , , .

Th at the Bra hm an c annot be k now n is aga in and aga i n

a ffirmed i n the U an i sh ad s
p
Tfia t to mm 720 e e
y p enel ra les, n or s ea p k, nor lé oag al ,

W/z z c/z ma i ns it aaw

'

re z mé fl oz wz , a nd we see not, ca n

ven to a s P
'

i
'

l/z erez n ae
’

1
z nsl ra cl z or
z
g
1
K e na
2 02
 Buddh a 89 t h e G o sp e l o f B uddhi sm 9

B é ag a va d Gi la i i 2 2 — “
A s a man l ays a side outworn
"

, ,

g arme nts a nd t akes others th a t a re ne w so the B o dy ,

D weller puts a w ay u nborn bodies and goes to others th a t

a re ne w — as a nimistic notwithst andi ng th at it is c o n ,

st a ntl a sserted through o ut the s a me ch a pter th a t Taa l

y
“
is ne ver born and never dies ”
But Buddhists also are .

c o mpelled to m ake use o f curre nt phra se o logy and eve n ,

though they do no t me an to spe ak o f the transmigrati o n

o f a s o ul they c annot a void s ayi ng th a t whe n some o ne
,

dies he is reborn i n a ne w life and i n th e Pit ak as we

,
’
,

seem to see a belief in transmigra tio n o f a p assi ng soul ,

just as much as we see it i n the bo o ks Of a nimistic

creeds ”
Bu ddh ag h o sh a comments o n this
.
1
It would
be more correct not to use popul a r modes o f st ati ng the
c ase a nd we must just gu a rd ourselves from supposi ng
,
”

th at thes e m o des expres s fact The di fficulties O f lan .

gu age were the s a m e fo r Buddhists and Brahm ans ; a nd

t h e s a me a llow ance must be m ade for both .

We a re t o ld aga i n th a t those U p anish ads which are

ranked as the O ldest sh o w a na ef a nimism : those “ '

ra nked l ater reve a l thought a tta i ned to rel ative

m atu rity This is a complete i nversio n I t is true
.
” 2
.
,

i ndeed th a t there are still m any animistic p ass ages i n

,

the Old U p anish ads but the formul as No t so no t so , ,

’

and Th at art thou taken t o gether repres e nt the highest

, ,

a tt a inme nt o f I ndi a n thought ; a nd the l a ter U p ani sh a ds

s h o w no t a n a dv a nce du e t o the a bs o rpti o n o f Buddhi s t

,

id e a s but a re acti o n in fa vour of ritu a l and re alisti c

thought —
,

a s o rt of H igh Church devel o pme nt no t

3

with o ut p a rallels i n Buddhism itself .

1
C A F R h y D v i d B dd/ l
. . . p 37
s a s, u ut r
a, . 1 .

2
R hy D vid D i l g
s a f ti B dd/ m l
s, p 48
a o u es o le u , vo . 11 , . .

3
De usse n,P i l ply f M Up m fi
'

pp 6 4 6 5 7 7
z z oso z o e a
’

s a as,
’
.
, , 1 1 1 2 .

2 04
 ”
Buddhi sm $3 B ra h mani sm
Professor R hys D avids s ays aga i n the highest te a chi ng
curre nt b e fo re the Buddh a and still preserved i n the ,

pre Buddhist Up anish ads wa s precisely about u nio n with

-
,

B ra hm a we do no t k now h o w this st atement is to be

rec o nciled with the a dmissio n alre ady cited th a t the “

Buddh a s ide a Of Bra hm a in the m asculine re ally differs

’
, ,

widely from th a t O f the Up anish ads ”

.
1

The further shore is a symbol of s alvation used by

‘ ’

both p arties ; i n the Tev zjja S utta G aut a m a suggests

th at it is empl oyed by t h e Brahm ans to me an u nio n with
Brahm a ( i n the m asculine ) wh e re a s he hi mself me ans ,

A rah at ta I f he re ally understood the he a rt of the

.

At m ani st positio n i n this m anner it proves th at he spoke ,

without knowledge ; i f he a ssumed th at this was the

Brah m an view for purposes of a rgument he was guilty ,

o f delibera te disho nesty .

The l atter view should not be enterta ined But it i s .

u ndeni able th at G aut am a s di alogue is l argely determi ned

’

by co ntroversi a l necessity ! The compilers Of the Di a !

log nes h ad to represent the Buddh a a s victorious i n

a rgume nt a nd they succeed by setti ng up a dummy which
,

it is e a sy to demolish while the object of nomi na l a tt ack

-
, ,

t he A l ma n theory is never a ttach e d G a ut a m a c o n

, .

sta ntl a ccuses others of eel wriggli ng but i n t h e D i a

y -
,

lo g ue s h e a d o pts the s a me meth o d himself The neuter .

Brahm an is quietly ig no red and w o rds a re i nte rpreted ,

’

i n ne w se nses I n p a rticul a r the w o rd a tl a ( A tm an) i s

'

.
,

used in a di ffere nt se nse fr o m th at of the Brahm an

atm ani sts a nd thus a n e a sy victory i s secured by
,

‘
thi nki ng O f somethi ng else The coi ni ng of the term ’

A n a tt a to imply the absence Of a perduring individu ali t y

-

1
Di l g f tl B dd/ m l
a o u es o ze p 98
u , vo . 1 1, . 2 .

2
A i di t d l
s n by M R h y
ca e a so rs p 59 s . 1 .

20
5
 Buddh a 863 t h e G o sp e l o f Buddhi sm
9

is a triumph of i ngenuity but it should no t bli nd us to

,

the fa ct th a t the pe rduri ng Atm an o f the Brahm ans was

not an i ndividu ality at all .

I t m ay re adily b e granted th a t Buddhist th o ught is far

m o re co nsistent th an the thought of the Up anish ads .

The Up anish a ds are the w o rk o f m any h ands and ext e nd

o ver m any ce nturi e s ; a m o ngst th e ir a uthors a re b o th

p o ets and philosophers The Buddhi st D h amm a cl a ims

.

to be the pro nounceme nt of a si ngl e rati o n alist and to ,

h ave but o ne fl avour G aut a m a propounds a creed and

.

a system a nd it is l a rgely t o this fa ct th a t the success O f

,

his missi o na ry activities was due The U panish ads do .

not formul ate a creed though they const antly reve rt to

,

t h e th o ught o f u nity ; it is with S ank a ra or R am anfi j a , ,

a nd not with the a uthors of t h e U p a nish a ds th at we must

comp are G auta m a if we would see a co ntrast of con

,

siste ncy with co nsiste ncy .

N0 o ne will a ssert th at the U p anish ads exhibit a co nsistent

creed But the expl an ati o n o f thei r i nc o nsiste nci e s is
.

historic a l and le aves the truth of their ultim ate c o nclusio ns

quite u ntouched G autam a s D h a mm a purports to be the
.
’

c o nsidered work Of a single i ndividu al and it would be ,

strange i nd e e d if it failed to a tta i n consistency ; the

U p anish a ds a re the work of m any mi nds a nd a com ,

p e n di u m of m any thoughts I n other words the litera ture

.
,

O f I ndi an thought a p a rt fr o m Buddhis m as i nterpret e d by

,

Buddhists exhibits a c o nti nuous development and k nows

no a cute crises ; or r a ther the re a l crises —such a s the
, ,

ide ntific ation o f all gods as one and the devel o pm e nt o f

,

the doctri nes o f em ancip ation and transmigra t i o n—are

no t determi ned by n a mes a nd d a tes th e y were no t a nno u nced
,

a s the D h a rm a O f a n o ne te a ch e r a nd they a re o nly

y ,

recognized in retrospectio n Here there is a gradu a l

.

2 06
 Buddh a 89 th e G o sp e l o f Buddhi sm
9

a nd is s o metimes but O bscurely a pprehend e d by modern

expo ne nts .

I n Buddhism gre a t stress i s l a id o n the doctri ne O f the

Me an b o th fro m the st andp o i nt of ethics a nd O f truth
,
.

I n the l a tter c a se it is as usu al the phe nome na l world

, ,

a lo ne which c o m e s u nder discussio n : G a ut a m a repudi a tes

the two extrem e views th at every thi ng is and th a t every

, ,

thi ng is not and substitutes the thought th a t th e re exists

,

o nly a Becomi ng I t is due to G aut am a t o sayth at the ab

.
1

stract concept of c aus a lity as the fu nd a me nt a l principle of

the phenomen al world is by hi m far more firmly grasped
a nd more cle a rly emph a sized th a n we find it in the e a rly

U p a nish a ds nevertheless the thought and the word

Becomi ng are comm o n to both and both are in agreement ,

th at this Becomi ng is the order of the world the m a rk Of ,

organic existe nce from which Nibb ana or the Brahm an

, ,

a ccordi ng to their respective phr seology lo e is

( a ) a n

free .

Wh e re a di ffere nce of outlook appe ars is i n the fa ct th at the

Buddh a is co nte nt with this co nclusio n and co nd e mns all ,

further specul atio n as unde fyi ng ; and thus like S ank a ra , ,

he excludes fo r ever a reconcili ation of eternity and time ,

O f religion with the world .

The s ame result is re a ched i n another way by those

Ve d antists o f the scho o l o f S ank a ra wh o develope d the
d o ctri ne of M aya in an absolute s e nse to me a n the absolute 2

nonentity Of the phenome nal world c o ntrasted with the ,

o nly re a lity O f the Br a hm an which a lo ne is This is o ne .

O f the two extreme views rightly repudi a ted by G a ut a m a ,

but there is agreement to this extent th at both G auta m a

a nd the Ma av adi ns rej e ct the u nre a l world of Becomi ng
y ,

1
S a myutta Nz kaya ,
'

xxu, 9 0, 1 6
—
.

2
S vetasva ta ra 4, 9 1 0.

2 08
 Buddhi sm an d B ra h mani sm
e ith e r bec a use i t is i nsep a rable from Evil or si mply ,

beca use it is u nre al .

But the i nterpret atio n O f the term May a to sig nify the
a bsolute no ne nti ty O f the phe nome na l world i f it belo ngs ,

to the Ved anta at all is c o mp a ratively l ate ; and eve n i n ,

1

the R ig Voo a we find ano ther thought expressed i n which

’
,

the wh o le u niv e rse is id e ntified with the Eternal Male ,

’ 2

a ft e rw a rd a rec o g nized symb o l O f the Atm a n The s a m e .

id e a fi nds m any e xpressio ns i n the Up anish ads not ably i n ,

the s ayi ng Th a t a rt th o u H e re l n pl a ce O f o r sid e

,
‘
.
’
,

by sid e with th e thou ght Not so not so we h ave the ,

‘
, ,
’

equ a lly true considera ti o n o f tot alistic philos o phy th at ,

there is N0 thi ng which Th at Brahm an is no t : Th at Brah

m an which is N0 thi ng is at the s a me time A ll thi ngs
, , .

To dismiss the w o rld o f B e comi ng a s a simpl e no ne ntity ,

is a false extreme as rightly pointed out alike by G aut a m a , ,

a nd i n I sa Up a m saa a It is quite true th at thi ngs

'
’
1 2 , .

h ave no s e lf existe nce a s such fo r Bec o mi ng never sto ps

-
,

but the pr o cess O f Becomi ng c anno t be de nied a nd as it ,

c anno t h ave a begi nni ng so it c an no t h ave an e nd , .

There i s thus a s serted from two poi nts of view a n i rre

c o nc i lab le O pp o sitio n of Bec o mi ng a nd Bei ng S a msara ,

a nd N i rv ana This a nd Th a t Over ag a i nst these

, .

extre mes th e re appe a rs a nother doctri ne Of the Me an ,

e ntire ly disti nct fr o m th a t Of G a uta m a which mere ly

a sserts th at Becomi ng and no t e ither Bei ng nor no n ,

1
W h i h i t b d b t d Th n p ti n f th b l t n ti ty
c s o e ou e . e co ce o o e a so u e o ne n

o f th p h m l w l d i ti ly t y t m y p g i n
e e no e na or s en re c o n rar o an assa es

B l
‘

n z aa a y k
’
d
ra nC / aa d gy w ll
a an t th B / m S at
z n o a , as e as o e ra a ra , 1 ,
2 ,

whi h c t th t E v y th i g i B h m
asse r s a It i t ther w ld b t n s ra an .
’
s no e or
’
u

x t i n f th w l d i ti m d p —th
,

th e e e ns o o e t ti
or d n e an s ac e e c o n rac on an

i d ti fi ti n i t
en cav i ty—w h i h
o n o ti t t M aya Th i i th
ar e c c o ns u es . s s e

V da t
e d i g t R ama j
n a ac c o r n o nu a .

2
R g Vd x 9 —
z e a, ,
0 2 .

2 09
 Buddh a t h e G o sp e l o f Buddhi sm

B e i ng is the m ark o f Mi s w o rld This o ther Mean a ss e rts .

th a t t he S o l e R e ality the Brahm an subsists no t mere ly, , ,

a s no t Becomi ng
- but a ls o as Becomi ng : no t m e re ly as
,

the u nre gistrable but also as th at o f which our re gistra

,

ti o n is and must be imperfe ct and i ncompl e te .

I n t ruth there are two forms O f Br a hm an th a t is t o say

, ,

Tfee f ormed a na Me ’
/
a re ar me d , Me morta l a nd Me
i mm ort a l ,

Tao a oz clz ng Mo fleel z ng Me Me

' ' ' '

a nd , oez rzg a nd
1

Th e Brahm an is merely m rg mz a i n no wise but als o

'

no t , ,

i a ll wis e ; a nd he is s a ved —a tt a i ns Ni r
‘
sa oa a n
r
g n a,

va a k nows the Bra hm an —wh o sees th at these a re o ne

n —
a nd t h e s a me th a t the t wo worlds are o ne
, .

Empiric al truth ( ap a ra vidya) is the n no t abs o lute ly un

true but merely rel tively true whil e the abs o lutely true
,
a ,

( p a ra vidy a
) embr a ces a nd resumes a ll rel tiv e truth ; a

s e e n fro m the st ndpoi nt o f our empiric al co nscious ne ss

a

it is verit ably the Re al th a t is reflected through the do o r

w ays Of o u r five o r six se nses and t akes the forms o f our ,

i m gi na ti o n Here the ph e nome nal world is no t with o ut

a .

signific ance but h as just so much signific ance as the d e gre e

,

of our e nlighte nme nt a llows us to discover i n it I f the .

d o ors o f perceptio n were cl e ansed everythi ng would

a ppe a r t o m an a s it is i nfi ni te
”
, .

From this poi nt Of vi e w the d o ctri ne of A o aya or

’
’
z

M aya ig nora nc e or gl a mour does no t a nd sh o uld no t

, ,

a ssert t h e absolute no ne ntity and i nsi gni fic anc e o f t he

w o rld but merely th at as we se e it e mpiric lly e xte nd e d
, a ,

i n t h e o d e r O f sp c e ti me a nd c aus a lity it h a s no st atic

r a , ,

1
B ri /z adara nya ka Up a m s/z a d,
’

2 , 3, 1 .

2 10
 B uddh a 89 t h e G o sp e l o f Buddhi sm 9

nothi ng i n Buddh a s attitude generally which c o uld be ’

re ga rded by his co nte mpora ries as u nusu al he h ad no t t o ,

i ntroduc e anythi ng fu nd a me nt ally ne w ; o n th e c o ntra ry ,

i t w o uld h ave bee n an i nnova ti o n if he h ad u ndertake n

to pre a ch a way o f s alva ti o n which did no t proceed on
a b a sis o f m o na stic O bserv a nces
” 1
.

Th e first syste m a tic expressi o n o f such an i nno v a ti o n ‘

,
’

of which th e s o urce and s ancti o n are to be f o u nd i n the

a lre a dy o ld d o ct ri ne o f the ide ntity o f This a nd Th a t ,

B e c o mi ng and no t Bec o mi ng is i n the B aag a oa a Gi la-

,
’
.

This is v a riously d ated as betwe e n 4 00 B C and A D 2 0 0 . . . .

,

but wh atever remod e lli ng it m ay h a ve und e rgo ne it c an

h ardly b e d o ubted th a t its essenti a l thought is th e rec o g
ni t i o n of K a rma Yog a a nd B fi a é l z Yog a side by side with
’

7 7a m ; Yog a as me a ns of s a lv a ti o n‘ ’

It was with works th a t jana k a and o thers c ame i nt o

a d e ptship ; thou t o o sh o uldst do them c o nsid e ri ng the ,

o rd e r of t h e world a s do the u nwise a tt a ched to ,

w o rks so sh o uld the wis e do but with o ut a tta chme nt

, , ,

s e e ki ng to est ablish o rder i n the w o rld ”

.

He who beholds i n Work NO work and i n No Work -

,
-

W o rk is the m an Of u nderst andi ng a mo ngst m o rt als he

,

i s i n the rule a doer Of perfect work , Free fr o m

a tt a chme nt to the fruit of works everl asti ngly co nte nted , ,

u nc o nfi ned eve n though he be engaged i n Work he does

,

no t W o rk a t a ll
”
.

C asti ng o ff all thy W o rks upon Me with thy mi nd on

the O ne over S e lf be thou without craving and with o ut
,

1
B dala E gl i h t
z a, l ti
n d s p 9 I t i t th t th
ra n s a o n, e . 2 . 1 1 . s rue a e

l y m A b t i n t l t g th
a an ra a k w t E ly B ddh i m ( tw ty
s o a o e e r un n o n o ar u s en

O n e a re m e nti o ne di n th e A ng a tta ra M adya , i ii , 4 51 , and S uddh o dana,

'

Gautama
’
s fat h er l is a so s p i lly
ec a me nti o ned ) , b u t th e fu m e nt o f lfil
w l d ly d
or u ti e s, hwv o e e r se l fl ly
e ss , wa s v
ne e r p reac hd e as a way of

lv ti
sa a on .

2 I 2
 Buddhi sm and B ra h mani sm
thought of a Mi ne and with thy fever c almed engage i n
, ,

b attle .

Thus it i s th at eve n l ayme n m ay a tt a i n to perfect freed o m ,

i n a life o bedie nt to voc a tio n if o nly the a ctivity be v o id ,

o f m o tive a nd self refere nce The d e gre e of b o nd age

-
.

i mpli e d i n v a ri o us e nviro nme nts dep e nds e ntirely o n

t h e o utl o o k of the i ndividu a l a nd no t o n a ny good o r b ad ,

q u a lity i ntri nsic i n a n

y thi ng or a n y st a tus Bo n d ag e a nd .

deliver a nce are alike to be fou nd i n the home and i n the

fore st a nd no t m o re no r less i n o ne th a n the other ; every
,

thi ng a like is H o ly ( i n terms of Buddhism a nd ,

m e n a nd w o me n a re no t l e ss so t h an m o u nt a i ns o r forests .

A b o ve a ll this reco ncili a ti o n of religio n with th e world

,

is pra ctic a lly m anifeste d i n selfless ob e d i e nce to voc a ti o n

( so a for n o t withst a ndi ng this world is but a

B e c o mi ng it h as a me ani ng whi ch c anno t b e fa th o m e d

,

by th o se wh o turn their b acks upo n it in o rd e r to esc ap e

fro m its p a i ns and elude its ple asures .

Precisely the s a m e c risis th at we here speak of as dis

t i ng u i sh i ng Buddhism from Brahm a nism is p assed through ,

i n the hist o ry o f Brahm anism it se lf a nd mu s t p e rh aps b e , , ,

p a ss e d over i n the hist o ry of every sch o o l o f th o ught th at

a tt a i ns t o its full devel o pm e nt I t h ad bee n held a m o ngst .

Brahm a ns as it h ad bee n als o fo r a tim e a ssum e d by

,

G aut a m a th at s alva ti o n must be s o ught i n pe nanc e

,

( t p
a s
a
) a nd i n t h e life of t h e h e rmit G a ut a m a i ntro .

du c e d no r a dic a l ch a ng e i n mere ly i nsisti ng o n th e fu t ili ty

1

of c arryi ng such discipli nes to a morbid extreme But i n .

1
P er hp
a s we gh t t
ou o say no c h g
an e at a ll, w ld
fo r i t ou be d i ffi l cu t to
p o i nt to any e ar ly or im p o rtan t h
B ra mani c a l t xt dv
e a o c a ti n g a m e nta l
and l
m o ra d1 sc i p l1 ne mo re h h f h se v e re t an t at o t e Bu ddh i st Bre t h re n

on th e t y h Up i h d
c o n rar ,
ly i
t e an s a s c o nstant nsi st th at sa lv a ti o n

i s wo n by k wl d g l
no d h t ll l
e e i a o ne , an t a a e se s me re ly p l i mi re na r y .

2 1
3
 Buddh a 63 t he G o sp e l o f Bu ddh i sm 9
9

Brahm an circles t h at wide move m e nt o f th o ught o f which

, ,

G a utam a rev e al s but a s i ngle ph ase and a si ngl e st age ,

culmi nate s i n a v e ry di ffe re nt th e o ry o f t apas which i s ,

expre s sed a s fo ll o w s i n th e M ari a m D aa rma sastr : -

a
“
The t apas o f th e Brahm ana is c o nce ntr ate d study ; of th e
K sh attri ya protecti o n of the we a k ; o f the Va i sh ya tr a d e
, ,

a nd a g ricultur e ; of the S udra s e rvice o f oth e rs , .

F o r the Brahm a n t a p a s a nd vidy a s e lf de ni a l a nd wisd o m

, ,
-

are the o nly me a ns to the fi na l go a l e t c

”
, .

This is m e rely another versio n of the doctri ne o f voc ati o n

a lre a dy refe rred to .

I t is perfectly true th at the m o re deeply we p e netra te

Buddhi s t and Brahm anic a l th o ught t he less i s it possibl e ,

t o divid e th e m If fo r ex a mpl e we im agin e t he questi o n

.
, ,

pro p o u nded to a te a ch e r o f e ither p e rsu a si o n Wh a t sh a ll

I do t o be s aved ? —t he s a me a nswe r w o uld b e m ad e
,
’
,

th at s alv atio n v e ritably c o nsi sts i n o ve rc o mi ng the illu si o n

th at any such e g o I —exi s t s and the way t o t hi s ,

s alvatio n w o uld b e d e scribed as the ov e rc o mi ng o f cravi ng .

Thes e a re i nde e d the answ e rs of Christ a nd o f all o ther

gre at Maste rs : He th a t l o s e s his life sh all s ave it ; Thy
will no t mi ne It is wh e n we pr o c e e d t o f o rmul ate a
, .

discipli ne t h a t disti ncti o ns a ris e and h e re th at th e ,

i di o sy ncra sy o f the i ndividu a l t e a ch e r b e c o m e s m o st

e vid e nt G aut a m a s scheme of th e A riy an Eightfo ld Pa th
’
.
,

a s a compl e t e schem e is u nive rs a l o nly i n th e se ns e t h at

,

i n a ll l and s a nd i n a ll a ge s there are t o b e f o u nd i ndi

v i dua ls o f r a tio na list a nd a sc e tic t e mp e r a m e nt ki ndr e d

Th e frui t of asc e ti c i s m as suc h ,

as of all ot h er d d
ee s, m ust b e
fi n i te i n i tse f : l “
Of a trut h O Gar i ,
, g sa s y navalkh ya,
Yaj him lf se a

h e rmi t, d“
t k w h
h e wh o p o e s no no t is i m e ri s h bl
a e O n e , th o u g h i hi n t s

w l d h h l d di i b t l m d p
or e s ou str u e a s an rac t se i p e nan c e ( tap a s tapya te)
f m y
or h an dy ath tby w i
o u san e ars, e re ns bu t fi ni te g d oo .
” -
B rz7z a a
’

ara nya ka 3, 8, 1 0 .

2 1 4
 B u ddh a 8 t he G o sp e l o f Buddhi sm 63
9

t o secur e their just rights fo r the poor and despis e d h e ,

w o uld no t h ave left his ki ngd o m to bec o me a h o mel e ss

w and e re r he w o uld no t h ave pre fe rred t he status o f a
,

te acher to th a t o f a powerful pri nce ; th e re ne ed h ave bee n

no Gre a t R e nu nci atio n but history w o uld h ave rec o rd e d ,
’

a no ther A s o k a fulfilli ng the ide al o f a n e a rthly D h a rm a ra a

, j
such as R am a But G aut a m a whe n he saw the s ick and
.
,

the dyi ng did no t thi nk of su fferi ng as due to externa l c auses ,

o r to be a llevi a ted by the b e tteri ng o f t h e soci a l ord e r ;

he sa w th a t su ffe ri ng was bou nd up with th e e g o ass e rti ng -

na ture of m a n and th e ref o re he t a ught no thi ng but a

,

me nta l and m o ra l discipli ne desig ned to ro ot out the

c o nceit o f an I I t is m ade abu nd a ntly cle a r th a t G auta m a
.

rega rds the st ate o f t he world as h o peless a nd i rre medi able ,

and while the truth of this is i n o ne se ns e u nde ni a ble a nd ,

the Brahm ans were e qu a lly awa re o f i t and o f t he ,

1

re l ativity of all e thics neverth e l e ss it is they and no t , ,

G aut am a wh o h ave s e en a pro fo und sig nific ance i n the

,

m a i nte nance of the o rder of the world c o nsid e ri ng it a ,

sch o ol where igno ranc e m ay be gradu ally disp e ll e d It is .

they wh o o ccupied themselves with the developm e nt of an

id e al soci e ty which they anticip ated i n the Utopi a s O f
,

Valm i ki Vyasa and Manu

, Had any Buddhist p o i nt e d
, .

out t o a Brahm an philosopher the impossibility o f e st ab

li shi ng a mille nnium the l a tter would h a ve re plied th a t
,

he f o u nd signific ance i n the t ask itself and no t i n its ,

a chi e veme nt .

Th e re is too a f all acy in the ve ry sugge sti o n th at G aut a m a

c o uld h ave br o k e n the ch a i ns of c aste ; for no twithst andi ng
th at th o se skilful cr a ftsme n the Brahm an U t o pists re fe rred ,

t o were a lre ady a t w o rk t h e s o c a ll e d ch a i ns were no t

, ,
-

1
F x m pl t y
or e a e, t m W h t i d i ti t f m H im ( th
a o
’
n aa
’
ar a ,
‘
a s s nc ro e

B h m ) th t i f ll f
ra an , a ff i g s u o3 4 su ter n .
’
, ,
2 , e c .

2 1 6
 Buddhi sm and B ra h mani sm
yet forged The c aste system as it no w exists is a sort of
.

Guild S o ci alism supported by theocratic s anctio ns and

a s s oci ated wi t h euge nics ; e a ch c a ste bei ng self governi ng
-
,

i nternally democra tic a nd h avi ng its o wn norm ( soa

,

zl/z a rma
)
. We need no t discuss the merit o r demerit O f

t his sy s t e m here ; but it must be re alized th a t in the time

of G a uta m a th e system h ad no t yet crystallized Wh at .

a l re a dy e xisted wa s a cl a ssific a tio n of men a ccordi ng to

c o mplexio n i n the F o ur Va rna s o r colours ; e a ch O f

,
‘ ’

thes e i nclud e d m any gr o ups which a fterw a rd cryst alliz e d

a s sep a ra t e c a st e s Moreov e r a t this time the position O f
.

the Brahm ans a s le aders of society was no t ye t secure ; we

c annot re gard the i ndic ations of the Brahm an Ut o pists as
historic al and it w o uld appe a r th at the st atus o f Brahm ans
,

i n t h e age of G a ut a m a was somewh a t l o wer th an th a t of

K sh a ttri yas A t a ny r a te in Mag a dh a the i ntellectu al
.

rank o f the l atte r is su fficie ntly i ndic ate d by thei r a chieve

me nts such as the f o rmul a tion of the Atm an doctri ne
, ,

the i nstitutio n of w anderi ng fri ars the A n att a doctri ne

,
-

of G aut am a the te achi ngs of Ma h avi ra and so forth

, , .

N e v e rtheless it is cl e a r th a t the Brahm ans cl aimed i n

t e lle c tu a l a nd ethic a l supe ri o rity ; and n o o ne a cqu a i nted
wi th I ndi an history c an doubt th a t I ndi an Brahm ans
b o rn h ave to a l a rge exte nt deserved by ch ara cter a nd
a chieveme nt the respect i n which th e y h a v e a lw ays bee n

h e ld ; it is e asy to cri t icize as did G auta m a th e empiric a l

, ,

meth o d of d e te rmi ni ng Brahm anhood by birth but t his ,

wa s t h e m o st pra ctic a l m e t hod th a t could b e d e vis e d a nd ,

t h e w o rld h a s yet to discover a better way t o secure i n a ll

i t s a ffa irs the guid ance of t he wisest G a ut a m a d o e s no t
.

offe r a ny a lte rnat iv e t o the d o ct ri ne Of Brahm a nhood by

bi rth re ga rd e d as the s o lutio n t o a soci a l pro blem —the
,

me ans o f pre servi ng a give n type Of high culture He .

2 1
7
 Bud dh a 865 t h e G o sp e l o f Buddhi sm 9

was a ble to ig nore thi s problem o nly bec a us e he wished ,

th at all high e r m e n sh o uld w and e r al o ne ‘

.
’

A t t h e s a m e time i t is no t o nly G a ut a m a wh o sought to

u se the te rm Br ahm a n i n a pure ly e thic a l s e nse ; the s a m e

us age is f o u nd in the pre Buddhist B rzaa a ara nya é a

'
’
-

Ufi a m saa a ( ii i 5 1 ) a nd e lsewhere Eve n where as in

’
’
, , .
,

Ma nu th e doctri ne of Brahm anh o o d by birth is t aken for

,

granted we find it s a id th at th e Brahm an is b o rn fo r

,

dh a rm a a l o ne and no t for we alth o r pl e asure ; whil e the

l( ater) M aré a na eya P a rana l ays dow n th a t nothi ng is per
’

m i tte d to be do ne by the Brahm an for the s ak e of e njoy “

me nt A ndwith reg a rd to the re m a i ni ng p o i nt the right of

.
,

the l o west cl asses to sh are i n the ki ngdom Of the spirit : this

was by no me ans first o r o nly a sserted by G a ut a m a ; it is ,

fo r ex a mpl e t a ken for granted i n the S a ma aaa fi aa la

,
-

S u tta th a t religi o us o rders a lre a dy existi ng i n t h e time o f

G aut a m a a nd no t fo u nded by hi m a dmitted e ve n s l av e s
t o th e ir r a nks and i n m any o th e rs of the Buddhist S utt a s
,

there a re me nti o ned S adra s wh o bec a me W and e rers as ,

if it w e re a c o mm o n occurre nce and well recognized .

A nd if the Brahm ans were c a reful t o exclude t h e u nc u lt i

v a te d cl a sses from h e a ri ng the Ve d a s r e p e a ted a nd t a ught ,

this applied alm o st e ntire ly t o the Older Vedic litera ture ,

in its priestly and m agic a l a spects ; a lth o ugh the d o ct ri ne

o f the A tm an m a h a ve b e e n k nown to few i n the d ays
y
of G aut a m a ( and it is in the na ture of thi ngs th at such
d o ctri nes must lo ng re m a i n i n the h ands of the fe w)
neverth e less the Br ahm anic a l Obj e ctio n to S adr a i niti a

ti o n d o es no t exte nd to th e U p anish ads which c o nstitute ,

th at p a rt o f the Ved a which a l o ne i n its e lf su ffice s fo r

s alv ati o n More ove r we h a ve t o k now th a t the Brahm ans
.
,

th e ms e lve s by m e ans o f the Epics ( and especi ally th e

,

B aag a o a a Gi ta) and the Puran as deliber ately u ndert o ok

’
,

2 1 8
 Bu ddh a t h e G o sp e l o f Buddhi sm

see cle a rly th at I ndi an a rchitecture c annot b e divided i nto

s tyles o n a secta ri an b asis but is always prim a rily I ndi an
, ,

so a ls o with th e philos o phic and religious thought .

Th e re is no true Opp o siti o n Of Buddhism and Brahm anism ,

but fr o m the begi nni ng one ge nera l moveme nt o r m any ,

cl o sely re l ated move m e nts The i ntegrity o f I ndi an

.

th o ught more o ve r w o uld not b e br o ke n if e v e ry spe c i fi

, ,

c ally Buddhist eleme nt w e re o mitte d ; we sh o uld o nly

h ave to say th at certa i n det ails h ad be en l e ss a dequ ate ly
el ab o rated or less emph asized To some Buddhists m ay
.

b e rec o mme nded the words o f A sok a

He wh o does revere nce to his o wn sect while dis
p a ra i n
g g the s e cts o f others wholly fr o m a tt a chme nt to his

o wn with i ntent to e nh ance the sple ndour of his o wn

,

sect i n re ality by such co nduct i nflicts the severest i njury

,

o n his o wn sect . C o ncord therefo re is merit o ri o us to

, , ,

wit h e a rk e ni ng a nd he a rkening willi ngly to the D h a rm a

,

a ccept e d by o thers .

To sum up : G a ut a m a does not enunci a te the co nceptio n

of Free dom as a st ate indepe nde nt o f e nviro nment and
voc atio n ; the u nity o f his system like th at o f H aeckel s
,
’
,

is o nly achieved by le avi ng out o f a ccount the U nre g i s

t rah le ; i n a m ajority of fu nd a me nt a ls he does no t di ffer
from the A t mani sts a lthough he gives a fa r cl e are r
,

st ateme nt of the law O f c aus a lity a s the esse nti al m a rk o f

the world of Becomi ng The gre ater part of his p o l e mic
. ,

h o wever is w asted in a misu nderst andi ng Implicit

, .

i n Brahm a n thought from an e a rly period o n the o th e r ,

h and and formi ng the most m a rked fe atur e s o f l ater

I ndi an mysticism —a chieved a lso i n the Mah ay ana but
,

wi th gre ate r di ffic ulty—is the c o nviction th at igno rance is

,

m a i nt a i ne d o nly by a tta chm e nt and no t by s uch a cti o ns as

,

a re v o id o f purpose and self refere nce -

; and the thought
2 20
 Buddhi sm and B ra h mani sm
th at This and Th a t w o rld B e comi ng and Bei ng a re see n , ,

to be one by those in whom ig nor ance is destroy e d In .

this ide ntific atio n there is e ffected a reco ncili ati o n o f

re ligio n with the world which rem ai ned beyo nd the grasp
,

of Thera vad a Buddhists The disti nctions betwee n e a rly .

Buddhism and Brahm anism , however pra ctic ally imp o rt

a nt a re thus merely tempera me nt a l ; fu nd a me nt a lly there
,

is abs o lute a greement th at b o nd age c o nsists i n th e thought

o f I a nd Mi ne a nd th a t this bo nd ag e m a be br o ke n nly
, y o

fo r th o s e i n whom all cravi ng is exti nct I n a ll e sse nti a ls .

1

Buddhism a nd Brahm anism form a si ngl e system .

1
Th wh o se l i m th t B ddh di d t t h th x tin ti f d i
o c a a u a no eac e e c on o e s re

d hi m l th j ti Ev Ni t h t h m fié am m
’
’
o e ss an us c e . en l e z sc e eac es a s a a zar a

w h h y D I th t i v ft h pp i ? I t i v ft my
en e sa s : O en s r e a er a ne ss s r e a er

w k!or
’

2 2 1
PA RT IV T H E M A H A Y A NA
I . B E GI N N I N G S OF TH E M A H A YA N A
F I R S T Buddhist council was summo ned in the
n A a —
reig of sok about 2 40 B C —with view t o . . a

the settleme nt of sect a ri an disputes It is cl e a r .

th at heresies h ad a lre ady a rise n for ce t a i n of A s o k a s

, r
’

edict s are co ncerned with the u nfrocki ng o f schism tics ; a

a nd ,i ndeed we kn o w th a t heresies w e re pro mulgat e d

,

e ve n during the life of the Buddh a hims e lf I n c o urs e f . o

tim e we find th t l a rge number of sects deve l o ped all

a a ,

e qu a lly cl a imi ng to be f o ll o wers of the tru e doctri ne just ,

a s h as be e n t h e c a se with Christi a nity a nd e very other

gre at f a ith The Buddhist sects are divid e d i nt o two

.

m a i n groups : th o se o f the H i nayana ( The L ittle R a ft ) ‘ ’

a nd the Ma h ayana The Gre at The f o rm e r

(
‘
,

wh o se scriptures are pres e rved i n P ali cl a im t o represe nt ,

the pure o igi nal te achi ng o f G aut a m a and do i n the

r ,

m ai n pre serve its r ti o n listic mo na stic and purit anic a l

a a ,

fe ature s to a m a rk e d exte nt : the l atter whose sc ipture s , r

a re i n S a nskrit i nterpret the d o ct i ne i n ano ther w y

, r a ,

with a devel o pme nt th a t is mystic al theologic al a nd ,

devotio nal The H i nayana h as m a i nta i ned its suprem a cy

.

m a i nly i n the S o uth p a rticul arly in Ceylo n a nd Burm a ;

,

the Mah ay ana m i nly in the North i n Nepa l and Chi na

a , .

But it is misle a di ng t o spe ak o f the two scho o ls as

defi nitely Northern a nd S outhern .

Le t us rec a ll th a t cc o rdi ng to the orth o d o x H i nay ana

a ,

G ut a m a was o rigi n lly a m an like o ther m e n nd

a a , a

di ffered fro m others o nly in his i ntuitive pe netr ati o n o f

the s e cret o f life and sorrow i n his perc e ptio n o f thi ngs
,

as they re a lly are as a n eter na l B e c o mi ng ;

, with th at
knowledge he att a ined Nibb an a and for h i m the c auses ,

2 2 2
 Bud dh a $3 t he G o sp e l o f Bu ddhi sm 9

cre ated u nfo rmed Were there no t 0 Bhi kkh us this

, .
, ,

u nborn u no rigi nated u ncre a t e d u nfo rmed there would

, , , ,

b e no e sc ap e fro m the world of the b o rn o rigi nated , ,

cre a ted f o rm e d ”
, .

It m ay al so b e rem a rked th at the most defi nite and uni

v e rs al verb al pr o fe ssi o n of th e Buddhist o r co nve rt ru ns
I t ak e re fuge i n the Buddh a the D h a mm a and t h e
‘
, ,

S a ngh a ( c o ll e ctively the Thre e No doubt

’ ‘
,

this f o rmul a was first used i n th e lifetime o f G aut am a ,

wh o s e o wn p e rson m ay w e ll h a ve seemed to the w o rld

w e a ry a h ave n o f re fuge no less th an th e Gospel and the ,

O rd e r But a fte r h i s d e a th wh a t c an th e words I t ak e

.
, ,
‘

re fuge i n the Buddh a h ave m e ant to a l aym an or any ,

’
,

but the most critic a l of the Brethre n ? It did no t me an

t h e Buddh a s g o sp e l for th a t is s e p a r a tely m e ntio ned
’
.
,

Th o s e w o m e n and o th e rs wh o m we se e i n the sculptured

re li e fs o f S anchi and A m a ravati k nee li ng with p assi o na te ,

dev o ti o n and with o ffe ri ngs o f fl o we rs befo re an a l ta r ,

wh e re the Buddh a i s re pre se nted by th e symb o ls o f the

f o o tp ri nts o r the wisd o m —tree ( Pl a te Q ) —wh at did i t
m e an to th e m t o t ak e refuge i n the Buddh a ?
This phra s e a lo ne must h ave O p e rat e d with the subtle
p o we r o f hyp notic suggesti o n to c o nvi nce the w o rshipp e r
a nd the m ajority o f m e n are w o rshipper s r a th e r th a n
-

—
thi nkers by nature th at the Buddh a still was a nd th at ,

s o m e re l atio n h o wever vaguely i m agi ne d could b e e st ab

, ,

li sh e d betwe e n the w o rshipper and Him wh o h ad thus - - -

a tt a i ned It was a lm o st cert a i nly the gro wth of this

.
, ,

c o nviction which dete rmi ned th e d e ve l o pme nt o f Buddhist

1
Th e d o c tri ne o f dv
e l
o ti o n a so o c c urs in an o t h f er or m, wh e re a lm o st

w d
i n th e or s o f h
t e B lz ag a o a a
’
Gz ta, Gau tama i s
’

m d a e h t th
to say t a o se

hv
wh o a e no t ye t e v e n e n te re d th e P at h s
“
are sure o f h v i f th y
ea en e

hv lv
a e o e and fai t ht w d
o ar s Me .
—M j/z z ma
j
a
'

M kaya
'

,
2 2 .

2 2 4
 Buddh a 863 t h e G o sp e l o f Buddhi sm9

an
y c as e t h e th e o ry th a t a ll Buddh a s te a ch t h e s a me
,

d o ctri ne i s o f c o nsiderable i nterest and it c o rre sp o nds to ,

the B rahm an view O f the eternity O f the Ve d as which are ,

he a rd ra th e r th an i nve nted by succe ssive te a chers This .

b e lief i n the timel e ss u nity of truth which is sh ared by ,

I ndi ans of divers persu asio ns is of much sig nific ance , .

Without referri ng i n gre ater det a il to the mythologic a l

a nd m agic a l eleme nts which e nter i nt o eve n the e a rliest

Buddh a litera ture i t will su ffice to p o i nt o u t th at this

,

lite ra ture a lre ady includes as p a rtly i ndic a te d above th e, ,

ge rms of most O f those d o ctri nes which are el ab o rated t o

a fa r gre a ter ext e nt i n the dogm a s of the Great R aft ‘ ’
.

The d e vel o pme nt of th at religi o n from t he b asis of e arly

Buddhist psych o logy is n e arly p a rallel to the d e vel o pm e nt
o f medi ae v a l Hi nduis m on the b a sis of the pure ide a lism

of th e U p anish ads .

II . S YS TE M OF TH E M A H J YA N A
pl us sai nt, c e st le pl us am ant —R U Y S B R OE C K
’
Le .

The Mah ayana or Gre at Vessel is so c alled by its a dh e re nts -

,

i n co ntra disti nction to the H i n ay ana o r littl e Ve ss e l o f

primitive Buddhism bec ause the former o ffe rs t o ll , a

bei ngs in all worlds s a lva ti o n b y ja i th and l o v e as well as

by k nowledge while the l atter o nly av a ils to co nvey o ver
,

the rough se a of Bec o mi ng to the fa rther sh o re of N i b b ana

those fe w stro ng s o uls wh o require no exte rn al spiritu l a

a i d no r the c o ns o l ation of W o rship The H i n yana . a ,

lik e th e u nshow n w y o f/th o se wh o see k the n i g nn

‘
a
’ ‘
r a

B nrn n is exceedi ng h a rd ; w h e re a s the burd e n o f t h e

’ 1
ra a ,

1
I n th e w d o r s of h
Be me n ( S up ersensua l L ife, Di a l g
o ue B ut, a la s
,

i z ow lz a m i t i s
’

f or tlze Wi ll to si nk i nto not/Z i ng , to a ttra ct n ot/ti ng , to

i mag i ne not/Z i ng .

2 2 6
 S y ste m o f th e M ah a y a na
M h ay ana is light a nd d o e no t re quire th a t a m an sh o uld
a ,
s

i mm e di a t e ly re no u nc e th e w o ld and all the a ffe cti o ns f r o

hum nity The m nife st at i o n o f the B o dy o f the Law

a . a ,

s y th e M h ayana is a d apted to the v a rious needs o f the

a s a ,

childre n o f the Buddh ; wh e re a s th e H i nay ana is o nly o f a

a v a il to th o se wh o h a v e l e f t th e i pi itu al childho o d far r s r

b e hi nd them The H i nay ana e mph asizes th e necessity o f

.

s vi ng k no wledge and ims t t he s alv ati o n o f t he

a , a a

i ndividu l nd refu ses t o d e v e l o p the myste y o f Nibb ana

a , a r

i n a positive se nse ; th e M h ay an l ys a s much or gre ter a a a a

stress o n l o ve and a ims a t the alv ti o n O f every s e nti e nt

, s a

bei ng and fi nds i n N irvana the O ne R e lity which is

, a ,

‘
Vo id o nly i n the se ns e th a t it is fre e from the limit a tio n s

o f every ph a se of the limited or c o nti ng e nt e xpe i e nc e of r

whi h we h ave empi ic a l k no wl e dge The Buddhist s o f

c r .

the primitive sch o ol o n the o ther h and natura lly do no t , ,

a ccep t t h e name o f t he Less e r Ve ssel and a s true ,

’

Protest ants they ra ise Objectio n to the theol o gic l and a

aesth e tic a cc o mmod a tio n o f the true doctrine to t h e ne ce s

siti e s of hum an na ture .

Opi ni o ns t hus di ffer as to wh e th e r we m ay rega rd the

M h ay ana as a d e vel o pm e nt o r a dege nera ti o n Eve n t h e
a .

p o fe s e d expo ne nts o f th e H i n yan h ve th e ir d o ubts

r s a a a .

Thu i n o ne pl a ce Profe s o r R hys Da vids pe ks f t he

s s s a o

B o dhi s ttv d o c tri ne as th e a n w e e d which drov e o ut

a a
‘ '

z ra a-

t h e d o c t ri ne o f the A iy a n p ath a nd t h e we e d
” “
i no t r , ,
s

t tr c t ive : whil e i n ano th e r Mrs R hys D vid w ite s o f

1
a a , a s r

t h e c o o l det a chm e nt of th e A ab a t t h t perh a ps yet m o re r , a a

s a i ntly S ari putt w o uld h ave spi ed ye t fu th e r e ve n to

a a r r ,

a n i nfi ni t e ries of re bi ths wherei n h e migh t with e ver

e s r , ,

gro wi ng p o we and s e lf devoti o n w o k fo r t h e fur th e anc e

r -
, r r

e ligi us evolutio n o f his f e ll o ws a ddi ng th a t

”
o f th e r o
,

1
Di l g f tl B dd/ i i p
a o ues o ze u 1 a, , . 1 .

2 2
7
 Buddh a 89 th e G o sp e l o f Buddhi sm
9

“
s o ci al and re ligi o us id e al s e volve o ut o f ye a and e ve n , ,

b e y o nd th e fi ni sh e d work and tim e stra ite ne d visi o n o f

-

t h e A ra h a nts o f o ld .Pe rh aps we need not determi ne

” 1

the rel a tive v a lue o f eith e r s ch o o l : the way of k no wl e dge

will e ver a ppe al to s o me and the way of l o ve a nd a cti o n
,

to oth e rs and the l a tt e r the m ajority Those wh o a re

, .

sa v e d by k no wledge st and a p a rt from the world a nd its

h o pes a nd fe ars O fferi ng to the world o nly th at k nowl e dge

,

which sh a ll e nabl e oth e rs to stand aside i n the s a m e way

those o thers wh o are moved by th e ir love a nd wisd o m t o
pe rpetu al a ctivity — i n wh o m the will to life is de ad but ,

t h e will to p o wer ye t survives i n its no bl e st and most

i mp e rs o nal fo rms—att a i n a t last the s a me go al and i n t h e ,

m e anwhile e ffect a re c o ncili ati o n of re ligi o n with the world ,

a nd t h e u ni o n o f re nu nci a ti o n wi t h a cti o n .

Th e d e v e l o pm e nt o f the Mah ay ana is i n f a ct the ov e r

fl o wi ng o f Buddhism from the limits o f the Ord e r i nt o
t h e life o f the w o rld ; i nt o wh atev e r d e vious ch a nne ls
Buddhism m ay h ave ultim a te ly d e sce nded a re we t o say ,

th at th at id e ntific a tio n with th e life o f th e wo rld with all ,

i ts c o ns e qu e nces i n e thic and ae sthetic wa s a misf o rtu ne ?

,

F e w wh o a re a cqu a i nted with th e histo ry of A si a tic culture

w o uld m a i nta i n a ny such thesis .

Ma h ay ani sts do no t hesit a te t o d e scribe t h e H i nay ana

id e a l as s e lfish ; and we h av e i ndic ate d i n s e ve ra l pl a c e s t o
wh a t e xt e nt i t must i n a ny c ase b e c alled na rro w But the
Ma h ay anists —no t t o s pe a k of Chri s ti an c ritics o f th e
.

H i nay ana— do no t su ffici e ntly re aliz e th a t a se lfish b e i ng

c o uld no t p o ssibly b e c o m e a n A rab a t wh o must be fre e ,

f ro m e v e n th e c o ncept i o n o f a n e go and still m o re fro m

,

e v e ry f o rm of e o a ss e rti o n The s e lfish ne s s o f t h e w o uld

g
-
.

b e A ra b a t is mo re a pp a re nt th an re al Th e id e a l o f se lf
.

1
P lm f ti B t/
sa s o le re p xlvi i i
z ren, . .

2 2 8
 Buddh a t h e G o sp e l o f Buddhi sm

The B o dhis attva is he i n whom th e Bo dh i c i tta or h e art o f

wisd o m is fully e xp and e d I n a s e nse we a re all Bodhi .
,

sa t tv a s a nd i nde e d a ll Buddh a s o nly th a t i n us by re a s o n

, ,

o f ig nor a nce a nd imp e rfectio n i n l o v e t h e gl o ry o f t h e

Bodhi he a rt is no t yet m ad e m anife st But th o se a re

-
.

speci ally c all e d B o dhis attva s wh o with spe cific dete rmi na
ti o n d e dic a te all the a ctiviti e s o f their future and pre s e nt
live s to the t ask of s avi ng the world Th e y do no t mere ly .

c o nte mpl a te but fe el all the sorrow of the world and

, , ,

b e c a us e o f th e ir love they c anno t b e idl e but e xp e nd ,

th e i r virtu e wi t h supern atural ge nero sity It is s a id o f .

G a ut a m a Buddh a for ex a mpl e th at th e re is no sp o t o n

, ,

e arth wh e re he h a s no t i n s o me p ast life s a crificed his life

for the s ake of o th e rs while the whole story of his l a st ,

i nc a rnati o n re l a ted i n th e Vessa nta ra f ata é a re l a te s th e

s a m e u nsti nti ng ge ne r o sity which d o e s no t shri nk e v e n ,

fro m th e givi ng a way o f W ife and childre n But Buddh a .

h o o d O nce a tt a i ne d a cc o rdi ng t o the Old sch o o l it rem a i ns

, ,

fo r o th e rs t o work out their s alv a ti o n a l o ne : Be ye “

l a mps u nto yourselves i n th e l a st words o f G aut a m a

”
, .

A cc o rdi ng t o the Ma h ayana h o wever e ve n the a t ta i nme nt , ,

o f Buddh ah o od does no t i nv o lv e i ndi ffere nc e t o t he s o rr o w

of the w o rld ; th e w o rk o f s alv atio n is perpetu ally c a rri e d

o n by t h e Bodhis a ttv a em a n a tio ns of the supreme Buddh as ,

just a s the work of the F a ther is do ne by Jesus .

The Bodhis attva s are speci a lly disti nguished from th e

S rav akas ( A rah ats) a nd P a cc e k a Buddh a s o r Priv a t e -

Buddh as who h a ve become f o ll o wers o f the Buddh a

,
’

fo r the s ake O f their own complete Nirvan a : fo r t h e

‘ ’ 1

1
H i d w l d xp
n us outh i by y i g th t S a k
e re ss d P s k sa n a r va as an ac c e a

B ddh
u h th p th f I mm d i t S lv ti B dh i ttv th t
as c o o se e a o e a e a a on : o sa as, a

o f U l tim t S lv tia e Th d f a a d p th f L i b
on . ti
‘
i th p th
e e e rre a o e ra on s e a

o f ll B h k t
a a I t i th p th f
as . mp si vi e P N Si h
a o co ass o n o r se r ce .
’
-
. . n a,
C mm t y
o en a r t/ B l ag on t P a
ze p 3 59
z a va a ar na , . .

2 30
P u n: R
A VA L O K I TE S VA R A (B odh i sa ttva )
Ne p a le se c o pp e r g1 lt , ot h
—1 0 t h y
c e nt u r A D .

'
A uth o r s Co llecl z o n
 Buddh a t h e G o sp e l o f Buddhi sm

responsibility th an lightens it There i s no myst e ry i n.

k arm a ; it is simply a ph a s e o f the law o f c aus e a nd e ffe ct ,

a nd it h o lds a s much fo r gr o ups a nd c o mmu niti e s a s

fo r i ndividu a ls if i ndeed i ndividu a ls a re no t a lso com

, ,

m uni t i e s . L e t us t a ke a very simpl e e x a mple : if a si ngl e

wise st ate sm an by a generous tre atme nt of a co nquered
ra ce secures th e ir loya lty at some future time of stre ss ,

th at k a rm a accrues no t merely to himself but to the

st ate fo r ever ; and o ther members of t he c o mmu nity ,

e ve n those wh o would h a ve de a lt u nge ner o usly i n

th e first i nst ance be nefit u nd e ni ably from the vic a ri o u s
,

m e rit O f a si ngl e m an Just i n this s ense it is p o ssibl e

.

fo r hero s o uls to be a r o r to sh a re the burde n of th e k a rm a

-

o f hum a nity . By this co nceptio n o f the t aki ng o n o f

s i n or r a ther t h e p assi ng on o f merit the Ma h ay ana h as
, , ,

defi nitely e m e rged fro m the f o rmul a of psychi c is o l ati o n

which the H i nayana i nherits from the S amkhya .

I n o th e r w o rd s t h e grea t di fficulty of i m agi ni ng a pa r

,

t i c ular k a rm a p a ssi ng from i ndividu a l to i ndividu a l with ,

o u t the persiste nce ev e n O f a subtle b o dy is a void e d ,

by the co nc e pti o n of hum an bei ngs or i ndeed of t he ,

wh o le u nivers e as c o nstituti ng o ne life or self Thus

, .

it is from our ancestors th at we receive our k a rm a ,

a nd no t mere ly from p ast existence s ; and

’
O ur o wn
‘

wh atsoever k a rm a we cre ate will h e i nherited by hum anity

fo r ever .

Th e f o llowi ng a ccount of k arm a is give n by a modern

Ma h ayanist
“
Th e a ggreg ate a ctions of all sentie nt bei ngs give birth
t o t h e v a rieti e s o f mou nt a ins rivers c ountries e tc
, Th e y
, , .

a re c a used by a ggreg a te a ctio ns a nd s o a re c a lled a ggr e g a t e

,

f rui ts O u r pre sent life is t he refl e c t i o n of p ast a cti o ns

. .

Me n consider th e se reflections a s their re al selves Their .

2 3 2
 S y st e m o f t h e M ah a y a na
eye s noses e a rs to ngu e s and b o dies —as we ll as th e ir
, , , ,

g a rd e ns wood fa rms re side nc e s s e rvants a nd m ids

,
s, , , ,
a

m e n i m agi ne t o b e their wn poss e ssi o ns ; but i n f a ct o , ,

they are o nly results e ndlessly pr o duc e d by i nnumerabl e

a ctio ns I n tra ci ng everythi ng b a ck to the ultim te
. a

li mits o f the p ast we c anno t fi nd a b e gi nni ng : h e nce ,

i t is s id th at d e a th and birth h ave no begi nni ng A ga i n

a .
,

whe n seeki ng the ultim te limit of the future we c annot a ,

find the e nd
” 1
.

I t m y b e poi nted o ut here just how f r the d o ctri ne

a a

of k arm is and is no t fat listic I t is f at listic i n t he

a a . a

sense th a t the present is a lw ays d e te rmi ned by th e p ast ;

but the future rem i ns free Ev e ry a ctio n we m k e a . a

depends o n wh at we h ave come to be a t the time But .

wh at we re comi ng to be at any time depe nds o n the

a

directi o n o f the will The k a rmi c l w merely a sserts . a

th at thi directio n c annot be ltered suddenly by the

s a

f o rgiveness of sins but must be ch anged by our o wn ,

e ffo rts I f ever the turni ng of the will a ppe a rs to t ak e

.

pl ace suddenly th at c an o nly b e due to the fruitio n of

,

l o ng a ccumul ated l ate nt te ndencies ( we co nst antly re a d

th t G aut a m a pre a ched the L w to such nd such a o ne
a a a ,

forasmuch as he saw th a t his or her i ntellige nce wa s

‘
fully ripe and i n these c as e s c o nversi o n immedi ately
,
’

r e sults ) Thus if we a re no t directly respo nsibl e fo r o ur

.
,

pres e nt a ctio ns we a re a lw ays resp o nsible for o u r ch ra ct e r

,
a ,

o n which future a ctio ns d e pe nd O n this a cc o unt the .

obj e ct o f Buddhist mora l discipli ne is a lw ays t he ac c um u

l t io n of m e rit ( p i l ny ) th a t is to say the h e pi ng up
a a , a

o f gr a ce o r simply t h e co ns ta nt improveme nt o f ch a ra cter

, .

The Mah ay anist doctor rec o gnize te n statio ns i n the s

S piritu a l ev o lutio n of the B o dhis a ttv a begin ni ng with ,

1
S K uro
. d a, Outli nes of t/ze M a /z ayana P lz i losoplz y .

2 33
 Buddh a 89 t h e G o sp e l o f Buddhi sm
9

the firs t awa ke ni ng o f the Wi sd o m he a rt ( Bo dh i c i tta) i n -

the w a rmth of comp a ssi o n ( k a ru na) a nd the ligh t o f

divi ne k no wl e dge ( prajfi a Thes e st ati o ns a re th o s e
of
jy
‘
o purity
,
’
e ffulg
‘
e nce
,
’
bur n i ‘
ng h a rd t o ,
’ ‘
,
’

a chi e v e sh o wi ng the f a ce goi ng a fa r o ff no t

’ ‘ ’ ‘ ’ ‘
, , ,

m o vi ng to and fro g o od i nte llige nce and dh arm a

, ,
’ ‘

cloud I t is i n th e first st atio n th a t t h e B o dhis attv a

.
’

m ak e s th o se pre gn ant re s o luti o ns ( pr anidh ana) which

d e termi ne th e c o urs e of his future lives A n ex a mpl e o f .

such a v o w is the res o lutio n o f A v a l o kitesv a ra no t t o

a cc e pt s a lv a tio n u ntil th e l e a st p a rticle o f dust sh a ll h a ve

a tt a i ned to Bu ddah o o d b e fore him .

I t m ay b e mentio ne d th at the course (oa riya) of t he

B o dhis a ttva h as this a dv ant age th a t he ne ver comes t o ,

birth i n any purgatory no r i n any u nfa v o urable co nditi o n,

o n e a rth No r is the B o dhis attv a required t o cultiv a t e a

.

disgust fo r the co nditi o ns of life ; he d o e s no t pra ctise

a m e dit ati o n o n F o ul Thi ngs like the a spi ra nt fo r ,

A ra h a t t a The Bodhis attva simply re cogniz e s th a t th e

.

c o ndi t i o ns of life h av e come to be wh at th e y a re th a t it ,

is i n the nature ( ta ttva annta t/z a suchness) of thi ngs t o ,

‘

be so and h e t akes them a ccordi ngly fo r wh at they a re

,

worth This positi o n is nowhere m o re ters e ly summed

.

up th an in the well k nown J ap anese verselet

-

'
G ra n tea tai s ’
a e wa ro
’
p 200e e out a
(B
’
a e wa ro
’
p worla ,
’

Tni s g ranted, yet

Thus the ne w Buddhist law was in no way purit anic al and ,

did no t i nculc ate an absolute det a chme nt Ple asure .

i nd e e d is no t t o be s o ught as an e nd i n itself but it need ,

no t be r ej e cted a s it a rises i ncident lly The Bodhis attva a .

sh are s i n the life of the world ; fo r exa mple he h as a ,

wif th at his super natura l ge ne rosity m ay be see n i n the

e,

2 34
 Buddh a 89 th e G o sp e l o f Buddhi sm 9

Th e n with firm spirit I will u nd o the o cc asi o ns o f um

d o i ng ; if I s h o uld b e c o nqu e re d by them my a mbiti o n ,

t o c o nquer t h e t hre e f o ld w o rld would be a j e st I will .

c o nquer all ; no ne S h all co nquer me This is the prid e .

th at I will bea r for I a m the so n o f the Co nqu e r o r Li o ns 1

,
1

S urr o u nded by th e tro o p of the p assi o ns m an S h o uld

b e c o m e a th o us and times pr o uder and be as u nconqu e r ,

a ble to th e ir h o rdes as a li o n to flocks of d e er so ,

i nt o wh ateve r stra its he m ay c o me he will no t f a ll i nt o ,

the p o wer o f the P a ssi o ns He will utt e rly giv e hims e lf .

ove r to wh ate ver t a sk a rrive s gre edy fo r t he work ,

h o w c an he whos e h a ppi ness is w o rk its e lf be h appy i n

d o i ng no wo rk ? He will hold hims e lf i n re a di ne ss so ,

th at eve n b e fo re a t ask com e s to him he is prep are d t o

turn t o e ve ry course A s the se e d o f the cott o n tre e is
.
-

sw ayed at the comi ng a nd goi ng o f the wi nd so will he ,

b e o bedie nt to his resoluti o n ; and thus divi ne power is

g ai ne d .
” 2

We m ay re m a rk here an import a nt disti nctio n betw e e n

t h e Ma h ay ana a nd th e H i nay ana lies i n the f a ct th at th e
f o rm e r is e sse nti ally mythic a l and u nhist o ric a l ; the
b e li e ve r i s i nd e e d w a rned—precisely as th e worshipp e r
, ,

o f Krish na is w a rned i n the Va ish na v a scriptur e s th a t

the Krish na Li l a is no t a history but a process for eve r

u nfolded i n the he a rt of m an—th a t m atters o f hist o ric a l
,

fa ct are with o ut religi o us S ignific anc e On this a cc o u nt . ,

notwith st andi ng its m o re popul a r form the Mah ay ana ,

h a s b e e n justly c alled more philos o phic al th an t h e‘ ’

1
Bu ddh a is o fte n s o p k e n o f as Co n q J( i —
ue ro r na a te rm m o re f mi l i
a ar

in c o nn e xi on w i th th e fo ll w
o e rs o f Ma hv h J
a i ra, t e ai na s and a s Li o n
( S akyasi nh a, '
th l i e on o f th e Saky a rac e ) .

2
F ro m th e B od/z i ea ryaoa tara of h
S anti D e v a, tran s atel d by L . D .

B arne tt, 1 902 .

2 36
P T
LA E S
MA I TR E Y A ( B o dh i sa ttva )
y
Ce lo n e se b ro n z e ,
6 th c e ntury D A . or la t e r
Colo mb o M u se u m
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

rel ative tru ths nd fo r ll th o s e wh o do no t wish to av o id

, a a

t h e w o rld o f B e c o mi ng a t t h e e a rli e st p o ssibl e m o m e nt

th e se re l ative truths are fa r fro m l a cki ng i n life o r re ality .

Th e Mah ay ana as a theistic f a ith is so o nly t o the s a m e

e xt e nt a s the V e d ant a th a t is to sa it h as a n e s o te ric
( , y
l
la sp e c t which spe a ks i n ne g a tive terms of a S uch ne ss a nd
a Vo id which c a nno t be k no w n while o n t h e o ther it h a s
,

a n ex o t e ric a nd m o re el a b o r a te p a rt i n which the A bs o lut e

i s s e e n thr o ugh the gl a ss o f tim e and sp a ce co ntra ct e d ,

a nd id e ntifi e d i nto v a riety This d e vel o pm e nt a pp e a rs i n

.

t h e doctri ne o f the Trik ay a the Thre e Bodies of Buddh a

, .

Th e se thre e a re ( 1 ) the D na rtnat aya o r Es se nce b o dy ; ,

-

( )
2 its h e a v e nly m anifest a ti o n i n the S a ma n o a é a a or
g y ,

Body o f Bliss ; a nd ( 3 ) the e m ana ti o n transfo rm atio n o r

, ,

proj e cti o n th e re o f c a ll e d N i rmana kaya a pp are nt as the

, ,

vi s ibl e i ndividu a l Buddh a o n e a rth Thi s is a syste m

.

whi c h h ardly di ffe rs fro m wh a t is implied i n the Christi an

d o c t ri ne o f I nc a rnati o n a nd it is no t u nlikely th a t
,

b o th Christi anity and the Mah ay ana are i nherit o rs from

c o mm o n G no stic s o urces .

Thus t he D h a rm ak ay a m ay be c o mp ared to th e F a th e r ;
th e S a mbh o g ak ay a t o the figure o f Christ i n gl o ry ; t h e
N i rm anakaya t o the visible J e sus wh o annou nces i n
hum an spe e ch th a t I a nd my F a th e r a re One Or aga i n
‘
.
’

with the Ved ant a : th e Dh a rm ak ay a is th e Bra hm an ,

timel e ss and u nc o nditi o ned ; the S a m b h o gak ay a is re aliz e d

i n t h e f o rms o f I sv a ra ; the N i rm anakaya i n e ve ry a va t ar .

Th e e ss e nc e o f a ll thi ngs t he o ne re a lity o f which th e ir

,

fl e e ti ng sh a pes remi nd us is the D h a rm ak ay a Th e

, .

D h a rm a k ay a i s no t a p e rs o na l bei ng wh o r e ve a l s
hims e lf t o us i n a si ngl e i nc a rna ti o n but i t is the ll
,
a

p e rvadi ng a nd tra ce l e ss gro u nd o f th e s o ul whi c h d o es ,

no t in f a ct su ffe r a n modific a tio n but a ppe a rs t o us t o

y
2 38
 M ah a y a na Th e o l o gy
a ss um e a v a riety o f fo rms : we re a d t h a t th o ugh the
Buddh a ( a t e rm which we must here u nderst and as
impe rs o na l ) d o e s no t d e p a rt from h i s sea t i n the towe r
( st a te of D h a rm a k ay a
) y et h e m a
y a ssume a ll a nd ,

every form whether of a Brahm a a g o d or a mo nk or

, , , ,

a physici a n or a tra desm an or a n a rtist ; he m a r e ve a l

, y ,

hims e lf i n eve ry f o rm o f art and i ndustry i n citi e s o r i n ,

vill ages : from the highest h e ave n to t h e lowest hell ,

there is the Dh a rm a k ay a in which all se nti e nt bei ngs ,

a re o ne Th e D h a rm ak ay a is t h e i mperso na l grou nd o f
.

Buddh ahood fr o m which the perso nal will th o ught and ,

l o ve o f i nnumerable Buddh a s a nd Bodhis attv as ever

pro ceed i n response to the needs of those i n wh o m the
pe rfect nature is no t ye t re aliz e d I n som e o f th e l ater .

ph ases o f the Ma h ay ana however t he D h a rm ak ay a , ,

is p e rs o nified as A di Buddh a ( sometimes Vai ro c ana) , -

wh o is the n t o be reg a rded a s t h e S upre m e Bei ng ab o v e

‘

a ll other Buddh a s a nd whose s a kti is P ra fi a ara m i ta

, j p .

Dh a rm ak ay a is c o mm o nly transl a ted B o dy o f the Law

’
,

but it must no t be i nterpre ted merely as equiv al e nt to t he

sum of the scriptu res Th e fath o mless bei ng o f Buddh a .

h o o d a ccordi ng to the Mah ay ana is som e thi ng more

, ,

th a n the i mmort ality of the i ndividu al i n his d o ctri ne ;

we must u nd e rst and D h a rm a here as the One o r L og os .

To u nderst and th e me ani ng of D h a rm ak aya m o re fu lly

we must t ak e i nt o a cc o u nt a ls o its sy no nyms fo r ,

e x a mple S oa a n oa é aya o o wn na ture b o dy like h

(
'

‘ ’
,
a t
, e r -

B rahm anic a l soa r zp O wn Ta tt oa or S uch

z a,
‘
,
‘

ne ss S nnya th e v o id o r a by ss N i rvana th e e te rna l

’ ’ ‘
, , , ,

lib e r ty S n a l/ l aya ra p tu re body B oi l/ i wisd o m

,
’
a z
'

z zz z ,
-
,
’
i ,
‘
,
’

i n a divi
,
ne k nowledg e
‘
T a t/t a a ta
g g a ro/za w o mb ,
’
-
,
‘

of th o s e wh o a tta i n .
’

S o me of these terms must be further co nsidered The .

2 39
 Buddh a 869 t h e G o sp e l o f Buddhi sm 9

‘
Vo id fo r e x a mpl e i s no t by a ny me ans na ugh t but
,
’
,
‘
,
’

S imply t h e a bs e nc e o f ch a ra ct e ristics ; the D h a rm a k ay a is

‘
vo id just as th e Bra hm an is no t so not so a nd as
’ ‘
, ,
’

D u ns S c o tus s ays th a t G o d is no t impr o perly c a ll e d ‘

N o thi ng I t is pre cisel y fr o m the u ndetermi ne d th a t

.
’

evoluti o n is i m agi nabl e ; where there is no thi ng there is

r o o m fo r e ve rythi ng The void ness o f thi ngs is the no n .

e xist e nce O f thi ngs i n th e ms e lves o n which so much str e s s

- -
,

is rightly l a id i n e a rly Buddhism The phrase O wn .

‘

na tur e b o dy e mph a sizes the th o ught I a m th at I am

’ ‘ ’
.

B o dhi is the wisdom h e a rt which a w a ke ns with th e

‘
-
’

d e t e rm i nati o n to bec o me a Buddh a S uch ne ss m ay b e .

‘ ’

t ak e n t o me an i ne vitability o r spo nt aneity th a t the , ,

highest c ause of everythi ng must needs be i n the thi ng

it se lf .

A speci a l me ani ng a tt a ches to the na me Pr ajna o r P raj fia

p ara mit a v i z S upre me K no wl e dge Re as o n U nd e rstand
, .
, ,

i ng S o phi a ; fo r t h e na me P raj
,
fi apara mi ta is a ppli e d
t o t h e chief o f the Ma h ay ana scriptures or a gr o up of ,

scripture s S ignifyi ng the divi ne k no wl e dge which they

,

e mbody a nd s h e i s a lso p e rs o nifi e d as a f e mi ni ne divi nity

,
.

A S o ne with t h e D h a rm ak ay a s h e is the k no wl e dg e o f the

A byss t h e Buddh ah o o d i n which the i ndividu a l B o dhi
,

s a ttv a p a ss e s a w ay But a s R e as o n o r U nd e rst andi ng S h e

.

i s T a th ag a t a g arb h a th e W o mb or Mo ther o f the Buddh as

-
, ,

a nd t h e s o urc e fr o m whi c h issues t h e v a riety of thi ngs ,

b o th m e ntal and physic al I n H i ndu phrase o l o gy sh e is .

1
,

t h e S a kti o f the S upre me t h e power o f m anif e s ta ti o n ,

i ns e p a rabl e from th at which Manifests : she i s De vi M aya , ,

t h e O ne wh o is a ls o the m any
“
o r P ra kri ti ,
I n th e .

1
P i ly
re c se th Z m yb as g dd e W mb b i g t h m d
e ro a e re ar e as a o ,
e n e su an

so urc e o f i fi it
an i f pl n d f mi
n q t i
e se r e s o ti h th us an o nu s uan e s, suc as e

E xt m
re P i
es or f pp i t f th
a rs ol ti v w l do os es o e re a e or .

2 40
 Buddh a 89 t h e G o sp e l o f Buddhi sm 9

th at the whole world of becomi ng is truly void and

u nre al .

This nihilism is c a rried to its f arthest extreme i n works

’

such as the P rajiéapara rni tas and the Vajra eeaea i é a '
1 ’

S i ttra we re a d for ex a mpl e in the l atter w o rk , ,

“
A nd aga i n 0 S ub h uti a gift S hould no t be give n by
, ,

a B o dhis a ttv a while he still believes in the re a lity o f

,

o bjects ; a gift should no t be give n by hi m whil e h e yet

beli e ves i n anythi ng ; a gift S h o uld not be given by him

whil e he still b e lieves i n f o rm ; a gift should no t b e give n
by hi m while he still believes i n the speci a l qu alities o f
sound sm e ll t aste and touch
, , A nd wh y ? B e c a use
, .

th a t B o dhis attva O S ub h uti who gives a gift with o ut

, , ,

believi ng in anythi ng the me asure of his stock of merit ,

is not e a sy to le a rn
A nd this de ni a l of e ntity is c a rried to the logic al extreme
of de nyi ng the e xistence o f scripture
‘
The n wh at do you thi nk O S ub h uti is th e re any , ,

doctrine th a t was pre a ched by the T a th ag at a S ub h u t i

s a id : Not S O ind e e d O Worshipful Th e re is no t any
, , ,

thi ng th at was pre ached by t h e Tath aga t a .

’

Eve n more striki ng is the famous Middle P a th of Eight

Noes of N agarjuna
’

There is no production no destructio n

no annihil atio n no p e rs iste nce no u n ity

( eé artn a
) no plur a lity n anartn
, ( a
) no coming in (g
a a nea n a
) , ,

a nd no g o i ng forth

This V iew however is no t properly to be u nderstood a s

, ,

mere nihilism ; it is co nst antly emph asized th at things of

1
S ll d b
o ca e th y t t t l g th f th S i P f ti (P a
e c a u se e re a a en o e x e r ec o ns ra

m ta ) f
z s o B dh i ttva d th l t f t h
o i p ti l
sa Th S i
a, a n e as o e se n ar c u ar . e x

P f ti
er ec a
o ns are ah i ty ; l m l i ty ; l l a ti m k
’
na, c ar wy
’

sz a , ora rzs n ,
ee ne ss
‘

r a,

e ne r gy ; nya m d i t ti ; d p jna W d m
a
’
na , e a on an ra ,
is o .

2 42
 Nagarj una

a ll ki nds neither exist nor do no t exist We m ay u nder .

st and this middle view i n either of two w ays : as the

‘ ’

d o ctri ne th at of th at which is other th a n phe nom e na l th e re

c annot be any pre dic a tio n of existence o r no n exist e nc e ; -

or a s the doctrine th a t from the standp o i nt o f the A b so

lut e thi ngs h ave no existe nce while fro m the st andpoi nt
, ,

of the R el ative they h ave a rel ative bei ng , .

The l atter view is d isti nctly m ainta i ned by Nagarjuna ,

wh o lik e A s agh o sa must h a ve bee n o rigi nally a Brah

, v ,

m an a nd lived a bout the e nd o f the sec o nd ce ntury

,

A D . The Middle View just me ntio ned is set fo rth by

.

hi m i n the M aanya mié a szi tras A nd here N ag arjuna ’ '

gives a very cle a r a nswer to the objection th at i f all be ,

‘
Void then the Four A riyan Truths the Order of
,
’
,

Brethren and Buddh a himself must be considered to be

,

a nd h a ve been unre a l : he meets the di fficulty precisely a s

S anka rac arya meets the i nconsistencies of the Up anish a ds ,

by s ayi ng th at the Buddh a spe aks of two truths the o ne ,

Truth i n the highest se nse absolute the other a c o nv e n , ,

t i o nal a nd rel a tive truth ; he wh o does no t comprehe nd

the disti nctio n of these c annot underst and the deeper
import of the te aching of the Buddh a .
1

1
Th e W w i ll f m t w i th i mi l
e ste rn stu d nt d i ti n
e nt o c o urse ee s ar c o ra c o s

i th C h i ti g p l W h C h i t y I d m y F th ‘
n e rs an os e s . en rs sa s an a e r a re

O th t i
ne ,
’
b l t t th ; w h H p k p th
a s a so u e if ru en e s ea s u on e c ro ss a s
‘
f k by th F th th t i
o rsa en
’
l ti v t th ly W h H y
e a e r, a s a re a e ru on . en e sa s

th t M y h
a h th g
ar d p t th t h ll t b t k w y f m
as c o se n e oo ar a s a no e a en a a ro

h th t i
e r, b l t ; b t w h H mm d t
a s a so u e d t C u en e co an s us o re n e r un o ae sa r

th th i g t h t C H gn i g i th l m f l ti v i ty ’
e n s a a re a e sa r s, e re c o z es a a n e re a o re a .

H l i t m y b i d th t h wh d
e re a so t a g i th di e sa a e o o e s no re c o n ze e s

tin ti c f l ti v
on O nd b l t t th nn t b i d t d t n d th
re a e a a so u e ru , ca o e sa o un e rs a e

g p l f Ch i t
os e o rs .

2 43
 Buddh a t h e G o sp e l o f Buddhi sm

The Mah ay ana is thus far from affirmi ng th at N irvana is

no n existe nce pure a nd simple
- it d o es no t hesitate to say
th at t o l o s e o u r life is to s a ve it Nirvana is positive .
,

or positively is ; eve n fo r the i ndividu al it c annot be s aid

to come to be or to be entered i nto ; it merely comes t o
,

b e re a lized S O soo n a s th a t ignoranc e is overc o me which

,

o b s cures the knowledge of our re al free dom which ,

no thi ng h as ever i nfri nged or ever c an i nfri nge , Nirvana .

is th a t which is no t l acking is no t a cquire d is not i nte r, ,

mittent is no t no n i ntermittent is no t subject to destruct i o n

,
-
, ,

a nd is no t cre a ted whose sign is the a bse nce of sig ns which

, ,

transce nds a like no n Bei ng and Bei ng The Mah ayana

-
.

N irvan a c annot be b e tter expl a i ned th an i n the words o f the

gre a t S afi A l Hujwi ri- When a man becomes annihil ated
from his a ttributes h e atta i ns to pe rfect subsiste nce he is ,

neither ne a r no r fa r neither str anger no r i ntim a te neither

, ,

s o ber no r i ntoxic at e d neither sep ara ted no r u nited ; he

,

h as no na m e or sig n or bra nd or m a rk ( K a sn al Man

, , f -

j )
a a It
. is the re a liz a ti o n of the i nfi nite lov e a nd i nfi nite

wisdom where k nowledge and love a like pro cl a im ide ntity

, ,

th a t c o nstitute this N irvana He i n wh o m the Hea rt O f .

Wisdom aw akes however does no t S hri nk from future

, ,

re births but plu nges himself i nt o the ever rushi ng

,

current of S a ms ara and s a crifices hi mself to s ave his

fellow cre atures from bei ng e ternally drowned in it He .
”

does not shri nk from expe rie nce fo r j ust as the lotus ,
“

flo we rS do no t grow o n th e dry l and but spri ng from the ,

d a rk and w a tery mud so is it with the He a rt of Wisdom

, ,

i t is by virtue of p assio n a nd sin th a t t he seeds and

S prouts of Buddh a ho o d a re a ble to gr o w a nd no t fr o m ,

i nacti o n a nd eterna l annihil a tio n ( Vi ma la t i rti S tara )

”
-
.

Mah ay an a no n du a lity culmi nates i n the m ag nifice nt

-

p a ra dox o f the ide ntity of Nirvan a with the S ams ara ,

2 44
 Buddh a t h e G o sp e l o f Buddhi sm

i t no lo nge r b e c o nsidered w a ter ? I t is th a t of Behme n

whe n he s ays the E no c hi an life is i n this world ye t as “
,

i t were sw a llowed up i n the Myste ry ; but it is no t a lt e re d

in its e lf it is o nly withdrawn from our S ight and our
,

se nse ; for if our eyes were o pened we should see it ”

,
1

P a ra dise is still upon e arth and only bec ause of o ur ,

self thinki ng and self willi ng we do no t see and he a r

- -

God It is th a t of Whitm an whe n he s ay s there will

.
,

never be a ny more perfectio n th a n there is no w no r an

y ,

m o re of h e aven or hell th an there is no w and i nquires

”
, ,

W hy S hould I wish to see G od better th an this day? ”

S tra ng e a nd n a ra ’
t/z a t p a ra dox t rue I g i v e ,
Otifeets g ross a nd Me u n see n soa l a re o n e .

Th e E na a nas ’ ’

I n th e e lm o f absolute ( fi a ra martna ) truth we m ay spe a k

r a
'

o nly o f the D h a rm ak ay a a s void But th e re exists a lso .

for us a re alm of rel ative ( s mori tti ) truth wh e re t he a

A bsolute is m ade m anifest by n a me a nd form ; t o the

dw e ll e rs i n he ave n as S a mbh o gak ay a the B o dy o f Bliss , ,

a nd t o th o s e o n e a rth as Nirm anak ay a the Body o f ,

T ansfo rm a tio n
r .

The S a mbhogak ay a is the Buddh a or Buddh as rega rded

a s G o d in h e a ve n determi ned by na m e and fo rm but
, ,

om niscient o m niprese nt a nd withi n the law of c a us ality

, , ,

O m nip o tent A Buddh a in this se nse is identic a l with

.
, ,

1
Tae F orty Questi ons .

2
me S up ersensua l L if e, Dia l g o ue 1 . C l o se ly p ll l
ara e to a p g
a ssa e o f

Ch i l d ddh h is v li vi g
“
th e A oa ta msa ka S atra of Bu a, t e re n o t e e n o ne n

b i g th t h
e n t th w i d
a as n o e s o m of th e T h ag t
at a a. I t is on ly b e c ause of

th i v i
e r th g h t d ff
a n ou an a e c ti o n s h
t at all bi g
e n s are no t c o nsc i o us o f

t hi s
.
”
 Th e Buddh as
the Brahm anic al I sv ara wh o may be worshipped under
,
’

v a rious na mes ( e g as Vishnu or as S iva) the worshipper

. .
,

att a i ni ng the he aven ruled b y him whom he worship s,

though he knows th at all of these forms a re Ie sse nti ally

o ne and the s a me .The Mah ayan a does in fact multiply
the number of Buddh as indefi nitely and quite logic ally ,

si nce it is the go al of every i ndividu a l to become a

Buddh a The n ature of these Buddh a s a nd their he ave ns
.

will be best re alized if we describe the most popul ar of all ,

whose n a me is A mit abh a or A mid a , .

A mit abh a Buddh a rul e s o ver the he a ven S ukh av at i the ,

Pure Land or Western P a radise With him a re associ ated

.

the historic a l G a utam a as e arthly em anatio n and the ,

B o dhis ttv a A val o kitesva ra as the S aviour ( Pl ate R )

a .

The history of A mitabh a rel ates th a t m any l o ng ages ag o

he was a gre a t ki ng wh o left his thro ne to become a
,

w anderer and he a tt a i ned to Bo dhi sattv ah o o d u nder the

,

guid ance of the Buddh a th at is the hum an Buddh a the n

, ,

m anifest ; and he m ade a series of gre at vows both to ,

become a Buddh a for the s ake of s avi ng all livi ng thi ngs ,

a nd to cre ate a he a ve n where the souls of the blessed

might e njoy an ag e lo ng st ate of h appi ness wisdom a nd

-
,

purity The eightee nth of these vows is the chief source

.

of the popul a r dev e lopme nt o f A midism as the belief of ,

the worshippers of A mitabh a is styled This v o w runs as .

f o ll o ws
“
When I become Buddh a let all livi ng bei ngs of the ten
,

regi o ns o f the u niverse m ai nt a i n a co nfide nt and joyful

af ith i n me ; let them co nce ntra te their lo ngi ngs on a re
bi th i n my P a radis e ; and let them c all up o n my name
r ,

though it be o nly te n times or l e ss : the n provided o nly ,

th e y h ave no t be e n guilty of the five hei nous S i ns and ,

h ve no t sl andered or vilified the true religion the

a ,

2 47
 Buddh a t h e G o sp e l o f B u ddhi sm

desire of such bei ngs to be b o rn i n my P a ra dis e will be

surely fulfilled If this be no t S O m ay I never receive
. ,

the perfect e nlighte nm e nt of Buddaho o d .

This is a fully develope d doctri ne of s alvatio n by fa ith .

The parallel with some forms of Christi anity is very

cl o se A mitabh a both draws men to himself and
.
‘ ’
,

sent his so n G a ut a m a to le a d me n to him and he is ,

ever a ccessible through the holy spirit of A v alokitesvara .

The e ffic acy of de ath bed repent ance is admitted ; and i n

-

an
y c ase the dyi ng A midist S hould co ntempl a te the
gl o rious figure of A mitabh a just as the dyi ng C atholic ,

fixes his eyes upo n th e Crucifix upheld by the priest wh o

a dministers extreme unction The fa ithful A midist i s.

c arried i mmedi ately to h e ave n and is there reborn with a ,

spiritu a l body withi n the c a lyx of o ne o f the lotuses of the

s acred l ak e But those of less virtu e must w a it lo ng
.

before their l o tus exp ands and u ntil the n they c anno t se e
,

Go d . Those who h ave committed o ne o f th e five h e i nous

si ns and yet h ave c alled o n A mitabh a s na me must w a it
,
’
,

for countless age s a period of ti me beyo nd concepti o n

, ,

before their flowers Ope n ; just as a ccordi ng t o B e hme n , ,

those souls th a t depart from the body without Christ s “ ’

body h angi ng as i t were by a thre a d must w a it for the

, ,

l ast day ere they come f o rth A nother Mah ayanist id e a

, .
,

th at the he ave n of a Buddh a i s coexte nsive with the

u nivers e is a lso to be found i n Behme n wh o to the
, , ,

questio n Must not the soul leave the body at de ath a nd

, ,

o either to he aven or hell ? a nswers Ther e is verily

”
g ,

no such ki nd o f e nt e ri ng i n ; fora smuch a s he ave n a nd

hell a re everywh e re bei ng u nivers ally e xte nded S tric tly

, .
”

spe aki ng the he av e n o f A mitabh a c anno t be ide ntifi e d

,

with N irvan a but is a Buddh a fie ld where prep ara ti o n

,
-
,
’

fo r Nirvana is com pleted .

2 48
 Buddh a t h e G o sp e l o f Buddhi sm

th at at an e arly st age o f Buddhism Gauta m a is a lre ady m a de

t o affirm th a t he is no t a m an but a Buddh a ; h e re i n a
, ,

dev e l o pme nt S imil a r to th a t of Christi an D o cetism we ,

find t h e view put forw a rd th a t the e a rthly Buddh a s a re

no t livi ng m e n but gh o sts o r forms o f th o ught a cti ng as
, ,

vehicl e s o f th e s avi o ur will which led th e Bodhis attva t o

-

the a byss o f Buddh ahood In p a rt no doubt this re pre

.
, ,

s e nts an attempt to ge t over the l o gic al di fficulty prese nted

by the co nti nued survival O f the pers o n G aut am a for
m any ye a rs a fter the atta inm e nt o f th at e nlight e nme nt
which cuts the co nn e cti ng bo nds of the spiritu al compou nd
k now n as perso nality ; this co nti nu ance h as a lso be e n
a ptly comp a red to the c o ntinu e d spi nni ng o f t h e p o tt e r s
’

wh e el for S ome time a fter the h and o f the potter h as b e en

removed the fi nal physic al d e ath o f the b o dy bei ng
,

likened to the subseque nt stoppi ng of the wheel .

Conve ni e nt M ea ns
I ntim ately associ ate d with the doctri ne o f em an atio n is
th a t o f C o nve nient Me ans (upaya ) : the He art o f Wisd o m
a bidi ng in the U nity cre a t e s p a rticul a r m e a ns o f s a lv ti o n a

N
( g j )
a a r u na . The k no wled e o f th e se m e ns is o ne of
g a

the perfe ctio ns of Buddh ah o o d and is the powe r of ,

respo nse t o th e i nfi nite v a rie ty o f the spiritu a l needs of

s e ntie nt bei ngs The va rious forms which the divi ne
.

Ta th agat a ssumes reve ali ng himself in th e right pl ac e

a , ,

a t the right time a nd never missi ng the right o pp o rtu ni ty

a nd t h e right word —thes e m nife st a tio ns c o nstitut e the

,

N i rmanakaya To a cert in exte nt the doctri ne of upay a

. a

corresp o nds to the re a dy wi t o f such te a cher as Buddh a s

o r Christ , who with littl e e ffo rt so e ffectu ally render

a i d to th o se wh o seek them a nd no less e ffe ctu a lly c o n
,

fou nd their Opponents : admirably illustrated for example , ,

2 50
 C o n v e n i e nt M e ans
i n G a ut a m a s d e ali ng with G o tami th e S le nder a nd i n
’
,

m any well know n anecdotes of Jesus Of either it m ay

-
.

be s a id ,

H e i s t/z e A nsw erer ,

W/z a t ca n ae a nswe r a
’ ’
li e a nsw e rs, an d wn a t ca n not ao
a nsw e r a n ows now i t ca nnot ae a nswe / cl
’ ’
li e s r .

This is a ls o a doctri ne of the gradu atio n of truth : fa iths

a re no t divided i nto the true a nd the f a lse but are so ,

m any ru ngs of the l a dder so m any separa te l adders th at , ,

le ad t o O ne U nknow n The doctri ne o f upaya i mplies .

the perfect underst andi ng of hum an needs by th a t divi ne

intellige nce th at k nows no need in itself s ave th at implied ,

i n the s ayi ng E tern i ty i s i n love w i tntne p roa ncti ons of ti me

,
’

— the o nly re aso n we c an a llege for the desire Of the One to

becom e m any This perfect u nderstandi ng as of fath e r
.
,
“

with so n comrade with comrade lover with mistress d o es

, , ,
” 1

no t cl ash with the int e llectu a l recog nitio n of the gods as

m a n m a de and this the H indus h ave be auti fully r e co n

-
,

ciled with the ide a of Gra ce in the a doratio n Thou th a t ,

doest t ake the forms im agi ned by Thy worshippe rs ”

a ddress e d i ndeed by S a iv a s t o S iv a but no l e ss a pprop ri a te

, , ,

to the thought of the Ma h ayana The doctri ne of up aya .

is c o mp arable also with the thought He m akes himself ,

“

as we a re th at we m ay be as He is Th e a rts a nd
”

re ligio ns o f the world a re all so m any upayas—one source

.
,

o ne e nd o nly with diversi ty of me a ns

, .

A sec o nd Mah ay ana scho o l i n s o me respe cts diverge nt ,

fro m the Madhy a mik a school of Nagarjuna is the Y o ga ,

c ara sch o o l o f A s ang a and Va sub andh u Here three .

ki nds o f k no wledge a re rec o g niz e d i n pl a ce of two ; but

two of th e se thre e a re merely a subdivision of rel ative
1
B lz ag ava d Gzta, xi , 44 .

2 51
 Buddh a @ t h e G o sp e l o f Buddhi sm 9

kn o wledge i nt o positive e rror and rel ative k no wledge

,

pro p e rly so c alled We h ave thus in pl a ce of sa mvri tti

- .

a nd m rtn a sa t a
fi a a ra y
( )
1 P a ri é a l
fi i ta sa tya , for ex a mple when , we mistake a

ro pe fo r a s nake .

( )
2 P a ra ta n tra sa tya , for ex ample when , we recog nize
the r o pe as a ro pe .

( 3) when
P a ri sp a nna w e recog nize th a t rope is
sa tya ,
‘ ’

a m e re co ncept and h as no b e i ng as a thi ng i n itself

, .

Of which ( 1 ) and ( 2 ) are together samv ri tti and ( 3 ) is

p a ra marth a .

The Y ogac aras a lso m a inta in a form of ide alism which

di ffe rs fro m the abs o lute agnosticism of the Madhya mik as .

A ccordi ng to the f o rmer there doe s re a lly exist a cosmi c , ,

no t imp e rso na l M i n d c a lled A la

ya
j
i,
’
rz dn the A ll ,
-
o a,
1

c o nt i ni ng or Eve r enduri ng Mi nd A ll t hi ngs i n the

a ,
-
, .

u nive rse rest i n o r rather c o nsist of thi sub strate It is

, s
'

s o m e tim e s co nfused with the S uch ness ; but a ctu ally

it c o rre sp o nd r ther to the ag nn ( qu alified) th an the
s a s a

n i g nn r ( unqu a lified
a ) Br a hm an of the Brahm a ns It p ro .

vides the b asis fo r a sort o f Pl at o nic ide lism ; fo r a ,

a ccordi ng to th e Y o gac aras it is i n this C o smic M i nd ,

th t th e germs o f all thi ngs exist i n their ide ality I n

a .

other words the o bjective world co nsists e ntire ly of mi nd

,

stu ff and it is the illusi o n born of ig no rance th t projects

,
a

the rea l ide as i nto an externa l and phenome nal universe .

CH A N , OR Z E N B UD D H I S M
’
III .

We h ave so fa r se t fo rth th e Mah ayana a ccordi ng to the

Madhy a mik a school of N agarjuna and the Y o gac ara sch o o l
of A s ang a with illustrati o n o f the S a mbh o g k aya a cc o rd
, a

i ng t o t h e s e ct of the A midists and with s o me notic e ,

1
H th Y ga a
e nc e e m m ly p k o f cV ij
fia adi
ra s are c o on s o en o as nav ns .

2 52
 Buddh a t h e G o sp e l o f B uddhi sm

a nd whose perso na lity h as yet impressed itself so d e eply

o n the memory o f the F a r E a st wa s O f a t a citur n a nd ,

even f a roncne disp o si t io n and little i ncli ned to su ffer ,

fools gl a dly He S pent the ni ne ye ars of his life i n Chi na

A D 52 —
.

( .
7 53 ) 6
. i n the S h a o L i n mo na stery ne a r L oy a ng , ,

a chievi ng littl e popul a rity a nd e a rned the nick n a me o f ,

-

t h e W a ll g a zi ng Brahm an The essence of his d o ctrine

‘ ’
- .

a sserts th a t the B uddh a is not to be f o und i n i m a ges and

b o oks but i n the he a rt of man His followers as the

, .
,

n am e of the school implies lay gre a t stress o n medita ,

tio n ; they a void the sl avish worship of i m ages the fetters ,

o f a uthority a nd the evils of priestcr a ft , .

1

The fund a ment al pri nciple of Ch an or Zen Buddhism ’

, ,

m ay b e summed up in th e expressio n th a t tae Un i verse i s

tae scrig tnre of Z e n or m o re philos o phic a lly the id e ntity ,
2
,

of the Many and the O ne of S a ms ara with the Bra hm an , ,

This with Th a t A ctu a l scripture is worthless i n th e lette r

. ,

a nd o nly v a lu able fo r th a t to which it le a ds ; a nd t o t h at g o a l ,

there a re other guides th an the written p age or S poken word .

1
I t mus t no t be su pp o se d h w v th t h w i d d i ff
, o e e r, a t e e usi o n o f C h ’
an

i d e as i n C i na h as h d o ne a w y wi h i l w hi p
a v t r tua o rs ,
or e en wi t h p su er

sti ti o n . Th e c re e d of t e h Chi l ym i th n e se a an , as n o e r c o u ntri e s, is

O fte n c ru d e, i rrati o nal , an d su p e rsti ti o us h e i s ia l bl e to m i sta k ymb l
e s o

fo r o bj e c ti v e trut h; an d he is ap t to assum e t at fai t h h is a suffi c i e n t

g nt f h i t i f t —R F J h n t B l i t Cl i p 9 6
ua ra ee o s or c ac .
”
. . o s o n, ua a z s
’ ’
z na , . .

Th C h n e d A mi d i t p ti
’
a p ti v ly p h i l p hi l m y ti
an s ar e s, re s ec e o so ca or s c,

a nd d v ti l e l ly ll i d—g g
o o na h in ft n tt h d
are c o se a e o r e o us s r e s are o e a ac e

t C h n m n t i —v y m
,

o
’
a h C h i ti n m y ti i m i
o as e r e s i t d er uc as rs a s c s s asso c a e

w i th th i n l t y f th R me co h h Th C hi n B uddh i t
o a r o e o an c u rc . e e se s

l n t n id
ea s o th th
o e d i g t h i t m p m nt n d
s e or e o e r a cc o r n o s e e ra e a

S pi i t l n d
r ua ee s.

th h wh m k y p i v th
2
H f
e, i th t T
e re o re , s e rue e ac er
‘
o a es ou e rc e e e

S p m S l f wl
u re i l mi
e tt /
e i t lf ( K bi ) f
z e reve r Wh t v ze na a
’
a c z es se
’
a r or
‘
a e er

th i g f wh t v k i d i t b ti w i d m p t i n h th l t h i ng ’ ’
n , o a so e er n e, s s o s ar e ac e re a

t o se e
( K l x xxvi
’
All i i n ll
a rra , , s a .

2 54
 Ch
B u ddhi sm ’
an , o r Z en

I t is rel ated fo r ex a mple of the s age Hti e n S h a th at he

, ,

was o ne day prep a red to deliver a sermo n to a n a ssembled

co ngreg atio n and was o n the poi nt o f begi nni ng wh e n a
, ,

bird was he ard to si ng very sweetly close by ; H ue n S ha

descended fr o m his pulpit with the rem a rk th at the
sermo n h ad been pre a ched A nother s age Teu Tse o ne .
, ,

day point e d to a sto ne lyi ng ne a r the temple g a te and ,

rem a rk e d Therei n r e side all the Buddh a s of the past

,
‘
,

t h e prese nt a nd the future The f ace of N ature was ’

.
,

c alled The S ermo n of the I nanim ate .

’

A s we h ave a lre a dy i ndic a ted some of these c o nc e p ,

tio ns m ay be tra ced b a ck to very e a rly Buddhist o rigi ns ,

a nd it would be e as y likewise to poi nt t o Western

p ara llels Whe n the Zen te achers poi nt to the risi ng
.

a nd setti ng of the su n to the deep se a or to the f alli ng , ,

fl akes of s no w i n wi nter and thereby i nculc ate the lessons ,

of Z e n we are remi nded of One wh o bids us co nsider the

,

lilies which toil no t neither do they spi n and wh o bids

, , ,

us no t to be anxious for the morrow Whe n the mysterious .

visit o rs to the Chi nese isl a nd of Puto bei ng a sked ,

to expl ain their religious beliefs reply Our eyes h ave , ,

“

see n the oce an our e ars h ave he ard the wi nds sighi ng
,
.
,

the ra i n desce nd i ng the se a w aves d ashi ng and the wild , ,

birds c alli ng we a re remi nded of Bl ake excl aimi ng

,
” 1
, ,

Whe n thou seest an e agle thou seest a portio n of ge nius , .

L ift up thy he a d I and The pride of the pe a cock is the

glory of God ”

—
.

T e li es lr dy quoted
h n a e a a complete poem i n the
J ap anese origi nal
Gra nted t/z i s de wdro p wo rl d ao ant a de wdro p world,
Th i s g ra nte d ye t ,

1
R . F J hn t
. o s o n, B udd/fi st C/li na , p .
3 88 .

2 55
 Buddh a 89 t h e G o sp e l o f B u ddhi sm
9

a re pure ly o f the Zen tr a diti o n though no t perh a ps its ,

most prof o u nd expression Th at m o st profo und i ntuiti o n

.

is of the o ne S uchness th a t fi nds expressio n i n the v e ry

transcie nce of every p a ssi ng mome nt : the s a me indivisible
b e i ng is ever comi ng to expressio n and never expressed , ,

in the comi ng t o be and p assi ng a w ay of m an and of the

whol e world mome nt by mom e nt ; it is the ve ry he art o f
‘
culture and religi o n to recog niz e the eternal no t as
’
,

o bscured but a s reve a led by the tr a nsi e nt to se e i nfi nity

, ,

in the gra i n of s and th e s a me u nborn i n every birth and

, ,

the s a me undyi ng i n every de ath Thes e thoughts find .

co nst ant expressi o n i n the poetry and art i nspi re d by Zen

th o ught The Mo rni ng Glory for e x a mple fa di ng i n
.
, ,

a n hour is a f avourite theme of the J a p a nese poet a nd

,

p a inter W h a t a re we to underst and by the poem of

.

Matsun aga Te i to ku ?
Tti e m orn i ng g lory alooms but an nonr , a nd ye t i t di e rs

n ot a t nea r t
F rom t/z e g i a nt pi n e taa t li v e s f or a tnoa sa nd yea rs .

A re we to thi nk of the morni ng glory as a type and symbol

of the tr gic brevity o f o u r life as memento mori a re
a ,
a ,

mi nder of i mperm ane nce like the w agt a il s t a il ? We m ay

’
,

do this without e rror : but there lies beyo nd this a d e ep e r

me ni ng i n the words of Ma tsu nag a somethi ng m o re th an
a ,

a l a me nt a ti o n for t h e very c o nstitutio n of our experie nce .

A cc o rdi ng t o th e comme nt a ry of Ki ns o
He wh o h as fou nd the way i n the morni ng m ay di e at
pe a ce i n the eve ni ng To bloom i n the morni ng to aw a it
. ,

the he at of th e sun and the n to perish such is the lot

, ,

a pp o i nted to the morni ng glory by Pr o vid e nce There .

a re pi ne s i nd e ed which h a ve l ived for a thous a nd ye a rs

, , ,

but th e m o rni ng glory wh o must die so soo n never for a

, ,

2
56
 Buddh a 863 t h e G o sp e l o f Buddhi sm
9

A nd with this contr asts the futile longi ng of m an for an

ete rnit y of h appiness :

You do obey ou r
y mont/es a nd t i me s, bu t I
Wou ld kave it eve r S p ri n
g :

My f a te wou ld know no Wi nte r, nev e r di e .

N or tki nk of suc k a tki ng .

0 Ma t I cou ld my oe d of e a rtk out v i e w

i

A nd sm i le look as c ke ci yu lly
’

, a nd a s you

A nd it is th at the S ermon of the Woods S hould te ach

SO

us spont aneity of action t o f all i n with the n atural order

,

o f the world neither a p athetic nor rebellious but possess

, ,

i ng our souls in p atience .

2 58
 PA RT V : B U DDHI S T A R T
1 . B UD D H I S T L ! TE R A TUR E

L a nguage Wri ti ng a nd

E m ay s afely a ssume th at G aut am a s te achi ng ’

was communic ated to his disciples in Mag a dh i ,

the spoken di alect of his n a tive cou ntry The .

O ldest co ntempor a ry documents of Buddhist liter a ture ,

the Edicts of A sok a are writte n i n a l ater form Of the

,

sister di alect of K o sala The H i n ay ana Buddhist scrip

.
1

tures the Theravad a C ano n or old Buddhist Bible are

, ,

preserved to us o nly i n the liter a ry di alect k no w n as P ali ;

while the l ater Mah ay ana texts of the Mah ay an a a re com
piled to us in S anskrit and preserved in th at form or i n
, ,

the e a rly Chi nese transl ations P ali and S anskrit i n .

Buddhist circles pl ay the pa rt which was t aken by Latin

in the Christi an Church of the Middle Ages P ali is a .

literary form b ased o n Magadh i gra du ally developed a nd , ,

perh ps o nly defi nitely fixed whe n the scriptures were first
a

written down i n Ceyl o n about 8 0 B C .

Ho wc an we spe a k of a uthentic scriptures which were not

.

put into writi ng u ntil four centuries after the de ath of

the te a cher whose words are recorded ? Th at is possible
in I ndi a though no t i n Europe I n the time of G aut a m a
, .
,

a very lo ng period of litera ry a ctivit y wa s a lre a dy p a st ,

and the s a me a ctivi ty still continued Vedic litera ture i n .

,

p a rticul ar with the exception of the l ater U panish ads was

, ,

a lre a dy a ncient while the work of the gre a t compilers of

,

epic poetry and of the gra mm ari ans and l awme n is o nly
, ,

1
T/ E di t f A k th g h v i t bl B ddh i t l i t
ze c s o so a , ou t t
er a e u s e ra ure , are no

i l d d i th
nc u e nipt l d
e sc r h ura f dt i
c ano n, an p t are e re re e rre o n a se ara e

c h pt p 8 q
a e r, . 1 0 se .

2 59
 s t h e G o sp e l o f Buddhi sm
'
B u ddh a E ?

a little l a ter a nd this litera ture h as bee n f a ithfully tr a ns

,

m i tte d to the pre se nt day There e xisted a ls o a gre a t .

m ass of co ntempora ry popul ar poetry i n the form o f

b all ads and rom ances t ales and proverbs p art of which
, ,

is pre served and embedded i n Buddhist and S anskrit

literature such as the P ali J atak as and the Brahm anic al
,

epics A nd yet i t is u nlikely th a t any written bo o ks

.

existed much before the time of A sok a .

Writi ng was first introduced to I ndi a ab o ut the e ighth

ce ntury B C prob ably by merch ants tradi ng with the
. .
,

cities o f the Euphra tes valley but for a l o ng time the ,

id e a of the written word was regarded in lite ra ry circles

with much disfavour One curious illustration of this
.

a ppe a rs i n the f a ct th at books a re not included i n the list

O f pers o n a l pr o perty a ll o wed to be possessed by the

Brethre n The Indi ans h ad l o ng si nce el ab o rate d a system

.

of rememb e red lite ra ture which give n th e c e rta i nty o f a

, ,

re gul a r successio n o f te a chers and discipl e s secured the ,

tr ansmissio n o f texts as well and perh aps better th an the ,

writte n page Beca us e of this m nem o nic system the l a ck

.
,

o f e xt e r na l me a ns of record h ad no t bee n fe lt S tudy .

co nsisted therefore i n he ari ng and i n repe ati ng to o ne

, ,

self not in the re adi ng of books This traditi o n h as

, .

survive d i n co nsid e rable vigour to the pres e nt day ; it is

no u nc o mmon thi ng to meet with P andits wh o c an repe a t

from m e m o ry a b o dy of s acred literature of alm o st i nc re d

ibl e exte nt and it is still b e lieved th at o r al i nstructi o n
,
“

is far superior to b o o k le a rning i n m aturi ng the mi nd and

-

devel o pi ng its p o wers ”

It h a rdly needs to be poi nted
.

o u t th a t m a ny gre a t thi nkers both a ncie nt and modern , ,

h ave S h are d this V iew Pl ato suggests th at the i nventi o n

.

of l e tte rs will pro duce fo rgetful ne ss i n the mi nds o f

“

those wh o le a rn it through neglect of memory for th a t

, , ,

2 60
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

The text of th e Three Pit ak as and the comment a ry

thereon did the most wise Bhi kkh us h and dow n in former
times orally but si nce they saw th at the pe o ple were
,

falli ng aw ay ( fr o m the orthodox te achi ng) the b hi kkh us ,

met t o ge ther and in order th at the true doctri nes might

,

endure they wro te them down i n books

,
”
.
1

These texts h ave been f aithfully transmitted to modern

times by successive c o pyists O n the oth e r h and it is .

quite certa i n th a t a co nsiderable p art alre ady existed in

the s ame form in the time of A sok a for some of the texts ,

a re referred to by na me a nd with quot a tion i n the Edicts

, , .

With o ut enteri ng upon a long discussio n it will su ffice to ,

say th a t some p a rts of the texts a lmost a s cert a i nly go b a ck

to a n e a rlier period and record the s ayi ngs and doctrine

,

of G aut a m a as re membered by his immedi ate disciples .

The orthodox H i nayanists however a re no t justified i n , ,

a sserti ng th a t the P ali c a non was a ctu ally fix e d still less ,

th at it was writte n down at the First Council imme ,

‘ ’

di ate ly f o llowi ng the de a th O f G aut a m a ; the Buddhist

Bible like the Christi an co nsists of books comp o sed at
, ,

di ffere nt ages and m any or m o st of the books a re compil a

,

tions of m ateri als b y m an y h ands and of various periods .

Tke P ali Ca non

The P ali c ano n co nsists of Three Pit ak as or B askets ‘
,
’
.
’

Th e Vi nay P i taka is c o nc e rned with the rules of the

a

Ord e r o f Brethre n It is subdivided as follows

.

i ka
P araj
S u ttav i b h anga
P ac i tt i ya
Mah av agg a
Cullav agga

1
M a kava msa , c h . xxx ii i .

2 62
A . CA LLI NG TH E E A R TH To W I TNE S S (TH E A S S AU LT
OF MAR A )
Ca v e p a i nt m g at , y
D a m b u lla Ce lo n ( 1 8th y)
c e n t ur

- ‘ '
P urx l 62
K A ND Y
2

B . B UD D HI ST LI B RA R Y , C E Y L ON
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

ki ndled : thus I say The e ar is i n fl a mes th e audible is

. ,

i n fl a mes the k nowledge of the a udible is i n fl a m e s t h e

, ,

conta ct with the a udible is in fl a mes the fe e li ng which ,

a rises from c o nt a ct with the a udible is in fl a mes be it ,

pl e asure b e it p a i n be it ne ither ple asure no r p a i n this

, , ,

a lso is i n fl a m e s By wh at fire is it ki ndled ? By the

.

fire of desire by the fire o f h a te by the fire o f fa sci natio n

, , ,

it is ki ndl e d ; by birth o ld age d e a th p a i n l a me nt ati o n

, , , , ,

s o rr o w grief d e sp a ir it is ki ndl e d ; thus I say The

, , , .

se nse of sm e ll is i n fl a mes and th e n f o ll o ws fo r the -

third time th e s ame seri e s O f propositi o ns the t o ngu e is

i n fl a mes ; the body is in fl a m e s ; t h e mi nd is in fl a m e s
e ach tim e the s a me det a il follows u nabridged Then the .

a ddress g o e s o n

K nowi ng this 0 disciples a wise n o ble b e a re r o f the

, , , ,

word b e comes we aried o f the e ye he becomes we a ri e d o f ,

the visible he b e comes w e ari e d of the k no wl e dge o f the

,

visibl e he b e c o m e s wea ried o f c o nt a ct with th e vi s ibl e

, ,

he bec o m e s we a ri e d o f the fe eli ng which a ris e s fro m

c o nt act with th e visible be it ple asure b e it p ai n be it
, , ,

ne ith e r ple asure no r p a i n He becomes we a ri e d o f th e.

ea r —’
and the n f o ll o ws o ne a ft e r the o th e r the wh o le
serie s o f id e as as above The a ddress co nclud e s .

“ ‘
While he bec o mes w e a ri e d thereof he b e comes free ,

from d e sire ; fre e from desire he b e comes d e livered ; i n ,

the d e live re d a ris e s the k no wl e dg e : I a m delive red ;

re birth is at an end perfected is h o li ness duty d o ne ;
, ,

th e re is no more returni ng t o this w o rld h e k nows this ”

.
1

I t sh o uld b e noted th a t this a ddre ss is d e livere d by

G aut a m a t o an a ss e mbly o f Brethre n alre ady i niti a te d
a nd o rd a i ne d a lre a dy f a mili a r with the thought o f o rigi n
,

a ti o n a nd d e ce ase A s o mewh at di ffere nt m e thod is

.

1
C d on d f m O l d b g A th v i n b v p 4
e nse ro en er . no er e rs o a o e, . 2 .

2 64
 Th e P a l i C an o n
employed in addresses to u ni niti at e d l ay men such as the ,

vill age elders se nt by Ki ng Bimbis ara t o the

Buddh a fo r i nstructio n There is in a much more popul a r
—
.

style milk fo r b abes Whe n i n another pl a ce the Buddh a .

is a ccused of favouritism i nasmuch as he te a ches the ,

more profou nd doctri ne to his disciples and more simple

m atters to the public he draws an anal o gy from the ,

operatio ns of a fa rmer wh o devotes the most c are to his ,

most productive fi e lds ( the Brethre n) s o mewh at l e ss ,

a tte nti o n t o t h e l e ss fertile fi e lds the Buddhist l a ity

( ) a nd ,

less still t o the b arre n soil ( those who do no t a ccept the

G o o d Law) .

While D iscipli ne is de alt with in the Vi naya P i taka the ,

S u tta P i ta ka the B a sket of S utt a s i s our chief source

,

fo r th e Buddh a s G o spel as e xp o u nded i n rgume nt a nd

’
a

di al o gu e s Here a ls o are i ncluded the Ps alms of the

.
“

Brethre n and S isters the m o st i mp o rt ant litera ry pro ,

”

ducti o n o f e a rly Buddhism and the jataka s which , ,

emb o dy the l a rgest and Oldest collection o f fo lklore

ext ant The S utta P i tak is divided as f o llows
. a

1
n
. k a N i ka a
y 2 M jj k i m N i kaya ; 3 S a
. m y u t ta
a a .

N i kaya ; 4 A ng utta ra N ikaya ; . nd 5 K k u d a k a a .

’
a

N i kaya The l st ag a i n includes 1 I f /z u dd k p atk ;

. a , , , . a a a

2 D ka mmap a da ; 3 Udana ; 4 I t i v u tta ka

. . .
5 S u tta
.

n inata ; 6 Vi mana va ttku ; 7 P e

. ta va tt k u ; . 8 Tkera
.

g atka ; 9 . Tker ig atka ; 10 .

f ata ka ; 1 1 . N i ddesa ; 1 2 .

P maki damagg a ; I 3 A p a a ana ;

i
a t sa
’
B udd/t a va msa
'

. I 4 .

a nd 1 5 Ca r i a i a ka
y /fi
. t .

The first O f the D eg/ea N i kaya S utt as is c alled the Perfe ct

Ne t I n this ne t are supposed to b e c aught a nd exp o sed
.

e ch a nd
a ll o f sixty two di ffe re nt phil o sophies which
a -

pro ce e d from the nci e nt animistic c o nc e pti o n o f soul

a

a s a subtle perm ane nt e nti ty wit h i n the body a nd

, ,

2 65
 Buddh a 89 th e G o sp e l o f Buddhi sm
°

i ndepe ndent of the life of the body These v a rious .

eel wriggl e rs as G aut a m a c alls them he s ays are all

-
, ,

of them trapped i n the ne t of the sixty two modes -

“
this way and th a t they plu nge ab o ut but they are i n ,

i t ; this way and th a t they m ay flounder but they are ,

included i n it c aught i n it Just brethren as wh e n

, .
, ,

a skilful fisherm an or fi sh e r lad S h o uld dr a g a ti ny po o l

-

o f w a ter with a fine meshed net he might f a irly thi nk

-

‘
Wh atever fish o f S ize m ay be i n this po nd every o ne ,

will be i n this net ; flounder about a s they m ay they will ,

be included i n it and c aught just so is it with these

,

specul ators about the p ast and future i n this ne t flounder , ,

as they m a they i cluded c a ught

”
y , ar e n a nd .

I t is u nfortun ate th at in all these c a ses we he a r o nly one

S ide of the a rgument which a lw ays a ppe a rs to le ave
,

no way of esc a pe for the S killed a bs o lutist If eve r

‘ ’
.

G autam a met his m atch we should like to he a r wh at

p a ssed o n such an occ asio n .

Of m o re e nduri ng i nterest is the S utta upo n the F ru i ts of

tke L if e of a Wa nderer Here moreover we do no t get
.
, ,

a purely Buddhist but r ather a n I ndi an point of view

,
.

The whole S utta constitutes a reply to the questio n ,

wh at advant age is the life Of a recluse ? K i ng Aj at a

sa t tu of Ma a dh a points out the g a i n th at men derive fr o m
g
their worldly occup atio ns and wish e s to know wh at corr e
,

s o ndi n
p g fruit visible
,
here and no w the members of a ,

religious Order obt a i n G aut a m a replies th at the fruit

.

of the life of the member Of an Order m ay be seen i n

1 . The honour and respect S how n to such m e n by others
i n t h e world ; eve n the ki ng for ex a mple would S how , ,

respect to a m an wh o h ad formerl y bee n a sl a ve or a

servant if he a dopted the h o mel e ss life 2 The tra i n
,
. .

i ng in mere morality as ki ndness honesty ch astity etc

, , , , .

2 66
 Buddh a t h e G o sp e l o f Buddhi sm

life h as bee n fulfilled Wh at h ad to be do ne h as bee n ac c o m .

p li sh e d A ft e r this present lif e there will be no b e yond

.

Just 0 ki ng as if i n a m o u nt a in fa st ness there were a

, ,

p o ol o f w ater cle a r transluce nt and sere ne ; and a m an

, , , ,

st andi ng o n the b ank and with eyes to se e S h o uld , ,

perceive the shellfish the gravel and the pebbles and the ,

sho als of fish a s th e y m o ve about o r li e withi n it : h e

,

would k now : This po o l is cle a r transp a re nt and sere ne , ,

a nd there withi n it a re the sh e llfish and the s and a nd ,

gravel and th a t the S ho als of fish are movi ng a bout o r

,

lyi ng still .
’

“
This 0 ki ng is an i mmedi ate fruit o f the life Of a
, ,

re cluse visible i n this world and high e r a nd swee t e r

, ,

th an the l ast A nd there is no fruit o f the life of a

.

recluse visible i n this world th a t is higher and sweeter

, ,

th an this ”
.

The Te vi/ja S utta o ne o f the very fe w which e mph asize ,

t h e a dv a nt age o f re birth i n t h e Br a hm a h e ave ns whil e ,

le a vi ng o ut o f a ccou nt the fu nd a me nt a l ide a o f A ra

h a tt a is re m a rk able fo r the b e autiful descriptio n of the
,

Four S ublime Mo o ds which if th e y are no t th e e nd O f ,

Buddhist culture a re at any ra te its i niti a tio n ,

A nd he lets his mi nd pe rva de one qu a rter o f the world

with thoughts o f L ove and S O the sec o nd and so the , ,

third and so th e fourth A nd thus the whol e w o rld

, . ,

a bove bel o w a rou nd a nd every where d o es he c o nti nue

, , , ,

t o p e rv a de with he a rt of L ove fa r re a chi ng grow n gre a t ,

-
, ,

a nd bey o nd me a sure .

“
Just Vase tth a as a mighty trumpete r m akes hims e lf
h e a rd —and th a t without di ffi c ulty—i n all th e four
, ,

dire cti o ns ; eve n so of all thi ngs th at h ave sh ape or life ,

there is no t o ne th at he p ass e s by or le aves a sid e but ,

rega rds them all with mi nd set free and deep felt love ,
- .

2 68
 Th e P ali C an o n
Verily this Vase tth a is the way to a st ate of union with
, ,

Brahm a .

Ex a ctly the s a me formul a is repe ated i n the c ase of the

thre e other moods Comp assio n S ymp ath y and I m
, , ,

p a rti ality .

The S zgala vada S u tta consists of a discourse in which

the Buddh a l ays down for a you ng l aym an the duties of
th o se who live i n the world i n ge neral accord with the
,

i nju nctio ns of Brahm anic a l scriptures .

A S utt a o f gre a ter import ance is the M a kap a ri ni aaana ,

the Gre a t S utt a of the Full R e le a se i n which the l ast ,

d ays a nd l ast words O f the Te acher are recorded S ome .

p a rts of this d ate b a ck almost certa i nly to the memory o f

the Buddh a s i mmedi a te disciples Undoubtedly Old for
’
. ,

ex a mpl e is the fa m o us s ayi ng

,

“
Therefore O A nand a be ye l amps u nto y o urselves
, ,
.

Be ye you r o wn refuge Hold fast to the Norm a s your

.

L ight fa st to the N o rm as your R efuge

,
”
.

S o too the description of Anand a s overwhelmi ng grief ’

,

le ani ng aga i nst a door po st and weepi ng until the Master

-
,

se nds for and S pe aks to him words of co nsol atio n Many .

of the vers e s sc attered thro ugh the prose and m a rki ng ,

m o me nts of heighte ned emotio n must be ancie nt In all

,
.

t hese more ancie nt p a ss a ges the Buddh a S pe a ks e ntirely

a s a m an to m an ; but els e where i n the s a me w o rk super

na tur a l powers a nd p o rte nts are freely i ntroduced A .

number of quot a tio ns from this S utt a h a ve a lre ady bee n

give n i n e a rli e r ch apters .

The P ayasi S utta m a i nt a i ns an a rgume nt i n favour of the

existe nce o f a soul quite co ntra ry to the re a l ge nius o f e a rly
Buddhist thought I t is true the upholder of the Buddhist
.

p o sitio n is the ve ne rable Ku m ar a K a ss ap a a nd no t ,

G aut a m a himself ; still it is t ake n to be the Buddhist

2 69
 B u ddh a $ th e G o sp e l o f Buddhi sm
9

position and it is very curious to see the sc e ptic al P ay asi

,

inquiri ng : But who lets Master K a ss ap a k now all these

things : th at there are Three and— Thirty Gods or th a t -
,

the Three and Thirty Gods live so m any ye ars ? We do

- -

not beli e ve hi m when he s ays these things ”

This is .

evide nce th a t some O f the e a rly Buddhists at le ast to o k , ,

very seriously th e ir p antheon o f mi nor divi nities .

The Majjh i m a Ni kaya c o nt a i ns a numb e r— 1 52 o f -

serm o ns and di alogues which a re shorter th an those

of the D igh a Ni kaya .

The S amyutta N ik aya co nt a i ns fifty six groups of S utt as -

de aling with co nnected subjects o r persons The M ara .

sa myu tta and the B ki kkuni sa myu tta for ex a mple nu m

, ,

bers four and five i n the series cont a in a group o f ,

lege nds in which Mara the Tempter appe ars to the

Buddh a to his disciples or to o ne or other of th e
, ,

S isters and e nde a vours to sh a ke th e ir fa ith

, These .

S utt a s are c ast in the old f o rm o f conte f a ale an ,

a lt e rna ti o n of prose a nd verse t h e I ndi a n na me o f which

,

is akkya na A mo ngst these b all ads are some of the

‘ '

most b e autiful o f o ld Indi an poems ; we recogniz e in them

a ls o m any of the el e ments of a primitive dra m a the ,

m a teri al from which dram a m ay h ave devel o ped but we

‘

c annot S pe ak of them as e arly Buddhist dra m a s in them

selves fo r they are neither su fficiently el aborated nor was
, ,

an
y such worldly a ctivity a s the dr a m a t o lera ted i n t h e

rule of the Brethren O nly at a considerably l ate r d ate

.

sv a h o sh a o we find Buddhist poets cre a ti ng a dmit

( A g ) d
te dly dr a m atic works Of the spiritu a l b all ads now u nder
.

co nsideration the following of Go ta mi the S le nd e r—the

,

st o ry of whose conversion h as alre ady been given ( p 1 4 8 f )

—will serve a s a good ex ampl e
. .

Thus h ave I he a rd The Master was o nce staying at

.

2 7 0
 Buddh a d? th e G o sp e l o f Buddhi sm
o

The n Mara v anish e d th e nce sorry and d ejected thi nk , ,

i ng : S ister Go ta mi k now e th me ” ’

The A ng utta ra N i kaya is a very extensive work c o nt a i n ,

i ng a t l e as t 2 3 0 8 S utt a s These are cl assified i n secti o ns .

,

numb e red o ne to e lev e n t h e S utt a s i n e a ch sectio n de a li ng

,

with such thi ngs of which there are as m any as the num
ber o f the S utt a itself Thus in the S eco nd S ectio n the .

S utt a s spe ak o f the t wo thi ngs which a m an S hould

a v o id the t wo ki nds of Buddh a s the two virtues of the
, ,

f o rest life ; i n the Third S ecti o n the S uttas speak o f the

-

tri nity of Thought Word and D eed and the three sorts o f
, , ,

mo nks ; i n the Fourth S e ctio n the four thi ngs which le a d ,

to a cess ation of Becomi ng the four th at l e a d to Purga ,

t o ry th e four th at le ad to P a ra dise and so f o rth ; i n the

, ,

Eighth S ectio n the eight w ays i n which m an and wom an

,

mutu ally hi nder e a ch o ther and the eight c auses o f an ,

e a rthqu a k e ; i n the Te nth S ectio n the te n p o wers of a ,

Buddh a Needless t o p o i nt out the a rrange me nt is form al

.
,

a nd p e d antic a nd the g e ner a l t o ne is a ls o somewh a t dry

, .

O ne o f the best p ass age s h o wever is th a t which spe aks , ,

o f the Three M e sse ngers o f the Gods — Old A e Ill ness

g
a nd D e a th —o f whom K i ng Y a m a a sks the misdoers wh o
, ,

f all i nto Purgatory thus ,

0 m an did you no t see the first of De a th s messengers

’
,

visibly appea r a mong me n ? ’

He repli e s : Lord I did no t , .

’

The n 0 Brethre n K i ng Y a m a s ays to him : O m an

, , ,

did yo u no t se e a mong men a wom an o r a m an eighty o r ,

ni nety or hu nd red ye a rs of ag e decrepit cr o o k e d a s the , ,

curve d ra fter o f a gabl e ro of bowed d o wn le ani ng o n a , ,

st aff trembli ng as he w alked miserable with y o uth lo ng

, , ,

fle d brok e n tooth e d grey h a ired and ne a rly b ald totter

,
-
,
-
,

i ng with wri nkled br o w a nd blotched with freckles ?

’
, ,

2 7 2
 The P a l i C ano n
He replied Lord I d id , , .
’

The n 0 Brethre n Ki ng Y am a s ays to hi m : O m an did

, , ,

it no t occur to you being a person of m ature inte lligence

,

a nd ye a rs : I a m a lso subject to Old age and in no way

“
,

exempt Come no w I will ac t nobl y in deed word and

.
, , , ,

He replies : Lord I could no t Lord I did no t thi nk

, .
, .
’

Then 0 Brethre n K i ng Y a m a s ays to him : 0 m an

, , ,

through thoughtlessness you fa iled to ac t nobly i n deed ,

word and thought Verily it sh all be done u nto you 0

, .
,

m a n i n a ccord a nce with your thoughtlessness

, It .

was y ou yourself wh o did this wickedness and you a lo ne ,

S h all feel its consequences !

From the litera ry poi nt of view we may rem ark three

ch ara cteristics of the S utt as so far considered First .

of all tke repeti ti ons of which an ex a mple will be fou nd

, ,

in the Fire S ermo n quoted above I t is almost i mpossible .

to put such texts before a modern re ader without con

de ns ation and without the use of the co nju nctio n and
,
‘
,
’

a nd without pronou ns as they are in the origin a l to sa

, , y ,

nothi ng of the tedious reiter ation of every phra se a nd

every sh ade of thought .

“
The periods of these addresses s ays Professor Olden ,

berg i n their motionless and rigid u niformity on which

,
“
,

no lights a nd sh adows f a ll a re an a ccur a te picture of the ,

world as it represented itself to the eye of th at mon astic

fra te rnity the grim world of origi natio n and dece ase
, , .

which goes o n like clockwork i n an ever u niform course ,

a nd behi nd which rests the still deep of the Ni rv an a In .

t h e words o f this ministry there is he a rd no sou nd of ,

worki ng withi n no i mpassi o nal e ntre ati ng o f m e n to

come to the fa ith no bitterness for the unbelievi ng who
,

rem ain afar o ff I n these a ddresses o ne word o ne

.
, ,

S 2
73
 B uddh a 8 63
9
th e G o sp e l o f Buddhi sm
s e nte nce lies beside no the r i n stony still ness whether
,
a ,

i t e xpresse s the m o st trivi al thi ng or the most import ant .

A S w o rlds of g o ds a nd me n a re for the Buddhist c o n ,

sc i o u sne ss ruled by everl a sti ng necessity so a lso a re the

, ,

worlds o f ide as and of verities : fo r these too there is , ,

o ne a nd o nly o ne
, necess a ry form o f k nowledge and
,

expressio n and the thi nk e r d o es no t m ake this form but

,

h e a dopts wh a t is re a dy to h and a nd thus those

e ndless repetitions accumul ate which Buddh a s disciples ’

were never tired o f listening to anew and alw ays honour ,

”
i ng a fresh as the necess ary g arb of holy thought .

The Buddhist authors were perh aps so much impressed

by and S O ple ased with the excellent doctri ne th at they ,

did no t feel the repetitions we arisome they could not h e a r ,

too often the h ard wo n truths th at h ad set them free We

-
.

h ave a glimpse O f this poi nt of view i n o ne of A sok a s ’

Edicts where the Empero r s ays

,

Certa in phrases h ave been uttered aga in and aga i n by

re ason of the honeyed sweetness o f such and such a t o pic ,

i n the h Ope th at the people m ay ac t up to them

”
.

The e arly Buddhists h ad no wish to m ake their scriptures

i nteresti ng and it is very true th at they h ave but o ne
,
‘

t aste A t the s ame time it is most likely th at this

.
’

extremel y serious and i ndeed he avy style m a de eloque nt

only by its very seriousness —i t is no t to be de ni e d
,

th a t the method of li ne upo n li ne h as a cert ai n cumul ative

impressiveness a ki nd of noble austerity and p atie nce a
sublime mo noto ny —re ally reflects the m anner of S peech
, ,

‘ ’

—
of the Buddh a himself For Gauta m a is no t like J e sus
—a poet and a mystic but a psychologist : he does not
.

1
,

i d d my ti M h ay a i t l i m i t i th
1
If G t m w au a a asth n ee a s c , as e a n s s c a ,
s en

t B ddh gh
o u h d th
a f th P al i
o s a an th wh m w m t g d
o er o e au o rs o e u s re ar as

c h i fly p i bl f P al i B ddh i m
e re s o ns e or u s .
’

2 74
 Th e P a l i C an o n
spe ak to uneduc a ted fisherme n but to practised met a ,

physici ans and i n a n a tmosphere of co ntroversy : he

,

m akes no perso nal appeal he spe aks with well considered

,
-

purpose rather th an enthusi asm or fervour and he is ,

co ncerned to le ave no loophole for possible or deliberate

misu nderstandi ngs He feels indeed some apprehe nsion
.
, ,

lest in future the most profou nd sermons S hould be

neglected in f avour of more artistic and attra ctive com
positions :
“
S ome there are ,
”
he s ays who he arken willingly to
“
,

the works of followers of mine wh o are poets poet aste rs , ,

li tter teu rs or mystics a nd wh o a llow the serm o ns

'
a ,

of the Tath agat a of profound import transce ndent and

, , ,

devoted to the doctrine of the Void to be fo rgotte n , .

”

We m ay thus believe th at the more poetic al and litera ry

books were o nl y little by little and with some di fficulty
a dmitted to the c a non ; and this is prob ably the expl na a

tion O f the fact th a t they are for the most pa rt g athe ed r

together in one N i kay a the K kudda ka which was most

, ,

likely i ncluded in the a uthorit ative scripture at a com

p ara t i v e l
y l a te d a te though
,
of course it cont a i ns ab u nd

a nce of a ncient m a tter side by S ide with the you nger .

The second ch ara cteristic which we re m ark i n th e S uttas

so far discussed is the di a lecti c metkod of the Buddh a s ’

a rgume nt . The m anner of his speech is alw ays courteous

a nd frie ndly :

The method followed is alw ays the s a me G aut am a puts .

himself as far as possible i n the m e ntal positio n of the

questi o ner He a ttacks no ne o f his cherished co nvicti o ns
. .

H e a ccepts a s the st a rti ng poi nt of his o wn expositio n t h e

-

d e sirability of the ac t or c o nditio n prized by his O ppo ne nt .

He eve n a dopts the very phraseology o f the ques

t i o ne r
. A nd the n p a rtly b y putting a ne w a nd ( from the
,

2 75
 Buddh a t h e G o sp e l o f Buddhi sm

Buddhist poi nt of view ) a high e r me aning into the words

p artly by an app e a l to such ethic al conceptions as are
comm o n gro u nd betwee n them ; he gradu ally le ads his
O ppone nt up to his conclusion This is of course alw ays .
, ,
” 1
A ra h atsh i p .

This is th e method of the S ocra tic di alogue ; and we may

a l s o t ake it th a t in the D i a l o gues ext a nt we h ave a t le a st

as much o f the a ctu al te a chi ng o f G a ut a m a preserv e d ,

a s Pl a to gives of the te a chi ng of S ocra tes The meth o d .

,

however presupposes an acqu a int ance with the poi nt o f

,

vi e w of the Buddh a s Oppone nts S i nce as Profe ss o r R hy

’
, , s

Davi ds justly rem a rks the a rg u mentum a d komi nem c an

,

never be quite the s a me as a ge nera l st a teme nt m ade

without refere nce to the opposite view There is a ls o the .

di adv nt age th at the a rgume nt is m ade to le ad to a fore

s a

go ne co nclusio n and though the logic al seque nce m ay be

,

i ndisputable the twisti ng o f words i n a ne w sens e some

,

times corners the O ppo ne nt without meeti ng his re a l

‘ ’

positio n We do no t re ally hea r both sides o f the c as e

. .

A s Professor Olde nberg trul y comments : Those wh o “

c o nverse with Buddh a a re good for nothi ng e lse but

simply to say a nd to h e eve ntu ally converted if ,

they h ave not yet been converted ”

S ubj e ct to this .

limitation and a p art from the we arisome repetitio ns we

, ,

c an nevertheless recog nize th a t the D i a l o gues are skil

fully co nstructed and couched in l angu age of restrai nt

a nd dignity .

A third speci a l ch a ra cteristic of the S utt a s is the c o nst a nt

use of si mile and pa rable A simile indeed is no t an .
, ,

a rgume nt ; but it O ften serves better to co nvi nce the

listener th an any sequence of close re asoni ng Many o f .

the similes are well found and addition al to their v alue

-
,

R hy D i d D i l g f tk B dd/ i p
1
s av s, a o ues o 6e u 2a, , . 2 0 .

2
7 6
 Buddh a t h e G o sp e l o f Buddhi sm

m a rk of o ther w o rldly and divi ne o rigi n or nature N e e d

- .

l e ss to say the lotus i n lite ra ture i s the source of m any

, ,

o ther similes a nd met a phors for the most p art no t ,

specific ally Buddhist .

I n genera l also the lotus st ands for any thing th at is

,

excelle nt and w e ll li ked : -

“
The boy Vi passi Brethren bec ame the d arling and
, ,

beloved O f the people even as a blue or rose or white ,

lotus is de ar to and beloved of all so th at he was literally ,

c arried about from lap to lap ”

M a kap a dana S u tta .
-
.

I n another pl ace the true S piritu al life is comp a red to

a lute of which the stri ngs must be neither too loosely
,

no r too tightly stretched ; by this is indic ated the i nter na l

b al ance and h armony of the ide al ch aracter The te achi ng .

of s alva tio n aga i n is comp a red to th e he ali ng w o rk o f

, ,

the physici an who removes from a wou nd the pois o ned

,

a rr o w a nd a ppli e s
, the curi ng herbs S ometimes the .

simil e s a re hum o rous as when it is poi nted out th a t ,

i f a m an should milk a c o w by the horns he would get ,

no milk ; or i f one should fill a vessel with s and and

w ater and churn it ever so much s e s amum Oi l would
, ,

ne v er be produced ; just so a mo nk will never re a ch his

go al u nless he goes the right way about it .

I n o ther c ases the p a rable is no t merely v a lueless as

a rgume nt but abs o lutely futile Whe n fo r ex a mpl e it
, .
, ,

is desired to exp o se the soci al and spiritu al prete nsi o ns

of the Brahm ans G aut am a i nquires if a fire S h o uld
,

be lighted by a Brahm an a K sh attri ya a Vai shya a nd a , ,

S adra : would the fires lit by Brahm ans a nd K sh att ri yas

a lo ne give light and h e a t or would the fires lit by o ut ,

c asts hu nte rs and swe e p e rs no t als o yield th e i r light

, ,

a nd h e a t ? The ki ng wi t h whom Gauta m a speaks c an

na turally o nly a nsw e r th a t the fires will no t di ffer in their

2
78
 Th e P a l i C an o n
pro pe ties But wh at h as this to do with a discussion for
r .

o a g a i nst the Br ahm a nic a l scheme of soci al di ffer e nti a tio n ?

r

Th at all m e n h ave m any thi ngs i n commo n does no t

prove th a t all men are alike i n every p articul ar no r does ,

it disprove the a dv ant age of heredit a y culture : the r

wh o le discussi o n like so m any others which turn upon

,

a n a l o gy is neither h e re no r there
, .

The co nte nts of the K ku ddaka Ni kaya are very v aried .

Most of the works i n this collectio n of a phorisms so ngs , ,

poems and f bles h ave some a rtistic and lite ra ry as well

,
a

as a n e di fi i n
y g ch a r a cter and thus it h s the gre a test
, a

import ance i n the litera ry history of I ndi a H e re also .

gre a ter rel ative stress is l aid o n ethics and the more ,

prof o u nd doctri ne occupies less sp ace Th e M a ng la . a

S ut ta, for ex ample me ntio ns the ho nouri ng O f p are nts

,

a nd the cherishi ng of wife a nd childre n a s a mo ngst the

most a uspicious a ctio ns It is however the D k mm p da

.
, , a a a

i n which the ethic a l a phorisms a re chiefly a ssembled .

This book is better known i n Europe th an any other

Buddhist scripture and h as been O fte n transl ated It
, .

is i ndeed w o rthy of the notice it h as attracted and of

, , ,

the eul o gy of Oldenberg

F o r the elucid a tion o f Buddhism nothi ng better could
h appe n th an th at at the very outset of Buddhist studies
, ,

th e re should be prese nted to the student by an a uspicious

h and the D /z a mmap da th a t most be a utiful and richest
a ,

collectio n of prove bs to which anyo ne who is d e termi ned

r ,

to k now Buddhism must o ver and ove r agai n re turn .

”

This proverbi al wisdom gives a true picture of Buddhist

thought and fe e li ng but e xpressed in terms of emotio n
,

a nd poet ry which l e nd to the themes of tra nsci e nce and t o

th e f o rmul ae of the psychologist a tr agic poig nancy th a t

is O fte n l acki ng i n th e set di alogues .

2 79
 Buddh a 89 t h e G o sp e l o f Buddhi sm 9

H o w c an ye b e merry h o w c an ye i ndulge d e sire ? ,

Everm o re the fl a mes burn Da rkness surrounds you will .

ye no t see k the light ?

Man g athers flowers ; his he a rt is set on ple asure .

D e a th comes upo n him like the floods of w ater on a ,

vill age and S weeps him aw ay

, .

Man g athers flowers ; his he art is set on ple asure The .

D estr o yer bri ngs the m an of i ns ati able desire within his
clutch .

Neither i n the region of the ai r no r in the depths of the

“
,

se a no r i f thou i e rc e st i nt o the clefts of t h e mou nt a i ns

, p ,

wilt th o u find a ny pl a ce o n this e arth where the h and of

de ath will no t re ach thee .

From m e rrime nt c o meth sorrow from m e rrime nt cometh

fe a r Wh o s o ever is free fro m merri me nt for him there is
.
,

no sorrow whe nce should fe ar re ach him

From l o ve cometh sorrow : from l o ve c o meth fe a r 1

wh o soever is free from love for him there is no s o rr o w

whence should fe ar re ach him ?
Whoso looketh down upon the world as though he
“
,

gazed o n a mere bubble or a dre am hi m the ruler De ath ,

beholdeth no t .

Whosoever h ath traversed the evil trac kless p ath o f th e ,

S a ms ara wh o h ath pushed on to the e nd h a th re ached

, ,

the S hore rich i n medit ation free from desire free fr o m

, , ,

hesit ancy wh o freed from being h ath f o und rest him

, , , ,

I c all a true Brahm an .

1
Th i t th w h i h h
s ru d ply p t t d I d i th g h t i b l d
,
c as S O ee e n e ra e n an ou ,
s a an c e

by a g i ti f th i m p
re co n i b i l i ty t h t t h m j
on o e tyo ssf m h ld a e a o ri o en S ou

f orf f
e ar o w f i f ml v so rro d xp
re ra n d w i th t g i b ty
ro o e , an e re sse ra c e au

i n aw ll k w I d ie -
f ino whi h m y b t l t d
n n an re ra n , c a e ran s a e

B elovéd, ka d I known t/z a t love kri ng s p a i n,

I must lz a ve p rocla i med, wi t/z bea t f
o drum, tka t none s/z ould love .

2 80 .
 Buddh a t h e G o sp e l o f Buddhi sm

verse and c o nt a in a c o llectio n of s ayi ngs of the Buddh a

, .

Th e simple ethic al aspect of the Dh a mm a for ex a mpl e , ,

is give n as follows
To spe ak no ill to i njure not , ,

To be restra i ned accordi ng to the precepts ,

To be tempera te in food ,

To sleep alo ne ,

To dwell on lofty thoughts ,

This is the Law of the Buddh a .

The S u tta nipata is a collecti o n of five S utt as wh o lly in

-

verse The Vasettka S utta fo r ex a mpl e returns to the

.
, ,

o ld questi o n o f wh a t constitutes a Brahm an wh e ther ,

birth or ch a racter I n co nnexi o n with this discussi o n

.
,

th e re is a rem a rk able p ass age aflfirm i ng the u nity of the

hum an sp e ci e s a view i n a ccord with m o st ( though no t
,

a ll o f moder n a uth o riti e s The p a ss ag e ru ns a ft e r

) .
,

m e ntio ni ng the m a rks o f disti nctio n betwee n qu adrupeds ,

serpe nts birds etc

, ,

A s i n thes e species the m arks th at constitute species are

a bu nd ant S O i n m e n the m a rks th a t co nstitute species a re
,

not abund ant .

No t a s reg a rds their h a ir he ad e a rs eyes mouth nose

, , , , , ,

lips or brows nor as regards thei r h ands fee t p alms

, , , ,

na ils c a lves thighs c o l o ur or voice are there m a rks th a t

, , , ,

c o nstitute species as i n o ther spe cies .

D i ffe re nce th e re is i n b e i ngs e nd o wed with bodies but ,

a m o ngst m e n this is no t the c ase ; the di ffe rence a mo ngst

m e n is o nly n o min al ”
.

A nd th e refore
,

“
No t by birth is o ne a Brahm an no r is o ne by birth no ,

B rahm an but by e ffo rt by re ligious livi ng by self

, ,

re stra i nt a nd by t e mp e r a nce by this o ne is a Brahm a n

, .

A m o ng s t all w o rks o f the K kudda ka N ikaya h o wever the , ,

2 82
 Th e P a l i Cano n
Ps alms of the Brethre n and S isters ( Tkera t/z e i g at/z a) -
r -

st and fo remost i n litera ry and hum an i nterest I n skilful .

cra ftsm anship and be auty these so ngs a re w o rthy to b e se t

beside the hym ns of the Ri g Ved a and the lyric a l poems ,

of K alid as a and J ayade v a E ach of the so ngs is ascribed

.

by na me to some member of the S angh a who att ai ne d to

A rah a tta i n the lifetime of G aut m a a nd the l a ter com
a ,

me nta ry Often a dds a fe w words by way of a bi o graphy o f

the a uthor But we c annot pl ace very much re li anc e on
.

the nam e s a lthough their cit ati o n d o es no t misle ad us i n

,

presupp o si ng a gre a t v a rie ty of authors i n this c o lle c

tio n It is inte re ti ng to no te th at analysis reve als ce t a i n
. s r

psych o l o gic al di ffe re nti atio n as betwee n the so ngs of the

Brethre n and those of the S isters : i n the l atter there is a

more pe rs o nal note and m o re of anecdote ; i n the former

,

more of the i nner life and more descripti o ns of n tur l

, a a

be a uty The burde n of all the so ngs is the c alm d e light

.
,

the pe ace beyond words to which th e y h ave att a i ne d who ,

h ave left the world and are free from desires nd fro m a

rese ntme nt ; e ach Ps alm as it were is a little so ng o f

, ,

triumph —like the Buddh s s o ng of the build e r o f the

a
’

house which is h e re a scribed to the A rah at S i v aka

,

perti ne nt to the i ndividu al experie nce of the one th at

spe ks
a .

These so ngs a re a perso nal expressio n of all th o se id e als

nd a ims which a re sp o ken of i n the more pro f o u nd ‘ ’
a

te xts O n the p art o f th e Brethre n very ofte n the th e me

. ,

is o ne o f e xtrem e misogy ny : th e true h e ro is h e wh o b rs a

his he art from all th at em anates from wom an Mo re

‘
.
’

th an o ne picture o f a wom an s corpse i n the ch a rnel field

’

is p es e nt e d with u npl e as ant d e ta il ; and th e re a t le ast a

r

wom an b e comes of some use for her dec ayi ng body ,

te aches the l e sson of disgust ; nowhere else c an S h e be

2 83
 B uddh a @ t h e G o sp e l o f Buddhi sm
9

a u ht but a fe tter a nd a hi ndrance to those wh o would

g
set themselves to righteous duties It would perh aps be .

u nfa ir to co ntrast this point of view with the Brahm anic a l

id e al of m arri age as u ndert aken by man and wom an pre
c i se l fo r the joi nt perf o rm a nce of soci a l a nd religious
y
duti e s ; for we are here co ncerned with mo nasticism a nd ,

Brahm anic a l ascetic literature c an provid e its o wn mis

o
gy n i st i c texts to comp a re with those of Buddhism T h e .

fo llowing may serve as an ex a mple o f the Thera s songs : ’ 1

Of C and ana it is s aid th at when a child was born to him ,

he left his home fo r the O rder and dwelt i n the forest , .

O ne day he a ri ng th a t he was e ng aged in medit ation i n

,

the ch arne l fi e ld his wife e nde avoured to wi n him b ack

,

t o the househ o ld life I t was i n v ai n ; a nd this was the

A rah at s witness
’

I n g olde n g e a r he de cke d , a troo p of m a i ds

A tte n di ng i n h e r tra i n he a ri ng th e ha he ,

U p h e r h ip my wif e dre w ne a r to me
on ,
.

I ma rke d h e r com i ng m othe r of my c h i ld , ,

I n bra v e a rray, li ke sna re o f M ara la i d .

Th e rea t a rose i n me th e de e p er th oug h t

A tte n ti on to th e f ac t a nd to th e ca use .

Th e m i se ry of i t a ll wa s ma n if e st ,

D i sta ste i ndif ere nce , th e m i nd p osse sse d

f
,

A nd so my h ea rt was se t a t li he rty .

0 see th e se e mly orde r of th e N orm

The Th re qfold Wi sdom h a ve I m a de my own ,

A nd a ll th e B u ddh a ai ds me do i s done .

1
Th e tran s l a ti o n s a re d
q uo te fro m th e a d mi bl v
ra e e rsi o n s o f M rs R hy s

Da i vd s ( P sa lms o f th e B reth ren , Th e m u c h m o re i nte re sti n g

N ature p o e ms o f th e Bre t h re n are q uo te d b a ove , p . 1 66 seq .

2 84
 Buddh a !if t h e G o sp e l o f B uddhi sm
Glossy a nd black as th e down f
o th e bee my c u r ls once

cluste re d .

Th ey wi th th e was te of th e ye a rs a re li ker to h e m p e n or

ba rk cloth .

S u ch a nd n ot oth e r wi se r u n n e th th e r u ne , th e w o r d o f th e
S oothsayer .

D e nse as a g r ov e we ll pl a n te d, a nd c o me ly wi th c om b , p i n

a nd p a rt i n
g .

A ll wi th th e waste f
o th e ye a rs di sh e v e lle d th e f a i r pl a i ts

a nd f a lle n

S uch a n d n ot oth e rw i se r u n n e th th e r u ne , th e word o

f th e
S ooth saye r .

L ovely th e li ne s f
o my e a rs as th e de li ca te work f
o th e
oldsm i th
g .

Th ey wi th th e wa ste of ye a rs a re se a m ed w i th w r i nkle s
a nd p en de nt .

S uc h a nd not oth e rwi se r u n n e th th e r u ne , th e word of th e

S ooth saye r .

F u ll a nd lov e ly i n c onto u r rose

f
o
y o re th e s ma ll b re a sts
f
o me .

Th ey w i th th e wa ste of th e yea rs droop sh ru nke n as ski n s

wi th ou t wa te r .

So a n d n ot oth e rwi se r u nn e th th e r u ne , th e word f

o th e
S oothsaye r .

S u ch h a th th i s body be e n N ow ag —
e we a r a nd we ak a nd
.
y
u ns i gh tly ,

H ome of m a n ifold i lls ; old h ouse wh e n ce th e mo rta r i s

So a n d not oth e rw i se r u n ne th th e r u ne , th e word f

o th e
S ooth saye r .

2 86
 Th e P a l i Cano n
A nd i nasmuch as the Theri by the visible signs o f i m ,

perm ane nce i n her o wn per so n discerned imp e m ane nce ,

r

i n all phe nome na of the three pl anes a nd b e a i ng th a t i n ,

r

mind brought i nto reli e f the signs of Ill ( dukkh ) and of

, a

N O soul ( an a tta) she m aki ng cle ar her i nsight i n her P ath

-
, ,

progress attained A rah antshi p

,
”
.
1

The w o rds of S u nd ari N and a another of the S isters -

, ,

resume the s a me tra in of thought

No w f or th e body ca re I n e ve r more , a n d a ll my consc i ous
n e ss is p assi o n - fi ne .

K e e n w i th f
u n e tte re d z e a l, de tach ed, ca lm a n d se re ne I
N i bbana s peace
’
ta ste
'

A nother composite work and one of the gre atest si gnifi ,

c ance for litera ry and soci al history is the book i at ka s , a ,

or histories of the previous births of G aut a m a Origi nally .

co nsisti ng o nly of ver es to which the reciter must h ave

s ,

a dded a verb al expl a n ation they a re now preserved in the ,

form of the P ali f ataka va nna na where the verses a re ,

e nshri ned i n a fo rm al fra mework of which the chief p arts

are the i ntr o ductory episod e a nd the concludi ng i de nti fic a

ti o n o f the ch a racters ; withi n these is the st o ry proper ,

co nsisting of prose and verse E ach of these four .

elements a s Professor R hys Davids poi nts out h as h ad a

, ,

sep arate history ; the Old J at ak a book co ntai ned the verses
o nly ; the necess a ry oral comme nt ary which a ccompanied
the quotatio n of the verses was subsequently written d o w n
and forms the prose story which is summed up as it , ,

were and cli nched by the old verses and fi nally the
, ,

1
M R hy D vi d
rs s mm t a It i i t
s co i g t fi d th
en s : tw
“
s n e re st n o n e se o

i t i ti t t i
anc e n ns th h t i
u f th mm i ty d th W i W m
o ns, e e a ra o e co un an e se o an ,

w i th h m p ly f i g th i g th y h v b
er ono o o se e n w i ll b n s as e a e e e n, a re , o r e,

co mb i d i ne d th m p m
n o ne an e sa e oe .
”

2 87
 B uddh a 863 th e G o sp e l o f Buddhi sm
9

schol astic framework was completed The J at ak as in this .

fi nal form were no t completed before the fifth century A D . .

However the stories S O preserved we h ave every re ason

, ,

to believe closely follow an old tradition h anded d o wn

,

from at le ast the third centu ry B C ; for a co nsiderable . .

number of these stories are illustrated in the we ll kn o wn -

Bh arhut sculptures and are there l abelled with th e ir

,

na mes and in one c ase a h alf verse is a lso quoted

, We .

le a rn from these sculptures th at folk t ales and secul a r -

fables were ad apted to an edifyi ng purpose quite e arly i n

the history of Buddhism precisely as popul a r and secul a r
art is a d apted to Buddhist purposes in the sculpture them

selves .

Beside this we h ave to Observe th a t although the stories

,

a re no w co nverted to the purposes of Buddhist e di fica t i o n ,

they belong rather to I ndi an th an to specific ally Buddhist

literature and very fe w h ave a purely Buddhist o rigin
, .

I n poi nt of f a ct the rule o f the Order f o rbids th e Brethre n

t o liste n to s tories of ki ngs and queens w a rs women g o ds , , ,

a nd fa iries a nd so forth a nd some little time must h a ve

, ,

el a psed befo re the Buddhists could h ave come to believe

th at the J at akas were really rel ated by the Buddh a himself .

The n aga i n in the very fact of the stress th at is l a id upon

,

the doctri ne of the Bodhis attva and i n the emph asis l a id

,

upon the o ld res o lve o f the Br ahm an S u me dh a ( in the

‘ ’

J at ak a) as well as i n th e introductory and other references

,

to the twe nty four previous Buddh as the J at ak a bo o k

-
‘
,
’

s h o ws a c o nsider able devel o pment of Buddhist schol a s

t i c i sm a nd the o logy and might very well be described a s

,

a Ma h ay anist scripture notwithst anding it is i nclud e d i n

,

the P ali c anon Many of the stories are o lder th an

.

Buddhism and notwithst anding th at in their Buddhist

,

garb they do no t d ate from the time of G aut am a the y ,

2 88
 Buddh a 89 t h e G o sp e l o f Buddhi sm9

‘
supern atura l ge nerosity of the B o dhis attva i n his l ast ’

i nc arn ation befo re the a tt a i nme nt of Buddh ahood .

Ch a dda nta jata ka

I ntro ductory episod e : A well born girl of S av atth i -
,

recog nizi ng the misery o f the worldly life h ad a dopte d ,

t h e h o meless st at e a nd was o ne day se a ted with o th e rs

,

of the S iste rs he ari ng the Master s te a chi ng ; and the

,
’

thought c a me i nt o he a rt Wa s I i n som e fo rmer life ,

‘

a n a tte nd a nt of his wives ? Then S he rememb e re d th at ’

i n th e tim e of th e el e ph ant Ch a ddanta she herself h a d bee n ,

his wife and her hea rt was filled with joy But Was I
, .
‘

well or ill dispos e d to him ? S h e thought for th e gre ater

-
’
,
‘

part of wome n a re ill disp o sed to their l o rds The n - .

’

she re membered th a t she h ad borne a grudge aga i nst

Ch addanta a nd h a d s e nt a hu nter w
, ith a p o is o ned a rro w
to t a ke his tusks Th e n her gri e f a w o k e and her he a rt
.
,

burne d a nd she burst i nto s o bs and we pt a loud O n

, .

see i ng th at the Ma st e r smil e d and bei ng a sked by the

, ,

c o mp any of the Brethre n Wh at S i r wa s the c a u e o f ,

‘
, , s

y o ur smili ng he s aid Brethre n this you ng S ister w e pt

,
’
,
‘
,

for an i nju ry she did me lo ng ag o A nd so s ayi ng he told .

’

a st o ry of the p a st .

O nce o n a time the Bo dhi satta was born as the so n

o f t h e chief of a herd of el e ph nts i n the Him al y a s a a .

He was pure white with re d fe et and fa ce ; whe n h e

,

gre w up he bec a me the chief o f a gre a t herd a nd h e ,

w o rshipped priva te Buddh as His two chief quee ns were .

C ullasub h adda and Mah asub h a dda O ne y e a r it w s . a

re p o rted The gre a t S al grove is i n fl o wer ; a nd with

,
‘ -
’

a ll his herd h e w e nt t o t a ke his ple a sur e th e r e A s he .

we nt al o ng h e struck a S al tre e with his f o re he ad nd , a

b e c ause Cullasub h adda was standi ng to wi ndwa rd twigs ,

2 90
 C haddanta
t ak a
J a
a nd d ry le a ves a nd red a nts f e ll o n her while Mah a ,

s ub h a dda stood t o leew a rd S O th a t fl o wers nd polle n a nd

,
a

gree n l e aves fell o n h e r Cullasub h adda thought He

.
,
“

le t th e fl o wers a nd p o lle n f a ll o n his f a v o urite wife and ,

th e twigs nd red ants o n me a nd she bore him a grudge

’
a ,
.

U p o n a nother o cc asio n whe n a lotus with seve n S h o o ts

,

h ad bee n O ffered t o him h e presented it to Mah asub,

h add a .

Th e n Cullasub h adda was still more estranged and S h e ,

we nt to a S hri ne o f priv a te Buddh a s and m d e o ffe i ngs a r

o f wild fruits a nd prayed : Here fter wh e n I p a s ‘

, a ,
s

aw ya , I w o uld be reborn as the d aughte r o f a ki ng ,

th at I m ay become th e queen o f the Ki ng of Be na res .

The n S h all I b e de a r to him and m ay work my will , ,

a nd I will h ve hi m t o se nd a hunt e r with a pois o ned

a

a rrow t o kill this e l e ph ant a nd bri ng me his sixf o ld tusks

’
.

A nd i n tim e to come she b e c o m e s the chi e f que e n o f t h e

K i ng o f Be nares S he remembers her former life and
.
,

thi nks My praye r h as be e n fulfill e d S he fe igns sick ness

:
‘
.
’
,

a nd persu a d e s the ki ng t o gra nt her a b o o n which a l o ne ,

will restore her he alth and spirit ; wh a t the boo n is she s

will t e ll whe n all the ki ng s hu ntsme n are assembl e d I t

’
.

is th t s o me o ne o f them S h o uld bri ng her the tusks of

a

C h addant S h e O pe ns a wi ndow and poi nts to t h e

a .

Hi m al ay a s i n the North and s ays

Th e re dwe lls i nv i n c i b le i n mi gh t ,

Th i s e lep h a n t si x taske d a nd w h i te
,
-
,

L ord of a h e rd ei
gh t th ou sa n d stro ng

Wh ose ta sks a re li ke to ch a r i ot p o le s,

A n d w i n d swif t th ey to g u a rd o r str i ke
-

If th ey sh ou ld se e a ch i ld of m a n
Th e i r a ng e r sh ou ld de stroy h i m u tte rly ,
 Buddh a 89 the G o sp e l o f B u ddhi sm 9

a nd she beheld i n her he a rt the very spot where he was

t aki ng his ple asure how ,

F re sh f r om h i s ba th a nd lotus w r ea th e d
-
,

H e m ov es a long th e h om e wa rd tr a ch .

Va st i s h i s hra h e a nd li ly whi te ,

A nd th ere bef ore h i m wa lh s a de a r love d q u e e n -

.

Of all the huntsmen one by n a me S o nu tta ra wh o wa , , s a

hid e o us lout and big and stro ng u nd e rto o k the t ask and , ,

b e i ng furnished with all needful i mpleme nts he se t fo rth ,

o n his way I t nee ded seven ye a rs of we a ry go i ng t o

.

re a ch Ch addanta s h au nts ; but no soo ner c m e th e r e

’
o ,

th an S o nuttar dug a pit and c o vered it with l o gs a nd

a

gra ss and d o nni ng the yell o w ro bes o f a m an o f re ligi o n

, ,

a nd t a ki ng his bow a nd p o iso ne d a rrow he hid hims e lf ,

a nd l i n w a it Prese ntly C h addanta p a ss e d by a nd

y a .
,

S o nu tta ra w o u nded hi m wi t h t he p o is o ne d rr o w But a .

t h e e l e ph ant ubdui ng his fe e li ngs of res e ntme nt a k e d

s , s

t h e hu nter Why h ave you wou nded m e ? is it fo r y o ur

‘
,

o wn e nds or to s a tisfy t h e will of a no the ? Th e hu nt e r ’

r

a nsw e red th t S ub h adda the c o ns o rt o f the Ki ng o f

a ,

B e n res h a d se nt him to secure the tusks Ch a dd nt

a , . a a

re fl e cte d I t is no t th a t she wishes for the tusks but sh e

, ,

desires my de ath ; a nd h e s a id
Come now , th o u h u n te r , a nd hef or e I di e
S a w th roug h my i v ory tushs ;
A nd hi d th e jea lous q u e e n rejoi ce
‘
H e re a re t h e tu shs, th e ph
e le a nt i s de a d .
’

S o C h adda nta bowed his he ad and S o nuttara b e gan to ,

saw the tusks ; a nd wh e n he could no t cut th e m the ,

gre at eleph ant took the saw i n his tru nk and m o ved it t o
a nd fro till the tusks were seve ed The n he g ave up r .

2 9 2
 Buddh a fio t h e G o sp e l "
o f Buddhi sm

S umma ry f th e V eossa n ta ra
f ata h a

A s o n was b o rn to P h u sa ti the Quee n co nsort of the ,

-

K i ng o f S ivi h e was na med Ve ssantara and the fo rtu ne ,

tellers pre dicted th a t he would be devote d to a lmsgivi ng ,

ne ve r s a tisfied with giving He was m arried t o his cousin .

M dd i a nd they h ad a so n a nd a d a ughter Ve ssanta ra

a , .

p o ssessed a lso a m agic a l white eleph ant th at bro ught ,

r i n wh e re ver he we nt A t th a t time there was a drought

a .

a nd f a mi ne i n K ali ng a a nd the m e n of th a t cou nt ry

, ,

k no wi ng of the e leph ant and of Ve ssantara s ge nerosity,

’
,

s e nt an emb a ssy o f Brahm ans to ask for the eleph ant ,

A s the Pri nce wa s riding through the city o n the eleph nt a ,

to visit one o f his a lms h alls the Brahm ans m e t him by-
,

the way and cra ved a boon nor would he re fus e the ,

eleph ant hims e lf He d e sce nd e d from his b ack and

.
,

best o wed him o n th e Brahm ans together with all his ,

pricel e ss jewels nd hundreds of a tte nd ants

a .

Th e n was a m igh ty terror f e lt th e n bri stli ng

, f
o

th e h a i r
Wh e n th e g re a t ele ph a nt w a s
g i v e n the , ea rth

di d q u ah e f or f e a r,

a nd the pe o ple of the city repro ach e d the B o dhis attva for
his to o gre a t ge nero sity I n o rder to avo i d their anger
.
,

h e was b nish e da Ve ssant ara spe nt a day i n b e stowi ng

.

gifts o f e l e ph ants horses w o m e n j e wels and fo o d ; t h e n

, , , ,

h e w e nt f o rth i nt o e xile a ccomp anied by M dd i nd b o th

, a a

t h e childr e n s e tti ng o u t i n a g o rg e o us c a rri age dra w n by

,

f o ur hors e O n the way he give s the h o rses and ch a riot

s .

i n lms ; fi na lly th e y re ch a b e a utiful f o re st re tre a t a nd

a a ,

th re t a ke up th e i abode i n a hermit ge
e r a .

Whil e there a Brahm an visits Ve ssantara and begs for ,

2 94
 O th e r B o o k s o f the C ano n
the childre n to b e his servants and they are freely give n ; ,

they a re subseque ntly brought by the s ame Brahm an to

the city from which Ve ssantara h ad bee n exiled and they ,

a re th e re ra nsomed by his p a re nts N e xt S akk a appe a rs .

,

t o Ve ssanta ra i n the sh a pe of a nother Brahm an a nd a sks ,

fo r his wife .

The Bodhis attv a bestows his wife upo n the seemi ng

Brahm an s ayi ng : ,

Wea ry a m I ,
n or h i de th a t :
y i n m y o wn de s i te
et p ,

g i ve , an d sh r i nh n ot : f or i n g if ts my h e a rt doth ta h e

B oth jali a nd K a nh aji na le t a noth e r ta h e ,

A nd M a ddi my de v ote d w if e a nd a ll f or wi sdom s sa he
,
’
.

N ot h a tef ul i s my f a i thf u l wif e nor ye t my c hi ldre n a re , ,

B ut p e rf e ct h nowle dg e to my m i nd i s some th i ng dea re r

, ,

f ar .

S akk a then reve als himself and restores Madd i and , ,

bestows ten bo o ns ; as the result of which Ve ssanta ra

a nd Ma dd i a re brought b ack to their p aternal city ,

re stored to favour and reu nited with their childre n and

, ,

fi nally Ve ssantara receives the a ssurance th at he sh all be

born o nly o nce agai n .

Oth e r B ooh s of th e Ca non

Th e B uddh a va msa is somewh at jeju ne recit al o f th e
a

historie s o f th e twe nty f o ur pre vi o us Buddh as and the

-
,

life of G a ut m a represe nted t o h ave bee n re l at e d by

a ,

hims e lf The l ast b o ok o f the K h u dd h N i hay is the

. a a
'

C riy p i t h a coll e cti o n of t hirty fi e J at ak a s

’

a a a a, - v .

Th e third divisi o n of t h e P ali c ano n the A bhi dh a mma ,

F i ta b a need no t be considered here a t a ny le ngth for it

, ,

2
95
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

di ffers from th e S utt a literature a lready discussed o nly i n

bei ng m o re dry more i nv o lved and m o re schol astic
, ,

origi nality and depth a re comp arativ e ly l a cki ng and our ,

k no wl e dge of Buddhist phil o s o phy would be little less if

the A bh i da mma P i ta ha were a lt o gether ignored .

U nc a noni c a l P ali L i te ra ture

I f we pro ceed no w t o speak o f the unc ano nic al P ali
Buddhist literature we meet i n the first pl ac e t he w e ll
,

k no wn b o o k of the Questi ons of K i ng M i li nda which ,

might very w e ll i ndeed h ave been i nclud e d i n the c ano n ,

a nd is so i ncluded i n S i a m The most o fte n qu o te d and

.
,

ve ry ch a ra cteristic pass age of the M i li nda P nh a is the a

ch a ri o t discourse o n a natta
N agase na e nquires of the ki ng : Pray did yo u come “
,

a fo o t ridi ng ? and th e re ensues the followi ng

”
,or

di al o gue
Bh ante I do no t go a foot : I c a me i n a ch a ri o t
, .

Y o ur m jesty if you c a me i n a ch a riot d e cl a re to m e

a , ,

the ch a riot Pray your m ajes ty is the pole the ch a riot ?

.
, ,
”

N y v e rily Bhante
a
”
, .

Is the a xle the ch ariot ? ”

N y v e rily Bh ante
a , .
”

A nd so for the he e ls the body the b a n ner st aff the yoke

, ,
-
, ,

the rei ns and the go a d : the ki ng a dmits th a t no ne o f

,

th e s e no r a lt o geth e r c o nstitute a ch a ri o t no r i s th e re any

, ,

o th e r thi ng b side these which c o nstitutes a ch a ri t

e o .

Th e n N agase n c o nti nu e s : a
“
Y o ur m ajes ty th o ugh I questio n you v e ry cl o s e ly I f a il
, ,

t o disc o ver a ny ch ri o t Ve rily no w your m aj e sty the

a .
, ,

w o rd ch ari o t is a mere e mpty sound Wh at ch a ri o t is .

there here ? ”

A nd the ki ng is co nvinced th at the word ch ariot is but a “

2 9 6
 ”
Buddh a 89 the G o sp e l o f Buddhi sm
t ri b u t i o n t o Buddhist d o ctri ne but o n the o th e r h and
,

m any lege nds a nd t al e s o f w o nder a re preserved here and

no wh e re els e there is co nsiderable stress l a id o n miracles
perfo rmed by the s a ints Buddh ag h o sh a als o compiled
.

a comm e nt a ry o n t h e whole o f t h e c a no nic a l liter a tur e ;

th o ugh it is d o ubtful if the jat ak a and Dh a mm ap ad a

c o mment a ri e s are re ally his work I n any c ase Buddh a .
,

h o sh a is th e Buddhist comme nt a tor before a ll others ;

g ,

his m e th o d is cle a r and penetrating and the illustrative ,

l e ge nds serve to lighte n the m o re tedious summ a ri e s .

Two Buddhist P ali works of very gre a t import anc e th e ,

va msa a nd M a h ava msa a re

, verse chro nicl e s o f
Ce yl o n history Notwithst andi ng th at no disti ncti o n is
.

here m a d e betwee n s aga l e ge nd and de f acto history a

, , ,

c o nsiderabl e p art and espe ci a lly t h e l ater p a rt o f th e se

,

works h as a gre at historic a l v alue We find for

, .
,

ex a mple a striki ng confirm atio n of the ge nera l a ccura cy

,

of the tra ditio n i n th e f a ct th at th e chro nicles m e nti o n

,

a m o ngst the n a mes of A sok a s missio nari e s th o s e o f

’

K a ss ap a gotta and Maj

- h
j i m a a s h a vi ng bee n se nt with

three others to the Him al ay as whil e a rch aeo l o gic al ,

expl o ratio n h as une a rthed from a stfi pa ne a r S anch i a

fu nera l urn be a ri ng the i nscriptio n i n script of the third
ce ntury B C Of the good m an K a ss apa gotta te a ch e r o f
. .
-
,

a ll the Him al a y a r e gio n while the i nside of the urn is

’
,

i nscribed Of the go o d m an Maj , jh i m a .

’

I ndi an pra ctice how e ve r de a ls with history as a rt rather

, ,

th an sci e nce ; and perh a ps th e chief i nterest of the C e yl o n

chr o nicles a pp e a rs i n th e ir epic ch ara cte r The D ip a va msa
pro b ably o f th e fourth c e ntury A D —just before Buddh a
.
,

o sh a—
. .

g h is c o mp o s e d i n very poor P ali a nd is a lt,o geth e r

a n i na rtistic pr o ducti o n ; it h as o nly bee n preserv e d i n

Burm a while i n Ceyl o n its pl ac e h as b e e n t a ke n by the

,

2 98
 U n c ano ni c al
P a l i L i t e rat u re
much finer bo o k o f the M a h ava msa composed b yMah anama ,

tow a rd the e nd of the fifth ce ntury .

“
We a re here able s ays Pro fessor Geiger i n a way
,
”
,
“

th at e ls e where is no t e a sy to follow the developme nt of ,

the epic i n its liter a ry evolutio n We are able to pictu re .

to ourselves the co nte nts and form of the chro nicle which
f o rms t he b asis of the epic so ng and of the va rious e leme nts ,

o f which it is composed The D ip a va msa repres e nts

.

the first u na ided struggle to cre ate a n epic out o f th e

a lre ady existi ng m a teri a l I t is a docume nt th at fix e s o u r
.

a tte ntio n just bec a use o f the i m c o m le t e ne ss of the c o m

p
positio n and its w ant of style The M a h ava msa is .

a lre ady worthy of the na me of a true e pic It is the .

rec o gnized work o f a p o et A nd we are able to w a tch this

.

p o et i n a certa i n me asure at his work i n his w o rksh o p .

A lth o ugh he is quit e depe nde nt on his m ateri als which he ,

is bou nd to f o llow as closely as p o ssible h e de als with ,

th e m critic ally perceives their shortcomi ngs and i rre gu

,

lari ti e s and seeks to improv e and to e limi na te

,
”
.
1

The hero of this epic is D utth agam ani a natio na l hero ,

ki ng of the seco nd ce ntu ry B C whos e re now n i n S outhern . .

,

Buddhist annals is seco nd o nly t o th a t o f A s o k a hims e lf .

The ki ng s victory over the Ta mil le a der is rel ated as

’

foll o ws
“
K i ng Dutth agamani pro cl a imed with h e at of drum
‘
N o ne but myself sh a ll sl ay El ara Whe n he himself .
’
,

a rm e d h ad m o u nted the a rmed el e ph ant K a ndula he

, ,

purs u e d El ara and c a m e t o the s o uth gate ( o f A nu rad

h apura ) N e a r the s outh gate of the city the t wo ki ngs
.

f o ught : El ara hu rl e d his d a rt G am ani ev aded i t ; he ,

m ad e his o wn eleph ant pierce ( El ara s ) e leph ant with his ’

tusks a nd he hurled his d a rt a t El ara ; and the l a tter

,

1
G ig
e e r,
s v m Ma h
a a m sa u na
’
i t
a d ti va sa n ro uc on .

2 99
 Buddh a $3 t h e G o sp e l o f Buddhi sm
9

fe ll there with his e leph ant O n t h e sp o t where his

.

( El a r a s body h a d f a lle n h e bur ned it with the c a t a f a lqu e

)
’
,

a nd ther e did he build a m o nume nt a nd ord a i n worship .

A nd eve n to this day the pri nces o f Lank a whe n they dra w ,

ne a r to this pl a ce a re wont to sile nce their music b e c ause

,

of this worship .
”

With true Buddhist feeli ng the ki ng is represe nted to h ave

fe lt no jo y in his gre at victory and t h e sl aughter o f the
invader s hosts : ’

“
Lo o ki ng b a ck upon his glorious vict o ry gre a t though ,

it was he k new no jo y rememberi ng th a t there by was

, ,

wrought the destructi o n of millio ns of beings .

”

O n this the chro nicle comme nts

“
S hould a m an thi nk on the hosts o f hum an b e i ngs mur
dered for greed i n c o u ntless myri ads and sh o uld he c a re ,

fully keep i n mi nd th e ( cons e que nt) e vil and s hould he ,

a lso v e ry c a refully keep i n mi nd th a t m o rt a lity is t h e

re al murderer of a ll of them —the n will he i n this wa

( ) y , ,

speedily wi n to freedom from sorrow and to a h appy

sta te .
”

O ne of his w a rriors took the robes of a mon k a nd the ,

n a me o f Th e raputtab h aya s aying : ,

“
I will do b attle with the rebel p assions where victory is ,

h ard to wi n ; wh a t other war rem ains where all the re alm

is u nited ? ”

The de ath bed scenes are rel ated with deep feeli ng : the
-

ki ng h as hi s couch br o ught where he c an gaz e up o n his

t wo gre a t buildi ngs t h e Br a z e n P a l a ce, m o naste ry and ,

the Gre a t Th ap a the l atter not yet complete He is

, .

surrou nded by thous ands o f the Bre thre n but l o oki ng ,

a b o ut ,he does no t se e The raputtab h aya his old com ,

pani o n i n a rms and he thi nks

- -
,
°

“
Th e Th e raputtab h aya comes not no w to ai d me no w ,

3 00
 Buddh a $ t h e G o sp e l o f Buddhi sm
9

A co nsiderable p a rt o f these correspo nds to the books of

t h e P ali c ano n a lre a dy described but th e y are no t trans
lat i o ns from P ali but r a th e r p a ra llel t e xts derived fr o m
,

t h e s a me I ndi an sources the lost Mag a dh i c a no n o n which

,

the Pali books are b ased O n this a ccou nt a lth o ugh fe w

.
,

of the Mah ayana texts c an be show n to be o ld e r i n rec e n

sio n th an the third or fourth ce ntury A D we c an u nder . .
,

st and th at they embody older m ateri als together with the ,

ne w a dditions .

The M a h ava stu ind e ed The Book of Gre a t

,

is still nomi nally a H i nayana w o rk th o ugh it bel o ngs to ,

the heretic al sect of the Lo ko ttarav adi ns wh o re ga rd th e

Buddh a as a supern atur a l bei ng ; the biogra phy is a
history of mira cles It is a compil ation without any
.

a ttempt at system It co nt ains a lso much th at is

.

pr o perly Mah ay anist such as an e numera ti o n of the

,

Te n S t atio ns o f a Bodhis attv a Hym ns to Buddh a the , ,

d o ctri ne th a t w o rship o f Buddh a su ffice s to a chi e ve

Nirvana and so forth ; but there is no ch ara cteristic ally
,

Ma h ayana mythology .

A more f a mous a nd a more import ant work is the

L a li ta v i sta ra The History of the Pl ay ( of the Buddh a) ’

—a title suggestiv e of the Hi ndu co nception of Li l a or

,

Pl ay the W o nderful Works of the L ord This is a

,
‘
.
’

Buddh a biogra phy with el abora te mythology and stress ,

is l a id o n fa ith as an esse nti a l el e ment of religi o n .

The genera l trend of the L a li ta vi sta ra is well k nown

to Western re a ders for i t h as formed the b asis o f
,

S i r Edwin A rnold s be a utiful poem Th e L igh t of

’
,

A si a . I ts co nte nts h ave a ls o bee n closely fo ll o w e d

i n th e fa mous sculptures o f Bo ro b o dur ; a nd fr o m the
s ubject m a tter o f G andh ara art we c an i nfer wi t h
c e rta i nty th at the L a li ta vi sta ra or some very simil a r
3 0 2
 A svagho sha
text must h ave alre ady be e n k now n i n the first nd a

sec o nd ce ntury A D I n itself h o weve r th e work is no t

. .
, ,

yet a true Buddh a epic but co nt ai ns the germ of a n

-
,

epic .

A svag h osh a

I t is fr o m such b all ads and anecdotes as are preserved

i n t he L a li ta v i sta a th a t A sv ag h o sh a the gre a test
r ,

Buddhist poet h as composed his m aste ly B u ddh a c ri t

, r -
a a,

the
‘
Cours e of the Buddh a A sv ag h o sh a i s i ndeed
.
’

no t m e rely a Buddhist poet but o ne of t h e gr e test of

,
a

S a nskrit poets a nd t h e chief foreru nner of K alid as a

, .

We h ave no cert ai n k no wl e dge of his d ate but i t is most ,

pr o b able th a t he flourished duri ng the first ce ntury A D . .

,

a nd i n a n
y c a se he must be reg a rd e d a s a F a ther o f the

Mah ayana H e must h ave bee n br o ught up a s a Brahm an

.

b e f o re becomi ng a Buddhist The Tibet a n bi o graphy .

i nforms us th at there was no probl e m he c o uld no t

“

solve no a rgume nt he could not r e fute ; he ov e rc a me h is

,

a dvers a ry a s e a sily a s the storm wi nd bre a ks a rott e n

tree .
”
The s a me a uthority tells us th a t he was a g e a t r

musici an wh o h imself composed and we nt a bout the

,

vill age s wi th a troupe of si ngers and so ngstre sses The .

so ngs he s ang sp o ke o f th e empti ne ss o f phe no men a a nd ,

t h e cr o wds who h e rd his b e utiful mus i c stood a nd

a a

liste ne d i n ra pt sil e nce The Ch i ne e pilgri m I tsi ng

. s -
,

wh o visited I ndi a i n the seventh ce ntury spe a ks o f his ,

lite ra ry s tyl e as follows :

H e i s re a d fa r a nd wi de thr o ughout the five I ndies a nd
the l and s o f the souther n se as He cl o the s i n but a few
.

w o rds m any and m any thoughts nd ideas which so a ,

rej o ic e the re ad e r s h e art th at he never w e a ries of r e adi ng

’

t h e poem . Very profit a bl e a lso it is to re a d this p o em ,

303
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

for here the noble doctrines are set forth with convenie nt
brevity ”
.

The w o rk as we h ave it is but a fr agme nt compl e ted by ,

other h ands ; ye t it is a true Buddh a epic and the work o f -

a true po e t wh o h a s cre a ted a w o rk o f a rt i nformed with

, ,

his o wn deep love of the Buddh a and beli e f i n th e d o ctri ne ;

i t is a court e pic i n the tech nica l se ns e i n a styl e somewh at ,

m o re el ab o rate th an th at o f the M a h ava msa but no t yet ,

a t all i mm o der a tely a rtifici a l The B u ddh a ca ri ta is no t

.
-

o nly an i mport ant mo numen t of spe cific ally Buddhist

literature but e xercised a n u nmist ak able i nflu e nce o n
,

the devel o pm e nt of B rahm anic al cl assic S anskrit .

Whe n th e divi ne child is born it is prophesi e d .

The child is no w born wh o k no ws th a t myst e ry h a rd to

a tt a i n
, the me ans o f destro yi ng birth F o rsaki ng his .

ki ngdom i nd i ffe re nt to all w o rldly objects and a tt a i ni ng

, ,

t h e high e st truth by stre nuous e ffo rts h e will shi ne f o rth ,

a s a sun of k nowledge t o d e stroy t h e d a rk ness o f illusi o n

i n the w o rld He will pro cl a im the wayo f delive ra nce

.

t o th o se afflict e d with sorrow e nt angl e d in obj e cts o f se nse

, ,

a nd lost i n the forest p aths of worldly exist e nc e

- a s to ,

tra ve llers wh o h ave lost their way He will bre ak .

open for the esc ape of living bei ngs th a t d o or whos e bolt
is desire and wh o se two le aves are ig no rance and delusi o n
, ,

with th at excelle nt bl o w o f th e go od Law th at is so h a rd

t o find . A nd si nce I h ave no t he a rd his Law but ,

my time h as come t o d e p art ( s ays the pro phet) my

” “

life is only a fa ilure I count even dwelli ng i n the highest

,

he ave n a misfo rtune .

The y o ung pri nce as he grew up was surrou nded by

, ,

e very pl e a sur e whereby to hi nd e r him from seeki ng the

,

W andere rs life ; hi s fa ther a rranged fo r his so n all

’ “

ki nds o f w o rldly e njoyme nts prayi ng Would th at he ,

‘

30 4
 B uddh a $5 the G o sp e l o f Buddhi sm
"

to a dopt the religi o us life ap art from me 1 He does no t se e

th at husb and and wife are a like co nsecrated by s acrifices ,

purified by the perfo rm ance of Vedic rites a nd desti ne d ,

to e nj o y the s a m e fruits here after I h ave no such

.

lo ngi ng for the joys of he ave n no r a re thes e h ard fo r,

commo n folk to a tta i n if they be re solute ; but my o ne

,

d e sire is th at my d arli ng may never le ave me either i n this

w o rld o r the next ”
.

I t is i nteresti ng to no te the a rguments a dduc e d by the

ki ng s Brahm an fa mily priest nd by a trusted c o u ns e ll o r
’
, a ,

wh o are se nt t o p e rsu a de the Bodhis a ttv a t o retur n ,

o ffe ri ng him the kingdom itself i n his father s pl a ce Th e ’

.

former poi nts out :

“
R eligio n is no t wrought out o nly i n the fore sts ; the
s alv ati o n o f a scetics c an b e a ccomplished eve n i n a city ;
thought and e ffo t a re the true me ans ; the f o rest and the
r

b adge re o nly cowa rd s signs

a a
’”
.

a nd he cites t h e c a se o f J anak a a nd others ; a t the s a m e

time he appea ls to the prince to t ake pity o n his u nh appy

p a re nts The c o u nsell o r with more worldly wisd o m
.
, ,

a rgu e s th a t if there be a future life it will be time e no ugh ,

to c o nsid e r it whe n we come to it and if no t the n th e re , ,

is lib e ra tio n a tt ai ned without any e ffo rt at all ; a nd mo e r

over th e natur e o f the w o rld c annot be a ltered it is sui

, ,

e neri s subject t o mort a lity a nd it therefore c a n not b e

g ,

overcome by e xti nguishi ng desire

‘
Wh o c a uses th e sh rpness o f the thorn ? he asks or
a
’

the v a ri o us natures o f be asts and birds ? A ll this h as

a rise n s p o nt a neously ; there is no a cti ng from desire h o w ,

th e n c an there be such a thi ng as will

A t the s me tim e h e remi nds the pri nc e of his s o ci a l
a

du t i e s his d e bt t o the a ncest o rs t b e e p id o nly by

, ,
o r a

b e ge tti ng childre n by study and by s acrifice to the G o ds

, , ,

3 0 6
 A svagh o sh a
an d suggests th at he sh o uld fulfil these soci al duties
b e fo re retiri ng to the fore st To th e s e subtl e a dvis e rs .

the p i nce replies by o fferi ng the usu al c o ns o l a tion to

r
‘ ’

s o rro wi ng p are nts

“
S i nce p a rti ng is i nevit ably fixed i n the cours e o f time
fo r a ll bei ngs just a s for travellers who h ave j o i ne d
,

c o mp any o n a ro ad wh t wise m an w o uld cherish sorro w

, a ,

wh e n he l o ses his ki ndred eve n th o ugh he love s t hem ? ,

”

H e a dds th t his dep a rture to the forest c a nno t be

a

c o nsidered ill timed for libera tio n c an neve r b e ill

‘
-
,
’

timed Th a t the ki ng should wish to surre nder to hi m

.

the ki ngdom he s ays is a no ble thought but

, , ,

Ho w c an it be right for the wise m a n to e nter roy a l ty ,

the home of illusi o n where a re fou nd anxiety p ssi o n , , a ,

a nd w e a ri ness a nd the viol a ti o n of a ll right through

,

a no ther s service exploit a tio n

( )
’

To the met aphysic a l objectio ns he replies

“
This d o ubt whether anythi ng exists o r no t is no t to b e ,

s o lved for me by another s w o rds ; h a vi ng determined the ’

truth by discipli ne or by Y oga I will grasp fo r myself ,

wh atever is k no wn of it wh a t wise m an would g o

by nother s belief ? M nki nd are like the bli nd directe d
a
’
a

i n t h e d rk ness by the bli nd

a Eve n th e sun therefore .
, ,

m ay f a ll to the e a rth eve n the mou nt Him al ay a m ay lose

,

its firm ness ; but I will never return to my h o m e as a

w o rldli ng l acki ng the k nowledge of the truth a nd with
, ,

s e n e o nly a lert for external objects : I w o uld e nte r the

s

bl zi ng fire but not my house with m y purpose u nful

a ,

filled .
”

I n such a fa shio n A sv gh o sh a represe nts those st a ti o ns i n

a

t h e life o f ev e y S vi o ur which are f mili a r t o Ch isti a ns

r a ,
a r

i n t h e re ply o f Christ t o his p a re nts : Wist ye no t th t a

I must be ab o ut my F a ther s busi ness ? and i n his refus al o f ’

307
 Buddh a 39 t h e G o sp e l o f Buddhi sm
°

a n e a rthly ki ngdom a nd the st a tus of a D h a rm a ra a whe n

j ,

th e s e a re l a id befo re hi m by the Devil .

Th e p ass age s so fa r quoted a re prim a rily edifyi ng : a nd

notwithst andi ng the skill with which Buddhist th o ught is

th e re e xpre ssed there a re oth e rs th a t will better e x e mplify

,

A sv ag h o sh a s e pic dictio n and pers o na l i nt e nsity o f im agi

’

na ti o n . Of the two foll o wi ng extra cts the first d e scribes an

,

e a rly m e dit a tio n of t h e B o dhis a ttv a b e ne a th a rose a ppl e

,
-

t ree and th e seco nd the gift o f fo o d which he a ccepts wh e n

, ,

a ft e r five ye a rs of m o rt i fic a t i o n o f the flesh he fi nd s th a t ,

m o rt ific at i o n o f the flesh will no t l e a d hi m t o h i s g o al ,

a nd r e v e rts to th a t first process o f i nsight which c a m e t o

him as h e sat b e ne ath the rose apple H e re A sv agh o sh a

-
.

pro ves himself a true poet ; he h as a s aga te ller s pow e r of -

’

c alli ng up a vivid picture i n a fe w words he u nd e rsta nds ,

t h e he a vy toil o f the p e a s ant and of the be a sts o f burd e n ,

and he repres e nts the pure dig nity of u nsophistic ate d

girlho o d i n the perso n of the herdsm an s d a ught e r with
,
’
,

t h e s a me simplicity th a t H o mer uses when he spe aks o f

N ausi c aa .

The pri nce went fo rth o ne day with a p arty o f his fri e nds ,

with a desire to see the gl a des of the f o rest and l o ngi ng ,

fo r pe a ce
L ured by l o ve of the w o ods a nd longi ng for the be a uties
of the e arth h e rep a i red t o a pl ace ne a r a t h and o n the
,

outskirts o f a forest ; and there he saw a piec e o f l and

bei ng ploughed with the p ath of the plough br o ke n lik e
,

w ave s o n th e w ater A nd r e g a rdi ng the m e n as t hey

.

pl o ughed th e ir fa ces soiled by the dust sc o rched by the

, ,

s un a nd ch a fed by t h e wi nd a nd th e ir c a ttl e b e wild e red

,

by the burde n o f drawi ng the all nobl e o ne felt t he utte r

,
-

m o st compassi o n ; a nd a lighti ng fr o m the b ack of his

h o rs e h e p assed sl o wly o ver t h e ea rth overcom e with
, ,

3 0 8
 Buddh a G o sp e l o f Buddhi sm
th e

Vaj a u c i o r D i a m o nd ne e dle a pol e mi c a g a i nst t h e

r s ,
-
,

Brahm anic a l c aste sys te m supported m ai nly by cit ati o ns ,

fro m B rahm anic a l source s such as the Ved as the Ma h a , ,

bh arat a and th e Laws of Manu Fi nally there re m a i ns to

, .

b e na m e d the very i mp o rt ant M a h ayana sra ddh a u cp a d - - a,

o r A w a k e ni ng o f F a ith i n t h e Mah ay an a a phil o s o phic a l

’
,

a nd mystic a l work de a li ng wi th the doctri nes o f the

Ta th aga ta g a rb ha and Al ay a v ijfi ana a fter th e m an ne r o f
- -

t h e Y o g av a ra c aras a nd A s ang a but there a re g o o d r e a s o ns

t o thi nk th a t this t e xt m ay be o f c o nsider ably l at e r d a t e ;
it was firs t transl ate d i nt o Chi nes e o nly i n the sixth ce ntury ,

a nd is no t k no w n i n the S a nskrit o rigi na l .

A rya sura
A p o e t o f A gh o sh a s school is A rya ura th e a uth o r o f
sv a
’
s , a

fa m o u jat kam ala o r G l nd o f jat ak a s t o b e s igne d

s a ar a ,
’
a s ,

m o st pr b bly to th e f o ur t h c e ntury A D jat k m alas o f

o a , . . a a

thi type re sel e cti o ns of th e o ld s t o ri e s retold s homili e s

s a a

i n r t i t ic pros e a nd ve se fo r the use o f m o nkish t e ch e rs

a s r , a

tr i ne d i n the traditi o n o f S anskrit c o urt pr o s e nd p o etry

a a .

Of A ryasfi ra s w o rk it h as b e e n w e ll s a id :
’

“
It i s p rh ps the m o st pe rfect writi ng o f its ki nd It is
e a .

di ti ngui sh e d no l e ss by the superi o rity o f i t styl e t h n

s s a

by the l o fti ne ss o f i t th o ughts Its ver es and r t ful

s . s a

pro se re w itte n i n th e purest S nsk it nd h m the

a r a r , a c ar

re ad e r by th e e l e g nce o f th e ir form nd the skill displ ye d

a a a

i n t h e h ndli ng o f a g e t v a riety o f m e tre s

a r aA b o ve .

a ll I dmire his m o de ati o n U nlike so m any o th e r

, a r .

I ndi an m a ste rs i n th e art o f litera ry comp o siti n h d e o , e o s

n t o ll w hims e lf t h e u e o f embellishi ng pp e l nd t he
a o s a ar a

wh o l e luxuri nt mi se n cen o f S anskri t l mha b e y o nd

a e s e a a ra

wh at i ne c e s ry f r his ubj e ct ( S p e ye r)
s sa o s .

I t si ng pr is e s t h e jata ha mala a s a mo ng the works speci ally

'

-
a

3 10
 A ryasura
a dmire d i n his time But m o re important is the fact th t
. a

i t i s these versio ns o f the jat k a which are illustra te d i n

a s

t h e w ll p a i nti ngs o f Aj ant a a nd i ndeed i n some c a ses the

a -
, ,

pictures a re i nscribed with verse from Aryasura s w o rk ; ’

the p ai nti ng and the litera ry w o rk a re i n close h a rm o ny of

s e ntiment .

Th e first story rel ates the Bodhis attva s gift of his o wn ’

b o dy for th e n o urishme nt of a hu ngry tigres th at s,

she might not e at her o wn y o u ng nd it begi ns a s , a

fo llows
Eve n i n former births the Lord showed his i nn ate di si n ,

t e re ste d a nd i mme ns e love t o w a rd a ll cr e a tures and

, ,

ide ntified hims e lf with all bei ngs F o r this re so n we . a

o ught t o h ave the utm o st f a ith in Buddh a the Lo rd , .

This will be sh o w n i n the f o llowi ng gre a t d e e d of the Lo rd

i n a former birth Followi ng e a ch story is an i nju nc tio n
.
”

poi nti ng out the mora l Many of the stories i nculc ate
.

the duty of ge ntle ness and m e rcy by me ans o f the r e l ati o n,

of some anecd o te rega rdi ng some helpful anim al a nd an

u ngra teful m an The R uru deer for ex a mple
.
-
,

With his l a rge blue eyes of i ncomp arable mild ness and
bright ness with his h o rns a nd hoofs e nd o wed with a
,

ge ntle ra di anc e as if they were m ade of precious st o nes

, ,

th t ruru de e r o f surpassi ng b e auty seemed a movi ng

a -

tre asury of gems The n k nowi ng his body to be a very

.
,

desirable thi ng a nd aw are of the pitil e ss he arts of me n

, ,

he would freque nt such forest w ays as were free fro m

hum an comp any and bec ause of his kee n i ntellige nce he
,

wa s c a reful to void such pl a ces a s were m a de u ns a fe by

a

devic e s of hu ntsme n h e w a rned a ls o the nim a ls a

wh o f o ll o w e d a f te r him to a void them H e exercised his .

rule o ve r th e m like a te acher like a f ther ,

a .
’

O ne day h o wever he he a rd the cries of a drow ni ng m an

, , ,

3 1 1
 Buddh a 89 t h e G o sp e l o f Buddhi sm
9

a nd e nteri ng t h e str e a m he s a ved his life a nd brought him

to the sh o re A t the s am e time th e ruru d e e r praye d the

.
-

m an to say nothi ng of his a dve nture for he fe a red the ,

cru e lty o f m e n The quee n o f th at c o u ntry h o wev e r

.
, ,

h a ppe ned at th at time to drea m of just such a d e e r ;

a nd the ki ng o ffe red a rew a rd fo r t h e c a ptur e of such a

cre ature The m an whose life h ad b e e n s aved b e i ng

.
,

poor wa s tempted by the o ffe r o f a fertil e vill age and

,

t e n be autiful wome n a nd reve al e d t o the ki ng the s e cr e t

,

o f the be a utiful de e r The ki ng is about t o le t fly his

.

a rrow when the deer a sks him to st ay his h and

, a nd t o ,

tell wh o h as re ve a led the secret o f his forest home .

Wh e n the wretched m an is poi nted o u t the deer e xcl aims ,

F i e up o n him ! It is verily a true word th a t b e tt e r it ,

is to t ake a lo g fro m the w ater th an to s ave an u ngrat e ful

m an from dr o w ni ng Thus it is th at he re quites th e
’
.

e xerti o ns u ndert a ken on his beh a lf !

The ki ng i nquires wh y t h e deer spe aks s o bitt e rly nd ,

a

the B o dhis attva ( for such of cours e is th e d e e r) re pli e s , ,

N o d e sire to p ass ce nsure mov e d me to thes e w o rds 0 ,

ki ng but k no wi ng his bl a meworthy deed I sp o ke sh a rp

, ,

w o rds to hi nder him from d o i ng such a deed ag a i n For .

wh o w o uld willi ngly use h a rsh speech to thos e wh o h a ve

d o ne a si nful d e ed strewi ng s alt as it were up o n the
, , ,

wou nd o f th e ir fa ult ? But eve n to his bel o ved so n a

physici an must a pply such medici ne as his sick ne ss
require s He wh o h as put me i n this d ange r 0 b e st of
.
,

m e n it is wh o m I rescu e d fro m the curre nt b e i ng m o v e d

, ,

by pity Ve rily i nte rcourse with evil c o mpany d o e s no t

.
,

l e ad to h appi ness .
”

Th e n th e ki ng w o uld h av e sl a i n the m an ; but the B o dhi

s a ttv a ple ads fo r his life and th a t he m ay re c e ive the ,

promis e d rew a rd The n the Bodhis attva pre aches the

.

3 1 2
 Buddh a 867 t h e G o sp e l o f Buddhi sm
9

S c a rce ly disti nguish abl e fr o m t h e j at a k a s a re the v a ri o u s

A a dana s which c o nsist i n ge ne ra l o f B o dhis a ttv a
v ,

l e ge nds A m o ngst these there sh o uld b e no t ic e d the

.

A s o k a cy c l e which f o rms a p a rt o f t he D i vyava a ana o r ’

H e ave nly A v a danas The fi ne st o f th e se l e ge nd s is the

.
’

p a th e t ic st o ry o f Ku nal a th e so n o f A s o k a wh o s e e ye s
, ,

a re put o u t by his wicked s tepmoth e r with o ut a w a k e ni ng ,

i n hi s h e a rt a ny f e e li ngs of a ng e r o r h a tre d I qu o te th e .

summ a ry o f this story fr o m th e w o rk o f Old e nb e rg

Ku nal a— thi s nam e was give n to hi m o n a ccou nt o f his
wo nd e rfully b e a utiful eyes which a re a s b e autiful as the
e y e s of the bird Ku nal a—liv e s fa r fr o m the bustl e o f t h e
,

c o u rt dev o te d to m e d it ati o n o n impe rm ane nce O ne o f

, .

the qu e ens i s burni ng with l o ve fo r the be autiful y o uth ,

but h e r s o li c it ati o n and th e m e na ces o f disd a i ned be a uty

a re a lik e i n v a i n . Thirs ti ng fo r reve nge she c o nt rives ,

t o h a v e him se nt t o a dist a nt pr o vi nce a nd th e n i ssu e s ,

a n o rd e r t o t h a t qu a rter s e a l e d with t h e slyly st o l e n iv o ry

,

s e a l o f t he ki ng fo r t h e p ri nc e s e y e s t o b e t o r n o ut
,
’
.

Whe n the o rd e r a r rive s no o ne c an b e preva il e d up o n to

,

lay h ands o n th e no bl e e yes o f the pri nce Th e pri nce .

hims e lf o ffe rs rew a rds to a ny o ne wh o sh o uld b e prepa re d

t o e xecut e t h e ki ng s ord e r A t l a st a m an a pp e a rs
’
.
,

re pulsive t o l o o k o n wh o u nd e rt ak e s the pe rfo rm anc e

, .

Wh e n a mid th e cri e s o f the we e pi ng mul t itud e t he fi rst

, ,

e e is t o r n o ut Ku nal a t a kes it i n hi s h a nd a nd s ays

y ,

Why s e est thou no lo nger th o s e f o rms o n which th o u

w ast just no w l o o ki ng th o u c o a rs e b all of fl e sh ? H o w
,

th e y d e ce ive t hems e lv e s h o w bl a m able are th o se f o o ls

, ,

wh o c li ng t o th e e a nd sa y This i s I A nd whe n his

“ ”
.
,

s e c o nd e ye is t o rn o ut he s ays : The e ye o f fl e sh which

, ,

i s h ard t o get h a s b e e n t o r n fr o m m e b u t I h a ve
, ,

w o n t h e perfect f a ultl e ss e ye o f wisd o m Th e ki ng h as .

3 14
 A ryasu ra
f o rs k e n m e but I m the so n o f th e highly e x lt e d ki ng
a ,
a a

o f truth : wh o e child I a m c ll e d He is i nform e d th t ’

s a . a

i t i s the qu e n by wh o m th e c o mm nd c o nce ni ng hi m
e , a r

wa s issu e d Th e n he s ay
. L o ng m ay she e njoy h ppi s a

ne s s, life a nd p o wer wh o h s brought me so much

, , a

welfa re A nd h e goe fo rth b e gga r with his wife ;

.
’
s a

a nd whe n h e c o mes t o his f a the s ci t y h e s i ng to th e ’

r , s

lut e before the p al ace The ki ng he a rs K unal s v o ic e ; . a

’

h e h a s hi m c ll e d i n t o him but wh e n h e s e e s t h e bli nd

a ,

m an b e fore him he c annot recog niz e his so n A t l a st t h e

, .

truth c o m e s t o light The ki ng i n the excess o f r ge nd . a a

gri e f is about to torture and kill the guilty qu e e n But .

Ku nal a s ay : It w o uld no t b e come thee to kill h e r

s
‘
.

D o as h o no ur d e m a nds a nd do no t kill a w o m an Th e re , .

is no high r rew a rd th n th a t fo r be ne v o le nc e p ti e nc e
e a a ,

sire h as bee n c o mm and e d by the P e rfec t O ne A nd he

, .
’

fa lls t the ki ng s fe e t yi ng : O ki ng I fe e l n o p i n
a
’
,
sa , a ,

no twithst a ndi ng t h e i nhum nity whi h h s be e n pr a cti e d a c a s

o n me I do no t fe e l the fire of a nger

,
My he a rt h as .

no ne but a ki ndly feeli ng for my m o th e r wh o h s giv e n , a

the o rd e r t o h ave my eyes t o rn o u t A s su e a s th se . r e

w o rds re t ru e m ay my e ye s g i n become as th e y w e re ;
a ,
a a
’

a nd his eyes sh o ne i n th e ir old spl e nd o ur as bef e or .

Buddhi t p oe try h s no where gl o rifi e d i n m o re b e utiful

s a a

f shi o n f o rgive ne ss and the l o ve o f e nemi e s th n i n the

a , , a

na rr tiv e o f Ku nal
a But eve n here we fe e l t h at c o o l i r
a . a

which fl o ats rou nd all pictures o f Bu ddhi t m lity s o ra .

Th e wis e m an st ands upo n a h e ight t o which no c t o f a

m an c n ppr o a ch
a a He r e se nts no wro ng which si nful
.

p as si o n m y w k him but he e ve n fe e ls no p a i n u nd e r
a or ,

this wr o ng Th e b o dy ove r which h i ne mies h ave

.
, s e

p o w e r is no t hims e lf Ungri e ve d by the a cti o ns o f o th e r

, .

me n he permits his benev o l e nce to flow o ver a ll o ver the

, ,
 Buddh a 89 t h e G o sp e l o f Buddhi sm 9

e vil as w e ll as t h e g o od Thos e wh o c aus e me p a i n and ‘

.

th o s e wh o c aus e me jo y t o all I a m a lik e ; affe cti o n ,

a nd h a t red I k no w no t I n joy a nd s o rr o w I re m a i n
.

u nm o v e d i n ho nour a nd disho no ur ; thr o ughout I a m

,

a lik e Th a t is th e perfecti o n o f my equ animi ty ’

. .

The wh o le o f th e Buddhist S anskrit wo rks so fa r describ e d

st and i n a h alf way positi o n betw e e n t he Hi nay ana a nd
-

Ma h ay ana the A w a k e ni ng of F a ith a scribed t o A sv a

,

h o sh a o f course exc e pted though le a ni ng more a nd more

g , , ,

t o the Ma h ay ana side a tende ncy which fi nds expres s i o n

,

i n an i ncre a si ng emph a sis on devotion to the Buddh a

up o n the Bodhis attv a ide a l .

M a h ayana -
sat ra s

With t he M h ayan s utra s we re a ch a seri e s o f w o rks

a a-

t h a t a re e ntir e ly a nd wholly Ma h ay ani s t There 1 8 f . o

c urs e no M h ay ana c no n but a t the s a me tim e there

o a are ,
a

n i ne b o o k which a re still highly h o no ured by

s ll e cts o f a s

t h e M h ay an a like A m o ngst these are the L a li t i st

a a . av a ra

a lre ady me ntio ne d the A h ta s h asri ha p jnap a mi ta

, s a -
ra ra ,

a nd the S a ddh a rmap u n da rzha

'

Th e l st me nti o ned the L otus o f the Go o d Law is

a ,
‘
,
’

p h ps the most import ant o f th e s e and c e rta i nly o f th e

er a ,

chief lite ra ry i nterest It m ay b e d ated bout t h e e nd o f

. a

the sec o nd c e ntury A D H e re no thi ng re m ai ns o f the . .

hum n Buddh : t he Buddh a is God ab o v e ll oth e r

a a a a

g o ds n e ve l sti ng b e i ng wh o ever was and fo r e ve r

, a r a ,

sh ll b e ; the Buddhi t re ligio n is h e re c o mpl e tely fre e d

a s

fro m a d e pe nde nce up o n hist o ry The Lo tus of t h . e

G o o d Law is ra th e r a dr m a t h n na rra tive ; it is a a a

“
A n u nd e ve l o p e d mystery pl ay in which the chi e f i nte r ,

l o cut o r no t t h e o nly o ne is S aky mu ni the L o rd It

, , a , .

c o nsi t of
s s e ie of di l o gues b ighte ned by the m agic
a s r s a , r

3 6 1
 Buddh a 59 t h e G o sp e l o f Buddhi sm
9

he O S ub h ut i d o es no t u nd e rst and th e me ani ng of my

, ,

pre ac hi ng A nd why ? Bec a us e th e w o rd Ta th aga t a

.

me ans o ne wh o d o e s no t g o to anywher e and d o e s no t ,

c o m e fro m anywh e re ; a nd th e refo re h e is c all e d th e

Ta th ag a ta ( t ruly c o m e ) h o ly a nd fully enlighte ned
,
”
.

Th e ve ry much m o r e e xt e nd e d w o rks k no w n as the

P rajnap ara mi tas a re fill e d with simil a r t e xt s up o n the
Empti ne ss ( S u nya ta ) o f thi ngs W o rks o f this cl a ss a re
.

k no w n h a vi ng i n v a ri o us rec e nsio ns
, 2 8 00 0 ,

a nd s o m e sm a ll e r numb e rs o f c o uplets ; t h e P a na ara mi ta

j p r

o f 8 0 0 0 c o upl e ts is the m o st comm o nly met with They .

d e a l i n p a rt with th e S i x Perfe cti o ns of a B o dhis attv a

a nd esp e ci a lly with the highest o f thes e
( P ara m i t as
) , ,

Praj na Transce nde nt Wisdom This wisd o m consists i n

, .

perfe ct re aliz a ti o n o f th e Void the N o thi ng th e S u ny at a ;

,
-
,

a ll i s mer e na m e I n th e s e works t h e re p e titi o ns a nd t h e

.

l o ng lists o f p ar ticul a r illustratio ns of the ge ne r al truths

a re c a r ri e d t o i ncr e dible l e ngths fa r b e yo nd a nythi ng t o
,

b e f o u nd i n the H i nay an a S utt a s But le t us rem e mber

.

th at th e s i ngl e truth o f the Empti ness o f thi ngs thus ,

i nc ulc a te d by re petiti o n—a r e p e titio n simil a r to th a t o f

t h e e ndl e ss s e ri e s o f p a i nted a nd sculptured figu res of t h e
e x c a v a ted chur c h e s a nd t e mple w a lls — is no e a sy thi ng to

b e re a liz e d ; a nd the pi o us a uth o rs o f these w o rks w e re

no t c o nc e rne d fo r a n a rtistic s e nse o f proporti o n but ,

with t he di ss e mi nati o n o f the s a vi ng truth Th e y did .

no t believ e th a t this truth could be t o o o fte n re p e a t e d ;

a nd if fo r ex a mpl e a s th e y c l a i m i n the Vajra cch edi ha

, , ,

i t was k no w n e ve n t o child re n and ig no rant p e rs o ns

th a t m at te r itself c o uld be neith e r a thi ng no r no thi ng ,

p e rh ap s e ve n the m o d e rn w o rld might do w e ll t o

c o nsider th e v alue o f re pe titio n a s an e duc ati o nal pri n
c i le
p . F o r i n Eur o pe it i s no t a lw ay s re m e mbered ,

3 8
1
 Nagarj
u na an d O th e rs
eve n i n scie ntific circles th at M tter exists o nly , a as a

co nc e pt .

N ag arjuna a nd Oth e rs
We h ave lre a dy m e nti ne d the gre a t Mah ay ana m ste r
a o a

N agarjuna who fl o uri h e d i n th e l att e r p a rt o f t h e sec o nd

,
s

ce nt u ry a little fter A sv g h o h a Like the l atter h e was

,
a a s .

fir t B ahm an nd Brahm anic a l phil o o phy is evide nt

s a r ,
a s

i n his w o k I f no t the fou nder o f the Mah ay ana h e is

r .
,

t h e m o uld e r of o ne of i ts chief dev e l o pme nts the Mad ,

h ya m i ka sch o ol o f which the chief scriptu es are h i o wn

, r s

M adhya mih sut I n th e e he is c hi e fly c o nc e r ne d

a ra . s

t o demo nstra te the i nde finab i li ty of the S uch ne ss ( Bh ut a

thuta) and h e e xpre ses this very pl a i nly in s e vera l

, s

a ss ges of these sfi t ra s a s follows

a
p ,

Af te r h i s pa ssi ng dee m , n ot th us
Th e B uddh a st i ll i s h e re
’
.

H e is a bove a ll con t rasts,

To be a n d n ot to be .

Wh i le li v i ng , dee m n ot th u s :
Th e B u ddh a i s n ow h e re
’
.

H e i s a bove a ll contrasts ,

T0 be a nd not to be .

To th i nh
'
ft is i s ete rna li sm ,

To th i nh !t is n i h i li sm
’

, n ot, is
B e i ng a n d n on -
be i ng ,

Th e wi se c li ng n ot to e i th e r .

Th e wo k r of K u marajh is bi o gr phi e s o f
i va co nsists in a

A s g h o h a nd Nag arj
va s u na a nd a cert a i n l e g e nd ry D e v a
a , a

o r Ar a de v a
y th e se bi o gr a phi e s were t r a nsl a t e d i nto
Chi ne s e e a ly i n the fif t h c e ntury A D
r . .

3 19
 Buddh a @ th e G o sp e l o f Bu ddhi sm
9

Th e w o rks o f A s ang a the grea t m a ster o f the Y o g ac ara

,

sect were transl ated i nt o Chinese in the s ixth centu ry

, .

S h anti D ev a
Mo s t mi ne nt a mongst the l ater Mah ayan a poe ts is the
e

s a i nted S h anti D ev a wh o is prob ably to b e a ssig ned

,

t o the s e ve nth ce ntury H is S h i hsh sa mu ccaya o r ’

. a ,

S tude nt s C o mpe ndium is a work o f i nfi nite le a rni ng

‘ ’ ’
,

e a ch verse bei ng provided with an exte nsive comm e ntary

a nd ex e gesis : t h e work its e lf ne ither is no r is me ant t o ,

be origin l o r perso na l The two first of its tw e nty seve n

,
a . -

verses run as follows :

S i nce to my ne i
gh bou rs as to myse lf
A e f ea
r r a nd sorrow h a tef u l ea ch ,

Wh a t th e n di st i ng u i sh e s my s lf e ,

Th a t sh ou ld ch e r i sh
’
it a bove a noth e r s

Wou ldst th ou to E v i l p u t a n e nd,

A nd re a ch th e B le sse d Goa l,
Th e n le t you r F a i th be roote d de e p ,

A nd a ll
your th oug h t p
u on E n ligh te n me nt .

F armore p o etic al and i n Buddhist lite rature ve ry

,

no tice able for its burden of perso na l emotio n i the , s

B odh i ca i yav ta or Way of E nlightenme nt wh e re

a ra ,
‘
,
’

t h e loftiest note of religious a rt is ag a i n a nd ag a i n touched .

This is perh aps the most be autiful of all p o etic expre ssi o ns
o f the Bodhis a ttv a ide a l of self dedic a tio n to the w o rk o f
,
-

s alvati o n and th e eterna l a ctivity o f love

, .
1

N o thi ng ne w will be t o ld here ays S h anti D e v a no r , s ,

“

h ve I skill i n the writi ng o f b o o ks ; therefo re I h ave

a
1
Th i w k hs orb mpas d t th I mi t ti f Ch i t f
een co are o e a on o r s o

Th m a K m p i ; b th
o as e w k f t d v ti
s o a re d t t b t
or s o rue e o o n an ru e a r , u

th e Way of E nlig h te nme nt i s no t an

‘
I mi tati o n
’
of Bu ddh a, b ut
te ac h es h o w a man may b e c o me a Bu ddh a.

3 20
 Buddh a t h e G o sp e l o f B u ddhi sm

overcomes the cold ness of the e arly Buddhist asc e ticism ,

a nd e ng ages o u r symp a thy without prov o ki ng di sgu s t

Tre e s a re no t disd a i nful and askfo r no t o ils o me w o o i ng ; ,

f a in would I co nsort with those sweet compani o ns ! F a i n

would I dwell i n s o me deserted s anctu ary b e ne ath a tree ,

or i n c aves th at I might walk with o ut heed l o o ki ng ne ver

, ,

behi nd F a i n would I abide i n nature s o wn sp a cious and ’

lordl e ss l ands a homeless w anderer free of will my sol e

, , ,

we a lth a cl ay bowl my clo ak pro fitle ss to robbers fe a rless , ,

a nd c a rel e ss of m body F a i n would I o t o my home

y g .

the gravey a rd and c o mp are with other skeleto ns my ,

o wn fr a il body ! fo r this my body will become so foul

th a t the very j a ck a ls will no t appro a ch it bec ause of its
ste nch The bo ny members born with this corp o real
.

fra me will fall a su nder from it much more so my frie nds , .

A l o ne m an is b o rn a l o ne he dies no other h as a sh a re i n ,

his sorrows Wh at a v a il frie nds but to b a r his way? A s

.
,

a w ayf a rer t akes a brief lodgi ng so he th a t is tr a velli ng ,

through the way of existe nce finds in e ach birth but a

p assi ng rest .

E nough the n of worldly w ays ! I follow in the p a th of

the wise rememberi ng the D iscourse up o n Heedful ness
, ,

a nd putti ng a w ay sloth To overcome the power of d ark .

ness I co nce ntre my thought dra wi ng the S pirit a w ay from ,

v a i n p a ths and fixi ng it stra ightly upo n its s t ay .

We deem th at there are two veriti e s the Ve iled Truth ,

a nd the Tra nsce nde nt re a lity The R e a lity is b e yo nd t h e .

ra nge of the u nderst andi ng ; the u nderst andi ng is c a ll e d

Veil e d Truth Thus there is never either cess atio n
.
1

1
Ve i ld
e Trut h ,
i . e . sa mv ri tti sa tya , -
th e g
sa un a o r a p ara vi d ya of th e
Ve dan ta, an d t h e R ea i t l y ,
i . e
.
p a ra marth a -
sa tya , th e n i rguna or p ara

v i d ya f th V da t
o e e n a, th e fo rm e r a ‘
di sti n c ti o n o f man i fo l d th i gn s,
’
th e

l tt t th w h i h i
a er ru
‘
c s i n th e u ni t y ’
( Tau l er ) .

32 2
FI GU R E S OF A Y A K K H I O R D
R Y A D A ND O F A
J K
,

NAGA R A A O R S E R P E NT I NG
G ua rdi a n s p m ts o f t h e G re a t Th fi
p a a t B h a rh u t 3 rd—
( z ud
y
c e nt u r B c
 Buddh a 89 t h e G o sp e l o f Buddh i sm 9

Be auty i s n o thi ng t o m e neither the b e auty o f t he body , ,

no r th a t t h a t c o m e s o f dress .
1

“
I f a Br o th e r o r S i ste r see s v arious c o l o urs such a s ,

wre a ths dre s se d i m age s d o lls cl o th e s w o o dw o rk pl aste r

, , , , ,

i ng p a i nt i ng s j e w e ll e ry iv o ry w o rk stri ngs l e a f cut t i ng

, , ,
-
, ,
-
,

th e y sh o uld no t fo r th e s a ke o f ple a si ng the eye g o wh e re

, ,

they will see th e se c o l o urs and forms .

” 2

S ist e rs were f o rbidd e n t o l o o k o n co nvers a ti o n picture s

or love sce nes ; whil e the Bre thre n were o nly p e rmi tte d
t o h a ve p a i nted o n th e mo na stery w a lls o r t h e w a ll s o f

th e ir c ave re tre ats the re pre s e nta ti o n of wre at hs and

cre epers never o f m e n and wom e n The h e d o ni s ti c
, .

f o u nd atio n of thes e i nju ncti o ns is ve ry cle a rly re v e a l e d i n

a p ass a g e o f the l a ter Vi suddh i M a a — for t h e H i nay ana
gg
m ai nt a i ns the purit anic al tra ditio n t o t he e nd with o nly ,

s light co ncessi o n i n a d mitti ng the figure o f t h e Buddh a

himself—i n a p assa ge where p a i nte rs and mu s ici a ns a re

cl ass e d with p e rfum e rs c o o k s elixir pr o duci ng phy sici a ns , ,
-

a nd o ther like pers o ns who fur nish u s wi t h o bj e ct s o f

se nse f

E a rly B uddh i st A
"
rt

It is ly i n the third nd s e c o nd ce nturi e s B C th at we

on a . .

fi nd the Buddhi t p tr o nizi ng cra ftsm e n nd e mpl o yi ng

s s a a

a t fo r edifyi ng e nds
r Fro m wh at h as lre dy b e e n s id . a a a ,

h o w e ver it will be we ll u nd e t o o d th t th e re h d no t
,
rs a a

ye t c o me i nt o b i ng ny truly Buddhi t o e id e lis t ic a s r a

Brahm anic al re ligi o us rt and thu it i th at E rly a ,

s s a

Buddhist a rt is re ally the popul r I ndi n a rt o f the tim e a a

1
I fi i t ly
n m t f m
n e m dre vi w wh i h w l
o e ro t i a o e rn e , c as a so c u rre n n

M d i v l I d i th t th
e ae a t
n f ll t
a, l i i th f l ty f
a
‘
e se c re o a ar es n e ac u o

S l f bl i v i
e -
o — R i i tt C ond !M i
.
’
R ligi c of th F t
o anu o, us c a s a e on o e u u re .

2
D a sa D h a mmi h a S u tta .

3 2 4
 F I GU R E OF Y A K K H I ,
A D R Y AD
F ro m de c o ra t e d ga t e w a y of th e s anc h i S t up a ( z ud y
c e nt u r B c )
 Buddh a $9 t h e G o sp e l o f Buddhi sm 9

e xecuted sculpture s i n lo w relief we h a ve a rem a rk abl e -

re c o rd o f I ndi an l ife with its ch a ra cte ristic e nviro nm e nt ,

m anner and cults se t o u t with co nvi nci ng re alism a nd a

, ,

we alth o f circumst anti a l det a il But though they t e ll us .

i n wh a t m anne r th e holy l e ge nd was vi s u alized withi n a

fe w c e nt u ri e s o f th e Buddh a s de a th they a re fu nd a m e nt a lly
’
,

illustrati o ns of e difyi ng epis o de s a nd o nly to a ve ry ,

limite d e xte nt—fa r l e ss fo r e x a mpl e th an at Bo ro b o du r , ,

c a n be s a id t o e xpres s directly the Buddhi s t c o nc e pti o ns

o f life a nd de a th .

Th e re is however o ne respect i n which th a t view is

pe rfe ctly re fl e ct e d and this is i n the fa ct—strange a s it
, ,

m ay a t first a ppe a r—th a t the figure of t h e Ma ster hims e lf

,

i s no wh e re repre sented Eve n in the sce ne which illu s .

trate s S i ddh atth a s dep a rture from h i s h o m e K anthaka s

’
,
1 ’

b ac k is b a re a nd we se e o nly the h o rse with th e figures

, ,

o f Ch anna a nd o f the a tt e nd a nt D e v a s wh o lift up hi s

,

fe e t so th at th e sou nd o f his tre a d m ay no t be h e a rd and ,

wh o b e a r the p a ra s o l of domi nio n a t his side The .

Buddh a h o wever m ay be symbolized i n v arious w ays

, , ,

a s by the Wisd o m Tree t h e U mbrell a o f D o minio n o r , , ,

most typic ally by c o nve ntio nally repre se nted F o o tpri nts
, .

I t will b e see n th a t the abse nce of th e Buddh a figure from

the w o rld of livi ng men —wh e re yet rem a i n t he tra c e s o f
his mi nistry— is a true a rtistic re nderi ng of th e Mas te r s ’

gu a rd e d s il e nce re specti ng th e a fter d e ath st a te o f th o s e -

wh o h a ve a tt a i ne d N i b b ana th e P e rfect O ne is r e l e a s e d
fr o m this th a t his b e i ng sh o uld b e ga uge d by the m e asu re
,

o f the c o rp o re a l w o rld h e is re le a s e d from na m e and

,

f o rm I n t h e o mi s si o n o f the Buddh a figu re th e n this

.
”
, ,

E a rly Buddhist a rt is truly Buddhi s t but i n ne arly all ,

1
D pi t d
e c eth t l h i
on t l b m f th
e t S a hi
c e n ra t
o r z on a ea o e e as nc
g e a

( l t O)
P a e .

3 6 2
Pu n-
z Y 326
S TA ND I NG I MA G E OF TH E B U D D HA
 Buddh a 863 th e G o sp e l o f Buddhi sm 9

yogi —was dete rmi ned i n ano ther way We h av e alre ady .

u nder the h e a di ngs of Y o ga and S piritu a l Exe rcis e ‘ ’ ‘

,
’

expl a i ned the l a rge pa rt th a t is pl ayed e ve n i n E a rly ,

Buddhi sm by th e pra ctice of co ntempl a tio n A t a very

, .

e a rly d a te prob ably a lre a dy i n fact i n the time of Buddh a

, , , ,

t h e s e a t e d y o gi pr a ctisi ng a me nt a l discipli ne or a tt a i ni ng
,

t h e highest st a ti o n of S a m adhi must h ave repre se nt e d to ,

the I ndi a n mi nd the ultim ate a chieveme nt o f spiritu al

e ffo rt a nd the a tt a i nm e nt of the Gre a t Quest
, A nd so . ,

wh e n it was d e sired to re prese nt by a visible ico n the

figure of Him wh o h ad thus a tt a i ne d the appr o pri ate
- - - -
,

fo rm wa s re a dy to h and It is m o st likely th at i m age s .

of the s e ated Buddh a w e re a lre a dy i n l o ca l and priva t e

use as cult obj e cts but it is no t u ntil the b e gi nni ng o f th e
,

C hristi a n e ra th a t they begin to pl ay a rec o g nized p a rt i n

o ffici a l Buddhist a rt and the Buddh a figure is i ntr o duced ,
1

i n na rr ative sculpture .

I t is ve ry pro b able th a t ex a mples o f these e arliest

Buddhist primitive s a re no lo nger ext ant but e v e n ,

if th a t b e so th e splendid and mo num e nt al figu re s

,

o f A nuradh a pur a a nd A m a rav a t i of perh a ps the s e c o nd

c e ntury A D still reflect a lmost the full force of primitive

. .
,

i nspira ti o n Of these figures there is no ne fine r

.

a nd p e rh a ps no thi ng fi ner i n the wh o le r a ng e of Buddhist

a rt— th a n the c o l o ss a l figure at A nuradh a pura illus

t ra te d i n Pl a t e K With this figure a re to be associ a ted
.

a s t a ndi ng i m age o f Buddh a ( Pl a te E ) and o ne o f

a B o dhis a ttv a a nd thes e a g a i n are
, closely rel ate d t o
1
As p by M F h th
o i n te d o ut . o uc e r, e i ma g e on th e K an i sh ka re li q ua r y
‘
i di t
n l d y t typ d
c a e s an a re a s e re o e a rt an d t hi v i v d
s ot e o c u me n t

su ffi t th
ces w b k by t l t
o ro ac a eas a c e n tu r y th e c re a ti o n o f th e pl asti c t yp e

o f th B l
e dO d th
e sse t t k n e , an us o a e us b kt
ac o th e fi rst c e n t u r yb f e o re

o ur e ra .
’
—L ’
0rzgi ne g recq ue de l I mage da B ouddh a , P ari s,’
1 91 3 p
, 3 . 1 .

3 8
2
 Buddh a 863 th e G o sp e l o f Buddhi sm 9

th e re is no better evide nce o f this th an th e a rt o f G andh ara .

I t is o f i nte rest t o observe a lso the m anne r i n which certa in

I ndi an symb o l s a re awkwa rdly and imp e rfe ctly i nte rprete d ,

fo r thi s a ffo rd s pro o f if th a t were needed th a t the t yp e s i n

, ,

questi o n a re o f old e r and I ndi a n o rigi n A cle a r case is

, .

th a t o f th e l o tus s e a t which i s th e symb o l of the Buddh a s ’

s pi ritu a l purity o r divi n ity Th e se a te d Buddh a o f G a nd .

h ara is i nsecurely a nd u ncomfo rtably b a l ance d o n th e

pri c kly p e t a ls o f a dispr o portio nately sm all lotus and this ,

d e fect at o nc e destro ys the s e ns e of re p o se which is ab o ve

l
a l ess e n ti a l t o t h e figur e o f t h e yog i — who is like ne d i n
I ndi an b o o ks to the fl a me i n a wi ndless S p o t th at d o e s no t
flick e r—and i n imm e di ate c o nflict with the Y o ga texts
which d e cl a re th a t the se at o f medit ati o n must b e firm
a nd e a sy sth i ra suhh a ) We see before us the w o rk o f
( - .

f o re ign cra ftsm e n imitati ng I ndi a n f o rmul ae which th e y

did no t u nd e rstand We c anno t thi nk o f thi s a s an o rigi na l
.

a nd a ut o ch t ho no us art d e spit e its hist o ric a l i nte re st

, a nd ,

it is ce rt a i nly no t primitive i n the se nse i n which this

w o rd is us e d by a rtists .
1

I c onography
We m ay d igress h e re to describe the chief types of Buddh a
i m age Th e se ated figure h s thre e m a i n f o rms th e first
.
a ,

r e pre s e nti ng pure S am adhi th e high e t st ati o n o f e c t sy s s a

—
,

h e re t he h and s are cro ssed i n th e lap i n wh at is k no w n

mu d a the se a l o f medit ati o n ( Pl a te K ) ;
’
s dhyan
‘
a a r ,

t h e s e c nd i n which the right h nd is mov e d f o rw a rd

o ,
a

a cro s the right k ne e t o touch the e a rth i n wh at is k no w n

s ,

as t h e bh u mi p r mu ds a sathe se a l of alli ng th e e a rth

ra ,
’

t o wit ne ( Pl a tes T Z b ) h e third with t h e h d

’
ss ; t a, n s a

1
I p im i ti v
n r ty w i ll fi d
e ar ou b f p n t ti b a se n c e o re re se n a o n, a se n c e

o f t h i l w gg
ec n ca s u blai m ly i m p
e r, s i v f m —
C1i v B ll A t p
e re ss e or .
”
e e ,
r , . 2 2 .

3 30
P T
LA E A A
3 30
TH E F I R S T S E R MO N (TU R NI NG TH E WH E E L
OF TH E L A W )
G a n d h ara , I st —z nd y
ce nt ur A D
B ri ti sh M us e u m
 Buddh a 89 th e G o sp e l o f B uddhi sm
°

e a rs are pierced and el o ngated but the B o dhi sattva ,

a l o ne w e ars e a rri ngs The mo nastic c o stume of the

.

Buddh a a nd the Bre thre n co nsists o f t hre e strips o f

cl o th f o rmi ng an u nderg a rment (a n ta ra vasaha) w o rn
,

ab o ut the loi ns like a skirt a nd faste ne d by a ,

girdle a n uppe r g a rme nt (u tta ra sa nga ) c o veri ng the

,

bre ast a nd sh o ulders a nd falli ng b e l o w the k ne e s

a nd a clo ak (sa ng h a ti ) wor n o ve r t he two o th e r
ga rm e nts It is this o uter cl o ak which i s natura lly
.

m o st co nspicu o us i n the sculptured i m age s I n st andi ng .

figure s th e drapery is tre ated with el ab o ra tio n and the ,

m o re so the stro nger the western i nflue nc e —bei ng b ased

o n t he dra pery of t he well know n La tera n S o phocl e s a nd
-
,

a m o u nti ng to a bsolute id e ntity of d e s ig n b e tw e e n t h e

C rasc o Christi a n Christ a nd the Grac c o Buddhist Buddh a

- -

but in a m ajority o f typic ally I ndi an figure the dra pe ry is

a lm o st tra nsp a re nt a nd i ndic a t e d by a mere
, li ne I n .

Gupta im ages especi ally the wh o le figure is pl a i nly

r e ve al e d ( Pl a te s B E ) The upper r o bes a re w o rn i n two
, .

di ffere nt w ays in the o ne c a se c o veri ng both S hould e rs

, ,

i n the o th e r l e a vi ng the right sh o ulder b a re A noth e r .

c o n spicu o us fe a ture o f Buddh a i m age s is the nimbus o r

glory which a ssumes va rious f o rms the e arly typ e s bei ng
, ,

pl a i n those of the Gupt a peri o d e l ab o ra tely decora te d ;

,

this ag a i n a ppe a rs t o be a motif th at is tech nic a lly

western a t the s a m e time th at it refl e cts the t ra diti o ns
,

re g a rdi ng t he Buddh a r ay s a nd th e t ransfig ura ti o n nd ,

a

fro m a visi o na ry standpoi nt m ay be c alled re alistic .

Cla ssi c B uddh i st A rt

Th e v a rious types o f Buddhist art to which we h ve a

so far re fe rre d from this time o nw ard dra w closer and

,

close r toge ther to constitute one national art and sty le

,

33 2
P T
LA E B B

TH E B U D D HA
Ca m b o d i a , 1 3 th
—I 4 t h y
c e nt u r

Co llecti on o f M r Vi ctor Golo nbew

 Buddh a t h e G o sp e l o f Buddhi sm
—but repre se nts this life with p as s i o nate symp athy fo r all
its s e nsu o us pe rfe cti o n P ra ise o f the b e auty of wome n
.

c o uld no t b e m o re pl i nly S p o k e n a nd t he so u nd o f music

a ,

is e ve rywhere : no refe re nce is m ad e to age a nd th e re ,

is no i nsiste nce up o n de ath o r su fferi ng for hum an and ,

a n im a l life a lik e a re a lw ays r e pres e nt e d a t the highe s t l e v e ls

o f e xp e rie nce .I t is i n qui te ano ther wayth a t Buddhist id e als

are h e r e e xpres s e d — b y t h e e v e r p re se nt s e ns e o f t rag e dy
fo r t h e very emph a sis on y o u t h a nd b e a uty is the re v e l a ti o n
o f th e ir tra nscie nce . The life o f th e w o rld is d e picte d
with such transp a re ncy a s i f i n a m o u nt a i n f a st ness

th e re w e re a p o o l o f w a ter cle a r tra nsluce nt and sere ne

—th a t it a ppe a rs like the subst ance of a dre a m t o o fra il
, , ,

t o gr a sp , however he a ve n like its forms A nd th e re

-
.

m o ve s through these e nch anted sce nes th e figure o f o ne

wh o se h e a rt is set o n a m o re dist ant go al and fe e ls an ,

i nfi nite c o mp assio n for all b o rn bei ngs whose sw e e t

d e lights a re subjec t t o mort ality ( Pl ate CC ) It is .

ju s t bec aus e the medi ae va l Buddhist c o nscious ness h as

l e a r nt so well t o u nderstand the v a lue o f the w o rld th at
t h e figure o f O ne wh o seeks to s a v e all cre a tures fr o m

t hi s r a di ant phe nom e na l life a ppe a rs so tr a gic .

It is no t th a t I do no t v alue th e s e my tusks s ays the ,

’

B o dhis a ttva e leph ant i n the Ch a dda n ta f ataha no r ,

‘

t h a t I desire t h e st a tus o f a g o d but b e c a us e t h e tusks o f

,

I nfi nite Wi sd o m a re de a rer to m e a th o us and tim e s th an

t h e se th a t I yi e ld yo u th e se g o od hu nter
’
, , .

I t i s t o be o bs e rv e d t o o th a t th e spiritu a l S up e rm a n is
, ,

ne v e r p o or a nd despised but a lw ays freely e nd o w e d wi t h

,

t h e l o rd ship a nd t h e w e a lth o f the world h e d o es no t ,

sc o r n th e c o mp any o f b e a utiful w o men D h a rma a th a .

, r ,

a nd h ama S oci a l vi rtu e we a lth a nd the pl e a sure s o f the

, , ,

se nses are his a nd yet t h e Bodhis attva s th o ughts a re ’

,

3 34
P T
LA E C C
B OD H I S ATTVA , P ER H AP S A VAL O K I TE S VA RA
 B uddh a 865 t he G o sp e l o f Buddhi sm
9

sculpture thus —as at Eleph ant a Ellor and Mam a]

a re , a,

lap ura m—a lm o st e ntire ly Hi ndu i n subj e ct I t is o nly .

h e re a nd th e re th at th e re survive a fe w pre ci o us re lics of

pure ly I ndi an Buddhi st sculpture o f t he cl ssic ge a a .

Pr o b ably t he b e st o f these is the little S i nh les e br o nze a

o f A v a l o kitesv a ra repr o duced on Pl ate Z c while th e ,

ra th e r l e ss i mpressive but very gr ci o u S i nh les e figure

, a s a

o f Ma itr e y a re pr o duc e d o n Pl t e S m a b e a li t tl e l a t e r
a
y .

Th e N e p a l e s e figures of Buddh a a nd A v a l o kite sv ra a ,

illustra ted o n P l ates C R a re cl o s e ly rel te d to Aj nt a

, , a a

types and range from t he eighth to the e l e ve nth ce ntury

, ,

a nd from t h e eleve nth to t h e thirtee nth ce ntury there

are pres e rve d s e v e ra l ex a mples of b e a utifully illustr a ted

Buddhist p alm le af m anuscripts in the s ame styl e S ub

-
.

s e qu e nt t o thi the Buddhist art of Nep al is modifi e d

s

by Tibet an Chi nese and p e rh aps a ls o P e rs i an i nflue n e s

, , c .

Buddhist art pe rsi ted i n Mag dh a a nd B e ng al o nly u ntil

s a

t h e fi n l vict o ri e s o f Isl m i nv o lved the destructi o n o f the

a a

m o nasteries i n the twelfth centu ry .

Coloni a l I ndi a n A rt

I ndi a h as b e e n the source of a coloni a l art of gre at i m

portance d eve lope d fr o m the sixth ce ntury o nw a rd in
,

Burm a S i a m C a mb o di a La os nd p articul rly i n jv a

, , , , a a a

a nd the gre a t p a rt of this c o l o ni a l a rt is Buddhi s t The .

most import nt school is th e jav ane s e jav a was c o l o niz e d

a .

by Brahm anic al Hi ndus i n the e a rly ce nturi e s o f the Chris

ti an e ra nd l rgely c o nv e rte d to Buddhi m a little l te r ;
a a s a

the two forms o f b e lief exi sted S id e by S id e u ntil the Muh am

m a d a n c o nqu e sts of the fiftee nth ce ntury The l rge st and . a

fi ne st Buddhist monume nt is the stfi pa of Bo ro b o dur ;

here the pro c e ssi o n g all e rie s are adorne d by a serie of s

s o m e 2 0 00 b s reli e fs illustra ti ng the life o f the Buddh

a - a

3 36
P LA I E
‘
l) l)

MA NjU S R I B OD H I S ATTVA
ja v a ( i y D)
4th c e ntur A

B e rl i n
 B uddha 863 9
th e G o sp e l o f B uddhi sm

Th e F a r E a st
The Buddhist art of Chin a is on a nother footi ng for not ,

withst andi ng i t repe ats the forms of I ndi an a rt Chi na h ad ,

alre a dy a n o ld a nd from a tech nic a l st a ndp o i nt exceed

, , ,

i ng ly ccomplish e d a rt a nd a profound philosophy of h e r

a ,

o wn before the Budd h ist pilgrims a nd missio na ries c a rri e d

,

a cross the w a stes of Centra l A si a the i mpulse t o a ne w

deve lopme nt of th o ught and of pl astic art ; thus a lthough ,

there were at o ne time m any thous ands of Indi ans i n Chi n a,

a nd some o f these were Buddhist a rtists ye t Chi ne se ,

Buddhist art is no t like jav anese entirely I ndi an but , , ,

esse nti ally a ne w thi ng a lmost as much Chinese as ,

I ndi an .

The first i ntroductio n of Buddhism to o k pl ace in the first

c e ntury A D I n the s e c o nd century a golde n statue perh a ps
. .
,

o f the Buddh a was brought i nto Chi na from the west ; i n the
,

s a me ce ntury a Buddhist missio n re a ched C hi na from

P a rthi a Buddhism did no t h o wever immedi ate ly obt a i n a

.

firm hold and th e Chi nese were the n as no w p artly Co nfu

,

c i ni st p rtly T a ist a nd p a rtly Buddhist

a , a o N aturally as the .

e a rly Buddhist i nflue nces c ame thro ugh western A si a e arly ,

Chi nese Buddhist rt exhibits some re l atio n to the Grae c o

a

Buddhist art o f G andh ara ; but fe w tr ces o f any work a

o lder th a n t h e fifth ce ntu ry no w rem a i n a nd by th a t time ,

t h e G rae c o R om a n el e m e nts were a lmost negligible

- or ,

tr a c e ble o nly i n mi nor d e t a ils of orn am e nt and tech nique

a .

U nder t h e North e rn Wei dy na sty o f the e a rly fifth c e n

tury h o wever th e re is a n i mmense a rtistic a ctivity and
, , ,

t h e m o u nt a ins and c a ves o f T a to ng a re c a rved with

c o u ntl e ss im ges o f Buddh as and B o dhis attvas of a ll

a

S iz e s fr o m mi ni ture to c o loss a l a nd thes e wo ks a re t h e

, a ,
r

t ypic a l Chin e s e Buddhist primitives One coloss al figure .

3 38
P T
LA E E E
B OD H I S ATTVA
Ch i n e se , sc h o o l o f L o ng m e n
-
( 8 th y)
c e n tu r
Co logne
 Buddh a $3 t h e G o sp e l o f Buddhi sm 9

forth the te a chi ngs o f Nagarjuna : he is still w o r shipped

by cra ftsm e n and a rtis ans as P a tr o n of the A rts The .

o nly rem ai ns o f this peri o d h o we ver are the c o l o s sa l , ,

bro nze Buddh a o f A nko i n which h as su ffe red m any ,

vicissitudes and is t o o much re st o red t o affo rd a v e ry

d e fi nite ide a o f the e a rli e st jap ane se Buddhi st art : and
t h e f a m o us templ e o f H o ri uj i ne a r N a ra which is ri c h ,

a lik e i n c o ntemp o r a ry sculpture a nd p a i nti ngs We .

find i n th e s e w o rks s ays Ok a kur a a spi rit of i nt e nse

” “
, ,

re fi ne m e nt and purity such as o nly gre a t re ligi o us fe eli ng,

could h ave p ro duc e d F o r divi nity i n this e a rly ph a s e .

,

o f nati o na l r e a liz a ti o n see m e d like an abstra ct id e al, ,

u nappro a ch able a nd my s t e ri o us and eve n i ts dist anc e ,

from the natur alesque giv e s t o art a n a wful ch arm We .

”

a re r e mi nd e d her e th a t a ll the e a rly Buddhist a rt o f t h e

F a r E a st is m o re purely hiera tic a nd a bstr a ct th an is t h e

c a se fo r e x a mple at Aj anta t o which the p a inti ng a t
, , ,

H o ri nj i is o therwise so cl o s e ly rel a t e d ; and the expl ana

ti o n is no t far to s e ek F o r whe n th e a rtists o f the F a r .

E ast t o ge th e r with t h e ne w re ligi o n a dopte d th e I ndi an

, ,

f o rmul a s a nd symb o ls th e y k e pt thes e s e p arate fro m th e ,

ordi na ry pr a ctic e o f th e ir a rt a nd so devel o p e d a sp e ci a l ,

i e d hi e r a tic qu ality t h e r a rest and m o st re m o t e pe rh a ps

z ,

the art o f th e pa i nte r h as e ver e xpre ssed Where as to

”
.
,

the I ndi an mi nd Buddh a and his discipl e s w e re more

a ctu a l figures with p o sitiv e re l a ti o ns t o th e ir o wn soci a l
,

world Th e pl a c e s wh e re th e y lived and t aught were to

.

th e m defi nite pl a ces t o whi c h th e y th e mselv e s c o uld at

,

an
y m o me nt m a ke pilgrim ag e s a nd thus ther e was no t ,
” 1

i n I ndi a th a t s ep a ra ti o n o f s o ci a l a nd r e ligi o us tr a di
“

ti o ns which is a pp are nt i n Chi nese art as it is likewis e ,

evide nt i n Eur o pe an religi o us sculpture and p a i nti ng Of .

1
W R th n t i n i Aj t F
. o e s e , (nI n d i S i t
an ay ) L nd n 9 5 rescoes a oc e , o o ,
1 1 .

3 40
P T
LA E F F

TH E B U D D HA
Ce n t ra l fi gu re o f a t rnp t yc h i n t h e To fu kuji t e m p le Ky o to
y
, ,

ja p a n a sc ri b e d t o W u Ta o t z u ( Ch i n e se 8 t h c e n t u r )
,
-
,

F ro m Ta ytm a S e lec te d R e li cs of ja pa n es e A rt, Vo l I

,
 Buddh a 89 t h e G o sp e l o f Buddhi sm 9

e a rlier e xc a v a tio ns a t T a t o ng fr o m these we re produce h e re

;
t h e c e ntr a l figure of a c o l o ss a l Buddh a ( Pl a te F
) a nd o f ,

t h e s a m e sch o o l but u nk no w n prove nance th e gr a ci o us a nd

a lmost coqu e ttish figure o f a B o dhis a ttv a Pl a t e E E

( ) n o w i n
t h e mu seum a t Colog ne Many o ther det a ched ex a mples o f
.

T a ng Buddhist sculpture m ay be se e n in the Euro p e an a nd

’

A m e ric an mus e ums I ntermedi a t e l n d ate betwe e n the We i

.

a nd T a ng p e riods is the m o nume nt a l st e le i n bl a ck m a rble

’
,

i n t h e c o ll e cti o n o f M G o lo ub e w repro duced o n Pl ate G

.
, .

Wh at little we kn o w o f th e p a i nti ng o f the T ang period ’

is d o min ated by the gre at na me of Wu Ta o tzu of wh o m -

,

a fe w m o re or less a uthe ntic w o rks a re pr e s e rved i n a p a n

j .

O ne o f th e se which if no t a ctu a lly the work o f Wu Tao tzu

,
-
,

is at any rate a m asterwork of T ang is the be autiful Buddh a ’

,

figure o f the To fukuji t e mple i n Ky o t o reproduced on ,

Pl a te D A nother p ainti ng by a s o mewh at l at e r a rtist

.
,

but th o ught to be a fte r Wu Ta o tzu is the Bodhis attv a -

,

K wanyi n the I ndi an A v a l o kitesv a ra reproduc e d on

, ,

Pl ate H H A t an e a rly d at e the m a l e A v a l o kitesv a ra was

.

i nte rpre ted i n Chi na as a femi ni ne divi nity and s avi o uress ,

a nd th e re is a lo ng a nd ch a rmi ng Chi nese l e ge nd which

rec o unts her life as an e a rthly pri ncess S i nc e K wanyi n .

is a gra ci o us s avi o uress who he a rs all cri e s and answers

a ll pr a y e rs it will re a dily b e u nderst o od th a t s h e bec a m e
,

o ne o f t h e m o st popul a r of a ll Chi nes e a nd j a p a nes e Budd

hist divi niti e s a nd the subject o f i nnum e rabl e p a i nti ngs

, .

I t will b e noticed i n our ex a mple ( from the c o llecti o n o f

Mr C L Freer a nd r e produced by his ki nd ne ss ) th a t the
. .
,

go ddess h o lds a b asket with a fish in her o utstretch e d

h and where as i n a m aj o rity o f re pre se nt a ti o ns she c a rri e s
,

a willow spr ay or a phi a l o f the w a ter o f life A m o re 1

.

1
Th e cul t f K w yi d th i g i fi
o an f th fi h
n an di
e s n d byc anc e o e s are sc usse

R F j h n t n B ddhi t Ch i
. . o s o ,
h xi u s na , c . .

342
P T
LA E G G
K WA NY I N
Gi lt b ro nz e ,
v
m e di e a l ja p a ne se
Co llect i o n of M r H Ge tty
 Buddh a t h e G o sp e l o f Buddhi sm

twilight the summits a cce ntu ated and di sti nct aga i nst
,

the p ale sky the l o w e r p a rts l o st i n mist a mo ng which

, ,

woods emerge o r melt al o ng th e u ne ve n sl o p e s S om e .

wh e re a m o ng those w o o ds o n high gro u nd the curve d

, ,

roof o f a t e mple is visible It is ju st th a t S il e nt h o ur

.

when travellers say t o themselv e s Th e day is d o ne and

, ,
’

to their e a rs c o m e from the di st ance the e xpec ted so u nd

of the eve ni ng b e ll The subj e ct is e ss e nt i ally the s a m e
.

a s th a t which the p o etic ge nius o f j e a n F ra n o i s M illet

g
co nce ived i n the twilight o f B a rbiz o n at the h o ur wh e n,

the A nge lus sounds over the pl a i n fr o m the dist ant church
o f Ch a illy
”
.

But as ano ther critic h as rem arked o n this

Wh at a di fference i n the tre atm e nt ! M illet pl a ce s Man
in the foreground expl a i ni ng the c o nte nt o f the picture
,

by hum an actio n but the Chi nese a rtist needs no figure

, ,

nothing but a hi nt ; the S pect at o r must c o mplete the

th o ught himself .
”

Th e world o f N ature a t this time h ad come t o m e an fo r

th e Chi ne se a rtist s o methi ng o ther th an we a re a ccust o m e d
to thi nk o f i n co nnexi o n with Euro p e an l andsc a pe I n .

one way h e uses N a ture s fo rms as t h e phr a s e s o f a phil o

’

S ophic a l l a ngu age likeni ng mou nt a i n and mist drag o n

, ,

a nd tig e r ,
to the Gre at Ext re mes so th at while t he
mod e rn critic c an perh aps appre ci at e much o f their pure ly
ae sthetic qu a lity it is o nly by an e ffort th a t h e re a liz e s
,

the depth o f sugge sti o n and mystic a l signific ance which

these m o nochrome brush drawi ngs h ave fo r the Chi ne se
stud e nt steeped i n Buddhist na ture l o re and Tao i st phil o
s o phy Very o fte n a ls o ev e n thi s u nde rlyi ng phil o s o phi c al
.

S ig nific ance is so, t o say u nexpr e ssed ,

I n a ny c a se .
,

“
The life of nature and of all no n hum a n thi ngs is re -

ga rded i n itself ; its ch aracter co ntem pl ate d and i ts

344
P T HH
LA E

K WA NY I N
Chi ne se p ai nt i ng , ro t h —
1 2 th y
c e nt ur , a ft e r
W u Ta o -
tz u
Collec ti o n f Mr
o C . L F reer
.
BI BL I O G RAP H Y O F W ORK S C O NS U L TE D
BY TH E A U TH O R

ARN D S E DW I N Th L gh t f A i
OL ,
IR : e i o s a .

B RN TT P R
A L D
E Th P th f L gh t ( B
, OF . . . e a o i odh i ca ryava tara o S
j nti
a

D ) L d 9 9 ev a , on o n, 1 0 .

B E AL, S Th e R oma n ti c I I i story of B uddh a

. . Lo n d o n, 1 8 75 .

B E AL, S A : Ca tena of B uddh i st S crip tures

. . . Lo n d o n, 1 871 .

B INY N O ,
L . P a i nti ng i n th e F a r E ast .
( 2 nd e d ) . Lo n d o n, 1 91 3 .

B UR GE S S , j . : A ma rava ti a ndj y y a eta

p L
agg a
o n o n ,
1 88 7 . d .

C H AVA NN ES, E . : M
'

ssi on A rcha ologi q ue da ns la Chi ne sep tentri onale .

1 909 .

C OOMAR A S WA MY, A . A rts a nd Crafts o f I ndi a a nd Ceylon . Lo n d o n,

1 91 3 .

B ronz es f rom Ceylon, ch i efly i n th e Colombo M useum . Co l mbo o,

914 1 .

B uddh i st P ri mi ti ves, “
Bur i n to n l g M agaz i ne , jan .
, Marc h ,
1 916 .

M a h ayana B uddh i st I mag es f rom Ceylon a nd

ja va .
“
j o urna l of

th e R o yl a A si ati c S o c i e t 1 90 9 y . .

Medi wva l S i nh a lese A rt Camp e n 1 9 0 8

. . d , .

COWELL MA X M LL E an d TA K A K A K U S O B uddhi st M a hayana S atra s

,
U R ,
.

( B uddh aca ri ta f
o A svag h osh a , O xf d or 1 8 94 .

C UNN I N GH A M ,
A . : M a h abodh i . Lo n d o n, 1 89 2 .

S tup a o f B h a rh ut . Lon d o n, 1 8 79 .

FOU CA U X , E . : n a Tch er R ol P a ( L a li ta vi sta ra)

’
-
. P ari s, 1 848 .

F U O CH E R , A . Etude su r l i co nog rap hi e bouddhi que de l I

’ ’
nde . P a ri s,

L A rt g reco b ouddh i q ue da Ga ndhara P ari s,

’ ’
1 90 5
-
. .

L a P o rte Ori enta le da S tup a de S anch i . P ari s 1 910 .

Le Gra nd M i racle da B uddh a a S rava sti .

“
j o urna l A i ti q sa ue ,

909 1 .

L orzgi ne g recq ue de 1 I mag e da B ouddh a P ari s,

’ ’
. 1 913 .

GA R BE , R : S anz hhya a nd Yog a (

.
“
Grun ri ss de r I n d d o - a ri sc h en P i hl o

S trass ur , 1 8 9 6 b g .

GE I R W Th M ha m L d
GE , 9 . : e a va sa . on o n, 1 1 2 .

GE MM W T Di m d S t
E L, L d . he a on u ra . on o n, 1 91 2 .

GE TT Y A Th G d f N th B ddhi m
,
. e o s o or e rn u s . Ox o r f d ,
1 914 .

GOLOU BEW, V . P ei ntu res B ouddh i q ues a ux I ndes . Anna l e s du Musée

Gui me t, Bi b li othéq ue de Vu lg ari sa ti o n,
”
To me 4 0 , P ari s, 1 914 .

3 47
 Bi b l i o grap h y
GRYj A . . : B uddh agh osup a tti . Lo n d o n, 1 89 2 .

GR I I T FF HS : Th e P a i nti ngs f
o th e B uddh i st Ca ve temp les -
j Aja nta
o .

Lo n d o n, 1 896 .

H AC M B ddh i m
K A NN H
R l gi n Lo n d n,
. : u s as a e i o . o , 1 910 .

H LL F D NG Th S l f P p l
A ,
IEL I e ou o a eo e .

H R D Y S A M nu l f B ddhi m L nd n 8 6
A ,
. a a o u s . o o ,
1 0 .

H W L B ddhi t R l gi
AR E, . . u s e i on .

H V LL E B I ndi n S lp t
A E ,
nd P i nti ng L. . : a cu u re a a .

H U R E S t al mh a f A gh h P i 9
BE , . u r a ra o sva os a . ar s, 1 08 .

I N DI A S OC I TYE : Aja nta F rescoes . O fo rx d ,

1 91 5 .

j o H NS TON, R . F . B uddh i st Chi na . Lon d o n, 1 91 3 .

KE RN H ,
. M a nua l of I ndi a n B uddh i sm Grun di r ss de r I n d o ari sc h en

S trass b g ur ,
1 89 6 .

S addh a rma P u nda ri

'

ha ( Th e L otus o f th e Good L aw) . O xf d or

1 909 .

L E COQ , A . VON : Ch otsch o . Be r i n, l 1 913 .

MA I S E Y ,
F . C . S anch i a nd i ts R ema i ns . Lon d o n, 1 89 2 .

MA X M U L LE R and F A U S BO LL D h a mmap a da a nd S utta I Vip ata . O xf d or

1 88 1 .

M II NS TE R BE R G O : Ch i nesi sch e K u nst E rl an ge n 1 9 1 0

'

,
. .
,
.

NAR A S U P L Th e E ssence of B uddh i sm Ma ras 1 9 0 7

,
. . . d , .

NU K AR I YA K Th e R eli gi on of th e S a mu ra i
,
Lon o n 1 9 1 3
. . d , .

O K AK UR K A A K UZ O I dea ls o f th e E a st .
( 2 nd e d Lo n d o n, 1 904 .

OL D N R
E BE G, H . : B uddh a ; h i s L ife, h i s D octri ne, hi s Order ( E n gl i h s

v e rsi o n by W H y oe )
. Lo n on, 1 8 8 2 . d .

PO U INSS ,
L . D E LA V A LLEE : B ouddh i sme . P ari s, 1909 .

Th e Th ree B odi es of a B uddh a .

“
j o urna l o f th e R o yl a A si ati c
S oc i et y .
”
90 6
1 .

RH Y S DA V ID S C A . . F . Th e L ove of Na tu re i n B uddh i st P oems .

“
Q ue st ,
A p il r 1 91 0 .

B uddhi sm .
( H o me U iv n e rsi t y Li b y ) rar .

B uddh i st P sych ology L o n o n, 1 9 1 0 , 1 9 1 4 . d .

Comp e ndi um of P hi losop hy ( Anuruddh a) . Lo n d o n, 1 910 ( w i th

S Z . . A un g) .

P sa lms f
o th e E a rly B uddhi sts . Lon d o n, 1 9 0 9, 1 913 .

RH Y S DAV ID S, T W . . B uddhi sm, i ts H i story a nd L i terature . Lo n d on

an d Ne w Y o rk ,
1 90 7 .

B uddhi sm . L on d on ( man y e di i t o ns ) .

I ndi a n B uddhi sm .
( H i bb e rt Le c ture s, Lo n d o n, 1 89 7 .

3 48
G L O SS A RY
Wh e re w d i g i v n i n tw f m th fi t
a or s e o or s, e rs i s P a i , th e l se c o n d ,

w i th i n b k t i S k i t E l w h th d i t i
ra c e s, s ans r . se e re e s nc ti o n i s i n i cate d d by
th l tt
e e P nd S
e rs Th P al i d S k it t m a . e an ans r er s are , o f c o urse , c o g nat e

th ro ugh t ou .

A h a mkara , S th e c o nc e i t o f i ndi Yi duali ty, e m pi r cai l g e o i sm .

A hhyana , S : an o ld lit e rar yf o rm, v i z . conte f a ble .

A la mhara , S : h
r e to ri c , p o e ti c o rna me n t .

d l l d
-

A laya C o smi c M i n o r R e aso n, re a m o f th e P ato ni c I e as

ynana S
’

-
vi , .

A h a tta, P
-
th e d
o c tri n e t at t e re are no e o s, o r so u s h h g l .

A ni cca ( a ni iya ) : i m e rmane nc e , tran sc i e nc e p .

A n ta hha ra na , S i nne r ac to r, th e i nn e r man, th e sou

’
l .

Ap a ra vi dya, S re ati e trut , e so te ri c trut l v h h .

A ra ha l, P o ne wh o h as atta i ne to A rah atta d .

A ra h a tta , P th e state o f sa i n tru t , th e state o f o ne wh o h as attai ne v g h d

iN bbana, o r a s i n th e o urt P at of w ic w lk
th e frui t i s F h h h h
N b h an1 a .

A nya ( ai ya ) : no bl g e, e nt e , l h o no ura bl e .

A riyasaccani ( arya sa gi ani ) th e F our N bl

o e Trut h s e munc i ate d in
Bu ddh fi as
’
rst se r mo n .

A rii p a loha s, S
-
: th e F o ur H i gh e t H v s ea e n s, tran sc e n i n d gf or m .

A subha jh and , P -
d
m e i tati o n on th e e sse ntia l l
unc e anne ss o f t hi g n s .

Atma n , S ( ) 1 ta e n k by Bu ddh i sts i n th e se nse of e go , o r so u l;

( ) 2 i n B ra man i sm, th e A h b l t n d i ti d pi it B hm n ; so u e , unc o o ne , s r , ra a

a sol th e re fl ti f th A b l t i th i d i vi d u l
ec on o e so u e n e n a .

A tta ( ) a rtha : a im g i d v nt g p fi t
,
a n, a a a e, ro .

A tta ( atma n) ,
P lf l p se g, p m t i ty i n th
so u , e rson , e o a er ane n un e se nse

l l th x i t f w h i h i d i d i th p p i ti
’
o f an
‘
e te rna so u , e e s e nc e o c s en e n e ro os on
‘
an atta -
.
’
A tta e tymo logi ca lly= atman, b ut d o e s no t c o nno te th e
unc o n di i t o ne dAm t an o f th e Bra hm an a b l so uti sts .

A vi dya, S : i g no ra n c e , th e c o ntrac ti o n o f S uc h n e ss i nto v ari e t y . Th e

b
as i s of Ta nh a, and h
t us o f t h e wh l o e S a msara .

I g no ranc e i s th e true i rst Cause o f I n i an F d ph il o so ph y : b ut t i s h

Fi rst Cause i s fi rst o n
’ ’
as
‘
fun a me nta ly d l,
’
n o t as te m p l
o ra .

I gn o ranc e ca n be o v e rc o me by th e in d i vi d l ua c o nsc i o usne ss, whi h c

is t h en se t fre e ,
”
ni ma lto .

B ha h ti , S : l o vi n gd v e o ti o n .

3 SI
 G l o ssary
B h h ti ma g
a S th w y f l v th m
r a, : e a o o e, e e ans o f sa lv ati o n by d v ti e o on .

Bh g g ti
a va n a - aP S th d i y , ,
e or nar un c o nsc i o us lif e of th e b dy t
o , e c .

m di t f i B ddh i t p ri e st
’
B h i h hh P u, en can r ar,
‘
u s .

B h i hhh u ni , P : fe m i n i ne of B hi hhh u .

B odh i , P wi d s o m, S uc h ne ss, i ntui ti o n, i ll umi na ti on, i nne r i l gh t . Cf .

P e rsi an I shq
’
.

B odh i -
ci tta , wi d m i w d l igh t g
P : h h t f v
eart o f - -
s o ,
n ar ,
rac e ,
‘
s oo o e er

l ti g th d i v i p k f th B ddh t i th h t
’
as n ne sse , e ne s ar !
o e u a - na ure n e e ar .

Bo dh i tt ( B dhi tt ) W i d m b i g
sa a o
( ) G t m b fsa tt i va : s o -
e n . 1 au a a e o re a a n

i gn li g h t m t ; ( ) y i d i v i d l l f d d i t t th
en en en 2 an n ua se -
e ca e o e

lv ti
sa f th
a on od d ti n d t th tt i m nt f B ddh
o e rs a n es e o e a a n e o u a

h d
oo .

B ra h ma, S : th e su p re me p e rso na lg o d so c a ll d e .

B ra h macarya , S c h aste lif e , e s e cia p lly of a Bra m ani c a h l stu d e nt .

B rah ma n, S : a man of th e B rah ma na va rna , a Bra h m by b i th an r , a

phi l o so ph e r, pi r e st . Et i c ah lly , o ne wh o f lfil th i d l f

u s e ea o a true
B ra man h .

B ra h ma n, B ra h ma, S th e A so ute , th e b l U n d i ti d w h i h i N
c on o ne ,
c s ot

so , n ot so ,
’
th e Gro un d ,
th e U d i v i d d S lf th W ld
n e e , e or of

I ma i nati o ng .

B uddh a , P , S E n i l ght n d
ft tt i i g e e .
(1 ) S i ddh atth a Gautam a, a er a a n n

l gh
en i te nm e nt ; ( ) th i d i v i d l wh h v i mi l ly tt i d 2 o er n ua s o a e s ar a a ne

N i bba ( 3 ) y h i d i v i d l
na id d p m Gdan su c n ua c o ns e re a s a su re e o ,

wh tt i m o se at f B ddh h a nd i ti m l en o u a oo s e e ss .

B ddh i P S
u l i gh t m t i t ll i g
, , : en en en ,
n e e nc e .

C hh ( h )
a a w h l S y mb l f v i gnty h n th W h l f
ca ra :
‘
ee .
’
o o so e re , e ce e ee o

th G d L w f th G p l
e oo a , o e os e .

C ya P th i n f liv f B dh i ttv
’
a ri , c o urse , e suc c e ss o o es o a o sa a.

C t a P
e an w i ll
, .

Ci tta , P h e art, S uc h n e ss .

D e va , P , S : any e rso na go d, p l an e gl ,
e g Bra ma, S a a
. . h kk .

D h a mma ( dh a rma ) : o rm , N g pl
os e , law, ri te ousne ss, gh mo ra i t l y ,

lg
re i i o n c o n i ti o n d .

D h a mma —ca hh h u, S E ye fo r th e tru t h .

p m t t f B ddh
D h a rma haya , S : law o , Lo o s, th e b dy g su re e s a e o a u a ;
A b l t B i g th G
so u e nd b l t kn wl d g e n , e ro u a so u e o e e .

D i bb hh h
a -ca P h v ly y m i i nt v i i f th U ni v
u, : e a en e e, o n sc e s on o e e rse of

F m ( R fi p l k d K am l k )
or a o a an a o a .

D osa , P h t d ntm nt v g ng a re ,
re se e , re e n e, a e r.

35 2
 Buddh a 87 G o sp e l o f Buddhi sm 9
9
th e
M h P i f t ti
o a, :d l i p j d i f lly ti m t l i ty
n a ua o n, e u s o n, re u ce, o ,
se n en a .

M di ta P
u y m p th y
,
f th F s S bl i m M d a , one o e o ur u e oo s
.

M da S
u r ,
l P i ti f th fi g h i ti g t
: se a . os on o e n e rs, e ra c e s ure .

Nag P S a, b i g h v i ng th d l h t f m n nd p t
, : a e n a e ua c arac e r o a a se r e n .

Al l p h t wi m
so a n e e an ,
a se an .

Nag i i P S f mi i
n ,
f N ag
, e n ne o a .

Nam ap P S li t
a r -
m a, d f m whi h l n
,
n ti t t n gg
. na e an or , c a o e co s u e a a re

gt i t mi g p l i ty it P y h l g i lly ‘
a e n o a se e n e rso na or un . s c o o ca ,
an

mb d i m t w i th t th i d y th i g m b d i d m i d d
’
e o enf ou e ea o an n e o e : n an

b d y mi d d m tt F ap i th
o ,
or n an a er . or r a n o e r se nse s, s v . .

I Vibba na ( i a ) th i lly th d y i g t f l t
n rv na : tm te d ca , e n ou o us ,
re se n en ,
an

i ll i p y h l g i lly l
us o n : f m i di vi d
s c l i ty Th R g
o o ca ,
re e ase ro n ua . e e co

ni ti f T th on o A t t f lv ti t bru li d h
. d s a e o sa a on o e re a ze e re an

i no w ; th wh tt i l d f m b mi g d ft
o se o a a n, are re e a se ro eco n ,
an a er

d th t ea m I Vibba
re urn n o d t i m ply th i h i l tio re . na o e s no e a nn a on

of th l f B ddh i m t h th t
e so u ,
’
h ti ty
or ulh s e ac es a n o suc en as a so u as

ev xi t d l Vbba i
er e s e f m y m f th mm m
. i na s o ne o an na es or e su u

b m it m y b b t t
on u l t d A by S ti ll n V i d
a e es ran s a e as ss, e ss, o , or

N th i g ( t th i g
o )n no -
n -
n e ss .

I Vi g
r u na , S d ti d q l fi d i n w i unc o n i one , u n ua i e ,
n o se .

I Vi ma h ay S m g i l b d y pp i ti
r na a, b d y f t n f m ti th
: a ca o , a ar on, o o ra s or a o n, e

e arth ly p t f B ddh as e c o a u a .

Ni shhama S : i si nte re ste ,

d d .

Ni v ri tti marga S th e P at ,
h of R e turn .

P a cceh a B uddh a , P o ne wh o attai ns e n li ght e nme nt, b ut d o e s no t te ac h

a
‘
p ivr ate Bu ddh a .
’

P a ii h a , P : wi d s o m, re ason , i nsi ght .

P a h na -
ca hhh u, P : E ye of i n si ght or wi d s om .

P a ra vi dya, S a b l so ute trut h ,

e so te ri c trut h .

P a ra marth a sa tya , S : a b l
so ute tru t h .

P ara mi ta, S : tran sc e n e nta d lp e rfe c ti o n, e s e c i a p lly th p e e rfe c te d vi t r ue

of a Bo dh i sa tt a v .

P a ri baja ha , P a
‘
W d an e re r,
’
a p i p t ti h
er a e c e rm i t .

P a ri ni bbana (p a ri ni rvana) : fu ll N i b b a ( na,

’
1
) i de nti c a l w i th I Vibba n a,

A ra h a tta , Vi mu tti , A nna, e tc .

, ( )d h
2 e at of a h u ma n b i g wh h
e n o as

p vire o us ly re a i z e l d I Vi bban a,
'

d th f
ea o an A ra h a t : l i mply
a so s

di l sso uti o n .
’

P a ti cca -sa mup ada , P : d p d t igi

e en en or nati o n, c ausa i t l y .

P rajna, S : re aso n, un d t di g
e rs an n .

3 54
 Gl o ssary
P rajna p ara mi ta, S
-
su p m re Al p e re aso n . so e rso ni fi d e as th e Mo t h er

of th e B u ddh as,
’
Ta th ag a ta g a rbh a -
. Cf P e rsi an A q l R e ar e
.
’
. g dd
as t h e way o ut, sh e i s th e p r nci i pl e o f a na si s ly
a s th e wa y i n, th e

p r nc i
i pl e o f s nt y h e si s .

P ra hri ti , S : N a ture , th e c o r o re a p l w ld or .

P ra ni dh ana , S v o w, se lf d di -
e c a ti o n, fi rm p e rsuasi o n, o f a Bo dh i satt a v .

P ra v r i tti marga , S th e P a t h fP o ursu i t .

P i t /71762 ( p u nya ) : m e ri t, g d h
oo c a ra c te r .

P u r ush a , S : Ma e , a
’
l fi ti p f th e rso n i ca on o e B ra man h or Atman
( Ve d anta) : an in d i v i d l l ( S amk h y ) ua so u a . A nt t i h e ti c to P ra k ri ti ,

s pi rit ’
as Opp o se d to
‘
m atte r .
’

R aga , P , S l t p
us ,
assi o n , d e si re .

R aksh asa , S man

a dv
-
e o uri n gd e mo n .

R ap a , P , S : fo rm, s hp a e . In a c ate g o ri c a l se nse , q l i ty

ua . S ee a sol
Nama rhp a .

R apa loh a s, P , S
-
: th e x
S i te e n H v e a e ns c on d i ti o ne d by fo rm, ne t x
th e b l w A fip
e o r a~ lo kas .

S ag u na , S : c on di i t o ne d q lifi d
, ua e .

S a madhi , P , S : tranq u i ll i ty , se lf -
c o nc e ntrati o n , c a lm , ra pt ure . A state

atta i n e d in jh ana , an d h
t e n e q ui a e n t to vl th e t ran sc e n di g n of

em pi i l
r ca c o n sc i o u sne ss : a so l th e s ta te of ca l m whi h c is a lw ya s

c h a rac te ri sti c o f th e A rah ra t ,

S a ma n a , P : w d an e ri n gfi r ar . Th e Bu ddh a is o fte n re e rre f dt o as Th e

Gre at S amana
’
.

S a mbh og a h aya , S En j ym
o e nt -
b dyo ,
’
th e h v ly p t f
ea en as e c o a Bu ddh a .

S amhhya , S Sc h l o o o f th e C o un t,
’
a p re B ddh i t p h i l
u phy s o so , so - ca ll de

as
‘
re c k o ni n g -
up
’
w ty fi
th e t t g i en -
ve c a e or es .

S am sara , P, S : Be c o mi g d i ti d x i t
n , con o ne e s e nc e , b i th r -
and -
d thea ,

e te rna l re c urre nc e , m t l i ty p l xi
or a , c o r o re a e ste n c e , th e vg e e tati v e

w ld or .

S a mvri tti sa tya , S re atl iv e tru t h .

S a ng h a , P , S : th e Or d e r, th e c o m p y an o r c o n re ati o n g g of m on k s and

nu ns

( S a nhh ara ) S a mshara c o n o rmati o n, f ’

im p re ssi o n of p vire o us d d ee s,

c o nsti tu e nts o f c arac te r h .

S a una , P : p e rc e p ti on .

S a rrag una , S : in all wi se , h vi g a n all p o ssi bl q l ti

e ua i es .

S a ti , P re c o ll e c te d ne ss, c o nsc i e nc e .

S i la, P : c on d uc t, mo ra l tyi .

3 55
 Buddh a t h e G o sp e l o f Buddhi sm
S uf i P a i m y ti e rs an s c .

S hh
u P S g d pl
a, ,
h pp i
: oo w l , e asure , a n e ss, ea .

S kha t
u th
va i : W t P d i f A m i tab h th h i g h t h v
'

e e s e rn a ra se o a, e es e a e n,

th B ddh fi l d w h
e u l ip a d f N i va
e e re so u s a re r ene or r na .

S tt ( at ) th d A l t y f m i B ddh i t i p t
‘ ’
u a s ra re a . i e rar or , n u s sc r u re s,

w d f th B ddh t g t g th
or s o e um di l g ;
a s run o e er as a se r on o r a o ue

i Hi d
n i pt n u sc rt d i f ph i m u re s, a c o nn e c e se r e s o a or s s.

S bh a
va S va , w t Th l f x i t t th
o n na u re
-
f p t i ty ;.
’
e se -
e s en , e so u rc e o s o n an e

t m
a l g t I m th t I m ppl i d t th S p m
er ana o o us o
‘
a a a ,
’
a e o e u re e

B ddh ( A di B ddh
u a f th l t M h ay a ) -
u a o e a er a na .

S va dh m S
-
ar w m p
a, l i d ty f th i d i vi d l
:
‘
o n n or i l ,
’
ecu ar u o e n ua o r so c a

g p ro u .

T ha ( t i h ) d i
an r s v ti g vi g
na : g wi h t bt i
e s re , c o e n , c ra n , an e a er s o o a n or

j y i t t d m ti v I th i
en o ,
n e re s e B ddh i m t h tho e . n s se n se u s e ac es e

x ti ti
e f d i
nc ( i H
on o d i m i ti f
e s re th f i t f n in u s ,
‘
re nu n c a on o e ru s o

b t T ha d t v
u p i ti an g d i t ti o e s no co e r as ra o n or oo n en o n,

w h i h i l d d i th R i g h t D i
c are nc u f t h E i g h t f l d P th
e n e
‘
e s re o e o a .

T ao : th b l ti t p h i l p h y f th C h
e a so u s phi l ph L t o so o e i n e se o so er ao se .

Th t m T e h er t ti i mi l
ao t th t f N i va
as a c o nn o a d on s ar o a o r na a n

B ra m anh .

b
Tap a s, S : urni n , o , to i to rture g gl w l , .

Tara th e fe m i n i ne c o un te r art o f a B o i satt a, a sa i o ure ss p dh v v .

h g
Ta th ag a ta , S : T u s o n e o r T u s c o m e H e wh o h as t us attai ne
-
h -

,
- - -
h -
d ,
a

t e rm u se d by th e Bu hi m lfddh a in s p ki g
ea n of se .

Ta th ag a ta g a rbh a , -
S W m b f—
: Th wh h v t h
‘
m o -
o o se -
o -
a e -
us c o -
e .
’
Th e
D h a rma h aya , o r -
S h v i w d f m h t dp i
uc n e ss, a s e e ro t e s an o nt o f th e
l v
re a ti e an d re ar g d d th i g i f ll h i g ; m h
e as e or n o a t n s ot er of th e
Bu ddh as an d all se nti e n t bi ge n s ; N ature as p o te nti a l matte r,
May a ,
P ra k r i ti fi ap ara mi ta
P raj .

Ta ttva bh ii ta ta th a ta S
, , S uc h n e ss, Gro un d , Su b stra te , v bl y
th e i ne i ta i i t
an d un i l i ty f th i g th
v e rsa f p t o n s, e so urc e o s o n an e i ty Th q l i ty
. e ua

of i fi i ty i
n v y p ti l f th w h l i th
n n e er ar c u ar, O e o e n e p t ar .

Tava ti m H vsa : f th Th i ty t h G d
e a en o e r -
re e o s, o ne o f th S i L w e x o er

H v e a e ns .

Th era , P ld m g t th B t h
an e er A b t a on s e re re n, a n ra a .

Th era v ad P w d f th l d
a, : B y t h i t m th
‘
orly B ddh i t o e e e rs .
’
s er e e ar u s s

d i ti g i h th i b l i f f m th t f th M haya i t Th
s n u s e r e e ro a o e a n s s . e

Th ad t x t
era v ti t t th P al i
a e s c o ns u e e c ano n .

Th eri ,
’

P f mi i f Th m
: e n ne O e .

3 56
I ND E X
A ni c c a 9 1 9 3 9 8 1 0 5 , ,
— , , 1 73 , 1 75
A nko i n 3 4 0
MPI H M
,

AKE S, T O 32 0 AS A no m a 2 5
I
, ,

A b h i dka mm a P i ta ka 3 6 , , 2 95 ,
2 96 A no t a t t a lake 3 ,

A c h e las 1 52 , A n ta hka ra n a 1 8 9 1 9 5 , ,

Adi b u ddh a ,
2 3 9 2 49 , A nu la P ri n c e ss 1 8 5
, ,

A fg h a n i st a n 1 85 A n up i ya 2 7 50
p
, , ,

A h a m kara 1 9 5 , A nu radh a ura 1 3 3 , , 1 34 , 1 85 ,

2 97 ,

Aj a n t a 3 1 1 3 3 3 3 3 5 3 3 6 3 3 7 3 39
. . . . . .

A ya n ta F re sc oe s 3 4 0 , A nu ru ddh a , 50 , 58 , 60 , 87 , 99 ,

A jat asa tt u 6 4 6 8 7 1 7 2 8 9 2 6 6 , , , , , ,

Afi v rka s 1 52 1 56 1 58 1 8 6 , , , , A pa dan a ,
2 65
A ksh o b ya 2 49 Arab a t 12 1 5 31 39 41 72 73
—1
, , , , , , , , ,

A l H uj
-
wi ri 2 44 , 8 5 87 , , 1 02 , 103, 1 1 6 18 , 1 20

A lakap p a 8 9 , 1 2 2 , 1 40 , 1 78 ,
2 12 ,
2 2 —
7 2 30
A lam kara 3 0 9 A ra h at t a 42 43 4 5 4 8 53 55
l
. , .

86 1 1 6—
, . . . .

A ara K alam a 2 8 , , 2 9 , 38 , 79 , 80 , 56 , 83 , 1 1 8 , , 12 3 ,

Ala i 59 v A ri ya s 1 65 168

F
, , ,

y
Ala a vi i fz ana 2 52 3 1 0
-
A ri ya sa c can i se e o ur A ri y an

v
, , ,

Am a ra a t i 2 2 4 3 2 7 —3 2 9 Tru t h s
wi
, ,

A m i da 2 4 7 ,
A rno ld S i r E d ,
n, 1 1 , 30 2
A m i di sm 2 4 7 A rt 40 1

A m i t ab h a 2 4 7 —
, ,

2 49 2 53 3 1 7 , , , A rt of th e Th ea tre Th e , , 1 77
A m p ab ali 7 4 7 5 1 6 4 2 8 5 A rapa jh an a s 1 1 1

III
, , , , ,

A m p ab ali s P sa lm 7 4
' ’
, A rapa loka -
, , 1 47
A m o gh a si ddh a 2 4 9 , A rapa ra ga 1 0 3 ,

A na n d a 1 4 1 8 5 54 55 7 6 9
0 6 — A rya de v a 3 1 9
— Aryasfi ra 3 1 0—
, , , , , , , ,

7276 87 9 8 1 04 108 12 4 316

— g
, , , , , , ,

1 50 1 6 0 1 62 2 69 , A sa n a, 2 51 ,
2 52 , 3 10 ,320
_ ,

A na n da 1 0 4 ,
A sh ta sa h a sri ka pra m apara mua
A na nda P sa lm O f 1 0 8 , , 316
A nat h a p i ndi ka 51 52 6 0 6 2 , , , , , 2 63 , A sadh a 2 5 ,

2 7 1 A sra 1 8 4,

A n a tta 9 1 98 10 5 1 40 , 1 73 1 74 A so ka Ma ur a y 1 54 1 56 1 57
1 82 —
, , , , , , , , , ,

1 86 2 16 , ,
2 20, 2 2 2 ,
2 60 ,

2 96
A nc i e n t M a ri ne r Th e 3 1 3 , , A soka , E di c ts o f , 1 30 , 1 38 , 1 53 ,

A n ga 6 0 ,

A n guli m ala 60 , A ssai l 44 4 5 , .

A ngu ttara Ni h a y a, 1 00 1 19 , 1 58 A sv a gh o sh a 1 4 6 2 43 2 45 2 70
—
, , , , , , ,

30 3 3 10 , 316 . 319

3 59
 Buddh a 83 9
9
the G o sp e l o f Buddhi sm
sa bh o - bh a va n a , B h ava dsa va
A 71 1 44 , 1 , 1 03

A tma n ,
t h e 2 8 2 9 1 8 7 —1 8 9
, , , , 1 92 , B hi kku ni sa myu tta 2 7 0 ,

1 94 1 9 8—203 205 2 06 2 09 B h i kkh u s 6 9 1 52 1 54 1 55 3 3 1

—
, , , , , , , , , ,

2 19 B i h ar 6 2 ,

A tta 1 9 9 ,
B i m b i sara 2 7 4 3 56 57 6 2 6 8 , , , , , , ,

A tum a 80 265

y
,

A ung S Z 99 1 40 Bi n on 3 4 1 34 3
g h p
. .
, , , . ,

A v a dan as 3 0 9 3 1 4 B lac k S n a ke K i n w i rl o o l o f
v v —
, , ,

A a lo ki t e s ara 2 4 7 ,
2 49 ,
2 53 3 1 7 , ,
th e 3 2 ,

B lake W m 2 3 5 2 4 5 2 55 3 4 5
,
.
, , , ,

A va ta ni sa ka S i i tra 46 B odh i
'

,
2 2 9 ,
2 ,
2 39
A vi dya 2 1 0 ,
B odh i c a ryava ta ra ,
2 36 , 320
A v ma 97 103 , ,
B odh i -
ci tta , 1 41
A vi jya asa va 1 0 3 ,
B o dh i dh arm a ,
2 53
A vyaka la S a myu tta 2 2 3 , B o dh i satt a (B o dh i sat tv a) , 2 2 5 ,

A wa ke ni ng of F a i th Th e 2 45
B o dh i t re e ,
1 4 , 1 80 , 1 85
B oh d Ga y a, 2 97
B o ro b o du r 3 0 2 , , 32 6 , 3 36
B o t re e 1 8 5
-
,

B ALA J A L O NA K AR A 58 , B rah m a 9 1 12
,
2 , , 1 1 4 ,
1 51 ,

B alfo ur G 1 08 W I 99 2 O5 2 37 2 4 I

b v
.
, , , ,

B am u gro e Mo nast e r -
y , 44 , 62 ,
B ra h m a lo kas 1 1 1 -
,

68 see a lso V e lu v a n a B rah m a n 2 8 2 9 1 87 , , , , 1 8 7 —1 9 4 ,

B a rn e tt L D 2 3 6 , . .
,
199
B e a l 1 56 1 8 1 B rah m a n 8 9 1 99 2 1
4 2 78
g —
, , , , , ,

B e c om i n L aw o f 1 1 0 , , , 1 1 7 ,
1 20, B rah m a n i sm , 1 12 , 198 2 2 1

B ra h m a S atra 2 09

h
,

Be men , 1 20, 1 2 5 , 1 46 , 2 2 6 ,
B ra z e n P alac e m o n ast e r y , 30 0
B ri h a dara nya ka U p ani sh a d 1 60
v
, ,

B e ll Cli
,
e, 1 40 , 3 30 1 87 , 1 88 , 1 90 ,
2 00 , 201 , 2 03,

B e lu v a 7 5 ,

B e nare s 30 3 8 46 1 86 2 63 B u ddh a 6 0 9 0 2 1 2
B u ddh a —
, , , , , , , , ,

333 c a ri ta 1 46 30 3 , 30 4 30 9
g
, , ,

B e n al 3 3 5 3 3 6 . .
B u ddh a gh o sh a 8 6 1 00 , , , 101 , 1 06 ,

B eyond Good a nd E vi l , 1 74
B h addi v a 50 B u ddh ava m sa 2 6 5 2 95
—
, , ,

B h adda 1 6 3 ,
B u ddh i sm 1 9 8 2 2 1 ,

B h a ga va d Gi ta , 1 0 4 , 1 0 5, 1 43 , 1 49 ,
B u ddh i sm , 1 99 ,
2 04 , 2 37
B u ddhi sm i n Tra n slati o n s 4 3 , , 1 63 ,

B h akta kalpa dru ma 1 57 -

, 1 72

B h a kti Y oga 2 1 2 ,
B u ddh i st Ch i na 1 58 2 37 , » , 2 54 :

B h ara dv aja 59 ,

B h arh u t 6 2 3 2 5 3 3 3 , , , B u ddh i st P syc h olog y , 1 1 3 ,

2 03

B h a va 9 7 , B u ddh i st R evi e w 1 40 ,

3 6 0
 Buddh a 83 9
°
th e G o sp e l o f Buddhi sm
D ukkh a 9 0 9 2 — 96 1 0 5, 1 2 0, 1 77 F ou r A rapa jh an as 1 12 1 1 8
F h F
, , , . , ,

o ur A ri y an Trut s, or o ur
D un s S c o t u s 2 40 ,
No b le Trut h s, 10, 44 , 90 , 101 ,

D ut th agam ani 1 50 2 99
y g F
, ,

D i n O ut 1 2 2 1 8 1 Cardi nal S i ns 1 53
o ur

F F
, , ,

o ur lo o ds 1 0 3
F g
,

o u r G re a t K i n s 2 2 37 1 1 1
F
, , ,

o u r G u ardi a n s o f t h e Q u art e rs 1 3

F g
, ,

2 2 see a lso o u r Gre a t K i n s

y
E a rl B uddhi sm 40 1 0 9 , 2 00 , 2 0 1 F ou r jh an a s 1 1 2 1 1 4
gy p F
, , , ,

E t 1 84 o u r Me di t at i o n s 1 4 4

gh v F
. ,

Ei t S t at i o ns o f D e li e ra nc e , o u r P at h s 1 0 1

F g
o ur S i n s 1 6 19

E i g ht f F
,

o ld P at h , t h e A ri y an , 10, o ur S u b li m e Mo ods 1 1 4 1 4 2 , , ,

3 7 3 9 40 8 4 8 5 9 1 2 63
F V
. . . . . .

E lara 2 9 9 3 0 0 o ur 7 a rn as, 2 1

p F t h P t h t h 53
, ,

E le h ant a 3 3 6 o ur a e, 55 1 02 103

F i f A i i 59
, , , , ,

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F — i b th w y
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E m e rson R 12 . W 1 re e n -
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E i ru s 1 8 4 C L 34
re e r, 2

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, ,

E t e rna Li fe 1 1 5
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,

E t e rni t R e li i o n y , of 12 8
E t h i c s 1 2 6 —1 3 7
ph
,

Eu ra te s, 2 60
E ve ni ng Ch i me o f the D i stant N
GAMA I 2 9 9
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,

Te mple 3 4 3 G a nd ara 3 2 9 3 30 333 33 5 3 38

g
, . , . . .

Ga r i 2 1 3 ,

Gau dap ada 1 9 2 ,

Ga u t am a 2 4 9 ,

Gau t am i t h e Mat ro n 1 6 22 49
HI N
, , ,

FA E 1 86 —
53 55
p
,

F a na 1 1 5 1 1 9 y
Ga a S c ar 42 70
g
, , , ,

F ana al fa na 1 1 9- -
, Ge i e r P ro fe sso r 2 9 9
, ,

F aust 1 1 1 Gh o si t aram a 58
F lt h m 4
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e a 1 1 Go e t h e 1 1 1
Fi t C
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rs a u se , 1 10 Go lo u b e w M 3 4 2 .,

Fi t P th t h
,

rs 40 4 4 , 4 5, 4 8 55
a , e, , , , Go p i ka 1 6 4 ,

56 7 0 10 1 , 1 02 1 49 2 9 3 G o t am aka s 1 52
Fi v A gg g t
, , , , ,

e re a e s 9 9 101 Go t am i , t h e S le nde r 1 4 8 2 51 , , ,

Fi v W d p
, ,

e a n e re rs (or D i sc i le s) 3 0 , , 2 70 see a lso K i sa G o t am i

3 8 39 4 1 , , Gre at R e nu n c i at i o n 1 9 2 4 2 1 6 , , ,

y
F ort Qu e sti ons Th e 2 4 6 Gre at Th ti p a , 3 00
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’

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, ,

o uc e r M 32 8 Gre e c e 3 4 1
F h g v
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o ul T i n s Me di t at i o n o n, 1 4 4 Gro e o f Gladne ss t h e 1 3
p p
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I 7Z . 2 S4 Gu t a e ri o d 3 3 2 3 3 3 , ,

3 6 2
 I nd e x
1 40
I sv a ra , 1 96 , 1 97, 2 38 ,
2 47
I ti vu ttaka 2 6 5 2 8 1
g
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H AE CK E L , 2 2 0 I tsi n
-
30 3 3 1 0
H ll Fi ldi g 53 54
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a ,
e n , 1 , 1

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a nu an, 2 0 1

H v ll 3 3 7
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ea en o e 1 2

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, ,

ea en o ea or 1 a u - re e , rac e o f th e 1 6 2 9
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or 1 3 47 0,
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,

ea e n s, ra 1 1 a un 0
H v B ddhi t — 5 J k 98
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, , , ,

ea e n s, u s , 1 10 1 1 , 1 1 8 , ana a, 1 ,
2 12

J p d K ly a i
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47
I a na a a a n 49
Jp
,

H mi t
er 3 e, 1 1 a an ,
3 5 37 1 -
1 , 1 66 ,
2 53 , 333 ,

H bb t j
i l 8er ou rn a , 10

H i m al y 3 9 9 a a s, 1 2 0, 2 1 J apa n 37 1

H i y a B ddhi m 5 J p
, ,

na na u s 1 1 1 85 a an Da i l yM ai l 1 34
6—
, , , ,

2 22 ,
2 2 2 2 8 ,
2 32 , 2 36 , 2 37 , ja rdma ranam 9 7 ,

jata ka 2 6 5 ,

H i nd ui sm , 1 75 2 2 6 J ata ka mata 1 2 6 1 3 1 3 1 0
g —
, , , ,

H i o ue n Tsan 1 , 56 j a ta ka s t h e 1 59 2 2 5 2 8 7 2 89
, , , , ,

H i ranya v a t i R 8 1 ,

H i topa de sa 2 8 1 , jdta ka va nn an a ,
2 87
H y W 6
oe 0 I dfi 3 9 7
J v
, .

Hm 3 8
o e r, 0 a a, 333 , 3 36 . 3 37
H o na n ,
3 39 34 1 J y a a de v a , 2 83

J
,

H o ri uj i 3 40 e su s, 1 1 5 2 1 5
hi
, , ,

H ii e n S h a 2 55 , 2 38 ,
2 51 ,
2 74 ; a lso C r st , 2 1 4 ,

J e t av ana Gro e v or Mo nast e ry 51 , ,

58 59 6 3 7 o
. , ,

J h anas t h e 1 1 2 , , , 1 1 4, 1 46 , 1 47
I mi ta ti on of Ch ri st 3 2 0 , J i v aka 6 4 7 1 , ,

I ndi a 1 84 85 jfi a nd M arga 2 1 1
'

1 57 1 74
. . . . 1 . 2 59 . ,

3 39 34 5 jna na Y oga 2 1 2
J h
. ,

I ndi a n S c u lptu re a nd P a i nti ng, o nst o n , R . F .

, 1 58 , 2 37 , 2 54 ,

3 37 2 55 3 4 2 »

I ndra 1 1 2 2 0 1
v
, ,

I ndra h e a e n o f 2 5
, ,

I ndri ya s 1 8 9 ,

I nt o xi c a t i o ns t h e 7 4
R
, ,

I sa U pa ni sh ad 2 0 9 , K ABI ,

I si p ata na 3 0 3 8 , , K a i va l y a Upa ni sh a d , 1 90

363
 Buddh a 863 th e G o sp e l o f Buddhi sm
9

K a kusandh a 2 4 9 K x 34 no , 1

K a ku t t h a R 8 0 K o li yas 52 8 9
v
, , ,

K ala D e ala 1 5 2 9 4 7 , , , K o n a ga mm a na ,
2 49
K ali 2 4 1 , K o nda fi fi a 1 5 1 6 , , ,
2 9 , 3 8 40 ,

K ali dasa 2 8 3 3 0 3 , , K o re a 3 3 9 ,

K ah ka 2 4 1 K o sala 52 6 2 7 1 1 6 3, 2 2 3 2 59
g
, , , , , ,

K ali n a 1 8 2 1 8 3 , , , 2 94 K o sala s 9 7 2 , ,

K alu dayi I 4 , K ri sh n a 2 3 6 ,

K alu dayi n 4 6 , K ri sh n a L i la 2 3 6 ,

K am a 1 0 3 , K ri sh n a S ri 1 49 , ,

K am a dsa va 1 0 3 , K sh att ri ya s 1 9 9 , ,
2 1 4 ,
2 1 7 ,
2 78
K am a loka s 1 1 1 2 6 7
-
, , K nldva ka jdta ka , 1 62
K arn a vac ara de va lo ka s 1 1 1
- -
K um araji v a 3 1 9 ,

K a mm a 1 0 7 1 0 8 1 2 2 , , , K u n ala 3 1 4 3 1 5 , ,

K an du la 2 9 9 , K u ro da S 2 3 3 ,
.
,

K a nh aj i na 2 9 5 K u rra l 2 54
K u si nara 7 9 8 4 8 7 —
, ,

K a n i sh ka 3 2 8 89
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, , , ,

K a nt h aka 1 4 2 4 — 2 7 32 6 K ut a ara a ll 52 54 7 8 H
p Kw
, , , , , ,

K a i la 1 9 4 a nn o n see K w a n yi n

w
, ,

K a p i lav a t t h u 9 1 3 14 17 , , , , , 1 9 , K w a n yi n ( K anno n ) 2 4 9 , , 342

2 2 26,
29 3 2 4 6 4 7 50 , , , , , . 53 , K y o to , 342

K a ra n da vyu h a , 317
K a rm a ,
se e K a rnrn a

K a rm a Y oga 2 1 2 ,

K a ru na 1 4 2 1 4 3 L a li ta msta ra 1 1 30 2 30 3 316
—
, , , , ,

K as h f a l M a h ynb 2 44 3 37
p
,

K assa a 4 2 — 44 8 8 1 0 5 , , , , 2 49 , 2 69 , L a n ka 3 0 0 ,

2 70 L ao s 3 3 6
p g
,

K a ssa a o t t a 2 9 8 -
, L ao t z e 59 ,
1

K a th a ka Upa ni sh a d , 203 L i c c h av i s 7 4 7 5 8 9 , , , , 1 64
K au sa m b i 58 59 L i gh t of A si a Th e 1 1 30 2
K J
, , , , ,

e at s oh n 1 1 3
, ,
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-
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K h agga vi sdna S u tta 1 7 1 L o ko tt ara v adi ns 3 0 2

h
,

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,

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Lon me n 3 39 34 1 , ,

do l I rnage da
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K h e m a 56 1 6 3 2 2 3 B ou ddh a 3 2 8
y g
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,

K h ndda ka Ni h a a 2 6 5 , , 2 75 , 2 79 , L o an 2 54 3 4 1 , ,

K h u dda kapa tka 1 58 2 6 5

b
, ,

K i m i la 50 58 , ,

K i ng e nr 2 57 H y
K D N
, ,

i nso 2 56 ,
MA C E O I A 1 8 4 ,

K i sa G o t am i 2 3 1 6 3 2 7 1 2 7 2 ; , , , , M addi 2 9 4 ,

see a lso G o t am i t h e S le nde r M adh y a mi ka si t tras ,

2 43 , 319
6
3 4
 B uddh a $3 9
th e G o sp e l o f Buddhi sm
Nalaka 1 5
l
,

Na anda 7 3 ,

Na ma rupa 9 7 9 9 1 0 0 -

K UDD
, , ,

Na nda 54 ,
P A C CE A B HA S 2 30 -
,

Na n dab ala 3 0 9 ,
P aCi t t i ya 2 6 2 ,

Nandi ya 58 ,
P a dm ap ani 2 49 ,

Nara 3 4 0 ,
P ai n ti ng i n th e F a r E a st 3 4 1
Na u si c aa 3 0 8 P ali c a n o n t h e 1 0 1 58 2 6 2 — 2 89 ,

p
, , , , ,

Ne a l 2 2 2 3 3 5 3 3 6 , , , 30 2
Ni bb ana 1 2 2 3 3 6 3 7 41 43 P a li 2 2 2 2 2
3 2 59 2 61
J at
, , , , , , , , , ,

P a li a ka s, 60
53 ,
10 3 ,
1 10, 1 13 , 1 1 5 1 1 ,
2

1 2 5 , 1 2 7 , 1 40 ,
1 45 ,
1 47 , 1 80 ,
P 51 11 S u tt a s 3 3 3 ,

P ara 7 8 ,

N i ddn a ka th d , 1 1 i ka
P araj ,
2 62
d desa 2 65 P a ra mdrth a 2 4 6 2 52
h
, , ,

Ni e t z sc 77 92 9 3 1 44 1 74e, , , , , ,
P a rdmi tds 2 8 9 ,

1 76 1 77 1 79 2 2 1
,
2 29 26 1 , , , ,
P ara ni mi tta va sava tti 1 -
, 1 1

Ni ga nt h a Nat ap u t t a 57 8 4 , ,
P a ra ta ntra sa t a 2 52 y ,

Ni ga nt h as 1 52 1 56 , , P a ri bbdfa ka s 1 51 1 52 , ,
se e a lso

Ni gro dh a t re e 3 1 -
,
W a nde re rs

Ni kaya s 1 9 9 ,
P a rz kalpi ta sa t a y , 2 52
Ni mm a na ra ti 1 1 1 -
,
P ari le yyaka 58 ,

Ni rm anakay a ,
2 38 ,
2 46 ,
2 49 ,
2 50 P a ri ni b b an a ,
1 2 2

N i ro dh a 9 0 ,
P a ri spa nn a sat y a, 2 52
Ni rvan a 3 9 , ,
1 2 5 , 611 , 2 09 , 2 1 0, P a ri v ara 2 6 2 ,

2 39 412 2 44 , 2 48 32 1 se e P a rt h i a 3 3 8
v
, , , ,

a lso Ni bbdn a P ar at i 2 4 1 ,

Ni rvdna Ta n tra 2 4 1 P ase na di 2 2 3

h v
, ,

No fo rm e a e n o f 1 5 1 4 7
-
P a t ac ara 1 4 9 1 6 3
h
, , , , ,

No rm t h e B u dd i st 3 7 7 1
, , , 94 ,
P at ali p ut ra 1 8 6 ,

P a ti oe a sa mu pdda 9 6
-
,

P a ti gh a 1 0 3 ,

P a ti sa m bh i ddmagga 2 6 5 ,

P a t na 1 8 6
v
,

P a a 88 ,

y
P a a si S u tta 1 0 5 1 1 1
K g
, ,

O A K U R A 3 40 P e rfe c t E nli h t e nm e nt 3 5 1 2 2
g
, , ,

O lde nb e r 6 0 90 , , ,
1 2 7 , 1 60 , 1 63 ,
P e tav atth u 2 6 5 ,

P e t ru c c i R 2 57 , .
,

O ri ssa 3 7 1 8 2 , , P h i losoph i c al L e tte rs u pon D og

O u dh 9 , m a ti sm a nd Cri ti ci sm 1 9 7 ,

Ou tli ne s of M a hdydna B uddh i sm , P h i losoph i e de la Na tu re da ns

l A rt d E xtréme Ori e nt L a 2 57
’ ’

59
1 , ,

Ou tli ne s o f th e M ah dyii na P h i lo P h i losophy of th e Upa ni sh ads, Th e ,

so ph y . 2 33

36 6
 I nd e x
P h u sa t i 2 9 4 ,
R ah u la 9 14 , , , 2 2 , 2 4 , 50 , 54 ,

P i ndo la B h ara dv aj a 56
-
2 63

h
,

P i pp a li v a na 8 9 R ah u la t h e m o t e r o f, se e Y aso d
h
, ,

P i t a ka s 2 0 4 2 6 2 a ra
—
, ,

P la ne s o f D e si re 1 1 1 1 1 2 R aja gah a 2 7 2 9 4 3 46 50 51
F
, , , , , , ,

P la ne s o f o rm 1 1 1 1 1 2 , , 56 59 6 2 6 4 7 3
, . , .

P la ne s o f No fo rm 1 1 1 i 1 2 -
1 1 3 R a]g i r 6 2
v
, , , ,

P la ne s o f S e nsuo us D e si re 1 , 1 1 R a kkh i t a Gro e 58 , ,

P la t o 2 6 0 ,
R am a 1 6 7 2 1 6 , ,

P o i nc a re M 1 1 3 ,
R am a gam a 8 9 ,

P o t t h a p ada 1 52 ,
R dmdnuj a 1 87 2 06 2 0 9 , , ,

P rafii a 2 3 9 2 4 0 R dmdya na 1 6 7 2 8 9
p
, , , ,

P ra jfi ap ara m i t a 2 39 2 40 2 4 9 3 3 7 R a ti R 9 6 2
p g
.
, , , , , , ,

P rap i dpdra mi tds 2 4 2 3 1 8 R a t ure sta e s o f 8 6

'

, , , ,

P ra kri ti 1 9 4 2 4 0 2 4 1 , , ,
R a ta na S u tta 1 0 3 ,

P ra ni dh ana 3 2 1 ,
R at i 3 4 ,

P ra se naji t 57 ,
R at nap ani 2 49 ,

P ra t ap a S i m h a 1 57 ,
R a t nasam b h av a 2 4 9 ,

P ri nc i pi a E th i ea 1 4 0 ,
R e solve s 1 4 1 ,

P sa lm s of th e B re th re n 1 1 9 1 2 0 , , ,
R e v ata 2 9 7 ,

1 58 167 , 168 1 72 1 76 2 2 8 , , , , ,
R i g Ve da 2 0 9 2 8 3 , ,

R o hi ni R 52 , .
,

P sa lm s o f th e S i ste rs , 1 1 9 , 1 38 , 1 49 ,
R omanti c H i story of B uddh a 1 81
R o t h e nst e i n W 3 40 , .
,

P ub b aram a 52 ,
R upa lo ka 1 1 1 1 4 7 2 6 7
-
, , ,

P ukku sa 7 9 8 0 R upa rdga 1 0 3

R u ru de e r 3 1 1 —
, , ,

P u nna 3 1 ,
-
313 ,

P unnav a ddh ana 52 , y

R u sb ro e c k 2 3 5 ,

P urzi na s 2 1 8
’

—9 6
,

P u ru sh a 1 9 4 , 1 , 2 31
P ut o 2 55 ,

S A D A Y A TA NA 9 7 ,

S a ddh arma pu nda ri ka , 1 59 , 2 31 ,

316
Q U E E N MA L L I K R S P ark 1 52
’
, S a ga nd 2 52 ,

Qu e sti ons of K i ng M i li nda S ab e t Mah e t h 6 2

v
, ,

2 97 S a i a s 2 51 ,

1 1 1 , 1 12 ,

S ah kdya di tth i 1 0 3 -
,

S a kt i 2 4 0 2 4 1
, ,

RA F T , t h e G re a t ,
’
22 2 , 2 2 6 y
S ak a m u ni 3 1 6 ,

R a ft t h e L i ttle
’
S zi kya s 9 7 18 22
‘

2 2 2 1 32 46 47 ,
g
, , , , , , , , ,

Ra a, 34 50 , 52 , 72 , 8 9 1 80 , , 181

367
 Buddh a 863 9
the G o sp e l o f Buddhi sm
S akya si n h a 2 3 6 , Si ha , 1 56
S a m adh i 1 4 7 1 4 8 1 9 6 3 3 0 S i la bb a ta pdra mdsa 1 03

v H
, , , , ,

S a m ddh i h dya 2 3 9 , S i l er i ll 1
3 ,

S a rn a fi h a ph ala S u tta 2 1 8 2 7 7
-
, , S i nh a P N 2 3 0 , . .
,

S a m a nt ab h a dra 2 4 9 3 4 1 S i nh a le se 1 8 5
v
, , ,

S a mbh oga ka a 2 3 8 2 4 6 2 4 9 2 52 y , , , ,
S i a 2 4 7 2 51 2 6 7
, , ,

S ai m kh ya s st e m 1 1 9 1 8 7 1 9 4
'

y S i v a ka 2 8 3
vi
, , , ,

Si 2 94
,

S a m sara , 93 , 1 06, 1 48 , 1 96 ,
2 09 , S D : P e rfe c t i o ns 2 4 2 3 1 8 , ,

S m i t h Vi n c e n t 1 3 0
, ,

S a mu daya 9 0 , S o c ra t e s 1 59 1 7 2 , ,

S a m vri tti 2 4 6 2 52 S o nu t t ara 2 9 2

p
, , ,

S a myu tta Ni h dya 9 8 , , 1 1 8 ,

1 1 9 , S o h o c le s 3 3 2 ,

S ou l of a P e ople Th e 1 54 , ,

S é n c hi 2 2 4 32 5 32 6 33 3 337 S pa ssa 9 7
py
, , , , , ,

S a ngh a , 12 7 141 1 51
, 1 58 2 2 4, , , ,
S e er 3 1 0 ,

2 83 S rav aka s 2 3 0
p h
,

S a n gh am i tt a 1 8 5 ,
S t u a o f B a rh u t t h e 6 2 , ,

S a nj a ya 57 84 , ,
S u b h a dda 8 4 8 5 , ,

S a n kara 1 0 4 2 0 1 , , ,
2 06 , 2 07 , 2 1 1 S ub h a dda (W i fe of K . of B e nare s) ,
S a n karac arya 1 8 7 2 4 3 , , 92 2

S a n h h dra 9 7 9 9 1 0 0 , , ,
S ub h ut i ,
2 42 , 317 , 318
S a n ki ssa 58 ,

S a i i nd 9 9 1 00 6
‘

2 9 32 4 5 49 so 53 54 1 1

S a n skri t 2 59 3 0 1 —
, , , , , , , , ,

30 3 3 1 0
, , ,
2 1 2

S i rl p u tt a 4 4 4 5 50 57 6 7 S i i dra 2 1 4 2 1 8 2 7 8
'

, , , , , , 70 , , , ,

S ufi 1 1 5 1 1 9 1 4 0
, , ,

S arnat h ,
1 86 S uj at a 3 0 3 1 3 6 3 7 , , , ,

S a u nda rdn a n da K dvya 30 9 ,

S u kh a 1 7 8 ,

sav a t t hi , 51 , 52 —
5 60 6 2
6 , , , 1 63 ,
S u kh av a t i 2 4 7 ,

S u kh dvati vyu h a 3 1 7
g
,

S c h e lli n 1 1 3 197 S u m e dh a 1 1 1 2 2 2 5 2 8 8
p S u ndari —
, , , , , ,

S c h o e nh a u e r 1 57 1 6 5 Na nda 2 8 7
x
, , ,

S e a o f E i st e n c e 1 2 ,
S un a 2 39y ,

S e c o n d P a t h 4 8 55 1 0 2 , , , y
S u n a ta 3 1 8 ,

S e rm o n o f t h e I nani m a t e 2 55 S uperse nsu a l L i fe Th e 2 4 6

’
, , ,

S ervi ce Te nu re s C ommi ssw n R e S u p rab u ddh a 1 7 1 8 59 , , ,

S i i t ra 6 4
'

p ort 1 54
v
, ,

Se C o n nat al O ne s 1 4
en , S u trala m kdra 3 0 9 ,

S ex a n d Ch a ra c te r 1 6 6 S u tta n i pdta 1 2 1 2 6 5 2 8 2
-
, ,

v
, ,

S h an t i D e a , 1 4 0 2 3 6 3 2 0 —32 3 , ,
S u tt aV i b h a nga 2 6 2 ,

S h ao L i n m o n a st e r 2 54 y , S u tta P i ta ka 2 6 5 ,

S h i h sh a sa mu oc aya 1 4 0 3 2 0 , ,
S u t t as t h e 1 1 1 2 7 3 , , ,

S i am 2 9 7 3 3 6
, ,
S u z u ki T 1 59 2 4 5 , .
, ,

S i gdla vddd S u tta 1 3 1 2 6 9 , , S va bh dva kdya ,

2 39

3 6 8
 Buddh a 8 639
the G o sp e l o f Buddhi sm
Va sub a n dh u 2 51 ,

Vat sya 1 58 ,

V a t t a gam a ni 2 6 1 ,

Ve da na 9 7 9 9 1 00 , , , W A ND E R E R S ,
Th e , 1 51 , 1 52
Ve dan t a S u t ra s 1 8 7 , W a ng 343 We i ,

V e dant a 4 5 1 0 9 1 2 2 , , , ,
1 80 , 1 87 W a rre n 163 1 72 , ,

1 94 1 96 2 00 , 2 02 20 3 2 09 Way of E nli gh te nme nt 3 2 0

p
, , , , , ,

W e i e ri o d 3 4 2
g
,

Ve das 1 8 7 1 9 1 2 1 8 2 2 6 3 1 0
, , , , , W e i ni n e r 1 6 5 1 6 6 , ,

Ve lu v a n a 6 2 6 3 , , Wh l f C ee o a u sa t i o n , 96
Ve sali 52 54 7 2 7 4 7 5 8 9
, , , , , , Wh l f t h
ee o e L aw t h e , 39 , 45 ,

Ve ssa nt a ra P ri nc e 1 2 34 47 , , , , , 86 1

2 94 2 9 5 , Wh tm W i an, a lt , 77 1 42 , 1 57 , 1 67 ,
Ve ssa nta ra jdtaka 2 3 0 2 8 9 2 9 4 , , , ,

2 9 5 W ly A
o rs e ,
.
,
1 99
Ve t h a di p a 8 9 , W u m a yado ,
P ri nc e 3 39
,

Vi bh a nga 9 4 , W u Tao t z u -
, 342 , 343
Vi c i ki c ch d 1 0 3 ,

Vi j y
a a S i st e r 1 7 2
, ,

Vi jfi a n a B h i ksh u 2 1 9 ,

Vi jfi an av adi n s 2 52 ,

Vi m okh a 1 1 7 , Y AJ NA VA LK H Y A 1 9 8 , , 2 1 3
Vi m a la ki rti S i i tra 2 4 4 Y akkh a s 2 2 2 5 3 2 5
'

-
, , , ,

Vi m dn ava tth u 2 6 5 Y am a 2 7 2 2 7 3
Vi m u tti 1 1 7 1 1 8 1 2 2 —
, , ,

, 1 24 1 48 , , ,
Y a sa 4 1 ,

y
Vi n a a P i ta ka 2 6 2 2 6 5 , , Y aso dh ara 1 7 1 8 2 1 , , , ,
2 2

Vi ii i i dn a 9 6 9 7 9 9 1 0 0
'

47 30 5 49 50
g
, , , , , , ,

Vi p a ssi 2 7 8 , Y o a 1 46 1 9 6 1 9 7 3 2 8
, , , ,

Vi sakh a 52 1 6 3 1 6 4 , , , Y o gac ara 2 51 2 52 3 2 0 , , ,

Vi sh n u 2 4 1 2 4 7
, , Y o gav arac ara s 3 1 0 ,

Vi ssakam m a 57 ,

Vi su ddhi M agga 9 2 9 5 1 59 1 7 0 , , , , ,

Vi sv ap ei ni 2 49
'

UDD I M
,

Vu lt u re s P e a k 7 3
’
Z EN B H S 1 71, 1 72
—
, , ,

V yasa 2 1 6 ,
2 52 2 58