[172]. p. 58, one-vol. edition.
[173]. Trench, Hulsean Lectures, p. 150.
[174]. Sutta Nipâta, translated by Fausböll in vol. x. p. 102; parallel suggested to John xviii. 37.
[175]. Hibbert Lectures, pp. 144-147.
[176]. Dorner, Doctrine of the Person of Christ, Introd. pp. 56-60, 64-70; Liddon, Bampton Lectures, 1866, pp. 364-380; Lange, Life of Christ, vol. i. pp. 121-124.
[177]. E.g. the Targums.
[178]. E.g. De Opific. Mund. i. 4; De Mundi incor. § 16, 17.
[179]. Sears, Fourth Gospel, pp. 220 seq.; Westcott, Introduction to St. John, pp. xvi, xvii; Dorner, op. cit. vol. i. pp. 327-332.
[180]. Dharma, an ancient Brahman term, meaning law or order; what holds things as they are, or ought to be. In later Sanskrit it also means duty and virtue, i.e. law performed.—Gifford Lectures, Natural Religion, pp. 94, 95. Buddha is also an ancient Brahman term applied to one who has attained a perfect knowledge of the Self.—Satapatha-brahmana, xiv. 7. 2. 17. In Buddhism Dharma means Buddha’s doctrines, “bodhi,” i.e. knowledge self-acquired, as distinguished from “Veda,” i.e. revelation obtainable only through the Brahmans.—Sir Monier Williams’ Buddhism, p. 97.
[181]. Oldenberg, Buddha, etc., pp. 205-208; Rhys Davids, Buddhism, p. 87; Spence Hardy, Manual of Buddhism, p. 375. His relation to the philosophical systems of his day is illustrated in several Suttas; see Sutta Nipâta, in vol. x. Part ii. of Sacred Books of the East, pp. 148-152. Evidently he regarded them with aversion, and even contempt.