Chapter XIII: Buddhism (3)

[Footnote 47: _Mah[=a]parinibb[=a]na_ iii, to which Rhys
Davids refers, is scarcely a fair parallel.]

[Footnote 48: The imitation of the original play on words is
Rhys Davids', who has translated these Suttas in SBE. vol.
XI. For the following see Fausböll, _ib_. vol. X.]

[Footnote 49: After one enters on the stream of holiness
there are only seven more possible births on earth, with one
in heaven; then he becomes _arhat_, venerable, perfected,
and enters Nirv[=a]na.]

[Footnote 50: Compare the fairies and spirits in _ib_. v.
10; and in i. 31, 'give gifts to the gods.']

[Footnote 51: We agree with Rhys Davids, _Buddhism_, pp.
111, 207, that Buddha himself was an atheist; but to the
statement that Nirv[=a]na was the "extinction of that
sinful, grasping condition of mind and heart which would
otherwise be the cause of renewed individual existences"
should in our opinion be added "and therewith the extinction
of individuality." Compare Rhys Davids' _Hibbert Lectures_,
p. 253.]

[Footnote 52: Compare the definition of an 'outcast' in the
_Vasala-sutta_: "He that gets angry and feels hatred, a
wicked man, a hypocrite, he that embraces wrong views and is
deceitful, such an one is an outcast, and he that has no
compassion for living things."]

[Footnote 53: Compare _ib_. 5. 36: "In due course he spoke,
of charity, morality, heaven, pleasure, and the advantage of
renunciation."]

[Footnote 54: See especially the _Nandaman., Paramatthaka,
M[=a]gandiya_, and _Suddhatthaka Suttas_, translated by
Fausböll, SBE. vol. X.]

[Footnote 55: Fausböll, in SBE. vol. X, Suttanip[=a]ta.]

[Footnote 56: The distinction between the Northern and
Southern doctrine is indicated by the terms 'Great Vehicle'
and 'Little Vehicle' respectively, the former the works of
N[=a]g[=a]rjuna's school (see below).]

[Footnote 57: As M[=a]itrakanyaka Buddha came once to earth
"to redeem the sins of men."]

[Footnote 58: Of historic interest is the rapport between
Brahmanic, Jain. and Buddhist tales. A case of this sort has
been carefully worked out by Leumann, _Die Legende von Citta
und Sambh[=u]ta_, WZKM. v. III; vi. 1.]

[Footnote 59: "The gods who were worshipped as true
divinities in India have been rendered false ... by my
zeal"; inscription cited by Barth, p. 135. But Açoka was a
very tolerant prince. Barth's notion of Buddhistic
persecution can hardly be correct.]

[Footnote 60: Köppen, _Die Religion des Buddha_, p. 198.]

[Footnote 61: Not to be confused with the seventeen heresies
and sixty-three different philosophical systems in the
church itself.]

[Footnote 62: For more details see Barth, _loc. cit_., p.
130 ff. According to tradition Buddhism was introduced into
Tibet in the fourth century, A.D., the first missionaries
coming from Nep[=a]l (Rockhill, p. 210).]

[Footnote 63: Barth justly discredits the tale of Buddhism
having been persecuted out of India. In this sketch of later
Buddhism we can but follow this author's admirable summary
of the causes of Buddhistic decline, especially agreeing
with him in assigning the first place to the torpidity of
the later church in matters of religion. It was become a
great machine, its spiritual enthusiasm had been exhausted;
it had nothing poetical or beautiful save the legend of
Buddha, and this had lost its freshness; for Buddha was now,
in fact, only a grinning idol.]

[Footnote 64: Here are developed fully the stories of hells,
angels, and all supernatural paraphernalia, together with
theism, idolatry, and the completed monastic system; magic,
fable, absurd calculations in regard to nothings, and
spiritual emptiness.]

[Footnote 65: At the same time the Ceylon canon was fixed by
the commentary of Buddhaghosha.]

[Footnote 66: Later it follows the mystical school. Both
schools have been affected by Brahmanism. The Great Vehicle,
founded by N[=a]g[=a]rjuna, was recognized at a fourth
council in Kashmeer about the time of the Christian era.
Compare Köppen, p. 199.]

[Footnote 67: On the Lamaistic hierarchy and system of
succession see Mayers, JRAS. IV. 284.]

[Footnote 68: For the same reason we do not enter upon the
outer form of Buddhism as expressed in demonology,
snake-worship (JRAS. xii. 286) and symbolism (_ib_. OS.
xiii. 71, 114).]

[Footnote 69: SBE. vol. x, part ii, p. 3.]

[Footnote 70: Dhammapada (Franke, ZDMG. xlvi, 731). In
Sanskrit one has _dharmapatha_ with the same sense. The text
in the main is as translated by Müller, separately, 1872,
and in SBE., voL x. It was translated by Weber, _Streifen_.
i. 112, in 1860.]

[Footnote 71: That is, they die no more; they are free from
the chain; they enter Nirv[=a]na.]

[Footnote 72: Buddha's words on becoming Buddha.]

[Footnote 73: It is to be observed that transmigration into
animal forms is scarcely recognized by Buddha. He assumes
only men and superior beings as subjects of _Karma_. Compare
Rhys Davids' _Lectures_, pp. 105,107. To the same scholar is
due the statement that he was the first to recognize the
true meaning of Nirv[=a]na, 'extinction (not of soul but) of
lust, anger, and ignorance.' For divisions of Buddhist
literature other than the Tripitaka the same author's
_Hibbert Lectures_ may be consulted (see also Müller, SBE.
X, Introduction, p. i).]

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