193.Life of Gaudama, firsted.,p.321 note; Rangoon, 1866.
193.Life of Gaudama, firsted.,p.321 note; Rangoon, 1866.
194.Max Müller,introd.to Buddagosha’s Parables,p.xxx,ed. 1870.
194.Max Müller,introd.to Buddagosha’s Parables,p.xxx,ed. 1870.
195.The first traces of this belief are found, it is said, in the Upanishads, Brihadáranyaka,iii.2. 1,Sacred Books of the East,vol.xv.p.126; Dhammapada,v.1. 127,ibid.vol.x.Parti.3. 35.
195.The first traces of this belief are found, it is said, in the Upanishads, Brihadáranyaka,iii.2. 1,Sacred Books of the East,vol.xv.p.126; Dhammapada,v.1. 127,ibid.vol.x.Parti.3. 35.
196.Rhys Davids, Hibbert Lectures,p.94; also hisManual of Buddhism,pp.100, 106.
196.Rhys Davids, Hibbert Lectures,p.94; also hisManual of Buddhism,pp.100, 106.
197.“All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought (or polluted mind), suffering follows him as the wheel follows the foot of the ox that draws the wain” (Dhammapada, 1). “Not in the sky, not in the midst of the sea, not if we enter the cleft of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed” (Dhammapada, 127;Sacred Books of the East,vol.x.).
197.“All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought (or polluted mind), suffering follows him as the wheel follows the foot of the ox that draws the wain” (Dhammapada, 1). “Not in the sky, not in the midst of the sea, not if we enter the cleft of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed” (Dhammapada, 127;Sacred Books of the East,vol.x.).
198.“L’athéisme devenu religion et recouvert du manteau des vertus chrétiennes.”—Wassilief,Buddhism,introd. byE. Laboulaye,p.viii.
198.“L’athéisme devenu religion et recouvert du manteau des vertus chrétiennes.”—Wassilief,Buddhism,introd. byE. Laboulaye,p.viii.
199.Professor Dods,Mohammed, Buddha, and Christ,p.171.
199.Professor Dods,Mohammed, Buddha, and Christ,p.171.
200.Nagasēna’s figure used in controverting the idea of the separate existence of the soul.—Milindapanha,p.25, quoted by Oldenberg,Buddha,p.254; Hardy,Manual,p.425; Rhys Davids,Buddhism,p.96.
200.Nagasēna’s figure used in controverting the idea of the separate existence of the soul.—Milindapanha,p.25, quoted by Oldenberg,Buddha,p.254; Hardy,Manual,p.425; Rhys Davids,Buddhism,p.96.
201.Oldenberg,op. cit., 221.
201.Oldenberg,op. cit., 221.
202.Phaedo, Jowett’sIntrod.,i.407,ed. 1875.
202.Phaedo, Jowett’sIntrod.,i.407,ed. 1875.
203.Preface to English translation of the Lalita Vistara; Calcutta.
203.Preface to English translation of the Lalita Vistara; Calcutta.
204.Sutta Nipâta;Sacred Books of the East,vol.x.pp.33, 80.
204.Sutta Nipâta;Sacred Books of the East,vol.x.pp.33, 80.
205.Buddha, etc.,pp.274-284; Rhys Davids,Buddhism,pp.111-123.
205.Buddha, etc.,pp.274-284; Rhys Davids,Buddhism,pp.111-123.
206.Childers,Pali Dictionary,Art.Nirvana.
206.Childers,Pali Dictionary,Art.Nirvana.
207.Dr. Kellogg, in hisLight of Asia and Light of the World,pp.223, 252, protests very forcibly against the use by translators of the word “immortality” as the equivalent of Nirvana. It meant, as he reminds us, “the end of death indeed, but not because life had triumphed, but because, life having ceased, death had nothing to feed on.” Immortality, endless bliss, and kindred phrases, applied to it, are only justifiable by the popular but really un-Buddhistic use of the word Nirvana.
207.Dr. Kellogg, in hisLight of Asia and Light of the World,pp.223, 252, protests very forcibly against the use by translators of the word “immortality” as the equivalent of Nirvana. It meant, as he reminds us, “the end of death indeed, but not because life had triumphed, but because, life having ceased, death had nothing to feed on.” Immortality, endless bliss, and kindred phrases, applied to it, are only justifiable by the popular but really un-Buddhistic use of the word Nirvana.
208.Isaiahxxxii.11; Jamesiii.18.
208.Isaiahxxxii.11; Jamesiii.18.
209.Sir Monier Williams,Buddhism,pp.97, 223.
209.Sir Monier Williams,Buddhism,pp.97, 223.
210.“Not to know suffering, not to know the cause of suffering, not to know the path that leads to the cessation of suffering—this is called Ignorance.” Consequently knowledge of these things is saving knowledge.—Mahavagga,Sacred Books of the East,vol.xiii.p.75, note 2.
210.“Not to know suffering, not to know the cause of suffering, not to know the path that leads to the cessation of suffering—this is called Ignorance.” Consequently knowledge of these things is saving knowledge.—Mahavagga,Sacred Books of the East,vol.xiii.p.75, note 2.
211.This threefold division or “doorway” (Hardy,Manual,p.491), once considered by Weber to be peculiar to Buddhism, has been proved to be common to Brahmans, Persians, Jews, and Greeks, as well as Christians. See interesting note atpp.28, 29, ofvol.x.ofSacred Books of the East, Parti.
211.This threefold division or “doorway” (Hardy,Manual,p.491), once considered by Weber to be peculiar to Buddhism, has been proved to be common to Brahmans, Persians, Jews, and Greeks, as well as Christians. See interesting note atpp.28, 29, ofvol.x.ofSacred Books of the East, Parti.
212.Dr. Fairbairn,Studies in Religion and Philosophy,p.161.
212.Dr. Fairbairn,Studies in Religion and Philosophy,p.161.
213.Dhamma. Sutta, 2-4;Sacred Books of the East,vol.xi.pp.146, 147; Mahavagga,i.6. 17-20;ibid.vol.xiii.pp.94, 95.
213.Dhamma. Sutta, 2-4;Sacred Books of the East,vol.xi.pp.146, 147; Mahavagga,i.6. 17-20;ibid.vol.xiii.pp.94, 95.
214.Sir Monier Williams,Buddhism,p.124.
214.Sir Monier Williams,Buddhism,p.124.
215.Frankfurter, App.to Wordsworth’s Bampton Lectures onThe One Religion,p.348; Sutta Nipâta,Sacred Books of the East,vol.x.p.69.
215.Frankfurter, App.to Wordsworth’s Bampton Lectures onThe One Religion,p.348; Sutta Nipâta,Sacred Books of the East,vol.x.p.69.
216.Pensées,vol.ii.p.34;vol.i.p.205;ed. Faugère.
216.Pensées,vol.ii.p.34;vol.i.p.205;ed. Faugère.
217.Spence Hardy,Manual of Buddhism,p.506.
217.Spence Hardy,Manual of Buddhism,p.506.
218.Sutta Nipâta,Sacred Books of the East,vol.x.pp.33, 46, 67; Dhammapada, 284.
218.Sutta Nipâta,Sacred Books of the East,vol.x.pp.33, 46, 67; Dhammapada, 284.
219.Sacred Books of the East,vol.xi.pp.60, 61.
219.Sacred Books of the East,vol.xi.pp.60, 61.
220.Mahâparanibhâna Sutta, cap.iv.4;Sacred Books of the East,vol.xi.
220.Mahâparanibhâna Sutta, cap.iv.4;Sacred Books of the East,vol.xi.
221.Saint-Hilaire,Le Bouddha, etc.,pp.149, 153, 161.
221.Saint-Hilaire,Le Bouddha, etc.,pp.149, 153, 161.
222.Wordsworth, Bampton Lectures onThe One Religion,p.91.
222.Wordsworth, Bampton Lectures onThe One Religion,p.91.
223.Oldenberg,Buddha, etc.,p.289.
223.Oldenberg,Buddha, etc.,p.289.
224.Meta Sutta,Sacred Books of the East,vol.x.p.25.
224.Meta Sutta,Sacred Books of the East,vol.x.p.25.
225.See the story given in Mahavagga,x.2. 3-20; also the story of Kunala, Asoka’s son—this latter said by Burnouf, in his Introduction, to be of modern origin. Quoted by Oldenberg,p.290.
225.See the story given in Mahavagga,x.2. 3-20; also the story of Kunala, Asoka’s son—this latter said by Burnouf, in his Introduction, to be of modern origin. Quoted by Oldenberg,p.290.
226.So Dr. Rhys Davids,Buddhism,p.126. Fausböll translates, “Not cultivating the society of,” etc. (Sutta Nipâta,Sacred Books of the East,vol.x.pp.43, 44.)
226.So Dr. Rhys Davids,Buddhism,p.126. Fausböll translates, “Not cultivating the society of,” etc. (Sutta Nipâta,Sacred Books of the East,vol.x.pp.43, 44.)
227.Dr. Edkins,Chinese Buddhism,p.204.
227.Dr. Edkins,Chinese Buddhism,p.204.
228.Dhammapada, 157-8-9, 379-80;Sacred Books of the East,vol.i.
228.Dhammapada, 157-8-9, 379-80;Sacred Books of the East,vol.i.
229.T. W.Rhys Davids, in the Introduction to his translation of the Keto Khila Sutta (Barrenness and Bondage),Sacred Books of the East,vol.xi.p.222, says that in reading it he was irresistibly reminded of 2 Peteri.5-9. The barrenness referred to in the Sutta is lack of successful effort to be free from “the Ten Fetters” which bind man to existence, chief of which is hankering after immortality in any form, or without form. How contrasted is this toSt.Peter’s thought! “Give diligence to provide in your faith earnestness,” that it may be an overcoming faith; but as faith without knowledge is superstition, and earnestness misdirected will do harm, provide in earnestness “knowledge”; and as knowledge ungoverned will degenerate into conceit, provide in it “temperance”; but temperance must be inspired with “patience,” bent on God’s glory, not personal gain; “godliness” thus attained, “brotherly kindness” will manifest itself, and then “charity” toward every creature—that is the grace of our Lord Jesus Christ, thesummum bonum, the knowledge in which we are neither to be barren nor unfruitful. No more forcible illustration of the utter contradiction between the two religions could be found than this verbal analogy of “barrenness and bondage.”
229.T. W.Rhys Davids, in the Introduction to his translation of the Keto Khila Sutta (Barrenness and Bondage),Sacred Books of the East,vol.xi.p.222, says that in reading it he was irresistibly reminded of 2 Peteri.5-9. The barrenness referred to in the Sutta is lack of successful effort to be free from “the Ten Fetters” which bind man to existence, chief of which is hankering after immortality in any form, or without form. How contrasted is this toSt.Peter’s thought! “Give diligence to provide in your faith earnestness,” that it may be an overcoming faith; but as faith without knowledge is superstition, and earnestness misdirected will do harm, provide in earnestness “knowledge”; and as knowledge ungoverned will degenerate into conceit, provide in it “temperance”; but temperance must be inspired with “patience,” bent on God’s glory, not personal gain; “godliness” thus attained, “brotherly kindness” will manifest itself, and then “charity” toward every creature—that is the grace of our Lord Jesus Christ, thesummum bonum, the knowledge in which we are neither to be barren nor unfruitful. No more forcible illustration of the utter contradiction between the two religions could be found than this verbal analogy of “barrenness and bondage.”
230.CompareSt.Paul, Phil.iv.8: “Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are gracious; if there be any virtue, if there be any praise, think on these things.”
230.CompareSt.Paul, Phil.iv.8: “Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are gracious; if there be any virtue, if there be any praise, think on these things.”
231.Dhamma-Kakka-ppavattana Sutta, 6, note;Sacred Books of the East,vol.xi.p.148.
231.Dhamma-Kakka-ppavattana Sutta, 6, note;Sacred Books of the East,vol.xi.p.148.
232.Dhammapada, 239;ibid.vol.x.p.1.
232.Dhammapada, 239;ibid.vol.x.p.1.
233.Akankheya Sutta;Sacred Books of the East,vol.xi.p.210.
233.Akankheya Sutta;Sacred Books of the East,vol.xi.p.210.
234.If the legends are to be followed, he believed in the miraculous power which resulted from it (see Mahâparanibhâna Sutta,i.33, andiii.22; also Mahavagga,i.20. 24), but he condemned the exercise of that power for self-glorification or for paltry gain (Kullavagga,v.8. 2; alsovii.1, 2, 3;Sacred Books of the East,vols.xi.xii.xiii.).
234.If the legends are to be followed, he believed in the miraculous power which resulted from it (see Mahâparanibhâna Sutta,i.33, andiii.22; also Mahavagga,i.20. 24), but he condemned the exercise of that power for self-glorification or for paltry gain (Kullavagga,v.8. 2; alsovii.1, 2, 3;Sacred Books of the East,vols.xi.xii.xiii.).
235.See Gough,Philosophy of the Upanishads,pp.267, 268.
235.See Gough,Philosophy of the Upanishads,pp.267, 268.
236.Oldenberg,Buddha, etc.,p.314.
236.Oldenberg,Buddha, etc.,p.314.
237.Sir Monier Williams,Buddhism,p.35.
237.Sir Monier Williams,Buddhism,p.35.
238.Saint-Hilaire,Le Bouddha, etc.,p.162.
238.Saint-Hilaire,Le Bouddha, etc.,p.162.
239.Mr. Alabaster,Wheel of the Law, preface,p.xvi.
239.Mr. Alabaster,Wheel of the Law, preface,p.xvi.
240.Eitel,Lectures on Buddhism,pp.59-70; Saint-Hilaire,Le Bouddha,p.156.
240.Eitel,Lectures on Buddhism,pp.59-70; Saint-Hilaire,Le Bouddha,p.156.
241.Jackson’s Bampton Lectures,The Doctrine of Retribution,p.284; Caird’sPhilosophy of Religion, Croall Lectures,pp.259seq.
241.Jackson’s Bampton Lectures,The Doctrine of Retribution,p.284; Caird’sPhilosophy of Religion, Croall Lectures,pp.259seq.
242.Saint-Hilaire,Le Bouddha,p.xxiii; Hardy’sEastern Monachism,p.312.
242.Saint-Hilaire,Le Bouddha,p.xxiii; Hardy’sEastern Monachism,p.312.
243.“Prefix the name of God to this Declaration” (of the Rights of Man), said Abbé Grégoire to the National Assembly in 1789, “or you leave it without foundation, and make right the equivalent of force.” The Assembly refused, but events soon confirmed his judgment.—Baring Gould,Development of Belief,vol.ii.p.88.
243.“Prefix the name of God to this Declaration” (of the Rights of Man), said Abbé Grégoire to the National Assembly in 1789, “or you leave it without foundation, and make right the equivalent of force.” The Assembly refused, but events soon confirmed his judgment.—Baring Gould,Development of Belief,vol.ii.p.88.
244.Sangha, originally an assembly (of disciples gathered around a Hindu sage). In Buddhism, the entire fraternity (like the Order of Francis or Dominic).—Sir Monier Williams,Buddhism,p.176.
244.Sangha, originally an assembly (of disciples gathered around a Hindu sage). In Buddhism, the entire fraternity (like the Order of Francis or Dominic).—Sir Monier Williams,Buddhism,p.176.
245.Robertson Smith,Prophets of Israel,p.275.
245.Robertson Smith,Prophets of Israel,p.275.
246.Kullavagga,vi.2, 3, 4;Sacred Books of the East,vol.xx..
246.Kullavagga,vi.2, 3, 4;Sacred Books of the East,vol.xx..
247.Weber,Indian Literature,p.306.
247.Weber,Indian Literature,p.306.
248.Dhammapadda, 141;Sacred Books of the East,vol.x.Parti.; Pâtimokkha Sekhiyá Dhammâ, 1, 2, 3, 4;ibid.vol.xiii.p.59.
248.Dhammapadda, 141;Sacred Books of the East,vol.x.Parti.; Pâtimokkha Sekhiyá Dhammâ, 1, 2, 3, 4;ibid.vol.xiii.p.59.
249.Mahâparanibhâna Sutta,iii.65;Sacred Books of the East,vol.xi.
249.Mahâparanibhâna Sutta,iii.65;Sacred Books of the East,vol.xi.
250.Kuenen, Hibbert Lectures,p.279.
250.Kuenen, Hibbert Lectures,p.279.
251.Mahavagga,i.11;Sacred Books of the East,vol.xiii.
251.Mahavagga,i.11;Sacred Books of the East,vol.xiii.
252.Ibid.i.12;ibid.vol.xiii.
252.Ibid.i.12;ibid.vol.xiii.
253.Ibid.viii.27. 5;ibid.vol.xvii.; Kullavagga,vi.1. 3;ibid.vi.9. 2;ibid.vol.xx.
253.Ibid.viii.27. 5;ibid.vol.xvii.; Kullavagga,vi.1. 3;ibid.vi.9. 2;ibid.vol.xx.
254.Kuenen, Hibbert Lectures,pp.251seq.The doctrine that it bore nobler fruit is expressly contradicted by some. See Âpastamba, pres.ii.pat.ix.khan. 23; also pres.ii.pat.ix.k. 24. 15;Sacred Books of the East,vol.ii.pp.156, 159.
254.Kuenen, Hibbert Lectures,pp.251seq.The doctrine that it bore nobler fruit is expressly contradicted by some. See Âpastamba, pres.ii.pat.ix.khan. 23; also pres.ii.pat.ix.k. 24. 15;Sacred Books of the East,vol.ii.pp.156, 159.
255.The way of “Works”—ceremonial and sacrificial religion; the way of “Faith”—devotion (heart) to the deities without works; the way of “Knowledge,” or true enlightenment.—Sir Monier Williams,Buddhism,p.95.
255.The way of “Works”—ceremonial and sacrificial religion; the way of “Faith”—devotion (heart) to the deities without works; the way of “Knowledge,” or true enlightenment.—Sir Monier Williams,Buddhism,p.95.
256.Saint-Hilaire,Le Bouddha, etc.,p.152.
256.Saint-Hilaire,Le Bouddha, etc.,p.152.
257.Not without protest, however, by fathers and doctors of the Church. See Hermas,Simil.v.; Clem.Strom.iii.; Tertullian,De Jejunio,p.123seq.;De Pallio,p.181seq.
257.Not without protest, however, by fathers and doctors of the Church. See Hermas,Simil.v.; Clem.Strom.iii.; Tertullian,De Jejunio,p.123seq.;De Pallio,p.181seq.
258.Gieseler,Eccles. Hist.vol.i.pp.289seq.; Neander’sChurch Hist.vol.iii.pp.305seq.
258.Gieseler,Eccles. Hist.vol.i.pp.289seq.; Neander’sChurch Hist.vol.iii.pp.305seq.
259.Hom. onSt.Matth. 69, 70.
259.Hom. onSt.Matth. 69, 70.
260.Montalembert,Monks of the West,vol.i.p.319; Neander’sChurch History,vol.iii.pp.338, 339.
260.Montalembert,Monks of the West,vol.i.p.319; Neander’sChurch History,vol.iii.pp.338, 339.
261.Cassian,Collationes,ii.5-8;De Instit. Monachi,x.;De capitalibus vitiis, quoted by Farrar,Lives of the Fathers,vol.ii.p.224; Burton,Anatomy of Melancholy,ii.510.
261.Cassian,Collationes,ii.5-8;De Instit. Monachi,x.;De capitalibus vitiis, quoted by Farrar,Lives of the Fathers,vol.ii.p.224; Burton,Anatomy of Melancholy,ii.510.
262.Monks of the West,vol.i.p.27.
262.Monks of the West,vol.i.p.27.
263.Sutta Nipâta, 75-81;Sacred Books of the East,vol.x.p.ii.
263.Sutta Nipâta, 75-81;Sacred Books of the East,vol.x.p.ii.
264.Theod.Eccles. Hist.lib.iv.cap. 26.
264.Theod.Eccles. Hist.lib.iv.cap. 26.
265.“They prayed for the whole world.”—Chrysost.H.78,In Johannem.
265.“They prayed for the whole world.”—Chrysost.H.78,In Johannem.
266.Oldenberg,Buddha, etc.,pp.317, 318.
266.Oldenberg,Buddha, etc.,pp.317, 318.
267.Mahavagga,viii.15;Sacred Books of the East,vol.xvii.
267.Mahavagga,viii.15;Sacred Books of the East,vol.xvii.
268.“I am not aware of any instances in which the pariah of the age is mentioned as a member of the Order.” “According to Buddhist dogmatics, a good Sudra or Vaisya could only hope to be re-born as a Kshatrya, and this clearly indicates that the distinctions of castes had by no means vanished or become worthless in Buddha’s consciousness” (Buddha, etc.,p.156).
268.“I am not aware of any instances in which the pariah of the age is mentioned as a member of the Order.” “According to Buddhist dogmatics, a good Sudra or Vaisya could only hope to be re-born as a Kshatrya, and this clearly indicates that the distinctions of castes had by no means vanished or become worthless in Buddha’s consciousness” (Buddha, etc.,p.156).
269.Mahavagga,i.39. 76;Sacred Books of the East,vol.xiii.
269.Mahavagga,i.39. 76;Sacred Books of the East,vol.xiii.
270.Christianity does not, as Goethe averred, “prefer what is despised and feeble,” but as in God’s eyes nothing is despised and abject, so, in fellowship with the Father, Christ cherished the maimed and lame and blind, though hated of the soul of the natural man, and this disposition will ever be a “mark” or “note” of the true Church of Christ.
270.Christianity does not, as Goethe averred, “prefer what is despised and feeble,” but as in God’s eyes nothing is despised and abject, so, in fellowship with the Father, Christ cherished the maimed and lame and blind, though hated of the soul of the natural man, and this disposition will ever be a “mark” or “note” of the true Church of Christ.
271.Kuenen, Hibbert Lectures, 1882,p.284; Rhys Davids, Hibbert Lectures, 1881,p.155.
271.Kuenen, Hibbert Lectures, 1882,p.284; Rhys Davids, Hibbert Lectures, 1881,p.155.
272.Oldenberg,Buddha, etc.,pp.181, 182.
272.Oldenberg,Buddha, etc.,pp.181, 182.
273.The Scotsman, August17th, 1889.
273.The Scotsman, August17th, 1889.
274.E.Burnouf,Science des Religions,p.94.
274.E.Burnouf,Science des Religions,p.94.
275.Mahavagga,i.49. 6.
275.Mahavagga,i.49. 6.
276.Ibid.i.54. 5;Sacred Books of the East,vol.xiii.
276.Ibid.i.54. 5;Sacred Books of the East,vol.xiii.
277.Mahavagga,i.7. 10-15;Sacred Books of the East,vol.xiii.
277.Mahavagga,i.7. 10-15;Sacred Books of the East,vol.xiii.
278.Mahavagga,i.29.
278.Mahavagga,i.29.
279.Ibid.i.76. 1-10.
279.Ibid.i.76. 1-10.
280.Buddhism,p.80; Dr. Rhys Davids states that a new or cloister name was given on admission, in exchange for the family one (Hibbert Lectures,p.39), but Professor Oldenberg alleges that this is supported only by solitary cases (Buddha, etc.,p.353 note).
280.Buddhism,p.80; Dr. Rhys Davids states that a new or cloister name was given on admission, in exchange for the family one (Hibbert Lectures,p.39), but Professor Oldenberg alleges that this is supported only by solitary cases (Buddha, etc.,p.353 note).
281.Mahavagga,i.30. 1-4; alsoibid.vi.14. 6; and Kullavagga,vi.1-2.
281.Mahavagga,i.30. 1-4; alsoibid.vi.14. 6; and Kullavagga,vi.1-2.
282.Mahavagga,i.78. 1-5.
282.Mahavagga,i.78. 1-5.
283.Mahavagga,i.79. 1-3.
283.Mahavagga,i.79. 1-3.
284.Mahavagga,i.25. 1-24, for the duties of novice to his Upagghâya;ibid.i.32, Kullavagga,viii.13, 14, for his duties to his Âkariya. The duties to both are the same, but the Upagghâya seems to have been the more important of the two tutors.
284.Mahavagga,i.25. 1-24, for the duties of novice to his Upagghâya;ibid.i.32, Kullavagga,viii.13, 14, for his duties to his Âkariya. The duties to both are the same, but the Upagghâya seems to have been the more important of the two tutors.
285.Dr. Rhys Davids,Handbook of Buddhism,p.169.
285.Dr. Rhys Davids,Handbook of Buddhism,p.169.
286.Dhammapada, 200;Sacred Books of the East,vol.x.Parti.
286.Dhammapada, 200;Sacred Books of the East,vol.x.Parti.
287.Pâtimokkha; Pakittiyá Dhammâ, 10; said to be because he might kill or harm some living creature.
287.Pâtimokkha; Pakittiyá Dhammâ, 10; said to be because he might kill or harm some living creature.
288.Sir Edwin Arnold,Light of Asia,p.95.
288.Sir Edwin Arnold,Light of Asia,p.95.
289.Kullavagga,v.vi.viii.passim; Mahavagga,i.25. 15.
289.Kullavagga,v.vi.viii.passim; Mahavagga,i.25. 15.
290.Dhammapada, 141, 142;Sacred Books of the East,vol.x.Parti.
290.Dhammapada, 141, 142;Sacred Books of the East,vol.x.Parti.
291.Sir Edwin Arnold,Light of Asia,pp.95, 96.
291.Sir Edwin Arnold,Light of Asia,pp.95, 96.
292.Mahavagga,i.31. 4.
292.Mahavagga,i.31. 4.
293.Introduction to Dhammapada,Sacred Books of the East,vol.x.p.xliv: a long list quoted from theNorthern Scriptureby Dr. Edkins inChinese Buddhism.
293.Introduction to Dhammapada,Sacred Books of the East,vol.x.p.xliv: a long list quoted from theNorthern Scriptureby Dr. Edkins inChinese Buddhism.
294.The question was thrice put, “Are ye pure?” Mahavagga,ii.1-36.
294.The question was thrice put, “Are ye pure?” Mahavagga,ii.1-36.
295.See for a specimen the Kullavaga,v.21;Sacred Books of the East,vol.xx.
295.See for a specimen the Kullavaga,v.21;Sacred Books of the East,vol.xx.
296.Bishop of Colombo, inNineteenth Century, July 1888.
296.Bishop of Colombo, inNineteenth Century, July 1888.
297.Mahavagga,iv.1. 18;Sacred Books of the East,vol.xiii.
297.Mahavagga,iv.1. 18;Sacred Books of the East,vol.xiii.
298.Weber,Indische Studien,x.118; Metrical translations by Dr. John Muir,p.250, where Professor Eggeling is quoted.
298.Weber,Indische Studien,x.118; Metrical translations by Dr. John Muir,p.250, where Professor Eggeling is quoted.
299.Mahâ-pagâpati the Gotami, his aunt and nurse (Kullavaga,x.1) whose entreaty, through Ananda, led him to found the Order of Bikkhuni, seems more than a name. Visâkhâ, “the rich and bountiful,” is another type of votary (Mahavagga,viii.15).
299.Mahâ-pagâpati the Gotami, his aunt and nurse (Kullavaga,x.1) whose entreaty, through Ananda, led him to found the Order of Bikkhuni, seems more than a name. Visâkhâ, “the rich and bountiful,” is another type of votary (Mahavagga,viii.15).
300.Buddhist Jataka Stories, translated by Rhys Davids,pp.87, 90; Bigandet,Life of Gaudama, olded.,pp.156, 168.
300.Buddhist Jataka Stories, translated by Rhys Davids,pp.87, 90; Bigandet,Life of Gaudama, olded.,pp.156, 168.
301.Dhammapada, 284;Sacred Books of the East,vol.x.
301.Dhammapada, 284;Sacred Books of the East,vol.x.
302.Book of the Great Decease,v.23;Sacred Books of the East,vol.xi.
302.Book of the Great Decease,v.23;Sacred Books of the East,vol.xi.
303.Eitel,Lectures on Buddhism,p.10.
303.Eitel,Lectures on Buddhism,p.10.
304.Kullavagga,x.1. 3, 4;Sacred Books of the East,vol.xx.
304.Kullavagga,x.1. 3, 4;Sacred Books of the East,vol.xx.
305.Clement of Alexandria gives prominence to the value of marriage and of the family life,Strom.vii.,Paedag.iii.So Tertullian,Ad Uxorem,ii.c.8.
305.Clement of Alexandria gives prominence to the value of marriage and of the family life,Strom.vii.,Paedag.iii.So Tertullian,Ad Uxorem,ii.c.8.
306.Principal Donaldson,Contemporary Review, Sept. 1889.
306.Principal Donaldson,Contemporary Review, Sept. 1889.
307.Sir HenryS.Maine,Early History of Institutions,p.341.
307.Sir HenryS.Maine,Early History of Institutions,p.341.
308.Kullavagga,x.1. 6.
308.Kullavagga,x.1. 6.
309.Kullavagga,x.1. 27.
309.Kullavagga,x.1. 27.
310.Pâtimokkha; Pakittiyâ Dhammâ, 6, 7, 27, 66, 67.
310.Pâtimokkha; Pakittiyâ Dhammâ, 6, 7, 27, 66, 67.
311.“You are not, O monks, to bow down before women, to rise up in their presence, to stretch out your joined hands towards them, nor to perform towards them those duties that are proper to them (from an inferior to a superior).”—Kullavagga,x.3. 1. “Giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of God.”—1 Peteriii.1-7.
311.“You are not, O monks, to bow down before women, to rise up in their presence, to stretch out your joined hands towards them, nor to perform towards them those duties that are proper to them (from an inferior to a superior).”—Kullavagga,x.3. 1. “Giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of God.”—1 Peteriii.1-7.
312.Dhammapada, 85, 86;Sacred Books of the East,vol.x.
312.Dhammapada, 85, 86;Sacred Books of the East,vol.x.
313.T. W.Rhys Davids,Handbook of Buddhism,p.125; Spence Hardy,Eastern Monachism,p.199.
313.T. W.Rhys Davids,Handbook of Buddhism,p.125; Spence Hardy,Eastern Monachism,p.199.