[252]See Dr. Edkins’ ‘Chinese Buddhism’ (p. 256).[253]See Lalita-vistara (Calc. ed.), pp. 402, 403, 449, ll. 6-14.[254]See my remarks on the worship of serpents in ‘Brāhmanism and Hindūism,’ p. 319; and Fergusson’s great work, ‘Tree and Serpent Worship.’[255]There is a striking parallel in a well-known picture by Bernardino Luini (of the Milan school) of ‘Christ disputing with the Doctors’ to be seen in our National Gallery.[256]Procured for me by Mr. Burrows, of the Ceylon Civil Service.[257]See especially an image in the British Museum. In China Bas-relief images of Buddha are sometimes inserted by Buddhist priests in large mussel-shells while the animal is living, and are covered by it with a coating of mother of pearl. This they call a miracle. An example is in the Indian Institute, presented by Mrs. Newman Smith.[258]The sculptured figures of Padma-pāṇi observed by me in the caves of Elorā represent him with Amitābha in his head-dress.[259]Observe that Sang Yun, as there given, is more correctly spelt Sung Yun or Sung-Yun.[260]Compare Hardy’s ‘Monachism,’ p. 212.[261]See Hardy’s ‘Eastern Monachism,’ p. 192.[262]See my ‘Brāhmanism and Hindūism,’ p. 303.[263]‘Mahā-p.’ p. 51. ‘Milinda Pañha,’ p. 177. ‘It is certainly noteworthy,’ says Oldenberg, ‘that as the care for Buddha’s remains is not represented as belonging to the disciples, so the Vinaya texts are nearly silent as to the last honours of the deceased monks. To arrange for their cremation was probably committed to the laity.’[264]Subsequently called Purī, and noted for the worship of Jagan-nāth or Kṛishṇa, who became the successor of Buddha as an object of worship (seep. 166of this volume).[265]Hardy’s ‘Eastern Monachism,’ p. 224. The size of the tooth does not seem very preposterous, on the assumption of the truth of the tradition that Gautama attained to the stature of twenty cubits.[266]Mr. Lesley, in his ‘Lectures on the Origin and Destiny of Man,’ states that there are two foot-prints sculptured on the summit of Mount Olivet, and worshipped by pilgrims as the marks left when Christ sprang into the sky at His ascension. There is another alleged foot-print of Christ in the Mosque of Omar, and two foot-prints at Poitiers in France. There are two foot-prints of Ishmael in the temple at Mecca. This is mentioned by Mr. Alabaster (p. 262).[267]Or according to some the Ṡālmali or Silk-cotton tree (Sīmal).[268]Spence Hardy’s ‘Eastern Monachism,’ p. 215.[269]I conjecture that the Mućalinda-tree may have been the Sandal, for it is described in Sanskṛit literature as infested by snakes. The fact of a serpent having emerged from the roots of this tree and protected the Buddha instead of injuring him, may account for the sacred character of the sandal-wood statue (seep. 408).[270]Hardy’s ‘Eastern Monachism,’ p. 212.[271]I noticed a fine specimen of this tree growing in the courtyard of the temple of the god Brahmā at Pokhar, near Ājmere, visited by me in 1884. Near it were two Banyan trees, a Nīm tree, and Aṡoka tree. Brahmā’s other temple at Idar was not visited by me.[272]Compare my translation of ‘Ṡakuntalā,’ pp. 90, 91 (fifth edition). The Christmas-tree with its suspended gifts offers a curious and interesting analogy. The wonderful tree described by Messrs. Huc and Gabet as seen by them (vol. ii. p. 53, Hazlett’s translation) can only be regarded as an example of a remarkably clever hoax.[273]Mr. R. Sewell has written an interesting article on ‘Early Buddhist Symbolism,’ in which he connects certain symbols with solar ideas derived from the West. Mr. Frederic Pincott thinks that the triple symbol stands for the ancient Y of the ‘Ye dharmā’ formula.[274]See my ‘Modern India,’ p. 193, published by Messrs. Trübner and Co., and ‘Brāhmanism and Hindūism,’ p. 127.[275]The Jaugada inscription has two Svastikas, the arms in each of which are bent in opposite directions.[276]The expression Jainism corresponds to Ṡaivism, just as Jaina does to Ṡaiva. Consistency would require Bauddhism and Bauddha for Buddhism and Buddhist, but I fear the latter expressions are too firmly established.[277]Nigaṇṭha (also spelt Niggantha) is from the Sanskṛit Nir-grantha, ‘having no ties or worldly associations.’[278]Cicero (De natura deorum) derivesreligionfrom relego, and explains it as a diligent practice of prayer and worship. Others have derived it from religo, and hold that it means ‘binding to God.’[279]Here is an extract from a book called ‘The Mystery of the Ages,’ published in 1887:—‘Buddhism is the Christianity of the East, and, as such, even in better conservation than is Christianity, the Buddhism of the West.’[280]As instances of the trivialities I give the following from the Ćulla-vagga (Sacred Books of the East, vol. xx. v, 31, p. 146; v, 9. 5, p. 87):—‘Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks. The pins or hooks falling down, the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus put their bowls down on a bed, or a chair; and sitting down thoughtlessly they upset them, and the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to put your bowls on a bed, or on a chair. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus put their bowls down on a sunshade; and the sunshade being lifted up by a whirlwind, the bowls rolled over and were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkata.” Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door. The door springing back, the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukkata.” Now at that time the Bhikkhus did not use tooth-sticks, and their mouths got a bad odour. They told this matter to the Blessed One. “There are these five disadvantages, O Bhikkhus, in not using tooth-sticks—it is bad for the eyes—the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure—bile and phlegm get into the food—and the food does not taste well to him who does not use them. These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.” “There are five advantages, O Bhikkhus” (etc., the converse of the last). “I allow you, O Bhikkhus, tooth-sticks.” Now at that time the Ćhabbaggiya Bhikkhus used long tooth-sticks; and even struck the Sāmaṇeras with them. They told this matter to the Blessed One. “You are not, O Bhikkhus, to use too long tooth-sticks. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Sāmaṇeras are not to be struck with them. Whosoever does so, shall be guilty of a dukkata.” Now at that time a certain Bhikkhu, when using too short a tooth-stick got it stuck in his throat. They told this matter to the Blessed One. “You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.”’[281]Although this Lecture was written and in type before the publication of the Bishop of Colombo’s article in the July (1888) number of the ‘Nineteenth Century,’ I need not say that I wish here, as the Bishop has done, to draw attention to the collection of ‘moral horrors’ existing in some parts of the Pārājika books—the disgusting detail of every conceivable form of revolting vice, supposed to be perpetrated or perpetrable by monks.[282]Dr. Kellogg, in his excellent work, ‘the Light of Asia and the Light of the World,’ well criticizes Professor Seydel’s Buddhist-Christian Harmony, as well as the Professor’s views on this point expressed in his work entitled ‘Das Evangelium von Jesu in Seinen Verhältnissen zu Buddha-Sage und Buddha-Lehre.’ Leipzig, 1880.[283]It is true that in the Lalita-vistara Buddha is described in terms which appear to assimilate his character to the Christian conception of a Saviour; but how could any man, however good and great, have any claim to be called either a Saviour or Redeemer, who only revealed to his fellow-men such a method of getting rid of pain and suffering, through their own works and merits, as must lead them in the end to extinction of all personal existence? The very essence of Christ’s character as a Saviour is His divine power of transferring His own perfect merits to imperfect men, and leading them from death to eternal life, not to eternal extinction of life.[284]In regard to the Buddhist doctrine of terrific purgatorial torments in some of the numerous Hells seep. 120of this volume.[285]See Dhamma-pada, 127.[286]I have not followed the exact words in our authorized translation of St. Luke iv. 18, because they must be taken with Isaiah.[287]Exodus iii. 14.[288]St. Matthew xi. 5.[289]Sacred Books of the East, xiii. 133.[290]It is necessary to point out that these acts of self-sacrifice took place in former states of existence, for when a man becomes a Buddha he has no need to gain merit by self-sacrifice.[291]Seep. 130.[292]A Buddhist writer in a Buddhist magazine, published in Ceylon, has lately taken me to task for asserting in a recent speech that Christianity denies the all-sufficiency of good works as an instrument of salvation. It is easy to quote passages, such as those in the epistle of St. James, in support of his one-sided view of this question, but I need scarcely say that the writer has much to learn as to the true character of our Bible, in which no text has full force without its context, and no part can be taken to establish a doctrine without a comparison with other parts, and without the balancing of apparent contradictions in both Old and New Testaments.
[252]See Dr. Edkins’ ‘Chinese Buddhism’ (p. 256).
[253]See Lalita-vistara (Calc. ed.), pp. 402, 403, 449, ll. 6-14.
[254]See my remarks on the worship of serpents in ‘Brāhmanism and Hindūism,’ p. 319; and Fergusson’s great work, ‘Tree and Serpent Worship.’
[255]There is a striking parallel in a well-known picture by Bernardino Luini (of the Milan school) of ‘Christ disputing with the Doctors’ to be seen in our National Gallery.
[256]Procured for me by Mr. Burrows, of the Ceylon Civil Service.
[257]See especially an image in the British Museum. In China Bas-relief images of Buddha are sometimes inserted by Buddhist priests in large mussel-shells while the animal is living, and are covered by it with a coating of mother of pearl. This they call a miracle. An example is in the Indian Institute, presented by Mrs. Newman Smith.
[258]The sculptured figures of Padma-pāṇi observed by me in the caves of Elorā represent him with Amitābha in his head-dress.
[259]Observe that Sang Yun, as there given, is more correctly spelt Sung Yun or Sung-Yun.
[260]Compare Hardy’s ‘Monachism,’ p. 212.
[261]See Hardy’s ‘Eastern Monachism,’ p. 192.
[262]See my ‘Brāhmanism and Hindūism,’ p. 303.
[263]‘Mahā-p.’ p. 51. ‘Milinda Pañha,’ p. 177. ‘It is certainly noteworthy,’ says Oldenberg, ‘that as the care for Buddha’s remains is not represented as belonging to the disciples, so the Vinaya texts are nearly silent as to the last honours of the deceased monks. To arrange for their cremation was probably committed to the laity.’
[264]Subsequently called Purī, and noted for the worship of Jagan-nāth or Kṛishṇa, who became the successor of Buddha as an object of worship (seep. 166of this volume).
[265]Hardy’s ‘Eastern Monachism,’ p. 224. The size of the tooth does not seem very preposterous, on the assumption of the truth of the tradition that Gautama attained to the stature of twenty cubits.
[266]Mr. Lesley, in his ‘Lectures on the Origin and Destiny of Man,’ states that there are two foot-prints sculptured on the summit of Mount Olivet, and worshipped by pilgrims as the marks left when Christ sprang into the sky at His ascension. There is another alleged foot-print of Christ in the Mosque of Omar, and two foot-prints at Poitiers in France. There are two foot-prints of Ishmael in the temple at Mecca. This is mentioned by Mr. Alabaster (p. 262).
[267]Or according to some the Ṡālmali or Silk-cotton tree (Sīmal).
[268]Spence Hardy’s ‘Eastern Monachism,’ p. 215.
[269]I conjecture that the Mućalinda-tree may have been the Sandal, for it is described in Sanskṛit literature as infested by snakes. The fact of a serpent having emerged from the roots of this tree and protected the Buddha instead of injuring him, may account for the sacred character of the sandal-wood statue (seep. 408).
[270]Hardy’s ‘Eastern Monachism,’ p. 212.
[271]I noticed a fine specimen of this tree growing in the courtyard of the temple of the god Brahmā at Pokhar, near Ājmere, visited by me in 1884. Near it were two Banyan trees, a Nīm tree, and Aṡoka tree. Brahmā’s other temple at Idar was not visited by me.
[272]Compare my translation of ‘Ṡakuntalā,’ pp. 90, 91 (fifth edition). The Christmas-tree with its suspended gifts offers a curious and interesting analogy. The wonderful tree described by Messrs. Huc and Gabet as seen by them (vol. ii. p. 53, Hazlett’s translation) can only be regarded as an example of a remarkably clever hoax.
[273]Mr. R. Sewell has written an interesting article on ‘Early Buddhist Symbolism,’ in which he connects certain symbols with solar ideas derived from the West. Mr. Frederic Pincott thinks that the triple symbol stands for the ancient Y of the ‘Ye dharmā’ formula.
[274]See my ‘Modern India,’ p. 193, published by Messrs. Trübner and Co., and ‘Brāhmanism and Hindūism,’ p. 127.
[275]The Jaugada inscription has two Svastikas, the arms in each of which are bent in opposite directions.
[276]The expression Jainism corresponds to Ṡaivism, just as Jaina does to Ṡaiva. Consistency would require Bauddhism and Bauddha for Buddhism and Buddhist, but I fear the latter expressions are too firmly established.
[277]Nigaṇṭha (also spelt Niggantha) is from the Sanskṛit Nir-grantha, ‘having no ties or worldly associations.’
[278]Cicero (De natura deorum) derivesreligionfrom relego, and explains it as a diligent practice of prayer and worship. Others have derived it from religo, and hold that it means ‘binding to God.’
[279]Here is an extract from a book called ‘The Mystery of the Ages,’ published in 1887:—‘Buddhism is the Christianity of the East, and, as such, even in better conservation than is Christianity, the Buddhism of the West.’
[280]As instances of the trivialities I give the following from the Ćulla-vagga (Sacred Books of the East, vol. xx. v, 31, p. 146; v, 9. 5, p. 87):—‘Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks. The pins or hooks falling down, the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus put their bowls down on a bed, or a chair; and sitting down thoughtlessly they upset them, and the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to put your bowls on a bed, or on a chair. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus put their bowls down on a sunshade; and the sunshade being lifted up by a whirlwind, the bowls rolled over and were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkata.” Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door. The door springing back, the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukkata.” Now at that time the Bhikkhus did not use tooth-sticks, and their mouths got a bad odour. They told this matter to the Blessed One. “There are these five disadvantages, O Bhikkhus, in not using tooth-sticks—it is bad for the eyes—the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure—bile and phlegm get into the food—and the food does not taste well to him who does not use them. These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.” “There are five advantages, O Bhikkhus” (etc., the converse of the last). “I allow you, O Bhikkhus, tooth-sticks.” Now at that time the Ćhabbaggiya Bhikkhus used long tooth-sticks; and even struck the Sāmaṇeras with them. They told this matter to the Blessed One. “You are not, O Bhikkhus, to use too long tooth-sticks. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Sāmaṇeras are not to be struck with them. Whosoever does so, shall be guilty of a dukkata.” Now at that time a certain Bhikkhu, when using too short a tooth-stick got it stuck in his throat. They told this matter to the Blessed One. “You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.”’
‘Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks. The pins or hooks falling down, the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus put their bowls down on a bed, or a chair; and sitting down thoughtlessly they upset them, and the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to put your bowls on a bed, or on a chair. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkata” (offence). Now at that time the Bhikkhus put their bowls down on a sunshade; and the sunshade being lifted up by a whirlwind, the bowls rolled over and were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkata.” Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door. The door springing back, the bowls were broken. They told this matter to the Blessed One. “You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does so, shall be guilty of a dukkata.” Now at that time the Bhikkhus did not use tooth-sticks, and their mouths got a bad odour. They told this matter to the Blessed One. “There are these five disadvantages, O Bhikkhus, in not using tooth-sticks—it is bad for the eyes—the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure—bile and phlegm get into the food—and the food does not taste well to him who does not use them. These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.” “There are five advantages, O Bhikkhus” (etc., the converse of the last). “I allow you, O Bhikkhus, tooth-sticks.” Now at that time the Ćhabbaggiya Bhikkhus used long tooth-sticks; and even struck the Sāmaṇeras with them. They told this matter to the Blessed One. “You are not, O Bhikkhus, to use too long tooth-sticks. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Sāmaṇeras are not to be struck with them. Whosoever does so, shall be guilty of a dukkata.” Now at that time a certain Bhikkhu, when using too short a tooth-stick got it stuck in his throat. They told this matter to the Blessed One. “You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.”’
[281]Although this Lecture was written and in type before the publication of the Bishop of Colombo’s article in the July (1888) number of the ‘Nineteenth Century,’ I need not say that I wish here, as the Bishop has done, to draw attention to the collection of ‘moral horrors’ existing in some parts of the Pārājika books—the disgusting detail of every conceivable form of revolting vice, supposed to be perpetrated or perpetrable by monks.
[282]Dr. Kellogg, in his excellent work, ‘the Light of Asia and the Light of the World,’ well criticizes Professor Seydel’s Buddhist-Christian Harmony, as well as the Professor’s views on this point expressed in his work entitled ‘Das Evangelium von Jesu in Seinen Verhältnissen zu Buddha-Sage und Buddha-Lehre.’ Leipzig, 1880.
[283]It is true that in the Lalita-vistara Buddha is described in terms which appear to assimilate his character to the Christian conception of a Saviour; but how could any man, however good and great, have any claim to be called either a Saviour or Redeemer, who only revealed to his fellow-men such a method of getting rid of pain and suffering, through their own works and merits, as must lead them in the end to extinction of all personal existence? The very essence of Christ’s character as a Saviour is His divine power of transferring His own perfect merits to imperfect men, and leading them from death to eternal life, not to eternal extinction of life.
[284]In regard to the Buddhist doctrine of terrific purgatorial torments in some of the numerous Hells seep. 120of this volume.
[285]See Dhamma-pada, 127.
[286]I have not followed the exact words in our authorized translation of St. Luke iv. 18, because they must be taken with Isaiah.
[287]Exodus iii. 14.
[288]St. Matthew xi. 5.
[289]Sacred Books of the East, xiii. 133.
[290]It is necessary to point out that these acts of self-sacrifice took place in former states of existence, for when a man becomes a Buddha he has no need to gain merit by self-sacrifice.
[291]Seep. 130.
[292]A Buddhist writer in a Buddhist magazine, published in Ceylon, has lately taken me to task for asserting in a recent speech that Christianity denies the all-sufficiency of good works as an instrument of salvation. It is easy to quote passages, such as those in the epistle of St. James, in support of his one-sided view of this question, but I need scarcely say that the writer has much to learn as to the true character of our Bible, in which no text has full force without its context, and no part can be taken to establish a doctrine without a comparison with other parts, and without the balancing of apparent contradictions in both Old and New Testaments.