[276]The expression Jainism corresponds to Ṡaivism, just as Jaina does to Ṡaiva. Consistency would require Bauddhism and Bauddha for Buddhism and Buddhist, but I fear the latter expressions are too firmly established.
[277]Nigaṇṭha (also spelt Niggantha) is from the Sanskṛit Nir-grantha, ‘having no ties or worldly associations.’
[278]Cicero (De natura deorum) derives religion from relego, and explains it as a diligent practice of prayer and worship. Others have derived it from religo, and hold that it means ‘binding to God.’
[279]Here is an extract from a book called ‘The Mystery of the Ages,’ published in 1887:—‘Buddhism is the Christianity of the East, and, as such, even in better conservation than is Christianity, the Buddhism of the West.’
[280]As instances of the trivialities I give the following from the Ćulla-vagga (Sacred Books of the East, vol. xx. v, 31, p. 146; v, 9. 5, p. 87):—
‘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 Ćhabbaggiya Bhikkhus used long tooth-sticks; and even struck the Sāmaṇeras 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 Sāmaṇeras 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 Pārājika 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.