The eight most important rock inscriptions are those on (1) the Rock of Kapurda-garhi (at Shahbaz-garhi), in British Afghanistan, forty miles east-north-east of Peshawar—this is in the Ariano-Pali character; (2) the Rock of Khalsi, situated on the bank of the river Jumna, just where it leaves the Himalaya mountains, fifteen miles west of the hill-station of Mussourie; (3) the Rock of Girnar, half-a-mile to the east of the city of Junagurh, in Kathiawar; (4) the Rock of Dhauli, in Kuttack (properly Ka?ak), twenty miles north of Jagan-nath; (5) the Rock of Jaugada, in a large old fort eighteen miles west-north-west of Ganjam in Madras; (6) Bairat; (7) Rupnath, at the foot of the Kaimur range; (8) Sahasaram, at the north-east end of the Kaimur. The second Bairat inscription is most important as the only one which mentions Buddha by name. The five most important pillars are: (1) the Pillar at Delhi known as Firoz Shah’s La?; (2) another Pillar at Delhi, which was removed to Calcutta, but has recently been restored; (3) the Pillar at Allahabad, a single shaft without capital, of polished sandstone, thirty-five feet in height; (4) the Pillar at Lauriya, near Bettiah, in Bengal; (5) the Pillar at another Lauriya, seventy-seven miles north-west of Patna. [34]Hiouen Thsang states that the three commentaries were engraved on sheets of copper and buried in a Stupa. Beal, I. 152-156. [35]Our word monk (derived from ??a???, ‘one who lives alone,’) is not quite suitable unless it be taken to mean ‘one who withdraws from worldly life.’ See p. 75. [36]Although he discouraged, he did not prohibit monks from living solitary lives. See p. 132 as to the Pratyeka-Buddha, and note, p. 72. [37]Some prefer to derive the Pali ?ama?o from the Sansk?it root ?am, ‘to be quiet.’ ?ma?anika, ‘frequenting burning grounds,’ is a later name, life being to monks a kind of graveyard. [38]We may note that in the ‘Clay-Cart,’ a Sansk?it drama written in an early century of our era, a gambler becomes a Buddhist monk. [39]I hear from Dr. Oldenberg that the mention in his ‘Buddha’ of twelve years as the minimum is a mistake. The age of eight mentioned by Prof. Rhys Davids as the minimum, must be a modern rule peculiar to Ceylon, if it be admissible at all. [40]I give these quotations to show the unsuitableness of the term ‘Ordination’ applied to Pabbajja and Upasampada in the S. B. E. [41]In Maha-vagga I. 30. 4, five kinds of dwellings are named besides trees, viz. Viharas, A??hayogas (a kind of house shaped like Garu?a), storied dwellings (prasada), mansions (harmya), and caves (guha). [42]Comparing Western with Eastern Monachism, I may remark that the chief duty of the lay-brethren attached to the Cistercian monastery at Fountain’s Abbey was to wait upon the monks, procure food and cook it for them; and we learn from the Times of December 24, 1885, that the same duty devolved on the Carthusian lay-brothers. [43]The Chronicles of Ceylon state that 80,000 laymen entered the paths in Kashmir. Compare Divyavadana, p. 166, line 12; p. 271, 12. [44]See Tevijja-Sutta, S. B. E. §§ 14, 15. [45]The venerable Svami ?ri Saccidananda Sarasvati, in sending me a copy of the Bhagavad-gita with a metrical commentary, says, ‘It is the best of all books on the Hindu religion, and contains the essence of all kinds of religious philosophy.’ I find in the Madras Times for October 29, 1886, the following: ‘At a meeting of the “Society for the Propagation of True Religion,” at 6 p.m. to-day, the Bhagavad-gita will be read and explained.’ [46]XIV. 7. 2. 17. This was first pointed out by Professor A. Weber. [47]Centenarians (?atayus, ?ata-varsha) seem to have been rather common in India in ancient times, if we may judge by the allusions to them in Manu and other works. See Manu III. 186; II. 135, 137. [48]I here merely give the substance of what may be found fully stated in Aristotle’s Ethics, I. 1 and IV. 3. [49]That is, Sa?khara = Sansk?it Sa?skara? pl. (see p. 109), ‘qualities forming character.’ In the Vai?eshika system Sa?skara is one of the twenty-four qualities, the self-reproductive quality. In the Yoga system Sa?skara = Ä?aya, ‘impressions derived from actions done in previous births.’ According to Childers, Sa?karo is practically = Karma, ‘act.’ It may also stand for ‘matter,’ and for a quality, or mode of being; e.g. not only for a plant but for its greenness. [50]The Pali in Maha-v° I. 23. 5, is:—Ye dhamma hetuppabhava tesa? hetu? Tathagato aha tesa? ca yo nirodho evamvadi Maha-sama?o. The form Tathagato is also common in Sansk?it versions. The metrical form of the sentence has become broken. Professor Cowell informs me that the Sanks?it given in an old MS. at Cambridge is:—‘Ye dharma hetu-prabhava hetu? tesha? Tathagata? " Hy avadat tesha? ca yo nirodha eva?-vadi Maha-?rama?a?.’ Burnouf gives a slightly different version, thus:—Ye dharma hetu-prabhavas tesha? hetu? Tathagata uvaca tesha? ca etc. Sometimes both avadat and uvaca are omitted. [51]Sometimes a human being is said to be made up of the five elements—ether, air, fire, water, earth—with a sixth called VijÑana. [52]The body is often compared to a city with nine gates or apertures, which have to be guarded (viz. two eyes, ears, nostrils, etc.). [53]In fact Gautama remained a Bodhi-sattva until he was thirty-four or thirty-five, when he attained perfect enlightenment and Buddhahood. [54]Their names are Dipa?kara, Kau??inya, Ma?gala, Sumanas, Raivata, ?obhita, Anavama-dar?in, Padma, Narada, Padmottara, Sumedhas, Sujata, Priya-dar?in, Artha-dar?in, Dharma-dar?in, Siddhartha, Tishya, Pushya, Vipa?yin, ?ikhin, Vi?va-bhu, Krakucanda, Kanaka-muni (or Ko?agamana), Ka?yapa. [55]Beginning with Vipa?yin. These are the only Buddhas mentioned in the Digha-nikaya. If the coming Buddha Maitreya is reckoned, then Vipa?yin must be omitted. [56]It must not be inferred that the episode of the Bhagavad-gita is of great antiquity. This point I have made clear in ‘Brahmanism and Hinduism’ (p. 63) as well as in ‘Indian Wisdom.’ My object at p. 138 is simply to show that Nirva?a is an expression common to Buddhism, Brahmanism, and Hinduism.—Corr. [57]The expression Brahma-nirva?a is repeated several times afterwards. Mark, too, that one of the god ?iva’s names in the Maha-bharata is Nirva?am. [58]Raga, dvesha, moha. Eleven fires are sometimes enumerated. [59]Dr. Rhys Davids holds that the Buddha only advocated the suppression of good desires; FausbÖll says ‘desire in all its forms.’ I agree with the latter. [60]When I was on the confines of Tibet, this was described to me by a Tibetan scholar as the unchangeable state of conscious beatitude. [61]Or Anupadi-?esha, that is, Nirva?a without remains or remnants of the elements of existence. See Childers’ Pali Dictionary, s. v. [62]This was remarked by Hooker when travelling in Sikkim. Sir Richard Temple in his Journals (II. 216) asserts that he often found married monks in Sikkim, and they make no secret of it. They are free to resign the monastic character when they choose. [63]The Vaibhashika was divided into Sarvastivada (assertion of the real existence of all things), Mahasa?ghika, Sammatiya (said to have been founded by Upali), and Sthavira; the Sautrantika had also its own subdivisions. [64]Another great king was the celebrated Harsha-vardhana or Siladitya of Kanauj, who flourished about A.D. 610-650, and who is said to have founded an era formerly much used in Northern India. He ruled from the Indus to the Ganges, and his doings are described by Hiouen Thsang (Beal’s Records, I. 210-221.) [65]The Maha-yana is said to be connected with the Madhyamika and Yogacara Schools, and the Hina-yana with the Vaibhashika and Sautrantika. [66]Professor Legge’s Travels of Fa-hien, p. 28. [67]Translated from the Chinese by the Rev. S. Beal and more recently by Professor Legge. [68]According to Dr. Legge’s orthography this name should be written HsÜen Chwang. [69]See Beal’s ‘Records of the Western World,’ which gives a translation of these travels in two volumes. [70]Hiouen Thsang describes the Sthavira form of the Maha-yana as existing as far south as Ceylon. He found many monks studying both the Great and Little Vehicles in Central India. Beal’s Records, ii. 247, 254, 257. [71]As I have shown in ‘Brahmanism and Hinduism,’ the term incarnation is not strictly expressive of the Hindu idea of Avatara, which means ‘a descent’ of a god (or a portion of his essence) in various forms upon earth. [72]Professor Legge’s translation, p. 56. [73]There are four great Buddhist kings of India who may be called historical, the dates of whose reigns may be fixed with fair certainty:—1. Candra-gupta, who was at any rate a sympathiser with Buddhism, B.C. 315-291. 2. A?oka, a decided Buddhist, B.C. 259-222. 3. Kanishka (see p. 69). 4. ?iladitya, above. Some consider Kanishka to have founded the ?aka era, dating from A.D. 78. [74]Translated in 1872 by Mr. Palmer Boyd, and published with an interesting introduction by Professor Cowell. [75]See Beal’s Records, ii. 167-172; a long account of this monastery visited by Hiouen Thsang is there given. [76]No doubt there are places in the South of India where there is evidence of some violent persecution. I may instance among the places I visited Tanjore and Madura. When I concluded the reading of a paper on this subject at the meeting of the Royal Asiatic Society on February 15, 1886, the then President, Colonel Yule, justly remarked that the members of two religious communions who hold very similar doctrines, often on that account hate and oppose each other all the more; but my point was that the ultra-tolerance which was of the very essence of both Brahmanism and Buddhism must have prevented actual persecution, except under special circumstances. Brahmanism was much more likely to have adopted Buddhism as part of its system, than to have persecuted and expelled it. In point of fact, the Brahmans, as is well known, are ready to regard any great teacher as one of Vish?u’s incarnations, and in this way are even willing to pay homage to the Head of Christianity. [77]Buddhism began to lose ground in India about the fourth or fifth century after Christ, but it maintained a chequered career for several succeeding centuries even after Hiouen Thsang’s time. See p. 161. [78]First, the Vedic triad of gods, Agni, ‘Fire,’ Indra, ‘wielder of the thunderbolt,’ and Surya, ‘the Sun,’ followed by the Tri-murti or Brahma, ?iva, and Vish?u. Then the three Gu?as or constituents of the material Universe, Sattva, Rajas, and Tamas, and lastly the triple name of Brahma, Sac-cid-ananda. [79]Sarat Chandra Das, in his interesting Tibetan journal, describes them as the ‘three Holies.’ [80]Edited by Childers. See Journal R. A. S., N. S. iv. 318, and Kern’s Buddhismus, ii. 156. [81]Legge’s Fa-hien, pp. 112-116. [82]Capt. Temple states that the Sa?gha is personified in Sikkim under the form of a man holding a lotus in his left hand, the right hand being on the right knee. [84]According to Capt. Temple, Dharma, ‘the law,’ is personified in Sikkim as a white woman with four arms, two raised in prayer, the third holding a garland (or rosary), the fourth a lotus. [85]One legend says:—‘Thus, O monks, Buddha was born, and the right side of his mother was not pierced, was not wounded. It remained as before.’ Foucaux, p. 97. Hiouen Thsang relates that there is a Vihara at Kapila-vastu indicating the spot ‘where the Bodhi-sattva descended spiritually into the womb of his mother,’ and that there is a representation of this scene drawn in the Vihara. I have myself seen many representations of it in Buddhist sculptures. [86]Beal’s Records, i. 228. [87]Beal’s Records, i. 134, note. [88]This work, ‘Die Religion des Buddha,’ by Carl Friederich Koeppen, has been long out of print, and has unfortunately never been translated into English. The German is often difficult, but I have endeavoured to give a correct idea of Koeppen’s statements in the instances in which I have made use of them. It is now somewhat out of date. [89]It is obvious to remark that in the same way those who are intellectually self-dependent and self-raised among ourselves generally rise to a higher level of popular esteem than those taught by other men. [90]There was also a ‘middle way,’ see p. 159. [91]See pp. 47, 104. Koeppen compares them to St. Peter and St. Paul. [92]The Rev. S. Beal (Ind. Antiquary for Dec., 1886) shows that Nagarjuna and Nagasena are two different persons. Sir A. Cunningham is of the same opinion. It may be noted that Padma-sambhava is credited with introducing the more corrupt form of Buddhism along with magic into Tibet at a later date, probably in the eighth century. [93]For the account of Nagarjuna’s disciple Deva, mentioned by Hiouen Thsang, see Beal’s Records, ii. 97. [94]Of course not to be confounded with Gautama’s disciple of the same name, who is generally called Maha-Ka?yapa. [95]According to Eitel he is still revered as the patron-saint of all novices, and is to be re-born as the eldest son of every future Buddha; see Legge’s Fa-hien, p. 46. [96]The use of the passive participle in an active sense is not uncommon in Sansk?it, but is generally confined to verbs involving some idea of motion. [97]See Beal’s Records, i. 114, note 107. [98]Professor Legge tells us that an intelligent Chinese once asked him whether ‘the worship of Mary in Europe was not similar?’ [99]Legge’s Translation, p. 46. Beal, i. 180, ii. 220. According to Schlagintweit, a historical teacher named MaÑju-?ri taught in the eighth or ninth century A.D. [100]Even the Brahmas, after immense periods of life in the Brahma heavens, have to go through other births in one of the six ways of migration. Saham-pati may therefore mean ‘the lord of sufferers,’ ‘all life involving suffering,’ and this excludes the idea of his ‘being lord over the Buddha who has not to be born again.’ [101]See Wright’s Nepal, p. 43. [102]Beal’s Records, ii. 103, 174. [103]The images of this deity represent him as coarse and ill-favoured in form (his name in fact signifying ‘deformed’). He has sometimes three legs. As guardian of the northern quarter he is sculptured on the corner pillar of the northern gate of the Bharhut Stupa. He had a metropolis of his own, according to Hindu mythology (as we know from the Megha-duta), called Alaka, on the Himalayas. [104]A very interesting specimen of ancient sculpture representing a Naga-kanya may be seen in the museum of the Indian Institute, Oxford. It belongs to a collection of Buddhist antiquities lent by Mr. R. Sewell, of the Madras Civil Service. [105]I give this as my own theory. I am no believer in the learned M. Senart’s sun theory, or in its applicability to this point. [106]These are described in Childers’s Pali Dictionary, s.v. [107]See my ‘Brahmanism and Hinduism,’ p. 105. [108]Quoted in Colonel Olcott’s ‘Yoga Philosophy,’ p. 282. [109]See my ‘Brahmanism and Hinduism,’ p. 35. [110]Colonel Olcott and Mr. Sinnett mention this faculty as a peculiar characteristic of Asiatic occultism. [111]‘The Occult World,’ by A. P. Sinnett, Vice-President of the Theosophical Society, pp. 12, 15, 20. [112]At a meeting of the Victoria Institute, where I repeated the substance of the present Lecture, Mr. W. S. Seton-Karr, who was for some time Foreign Secretary at Calcutta, stated that he also had witnessed the performance of this feat in India. [113]Colonel Olcott’s ‘Lectures on Theosophy and Archaic Religions,’ p. 109. [114]Report in the Times newspaper. [115]See Mr. Walter Besant’s recent interesting story, ‘Herr Paulus.’ [116]Naga-worship is not always identical with serpent-worship. See p. 220. [117]The Naths are certain demons or spirits of the air more worshipped in Burma than in Ceylon. See p. 259. I am glad, however, to see from the annual address delivered by the President of the Asiatic Society of Bengal, and published in the Report for February, 1888, that this reproach is now being wiped out by our fellow-subjects in India. Babu Pratapa Chandra Ghosha is bringing out in the Bibliotheca Indica the Tibetan translation of the Buddhistic work PrajÑa-paramita, forming the second division of the Kanjur, while Mr. Sarat Chandra Das, C.I.E., is editing the Tibetan version of the Avadana-Kalpalata (a store-house of legends of Buddha’s life and acts), and compiling a Tibetan-Sansk?it-English Dictionary. Great credit is due to our Indian Government for the publication of JÄschke’s Tibetan-English Dictionary. [145]As corpses are exposed to be devoured by animals in Tibet human bones are easily obtained for this purpose. [146]As before stated (p. 306, note) I have been compelled to abbreviate the translator’s version and occasionally to vary the expressions, and have therefore felt it right to omit inverted commas. [147]According to Schlagintweit this sect (also called Brugpa, p. 272) are especially worshippers of the Dorje (see p. 322), and are therefore Tantrikas. [148]This I heard from his own lips. [149]The abstract has been made by me from a copy of Sarat Chandra Das’ Report kindly lent to me by Sir Edwin Arnold. But I learnt much from Mr. S. C. D. in personal conversations. In my numerous quotations I have ventured to make a few alterations in the English. [150]This is the Tibetan name of Avalokite?vara or Padma-pa?i. It is often spelt Chenresi, or Chenresig, or Chenressig. [151]The Lion is an emblem of the Buddha, and he is called ?akya-si?ha, ‘the Lion of the ?akya tribe’ (see pp. 23, 394). [153]See these enumerated at p. 528. [154]See Mr. Clements Markham’s Tibet, p. cxiii. [155]This was the Buddha’s attitude when he died (see pp. 50, 241). He is called ‘a Lion.’ (See note 2, p. 332.) [156]See my ‘Brahmanism and Hinduism,’ p. 367. [157]I found, when in the South of India, that an image of Bhavani in a Hindu temple was very like that of the Virgin Mary in an adjacent Roman Catholic Church. I was told that the same Hindu carver carved both. [158]We know that Hinduism, in the end, adopted Buddha himself, and converted him into one of the incarnations of Vish?u (see ‘Brahmanism and Hinduism,’ p. 114). [159]These good deities, according to Schlagintweit, are represented with formidable countenances and dark complexions, and a third eye in the forehead—probably the eye of wisdom, as in the Dhyani-Buddhas (see p. 203 of these Lectures). [160]See the account of the female demons called Tanma at p. 457 of these Lectures. [161]The shape is not quite the same as that of the Phurbu, but there can be no doubt of its being a kindred weapon. I purchased my specimen at Darjiling, and was assured that it came from Tibet, and was used by the Tibetans in the same way as the Phurbu. [162]See ‘Brahmanism and Hinduism,’ p. 345. [163]See my work on ‘Brahmanism and Hinduism,’ pp. 357, 358, 370, etc. [164]See the translation of a horoscope given in ‘Brahmanism and Hinduism,’ p. 373. [165]According to Schlagintweit, those amulets which are curved round to a point are intended to represent the leaf of the sacred fig-tree. [166]In this it did good service, at least for a time; for the cost of marriage-ceremonies among the Hindus often cripples the resources of a family for years. The marriage of the poorest persons sometimes entails expenses in gifts to the Brahmans, etc., to the amount of 300 rupees. [167]Mr. Scott points out in his ‘Burman’ that this is especially the case in Burma. [168]Scott’s ‘Burman,’ p. 125. [169]My authority for this is Mr. J. F. Dickson’s pamphlet called ‘Notes and illustrations of Buddhism,’ etc. [170]Scott’s ‘Burman,’ i. 282. [171]The Dagabas of laymen have no umbrellas at the top (see p. 505). This privilege is only accorded to the monkhood (Scott’s ‘Burman’). [172]This is mentioned by Huc as well as by Koeppen. [173]He is sometimes represented seated on a Lotus, or born from a Lotus. [174]Om is borrowed from the Hindus. It is their most sacred syllable, symbolical of their triad of gods, Brahma, Vish?u, and ?iva, denoted by the three mystical letter A, U, M (see my ‘Brahmanism,’ p. 402). When imported into Buddhism it may possibly symbolize the Buddhist triad. Om is sometimes translated by Hail! Hum, as a particle of solemn assent, is sometimes translated by Amen! I prefer to treat both Om and Hum as untranslatable ejaculations. [175]I had formed this opinion long before I saw the same view hinted at in one of Koeppen’s notes (see my ‘Brahmanism and Hinduism,’ p. 33). It is certainly remarkable that the name Ma?i is applied to the male organ, and the female is compared to a lotus-blossom in the Kama-?astras. I fully believe the formula to have a phallic meaning, because Tibetan Buddhism is undoubtedly connected with ?aivism. [176]Some think, however, that the six syllables owe their efficacy to their symbolizing the six Paramitas or transcendent virtues. [177]Dr. Schlagintweit mentions (p. 121) that when Baron Schilling visited a certain convent he found the Lamas occupied in preparing 100 million copies of Om ma?i padme Hum to be inserted in a prayer-cylinder. He also states that the inscription relating to the foundation of the monastery of Hemis in Ladak (see p. 433 of these Lectures) records the setting up of 300,000 prayer-cylinders along the walls and passages of the monastery. [178]The Ma?i-padme prayer is itself for shortness often called Ma?i. [179]Stupas and Caityas are explained at p. 504. [180]So says Schlagintweit, but he adds that in some places passers by keep them to the right. Mr. Sarat Chandra Das also mentions this. [181]According to Sir Richard Temple (Journal, p. 198) travellers walk first on one side and then on the other. [182]Schlagintweit (p. 253) says this is the horse which constitutes one of the seven treasures (see p. 528 of these Lectures). It brings good fortune to the man who keeps it flying on a flag. [183]The gem called Norbu is another of the seven treasures. [184]Dr. Schlagintweit says that a Dhara?i to the following effect is often written on the flag: ‘Tiger, Lion, Eagle, and Dragon, may they co-operate Sarva-du-du-hom! (‘Tibetan Buddhism,’ p. 255). [185]The number 108 seems sacred, as the sole of Buddha’s foot is said to have that number of marks upon it. [186]Common people in Buddhist countries are satisfied with 30 or 40 beads. [187]This is a great Tibetan saint, author of a hundred thousand songs. [188]Translated for me by Mr. Sarat Chandra Das, who was my companion during part of my sojourn at Darjiling. [189]Hiouen Thsang says that this place is near Prayaga (the modern Allahabad), and that A?oka built a Stupa there. (Beal, i. 231.) [190]General Sir A. Cunningham puts the date at about A.D. 150. [191]See the account given in ‘Brahmanism and Hinduism,’ p. 442. [192]Many images and sculptures were abstracted by the Burmese, but many never reached Burma, for they accidentally fell into the Ganges in the process of being transported there. The colossal image found outside the temple is now in the Calcutta Museum (see the engraving opposite to p. 466). [193]Mr. Beglar gave me specimens of the fragments, which I have still. [194]The umbrella is symbolical of supremacy. See p. 523. [195]The lion is often associated with Buddha, who is called ?akya-si?ha (see p. 23), and whose throne is therefore called a Si?hasan. [196]This will be evident to any one who examines it attentively. The socket-hole of the umbrella-ornament may be easily detected. [197]The form of ritual observed was like that I witnessed at Gaya, and described in my ‘Brahmanism and Hinduism,’ p. 310. [198]See my ‘Brahmanism and Hinduism,’ p. 434. [199]That is, ‘the lord of deer.’ Sara?ga is a kind of deer, and the Buddha was probably called so because he is fabled to have wandered about as a deer in this very place in one of his former births (see p. 111 of this volume). The legend is that he was born eleven times as a deer, and on this account a deer is one of the sacred symbols of Buddhism. We learn from General Sir A. Cunningham (i. 105) that the name Sarnath properly belongs to a temple dedicated to ?iva near the Buddhist monument, and the epithet ‘Lord of deer,’ is equally applicable to the god ?iva, who is often represented in the act of holding up a deer in his hand. [200]The name Dhamek may possibly be a corruption of Dhamma-cakka (Dharma-cakra). [201]Fa-hien says that the old city was girdled by five hills. These hills are now called Baibhar (on which are five Jain temples), Vipula, Ratna, Udaya, and Sona-giri. A long account of the place will be found in Cunningham’s ‘Ancient Geography of India,’ pp. 462-468, and in his ‘ArchÆological Report,’ i. 20. Bimbi-sara seems to have built the town, which was afterwards improved by Ajata-?atru, and the site of the new portion being not quite identical, the new town was called ‘new Raja-g?iha.’ Legge’s ‘Fa-hien,’ p. 81. There are several hot springs in this locality. [202]Ajata-?atru seems first to have sided with Buddha’s enemy Deva-datta. [203]It may be mentioned here that any place or house in which the Buddha resided for a time was afterwards called Gandha-ku?i (probably from the fragrance of the perfumed offerings always to be found in it). Hence the Bambu grove at Raja-g?iha, and the Jeta-vana at Sravasti (p. 407), were both Gandha-ku?is. [204]A magnificent edition of this work in Tibetan, Mongol, Manchu, and Chinese came into the possession of the French Missionaries (Huc, ii. 74). [205]Here, therefore, there was a Gandha-ku?i (see note, p. 404). [206]Fa-hien says, ‘Here lived Buddha for a longer time than at any other place,’ and on that account, perhaps, was called Dharma-pattana (Beal’s ‘Records,’ ii. 1). It was at this place that the Brahmacarins killed a courtesan, and accused Buddha of adultery and murder (see Legge, p. 59; Beal, ii. 8). [207]Legge, pp. 57, 59; Beal, ii. 5. [208]Another statue, claiming to be the genuine sandal-wood image, was at Kau?ambi (see p. 412). [209]A ku?agara is properly any building with a peaked roof (ku?a) or pinnacle. [210]Cunningham (i. 301) gives a full account of the place. [211]The story is fully narrated in the second and third books of the Katha-sarit-sagara of Soma Deva. See my ‘Indian Wisdom,’ p. 511. King Udayana is said to have been a contemporary of the Buddha. [212]See my ‘Indian Wisdom,’ p. 486. [213]See Hiouen Thsang’s account of it, p. 471. Another similar image belonged to King Prasenajit at ?ravasti, see pp. 408, 471. [214]The name is said to have been derived from that of a Naga, who lived in a neighbouring tank. See the description in two Chinese Buddhist inscriptions found at Buddha-Gaya. R. A. S. Journal, vol. xiii. [215]This Utpala must be the same as Utpala-var?a (see p. 48 of this volume). [216]A Yojana is variously estimated at 4 or 5 or 9 English miles. [217]Hiouen Thsang states that this name, which means a ‘hump-backed virgin,’ is derived from the fact that an old sage (?ishi), who possessed supernatural powers, cursed ninety-nine daughters of king Brahma-datta for refusing to marry him, and made them deformed (Beal, i. 209). A different legend is given in my Sansk?it-English Dictionary. [218]This is very instructive in regard to the numerical proportion between Brahmans and Buddhists at this place. [219]According to Cunningham, about B.C. 450. [220]One for each of the 84,000 elements of the body (p. 499). The real number of Stupas was 84, but, as usual, three ciphers have been added. [221]It is difficult to understand exactly what these A??hayoga, Prasada and Harmya were. In some Buddhist countries storied houses are considered objectionable, as no one likes to submit to the indignity of having the feet of another person above his head. [222]The objection to the hollow of trees was that spirits, ghosts, and goblins often took up their abode there. [223]The term Vihara was afterwards usually applied to temples, or to buildings combining temple and monastery in one. [224]Some authorities place them in the sixth century of our era. [225]This is curiously illustrated in a recent letter from a resident in Burma to the Editor of the Times newspaper, in which it is stated that about six months after King Theebaw had been deported, some of his things were exhibited by us in the lower rooms of the Rangoon Museum, to the great disgust of his Burmese admirers, who asked, ‘how we dared place their king’s things in a lower room where people could walk above them?’ [226]It is for this reason that in the Tibetan language they are called Gonpa. [227]So described in a pamphlet on Buddhist Monasteries in Lahoul, by a Moravian Missionary. [228]Mr. Sarat Chandra Das gives the names of 1026 monasteries. Koeppen makes 3000 monasteries and 84,000 Lamas. [229]A small river flowing into the Tsanpo or Brahma-putra. [230]The hill is called Potala, and the palace-monastery is named after it. Koeppen says it has three peaks, but the illustration in Markham’s account of Manning’s journey (p. 256) shows three long summits rather than peaks. The hill is called Buddha-la by Huc (ii. 140), but Koeppen (ii. 341) is more correct in stating that Potala is the name of a sea-port on the river Indus, called Pattala by the Greeks, and now Tatta. There is a tradition that this Potala was the original home of the ?akya tribe (see p. 21 of this volume). [231]Koeppen translates this by the German sau, but says it may also mean ‘Hintere Berg.’ [232]Messrs. Huc and Gabet failed in their attempt to obtain an interview with the Dalai Lama of 1846. [233]It may also mean temple of Lhassa and ‘abode of gods,’ in which case La would be for Lha. [234]Huc says ‘four leagues;’ Koeppen ‘drei meilen,’ which is incorrect. [235]These are also mentioned by Sarat Chandra Das and by Markham (p. 130, note 3), and again, differently spelt, at p. 264, note 1. [236]For his services as an explorer and surveyor Nain Singh enjoys a Government pension, and has been awarded the gold medal of the Geographical Society. Sarat Chandra Das has been made a C.I.E. [237]My authority for all these details is Dr. Burgess’ Report. [238]Copies of these were made for me by a Sinhalese artist. [239]In this description I have chiefly followed Mr. Scott. [240]This description is based on Koeppen, ii. 234, and on the narrative of Sarat Chandra D?s’ journey in 1881, 1882. [241]Sarat Chandra D?s mentions a ‘flag-pole forty feet high, on which are some inscriptions, two tufts of yak hair, and several yak and sheep-horns.’ Possibly this may be the obelisk mentioned by Koeppen. [242]One of these is the terrific goddess Paldan (p. 491), worshipped by all Tibetans and Mongols, and identified with the goddess K?l?. ‘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 Chabbaggiya Bhikkhus used long tooth-sticks; and even struck the Sama?eras 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 Sama?eras 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 Parajika 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 see p. 120 of 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. [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.
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