BuddhaandtheGospelofBuddhism 10000218
BuddhaandtheGospelofBuddhism 10000218
BuddhaandtheGospelofBuddhism 10000218
G O S P EL O F B U D D H I S M
A N A ND A C O O M A R A S W A M Y D S c . .
AUTH OR OF
“
AR T S A ND C R A F T IN D I
S OF N J P UT
A A ND C E YLO
" “
RA
P IN T IN
A G
”
A ND E S S A YS IN N TI N I D I
A O AL IN T UTH
EAL S M
"
JO A OR
TH UDD HI T
-
OF
“
MY S O F TH E HIN DU S A ND B S S
WI TH I L L U S TR A T I O N S I N C OL O UR B Y
A B A N I ND R O N AT H TA G O R E C I E
. . .
£5 N AN DA L AL BO S E
A N D TH I R TY -
T W O R E P R OD U C T I O N S I N
B LA CK A ND WH I TE F R OM PH O TOGR A PH S
NE W Y O R K
P U T NA M S SO NS
’
G . P .
1
9 1 6
TO
P R I NTE D A T
TH E‘ BAL LA NTYNE P R ES S
L O ND O N, E NG L A ND
P R E FA C E
H E a i m of th i s book is to set forth as simply as
p s ibl e the G o spel o f Buddhism ccordi ng t o t h e
o s a
ne a re s t a n logi e s A t t h e s a m e ti m e the e nd e a v o ur h s
a .
a
fo r m o d e r n thi nker s .
l e av e th e m k e t pl ce But the rd e r o f th e w o ld c an
ar - a . o r
t e ch e
a us th at t h e m k o f thi life a re impe fe c t io n
s ar s s r ,
a li ty He se t s befo re us
. u mm u m é m m cl e ly a ki n a s o z os
ac c e pt o r r fus If t h e t te m e nt s b e f l e nd if t h e
e e . s a a s ,
a
t h e good .
Buddh a 863 the
9
G o sp e l o f Buddhi sm
Thi s b o o k i s desig ne d th e re f o re no t a s n a ddi t i o n t o
, , a
t o b e o f a ny re a l u se t o us mus t b e i nspi re d by o t h e r ,
ne e d a c o mm o n will a r e c o g nitio n o f c o mm o n p ro bl e ms
, ,
a nd t o c o O p e ra t e i n t h e i r s o lu t i o n
- A t thi s m o me nt .
,
m e illu s t ra te by a S i ngl e qu o t a ti o n t h e m a rv e ll o us di re ct
ne s s a nd si nc e rity O f t h e s o ci a l e thic t o which the
psych o l o gy o f Buddhism a ffo rds its s a nc t i o n : Vz efory
’
Me w Mappy
'
S t o ri e s t o ld o f A si t ic ul e rs p yi ng th e price f
are a r a o
m y w e ll i nquire wh e t h e r ny c o nc e iv bl e p ic e c o uld
a a a r
h ave b e e n t high fo Eu o p e to h ve p id fo r ge ne ra l
oo r r a a a
re cogni t i o n f this t u th e e no w Th e e i s g i n a
o r ,
r . r , a a ,
F or —
wee t h e B o dhis t t v
a a —
sk w ou ld w ll flg b u se a s z
'
z
'
M Mose fi
’
’ ’
fi e ry/e p
s ee to w /ea lea v e done a sz n e! a eea ,
f
'
az e
r ,
dem a ndi ng o f th e i r f o ll o w e rs o nly t h e a b a nd o n
f o rgetful ne ss .
It a li an : a s i n A me z ea a a s i n f a Me e a s a i n na ve
a r , r, ,
as , as ee , ,
a z h a s t h e s o u nd o f z i n az le , a n t h e sou nd
'
i n é oot
' '
22 a s 00
a nd a spir t e a re di t i nc t ly h e rd
a s C h as t h e s o u nd of
s a .
M i n M e/ while 5 i n s o m e c s e h s th e s o u nd o f S n
ar 2, a s a ,
e
g .i n S i v I sv S nk r
a, e tc The
a ra ,a cce nt f a lls o n a a a, .
sec o nd .
vi i
Buddh a $3 t h e G o sp e l o f Buddhi sm
9
,
va ,
.
,
, , ,
Ma h ay ana .
A N A N DA C OOM AR A S WA MY
LO ND N
O ,
F ebrua ry 8 , 1 916
viii
CO N TE N T S
P A GE
P AR T I T H E
: L F I E OF TH E BU DD H A
P A RT I I T H E GO S PE L OF E A R LY
:
BU DD H I S M
I D H AM M A
II SAM SA R A AND K A M M A ( K AR M A )
III BU DDH I ST H EAVE N S AND H O W TO REAC H
TH E M
IV N I BBA N A
V ET H I CS
VI CO N SCI EN C E
VI I S PI RI TU AL E XE RC I SES
VI I I CO N S O L ATI O N
IX TH E O RDER
X TO LER A C E N
XI W O M EN
XI I EA RLY B U DDH I SM AND NATU RE
XI I I BU DDH I ST P ESSI M I SM
XI V A BU DDH I ST E M P E RO R
P AR T I I I CONTE M PO RA R Y SY S TE M S
I V E DAN TA
II SA M K H YA
III YO G A 1
9 6
Buddh a t he G o sp e l o f Buddhi sm
P A RT IV TH E M A H AY AN A P m
1 BEG I NN I N G S OF TH E M A H AYA A N
11 SYS TE M O F TH E M AH AYA A N
III C H AN
’
, O R Z EN B U DDH I SM
PART V BU D D H S T ART I
I LI TE RAT U RE
II S C U LP TU RE AND PAI N TI N G
BI BLI O G RAP HY
G LO SSAR Y
I N DEX
L I S T O F P L A TE S
F ac m
P T
LA E
A F T Y N IN D Y ( C Y N )
TH E OR -
E A S E LO
B T FI T S M N ( S N T H )
HE RS ER O AR A
C T FI T S M N ( N P )
HE RS ER O E AL
D T BU DD H T
HE H IN (J P N ) A EAC G A A
E S T N D IN I M A BUDD H ( M T HU )
G A GE O F TH E A A RA
F R K OC IM -
BUDD H ( L N M N C HIN
CU T AGE O F TH E A O G- E , A )
G ST N D IN I M A BU DD H W I T H ATT N D N T
G AG E OF TH E A E A S
( C HIN ) ESE
T QU HE IN M ( A M
EL L V T )
G OF ALAG I R I A RA A I
T D TH HE BU DD H ( P
EA N )
O F TH E A OLO NARU VA
T BUDD H IN S M D HI ( AN U D H P U )
HE A A A RA A RA
BUDD HI T M NK ( C HIN )
S O ES E
M N T Y O T MP
AS C U T ( C HIN
ER A ND ) E LE- O R ES E
U DD HI T T M IN C Y N
B S E P LEs E LO
O S N H ST P
A C N G T W Y
I U A A D A E A
P C PIT A A K C U M N (S N TH)
AL O F SO A OL AR A
Q L W HI PP
AY - BUDD H S H IN ( AM
O RS V TI )
ERS A T A A R E A RA A
R AV KI T V ( N P )
A LO ES A RA E AL
S M IT A
(C Y N )
R EY A E LO
T M B TT BUDD HI T LI Y ( C Y N)
’
ARA S A LE A ND A S B RA R E LO
U T BU DD H T HIN ( L )
HE A EAC G AO S 2 74
Buddh a 563 9
th e G o sp e l o f Buddhi sm
P T
LA E
W Y A K K HI N A NDJ ( BH HU T)
AG A RA A AR
Y ( S
A KK HIN H ) A C I
Y ST N D IN I M
A G BUDD H ( A N U D H P U )
AGE O F TH E A RA A RA
Z IM AG ES O F BUDD HTH E B D HI TT V ( C Y N
A A ND O F O SA AS E LO
C HIN )
A ND A
T FI T S M N ( G N D H )
HE RS ER O A AR A
BB T BUDD H ( C M D I )
HE A A BO A
C C B D HI TT V P H P AV
O SA A, KI T V ( AJ N T )
ER A S A LO ES A RA A A
DD M N U A J (J V )
S RI A A
E E B D H I TT V ( C HIN )
O SA A A
FF T BUDD H ( C HIN )
HE A A
GG KW (J P N )
A NY I N A A
H H KW ( C HIN )
ANY I N A
L I S T O F P L A TE S I N CO L O U R
TH E TE M PT T I N
A O OF BUDD H A L5! Bore
U T
S JA A A ND TH E BOW L OF M I K I
L -
R CE No nda L5! B ore
YASO D HA RA A ND HU
RA LA No nda L5! Bore
BU DD H N A A D AN N D
A A No nda LEI B ore
T HEVI T Y BUDD H
C OR OF A A ooni ndro NZ M
BUDD H M N DI NT
A As E CA A bani ndro NZ M I SO
Q U O TA T I O NS
wi ll g o down to se l f -
a nn i ki la ti o n a nd etern a l dea f/z ,
L est Me L o st ju dg men t co me a n d fi nd me u n a nn i lz i la te,
A nd I b e se i e
’
d a nd gi v n
’
i n to Me lz a nds of my ow n S e lf kood .
M
'
B la ke, lton .
No t I ,
not a ny one else ca n t ra vel Ma t roa d
for you . You must tra ve l i t
for yourself .
Wa lt Wki tma n .
H e ra klei tus .
Clz ua ng Ta u .
lz ensi o n , g ood, excelle n t, a nd n ot to be rea clz ed by mere reasoni ng, sub ti le,
a n d i n telli g i ble o n ly to Me wi se a nd z t i s a lz a rd doctri nef oryou to lea rn,
M a/jlz z ma M kaya
‘
S u tta 7 2 ,
’
.
P A RT I TH E LI FE O F TH E BUDD HA
H i s B i rM
H E name Buddh a t he K now e r the E nlighte ne d , ,
’
,
’
wa s t r i ne d i n m a r t i a l e xercises ridi ng
a nd outd o or life , , a
no t i ndic t e d i n the e a ly b o o k s t h t he w
a a cc o mpli hed r a as s
o f t h e t hi nke rs o f t h e t ime ; a nd th e s e fe a r s w e re w e ll
f o u nd e d fo r i n S pi te of e very pl e a su re a nd luxury th a t
,
‘
W and e re r a s e e k e r a fte r truth th a t sh o uld a v a il t o
,
’
a nd u ns h a k able pe a c e He di e d a t t h e a ge o f e ighty
. .
t h e re i s no thi ng h e re whi c h i s no t i n p e rf e ct a cc o rd a nc e
wi t h t he life o f th at ag e and t h e na tura l d e v e l o pm e nt o f
I ndi an t h o ugh t We k no w fo r e xa mpl e t h a t m any
.
, ,
l e c t u l a nd so c i a l a ri to c ra y to wh o m t h e p re te nsi o ns o f
a s c
I O
Buddh a t h e G o sp e l o f Buddhi sm
wo e a nd w e a l S urely t h e re mus t b e a r o a d th a t l e a ds t o
.
a pp e a re d i n t h e w o rld a nd a tt i ne d e nligh t e nm e nt
,
It a .
c a m e S u m e dh a l id hims e lf d o w n i n th e mud so th a t th e
a ,
w o uld b e c o me a Buddh a o f t he na m e O f G au ta m a a nd he ,
a nd rej e cti ng t h e
, i mm e di at e pr o spe c t o f b e c o mi ng an
A ra h a t a s t h e di s cipl e o f Di p anka ra Le t m e r a t h e r
”
, , ,
o f tru t h a nd t hu s I, m ay be a r t h e m o ve r t h e S e a o f
Existe nce a nd th e n o nly le t me re aliz e N i b b ana mys e lf
, .
”
I n ca rn a ti on o
f M e B u ddka
bi ths S O i t c m e to p
r . u ntil i n the l t f th e s e bi ths
a ass , as O r
H2
I nc arnat i o n o f th e Buddh a
i n du e i me p sed aw ay nd dw e l t i n the H e ave n o f
t as a
t o re t u n to e
r t h fo r t h e l s t t im e t h e dei t i e s o f t h e t e n
ar a ,
i ng t h e Bo dhi tt i n t h e H e v e n o f D e ligh t s id
sa a a ,
a
No w h t h e mome nt o me 0 Bl e e d O ne fo r t h y
“
as c ,
ss ,
Buddh h o o d no w h a t he ti m e O Bles e d O ne r iv e d 1
a s ,
s , a r
t h e di s t ric t t h e t ib
, nd t h e m o t h e
r a nd h vi ng d e t e
e, a r, ,
a r
mi ne d t h e e he a sse nt e d s yi ng : The ti m h c o m e
s , ,
a
“
e as ,
O Bl e ss e d O ne fo r m e to b e om e a Buddh
s, A nd e v e n c a .
”
a s he w a s w lki ng t h e e i n t h e Gr o v e
a f Gl d ne ss h e
r o a
pl a i ne d as fo ll o w A t t he t im e o f the midsumm e r fe t iv l
s . s a
i n K pi l
a t th u Ma h a May a t h e l dy o f S u ddh o d na lay
av a , ,
a a ,
o n her c uch o nd d e a m e d a dr e m
a S h e dre m t t h a t
r a . a
t h e F ur Gu a di ns o f t h e Qu
o r a ters lif te d h e r up a nd b o e ar r
b e i ng i n h i t u nk whit e l o tu s fl o w e pp o hed f m
ar s r a r, a r ac ro
h e r w o mb Th e next d y wh e n S h e w k
. h e re l t d
a a o e s a e
the d e m t o he
r a l o rd nd i t w s i nte pre ted by t h e
r , a a r
B ahm n
r a f o ll o ws t h t th e l dy h d o nc e ive d m n
s as : a a a c a a
w uld b o m e Univ r l M n ch ; b u t if h a d o p te d
o ec a e sa o ar e
t h e w o rld t he v ils o f ig no e n e nd S i n ra c a .
1 3
Buddh a B9 t h e G o sp e l o f Buddhi sm 9
t h e m o me nt o f t h e i nc a r na ti o n m o re o v e r f o ur a nge ls , ,
o f t h e S al t r e e s a nd s t o o d b e ne a th i t
- A s s h e r a is e d h e r .
h and t o t a k e h o ld of o ne of i ts b ranc he s t h e p a i ns c a m e
up o n h e r and s o s tandi ng and h o ldi ng th e b ranc h o f th e
,
s ayi ng : R ej o ic e O La dy ! a g re at so n is b o rn t o th e e
“
, .
”
1 4
K a la D e val a
K ala D ev a la
Whe n the Bo dh i satta was born there was gre a t rej o ici ng
i n t h e he a ve n of t h e Thirty thre e Gods A t th a t time - .
a tw i n so much h d it bee n a g a i ns t t h e
a , rder o f nature
a o .
a nd bei ng r e b o n i n t h e he a ve n o f N —
r f o m a hu ndred o r o r ,
i ng o f t h e Buddh a ; a nd th t s m e neph e w by na me a a ,
A r b at
a .
O n t h e fif t h d y t h e n m e c e e m ni e s w e re p e rf o rm e d
a a r o ,
o cc a io n e ight
s soo ths ye rs we re p e e nt m o ngst the a r s a
I S
Buddh a t h e G o sp e l O f Buddhi sm
s e e t h a t will b e t h e o c c a s i o n o f h i s f o r sa ki ng t h e h o u se
,
h o ld life ? Th e F o u r S ig ns w as t h e a nsw e r a m n
”
,
”
,
“
a
w o rn o u t by ag e a S ick m an a d e a d b o dy a nd a h e mi t
, , , r .
”
s e e n by h i s so n fo h e did no t wi h him t o b e c o m e a ,
r s
a u nt a nd s t e pm o th e r t h e Ma t r o n C a nt a m i A nd no w c a m e .
t o p a ss a no t h e r mi ra c l e o n t h e o c c a si o n o f th e Pl o ughi ng
,
a J a mbu t re e a nd -
cr o ss i ng h i s l e gs lik e a y o gi h e
, , ,
t h e ki ng b e h e ld t h a t mi ra cl e h e b o w e d t o t h e child ,
to t he e !
s tt a w as s ur ro u nd e d by e v e ry lu x u ry a nd t h o u s a nd s o f
a ,
t a i nm e nt Ta k e n t o t he te a ch e rs o f w ri t i ng a nd th e o t h e r
.
1 6
The P ri nc e M arri e s
arts he soo n surp assed them
, all, a nd he excelled in a ll
m arti al exercises .
Tb e P ri nce M a rri es
At the g of sixtee
a n the
e king sought for a wife for
,
sleep and the first to rise i n the house where she sh o uld
dwell Brahm ans were se nt far and wide to seek for
.
there was no gift me ant for her S i ddh attha s aid there .
B 1 7
B uddh a $ 9
t he G o sp e l o f Buddhi sm
S i ddh at th a h ad c ast his e y e s o nly upon Y aso dh a ra and ,
a ffia nce d to the pri nce and the m a rri age was cel e bra t e d
,
Tb e F our S igns
The Bo dh i at ta is never entirely forgetful of his high
s
thy vow to s ave all livi ng thi ngs the tim e is at h and this
,
1 8
Buddh a 89 th e G o sp e l o f Buddhi sm
9
When the Bo dhi satta drove forth for the l ast time he ,
met a hermit a me ndic ant fri ar This Bhi kkh u was self
, .
“
Th at is w e ll do ne and m akes me eager for th e s ame
,
others and sh all yield the fruit of life and imm o rt ality , .
”
20
Th e G re at R e nu nc i at i o n
and red o ubled the gu a rds a nd he c o mm anded the w o me n
,
her be autiful jewels broke n the sun the moo n and the st ars
,
fell from the sky and Mou nt Meru s ank i nto the gre at
deep Whe n she rel ated these dre am s to the Bo dh i satta
. ,
good and the worthy alone th at such dre ams come never ,
to the b ase R ejoice ! for the purport of all these dre ams
.
Tb e Gre a t R enunci a ti on
The Bo dh i satta reflected th at he ought not to go forth as
a W a nderer without givi ng notice to his fa ther ; a nd there
2 1
”
Buddh a S? t he G o sp e l o f Buddhi sm
the p ri nce desi red wh at it was no t possible for a man to
besto w Th e n the Bo dh i satta c o nti nued : I f the n I c anno t
.
“
subject to rebirth ”
A nd when the ki ng could give no
.
up the feet of the pri nce s hors e The Thirty three Deva s ’
.
-
a n o ther should sile nce the no ise of the e leph a nts h o rses , ,
1
Y kkh
a n t a s,pi it a ure S r s
.
2
Th F e Ki g G
o ur d i n f th F Q t
n s, uar a s o e o ur uar e rs .
2 2
Th e G re at R e nu nc i at i o n
virgi n by n a me K is a G o tami st o od o n the ro o f of he r
, ,
pal ace and beheld the be auty and m ajesty of the future
Buddh a as he p assed by and she m ade a so ng ,
gl a m o ur a re de d then th e re is pe a ce S we et is th e l e sson
a , .
pri nce loved he r and sent he r a gift bec ause of his love
, .
2 3
Buddh a 863 th e G o sp e l o f Buddhi sm
9
p assion ”
A nd therewith h e resolved t o a cc o mplish the
.
here .
”
The n the Bo dh i satta s aid : I a m resolve d t o “
horse .
”
A nd C h anna we nt out to the st able and s a ddled
K anth aka : a nd the hors e knew wh at was the r e a so n of
his b e i ng s addled and neighed for jo y so th at the wh o le
, ,
24
II
U
TH E D E P A R T R E O F B U DD H A
N ND
A A L AL BO S E
Pg a e 2 4
Th e G re at R e n u n c i ati o n
he s id G o od K anth aka do th o u s ave me this night
a ,
“
, ,
no ne.
K a nth aka were cov e red I n this way the Bo dhi sa tta
.
2
5
Bud dh a 863 th e G o sp e l o f Buddhi sm
9
o f the pri nce re ndered to him the d ark red rob e s i n return
, ,
a nd so d e p a rt e d .
2 6
The S e arc h fo r t he Way o f E sc ap e
him as to a fri e nd and s aid : G ieve no t O K anth aka “
r
left a lo ne .
ki ngd o m .
2 8
Th e S e arc h fo r t he Way o f E sc ap e
m ai nt a in th at the absolute attainme nt of our e nd is o nly
t o be fou nd i n the a b a ndo nme nt of everythi ng
” 1
.
to the vill age of Uruv e la and there abode on the pure b ank
of th e N ai ranjana There five w anderers beggi ng hermits
.
, ,
the mi racle a t the foot of the J a mbu tree nor the daywhe n -
,
1
W g i h th i ti l m m t wh B ddh i t nd B ahm n
e re c o n z e e re e cr ca o en e re
_
u s a r a
th g h t p t mp y th q ti n f th A tm n W h th A la
ou ar co an on e ue s o o e a . e er ra
f il d t
a e mp h i th n g ti v
o e as z e p t f th d t i n f th B h m
e e a e as e c o e oc r e o e ra an , o r
G t m ( wh i
au a a p t d
o f
s re ti ly i t f B ah m
re se n e i l a s so ar e n re nno c e n O r an c a
p h i l p h y ) f i l d t d i ti ng i h th
o so a e t B hm
o f m th g d
s u s e ne u e r ra an ro e o
B h ma w
ra ,t t ll
e Th q
c ann o ti i di d t g t l g th
e . e ue s o n s sc usse a rea e r en
i P t I I I Ch p t
n ar IV (p
, 98 f )
a er . . 1 .
2
9
Buddh a 863 t h e G o sp e l o f Buddhi sm
9
a nd h o w c a n he do so no w whe n he go e s and b e gs i n t h e
“
” —
,
h e dm an by na me S uj at a h ad bee n ccustom e d to m k e
a , , a a a
“
ra ,
3 0
Th e S u p re m e E n l i gh te nm e n t
“
w o rki ng the milk i n and i n It was the full moo n day
.
-
the milk and boiled it i n ne w p ans and prep a red milk rice ,
- .
his food ; and such was his glory th at all the regio n of the
E ast was lit up The gi l thought th at it was the spi it
. r r
“
May there a rise to thee as much of jo y as has come to
me ! and so she dep arted .
the b ank of the river and b athed and the n dressi ng himself ,
face tow ards the E ast He divided the rice i nto forty
.
31
”
Buddh a E) t h e G o sp e l o f Buddhi sm
'
s
i t s ank .
hosts of the demo ns and mou nti ng his eleph ant of war
, ,
trumpet and with them were all the comp anies o f gods
,
3 2
Th e S u p re m e E n li gh t e n m e n t
by c o w a rdice f a il e d to d e fend their Ki ng : and so reflecti ng
o n t h e f o lly a nd we a k ness f the na tura l h e a rt his o wn o ,
re s o lve to a tta i n a higher and better st ate was stre ngthe ned
d c o nfirm e d
1
an .
F aili ng i n this devic e Mara now adv anced to the ass ault ,
1
Cf ,
Th g f ld fi t g t T f th m lv
e sa e s o O d th g t it f
rs o ao or e se e s, an en o or
o th e rs B f
.
y pe o re th i y lf wh t l i
ou hv y t
o sse ss s o urse ,
a e sure a e ou o
a tten d t th d i g f w i k d m ? —Ch g T S l p 6
o e o n s o c e en
”
uan z u . e e a so . 1 2 .
C 33
B uddh a 863 t he G o sp e l o f Buddhi sm
9
P leasu re i s bri ef as a fl k o
f g
l
asz /i tn i n
g
Or li ke an A u tu m n Mower, on ly f or a momen t .
k s/i ou ld 1 M e p
Me n lea su rcove t
es y o u sp eak o
f 7
34
Buddh a 863 9
the G o sp e l O f Buddh i sm
B u t O f ra mer o f kouses, Mou a rt
f o un d
Tke e n di n
g f
o de si re ka s bee n a tta i n e d at la st !
a nd rest .
Tb e F orty -
ni ne D ays
G aut a m wh o was no w Buddh the E nlighte ned rem ai ned
a, a, ,
t o t h e pl a c e o f the S te a df a st G a zi ng ; a nd ag i n for a
d ys m o re h e at b e ne th th e Ni g ro dh tre e o f S ujata s
a s a a
’
c o
36
P T
LA E A
TH E F O R TY -
NI N E D A Y S
F ro m an I llus t ra t e d m a n usc ri p t ,
S i n h a le se ( 1 8 th y)
c e nt u r
Th e —
F o rty n i ne D ay s
and the n fo r seven d ys m o re while a terribl e st o rm w s
a a
liberatio n .
two merch ants took refuge i n the Buddh the Norm and a, ,
37
Buddh a 89 t h e G o sp e l o f Buddhi sm °
c ame thith e r i n h aste with all the Dev a h o sts and besought , ,
t t th d t t k h l d f th h
“
1
G re a ru s t
o no f th m a A d
e o o e e ar s o e a sse s . n
no w ll th w l d i i
,
as a I th g h I k
e or w th t p th —h w
s n e rro r, , ou no e rue a o
h ll I h w h ll I g i d ? I f I k w th t I
s a , o s a u t e d dyt no a c anno suc c e e an e
t yt f
r o th i w l d b b t th
o rc e suc c e ss, f s B tt ou e u ano e r so urc e o e rro r . e e r,
th t d i t d t iv B t if I t iv t wh w i ll ?
”
e n, o es s m an s r e no o re . u s r e no ,
o
Ch gT uan I t i h i g h ly h
zu . t i ti f th p y h l gy f g i
s c arac e r s c o e s c o o o e n us
th t w h
a th i d bten i l th B ddh h
s ou v th l i mm di t ly
a ssa s e u a e ne er e e ss e a e
p d t d fi it q t f g i d
re s o n s o a e n th m me re t th p p i l p t
ue s or u an c e e o en e u u s
igh t q ti th t h d bt lv d ’
th e r ue s o n s, e e ac er s ou s are re so e .
3 8
38
TH E F I R S T S E R MO N , TU R NI NG TH E WH E E L
OF TH E LA W , A T B E NA R E S
G u p t a p e ri o d ( 5t h c e nt u r y D
A sarn at h , B e n a re s
”
Buddh a 8? t h e G o sp e l o f Buddhi sm C
v i duali t a re p a i nful
y) .
“
N o w this is the N o bl e Truth as to the o rigin o f su ffe ri ng .
cr a vi ng for prosperity .
“
NOW this is th e N o ble Truth a s t o the p a ssi ng a w ay
of p a i n Verily ! it is the p assi ng aw ay so th at no p a ssi o n
.
“
No w th is is the Nobl e Truth a s to the way th a t le a ds
t o the p a ssi ng a w ay o f p a i n Verily ! it is this A riy an .
R a pture
” 1
.
O n the fifth day the Buddh a summ o ned all five to his
side and d e livered t o th e m the sec o nd disc o urs e c all e d
,
“
O n t h e N o u e xist e nce of S o ul -
o f which t h e s ubst a nc e ,
”
is re l a ted a s fo ll o ws
Th e b o dy O Bhi kkh us c annot b e the e terna l s o ul fo r it
, , ,
1
R h y D vi d E
s ly B dd/ i m pp 5 5
a s, ar u z s ,
. 1 , 2 .
40
P T
LA E C
TH E F I R S T S E R MO N , TU R NI NG TH E WH E E L OF
TH E L A W
Ne p a le se gi lt c o pp e r,
'
8 th —
ot h y
c e ntur A D .
A uth or s Collect i o n
Th e F i rst Tu rn i ng o f the W h e e l o f th e Law
the predispositio ns a nd co nscious ness together co nstitute,
no t mi ne these a m I no t th e se a re no t my e ter na l s o ul
’
, , .
4 1
Buddh a t h e G o sp e l o f Buddhi sm
“
A nd with wh at a re all these on fire ? I say with t h e
fire o f lust o f rese ntment and the fire o f gl a mour ( rag a
, ,
a nd gri e f and de s p a ir th e y a re a fi re , .
42
TH E B U D D HA TE A C H I NG
J ap a ne se I g ,
y K
lac q u e re d w o o d m a e 8 t h c e n t u r
j Te m p le
o z an- i
,
Ky o to .
F ro m th e K okka
Buddh a $ t he G o sp e l o f Buddhi sm 9
th e W a nd e re r th e f o llowi ng verse ,
Of Mese Me B u ddka ka M re v ea le d Me ca u se ,
Chief D isciples .
R e tu rn f
o M e B uddka to K ap i la va tMu
In the me anwhile it was rep o rte d to S u ddh o d na th at his a
Th m t ti l l m t f B ddh i t d f ll l i ti
1
e os e sse n a t i
e e th en o u s o c r ne , e u re a sa on
of w hi h ti t t
c th
c o ns l i g h t m t f B ddh i h
u es e en t t d i en en o a u a, s e re s a e n
th ef w t p e i bl w d
es Th
o ss l n
e i ti f th l w f
or s i e c e ar e u nc a on o e a O un
m i g—i th
.
v l e rsa ti —th
c au sa t l
on ti i ty f b e e e rna g t c on nu O eco n s e re a
t i b ti n f th B ddh t I d i
c on r u o o th
e g h t f i t i ly w i th m
u a o n an ou or s on co
p ti
ara d iffi l ty th t th V d a t i bl t f i t lf f m th
ve cu a e e n a s a e o re e se ro e
co nc e pt f F t C o aA ji v
i rs i ft
a u se ll d th B ddh i t
. ssa
’
s e rse s O en c a e e u s
C f i
o n e ss o n of F i th ; i t i q t d i
a B ddh i t i i p tis m f
uo e n u s nsc r o ns o re re
q tly th
ue n y th t xt
an an o er e .
45
B uddh a 89 t h e G o sp e l o f Buddhi sm
°
s o n before I di e
”
.
sh all go ”
F o r it was i n a ccord ance with the R ul e th a t
.
meet him and led him to the grove But reg a rdi ng hi m
, .
sh adow o f the J ambu tree rem a i ned motio nless upo n the
-
47
Buddh a 863 t h e G o sp e l o f Buddhi sm
9
b e a rd a nd cl ad i n russ e t r o bes ?
, A nd she rep o rte d the
”
“
thy desc e nt is in the successi o n of ki ngs but mi ne in ,
w orld a nd Me n ex t .
F ollow f te r
a Me p u re lif e f o llow , n ot a f ter si n
wi th s av o ury food .
48
B uddh a t h e G o sp e l o f B uddhi sm
ord a i ned .
But between K api lav atth u and R ajagah a the Master h alted
fo r a short time a t the Mango Grove o f A nup i ya A nd .
50
Iv
YA S O D H A R A A N D R A HULA
NA ND A LAI . BO S E
P g e 50
a
C o nv e rsi o n o f A nathapi ndi ka
Buddh a s cousi n wh o was a fte rw a rds app o i nted perso nal
’
,
Conversi on of
'
A ndtka z ndi ka
p
Now i n these d ays there was a very we alth y merch ant by ,
terra ces to w alk by night and day and reserv o irs of w ater , .
5 1
Buddh a t h e G o sp e l o f Buddhi sm
merch ant P unnav addh ana S h e m ade herself the p atro ness
.
of the naked J a i nas ; and for this re a so n she got the sur
na me o f the moth e r of Mig ar a Beyond this was her .
Tb e B uddka War
a v e rts a
irrigate the fields o n both b anks The qu a rrel ros e high and . ,
52
Buddha 89 the G o sp e l o f Buddhi sm
°
the pri ncesses wh o were with her But this request the .
Ve sali .
bre ast was filled with pity and his eyes with te ars and he ,
54
Th e A d m i ssi o n o f W o me n
en quired the me ani ng of th e ir jour ney When this was .
55
Buddh a 59 th e G o sp e l o f Buddhi sm
9
Tb e S i r M to Me F ourte e nM Ye a rs
The sixth r a i ny se as o n was sp e nt at S a atth i and there v ,
1
F or o t h er me nti on o f th e B i h kk uni K h e ma, se e p . 2 2 3 .
56
Th e S i xth t o th e F o u rte e n t h Y e ars
he pro hibited the Brethre n from m aki ng an exhibition
o f mir a cul o us powers .
o ne was S a nj a a
y the former , m aster of S ari u t ta a nd
p
Mo g allana a nd a nother was N i g anth a Nataputta wh o is
, ,
57
B uddh a 863 t he G o sp e l o f Buddhi sm
9
58
Th e S i xt h t o th e F o urte e nt h Y e ars
of K ausamb i h ad received such signal m a rks of disrespe ct
fr o m th e l a i ty of th at city th at they resolved to proce e d t o
S av atthi and lay the m atter i n dispute befo re th e Ma ster ,
The Lord re tur ned from K api lav atth u to the J e t av ana
m o nastery at S av atthi and thence proceeded to A l avi a ,
59
”
Buddh a $3 t h e G o sp e l o f B uddhi sm
pl ace th a t was h au nted by a m an e a ti ng ogre wh o was a ccus -
S av atth i .
Tke B uddka s D a i ly L if e
’
1
W h t f ll w i q t d f m th d mi bl mm y f Ol d b g
a o o s s uo e ro e a ra e su ar o en er
B ddl
u E gl i h t
i a, l ti by W H y
n s rans a on . oe .
1
60
Buddh a 89 t h e G o sp e l o f Buddhi sm 9
62
Th e Buddh a s D ai l y L i fe
’
“
These were the surro u ndi ngs i n which Buddh a p assed a
gre at p art of his life prob abl y the porti o ns of it richest i n
,
“
The fa me of Buddh a s perso n a lso drew together from ’ ‘
pote ntates ki ngs pri nces and dig nit aries c a me o n w ago ns
, , ,
63
Buddh a 83 t h e G o sp e l o f B uddhi sm 9
9
1
A b gg i ng f i
e B l i kkk r ar, z u .
64
Th e Buddh a s D ai l y L i fe
’
“
A f eque nt end of these di al o gues is o f course th a t
r
, ,
Th e B u ddh a h g
Te ac i n i n th e H o u se o f a y
La man
( Aj anta
F ft G i ffi th )
re sc o e s, a er r s
E 65
Buddh a 863 t he G o sp e l o f B uddhi sm
9
“
I f the day be not filled by an i nvit atio n Buddh a accord , ,
the sky and spe nds the e a rly mome nts i n S piritu a l e xe r
,
'
proceeds with his comp anio ns tow a rds the tow n I n the .
66
P T
LA E G
66
S TA ND I NG I MA G E O F TH E B U D D A A TTE ND E D B Y H
ANA ND A A ND K
AS S A P A A ND TW O B O D H I S ATTA S
Chi ne se st e le , We i d y nas t y , 6 th c e ntury DA
Co leclz o n o
f Mr Vi c ‘
or Go lo nb e w
Buddha th e G o sp e l o f Buddhi sm
A rah atta .
Tb e E nmi ty of D ev a da tta
In the picture of Buddh a s d a ily life described a few ’
1
P l v i n th B ddh i m pl i d t b i g h i w t d t th
e rso na se r ce o e u a e o rn s a e r an oo
b h w h hi f t
ru s ,
as mp y h i m b
s ee d b h i b wl d l k
, ac c o an a roa , e ar s o an c oa ,
s w p h i ll d t h m b l i n
ee s ce ,
an ac as C a er a .
68
P L A TE H
TH E Q U E L L I NG O F MA L A G I R I
A m a rav a t i , y
2 nd c e n t u r A D
Buddh a th e G o sp e l o f Buddhi sm
the ge ntlest fashio n and knee led before him The Mast e r .
to all p e o ple : and the el e ph ant repe ated the five pre
c e p t s b e fore the a ss e mbled crowds Thus the rage o f .
b e bec o mi ng to se e k a lms i n t h e s a m e pl a c e a nd h e ,
five hu ndred rece ntly ord a i ned Brethren he m ade his way ,
a w o k e a nd l e a r nt wh a t h a d t a ke n pl a ce t h e h o t bl o o d ,
on ly h m n b i g n tt in t A h tt nd N i bban
u a e n s ca a a o ra a a a a .
7 0
D e struc ti o n o f th e Sakyas
to see k th e Buddh a s forgiveness for he k new th a t the
’
,
body o f fire .
D estruc ti on of M e S akya s
No t lo ng a fter this i n the seve nth ye ar of Ajatasattu s
,
’
7 1
Buddh a $5 t he G o sp e l o f B uddhi sm
"
K o sa la s p e rish e d i n a gre a t flo o d .
as e s t a blished i n f o rm e r d a ys —
,
s o l o ng as th e y h o nour a nd
72
Buddh a th e G o sp e l o f Buddhi sm
from the I nto xic atio n of Delusio n from the Intoxic atio n ,
o f Ig no r a nce
”
.
I mmedi ately h e o rdered her c rri ges nd set out for the
s a a a
1
Th p i t e f th w l th y
c ure o d t ly p i e t gl dd d by
ea an ru o u s c o ur e san, a e ne
re l i gi d i
o us m i t t I di
sc o u rse , l i f i ld f h i d i ti
’
re a ns rue o n an e n O -
as o ne c es
e v t th p
en a t d y Th w h l
e p i d xhi bi t
re se n b ti f l
a . e o e e so e e s a e au u
t l lli g th l i k t i f th Ch i ti M g d l
o e ranc e , re c a n e F e s or es o e rs an a a e n e. or
A mb p ali P lm p 85 q
’ ‘ ’
a s sa ,
se e . 2 se .
74
Th e l ast R e tre at
A nd they we nt they met with A mb apali returning and
as ,
to morrow
-
”
But the Buddh a replied : O Li c c h av i s
.
“
, ,
courtes an ”
A nd a g a i n the pri nces excl a i med :
. We are
outdo ne by the Mango girl -
Tb e la st R e t re a t
Fro m Ve sali the Master we nt to the neighbouri ng vill age
of Be luv a where he spent the l ast R etre at There a severe
, .
75
Buddh a 89 th e G o sp e l o f Buddhi sm 9
“
Wh a t th e n A nand a s a id the Buddh a does the Order
, ,
”
,
“
76
Buddh a 39 t h e G o sp e l o f Buddhi sm
9
n —
surre dered by him verily with rega rd t o th a t the word ,
Tb e L a st M e a l
Th e re afte r t he Buddh a proc e ed e d to P ara and h e h lte d , a
1
O p h p t fll
r er a B t ths rui th i g t
esy t B ddh i t p ti
. u e re s no n c o n ra r o u s rac ce
i ti g fl
n ea h p p d d ff d by th
n es re a re an o e re o e rs .
79
Buddh a 89 th e G o sp e l o f Buddhi sm
9
lay disciple A nd h e se nt fo r t wo r o b e s o f cl o th of g o ld
.
a nd pre s e nt e d th e m t o t h e Ma st e r a nd s o w e nt his wa , y .
- - -
venerabl e A nand a .
80
Th e M ast e r s D e ath
’
Tb e M a ste r s D ea M
’
d o wn ”
. Eve n so lord ! s a id the venerable A nand a
”
, .
‘
, ,
A nd t h e Ma st e r
m a de m e ntio n o f fo ur pl ac e s th a t should
b e vi s it e d by t h e cl a nsm e n with feeli ngs of re vere nc e
t h e pl ce wh e re t h e T a th ag a t a was bor n the pl a ce whe e
a , r
f h e a ve n
”
o .
re m ai ns o f th e Ta th ag a t a h e nsw e re d Hi nd e r no t
, a :
“
wh o h s thus a tt i ned
- a -
Be ze alous I b e s e e ch you A n nd
- a .
, , a a,
84
Th e M ast e r s D e at h
’
life ( Nibb ana) for the s ake of which the cl a nsme n g o out
,
a nd to se e f a c e to f a ce ! A nd he bec a me c o nsci o us th a t
birth was at an e nd th at the higher life h ad bee n fulfilled
, ,
85
Bu ddh a 863 the G o sp e l o f Buddhi sm 9
a thi ng is i t l o rd a nd h o w m a rvellous
, ,Verily I believe
th a t i n this whol e a ss e mbly o f the Bre thre n th e re is no t
o ne Brother wh o h as a n d o ubt or misgivi ng a s t o t h e
y
Buddh a o r th e d o ctri ne o r the p a th or the meth o d !
,
”
,
1
A d i g t B ddh gh h th i f t A d h i m l f d w
c c or n o u a os a s re e rs o nan a se , an as
sai d f hi or gm t
s e nc o ura e en .
86
Bu ddh a 863 the G o sp e l o f Buddhi sm
9
88
VI
TH E F I N AL R E L E AS E
ABA N N
I DRON AT T RH A GO E
The F u ne ral R i t e s
there for seven d ays they p a id ho nour and reverence to
them with d anci ng and music a nd ga rl nds and perfumes a .
ments for the rem a i ns of the Ex alted One and one other ,
D I S CI P L I N E
J ust, 0 B re t h re n, as th e wi d e se a h as b ut o ne taste , th e taste
l
o f sa t, so a so , l Bre t h re n, h v th i
a e s D o c tri ne an d Di sc i pli ne
ly t t th t t f S lv ti —C ll gg i
o ne o n as e , e as e o a a on u a va a x .
sermon 1
o b t a i n wh a t o ne desire s is su fferi ng
; i n short t h e fivef o ld ,
H O l d b g B ddb n d E gl i h d p 6 w i th
1
e re ft a er en er ,
f w u a, 2 n s c .
, . 20 ,
a e
v b l l t ti
er a a e ra o ns .
90
”
Buddh a S9 the G o sp e l o f Buddhi sm
world Wh at three things a re they ? Birth old age
.
, ,
a nd d e a th .
e nd
”
, su fferi ng and i mperfe ctio n o f wh atev e r sort t o whi c h
hum anity and all livi ng b e i ngs ( gods no t excepted ) a re
subject I n the second se ns e i t is the li ability t o ex
.
e xistence .
a mou rs e n i o e e t
y fy n i sse n t e n do lo u rs i n the w o rds o f
1
Vi dd/ i M gg xv i i
su z a a, .
92
A ni c c a
p ai n itself ; ag a i n i n the words of Nietzsche Ple asure ,
“
is a form of p a i n .
”
a nd is e ntirely void .
A ni cc a
I mperm anence is the inexorable fund a ment al and pitiless ,
“
There are five thi ngs which no S a m ana a nd no ,
an
y bei ng i n the univ e rse c a n bri ng a b o ut Wh a t five , .
u niverse .
93
”
Buddh a S) t h e G o sp e l o f Buddhi sm
o
—and more speci al emph asis perh aps —upo n the eternal ,
Of Mose co n di t i o n s wki M s p ri n
g f ro m a ca u se
Tb e ca u se ka s bee n to ld by Ta Mag a ta
A nd Me ma n n er of Me i r su re ssi on pp
Tke g rea t S a ma na ka s li kewi se ta ug kt .
co ncerni ng c o nditi o ns .
” 2
T th ag t a te a ches th e N o rm by the Me an
a a Thi .
”
s
94
Buddh a 59 t h e G o sp e l o f Buddhi sm
9
with the b abe the tre e with the seed ; but the o ld m an is
,
just this : Evil and the Cess atio n of Evil ? Bec aus e
“ ”
1
M aj
jlzi nz a I Vikaya , i , 1 40 .
9 6
A ni c c a
Ig noranc e ( viffa) a
( n ama - ra a p )
This prese nt S e nse o rg ans ( sa d ya ta na ) a
a nd E moti o n ( v d na) e a
Cravi ng ( t n/t a) a
C o mi ng to b e ( bk v )
- - a a
R e birth ( jati )
Old age and de ath sorrow l a ment atio n , , ,
a , .
Evil .
G 97
Buddh a t h e G o sp e l o f Buddhi sm
A na tta
‘
a nd t h e mi nd a nd t h e feeli ng th a t is r e l a ted t o mi nd : a ll
,
exce pt th e wa ter the s and the hither b ank and the furth e r
, ,
1
S my tt I Vikay i
a u a
54 a, S b l w p 96
v, .
2
ee e o , . 2 .
9 8
Buddh a 863 t h e G o sp e l o f Buddhi sm
9
g h o sh a) Buddhist
. thought k n ows n o subject a nd ,
by na mi ng ( R hys Davids )
’
.
a,
an
y co nscious st a te .
Vi naana i an
y a w a reness of mind no m a tter h o w ,
th ou g h t —A g tt M kay i ii 4 5
. n u a ra
'
’
a, ,
1 .
1 00
Th e F o u r P at h s
l a ter repl a ced by a divisio n i nto ci tta mi nd and
on , ,
ce t as ,
r .
,
mind .
Ex alted One say there were five Aggreg ates no less and ,
which is no t so no t so ,
‘
, .
’
1
Views .
’
Tb e F our P a Ms
Freque nt mentio n h as been m ad e of th e Four P aths .
P ath a re as follows
,
th i q b l w p 98 q
1
F or ti n s ue s o se e e o , . 1 se .
I OI
Buddh a t h e G o sp e l o f Buddhi sm
Here the l ast rem nants o f lust and of rese ntment are
d e stro yed .
d e scribed
A s a mother eve n a t the risk of her o wn life protects
, ,
1
M etta S utta .
1 02
Buddh a 863 9
t he G o sp e l o f Buddhi sm
II . S A M S A R A A ND K A M M A ( K A RMA )
We are no w i n a bett e r positio n to u nd e rst and the
th e ory O f soul w and e ri ng in E a rl y Buddhism I say
-
.
l ng u g e is pl i nly a nimisti c
a a O ne re ader will u nderst and
a .
D we ll e r) is no o ther th a n Th a t which is no t s o no t so ’
1
A f s, x m pl i th
or e a l g e, nf wh i h m t t t
e ana o o us c ase o rasa , c e an as e o r
fl v i th
a o ur n f v
e nd h
se nse o m t m i
sa o ur, a t h i l as c o e o e an n a ec n ca
th ti
se nse , ae s m tie S w i th a
c e od i g i lly p h y i l pl
on . o na n a , or na s ca e asure ,
a ft w d
er l p i i t l bl i
ar s a so S r ua ss .
1 04
S am sa ra and K amm a
vi d y :
‘
1
Th p i i t l p i t wh i i t th t b l t t th
o se s r ua ur s s h o tta
ns s a a so u e ru s, su c a s a na
( no n e g i ty ) d ti ti ( t
-
o , an ne t ,) gh t l t b t g h t
ne no so , n o so ou a o ne o e au ,
a n d wh d p i ll th l gi l d th ti i t p t ti f th
o es se a eo o ca an ae s e c n e r re a on o e se
re al i ti f l h l d i d th y i g f M t K p
e s as a se , s ou c o ns M l
er e sa n o as e r a ssa a o ra
an d vi t W d
r uo u s an d B ah m d
e re rs a n t f m t i ty th t r an s o no o rc e a ur on a
wh i h i
c s i p ; th y b i g w i
u nr e w i t f th t m t i ty —P aya i
e , e n se , a or a a ur .
”
s
2
B kaga va d Gi la, i ii , 2 9 .
10
5
Buddh a 89 t h e G o sp e l o f B uddhi sm
9
a w a nderi ng a ne w becomi ng
, .
billi ard b all s in close cont act : if ano ther b all is rolled
a g a i nst the l a st st a tio na ry b a ll t h e movi ng b a ll will st o p
,
1 06
Buddh a 863 th e G o sp e l o f Buddhi sm 9
‘
deed s wi th w and e ri ng k a mm a re pre s e nts a fa mili ar
’ ’
N ow on Mi s p
s ot I sta nd .
This here dity is thi nk able i n two w ays The first way .
,
“
Wh o did si n this m an o r his pare nts th at he was bor n
, ,
1
Th t th h ma i d i v i d l i p lyp y ki th t n i nd fi i t
e u an n ua mb s o s c c, a a e n e nu er
o f t m
s rea f i s o x i t i n h f w h i h b v i ly
c o nsc o usne ss c o e s e ac o us c ca n e ar o us
an d i v yi g d g
n ar n i t d e di i t d i n w d t i
re e s asso c a e or sso c a e s o a oc r n e
wi d ly e p t d v by th d x p y h l gy
ac c e e e en
“
or o o s c o o .
”
G W B UR I f i bb tj l N 4 3 . . A LF O , er ourna ,
o . .
Th m th g h t i
e sa e xp ou d m B ddh i ti lly by L f d i H
se re sse o re u s ca a ca o e arn
F wh t i
or i d i v i d l i ty ? M t
a s o ur n t i ly i t i n t i d i v i d
ua l i ty t os cer a n s o n ua a
a ll i t i m l ti pl i i ty i
s u l l bl W h t i th h m b d y ? A f m
c nc a c u a e . a s e u an o or
b i l t p t f b i ll i
u u ou f l i vi g
o ti ti i mp m
o ns o t ggl m ti n
n en e s, an er an e n a o era o
o f i di vi d l
n ll d ll A d th h m
ua s c a e ce l ? A mp it f
s . n e u an so u co os e o
q i ti ll i
u n f ons l W o so u s h d ll i fi i t mp d f
. e a re , e ac an a ,
n n e co o un s o
f gm t
ra f
en s ot i li v I
an e r o r th P lm f A es d .
”
g i n e sa o nan a
“
a c on er e s
d i d t m i g w i th m y p p
se ase , ee n d pl d y t i wh m
an ur o se s an ac e s, an e n o
th p w t p it ”
i
e re s no o er o e rs s .
1 08
S am sa ra and K amma
bli nd ? The Indi an theo ry replies with o ut hesita ti o n ,
Mi s ma n .
ri li
a ti on
z a which i s m ai nt a i ned thr o ughout life The
’
.
2
Vi d T W R h y D vi d I bi d p 7 8
e . . Th t th th
s y f th b tl
a s, . . . a e e or o e su e
b dy i
o t m sti dno d w i th G t m g en o ne l bj ti ac c o r s au a a s
’
e n e ra o ec on
t th d i
o e i f h t l gy I t i h w v t b t t th v l
sc uss o n o e sc a o o . s, o e e r, a ri u e o e a ue
o f B ddh i t th
u g h t th t v th p f f th
s ou v i v l f th p
, a e en e ro o o e sur a o e e rso n
w l d t fl t th nt l d t i n f th
ou no a
'
ec l e mp l x i ty
ce d ra oc r e o e so u s c o
’
e an
ph n m n l h t
e o e a c arac e r .
Buddh a 89 the G o sp e l o f Buddhi sm
9
sa
y th a t Buddhism not ably i n the J at a k a s
, t a kes the ,
III . B UD D H I S T H E A VE N S A N D H O W TO
R E A CH TH E M
Gaut a m a h as no t de ni e d the existence of g o ds o r o f
future st ates of existe nce i n he ve ns or hell Buddhi s m a s .
m y b e supp o sed t o be
a A p a rt fro m this G ut m is
.
, a a a
I IO
Buddh a 863 th e G o sp e l o f Buddhi sm 9
.
2
1
Th i mp e l B h m i nk wn t B ddh i t d i l ti
e rso n a ra an s u no o u s a ec c .
2
G th F
oe t ii p
e, 58
a us , , . 2 .
1 1 2
Buddhi st H e av e n s B) H o w t o R e ac h Th e m o
?
p
p
v ou s v ous a e rcev i ez bi entbt u e les e n ti tes les
g lu s a bst ra i tes
’
p
eta i en t
’
p
o ur lu i comme des étres v i va nts I l ne les voya i t .
ma i s i l e lles mblag e
’
p a s, se nta i t q u ne sont p a s un a sse
a rt
ifi ci e l , et
q u e lles
’
on t j e ne sa s
i gue l p ri nci p e d u n i te
’
D oes
not Ke ats moreover refer to the
” 1
i n te rne .
, ,
1
La Va leu r de la S ci ence hy D vi d i th pp t . M rs R s a s no t c e s e a a re n
ab h g h B ddh i h v (B dd/ i t P y l l gy
se nc e o f musi c i n th e i er u st ea ens u z s s c zo o ,
p xlv) ; b t w h f m m t b pl d by h i g h f t h f b t
. u e re or us e re ac e
‘
e c es o a strac
th gh h l m i m y b il t d m y t d h
’
ou t, t e re a so us c a e s en ,
an a no ne e t o se
i l
a rt c u a ted i t m t whi h d i th l w h v
ns ru en s f c a re u se n e o er e a e ns o se n se .
Py h g h v h v ly
“
di d
t a o ras y h m m t f h no t sa t at t e o e en s o t e ea e n
b di m d
o es d i bl m i b t h i t w i t lf m i
a e an au e p us c , u t at as se a us c su ra
i bl —( S h ll i g ) Th th w h l ky i fill d wi th d d
” “
se ns e c e n e re e o e s s e so un , an
th th t m i i m d wi h t fi g d w i th i g
”
e re a us c s t a e t ou n e rs a n ou str n s
Th l d i th
e re a so , an m w y xi t n lly th V d Dh mm
e sa e a , e s s e te rna e e a or a a
w h i h i ly h d i l w w l d
c s on
‘
ea r
’
n o er or s.
H I I
3
B uddh a t he G o sp e l o f Buddhi sm
a sks
“
N o w wh at think you Vase ttha will the Bh ikkh u wh o , ,
will he no t ? ”
“
There is G aut a m a !
,
”
.
, , ,
is e very w ay possible !
'
1
T W R h y D vi d D i l g
. . s a f M B dd/ i p 3 8
s, a o ues o e u 2a , ,
. 1 .
1 1 4
Buddh a t h e G o sp e l o f Buddhi sm
city st a inless and unde file d pure and white age less
, , , ,
very far from bei ng a he aven to which good men att ain
a fter de a th
“
There is no spot 0 king E ast S outh West or North , , , , ,
1
B ut th e Al i /i nda P a nlca l
a so s e a p k s ( e rrone o usly ) o f an Ara b at as
e n te ri n gi nt o
’
Nib ba y i g th t th l y m wh tt i t A h tt
na, sa n a e a an o a a ns o ra a a
mu st e i t h e r e nte r th e O d p i t N i b b a th l tt l t n ti v
r er o r ass n o na, e a er a er a e
he re i m ply i g p h y n si c a l d th ( i n th
ea f S ddh d n th f th
as e c ase o u o a a, e a er
of Bu ddh p a, .
1 1 6
N i b b ana
He e nters into this city who em ancip ates his mind ‘
in
A rah atta
’
.
a nd no less .
1
Oth ty m l g i
er e p i bl th I t i ll d N i bb an i n th t i t
o o e s are oss e : us
“
s ca e a, a
i s a d p t ‘
f m th t v i g w h i h i ll d a l ti g
e -
ar ure
’
ro a c ra n c s ca e v na , us n
”
(A ddh C mp di m f P / l p ly i I t i i mp t t t
'
nuru a, o en u o u oso z ,
v, s o r an o
re m mb e th t th t m N i va
er i l d th n B ddh i m d i
a e er r na s o er a u s ,
an s o ne
o f th m ny w d
e d by G t m i n p i l
a or s u seI th au a a a s ec a se nse . n e
Up i h d it d
an s a t m n th s d y i g t f y th i g b t th
o e s no ea e n ou o an n ,
u ra er
p f t l f l i ti t th i w h m th d kn f i g n h
er e c se -
rea za on o o se n o e ar e ss o no ra c e as
b d i p d by p f t k wl d g
een s e rse th h i g h t g l th
er ec pn no e e,
‘
as e es oa e re o e s
b f th m th t l p f t Ni a m —( Cb a d gy Up i b d
e o re e e e e rna , er ec ,
rv na
’
n o a an s a ,
8 , 5 )
1 ,
B ddhIi t . g mp h i th t i t ty m l g i l i gni fi
u s usa e e as z e s e s rc e o o ca S c anc e
o f dyi g
‘
t; b t v n
n it i
ou t th d y i ng ut f e l n i di
e so , s no e ou o a so u or a n
v i d li ty f n
ua h th i g x i t nd th f
, or o suc h th i g n di n e s s, a e re o re no suc n ca e
ou t ; it i nly th p i n (
s o ving tm t nd d l i
e a ss o
) th t s c ra ,
re se n en a e us o n a can
di t
e ou A t wh t . m i n i f ny th i ng
s o ly B ddh i m i i l nt
a re a s, a , e ar u s s s e .
1 1 7
Buddh a t h e G o sp e l o f Buddhi sm
‘
delive rance and those who h ave att ai ne d this s alvatio n
,
’
c alled A rab a tta Other terms and defi nitio ns i nclude the
.
( )
3 a
e sth e tic hyp no sis ; ( 4) a biding i n t h e sphere o f sp a ce
re ga rded as i nfi nite ; ( 5) abidi ng i n th e sphere of c o gniti o n
rega rded as i nfi nite ; ( 6 ) abidi ng i n th e sphere of no thi ng
ness ; bidi g the sph re either ide tion
( 7) a n i n e o f n a n or
1
S a myutta Ni kaya , II ,
1 1
5 .
2
M a lt a I Vz dana M a kap a ri ni bbana S utta , Th e
'
S u tta , 35; 33 .
4 th
—7 th «
stati o n s a re i d e n ti c a l w i th th e F o ur A rfi p a J h anas by w h i hc
th e F or m l e ss h v
e a e ns a re a ttai ne d -
se e pp . 1 1 1 ,
1 47 .
1 1 8
B uddh a th e G o sp e l o f B u ddhi sm
Perh aps the preva iling thought is a more or less r apturous
delight i n the esc ape from evil and fro m cravi ng ( dukkh a
a nd t a nh a fr o m lust h a te a nd i nf a tu a ti o n a nd fr o m
)
the prospect of re birth —o f continued Becomi ng i n any
, , , ,
1
C A F R h y D v i d P lm f M B t/
. . . s a 9 3 p xlv ii i
s, sa s o e re z ren, 1 1 ,
. .
2
F or : P d i i ti ll p
a ra th
se
( B
s s h m ) W
u h I h
o n e ar
g e en :
“
en o e nc e ,
m y my l t w d b th t w h t I h v
a as or s ie, p bl ( T g )
a a a e se e n s unsur assa e a o re .
Th e re i s n th i g m ot b d i d
n o re o e e s re .
1 20
N i bb ana
de ath A nd why Malunkyapu tta h ave I no t reve aled
.
, ,
c ann o t be registered .
For him who h as dis appe ared s ays the Buddh a there , ,
Or aga in
As Me fi ei y sp ar sk f ro m a
f org e a re o ne by o ne
ex t i ng u i sked
S o i t i s wi M Mose w/co lz a ve a t ta i n e d to co m
p le t e e ma n c i p i
a t on ,
Of Mese no t ra ce re ma i ns .
1
M a/jlzi nza I Vikaya S utta ,
63 .
2
S u tta -
ni t
p a, 1
a 0 —
73 5 .
I 2 I
B uddh a 89 th e G o sp e l o f Buddhi sm9
the potter s wheel which co nti nues to turn for some time
’
,
which illumi nes all his rem a i ning life : he k no ws thi ngs
a s they re a lly a re a nd is s a ved from fe a r a nd grief : h e
,
1
D l nnn p d v 9
za a a a, . 2 .
1 2 2
B uddh a 89 t h e G o sp e l o f Buddhi sm
2
Free i n both
- -
Unfortun a tely we c an no t here
t ak e F re e i h b o th w ays to me an free of both worlds
- -
” “
—the co nditi o ned and the unco nditioned —for the phrase
-
th a t were absurd ! ”
I n other words it is cle a r the
2
, ,
1
Ill a /z a I Vidana S u tta , 3 6
-
.
2
I bi d 3 2
. .
1 2 4
N i b b a na
em ancip ated individu al a fter de ath does not ce ase to
‘
,
’
,
bei ng cle ansed he must conti nue to see all thi ngs as they
i nfini te —o r to revert to Buddhist phr aseology a s
,
a re
, ,
1 2 5
B uddh a th e G o sp e l o f Buddhi sm
“
But i n th at I l astly s a id : Wkosoe verfi nds i t fi nds A ll
Tlci ng s ; there is nothi ng c an be more true th an this
a ssertio n I t h ath b e en the Begin ni ng of A ll Thi ngs ;
.
Thi ngs ; and will thence comprehend All Thi ngs withi n
its circle A ll Thi ngs are from it and in it and by
.
, ,
V E TH I CS
.
Le t not a b th
ro er o c c u py h i m lf w i th b y w k
se us or s .
T/z eragaMa,
'
1 072 .
1
v 4
D lz a mmap a da, Th B ddh i t l i k th T l t y n C h i ti
, 1 2 . e u s , e e o s o a rs an ,
h f i th i g v nm nt W
a s no a n d f pi i t l l
o er f pi e . e re a o S r ua e sso ns or r nc e s,
b t th
u d f p l i ti l w i d m i ll d n n l p th f f l
e
‘
ro a o o ca s o
’
s ca e
‘
a u c e an a o a se
i ll
, t t d i G,
t m e o n s ur er us ra e n au a
’
as
f
re usal t i t v w h th m g i b g h t th t D d tt h
o n er e n e en e e ssa e s ro u a e va a a as
p d th th
usur e f K pi l
e tth ( p p
ro n e o a ava u su ra , .
2
I bi d 8 7 , 8 8
. .
1 2 6
Buddh a 863 the G o sp e l o f Buddhi sm
2
raft
This is a R eligio n of Eternity —the Brahm anic al u i
.
g i .
.
,
Most likely the root of the objection which m any feel for
m o nastic ide als of the Buddhist type i s to be found in the
‘
selfish ness of thei r a i m or to put the m atter i n another
’
,
N o one ca n g ro w f o r a n oM er — n ot o n e .
ca n n ot f a i l,
A nd no ma n u n de rsta n ds a ny g rea tness or g oodn ess bu t
lci s ow n , o r Me i n di ca ti on f
o ki s ow n .
I 1 2 9
Buddh a 89 th e G o sp e l o f Buddhi sm
2
( 6 ) e a ti ng betwee n me a ls
( )
7 a
, tte nding secul a r e ntert a i n
t h e a v o id ance of a dultery .
Pra c tic ally all these rules are t ak e n o ver from Brahm anic
s o urces Thi s is more p a rticul arly evide nt i n o th e r
.
I 30
Buddh a 89 th e G o sp e l o f Buddhi sm
2
from d ange r The husb and S h o uld tre at his wife with
.
tempora l needs ; and they should dissu ade him fro m vic e ,
1 32
E t hi c s
exte nt and more so i n l ater times with educ atio n and
, ,
festiv a l appro aches the pl ace becomes insti nct with life ;
,
f ro m Me ploug k , a nd w aste
of l ei s di rt , a n d b e i s fi t t o ru le
a ki ng dom, “
spoken
was of th e pe o ple of C ande U da
b e c aus e o f the civility u nd e rst andi ng and gravity o f th e
, ,
1 34
B uddh a 863 G o sp e l o f Buddhi sm
2
th e
from the poor neglecti ng the dict ates of hum anity and
,
1 36
C o nsc i e nc e
be nev o le nce The a d o ption of these principl e s o f liberty
.
VI . CON S CI E N CE
I t h as ofte n been o bjected as against Buddhism th at
while its mora l code is a dmirable it pro vides no s ancti o n , ,
1
L f di H m j p
a ca o p 4ea ,
a a n, . 2 1 .
2
Th wh d
o se t d mi t th ffi i n y f
o o no a n t b ll de su c e c o re aso n can o e ca e
B ddh i t
u t th
s s m ti m i t nn t b
a e sa g d by h p i i th t
e e ca o e a r ue s uc a r or ,
a
I 37
B uddh a 59 t h e G o sp e l o f Buddhi sm 2
it h as no ne ed to fe a r comp aris o ns .
fo r true B u ddh i t m y t b ffi i t
s s, ti A id
re a so n a no e a su c en sanc on . s sa
by C A F R h y D v i d ( P lm f M S i t p xx i x )
. . . s w
a s sa s o e s ers, .
,
“
a re e sure
w h v g g d th w k i g f ll h m
e a e au e h d v y t e ht or n o a u an e arts a n e er o uc o
w h i h th y w i ll p d ? I i
c e w h y h i th h i y f
re s on
”
t s no te o rt t at n e t rt -
o ur
e d i f A k d v i g m l b h v i th i ly
c ts o so a a ll i
o c at n o ra e a o ur, e re s on o ne a u s o n to
h w d f h B ddh
t e or o h h ly ti i h
t e u f m iv
a a s su c t e on san c on , nt e se n se o ot e
for m l i y i th w l f f h i d i vi d l d h mm w l f
o ra t , s e e are o t e n ua an t e co on e a re .
Th i d e f p m ti g h w l f
ea o f ll b i g i d ply
ro o d i I di
n t e e are o a e n s s ee ro o te n n an
se nt im de n t,i v i y d v t d t th t
an d w ld
an ly h v
ac t t e o e o a en ou sc a rc e a e
se e m d t e q i f th m ti v w h th t B ddh i t B ah m
o re u re a ur er o e, e er o u s or r an .
1 3 8
Buddh a $ t he G o sp e l o f Buddhi sm 2
1
S hw Z e A g B ddki t R i w i ii
an un , p 7 Cf C l i v B ll
u s ev e , ,
2 , . 10 . e e ,
C f S ki ks/z a sa muccaya o f S an ti D e
. h v a, W . 2 1 , 2 3 :
“
Mak e th y m e ri t
p u re by d d
e e s fu ll
o f th e s i ri t o f te n p d e rne ss a nd Me Voi d . I nc rease
j y
o f e n o me n t i s fro m a m s i i n
”
g u l gv f ll of th e s pi it r of d
te n e rne ss a nd Me
Voi d .
S p i ri tu al E xe rc i se s
Th a t aspect of co nsci e nce which i nhibits wro ng activiti e s
—i t will be remembered th at most of the e arly Buddhist
c o mm andm e nts are negative—is the n s ati or rec o ll e cted , ,
‘
skoot of e ve l st i ng n esse : this phrase is the more
r a
’ 1
VI I . S P I R I TUA L E XE R CI S E S
A re gul a r p a rt of the d ily work o f th e m e mbers of the a
S gh
a n a — whether Brethre n or S isters —c o nsist e d i n th e
pr ctic e of certa i n c o nt e mpl a ti o ns Th e se st ti o ns o f
a . a
1 “
Th e Co nsc i e nc e ,
h
C arac te r o f a Go d stam p t i n i t, and th e
th e
A pp h re e nsi o n p v
o f E terni ty do e all ro e i t a slzoot of ev erla sti n n esse
g .
F e lth am s R esolves
’
.
1 41
Buddh a 89 t h e G o sp e l o f Buddhi sm 2
ra te l
y as work bec a use i t is imp o rt a nt t o u nderst a nd
‘
,
’
ti o n —
,
Tra i ni ng of Me H e a rt
Th e first m e dit atio ns a re of an ethic al ch a ra cter and i n ,
, r a,
"
1
4 2
Buddh a B9 the G o sp e l o f Buddhi sm
9
the w o rld h ave there bee n gre ater follies th an with the
pitiful ? ”
re fle c t
S uck i s Me bea uty fo a ma i d
L i ke a u tu mn lea ves Mey f a ll a ndf a de .
7
an
y the les susceptible
s t o lov e If we neglect h o wev
. e , r,
1 44
T rai ni ng o f t h e H e art
Buddhist thought is alway s on gu ard to a void se nti
m e ntali ty we m ay u nderstand such a meditatio n as a
,
1
Th y i ng f th p t th t D i
e sa o e oe pp, d b d p ti l n
a
“
e s re s su re sse re e es e ce,
i nfi m d by th
s co r e h f th p y h n ly t
e re se arc es o e s c o-a a s .
K 1 45
Buddh a 89 9
the G o sp e l o f Buddhi sm
in the B uddka ca ri ta O f A sv agh osh a ( vii
- to S pe a k o f ,
jnan a
“
Blessed a rt thou therefore s ays Behme n if th o u
, ,
”
,
“
c anst st and still from self thi nki ng and self willi ng and - -
,
c nst stop the whe e l of thy i m agi na tion and thy se nses ;
a
4 6
J hana
This co ntempl atio n prep res the w y for higher thi ngs a a ,
i nt o four or five ph as e s .
no r u nco nsciousness
- I n these exercises the a spira nt
.
1 47
Buddh a 89 G o sp e l o f B uddhi sm
2
the
VI I I . C ON S OL A TI ON
N o thi ng is m o re ch aracteristic of G auta m a s thought th n ’
a
’
a re .
from you and h ave bee n shed by you while ye str yed and , a
1
C mm t y o th D / mm S
e n ar g i on e za a- an a n .
2
S a myutta M kaya i i i
'
, , 1 49 .
1 48
Buddh a 863 th e G o sp e l o f Buddhi sm 2
Very sig nific ant a ls o is the c o nsol a tio n which the Buddh a
o ffer s to his disciples a t the tim e of his o wn d e a th
1
.
“
E no ugh A nand a ! do no t le t y o urs e lf be troubled ; do
,
Tke n wa s Me terror !
Tken stood Me ka i r on en d !
e a ll c mp o ne nt thi ng s ! H o w is it p o ssible t h a t h ey
ar o
( t
1
C mp o arew i th th i th d th b d l ti f K i g D tth gam i
s e ea -
e c o nso a on o n u a an ,
q t d p 3 b l w f m th M ka m
uo e . 00, e o ,
ro e a va sa .
1 50
VI I I
B U DDHA AS M E N D I CAN T
A BA NI ND R O N AT H TA GO R E
Th e O rd e r
should no t be The ve nerable A nu ruddh a,
Wb en
tb c g rea t sag e fi n i sb ed b i s s a n of li e p
p
N o g as i ng strugg le v exed tb a t stea df a st b ea rt
A ll l
re so u te , a nd w i tb u nsb a ke n mi nd
He mly t ri u mp/ced o e r tb c
ca l
’
p a i n of dea tb .
E e n a s a brig/i t fla me di es a way so wa s
’
,
Tb e last e ma nci a ti on of b i s b ea rt p .
Tb ey re ’
tra nsi ent a ll, ca c k bei ng
’
s p a rts a n d p owers,
Growtb i s Mei r v ei
y n a tu re, a n d decay,
Tb ey a re p roduced Mey a re di ssolved ag a i n
To bri ng tb em a ll i nto su bjecti on—Ma t i s bli ss
,
IX . TH E OR D E R
The ce ntral i nstitution of H i n ayan a Buddhism i s the
S ng b a the Comp any of Brethren the m e n a nd i n ’
a , , ,
( P a i bba
r
j kas
) whoa a re to be disti nguished
, fr om the
f o rest dwe lli ng hermits ( Van p r stb a s) The Wanderers
- a a .
1
51
Buddh a 867 th e G o sp e l o f Buddhi sm 2
m e ndic ants
” 1
.
volunta ry poverty .
1
T W R h y D vi d D i l g
. .
f M B ddb i
s a 4 P f s, a o ues o e u a, , 2 2 . ro e sso r
R hy D vi d
s a dd th f ll wi g t Th v y f t f th
s a s e ti o o n no e : e er ac o e e re c on
o f such pl i n th p f f th f d m f th g h t p v l t i
a ac e s a o er ro o o e re e o o ou re a en n
th e E t v ll y f th G g i th i x th t y
as e rn a e o B ddh e an es n e s c e n ur BC u a
gh h t ll th t ft Th H ll h d b n t bl i h d th
‘ ’
os a e s us a a er e a a ee es a s e , o e rs n e ar
it h d ba b i lt i h
een fv i
u f m t n h b t th g p o n o ur o ar o us a o us e ac e rs u e ro u
f b i ldi g ti d t b k wn Th H ll Th B ah m ‘ ’
o u n s c on nu e o e no as e a . e re r an s,
p o un dd
e , or di sc usse d th v i w
, ei r e s.
1 52
Th e O rd e r
We c an now ex a mi ne i n gre ater det a il the S peci al R ule
which was a dopte d in the Order fou nded by G aut a m a ,
i n t e p a es
r r The Order co nstitutes thus a s e lf co nta i ned
.
-
1 53
Buddh a 863 th e G o sp e l o f Buddhi sm 2
out o f the vill age th e y will refuse him food they will , ,
i n m o st ge ne ra l u se ) W a nderer o r however we sp e a k of , ,
Of t hi g i t
c o urse , e ac ti l d ty f th B th
n s no b t t k
an e sse n a u o e ro e r, u a as
v l t i ly d t k
o u n ar S i mi l
un er a di ti p v i l d nti l
en . ntly
ar c o n o ns re a e , u re c e ,
i n C yl e B id on th
“
l ti i w h i h th p i t t nd t
es es e re a on n c e r es s s a o
th i t e r t l d l d d th l i g i i fl
e nan s a s an o r s, a n f th i p i e re o us n ue nc e o e r o sse ss o n ,
th y h ve tha e oh ld th p er i
o f th p pl
s on Th i pe l
o sse ss o n o e eo e . e r a nsa a s
( m t i )
o n as e r e s th h l f are v i ll g h
e sc i l d d th
oo s f v
or a e c re n, an e sons o e en
th p i h dm
e su er or v yg ea lly d t d t th m Th y h v
e n are er e ne ra e uc a e a e . e a e
l f q tly m k wl d g f m d i i
a so re ue n so e nod wh t h i i th
e e o e c n e , an en s s e c a se
th y g e lly gi v th b fi t f th i d vi g t i t ly
e n e ra e e ene th i o e r a ce ra u o us e r
i fl n m g th p pl i
ue n c e a on i e i l p i t f vi w
eo e f ll y
s, n a so c a o n o e u se u
m pl y d —
,
C yl
”
e o e S
. i T e C mmi i
o n, Rp t
erv ce 87 e n u res o ss on e or ,
1 2 .
1
54
T o l e ranc e
s anctity th an a tt ach e s to his o wn g o od livi ng The c are .
mo nks of luxury .
X TOL E R A N CE
.
c o nvert e d a t Va i sali a L i c c h av i n bl e m an wh o h d b e e n o , a
1
W i ti g w k w b t b k w
r n as no n, t i g u l w h n th
oo s e re no n e n e ra u se e e
d w f nd d th b i f l ni ng w w h t m n m mb d
or e r as ou e : e as s o e ar as a a a re e e re .
1
55
Buddh a 863 t h e G o sp e l o f Buddhi sm
2
1 56
T o le ranc e
growth of the essence of the m atter i n all sects The .
1
H i th w d
e, n f S h p h e wh lb
or s o f lly t p vc o en aue r, o
“
a o urs c are u o ro e
th t th a d g m f th f i g b l i f d n t g w i th th
e o as o e f hi o re n e e o o a re e o se o s
o w t
n, xpl i th t n t nly th y d t y th m b t t i ly
o e a n a o o e o no sa e sa e, u c er a n
d o not m n th m ea hi W i th th t h f i i h i i m pl i i ty
e sa e as s . a e anc e s n s S c
th t h a h p v d th f l i ty f th d t i
e as ro e f th li b li f
e a s o e o c r ne s o e a en e e .
It lly v
re a t
ne him t k th q
e r o c c urs ti w h i h f t h tw o o as e ue s o n c o e o
i s ight I w
r . q i nt d w i th
as d t E gl i h pp t
o nc e ac ua e an ar e n n s su or er
o f f i g mi i
o re wh i f m d m th t
n ss o ns Hi d w B ddh i t
o n or e e a a n u as a u s
wh w o h i pp d M h mm d A k v i w f t l
o rs e u a i th t w h i h a . so a s
’
e o o e ranc e s a c
h as alw y p v i l d i I d i C mp
a s re a L t v y m
e nf n a . o are
“
e e er an, so ar as
i h i m l i th h lp th
n e d i g f th i p t
, e w h th th e f
re a n o e sc r ure s, e er o se o
hi s o wn c h h urc or h
t o se o f ano t h er
”
( B b a kta ka lpa druma o f P rata pa -
supp t f th or ipt o f th th t w h i h h
e sc r fi d i hi w ure s o o e rs, a c e n s n s o n
b k Th m
oo s . kn w f v i b l i f th m i mp i bl i t
e o re o ne o s o ar o u s e e s, e o re o ss e
b m t d i ti g i h
eco es o f m th s di d d
n u s li g i ld
o ne ro ano er an n ee no re o n c ou
Th lly th th g h t f ll m i ll g nd l d th y
e se are re a e ou s o a en n a a es a an s, e are
n t o i g i l w i th m
or I f th y
na n t y m h e min th y e are o o urs a s uc as e, e are
n x t t n th i ng —W l t W h i tm n
.
th i g
”
no n , or e o o . a a .
I S7
Buddh a 89 th e G o sp e l o f Buddhi sm "
N agit a a s fo ll o ws :
Ou tsi de ou r Order ma ny otb ers be , wb o tea cb
A p a tb , n e ver, like Mi s one , to N i bbana lea di ng .
3
tru e d o ctri ne and era dic ate the f lse Heretic l brethre n a . a
1
A g tt n u I Vi kay p 7
a ra
‘
a , 1 1, . 2 2 .
2
M b p a i bba
a a rn S tt ( D i l g f tb B ddb i i
na u Cf l
a a o ues o c u o, , a so ,
F ll b i g
or a lv ti i ly t b f d i B ddh D h mm d
e n s sa a on s on o e o un n u a, a a, an
S gh an — K b dd k p tb
a . u a a a a .
3
P lm f tb B tb
sa s o N lxxxv i ( Nagi t )
e re ren, o . a .
4
M R F J h t
r. . i th . f t q it
o t i
ns o n y i g th t
s e re o re no u e c o rre c n sa n a
e xp l i f m m k h d i v i fl i t d f f th g h t i n
u s on ro on oo s ne er n c e or re e ou or
fi d li ty —B ddb i t Ob i
e . p 3 8
u s na , . 0 .
1 58
Buddh a t h e G o sp e l o f Buddhi sm
is w o m an .
wo men ? ”
Y o u should shu n their g a ze A nand a
“
, .
”
No t spe a k to th e m A nand a ”
But if we do spe ak
, .
to them wh a t the n ?
,
”
Then you must w a tch o ve r “
yourselve s Anand a ,
”
To fall i n l o ve is a form o f M ob a
.
,
1 60
W o me n
sentime nt is the view of We ste rn chiv alry which sees i n
w o m an a guidi ng st a r o r th a t of Va ish n v a or Pl at o nic
, a
a sks
a nd d i cipli ne
s nnou nc e d by the T a th ag a t a to a tt a i n t o
a ,
a tt a i n to A rah a t ta
L 1 6 1
B uddh a 89 t h e G o sp e l o f B uddhi sm
2
A na nd a G a ut a m a replies
,
g o o d work ”
I t is ple asi ng to reflect th a t a l ady of the
.
1
K ulavaka jataka .
1 62
Buddh a 863 t he G o sp e l o f Buddhi sm 2
wh a t it was .
”
S utt a s ays
Th e Ex alted One a ccepted the gift a nd a fter i nstruct
i ng a nd r o usi ng a nd i nciti ng a nd gl a dd e ni ng h e r with
, , ,
th e nce ”
.
a m an Th e c as e i s give n o f t h e l a dy G o pi ka wh o
.
,
1
Th i d st i v lv i tti g d w t
o e s no t t th
n o m t bl e s t th
n o n o ea a e sa e a e or a e
sa m ti m e e . S b v pp 74 7 5 2
ee a o e, .
,
.
1 64
W o me n
gre at b o dy o f the S isters—i niti ated though u nder protest
with the co nse nt of G a utam a himself—o f whom m any
, ,
frate rnity ”
.
1
Am I a ma n 7
. or wb a t a m I tb e n 7 .
H ow sb ou ld tb c woma n s
’
na tu re b i nder Us 7
.
pl ea su res
1 65
Buddh a 863 th e G o sp e l o f Buddhi sm
1
2
g u i di n sta r
g I n th.a t wa o nly c a n there be a n e m anc i
y
p ati o u ( Nibb an a) of wom an ”
To these questi o ns the .
1
XI I . E A R L Y B UD D H I S M A ND N A TUR E
H e re , h kk
0B i us, are th e ro o ts o f tre e s, h e re are e m p ty pl ac e s
m e i tate d —M yfl i m
a c a I Vikaya , i , 1 1 8 .
1 66
B uddh a E3 t h e G o sp e l o f Buddhi sm
1
2
F re e f rom tb e c row ds o
f ci ti z e ns be low ,
B u t tb rong ed w i tb flocks f m an
y w i n e d tb i ng s
g o ,
o f which o ne ru n : s
A n d a ll tb e p a tb ways of Me bi rds a re Mi ck w i tb ra i n ,
I s
g i v e n to men tb a n Mi s .
1 68
E arl y Buddhi sm $ 2
N atu re
While yet another writes
Wb ene e r I ’
Me cra ne b e r clea r pa le w i ng s
see ,
Tb en dotb tb c r i ve r Aja ka ra n i
Gi ve joy to me .
N ow , an i t p lea setb tb ee to ra n , i g od . ra ni !
Bu t w b c n w i tb i n te lle c t w e ll— oi se d, p i n te nt ,
I gain Me p erfect v i si o n o
f tb c N o rm .
a e thick wit h r a i n
r cl a ims to be absorbed in the ecst asy
1 69
B uddh a 89 th e G o sp e l o f Buddhi sm2
1 7 0
Buddh a t h e G o sp e l o f Buddhi sm
1
Th e m o r i bd p as e c ts o f t hi s h ot -
h o use c u l ti v a ti o n o f d
i n i ff e re nc e an d
p uri t y are d
i n i c a te d i n P sa lms o f tb c B re tb ren, W .
3 1 6, 1 0
5
5 , an d
alm o st e q ua lly SO in W .
56 7 fi . S ee a so l Vi suddb i M agg a, ch . vi ,
1 7 2
E arl y Buddhi sm 89 Natu re 9
I 7S
B uddha 863 t he G o sp e l o f Buddhi sm
9
1
Ni t h B y d G d d E i l p 8
e z sc e, e on oo an v , . 1 .
th i n f i nd i vi d l h i ng
2
By I m m
’
rac e th
e an no o re an e suc c e ss o o ua s s ar
th I nd A y n
e o- lt
r a cu ure .
1 74
B uddh a 39 G o sp e l o f Buddhi sm
9
the
the J atak as .
XI I I B UD D H I S T P E S S I M I S M
.
he e xcl a ims
They m e et an invalid or an Old m an or a corpse—and , ,
as lo w
‘
The c o mmo n life of the world a cc o rdi ng to
.
’
,
i
s a tt i nabl e nd i n thi c o nvicti o n th at Pa radi e is till
a , a s
‘
s s
1 7 6
B uddhi st P e ssi m i sm
do N ietzsche a nd Whitm an We do no t c all the l atter.
b i la ra ti ng
N or w i ll I a llo w you a ny more to ba lk me wi tb wb a t I wa s
g f
ca lli n l i e,
F or n ow i t i s con ve ed to me tb a t
y you a re tb c pu p r orts
esse n ti a l,
For looki ng too lo ng upon life m ay one not find all this
, ,
but the dull the melodram atic and the S illy : the conspira cy
ag a i nst vit ality—
, ,
1
G d n C i g Tb A t f M Tb t
or o ra ,
e r o e ea re .
M I 77
Buddh a 89 the G o sp e l o f Buddhi sm
2
truth ”
.
n a n —
A other m rk of ge uine pessimism b y which I me an
o nly looki ng on the d a rk side o f thi ngs is the ch a ra c
‘
-
a fter my work .
1 78
Buddh a 863 t h e Go sp e l o f Buddhi sm
2
‘
pessimism o f the Ved anta or of Buddhism this is a
’
,
XI V A . B UD D H I S T E M P E R OR
A ch a ra cteristic story is rel ated i n the l ater l e ge nd a ry
history of G aut a m a I t is s a id th at when he was s e ated
.
n —
c o nst ant e e my h ad usurped the thro ne of K api lav astu ,
1 80
B uddhi st E m p e ro r
A
h a d shown a cow a rdly a nd despic able dispositio n Con .
supp o rt o f the Brethre n and for the m a i nte nance of soci al,
1
B l R m ti I I i t y / B ddb
ea , o an c p 7 p p 3
s or o u a, . 20 su ra , . 2 .
1 81
Buddh a t h e G o sp e l o f Bu ddhi sm
origi nally no t perh aps altoge ther anti soci al but at lea st
,
-
,
o rder .
first gre at event in his reign took pl ace e ight ye ars l ate r
this was the conquest of K ali nga a co nsiderable territ o ry ,
1 “
Vi t y c or y th D b mm p d v
,
”
sa s b d ht d f
e a a a a, . 201 ,
“
re e s a re , or
th e q d i nh ppy I t i w th n ti th t i t h b
c on ue re s u a .
”
s or o ce a as e en
su gg t d th t th t d y f B ddh i m i l i k ly t
es e a e s u iv g t o u s s e o re c e e a re a
i mp t i
e us th i mm d i t f t
n e b f it p w
e t t i
a e u ure , e c ause o
“
s o er o re s ra n
it dh t f m th
s a e re n s g i y tb k f i nt ti l b t h y
ro o se san u nar
‘
ou re a s o e rna o na u c er
whi h c b t
o c c ur a in v y g ou ti n i n th W t
o nc e C mb i dg e er e ne ra o e es .
”
a r e
M g ia Ap i l 4
az ne,
9 5 r 2 , 1 1 .
1 82
Bu ddh a t h e G o sp e l o f Buddhi sm
‘
m aki ng pe o ple good by A c t of P a rli ame nt A sok a .
’
virtues .
The most rem arkable far re achi ng and perm anent e ffe cts
,
-
1 84
P T
LA E 0
S A NC HI S TU P A A ND G A TE WAY
3 rd y
a nd 2 n d c e n t u r B c .
Buddh a 833 t h e G o sp e l o f Buddhi sm
2
1
E x v ti n
ca a th i
o it
s on wi p g
s s e are no n ro re ss .
1 86
P L A TE P
CA P I TA L OF A S O KA COLU M N
sam at h , 3 rd y
c e nt u r B C .
Buddh a 89 th e G o sp e l o f Buddhi sm 2
S p a c e is p ate nt
“
.
o f an I a k nowi ng
, p e rduri ng subject ; it is o nly by a
,
1 88
Th e Ve d a nta
th ird view is ide alistic recog nizing o nly one supreme ,
1
Th e f ll l i
u st o f h
t e se attri ute s, b ca ll d e (jp adb i s or in i i d v d li i g ua z n
d e te rm i na t i o ns, i nc l d
u es (1) all t hi g l
n s and re a ti o ns o f th e o u e r t w ld or ,
( ) 2 th e b dy
o , c o nsi sti n g o f th e g ro ss e e l m e nts, 3 ) th e I ndrzyas, v i z , th e .
fi ve g
o r ans o f se n se a nd p d g g th e c o rre s o n i n fi ve o r ans o f ac ti o n, ( 4 ) th e
M ( m
a na s i d ) A t nb k ( i
or g ) w h i h v th d
n a a ra n a nn e r o r an c co e rs e un er
t
s an d in g d i
an w i ll th i fi d
c o nsc o us mi gly i fi d p i i pl
, e un e o r se e n un e r nc e
o f n co i l i f th
sc o us l in p p le, n e d ( 5) th m kay
‘
so u
’
a o u ar se se , an e u a
p ar na ,v i t l i th a i m i l ly
a rs, n i fi d m i gly i fi d p i i pl f
e S ar u e o r se e n un e r nc e o
i
u nc o n sc o us l i f All th e t w y by hi m wh
. fi nd th S lf
e se are cu a a o s e e ,
w h i h i th B h m n t n t
c s e ra a n,
‘
o so , o so .
’
1 89
Buddh a 89 2
th e G o sp e l o f Buddhi sm
Wb en Me sou l i s bli n ded by g la mou r ( maya)
I t i nb a bi ts Me body a nd a ccomp li sb es a ct i ons
By w omen , , a n d ma n
f j m
, dri nk od e n oy ents
o
y ,
1
K i ly
a va Z/p i b d a Th i i l i v i g
an s a th f mp i i l s s n on e sur a c e , e r ca
e xp i n
er e ce .
2
B i b da y k Up i b d 4 3 C mp th f th ti v
‘
r a ra n a a t t an s a ,
. o are e s a e o e c re a e
ti t
ar s p n lg d
or e rso a o .
1 90
Buddh a O th e G o sp e l o f Buddhi sm "
Tb en Me re a wa kes i n i t Me e terna l ,
1
H th g f th ymb l f w k i g d l p i g i v d
e re e u sa e o e s o s o a n an s ee n s re e rse
th te w k i ng i l p i ng t th w l d
rue a a en s a s ee o e or .
1 9 2
Th e Ve d a nta
of knowing bec ause he is i mperish able This phrase i t
, .
,
absurd 1
a , as
As r i v e rs ru n a nd in Me dee p
L ose na me a n d
f m a n d di sa or pp ea r,
Tb e w i se ma n to tb e dei ty .
1
c f
.
p
su ra , p . 1 2 4 .
I 93
Buddh a 83 t h e G o sp e l o f Buddhi sm
9
2
M a ny ways we wend
M a ny days a nd, ma ny ways,
E ndi ng i n one e nd .
M a ny a wora a nd ma ny a n i nn
’
,
F or a ll Me world to w i n .
I] . S AM K H YA
There exist another system the S amkh ya no t like the
s , , ,
a nd P a kr i ti
r spiri t and n ature ; the S amkhy a moreover
,
I 94
Buddh a S7 t he G o sp e l o f Buddhi sm
1
2
—
, ,
poi nt o f view will be prep ared to u nderst and the c ardi nal
,
aught but the na ture o f the soul and the pra ctic a l ‘ ’
III . YO GA
Ce ase b ut fro m t hi ne o wn ac ti vi ty ste a d f tly fix i g th i
as n ne E ye
—B eb m n
,
p
u o n one p
o i nt . e
1 9 6
Y o ga
p a rticul a r and ex alted purush a or i ndividu al soul by , ,
Cri ti ci sm
“
In all of us there dwells a secret m a rvellous power
of freei ng ourselves fro m the ch anges of time of with ,
”
object for us but is lost i n us
, .
I
97
Buddh a 89 9
th e G o sp e l o f Buddhi sm
I V B UD D H I S M A N D B R A H M A NI S M
.
A n tta - a n o ,
—
soul lay rath e r without th an within the
-
1 98
Buddh a 8 t he G o sp e l o f Buddhi sm
63
9
thi ng .
’
tra c e less and the jar alo ne h as m arks but the strictly
no n animisti c view is m a i nt a ined i n m a ny other a nd m o re
-
1
C/z d na ogya , 7 , and B rz lz a a d m nya ka , 4 , 3 , 7 fi ,
'
’ ’
e tc
—
.
2
Cfi d na ogya , 8 , 7 1 2 , and Ta z ttz riya , 2
'
’ '
3
T . W R hy vd
s Da i s, E d dy B udd/z i rm,
.
55 p . .
2 00
Buddhi sm 89 B ra h m ani sm °
—
, , ,
without an e nd ”
I t is di fficult to u nd e rst and h o w any
.
9
2
1 5 21 p 55 ( i t l i
1 . . mi ) a cs ne .
3
D u Sy t m f tl V d l p 6 9 4
C/ a gy 8 7 f
’ ’
e sse n, s e o ze ea n a, . . z na o a, ,
201
Buddh a 89 th e G o sp e l o f Buddhi sm9
re z mé fl oz wz , a nd we see not, ca n
ven to a s P
'
i
'
l/z erez n ae
’
1
z nsl ra cl z or
z
g
1
K e na
2 02
Buddh a 89 t h e G o sp e l o f B uddhi sm 9
B é ag a va d Gi la i i 2 2 — “
A s a man l ays a side outworn
"
, ,
1
C A F R h y D v i d B dd/ l
. . . p 37
s a s, u ut r
a, . 1 .
2
R hy D vid D i l g
s a f ti B dd/ m l
s, p 48
a o u es o le u , vo . 11 , . .
3
De usse n,P i l ply f M Up m fi
'
pp 6 4 6 5 7 7
z z oso z o e a
’
s a as,
’
.
, , 1 1 1 2 .
2 04
”
Buddhi sm $3 B ra h mani sm
Professor R hys D avids s ays aga i n the highest te a chi ng
curre nt b e fo re the Buddh a and still preserved i n the ,
.
,
‘
thi nki ng O f somethi ng else The coi ni ng of the term ’
1
Di l g f tl B dd/ m l
a o u es o ze p 98
u , vo . 1 1, . 2 .
2
A i di t d l
s n by M R h y
ca e a so rs p 59 s . 1 .
20
5
Buddh a 863 t h e G o sp e l o f Buddhi sm
9
2 06
Buddh a 89 th e G o sp e l o f Buddhi sm
9
expo ne nts .
free .
1
S a myutta Nz kaya ,
'
xxu, 9 0, 1 6
—
.
2
S vetasva ta ra 4, 9 1 0.
2 08
Buddhi sm an d B ra h mani sm
e ith e r bec a use i t is i nsep a rable from Evil or si mply ,
But the i nterpret atio n O f the term May a to sig nify the
a bsolute no ne nti ty O f the phe nome na l world i f it belo ngs ,
1
W h i h i t b d b t d Th n p ti n f th b l t n ti ty
c s o e ou e . e co ce o o e a so u e o ne n
o f th p h m l w l d i ti ly t y t m y p g i n
e e no e na or s en re c o n rar o an assa es
B l
‘
n z aa a y k
’
d
ra nC / aa d gy w ll
a an t th B / m S at
z n o a , as e as o e ra a ra , 1 ,
2 ,
whi h c t th t E v y th i g i B h m
asse r s a It i t ther w ld b t n s ra an .
’
s no e or
’
u
x t i n f th w l d i ti m d p —th
,
th e e e ns o o e t ti
or d n e an s ac e e c o n rac on an
i d ti fi ti n i t
en cav i ty—w h i h
o n o ti t t M aya Th i i th
ar e c c o ns u es . s s e
V da t
e d i g t R ama j
n a ac c o r n o nu a .
2
R g Vd x 9 —
z e a, ,
0 2 .
2 09
Buddh a t h e G o sp e l o f Buddhi sm
a s no t Becomi ng
- but a ls o as Becomi ng : no t m e re ly as
,
Tfee f ormed a na Me ’
/
a re ar me d , Me morta l a nd Me
i mm ort a l ,
a nd , oez rzg a nd
1
no t , ,
i a ll wis e ; a nd he is s a ved —a tt a i ns Ni r
‘
sa oa a n
r
g n a,
( p a ra vidy a
) embr a ces a nd resumes a ll rel tiv e truth ; a
1
B ri /z adara nya ka Up a m s/z a d,
’
2 , 3, 1 .
2 10
B uddh a 89 t h e G o sp e l o f Buddhi sm 9
7 7a m ; Yog a as me a ns of s a lv a ti o n‘ ’
no t W o rk a t a ll
”
.
1
B dala E gl i h t
z a, l ti
n d s p 9 I t i t th t th
ra n s a o n, e . 2 . 1 1 . s rue a e
l y m A b t i n t l t g th
a an ra a k w t E ly B ddh i m ( tw ty
s o a o e e r un n o n o ar u s en
Gautama
’
s fat h er l is a so s p i lly
ec a me nti o ned ) , b u t th e fu m e nt o f lfil
w l d ly d
or u ti e s, hwv o e e r se l fl ly
e ss , wa s v
ne e r p reac hd e as a way of
lv ti
sa a on .
2 I 2
Buddhi sm and B ra h mani sm
thought of a Mi ne and with thy fever c almed engage i n
, ,
b attle .
m e n a nd w o me n a re no t l e ss so t h an m o u nt a i ns o r forests .
( t p
a s
a
) a nd i n t h e life of t h e h e rmit G a ut a m a i ntro .
1
P er hp
a s we gh t t
ou o say no c h g
an e at a ll, w ld
fo r i t ou be d i ffi l cu t to
p o i nt to any e ar ly or im p o rtan t h
B ra mani c a l t xt dv
e a o c a ti n g a m e nta l
and l
m o ra d1 sc i p l1 ne mo re h h f h se v e re t an t at o t e Bu ddh i st Bre t h re n
on th e t y h Up i h d
c o n rar ,
ly i
t e an s a s c o nstant nsi st th at sa lv a ti o n
i s wo n by k wl d g l
no d h t ll l
e e i a o ne , an t a a e se s me re ly p l i mi re na r y .
2 1
3
Buddh a 63 t he G o sp e l o f Bu ddh i sm 9
9
h e rmi t, d“
t k w h
h e wh o p o e s no no t is i m e ri s h bl
a e O n e , th o u g h i hi n t s
w l d h h l d di i b t l m d p
or e s ou str u e a s an rac t se i p e nan c e ( tap a s tapya te)
f m y
or h an dy ath tby w i
o u san e ars, e re ns bu t fi ni te g d oo .
” -
B rz7z a a
’
ara nya ka 3, 8, 1 0 .
2 1 4
B u ddh a 8 t he G o sp e l o f Buddhi sm 63
9
a chi e veme nt .
1
F x m pl t y
or e a e, t m W h t i d i ti t f m H im ( th
a o
’
n aa
’
ar a ,
‘
a s s nc ro e
B h m ) th t i f ll f
ra an , a ff i g s u o3 4 su ter n .
’
, ,
2 , e c .
2 1 6
Buddhi sm and B ra h mani sm
yet forged The c aste system as it no w exists is a sort of
.
zl/z a rma
)
. We need no t discuss the merit o r demerit O f
2 1
7
Bud dh a 865 t h e G o sp e l o f Buddhi sm 9
2 1 8
Bu ddh a t h e G o sp e l o f Buddhi sm
a ccept e d by o thers .
1
Th wh o se l i m th t B ddh di d t t h th x tin ti f d i
o c a a u a no eac e e c on o e s re
d hi m l th j ti Ev Ni t h t h m fié am m
’
’
o e ss an us c e . en l e z sc e eac es a s a a zar a
w h h y D I th t i v ft h pp i ? I t i v ft my
en e sa s : O en s r e a er a ne ss s r e a er
w k!or
’
2 2 1
PA RT IV T H E M A H A Y A NA
I . B E GI N N I N G S OF TH E M A H A YA N A
F I R S T Buddhist council was summo ned in the
n A a —
reig of sok about 2 40 B C —with view t o . . a
2 2 2
Bud dh a $3 t he G o sp e l o f Bu ddhi sm 9
cre a ted f o rm e d ”
, .
—
thi nkers by nature th at the Buddh a still was a nd th at ,
w d
i n th e or s o f h
t e B lz ag a o a a
’
Gz ta, Gau tama i s
’
m d a e h t th
to say t a o se
hv
wh o a e no t ye t e v e n e n te re d th e P at h s
“
are sure o f h v i f th y
ea en e
hv lv
a e o e and fai t ht w d
o ar s Me .
—M j/z z ma
j
a
'
M kaya
'
,
2 2 .
2 2 4
Buddh a 863 t h e G o sp e l o f Buddhi sm9
an
y c as e t h e th e o ry th a t a ll Buddh a s te a ch t h e s a me
,
of th e U p anish ads .
II . S YS TE M OF TH E M A H J YA N A
pl us sai nt, c e st le pl us am ant —R U Y S B R OE C K
’
Le .
1
I n th e w d o r s of h
Be me n ( S up ersensua l L ife, Di a l g
o ue B ut, a la s
,
i z ow lz a m i t i s
’
2 2 6
S y ste m o f th e M ah a y a na
M h ay ana is light a nd d o e no t re quire th a t a m an sh o uld
a ,
s
‘
Vo id o nly i n the se ns e th a t it is fre e from the limit a tio n s
z ra a-
t h e d o c t ri ne o f the A iy a n p ath a nd t h e we e d
” “
i no t r , ,
s
1
Di l g f tl B dd/ i i p
a o ues o ze u 1 a, , . 1 .
2 2
7
Buddh a 89 th e G o sp e l o f Buddhi sm
9
“
s o ci al and re ligi o us id e al s e volve o ut o f ye a and e ve n , ,
a nd t h e u ni o n o f re nu nci a ti o n wi t h a cti o n .
b e A ra b a t is mo re a pp a re nt th an re al Th e id e a l o f se lf
.
1
P lm f ti B t/
sa s o le re p xlvi i i
z ren, . .
2 2 8
Buddh a t h e G o sp e l o f Buddhi sm
speci ally c all e d B o dhis attva s wh o with spe cific dete rmi na
ti o n d e dic a te all the a ctiviti e s o f their future and pre s e nt
live s to the t ask of s avi ng the world Th e y do no t mere ly .
1
H i d w l d xp
n us outh i by y i g th t S a k
e re ss d P s k sa n a r va as an ac c e a
B ddh
u h th p th f I mm d i t S lv ti B dh i ttv th t
as c o o se e a o e a e a a on : o sa as, a
o f U l tim t S lv tia e Th d f a a d p th f L i b
on . ti
‘
i th p th
e e e rre a o e ra on s e a
o f ll B h k t
a a I t i th p th f
as . mp si vi e P N Si h
a o co ass o n o r se r ce .
’
-
. . n a,
C mm t y
o en a r t/ B l ag on t P a
ze p 3 59
z a va a ar na , . .
2 30
P u n: R
A VA L O K I TE S VA R A (B odh i sa ttva )
Ne p a le se c o pp e r g1 lt , ot h
—1 0 t h y
c e nt u r A D .
'
A uth o r s Co llecl z o n
Buddh a t h e G o sp e l o f Buddhi sm
2 3 2
S y st e m o f t h e M ah a y a na
eye s noses e a rs to ngu e s and b o dies —as we ll as th e ir
, , , ,
find the e nd
” 1
.
1
S K uro
. d a, Outli nes of t/ze M a /z ayana P lz i losoplz y .
2 33
Buddh a 89 t h e G o sp e l o f Buddhi sm
9
'
G ra n tea tai s ’
a e wa ro
’
p 200e e out a
(B
’
a e wa ro
’
p worla ,
’
2 34
Buddh a 89 th e G o sp e l o f Buddhi sm 9
1
Bu ddh a is o fte n s o p k e n o f as Co n q J( i —
ue ro r na a te rm m o re f mi l i
a ar
in c o nn e xi on w i th th e fo ll w
o e rs o f Ma hv h J
a i ra, t e ai na s and a s Li o n
( S akyasi nh a, '
th l i e on o f th e Saky a rac e ) .
2
F ro m th e B od/z i ea ryaoa tara of h
S anti D e v a, tran s atel d by L . D .
2 36
P T
LA E S
MA I TR E Y A ( B o dh i sa ttva )
y
Ce lo n e se b ro n z e ,
6 th c e ntury D A . or la t e r
Colo mb o M u se u m
Buddh a 863 th e G o sp e l o f Buddhi sm
9
( )
2 its h e a v e nly m anifest a ti o n i n the S a ma n o a é a a or
g y ,
Thus t he D h a rm ak ay a m ay be c o mp ared to th e F a th e r ;
th e S a mbh o g ak ay a t o the figure o f Christ i n gl o ry ; t h e
N i rm anakaya t o the visible J e sus wh o annou nces i n
hum an spe e ch th a t I a nd my F a th e r a re One Or aga i n
‘
.
’
D h a rm a k ay a i s no t a p e rs o na l bei ng wh o r e ve a l s
hims e lf t o us i n a si ngl e i nc a rna ti o n but i t is the ll
,
a
a re o ne Th e D h a rm ak ay a is t h e i mperso na l grou nd o f
.
‘ ’
,
a t
, e r -
z zz z ,
-
,
’
i ,
‘
,
’
i n a divi
,
ne k nowledg e
‘
T a t/t a a ta
g g a ro/za w o mb ,
’
-
,
‘
of th o s e wh o a tta i n .
’
2 39
Buddh a 869 t h e G o sp e l o f Buddhi sm 9
‘
Vo id fo r e x a mpl e i s no t by a ny me ans na ugh t but
,
’
,
‘
,
’
i ng S o phi a ; fo r t h e na me P raj
,
fi apara mi ta is a ppli e d
t o t h e chief o f the Ma h ay ana scriptures or a gr o up of ,
t h e O ne wh o is a ls o the m any
“
o r P ra kri ti ,
I n th e .
1
P i ly
re c se th Z m yb as g dd e W mb b i g t h m d
e ro a e re ar e as a o ,
e n e su an
so urc e o f i fi it
an i f pl n d f mi
n q t i
e se r e s o ti h th us an o nu s uan e s, suc as e
E xt m
re P i
es or f pp i t f th
a rs ol ti v w l do os es o e re a e or .
2 40
Buddh a 89 t h e G o sp e l o f Buddhi sm 9
such as the P rajiéapara rni tas and the Vajra eeaea i é a '
1 ’
“
A nd aga i n 0 S ub h uti a gift S hould no t be give n by
, ,
is not e a sy to le a rn
A nd this de ni a l of e ntity is c a rried to the logic al extreme
of de nyi ng the e xistence o f scripture
‘
The n wh at do you thi nk O S ub h uti is th e re any , ,
( eé artn a
) no plur a lity n anartn
, ( a
) no coming in (g
a a nea n a
) , ,
a nd no g o i ng forth
m ta ) f
z s o B dh i ttva d th l t f t h
o i p ti l
sa Th S i
a, a n e as o e se n ar c u ar . e x
P f ti
er ec a
o ns are ah i ty ; l m l i ty ; l l a ti m k
’
na, c ar wy
’
sz a , ora rzs n ,
ee ne ss
‘
r a,
e ne r gy ; nya m d i t ti ; d p jna W d m
a
’
na , e a on an ra ,
is o .
2 42
Nagarj una
‘
Void then the Four A riyan Truths the Order of
,
’
,
1
Th e W w i ll f m t w i th i mi l
e ste rn stu d nt d i ti n
e nt o c o urse ee s ar c o ra c o s
i th C h i ti g p l W h C h i t y I d m y F th ‘
n e rs an os e s . en rs sa s an a e r a re
O th t i
ne ,
’
b l t t th ; w h H p k p th
a s a so u e if ru en e s ea s u on e c ro ss a s
‘
f k by th F th th t i
o rsa en
’
l ti v t th ly W h H y
e a e r, a s a re a e ru on . en e sa s
th t M y h
a h th g
ar d p t th t h ll t b t k w y f m
as c o se n e oo ar a s a no e a en a a ro
h th t i
e r, b l t ; b t w h H mm d t
a s a so u e d t C u en e co an s us o re n e r un o ae sa r
th th i g t h t C H gn i g i th l m f l ti v i ty ’
e n s a a re a e sa r s, e re c o z es a a n e re a o re a .
H l i t m y b i d th t h wh d
e re a so t a g i th di e sa a e o o e s no re c o n ze e s
tin ti c f l ti v
on O nd b l t t th nn t b i d t d t n d th
re a e a a so u e ru , ca o e sa o un e rs a e
g p l f Ch i t
os e o rs .
2 43
Buddh a t h e G o sp e l o f Buddhi sm
j )
a a It
. is the re a liz a ti o n of the i nfi nite lov e a nd i nfi nite
does not shri nk from expe rie nce fo r j ust as the lotus ,
“
2 44
Buddh a t h e G o sp e l o f Buddhi sm
S tra ng e a nd n a ra ’
t/z a t p a ra dox t rue I g i v e ,
Otifeets g ross a nd Me u n see n soa l a re o n e .
Th e E na a nas ’ ’
T ansfo rm a tio n
r .
1
Tae F orty Questi ons .
2
me S up ersensua l L if e, Dia l g o ue 1 . C l o se ly p ll l
ara e to a p g
a ssa e o f
Ch i l d ddh h is v li vi g
“
th e A oa ta msa ka S atra of Bu a, t e re n o t e e n o ne n
b i g th t h
e n t th w i d
a as n o e s o m of th e T h ag t
at a a. I t is on ly b e c ause of
th i v i
e r th g h t d ff
a n ou an a e c ti o n s h
t at all bi g
e n s are no t c o nsc i o us o f
t hi s
.
”
Th e Buddh as
the Brahm anic al I sv ara wh o may be worshipped under
,
’
become a Buddh a for the s ake of s avi ng all livi ng thi ngs ,
f o ll o ws
“
When I become Buddh a let all livi ng bei ngs of the ten
,
2 47
Buddh a t h e G o sp e l o f B u ddhi sm
an
y c ase the dyi ng A midist S hould co ntempl a te the
gl o rious figure of A mitabh a just as the dyi ng C atholic ,
before their l o tus exp ands and u ntil the n they c anno t se e
,
2 48
Buddh a t h e G o sp e l o f Buddhi sm
Conve ni e nt M ea ns
I ntim ately associ ate d with the doctri ne o f em an atio n is
th a t o f C o nve nient Me ans (upaya ) : the He art o f Wisd o m
a bidi ng in the U nity cre a t e s p a rticul a r m e a ns o f s a lv ti o n a
N
( g j )
a a r u na . The k no wled e o f th e se m e ns is o ne of
g a
2 50
C o n v e n i e nt M e ans
i n G a ut a m a s d e ali ng with G o tami th e S le nder a nd i n
’
,
be s a id ,
W/z a t ca n ae a nswe r a
’ ’
li e a nsw e rs, an d wn a t ca n not ao
a nsw e r a n ows now i t ca nnot ae a nswe / cl
’ ’
li e s r .
as we a re th at we m ay be as He is Th e a rts a nd
”
2 51
Buddh a @ t h e G o sp e l o f Buddhi sm 9
a nd m rtn a sa t a
fi a a ra y
( )
1 P a ri é a l
fi i ta sa tya , for ex a mple when , we mistake a
ro pe fo r a s nake .
( )
2 P a ra ta n tra sa tya , for ex ample when , we recog nize
the r o pe as a ro pe .
( 3) when
P a ri sp a nna w e recog nize th a t rope is
sa tya ,
‘ ’
n i g nn r ( unqu a lified
a ) Br a hm an of the Brahm a ns It p ro .
CH A N , OR Z E N B UD D H I S M
’
III .
1
H th Y ga a
e nc e e m m ly p k o f cV ij
fia adi
ra s are c o on s o en o as nav ns .
2 52
Buddh a t h e G o sp e l o f B uddhi sm
( .
7 53 ) 6
. i n the S h a o L i n mo na stery ne a r L oy a ng , ,
1
I t mus t no t be su pp o se d h w v th t h w i d d i ff
, o e e r, a t e e usi o n o f C h ’
an
i d e as i n C i na h as h d o ne a w y wi h i l w hi p
a v t r tua o rs ,
or e en wi t h p su er
g nt f h i t i f t —R F J h n t B l i t Cl i p 9 6
ua ra ee o s or c ac .
”
. . o s o n, ua a z s
’ ’
z na , . .
Th C h n e d A mi d i t p ti
’
a p ti v ly p h i l p hi l m y ti
an s ar e s, re s ec e o so ca or s c,
a nd d v ti l e l ly ll i d—g g
o o na h in ft n tt h d
are c o se a e o r e o us s r e s are o e a ac e
t C h n m n t i —v y m
,
o
’
a h C h i ti n m y ti i m i
o as e r e s i t d er uc as rs a s c s s asso c a e
w i th th i n l t y f th R me co h h Th C hi n B uddh i t
o a r o e o an c u rc . e e se s
l n t n id
ea s o th th
o e d i g t h i t m p m nt n d
s e or e o e r a cc o r n o s e e ra e a
S pi i t l n d
r ua ee s.
th h wh m k y p i v th
2
H f
e, i th t T
e re o re , s e rue e ac er
‘
o a es ou e rc e e e
S p m S l f wl
u re i l mi
e tt /
e i t lf ( K bi ) f
z e reve r Wh t v ze na a
’
a c z es se
’
a r or
‘
a e er
th i g f wh t v k i d i t b ti w i d m p t i n h th l t h i ng ’ ’
n , o a so e er n e, s s o s ar e ac e re a
t o se e
( K l x xxvi
’
All i i n ll
a rra , , s a .
2 54
Ch
B u ddhi sm ’
an , o r Z en
see n the oce an our e ars h ave he ard the wi nds sighi ng
,
.
,
—
.
T e li es lr dy quoted
h n a e a a complete poem i n the
J ap anese origi nal
Gra nted t/z i s de wdro p wo rl d ao ant a de wdro p world,
Th i s g ra nte d ye t ,
1
R . F J hn t
. o s o n, B udd/fi st C/li na , p .
3 88 .
2 55
Buddh a 89 t h e G o sp e l o f B u ddhi sm
9
Matsun aga Te i to ku ?
Tti e m orn i ng g lory alooms but an nonr , a nd ye t i t di e rs
n ot a t nea r t
F rom t/z e g i a nt pi n e taa t li v e s f or a tnoa sa nd yea rs .
A cc o rdi ng t o th e comme nt a ry of Ki ns o
He wh o h as fou nd the way i n the morni ng m ay di e at
pe a ce i n the eve ni ng To bloom i n the morni ng to aw a it
. ,
2
56
Buddh a 863 t h e G o sp e l o f Buddhi sm
9
A nd sm i le look as c ke ci yu lly
’
, a nd a s you
2 58
PA RT V : B U DDHI S T A R T
1 . B UD D H I S T L ! TE R A TUR E
L a nguage Wri ti ng a nd
perh ps o nly defi nitely fixed whe n the scriptures were first
a
epic poetry and of the gra mm ari ans and l awme n is o nly
, ,
1
T/ E di t f A k th g h v i t bl B ddh i t l i t
ze c s o so a , ou t t
er a e u s e ra ure , are no
i l d d i th
nc u e nipt l d
e sc r h ura f dt i
c ano n, an p t are e re re e rre o n a se ara e
c h pt p 8 q
a e r, . 1 0 se .
2 59
s t h e G o sp e l o f Buddhi sm
'
B u ddh a E ?
2 60
Buddh a 863 th e G o sp e l o f Buddhi sm
9
i ka
P araj
S u ttav i b h anga
P ac i tt i ya
Mah av agg a
Cullav agga
1
M a kava msa , c h . xxx ii i .
2 62
A . CA LLI NG TH E E A R TH To W I TNE S S (TH E A S S AU LT
OF MAR A )
Ca v e p a i nt m g at , y
D a m b u lla Ce lo n ( 1 8th y)
c e n t ur
- ‘ '
P urx l 62
K A ND Y
2
B . B UD D HI ST LI B RA R Y , C E Y L ON
Buddh a 863 th e G o sp e l o f Buddhi sm
9
a ddress g o e s o n
ea r —’
and the n f o ll o ws o ne a ft e r the o th e r the wh o le
serie s o f id e as as above The a ddress co nclud e s .
“ ‘
While he bec o mes w e a ri e d thereof he b e comes free ,
1
C d on d f m O l d b g A th v i n b v p 4
e nse ro en er . no er e rs o a o e, . 2 .
2 64
Th e P a l i C an o n
employed in addresses to u ni niti at e d l ay men such as the ,
1
n
. k a N i ka a
y 2 M jj k i m N i kaya ; 3 S a
. m y u t ta
a a .
. I 4 .
a nd 1 5 Ca r i a i a ka
y /fi
. t .
e ch a nd
a ll o f sixty two di ffe re nt phil o sophies which
a -
2 65
Buddh a 89 th e G o sp e l o f Buddhi sm
°
“
this way and th a t they plu nge ab o ut but they are i n ,
‘
Wh atever fish o f S ize m ay be i n this po nd every o ne ,
s o ndi n
p g fruit visible
,
here and no w the members of a ,
2 66
Buddh a t h e G o sp e l o f Buddhi sm
perceive the shellfish the gravel and the pebbles and the ,
lyi ng still .
’
“
This 0 ki ng is an i mmedi ate fruit o f the life Of a
, ,
th an this ”
.
a nd bey o nd me a sure .
“
Just Vase tth a as a mighty trumpete r m akes hims e lf
h e a rd —and th a t without di ffi c ulty—i n all th e four
, ,
rega rds them all with mi nd set free and deep felt love ,
- .
2 68
Th e P ali C an o n
Verily this Vase tth a is the way to a st ate of union with
, ,
Brahm a .
p a rti ality .
“
Therefore O A nand a be ye l amps u nto y o urselves
, ,
.
an
y such worldly a ctivity a s the dr a m a t o lera ted i n t h e
2 7 0
Buddh a d? th e G o sp e l o f Buddhi sm
o
i ng : S ister Go ta mi k now e th me ” ’
with such thi ngs of which there are as m any as the num
ber o f the S utt a itself Thus in the S eco nd S ectio n the .
tri nity of Thought Word and D eed and the three sorts o f
, , ,
2 7 2
The P a l i C ano n
He replied Lord I d id , , .
’
“
The periods of these addresses s ays Professor Olden ,
S 2
73
B uddh a 8 63
9
th e G o sp e l o f Buddhi sm
s e nte nce lies beside no the r i n stony still ness whether
,
a ,
o ne a nd o nly o ne
, necess a ry form o f k nowledge and
,
‘ ’
—
of the Buddh a himself For Gauta m a is no t like J e sus
—a poet and a mystic but a psychologist : he does not
.
1
,
i d d my ti M h ay a i t l i m i t i th
1
If G t m w au a a asth n ee a s c , as e a n s s c a ,
s en
t B ddh gh
o u h d th
a f th P al i
o s a an th wh m w m t g d
o er o e au o rs o e u s re ar as
c h i fly p i bl f P al i B ddh i m
e re s o ns e or u s .
’
2 74
Th e P a l i C an o n
spe ak to uneduc a ted fisherme n but to practised met a ,
2 75
Buddh a t h e G o sp e l o f Buddhi sm
R hy D i d D i l g f tk B dd/ i p
1
s av s, a o ues o 6e u 2a, , . 2 0 .
2
7 6
Buddh a t h e G o sp e l o f Buddhi sm
“
The boy Vi passi Brethren bec ame the d arling and
, ,
a rr o w a nd a ppli e s
, the curi ng herbs S ometimes the .
2
78
Th e P a l i C an o n
pro pe ties But wh at h as this to do with a discussion for
r .
a n a l o gy is neither h e re no r there
, .
as a n e di fi i n
y g ch a r a cter and thus it h s the gre a test
, a
gre a ter rel ative stress is l aid o n ethics and the more ,
2 79
Buddh a 89 t h e G o sp e l o f Buddhi sm 9
D estr o yer bri ngs the m an of i ns ati able desire within his
clutch .
beholdeth no t .
1
Th i t th w h i h h
s ru d ply p t t d I d i th g h t i b l d
,
c as S O ee e n e ra e n an ou ,
s a an c e
by a g i ti f th i m p
re co n i b i l i ty t h t t h m j
on o e tyo ssf m h ld a e a o ri o en S ou
f orf f
e ar o w f i f ml v so rro d xp
re ra n d w i th t g i b ty
ro o e , an e re sse ra c e au
i n aw ll k w I d ie -
f ino whi h m y b t l t d
n n an re ra n , c a e ran s a e
2 80 .
Buddh a t h e G o sp e l o f Buddhi sm
is give n as follows
To spe ak no ill to i njure not , ,
To be tempera te in food ,
To sleep alo ne ,
m e n is o nly n o min al ”
.
A nd th e refore
,
“
No t by birth is o ne a Brahm an no r is o ne by birth no ,
2 82
Th e P a l i Cano n
Ps alms of the Brethre n and S isters ( Tkera t/z e i g at/z a) -
r -
h ave left the world and are free from desires nd fro m a
A tte n di ng i n h e r tra i n he a ri ng th e ha he ,
U p h e r h ip my wif e dre w ne a r to me
on ,
.
Th e m i se ry of i t a ll wa s ma n if e st ,
A nd so my h ea rt was se t a t li he rty .
A nd a ll th e B u ddh a ai ds me do i s done .
1
Th e tran s l a ti o n s a re d
q uo te fro m th e a d mi bl v
ra e e rsi o n s o f M rs R hy s
2 84
Buddh a !if t h e G o sp e l o f B uddhi sm
Glossy a nd black as th e down f
o th e bee my c u r ls once
cluste re d .
Th ey wi th th e was te of th e ye a rs a re li ker to h e m p e n or
ba rk cloth .
S u ch a nd n ot oth e r wi se r u n n e th th e r u ne , th e w o r d o f th e
S oothsayer .
D e nse as a g r ov e we ll pl a n te d, a nd c o me ly wi th c om b , p i n
a nd p a rt i n
g .
A ll wi th th e waste f
o th e ye a rs di sh e v e lle d th e f a i r pl a i ts
a nd f a lle n
L ovely th e li ne s f
o my e a rs as th e de li ca te work f
o th e
oldsm i th
g .
Th ey wi th th e wa ste of ye a rs a re se a m ed w i th w r i nkle s
a nd p en de nt .
wi th ou t wa te r .
S u ch h a th th i s body be e n N ow ag —
e we a r a nd we ak a nd
.
y
u ns i gh tly ,
2 86
Th e P a l i Cano n
A nd i nasmuch as the Theri by the visible signs o f i m ,
K e e n w i th f
u n e tte re d z e a l, de tach ed, ca lm a n d se re ne I
N i bbana s peace
’
ta ste
'
sep arate history ; the Old J at ak a book co ntai ned the verses
o nly ; the necess a ry oral comme nt ary which a ccompanied
the quotatio n of the verses was subsequently written d o w n
and forms the prose story which is summed up as it , ,
were and cli nched by the old verses and fi nally the
, ,
1
M R hy D vi d
rs s mm t a It i i t
s co i g t fi d th
en s : tw
“
s n e re st n o n e se o
i t i ti t t i
anc e n ns th h t i
u f th mm i ty d th W i W m
o ns, e e a ra o e co un an e se o an ,
w i th h m p ly f i g th i g th y h v b
er ono o o se e n w i ll b n s as e a e e e n, a re , o r e,
co mb i d i ne d th m p m
n o ne an e sa e oe .
”
2 87
B uddh a 863 th e G o sp e l o f Buddhi sm
9
selves .
2 88
Buddh a 89 t h e G o sp e l o f Buddhi sm9
‘
supern atura l ge nerosity of the B o dhis attva i n his l ast ’
his wife and her hea rt was filled with joy But Was I
, .
‘
a st o ry of the p a st .
2 90
C haddanta
t ak a
J a
a nd d ry le a ves a nd red a nts f e ll o n her while Mah a ,
h add a .
Th i s e lep h a n t si x taske d a nd w h i te
,
-
,
L ord of a h e rd ei
gh t th ou sa n d stro ng
Wh ose ta sks a re li ke to ch a r i ot p o le s,
A n d w i n d swif t th ey to g u a rd o r str i ke
-
If th ey sh ou ld se e a ch i ld of m a n
Th e i r a ng e r sh ou ld de stroy h i m u tte rly ,
Buddh a 89 the G o sp e l o f B u ddhi sm 9
F re sh f r om h i s ba th a nd lotus w r ea th e d
-
,
H e m ov es a long th e h om e wa rd tr a ch .
Va st i s h i s hra h e a nd li ly whi te ,
hid e o us lout and big and stro ng u nd e rto o k the t ask and , ,
desires my de ath ; a nd h e s a id
Come now , th o u h u n te r , a nd hef or e I di e
S a w th roug h my i v ory tushs ;
A nd hi d th e jea lous q u e e n rejoi ce
‘
H e re a re t h e tu shs, th e ph
e le a nt i s de a d .
’
gre at eleph ant took the saw i n his tru nk and m o ved it t o
a nd fro till the tusks were seve ed The n he g ave up r .
2 9 2
Buddh a fio t h e G o sp e l "
o f Buddhi sm
S umma ry f th e V eossa n ta ra
f ata h a
to visit one o f his a lms h alls the Brahm ans m e t him by-
,
the way and cra ved a boon nor would he re fus e the ,
th e h a i r
Wh e n th e g re a t ele ph a nt w a s
g i v e n the , ea rth
di d q u ah e f or f e a r,
a nd the pe o ple of the city repro ach e d the B o dhis attva for
his to o gre a t ge nero sity I n o rder to avo i d their anger
.
,
th re t a ke up th e i abode i n a hermit ge
e r a .
2 94
O th e r B o o k s o f the C ano n
the childre n to b e his servants and they are freely give n ; ,
fo r his wife .
Wea ry a m I ,
n or h i de th a t :
y i n m y o wn de s i te
et p ,
g i ve , an d sh r i nh n ot : f or i n g if ts my h e a rt doth ta h e
f ar .
a a a a, - v .
2
95
Buddh a 863 th e G o sp e l o f Buddhi sm
9
ch a ri o t discourse o n a natta
N agase na e nquires of the ki ng : Pray did yo u come “
,
di al o gue
Bh ante I do no t go a foot : I c a me i n a ch a ri o t
, .
N y v e rily Bhante
a
”
, .
N y v e rily Bh ante
a , .
”
Th e n N agase n c o nti nu e s : a
“
Y o ur m ajes ty th o ugh I questio n you v e ry cl o s e ly I f a il
, ,
there here ? ”
2 9 6
”
Buddh a 89 the G o sp e l o f Buddhi sm
t ri b u t i o n t o Buddhist d o ctri ne but o n the o th e r h and
,
o sh a—
. .
2 98
U n c ano ni c al
P a l i L i t e rat u re
much finer bo o k o f the M a h ava msa composed b yMah anama ,
“
We a re here able s ays Pro fessor Geiger i n a way
,
”
,
“
to ourselves the co nte nts and form of the chro nicle which
f o rms t he b asis of the epic so ng and of the va rious e leme nts ,
foll o ws
“
K i ng Dutth agamani pro cl a imed with h e at of drum
‘
N o ne but myself sh a ll sl ay El ara Whe n he himself .
’
,
1
G ig
e e r,
s v m Ma h
a a m sa u na
’
i t
a d ti va sa n ro uc on .
2 99
Buddh a $3 t h e G o sp e l o f Buddhi sm
9
A nd eve n to this day the pri nces o f Lank a whe n they dra w ,
of this worship .
”
“
Lo o ki ng b a ck upon his glorious vict o ry gre a t though ,
“
I will do b attle with the rebel p assions where victory is ,
The de ath bed scenes are rel ated with deep feeli ng : the
-
“
Th e Th e raputtab h aya comes not no w to ai d me no w ,
3 00
Buddh a $ t h e G o sp e l o f Buddhi sm
9
ne w a dditions .
Ma h ayana mythology .
epic .
A svag h osh a
the
‘
Cours e of the Buddh a A sv ag h o sh a i s i ndeed
.
’
a nd i n a n
y c a se he must be reg a rd e d a s a F a ther o f the
tree .
”
The s a me a uthority tells us th a t he was a g e a t r
303
Buddh a 863 th e G o sp e l o f Buddhi sm
9
for here the noble doctrines are set forth with convenie nt
brevity ”
.
open for the esc ape of living bei ngs th a t d o or whos e bolt
is desire and wh o se two le aves are ig no rance and delusi o n
, ,
30 4
B uddh a $5 the G o sp e l o f Buddhi sm
"
3 0 6
A svagh o sh a
an d suggests th at he sh o uld fulfil these soci al duties
b e fo re retiri ng to the fore st To th e s e subtl e a dvis e rs .
filled .
”
307
Buddh a 39 t h e G o sp e l o f Buddhi sm
°
The pri nce went fo rth o ne day with a p arty o f his fri e nds ,
fo r pe a ce
L ured by l o ve of the w o ods a nd longi ng for the be a uties
of the e arth h e rep a i red t o a pl ace ne a r a t h and o n the
,
3 0 8
Buddh a G o sp e l o f Buddhi sm
th e
A rya sura
A p o e t o f A gh o sh a s school is A rya ura th e a uth o r o f
sv a
’
s , a
Of A ryasfi ra s w o rk it h as b e e n w e ll s a id :
’
“
It i s p rh ps the m o st pe rfect writi ng o f its ki nd It is
e a .
n t o ll w hims e lf t h e u e o f embellishi ng pp e l nd t he
a o s a ar a
wh at i ne c e s ry f r his ubj e ct ( S p e ye r)
s sa o s .
-
a
3 10
A ryasura
a dmire d i n his time But m o re important is the fact th t
. a
fo llows
Eve n i n former births the Lord showed his i nn ate di si n ,
poi nti ng out the mora l Many of the stories i nculc ate
.
With his l a rge blue eyes of i ncomp arable mild ness and
bright ness with his h o rns a nd hoofs e nd o wed with a
,
3 1 1
Buddh a 89 t h e G o sp e l o f Buddhi sm
9
l e ad to h appi ness .
”
3 1 2
Buddh a 867 t h e G o sp e l o f Buddhi sm
9
p a th e t ic st o ry o f Ku nal a th e so n o f A s o k a wh o s e e ye s
, ,
i n hi s h e a rt a ny f e e li ngs of a ng e r o r h a tre d I qu o te th e .
s e a l o f t he ki ng fo r t h e p ri nc e s e y e s t o b e t o r n o ut
,
’
.
i s h ard t o get h a s b e e n t o r n fr o m m e b u t I h a ve
, ,
3 14
A ryasu ra
f o rs k e n m e but I m the so n o f th e highly e x lt e d ki ng
a ,
a a
i t i s the qu e n by wh o m th e c o mm nd c o nce ni ng hi m
e , a r
wa s issu e d Th e n he s ay
. L o ng m ay she e njoy h ppi s a
D o as h o no ur d e m a nds a nd do no t kill a w o m an Th e re , .
is no high r rew a rd th n th a t fo r be ne v o le nc e p ti e nc e
e a a ,
fa lls t the ki ng s fe e t yi ng : O ki ng I fe e l n o p i n
a
’
,
sa , a ,
w o rds re t ru e m ay my e ye s g i n become as th e y w e re ;
a ,
a a
’
na rr tiv e o f Ku nal
a But eve n here we fe e l t h at c o o l i r
a . a
m an c n ppr o a ch
a a He r e se nts no wro ng which si nful
.
p as si o n m y w k him but he e ve n fe e ls no p a i n u nd e r
a or ,
a nd h a t red I k no w no t I n joy a nd s o rr o w I re m a i n
.
M a h ayana -
sat ra s
c o nsi t of
s s e ie of di l o gues b ighte ned by the m agic
a s r s a , r
3 6 1
Buddh a 59 t h e G o sp e l o f Buddhi sm
9
k no w n h a vi ng i n v a ri o us rec e nsio ns
, 2 8 00 0 ,
3 8
1
Nagarj
u na an d O th e rs
eve n i n scie ntific circles th at M tter exists o nly , a as a
co nc e pt .
N ag arjuna a nd Oth e rs
We h ave lre a dy m e nti ne d the gre a t Mah ay ana m ste r
a o a
Af te r h i s pa ssi ng dee m , n ot th us
Th e B uddh a st i ll i s h e re
’
.
To be a n d n ot to be .
Wh i le li v i ng , dee m n ot th u s :
Th e B u ddh a i s n ow h e re
’
.
H e i s a bove a ll contrasts ,
T0 be a nd not to be .
To th i nh
'
ft is i s ete rna li sm ,
To th i nh !t is n i h i li sm
’
, n ot, is
B e i ng a n d n on -
be i ng ,
Th e wi se c li ng n ot to e i th e r .
Th e wo k r of K u marajh is bi o gr phi e s o f
i va co nsists in a
A s g h o h a nd Nag arj
va s u na a nd a cert a i n l e g e nd ry D e v a
a , a
o r Ar a de v a
y th e se bi o gr a phi e s were t r a nsl a t e d i nto
Chi ne s e e a ly i n the fif t h c e ntury A D
r . .
3 19
Buddh a @ th e G o sp e l o f Bu ddhi sm
9
S h anti D ev a
Mo s t mi ne nt a mongst the l ater Mah ayan a poe ts is the
e
. a ,
Wh a t th e n di st i ng u i sh e s my s lf e ,
Th a t sh ou ld ch e r i sh
’
it a bove a noth e r s
A nd re a ch th e B le sse d Goa l,
Th e n le t you r F a i th be roote d de e p ,
A nd a ll
your th oug h t p
u on E n ligh te n me nt .
This is perh aps the most be autiful of all p o etic expre ssi o ns
o f the Bodhis a ttv a ide a l of self dedic a tio n to the w o rk o f
,
-
Th m a K m p i ; b th
o as e w k f t d v ti
s o a re d t t b t
or s o rue e o o n an ru e a r , u
3 20
Buddh a t h e G o sp e l o f B u ddhi sm
A l o ne m an is b o rn a l o ne he dies no other h as a sh a re i n ,
1
Ve i ld
e Trut h ,
i . e . sa mv ri tti sa tya , -
th e g
sa un a o r a p ara vi d ya of th e
Ve dan ta, an d t h e R ea i t l y ,
i . e
.
p a ra marth a -
sa tya , th e n i rguna or p ara
v i d ya f th V da t
o e e n a, th e fo rm e r a ‘
di sti n c ti o n o f man i fo l d th i gn s,
’
th e
l tt t th w h i h i
a er ru
‘
c s i n th e u ni t y ’
( Tau l er ) .
32 2
FI GU R E S OF A Y A K K H I O R D
R Y A D A ND O F A
J K
,
NAGA R A A O R S E R P E NT I NG
G ua rdi a n s p m ts o f t h e G re a t Th fi
p a a t B h a rh u t 3 rd—
( z ud
y
c e nt u r B c
Buddh a 89 t h e G o sp e l o f Buddh i sm 9
no r th a t t h a t c o m e s o f dress .
1
“
I f a Br o th e r o r S i ste r see s v arious c o l o urs such a s ,
se nse f
E a rly B uddh i st A
"
rt
a t fo r edifyi ng e nds
r Fro m wh at h as lre dy b e e n s id . a a a ,
h o w e ver it will be we ll u nd e t o o d th t th e re h d no t
,
rs a a
1
I fi i t ly
n m t f m
n e m dre vi w wh i h w l
o e ro t i a o e rn e , c as a so c u rre n n
M d i v l I d i th t th
e ae a t
n f ll t
a, l i i th f l ty f
a
‘
e se c re o a ar es n e ac u o
S l f bl i v i
e -
o — R i i tt C ond !M i
.
’
R ligi c of th F t
o anu o, us c a s a e on o e u u re .
2
D a sa D h a mmi h a S u tta .
3 2 4
F I GU R E OF Y A K K H I ,
A D R Y AD
F ro m de c o ra t e d ga t e w a y of th e s anc h i S t up a ( z ud y
c e nt u r B c )
Buddh a $9 t h e G o sp e l o f Buddhi sm 9
o f life a nd de a th .
most typic ally by c o nve ntio nally repre se nted F o o tpri nts
, .
wh o h a ve a tt a i ne d N i b b ana th e P e rfect O ne is r e l e a s e d
fr o m this th a t his b e i ng sh o uld b e ga uge d by the m e asu re
,
1
D pi t d
e c eth t l h i
on t l b m f th
e t S a hi
c e n ra t
o r z on a ea o e e as nc
g e a
( l t O)
P a e .
3 6 2
Pu n-
z Y 326
S TA ND I NG I MA G E OF TH E B U D D HA
Buddh a 863 th e G o sp e l o f Buddhi sm 9
yogi —was dete rmi ned i n ano ther way We h av e alre ady .
t h e s e a t e d y o gi pr a ctisi ng a me nt a l discipli ne or a tt a i ni ng
,
i n na rr ative sculpture .
su ffi t th
ces w b k by t l t
o ro ac a eas a c e n tu r y th e c re a ti o n o f th e pl asti c t yp e
o f th B l
e dO d th
e sse t t k n e , an us o a e us b kt
ac o th e fi rst c e n t u r yb f e o re
o ur e ra .
’
—L ’
0rzgi ne g recq ue de l I mage da B ouddh a , P ari s,’
1 91 3 p
, 3 . 1 .
3 8
2
Buddh a 863 th e G o sp e l o f Buddhi sm 9
I c onography
We m ay d igress h e re to describe the chief types of Buddh a
i m age Th e se ated figure h s thre e m a i n f o rms th e first
.
a ,
—
,
1
I p im i ti v
n r ty w i ll fi d
e ar ou b f p n t ti b a se n c e o re re se n a o n, a se n c e
o f t h i l w gg
ec n ca s u blai m ly i m p
e r, s i v f m —
C1i v B ll A t p
e re ss e or .
”
e e ,
r , . 2 2 .
3 30
P T
LA E A A
3 30
TH E F I R S T S E R MO N (TU R NI NG TH E WH E E L
OF TH E L A W )
G a n d h ara , I st —z nd y
ce nt ur A D
B ri ti sh M us e u m
Buddh a 89 th e G o sp e l o f B uddhi sm
°
33 2
P T
LA E B B
TH E B U D D HA
Ca m b o d i a , 1 3 th
—I 4 t h y
c e nt u r
I t i s t o be o bs e rv e d t o o th a t th e spiritu a l S up e rm a n is
, ,
3 34
P T
LA E C C
B OD H I S ATTVA , P ER H AP S A VAL O K I TE S VA RA
B uddh a 865 t he G o sp e l o f Buddhi sm
9
o f Ma itr e y a re pr o duc e d o n Pl t e S m a b e a li t tl e l a t e r
a
y .
Coloni a l I ndi a n A rt
3 36
P LA I E
‘
l) l)
MA NjU S R I B OD H I S ATTVA
ja v a ( i y D)
4th c e ntur A
B e rl i n
B uddha 863 9
th e G o sp e l o f B uddhi sm
Th e F a r E a st
The Buddhist art of Chin a is on a nother footi ng for not ,
I ndi an .
o f the Buddh a was brought i nto Chi na from the west ; i n the
,
3 38
P T
LA E E E
B OD H I S ATTVA
Ch i n e se , sc h o o l o f L o ng m e n
-
( 8 th y)
c e n tu r
Co logne
Buddh a $3 t h e G o sp e l o f Buddhi sm 9
an
y m o me nt m a ke pilgrim ag e s a nd thus ther e was no t ,
” 1
i n I ndi a th a t s ep a ra ti o n o f s o ci a l a nd r e ligi o us tr a di
“
1
W R th n t i n i Aj t F
. o e s e , (nI n d i S i t
an ay ) L nd n 9 5 rescoes a oc e , o o ,
1 1 .
3 40
P T
LA E F F
TH E B U D D HA
Ce n t ra l fi gu re o f a t rnp t yc h i n t h e To fu kuji t e m p le Ky o to
y
, ,
ja p a n a sc ri b e d t o W u Ta o t z u ( Ch i n e se 8 t h c e n t u r )
,
-
,
i nte rpre ted i n Chi na as a femi ni ne divi nity and s avi o uress ,
1
Th e cul t f K w yi d th i g i fi
o an f th fi h
n an di
e s n d byc anc e o e s are sc usse
R F j h n t n B ddhi t Ch i
. . o s o ,
h xi u s na , c . .
342
P T
LA E G G
K WA NY I N
Gi lt b ro nz e ,
v
m e di e a l ja p a ne se
Co llect i o n of M r H Ge tty
Buddh a t h e G o sp e l o f Buddhi sm
twilight the summits a cce ntu ated and di sti nct aga i nst
,
the A nge lus sounds over the pl a i n fr o m the dist ant church
o f Ch a illy
”
.
a nd tig e r ,
to the Gre at Ext re mes so th at while t he
mod e rn critic c an perh aps appre ci at e much o f their pure ly
ae sthetic qu a lity it is o nly by an e ffort th a t h e re a liz e s
,
“
The life of nature and of all no n hum a n thi ngs is re -
K WA NY I N
Chi ne se p ai nt i ng , ro t h —
1 2 th y
c e nt ur , a ft e r
W u Ta o -
tz u
Collec ti o n f Mr
o C . L F reer
.
BI BL I O G RAP H Y O F W ORK S C O NS U L TE D
BY TH E A U TH O R
ARN D S E DW I N Th L gh t f A i
OL ,
IR : e i o s a .
B RN TT P R
A L D
E Th P th f L gh t ( B
, OF . . . e a o i odh i ca ryava tara o S
j nti
a
D ) L d 9 9 ev a , on o n, 1 0 .
B INY N O ,
L . P a i nti ng i n th e F a r E ast .
( 2 nd e d ) . Lo n d o n, 1 91 3 .
C H AVA NN ES, E . : M
'
1 909 .
1 91 3 .
914 1 .
B uddh i st P ri mi ti ves, “
Bur i n to n l g M agaz i ne , jan .
, Marc h ,
1 916 .
th e R o yl a A si ati c S o c i e t 1 90 9 y . .
( B uddh aca ri ta f
o A svag h osh a , O xf d or 1 8 94 .
C UNN I N GH A M ,
A . : M a h abodh i . Lo n d o n, 1 89 2 .
S tup a o f B h a rh ut . Lon d o n, 1 8 79 .
909 1 .
S trass ur , 1 8 9 6 b g .
GE I R W Th M ha m L d
GE , 9 . : e a va sa . on o n, 1 1 2 .
GE MM W T Di m d S t
E L, L d . he a on u ra . on o n, 1 91 2 .
GE TT Y A Th G d f N th B ddhi m
,
. e o s o or e rn u s . Ox o r f d ,
1 914 .
3 47
Bi b l i o grap h y
GRYj A . . : B uddh agh osup a tti . Lo n d o n, 1 89 2 .
GR I I T FF HS : Th e P a i nti ngs f
o th e B uddh i st Ca ve temp les -
j Aja nta
o .
Lo n d o n, 1 896 .
H AC M B ddh i m
K A NN H
R l gi n Lo n d n,
. : u s as a e i o . o , 1 910 .
H LL F D NG Th S l f P p l
A ,
IEL I e ou o a eo e .
H R D Y S A M nu l f B ddhi m L nd n 8 6
A ,
. a a o u s . o o ,
1 0 .
H W L B ddhi t R l gi
AR E, . . u s e i on .
H V LL E B I ndi n S lp t
A E ,
nd P i nti ng L. . : a cu u re a a .
H U R E S t al mh a f A gh h P i 9
BE , . u r a ra o sva os a . ar s, 1 08 .
KE RN H ,
. M a nua l of I ndi a n B uddh i sm Grun di r ss de r I n d o ari sc h en
S trass b g ur ,
1 89 6 .
1 909 .
MA I S E Y ,
F . C . S anch i a nd i ts R ema i ns . Lon d o n, 1 89 2 .
1 88 1 .
,
. .
,
.
NU K AR I YA K Th e R eli gi on of th e S a mu ra i
,
Lon o n 1 9 1 3
. . d , .
O K AK UR K A A K UZ O I dea ls o f th e E a st .
( 2 nd e d Lo n d o n, 1 904 .
OL D N R
E BE G, H . : B uddh a ; h i s L ife, h i s D octri ne, hi s Order ( E n gl i h s
v e rsi o n by W H y oe )
. Lo n on, 1 8 8 2 . d .
PO U INSS ,
L . D E LA V A LLEE : B ouddh i sme . P ari s, 1909 .
“
Q ue st ,
A p il r 1 91 0 .
B uddhi sm .
( H o me U iv n e rsi t y Li b y ) rar .
P sa lms f
o th e E a rly B uddhi sts . Lon d o n, 1 9 0 9, 1 913 .
an d Ne w Y o rk ,
1 90 7 .
B uddhi sm . L on d on ( man y e di i t o ns ) .
I ndi a n B uddhi sm .
( H i bb e rt Le c ture s, Lo n d o n, 1 89 7 .
3 48
G L O SS A RY
Wh e re w d i g i v n i n tw f m th fi t
a or s e o or s, e rs i s P a i , th e l se c o n d ,
w i th i n b k t i S k i t E l w h th d i t i
ra c e s, s ans r . se e re e s nc ti o n i s i n i cate d d by
th l tt
e e P nd S
e rs Th P al i d S k it t m a . e an ans r er s are , o f c o urse , c o g nat e
th ro ugh t ou .
A la mhara , S : h
r e to ri c , p o e ti c o rna me n t .
d l l d
-
-
vi , .
A h a tta, P
-
th e d
o c tri n e t at t e re are no e o s, o r so u s h h g l .
A nya ( ai ya ) : no bl g e, e nt e , l h o no ura bl e .
A rii p a loha s, S
-
: th e F o ur H i gh e t H v s ea e n s, tran sc e n i n d gf or m .
A subha jh and , P -
d
m e i tati o n on th e e sse ntia l l
unc e anne ss o f t hi g n s .
a sol th e re fl ti f th A b l t i th i d i vi d u l
ec on o e so u e n e n a .
A tta ( ) a rtha : a im g i d v nt g p fi t
,
a n, a a a e, ro .
A tta ( atma n) ,
P lf l p se g, p m t i ty i n th
so u , e rson , e o a er ane n un e se nse
l l th x i t f w h i h i d i d i th p p i ti
’
o f an
‘
e te rna so u , e e s e nc e o c s en e n e ro os on
‘
an atta -
.
’
A tta e tymo logi ca lly= atman, b ut d o e s no t c o nno te th e
unc o n di i t o ne dAm t an o f th e Bra hm an a b l so uti sts .
is t h en se t fre e ,
”
ni ma lto .
B ha h ti , S : l o vi n gd v e o ti o n .
3 SI
G l o ssary
B h h ti ma g
a S th w y f l v th m
r a, : e a o o e, e e ans o f sa lv ati o n by d v ti e o on .
Bh g g ti
a va n a - aP S th d i y , ,
e or nar un c o nsc i o us lif e of th e b dy t
o , e c .
m di t f i B ddh i t p ri e st
’
B h i h hh P u, en can r ar,
‘
u s .
B h i hhh u ni , P : fe m i n i ne of B hi hhh u .
P e rsi an I shq
’
.
B odh i -
ci tta , wi d m i w d l igh t g
P : h h t f v
eart o f - -
s o ,
n ar ,
rac e ,
‘
s oo o e er
l ti g th d i v i p k f th B ddh t i th h t
’
as n ne sse , e ne s ar !
o e u a - na ure n e e ar .
Bo dh i tt ( B dhi tt ) W i d m b i g
sa a o
( ) G t m b fsa tt i va : s o -
e n . 1 au a a e o re a a n
i gn li g h t m t ; ( ) y i d i v i d l l f d d i t t th
en en en 2 an n ua se -
e ca e o e
lv ti
sa f th
a on od d ti n d t th tt i m nt f B ddh
o e rs a n es e o e a a n e o u a
h d
oo .
B ra h ma, S : th e su p re me p e rso na lg o d so c a ll d e .
B ra h ma n, B ra h ma, S th e A so ute , th e b l U n d i ti d w h i h i N
c on o ne ,
c s ot
so , n ot so ,
’
th e Gro un d ,
th e U d i v i d d S lf th W ld
n e e , e or of
I ma i nati o ng .
B uddh a , P , S E n i l ght n d
ft tt i i g e e .
(1 ) S i ddh atth a Gautam a, a er a a n n
l gh
en i te nm e nt ; ( ) th i d i v i d l wh h v i mi l ly tt i d 2 o er n ua s o a e s ar a a ne
N i bba ( 3 ) y h i d i v i d l
na id d p m Gdan su c n ua c o ns e re a s a su re e o ,
wh tt i m o se at f B ddh h a nd i ti m l en o u a oo s e e ss .
B ddh i P S
u l i gh t m t i t ll i g
, , : en en en ,
n e e nc e .
C hh ( h )
a a w h l S y mb l f v i gnty h n th W h l f
ca ra :
‘
ee .
’
o o so e re , e ce e ee o
th G d L w f th G p l
e oo a , o e os e .
C ya P th i n f liv f B dh i ttv
’
a ri , c o urse , e suc c e ss o o es o a o sa a.
C t a P
e an w i ll
, .
Ci tta , P h e art, S uc h n e ss .
D e va , P , S : any e rso na go d, p l an e gl ,
e g Bra ma, S a a
. . h kk .
D h a mma ( dh a rma ) : o rm , N g pl
os e , law, ri te ousne ss, gh mo ra i t l y ,
lg
re i i o n c o n i ti o n d .
p m t t f B ddh
D h a rma haya , S : law o , Lo o s, th e b dy g su re e s a e o a u a ;
A b l t B i g th G
so u e nd b l t kn wl d g e n , e ro u a so u e o e e .
D i bb hh h
a -ca P h v ly y m i i nt v i i f th U ni v
u, : e a en e e, o n sc e s on o e e rse of
F m ( R fi p l k d K am l k )
or a o a an a o a .
D osa , P h t d ntm nt v g ng a re ,
re se e , re e n e, a e r.
35 2
Buddh a 87 G o sp e l o f Buddhi sm 9
9
th e
M h P i f t ti
o a, :d l i p j d i f lly ti m t l i ty
n a ua o n, e u s o n, re u ce, o ,
se n en a .
M di ta P
u y m p th y
,
f th F s S bl i m M d a , one o e o ur u e oo s
.
M da S
u r ,
l P i ti f th fi g h i ti g t
: se a . os on o e n e rs, e ra c e s ure .
Nag P S a, b i g h v i ng th d l h t f m n nd p t
, : a e n a e ua c arac e r o a a se r e n .
Al l p h t wi m
so a n e e an ,
a se an .
Nag i i P S f mi i
n ,
f N ag
, e n ne o a .
Nam ap P S li t
a r -
m a, d f m whi h l n
,
n ti t t n gg
. na e an or , c a o e co s u e a a re
gt i t mi g p l i ty it P y h l g i lly ‘
a e n o a se e n e rso na or un . s c o o ca ,
an
mb d i m t w i th t th i d y th i g m b d i d m i d d
’
e o enf ou e ea o an n e o e : n an
b d y mi d d m tt F ap i th
o ,
or n an a er . or r a n o e r se nse s, s v . .
I Vibba na ( i a ) th i lly th d y i g t f l t
n rv na : tm te d ca , e n ou o us ,
re se n en ,
an
i ll i p y h l g i lly l
us o n : f m i di vi d
s c l i ty Th R g
o o ca ,
re e ase ro n ua . e e co
ni ti f T th on o A t t f lv ti t bru li d h
. d s a e o sa a on o e re a ze e re an
i no w ; th wh tt i l d f m b mi g d ft
o se o a a n, are re e a se ro eco n ,
an a er
d th t ea m I Vibba
re urn n o d t i m ply th i h i l tio re . na o e s no e a nn a on
of th l f B ddh i m t h th t
e so u ,
’
h ti ty
or ulh s e ac es a n o suc en as a so u as
ev xi t d l Vbba i
er e s e f m y m f th mm m
. i na s o ne o an na es or e su u
b m it m y b b t t
on u l t d A by S ti ll n V i d
a e es ran s a e as ss, e ss, o , or
N th i g ( t th i g
o )n no -
n -
n e ss .
I Vi g
r u na , S d ti d q l fi d i n w i unc o n i one , u n ua i e ,
n o se .
I Vi ma h ay S m g i l b d y pp i ti
r na a, b d y f t n f m ti th
: a ca o , a ar on, o o ra s or a o n, e
e arth ly p t f B ddh as e c o a u a .
Ni v ri tti marga S th e P at ,
h of R e turn .
P a h na -
ca hhh u, P : E ye of i n si ght or wi d s om .
P a ra marth a sa tya , S : a b l
so ute tru t h .
of a Bo dh i sa tt a v .
P a ri baja ha , P a
‘
W d an e re r,
’
a p i p t ti h
er a e c e rm i t .
p vire o us ly re a i z e l d I Vi bban a,
'
d th f
ea o an A ra h a t : l i mply
a so s
di l sso uti o n .
’
P rajna, S : re aso n, un d t di g
e rs an n .
3 54
Gl o ssary
P rajna p ara mi ta, S
-
su p m re Al p e re aso n . so e rso ni fi d e as th e Mo t h er
of th e B u ddh as,
’
Ta th ag a ta g a rbh a -
. Cf P e rsi an A q l R e ar e
.
’
. g dd
as t h e way o ut, sh e i s th e p r nci i pl e o f a na si s ly
a s th e wa y i n, th e
p r nc i
i pl e o f s nt y h e si s .
P ra hri ti , S : N a ture , th e c o r o re a p l w ld or .
P ra ni dh ana , S v o w, se lf d di -
e c a ti o n, fi rm p e rsuasi o n, o f a Bo dh i satt a v .
P i t /71762 ( p u nya ) : m e ri t, g d h
oo c a ra c te r .
P u r ush a , S : Ma e , a
’
l fi ti p f th e rso n i ca on o e B ra man h or Atman
( Ve d anta) : an in d i v i d l l ( S amk h y ) ua so u a . A nt t i h e ti c to P ra k ri ti ,
s pi rit ’
as Opp o se d to
‘
m atte r .
’
R aga , P , S l t p
us ,
assi o n , d e si re .
R apa loh a s, P , S
-
: th e x
S i te e n H v e a e ns c on d i ti o ne d by fo rm, ne t x
th e b l w A fip
e o r a~ lo kas .
S ag u na , S : c on di i t o ne d q lifi d
, ua e .
S a madhi , P , S : tranq u i ll i ty , se lf -
c o nc e ntrati o n , c a lm , ra pt ure . A state
atta i n e d in jh ana , an d h
t e n e q ui a e n t to vl th e t ran sc e n di g n of
em pi i l
r ca c o n sc i o u sne ss : a so l th e s ta te of ca l m whi h c is a lw ya s
S a mbh og a h aya , S En j ym
o e nt -
b dyo ,
’
th e h v ly p t f
ea en as e c o a Bu ddh a .
S amhhya , S Sc h l o o o f th e C o un t,
’
a p re B ddh i t p h i l
u phy s o so , so - ca ll de
as
‘
re c k o ni n g -
up
’
w ty fi
th e t t g i en -
ve c a e or es .
S am sara , P, S : Be c o mi g d i ti d x i t
n , con o ne e s e nc e , b i th r -
and -
d thea ,
e te rna l re c urre nc e , m t l i ty p l xi
or a , c o r o re a e ste n c e , th e vg e e tati v e
w ld or .
S a ng h a , P , S : th e Or d e r, th e c o m p y an o r c o n re ati o n g g of m on k s and
nu ns
S a una , P : p e rc e p ti on .
S a ti , P re c o ll e c te d ne ss, c o nsc i e nc e .
S i la, P : c on d uc t, mo ra l tyi .
3 55
Buddh a t h e G o sp e l o f Buddhi sm
S uf i P a i m y ti e rs an s c .
S hh
u P S g d pl
a, ,
h pp i
: oo w l , e asure , a n e ss, ea .
S kha t
u th
va i : W t P d i f A m i tab h th h i g h t h v
'
e e s e rn a ra se o a, e es e a e n,
th B ddh fi l d w h
e u l ip a d f N i va
e e re so u s a re r ene or r na .
S tt ( at ) th d A l t y f m i B ddh i t i p t
‘ ’
u a s ra re a . i e rar or , n u s sc r u re s,
w d f th B ddh t g t g th
or s o e um di l g ;
a s run o e er as a se r on o r a o ue
i Hi d
n i pt n u sc rt d i f ph i m u re s, a c o nn e c e se r e s o a or s s.
S bh a
va S va , w t Th l f x i t t th
o n na u re
-
f p t i ty ;.
’
e se -
e s en , e so u rc e o s o n an e
t m
a l g t I m th t I m ppl i d t th S p m
er ana o o us o
‘
a a a ,
’
a e o e u re e
B ddh ( A di B ddh
u a f th l t M h ay a ) -
u a o e a er a na .
S va dh m S
-
ar w m p
a, l i d ty f th i d i vi d l
:
‘
o n n or i l ,
’
ecu ar u o e n ua o r so c a
g p ro u .
T ha ( t i h ) d i
an r s v ti g vi g
na : g wi h t bt i
e s re , c o e n , c ra n , an e a er s o o a n or
j y i t t d m ti v I th i
en o ,
n e re s e B ddh i m t h tho e . n s se n se u s e ac es e
x ti ti
e f d i
nc ( i H
on o d i m i ti f
e s re th f i t f n in u s ,
‘
re nu n c a on o e ru s o
b t T ha d t v
u p i ti an g d i t ti o e s no co e r as ra o n or oo n en o n,
w h i h i l d d i th R i g h t D i
c are nc u f t h E i g h t f l d P th
e n e
‘
e s re o e o a .
T ao : th b l ti t p h i l p h y f th C h
e a so u s phi l ph L t o so o e i n e se o so er ao se .
Th t m T e h er t ti i mi l
ao t th t f N i va
as a c o nn o a d on s ar o a o r na a n
B ra m anh .
b
Tap a s, S : urni n , o , to i to rture g gl w l , .
h g
Ta th ag a ta , S : T u s o n e o r T u s c o m e H e wh o h as t us attai ne
-
h -
,
- - -
h -
d ,
a
t e rm u se d by th e Bu hi m lfddh a in s p ki g
ea n of se .
Ta th ag a ta g a rbh a , -
S W m b f—
: Th wh h v t h
‘
m o -
o o se -
o -
a e -
us c o -
e .
’
Th e
D h a rma h aya , o r -
S h v i w d f m h t dp i
uc n e ss, a s e e ro t e s an o nt o f th e
l v
re a ti e an d re ar g d d th i g i f ll h i g ; m h
e as e or n o a t n s ot er of th e
Bu ddh as an d all se nti e n t bi ge n s ; N ature as p o te nti a l matte r,
May a ,
P ra k r i ti fi ap ara mi ta
P raj .
Ta ttva bh ii ta ta th a ta S
, , S uc h n e ss, Gro un d , Su b stra te , v bl y
th e i ne i ta i i t
an d un i l i ty f th i g th
v e rsa f p t o n s, e so urc e o s o n an e i ty Th q l i ty
. e ua
of i fi i ty i
n v y p ti l f th w h l i th
n n e er ar c u ar, O e o e n e p t ar .
Tava ti m H vsa : f th Th i ty t h G d
e a en o e r -
re e o s, o ne o f th S i L w e x o er
H v e a e ns .
Th era , P ld m g t th B t h
an e er A b t a on s e re re n, a n ra a .
Th era v ad P w d f th l d
a, : B y t h i t m th
‘
orly B ddh i t o e e e rs .
’
s er e e ar u s s
d i ti g i h th i b l i f f m th t f th M haya i t Th
s n u s e r e e ro a o e a n s s . e
Th ad t x t
era v ti t t th P al i
a e s c o ns u e e c ano n .
Th eri ,
’
P f mi i f Th m
: e n ne O e .
3 56
I ND E X
A ni c c a 9 1 9 3 9 8 1 0 5 , ,
— , , 1 73 , 1 75
A nko i n 3 4 0
MPI H M
,
AKE S, T O 32 0 AS A no m a 2 5
I
, ,
A b h i dka mm a P i ta ka 3 6 , , 2 95 ,
2 96 A no t a t t a lake 3 ,
A c h e las 1 52 , A n ta hka ra n a 1 8 9 1 9 5 , ,
Adi b u ddh a ,
2 3 9 2 49 , A nu la P ri n c e ss 1 8 5
, ,
A fg h a n i st a n 1 85 A n up i ya 2 7 50
p
, , ,
Aj a n t a 3 1 1 3 3 3 3 3 5 3 3 6 3 3 7 3 39
. . . . . .
A ya n ta F re sc oe s 3 4 0 , A nu ru ddh a , 50 , 58 , 60 , 87 , 99 ,
A jat asa tt u 6 4 6 8 7 1 7 2 8 9 2 6 6 , , , , , ,
Afi v rka s 1 52 1 56 1 58 1 8 6 , , , , A pa dan a ,
2 65
A ksh o b ya 2 49 Arab a t 12 1 5 31 39 41 72 73
—1
, , , , , , , , ,
A l H uj
-
wi ri 2 44 , 8 5 87 , , 1 02 , 103, 1 1 6 18 , 1 20
A lakap p a 8 9 , 1 2 2 , 1 40 , 1 78 ,
2 12 ,
2 2 —
7 2 30
A lam kara 3 0 9 A ra h at t a 42 43 4 5 4 8 53 55
l
. , .
86 1 1 6—
, . . . .
A ara K alam a 2 8 , , 2 9 , 38 , 79 , 80 , 56 , 83 , 1 1 8 , , 12 3 ,
Ala i 59 v A ri ya s 1 65 168
F
, , ,
y
Ala a vi i fz ana 2 52 3 1 0
-
A ri ya sa c can i se e o ur A ri y an
v
, , ,
Am a ra a t i 2 2 4 3 2 7 —3 2 9 Tru t h s
wi
, ,
A m i da 2 4 7 ,
A rno ld S i r E d ,
n, 1 1 , 30 2
A m i di sm 2 4 7 A rt 40 1
A m i t ab h a 2 4 7 —
, ,
2 49 2 53 3 1 7 , , , A rt of th e Th ea tre Th e , , 1 77
A m p ab ali 7 4 7 5 1 6 4 2 8 5 A rapa jh an a s 1 1 1
III
, , , , ,
A m p ab ali s P sa lm 7 4
' ’
, A rapa loka -
, , 1 47
A m o gh a si ddh a 2 4 9 , A rapa ra ga 1 0 3 ,
A na n d a 1 4 1 8 5 54 55 7 6 9
0 6 — A rya de v a 3 1 9
— Aryasfi ra 3 1 0—
, , , , , , , ,
1 50 1 6 0 1 62 2 69 , A sa n a, 2 51 ,
2 52 , 3 10 ,320
_ ,
A na n da 1 0 4 ,
A sh ta sa h a sri ka pra m apara mua
A na nda P sa lm O f 1 0 8 , , 316
A nat h a p i ndi ka 51 52 6 0 6 2 , , , , , 2 63 , A sadh a 2 5 ,
2 7 1 A sra 1 8 4,
A n a tta 9 1 98 10 5 1 40 , 1 73 1 74 A so ka Ma ur a y 1 54 1 56 1 57
1 82 —
, , , , , , , , , ,
1 86 2 16 , ,
2 20, 2 2 2 ,
2 60 ,
2 96
A nc i e n t M a ri ne r Th e 3 1 3 , , A soka , E di c ts o f , 1 30 , 1 38 , 1 53 ,
A n ga 6 0 ,
A ngu ttara Ni h a y a, 1 00 1 19 , 1 58 A sv a gh o sh a 1 4 6 2 43 2 45 2 70
—
, , , , , , ,
30 3 3 10 , 316 . 319
3 59
Buddh a 83 9
9
the G o sp e l o f Buddhi sm
sa bh o - bh a va n a , B h ava dsa va
A 71 1 44 , 1 , 1 03
A tma n ,
t h e 2 8 2 9 1 8 7 —1 8 9
, , , , 1 92 , B hi kku ni sa myu tta 2 7 0 ,
2 19 B i h ar 6 2 ,
A tta 1 9 9 ,
B i m b i sara 2 7 4 3 56 57 6 2 6 8 , , , , , , ,
A tum a 80 265
y
,
A ung S Z 99 1 40 Bi n on 3 4 1 34 3
g h p
. .
, , , . ,
A v a dan as 3 0 9 3 1 4 B lac k S n a ke K i n w i rl o o l o f
v v —
, , ,
A a lo ki t e s ara 2 4 7 ,
2 49 ,
2 53 3 1 7 , ,
th e 3 2 ,
B lake W m 2 3 5 2 4 5 2 55 3 4 5
,
.
, , , ,
A va ta ni sa ka S i i tra 46 B odh i
'
,
2 2 9 ,
2 ,
2 39
A vi dya 2 1 0 ,
B odh i c a ryava ta ra ,
2 36 , 320
A v ma 97 103 , ,
B odh i -
ci tta , 1 41
A vi jya asa va 1 0 3 ,
B o dh i dh arm a ,
2 53
A vyaka la S a myu tta 2 2 3 , B o dh i satt a (B o dh i sat tv a) , 2 2 5 ,
A wa ke ni ng of F a i th Th e 2 45
B o dh i t re e ,
1 4 , 1 80 , 1 85
B oh d Ga y a, 2 97
B o ro b o du r 3 0 2 , , 32 6 , 3 36
B o t re e 1 8 5
-
,
B ALA J A L O NA K AR A 58 , B rah m a 9 1 12
,
2 , , 1 1 4 ,
1 51 ,
B alfo ur G 1 08 W I 99 2 O5 2 37 2 4 I
b v
.
, , , ,
B am u gro e Mo nast e r -
y , 44 , 62 ,
B ra h m a lo kas 1 1 1 -
,
B a rn e tt L D 2 3 6 , . .
,
199
B e a l 1 56 1 8 1 B rah m a n 8 9 1 99 2 1
4 2 78
g —
, , , , , ,
B e c om i n L aw o f 1 1 0 , , , 1 1 7 ,
1 20, B rah m a n i sm , 1 12 , 198 2 2 1
B ra h m a S atra 2 09
h
,
Be men , 1 20, 1 2 5 , 1 46 , 2 2 6 ,
B ra z e n P alac e m o n ast e r y , 30 0
B ri h a dara nya ka U p ani sh a d 1 60
v
, ,
B e ll Cli
,
e, 1 40 , 3 30 1 87 , 1 88 , 1 90 ,
2 00 , 201 , 2 03,
B e lu v a 7 5 ,
B e nare s 30 3 8 46 1 86 2 63 B u ddh a 6 0 9 0 2 1 2
B u ddh a —
, , , , , , , , ,
333 c a ri ta 1 46 30 3 , 30 4 30 9
g
, , ,
B e n al 3 3 5 3 3 6 . .
B u ddh a gh o sh a 8 6 1 00 , , , 101 , 1 06 ,
B eyond Good a nd E vi l , 1 74
B h addi v a 50 B u ddh ava m sa 2 6 5 2 95
—
, , ,
B h adda 1 6 3 ,
B u ddh i sm 1 9 8 2 2 1 ,
B h a ga va d Gi ta , 1 0 4 , 1 0 5, 1 43 , 1 49 ,
B u ddh i sm , 1 99 ,
2 04 , 2 37
B u ddhi sm i n Tra n slati o n s 4 3 , , 1 63 ,
B h a kti Y oga 2 1 2 ,
B u ddh i st Ch i na 1 58 2 37 , » , 2 54 :
B h ara dv aja 59 ,
B h a va 9 7 , B u ddh i st R evi e w 1 40 ,
3 6 0
Buddh a 83 9
°
th e G o sp e l o f Buddhi sm
D ukkh a 9 0 9 2 — 96 1 0 5, 1 2 0, 1 77 F ou r A rapa jh an as 1 12 1 1 8
F h F
, , , . , ,
o ur A ri y an Trut s, or o ur
D un s S c o t u s 2 40 ,
No b le Trut h s, 10, 44 , 90 , 101 ,
D ut th agam ani 1 50 2 99
y g F
, ,
D i n O ut 1 2 2 1 8 1 Cardi nal S i ns 1 53
o ur
F F
, , ,
o ur lo o ds 1 0 3
F g
,
o u r G re a t K i n s 2 2 37 1 1 1
F
, , ,
o u r G u ardi a n s o f t h e Q u art e rs 1 3
F g
, ,
y
E a rl B uddhi sm 40 1 0 9 , 2 00 , 2 0 1 F ou r jh an a s 1 1 2 1 1 4
gy p F
, , , ,
E t 1 84 o u r Me di t at i o n s 1 4 4
gh v F
. ,
Ei t S t at i o ns o f D e li e ra nc e , o u r P at h s 1 0 1
F g
o ur S i n s 1 6 19
E i g ht f F
,
o ld P at h , t h e A ri y an , 10, o ur S u b li m e Mo ods 1 1 4 1 4 2 , , ,
3 7 3 9 40 8 4 8 5 9 1 2 63
F V
. . . . . .
E lara 2 9 9 3 0 0 o ur 7 a rn as, 2 1
p F t h P t h t h 53
, ,
E le h ant a 3 3 6 o ur a e, 55 1 02 103
F i f A i i 59
, , , , ,
E llo ra 3 3 6 ra nc s o ss s 1
F — i b th w y
, ,
E m e rson R 12 . W 1 re e n -
o -
a s,
’
12 4
p F
,
E i ru s 1 8 4 C L 34
re e r, 2
l
. .
, ,
E t e rna Li fe 1 1 5
g
,
E t e rni t R e li i o n y , of 12 8
E t h i c s 1 2 6 —1 3 7
ph
,
Eu ra te s, 2 60
E ve ni ng Ch i me o f the D i stant N
GAMA I 2 9 9
h
,
Ga r i 2 1 3 ,
Ga u t am a 2 4 9 ,
Gau t am i t h e Mat ro n 1 6 22 49
HI N
, , ,
FA E 1 86 —
53 55
p
,
F a na 1 1 5 1 1 9 y
Ga a S c ar 42 70
g
, , , ,
F ana al fa na 1 1 9- -
, Ge i e r P ro fe sso r 2 9 9
, ,
F aust 1 1 1 Gh o si t aram a 58
F lt h m 4
, ,
e a 1 1 Go e t h e 1 1 1
Fi t C
, ,
rs a u se , 1 10 Go lo u b e w M 3 4 2 .,
Fi t P th t h
,
rs 40 4 4 , 4 5, 4 8 55
a , e, , , , Go p i ka 1 6 4 ,
56 7 0 10 1 , 1 02 1 49 2 9 3 G o t am aka s 1 52
Fi v A gg g t
, , , , ,
e re a e s 9 9 101 Go t am i , t h e S le nde r 1 4 8 2 51 , , ,
Fi v W d p
, ,
3 8 39 4 1 , , Gre at R e nu n c i at i o n 1 9 2 4 2 1 6 , , ,
y
F ort Qu e sti ons Th e 2 4 6 Gre at Th ti p a , 3 00
’
’
F h
, ,
o uc e r M 32 8 Gre e c e 3 4 1
F h g v
.
, , ,
o ul T i n s Me di t at i o n o n, 1 4 4 Gro e o f Gladne ss t h e 1 3
p p
, , , ,
I 7Z . 2 S4 Gu t a e ri o d 3 3 2 3 3 3 , ,
3 6 2
I nd e x
1 40
I sv a ra , 1 96 , 1 97, 2 38 ,
2 47
I ti vu ttaka 2 6 5 2 8 1
g
, ,
H AE CK E L , 2 2 0 I tsi n
-
30 3 3 1 0
H ll Fi ldi g 53 54
, ,
a ,
e n , 1 , 1
H m
a nu an, 2 0 1
H v ll 3 3 7
a e , J
H e arn , L f di 8 37 a ca o, 10 1 2 49
J I N th
, , ,
3 7 1 A AS ,
5 e, 1 1 2 57 1 56 2 36
H v f D li g ht 3 J ali 9 5
, , , ,
ea en o e 1 2
H v f I d l F m 47 J m b t mi l
, ,
ea en o ea or 1 a u - re e , rac e o f th e 1 6 2 9
H v f N f m 47
, , , ,
ea en o o -
or 1 3 47 0,
H v B hm a 4 5 4 7 Jm aR 3 9
,
ea e n s, ra 1 1 a un 0
H v B ddhi t — 5 J k 98
.
, , , ,
ea e n s, u s , 1 10 1 1 , 1 1 8 , ana a, 1 ,
2 12
J p d K ly a i
’
47
I a na a a a n 49
Jp
,
H mi t
er 3 e, 1 1 a an ,
3 5 37 1 -
1 , 1 66 ,
2 53 , 333 ,
H bb t j
i l 8er ou rn a , 10
H i m al y 3 9 9 a a s, 1 2 0, 2 1 J apa n 37 1
H i y a B ddhi m 5 J p
, ,
na na u s 1 1 1 85 a an Da i l yM ai l 1 34
6—
, , , ,
2 22 ,
2 2 2 2 8 ,
2 32 , 2 36 , 2 37 , ja rdma ranam 9 7 ,
jata ka 2 6 5 ,
H i nd ui sm , 1 75 2 2 6 J ata ka mata 1 2 6 1 3 1 3 1 0
g —
, , , ,
H i o ue n Tsan 1 , 56 j a ta ka s t h e 1 59 2 2 5 2 8 7 2 89
, , , , ,
H i ranya v a t i R 8 1 ,
H i topa de sa 2 8 1 , jdta ka va nn an a ,
2 87
H y W 6
oe 0 I dfi 3 9 7
J v
, .
Hm 3 8
o e r, 0 a a, 333 , 3 36 . 3 37
H o na n ,
3 39 34 1 J y a a de v a , 2 83
J
,
H o ri uj i 3 40 e su s, 1 1 5 2 1 5
hi
, , ,
H ii e n S h a 2 55 , 2 38 ,
2 51 ,
2 74 ; a lso C r st , 2 1 4 ,
58 59 6 3 7 o
. , ,
J h anas t h e 1 1 2 , , , 1 1 4, 1 46 , 1 47
I mi ta ti on of Ch ri st 3 2 0 , J i v aka 6 4 7 1 , ,
I ndi a 1 84 85 jfi a nd M arga 2 1 1
'
1 57 1 74
. . . . 1 . 2 59 . ,
3 39 34 5 jna na Y oga 2 1 2
J h
. ,
3 37 2 55 3 4 2 »
I ndra 1 1 2 2 0 1
v
, ,
I ndra h e a e n o f 2 5
, ,
I ndri ya s 1 8 9 ,
I nt o xi c a t i o ns t h e 7 4
R
, ,
I sa U pa ni sh ad 2 0 9 , K ABI ,
I si p ata na 3 0 3 8 , , K a i va l y a Upa ni sh a d , 1 90
363
Buddh a 863 th e G o sp e l o f Buddhi sm
9
K a kusandh a 2 4 9 K x 34 no , 1
K a ku t t h a R 8 0 K o li yas 52 8 9
v
, , ,
K ala D e ala 1 5 2 9 4 7 , , , K o n a ga mm a na ,
2 49
K ali 2 4 1 , K o nda fi fi a 1 5 1 6 , , ,
2 9 , 3 8 40 ,
K ali dasa 2 8 3 3 0 3 , , K o re a 3 3 9 ,
K ah ka 2 4 1 K o sala 52 6 2 7 1 1 6 3, 2 2 3 2 59
g
, , , , , ,
K ali n a 1 8 2 1 8 3 , , , 2 94 K o sala s 9 7 2 , ,
K alu dayi I 4 , K ri sh n a 2 3 6 ,
K alu dayi n 4 6 , K ri sh n a L i la 2 3 6 ,
K am a 1 0 3 , K ri sh n a S ri 1 49 , ,
K am a dsa va 1 0 3 , K sh att ri ya s 1 9 9 , ,
2 1 4 ,
2 1 7 ,
2 78
K am a loka s 1 1 1 2 6 7
-
, , K nldva ka jdta ka , 1 62
K arn a vac ara de va lo ka s 1 1 1
- -
K um araji v a 3 1 9 ,
K a mm a 1 0 7 1 0 8 1 2 2 , , , K u n ala 3 1 4 3 1 5 , ,
K an du la 2 9 9 , K u ro da S 2 3 3 ,
.
,
K a nh aj i na 2 9 5 K u rra l 2 54
K u si nara 7 9 8 4 8 7 —
, ,
K a n i sh ka 3 2 8 89
g
, , , ,
K a nt h aka 1 4 2 4 — 2 7 32 6 K ut a ara a ll 52 54 7 8 H
p Kw
, , , , , ,
K a i la 1 9 4 a nn o n see K w a n yi n
w
, ,
K a ra n da vyu h a , 317
K a rm a ,
se e K a rnrn a
K a rm a Y oga 2 1 2 ,
K a ru na 1 4 2 1 4 3 L a li ta msta ra 1 1 30 2 30 3 316
—
, , , , ,
K as h f a l M a h ynb 2 44 3 37
p
,
K assa a 4 2 — 44 8 8 1 0 5 , , , , 2 49 , 2 69 , L a n ka 3 0 0 ,
2 70 L ao s 3 3 6
p g
,
K a ssa a o t t a 2 9 8 -
, L ao t z e 59 ,
1
K a th a ka Upa ni sh a d , 203 L i c c h av i s 7 4 7 5 8 9 , , , , 1 64
K au sa m b i 58 59 L i gh t of A si a Th e 1 1 30 2
K J
, , , , ,
e at s oh n 1 1 3
, ,
L i n ga sa ri ra 1 0 9
-
,
g
,
K andaka 2 6 2 ,
Lon me n 3 39 34 1 , ,
do l I rnage da
’
L O ri gi
’
K h a ndh a s 1 00 , grecqu e ne
K h e m a 56 1 6 3 2 2 3 B ou ddh a 3 2 8
y g
, , ,
y
,
K h ndda ka Ni h a a 2 6 5 , , 2 75 , 2 79 , L o an 2 54 3 4 1 , ,
K i m i la 50 58 , ,
K i ng e nr 2 57 H y
K D N
, ,
i nso 2 56 ,
MA C E O I A 1 8 4 ,
K i sa G o t am i 2 3 1 6 3 2 7 1 2 7 2 ; , , , , M addi 2 9 4 ,
Na anda 7 3 ,
Na ma rupa 9 7 9 9 1 0 0 -
K UDD
, , ,
Na nda 54 ,
P A C CE A B HA S 2 30 -
,
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