FOOTNOTES:
[Footnote 1: Compare Colebrooke's Essays, vol. ii. 460; and Muir, OST. iv. 296]
[Footnote 2: Compare Oldenberg. Buddha, p. 155.]
[Footnote 3: Especially Köppen views Buddha as a democratic
reformer and liberator.]
[Footnote 4: Emile Senart, Essai sur la légende du Buddha.
1875.]
[Footnote 5: Buddha (1881), p.73 ff.]
[Footnote 6: The exact position of Kapilavastu, the capital of the Ç[=a]kyas, is not known, although it must have been near to the position assigned to it on Kiepert's map of India (just north of Gorakhpur). The town is unknown in Brahmanic literature.]
[Footnote 7: This is Oldenberg's opinion, for the reason here stated. On the other hand it may be questioned whether this negative evidence be conclusive, and whether it be not more probable that a young nobleman would have been well educated.]
[Footnote 8: Siddhartha, the boy, Gautama by his family cognomen, the Ç[=a]kya-son by his clan-name, was known also as the Ç[=a]kya-sage, the hermit, Samana (Çrama[n.]a); the venerable, Arhat (a general title of perfected saints); Tath[=a]gata 'who is arrived like' (the preceding Buddhas, at perfection); and also by many other names common to other sects, Buddha, Jina, The Blessed One (Bhagavat), The Great Hero, etc. The Buddhist disciple may be a layman, çravaka; a monk, bhikshu; a perfected saint, arhat; a saintly doctor of the law, bodhisattva; etc.]
[Footnote 9: South of the present Patna. Less correct is the Buddha Gay[=a] form.]
[Footnote 10: The famous bo or Bodhi-tree, ficus religiosa, pippala, at Bodhi Gay[=a], said to be the most venerable and certainly the most venerated tree in the world.]
[Footnote 11: A pacceka Buddha (Oldenberg. Buddha, p.122).]
[Footnote 12:
"Then be the door of salvation opened!
He that hath ears to hear let him hear.
I thought of my own sorrow only, and, therefore,
Have not revealed the Word to the world.">[
[Footnote 13: He sometimes, however, quite prosaically
'makes' or 'manufactures' it.]
[Footnote 14: Dhammacakkappavattana. Rhys Davids in his introduction to this sutta gives and explains the eight as follows (SBE. XI. p.144): 1, Right views; freedom from superstition or delusion. 2, Right aims, high and worthy of the intelligent, earnest man. 3, Right speech, kindly, open, truthful. 4, Right conduct, peaceful, honest, pure. 5, Right livelihood, bringing hurt to no living thing. 6, Right effort in self-training and in self-control. 7, Right mindfulness, the active watchful mind. 8, Right contemplation, earnest thought on the deep mysteries of life.]
[Footnote 15: Hardy, Manual,, p.496.]
[Footnote 16: "A decided predilection for the aristocracy appears to have lingered as an heirloom of the past in the older Buddhism," Oldenberg, Buddha, p.157.]
[Footnote 17: Mah[=a]vagga, 1.24. On the name (Gautama)
Gotama, see Weber, IS. L 180.]
[Footnote 18: The parks of Venuvana and Jetavana were especially affected by Buddha. Compare Oldenberg, Buddha, p.145.]
[Footnote 19: Like the Jains the Buddhists postulate twenty-four (five) precedent Buddhas.]
[Footnote 20: Buddha's general discipline as compared with that of the Jains was much more lax, for instance, in the eating of meat. Buddha himself died of dysentery brought on by eating pork. The later Buddhism interprets much more strictly the rule of 'non-injury'; and as we have shown, Buddha entirely renounced austerities, choosing the mean between laxity and asceticism.]
[Footnote 21: Or 'take care of yourself'; Mah[=a]parinibb[=a]na, v. 23.]
[Footnote 22: The chief Buddhistic dates are given by Müller (introduction to Dhammapada, SBE. vol. X.) as follows: 557, Buddha's birth; 477, Buddha's death and the First Council at R[=a]jagriha; 377, the Second Council at V[=a]iç[=a]l[=i]; 259, Açoka's coronation; 242, Third Council at P[=a]taliputta; 222, Açoka's death. These dates are only tentative, but they give the time nearly enough to serve as a guide. From the Buddhists (Ceylon account) it is known that the Council at V[=a]iç[=a]li was held one hundred years after Buddha's death (one hundred and eighteen years before the coronation of Açoka, whose grandfather, Candragupta, was Alexander's contemporary). The interval between Nirvana and Açoka, two hundred and eighteen years, is the only certain date according to Köppen, p.208, and despite much argument since he wrote, the remark still holds.]
[Footnote 23: Englished by Rhys Davids, Mah[=a]parinibb[=a]na-sutta (SBE. XI. 95 ff.).]
[Footnote 24: Ecclesiastes.]
[Footnote 25: The common view is thus expressed by Oldenberg: "In dem schwülen, feuchten, von der Natur mit Reichthümern üppig gesegneten Tropenlande des Ganges hat das Volk, das in frischer Jugendkraft steht, als es vom Norden her eindringt, bald aufgehört jung und stark zu sein. Menschen und Völker reifen in jenem Lande … schnell heran, um ebenso schnell an Leib und Seele zu erschlaffen" (loc. cit. p. 11).]
[Footnote 26: Rhys Davids, Buddhism, pp. 160,139.]
[Footnote 27: Buddha taught, of course, nothing related to the thaumaturgy of that folly which calls itself today 'Esoteric Buddhism.']
[Footnote 28: That is a sacrifice where no cattle are slain,
and no injury is done to living beings.]
[Footnote 29: K[=u]tadanta-sutta Oldenberg, Buddha, p.
175.]
[Footnote 30: Sometimes distinguished from
pari-nirv[=a][n.]a as absolute annihilation.]
[Footnote 31: Some scholars think that the doctrine of Buddha resembles closely that of the S[=a]nkhya philosophy (so Barth, p. 116), but Müller, Oldenberg, and others, appear to be right in denying this. The Sankhyan 'spirit' has, for instance, nothing corresponding to it in Buddha's system.]
[Footnote 32: The twelve Nid[=a]nas are dogmatic, and withal not very logical. "From ignorance arise forms, from forms arises consciousness, from consciousness arise name and bodiness; from name and bodiness arise the six senses (including understanding as the sixth) and their objects; from these arises contact; from this, feeling; from this, thirst; from this, clinging; from clinging arises becoming; from becoming arises birth; from birth arise age and sorrow." One must gradually free himself from the ten fetters that bind to life, and so do away with the first of these twelve Nid[=a]nas, ignorance.]
[Footnote 33: Mah[=a]vagga, X. 3 (SBE. XVII. 306).]
[Footnote 34 36 1: Compare Kern, the Lotus, III. 21, and
Fausböll, P[=a]r[=a]yana-sutta, 9 (1131), the "deep and
lovely voice of Buddha." (SBE. XXI. 64, and X. 210.)]
[Footnote 35: As Southern Buddhists are reckoned those of
Ceylon, Burmah, Siam, etc.]
[Footnote 36: As Northern Buddhists are reckoned those of
Nep[=a]l, Tibet, China, Corea, Japan, Java, Sumatra, Annam,
and Cambodia.]
[Footnote 37: "Let your light so shine before the world, that you, having embraced the religious life according to so well-taught a doctrine and discipline, may be seen to be forbearing and mild." (SBE. XVII. 305, David's and Oldenberg's translation.)]
[Footnote 38: 'Removing pieces from a pile without moving the remainder' must, we presume, be jackstraws.]
[Footnote 39: For instance, rules for eating, drinking (liquor), and for bathing. The Buddhist monk, except in summer, bathed once a fortnight only.]
[Footnote 40: No one is so holy that sin does not hurt him, according to Buddhistic belief. The Brahman, on the contrary, was liable to become so holy that he could commit any sin and it did not affect his virtue, which he stored up in a heap by cumulative asceticism.]
[Footnote 41: The offering and reception of gifts is always accompanied with water, both in Buddhistic and Brahmanic circles. Whether this was a religious act or a legal sign of surrender we have not been able to discover. Perhaps it arose simply from water always being offered as refreshment to a guest (with fruit), as a sign of guest-friendship.]
[Footnote 42: Sakyaputtiya Samanas, i.e., Buddhists.]
[Footnote 43: In the case of a monk having carnal connection with a nun the penalty was instant expulsion(ib. 60). The nuns were subject to the monks and kept strictly in hand, obliged always to greet the monks first, to go to lessons once a fortnight, and so forth.]
[Footnote 44: Mah[=a]sudassana, the great King of Glory whose city is described with its four gates, one of gold, one of silver, one of Jade and one of crystal, etc. The earlier Buddha had as 'king of glory' 84,000 wives and other comforts quite as remarkable.]
[Footnote 45: Translated by Davids, Buddhist Suttas and Hibbert Lectures.]
[Footnote 46: What we have several times had to call attention to is shown again by the side light of Buddhism to be the case in Brahmanic circles, namely, that even in Buddha's day while Brahm[=a] is the god of the thinkers Indra is the god of the people (together with Vishnu and Çiva, if the texts are as old as they pretend to be).]
[Footnote 47: Mah[=a]parinibb[=a]na iii, to which Rhys
Davids refers, is scarcely a fair parallel.]
[Footnote 48: The imitation of the original play on words is
Rhys Davids', who has translated these Suttas in SBE. vol.
XI. For the following see Fausböll, ib. vol. X.]
[Footnote 49: After one enters on the stream of holiness there are only seven more possible births on earth, with one in heaven; then he becomes arhat, venerable, perfected, and enters Nirv[=a]na.]
[Footnote 50: Compare the fairies and spirits in ib. v. 10; and in i. 31, 'give gifts to the gods.']
[Footnote 51: We agree with Rhys Davids, Buddhism, pp. 111, 207, that Buddha himself was an atheist; but to the statement that Nirv[=a]na was the "extinction of that sinful, grasping condition of mind and heart which would otherwise be the cause of renewed individual existences" should in our opinion be added "and therewith the extinction of individuality." Compare Rhys Davids' Hibbert Lectures, p. 253.]
[Footnote 52: Compare the definition of an 'outcast' in the Vasala-sutta: "He that gets angry and feels hatred, a wicked man, a hypocrite, he that embraces wrong views and is deceitful, such an one is an outcast, and he that has no compassion for living things.">[
[Footnote 53: Compare ib. 5. 36: "In due course he spoke,
of charity, morality, heaven, pleasure, and the advantage of
renunciation.">[
[Footnote 54: See especially the Nandaman., Paramatthaka,
M[=a]gandiya, and Suddhatthaka Suttas, translated by
Fausböll, SBE. vol. X.]
[Footnote 55: Fausböll, in SBE. vol. X, Suttanip[=a]ta.]
[Footnote 56: The distinction between the Northern and
Southern doctrine is indicated by the terms 'Great Vehicle'
and 'Little Vehicle' respectively, the former the works of
N[=a]g[=a]rjuna's school (see below).]
[Footnote 57: As M[=a]itrakanyaka Buddha came once to earth
"to redeem the sins of men.">[
[Footnote 58: Of historic interest is the rapport between Brahmanic, Jain. and Buddhist tales. A case of this sort has been carefully worked out by Leumann, Die Legende von Citta und Sambh[=u]ta, WZKM. v. III; vi. 1.]
[Footnote 59: "The gods who were worshipped as true divinities in India have been rendered false … by my zeal"; inscription cited by Barth, p. 135. But Açoka was a very tolerant prince. Barth's notion of Buddhistic persecution can hardly be correct.]
[Footnote 60: Köppen, Die Religion des Buddha, p. 198.]
[Footnote 61: Not to be confused with the seventeen heresies and sixty-three different philosophical systems in the church itself.]
[Footnote 62: For more details see Barth, loc. cit., p. 130 ff. According to tradition Buddhism was introduced into Tibet in the fourth century, A.D., the first missionaries coming from Nep[=a]l (Rockhill, p. 210).]
[Footnote 63: Barth justly discredits the tale of Buddhism having been persecuted out of India. In this sketch of later Buddhism we can but follow this author's admirable summary of the causes of Buddhistic decline, especially agreeing with him in assigning the first place to the torpidity of the later church in matters of religion. It was become a great machine, its spiritual enthusiasm had been exhausted; it had nothing poetical or beautiful save the legend of Buddha, and this had lost its freshness; for Buddha was now, in fact, only a grinning idol.]
[Footnote 64: Here are developed fully the stories of hells, angels, and all supernatural paraphernalia, together with theism, idolatry, and the completed monastic system; magic, fable, absurd calculations in regard to nothings, and spiritual emptiness.]
[Footnote 65: At the same time the Ceylon canon was fixed by the commentary of Buddhaghosha.]
[Footnote 66: Later it follows the mystical school. Both schools have been affected by Brahmanism. The Great Vehicle, founded by N[=a]g[=a]rjuna, was recognized at a fourth council in Kashmeer about the time of the Christian era. Compare Köppen, p. 199.]
[Footnote 67: On the Lamaistic hierarchy and system of succession see Mayers, JRAS. IV. 284.]
[Footnote 68: For the same reason we do not enter upon the outer form of Buddhism as expressed in demonology, snake-worship (JRAS. xii. 286) and symbolism (ib. OS. xiii. 71, 114).]
[Footnote 69: SBE. vol. x, part ii, p. 3.]
[Footnote 70: Dhammapada (Franke, ZDMG. xlvi, 731). In Sanskrit one has dharmapatha with the same sense. The text in the main is as translated by Müller, separately, 1872, and in SBE., voL x. It was translated by Weber, Streifen. i. 112, in 1860.]
[Footnote 71: That is, they die no more; they are free from the chain; they enter Nirv[=a]na.]
[Footnote 72: Buddha's words on becoming Buddha.]
[Footnote 73: It is to be observed that transmigration into animal forms is scarcely recognized by Buddha. He assumes only men and superior beings as subjects of Karma. Compare Rhys Davids' Lectures, pp. 105,107. To the same scholar is due the statement that he was the first to recognize the true meaning of Nirv[=a]na, 'extinction (not of soul but) of lust, anger, and ignorance.' For divisions of Buddhist literature other than the Tripitaka the same author's Hibbert Lectures may be consulted (see also Müller, SBE. X, Introduction, p. i).]
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