FOOTNOTES:
[A] Vide Glasgow Herald, January, 1898.
[B] Those who have not yet read that pathetically beautiful book, The Soul of a People, by H. Fielding, are referred to chapters x. and xi., wherein are set forth the true characteristics, functions, and aspirations of the Buddhist monkhood in Burma.
[C] Author's translation of Bostān of Sâdi.
[D] An indiscriminate denunciation of the Pharisees is, I think, unjustifiable. They must be held deserving of commendation in so far as they were guided by conscience to a close adherence to the letter of that Law which had been delivered to them by the Almighty, through Ezra the Lawyer, for strict and undeviating observance.
[E] Buddhism in Translations, p. 434.
[F] Maimonides and the Kabbalists speak of Genii—semi-material beings whose bodies are of fire, air, water, mixed with fine earth and visible at times to man. Vide Bible Folk-Lore (p. 190), by the author of Rabbi Jeshua.
[G] "St. John and Philo-Judæus," by W. E. Ball (Contemporary Review, January, 1898).
[H] The Angel-Messiah of Buddhists, Essenes, and Christians, pp. 25, 32.
[I] "Jesus is the father of all those who seek in dreams of the ideal the repose of their souls" (Renan).
[J] Vide General Forlong's Short Studies in the Science of Comparative Religions.
[K] Vide Gospel of Buddha, by Paul Carus, p. 227.
[L] Cf. "I form the light and create darkness; I make peace and create evil: I, the Lord, do all these things" (Bible).
[M] Magic I define as the art of visualizing and utilizing those aspects and qualities of matter that are not familiar to the normal senses.
[N] "Gotama, as Buddha, possessed an intuitive insight of the nature of every object in the universe, a knowledge of the mind of all beings, and of the finality of the stream of life" (The Gospel of Buddha, by Paul Carus, p. 244).
[O] The Hinayâna, or Small Vehicle of Salvation, was the abstract and philosophical presentment of Buddhism as first conceived. It was more adapted to the sage than to the masses who required a symbolic presentation, such as is afforded by the Mahayâna, or Great Vehicle of Salvation. We see the same kind of development holding a place in the history of Christianity. Upon the enigmatical utterances of Jesus and the mystical sophisms of St. Paul there has been raised a splendid fabric of dogmatic ecclesiasticism; and under the shadow of its symbolism the poor in spirit, the ignorant and the weak, have found consolations which would not have been theirs if no such development of the abstract principles of the faith had taken place.
[P] Buddhism and its Christian Critics, by Paul Carus.
[Q] Vide Book of the Dead (British Museum).
[R] The Philosophy of the Upanishads, by A. E. Gough.
[S] Vom ich als Princip der Philosophie.
[T] Taken from Buddhism and its Christian Critics, by Paul Carus.
[U] Sacred Books of the East, vol. xvii., pp. 68 and 75.
[V] Lafcadio Hearn's Gleanings in Buddha Fields.
[W] Vide Buddhistic Catechism, by Colonel Olcott.
[X] Vide Lillie's Buddhism.
[Y] Vide Mind, October, 1898; "The One and the Many," by D. G. Ritchie.
[Z] Vide Buddhist Catechism, by Colonel Olcott.
[AA] Cf. "Illusions are sensations wrongly interpreted" (D. G. Ritchie).
[AB] Philosophy of the Upanishads, by A. E. Gough.
[AC] Vide Professor Seth's Position of Man in the Kosmos.
[AD] From Buddhism, by Professor Oldenberg.
[AE] October, 1885.
[AF] Paul Carus.
[AG] The Doctrine of Karma, by Henry Melancthon Strong.
[AH] Dr. Paul Carus in Buddhism and its Christian Critics.
[AI] Local Karma.—The term is used to express the character stamped upon any place by the action of former dwellers therein. Those who follow afterwards are supposed to inherit the Karma of the locality. Thus we see the nations at the present day expiating the sins of their forefathers, or enjoying the fruits of their good deeds. It is a well-known fact, also, that crimes tend to repeat themselves in the same districts, and even houses.
[AJ] In the place of a "sphere of being," with its supply of ready-made consciousness for the transmissive process in the brain, as hypothecated by Professor William James in his lecture on Human Immortality, I would substitute a formative faculty immanent in the universe, and assume the metamorphosis into consciousness, as we know it, to be a function of the brain. This theory would be quite reconcileable with the physiological view that consciousness is the final phase of the activity of the sensory nerves in the cortex of that organ. Fechner's conception of a psycho-physical threshold would also adapt itself to this theory as well as to the other; the threshold being understood as representing the functional capacity of the brain to extend or limit the scope of consciousness. The ultimate extension of consciousness would result in a return to the elemental informative. In the case of limited extension, consciousness would be carried on as a consciousness-germ, or Skandha, into a new being, on the death of a being.
"Galahad, when he heard of Merlin's doom,
Cried: 'If I lose myself, I save myself!'"
—The Holy Grail (Tennyson).
[AL] Taken from Buddhism and its Christian Critics, by Paul Carus.
[AM] "Subliminal" I use here in a strictly etymological sense—sub limen, up to the lintel.
[AN] I.
O Bhikshus, the uncreated, the invisible, the unmade, the elementary, the unproduced, exists (as well as) the created, the visible, the made, the conceivable, the compound, the produced; and there is an uninterrupted connection between the two.
II.
O Bhikshus, if the uncreated, the invisible, the unmade, the elementary, the unproduced was nonentity, I could not say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable, was final emancipation.
III.
O Bhikshus, it is because of the real existence of the uncreated, the invisible, the elementary, the unproduced, that I say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable, is final emancipation.—(Verses from the Buddhist Canon, translated from the Thibetan of the Bkah-hgyur, by W. Woodville Rockhill.)
[AO] "Sankhara is both the preparation and the prepared.... To the Buddhist mind the made has existence only and solely in the process of being made; whatever is is not so much a something which is as the process rather of a being, self-generating, and self-again-consuming" (Oldenberg).
[AP] Paul Carus.
[AQ] Pari Nirvana Suttha, chap. xxxix., i.; as given in Oldenberg's Buddhism.
[AR] "Our prayer is to Him to preserve us in future, to assist us in our troubles, to give us our daily food, not to be too severe upon us, not to punish us as we deserve; but to be merciful and kind. But the Buddhist has far other thoughts than these. He believes that the world is ruled by everlasting, unchangeable laws of righteousness. The Great God lives far behind His laws, and they are for ever and ever. You cannot change the laws of righteousness by praising them, or by crying against them, any more than you can change the revolution of the earth. Sin begets sorrow, sorrow is the only purifier from sin; these are eternal sequences; they cannot be altered; it would not be good that they should be altered. The Buddhist believes that the sequences are founded on righteousness, are the path to righteousness; and he does not believe he could alter them for the better, even if he had the power by prayer to do so.... This has been called a pessimism. Surely it is the greatest optimism the world has known—this certainty that the world is ruled by righteousness; that the world has been, that the world will always be, ruled by perfect righteousness.... The God who lies far beyond our ken has delegated his authority to no one. He works through everlasting laws. His will is manifested by unchangeable sequences. There is nothing hidden about His law that requires exposition by his agents, nor any ceremonies necessary for acceptance into his faith. Buddhism is a free religion. No one holds the keys of salvation but himself. Buddhism never dreams that anyone can save or damn you except yourself, and so a Buddhist monk is so far away from our ideas of a priest as can be. Nothing could be more abhorrent to Buddhism than any claim of authority of power from above, of holiness acquired, except by the earnest effort of a man's own soul" (The Soul of a People, by H. Fielding).
[AS] The extraordinary veneration in which the Cowley Fathers and Roman Catholic priests are held in India has often been attributed, and rightly so, I think, to the unassuming asceticism which characterizes these lowly followers of the Great Master. Celibacy, self-denial, poverty, meekness—these never fail to win the admiration and respect of the people of Hindustan who cherish their ideals more fondly than is apparently the case in many other countries.
[AT] "No ravished country has ever borne witness to the prowess of the followers of the Buddha; no murdered men have poured out their blood on their hearthstones, killed in his name; no ruined women have cursed his name to high heaven. He and his faith are clean of the stain of blood. He was the preacher of the Great Peace, of love, of charity, of compassion; and so clear is his teaching that it can never be misunderstood" (The Soul of a People, by H. Fielding, p. 88).
[AU] "In knowledge that man only is to be condemned who is not in a state of transition ... nor is there anything more adverse to accuracy than fixity of opinion" (Faraday).
[AV] Samsāra—The ocean of Birth and Death.
"Atha sabbamahorattim
Buddho tapati tejasāti."
—Samyutta-Nikāya, edited by M. Léon Feer, p. 284.
[AX] From The Gospel of Buddha, according to Old Records, told by Paul Carus.
[AY] From The Gospel of Buddha, according to Old Records, told by Paul Carus.
[AZ] From The Gospel of Buddha, according to Old Records, told by Paul Carus.
[BA] Although the expression "migrate" does not accurately represent the process of transition in a Buddhistic sense, it is retained here for want of a better.
[BB] Referring to the five fallow lands of the mind.
[BC] Dulness is used here in the sense of inactivity of mind.
[BD] This is a rhymed version of the Pabbajjā Sutta, which is contained in the Sutta Nipāta. Vide Professor Rhys Davids's American Lectures on Buddhism, p. 99.