[Footnote 524: Dig. Nik. I. 73 uccinna-bhava-nettiko.]

[Footnote 525: I recommend the reader to consider carefully the passage at the end of Book IV. of Schopenhauer's Die Welt als Wille und Vorstellung (Haldane and Kemp's translation, vol. I. pp. 529-530). Though he evidently misunderstood what he calls "the Nirvana of the Buddhists" yet his own thought throws much light on it.]

[Footnote 526: Sk. Bhikshu, beggar or mendicant, because they live on alms. Bhikshacaryam occurs in Brihad-Ar. Up. III. 5. I.]

[Footnote 527: Mahavag. I. 49, cf. ib. I. 39.]

[Footnote 528: Dig. Nik. VIII.]

[Footnote 529: Cullavag. I. 1. 3.]

[Footnote 530: Sam. Nik. XIV. 15. 12, Ang. Nik. I. xiv.]

[Footnote 531: Mahavag. III. 12.]

[Footnote 532: Or the opinion of single persons, e.g. Visakha in Mahavag. III. 13.]

[Footnote 533: Acarangasut, II. 2. 2.]

[Footnote 534: Mahav. I. 42.]

[Footnote 535: But converted robbers were occasionally admitted, e.g. Angulimala.]

[Footnote 536: Sam. Nik. IV. XXXV., Maj. Nik. 8 ad fin. On the value attached by mystics in all countries to trees and flowers, see Underhill, Mysticism, p. 231.]

[Footnote 537: They are abstinence from (1) destroying life, (2) stealing, (3) impurity, (4) lying, (5) intoxicants, (6) eating at forbidden times, (7) dancing, music and theatres, (8) garlands, perfumes, ornaments, (9) high or large beds, (10) accepting gold or silver.]

[Footnote 538: These are practically equivalent to Sundays, being the new moon, full moon and the eighth days from the new and full moon. In Tibet however the 14th, 15th, 29th and 30th of each month are observed.]

[Footnote 539: Mahavag. II. 1-2.]

[Footnote 540: Chap. VIII. Sec. 3.]

[Footnote 541: Required not so much to purify water as to prevent the accidental destruction of insects.]

[Footnote 542: It might begin either the day after the full moon of Asalha (June-July) or a month later. In either case the period was three months. Mahavag. III. 2.]

[Footnote 543: Cullavag. X. 1.]

[Footnote 544: See the papers by Mrs Bode in J.R.A.S. 1893, pp. 517-66 and 763-98, and Mrs Rhys Davids in Ninth Congress of Orientalists, vol. I. p. 344.]

[Footnote 545: Feminine Upasika.]

[Footnote 546: Sutta-Nipata, 289.]

[Footnote 547: E.g. Mahamangala and Dhammika-Sutta in Sut. Nip. II. 4 and 14.]

[Footnote 548: Dig. Nik. 31.]

[Footnote 549: It may seem superfluous to insist on this, yet Warren in his Buddhism in Translations uniformly renders Bhikkhu by priest.]

[Footnote 550: The same idea occurs in the Upanishads, e.g. Brih.-Ar. Up. IV. 4. 23, "he becomes a true Brahman."]

[Footnote 551: Especially in R.O. Franke's article in the J.P.T.S. 1908. To demonstrate the "literary dependence" of chapters XI., XII. of the Cullavagga does not seem to me equivalent to demonstrating that the narratives contained in those chapters are "air-bubbles."]

[Footnote 552: The mantras of the Brahmans were hardly a sacred book analogous to the Bible or Koran and, besides, the early Buddhists would not have wished to imitate them.]

[Footnote 553: E.g. Dig. Nik. XVI.]

[Footnote 554: Cullav. XI. i. 11.]

[Footnote 555: Especially in Chinese works.]

[Footnote 556: Upali, Dasaka, Sonaka, Siggava (with whom the name of Candravajji is sometimes coupled) and Tissa Moggaliputta. This is the list given in the Dipavamsa.]

[Footnote 557: Sam. Nik. XVI. 11. The whole section is called Kassapa Samyutta.]

[Footnote 558: They are to be found chiefly in Cullavagga, XII., Dipavamsa, IV. and V. and Mahavamsa, IV.]

[Footnote 559: The Dipavamsa adds that all the principal monks present had seen the Buddha. They must therefore all have been considerably over a hundred years old so that the chronology is open to grave doubt. It would be easier if we could suppose the meeting was held a hundred years after the enlightenment.]

[Footnote 560: They are said to have rejected the Parivara, the Patisambhida, the Niddesa and parts of the Jataka. These are all later parts of the Canon and if the word rejection were taken literally it would imply that the Mahasangiti was late too. But perhaps all that is meant is that the books were not found in their Canon. Chinese sources (e.g. Fa Hsien, tr. Legge, p. 99) state that they had an Abhidhamma of their own.]

[Footnote 561: Buddhist Records of the Western World, vol. II. pp. 164-5; Watters, Yuean Chwang, pp. 159-161.]

[Footnote 562: Cap. XXXVI. Legge, p. 98.]

[Footnote 563: See I-tsing's Records of the Buddhist Religion, trans. by Takakusu, p. XX. and Nanjio's Catalogue of the Buddhist Tripitaka, nos. 1199, 1105 and 1159.]

[Footnote 564: An exception ought perhaps to be made for the Japanese sects.]

[Footnote 565: The names are not quite the same in the various lists and it seems useless to discuss them in detail. See Dipavamsa, V. 39-48, Mahavamsa, V. ad in., Rhys Davids, J.R.A.S. 1891, p. 411, Rockhill, Life of the Buddha, chap, VI., Geiger, Trans. of Mahavamsa, App. B.]

[Footnote 566: The Hemavatikas, Rajagirikas, Siddhattas, Pubbaselikas, Aparaselikas and Apararajagirikas.]

[Footnote 567: Published in the J.P.T.S. 1889. Trans, by S.Z. Aung and Mrs Rhys Davids, 1915. The text mentions doctrines only. The names of the sects supposed to hold them are supplied by the commentary.]

[Footnote 568: They must not be confused with the four philosophic schools Vaibhashika, Sautrantika, Yogacara and Madhyamika. These came into existence later.]

[Footnote 569: But the Vetulyakas were important in Ceylon.]

[Footnote 570: See Paramartha's Life of Vasabandhu, Toung Pao, 1904, p. 290.]

[Footnote 571: See Rhys Davids in J.R.A.S. 1892, pp. 8-9. The name is variously spelt. The P.T.S. print Sammitiya, but the Sanskrit text of the Madhyamakavritti (in Bibl. Buddh.) has Sammitiya. Sanskrit dictionaries give Sammatiya. The Abhidharma section of the Chinese Tripitaka (Nanjio, 1272) contains a sastra belonging to this school. Nanjio, 1139 is apparently their Vinaya.]

[Footnote 572: Kern (Versl. en Med. der K. Akad. van Wetenschappen Letterk. 4. R.D. VIII. 1907, pp. 312-319, cf. J.R.A.S. 1907, p. 432) suggested on the authority of Kashgarian MSS. that the expression Vailpulya sutra is a misreading for Vaitulya sutra, a sutra of the Vetulyakas. Ananda was sometimes identified with the phantom who represented the Buddha.]

[Footnote 573: It is remarkable that this view, though condemned by the Katha-vatthu, is countenanced by the Khuddaka-patha.]

[Footnote 574: The Katha-vatthu constantly cites the Nikayas.]

[Footnote 575: Pali Sabbatthivadins.]

[Footnote 576: Cf. the doctrine of the Sankhya. For more about the Sarvastivadins see below, Book IV. chap. XXII.]

[Footnote 577: See especially Le Nord-Ouest de L'Inde dans le Vinaya des Mulasarvastivadins by Przyluski in J.A. 1914, II. pp. 492 ff.]

[Footnote 578: See articles by Fleet in J.R.A.S. of 1903, 1904, 1908-1911 and 1914: Hultzsch in J.R.A.S. 1910-11: Thomas in J.A. 1910: S. Levi, J.A. 1911.]

[Footnote 579: Asoka's statement is confirmed (if it needs confirmation) by the Chinese pilgrim I-ching who saw in India statues of him in monastic costume.]

[Footnote 580: For a bibliography of the literature about these inscriptions see Vincent Smith, Early History of India, 3rd ed. 1914, pp. 172-4.]

[Footnote 581: The dialect is not strictly speaking the same in all the inscriptions.]

[Footnote 582: Piyadassi, Sanskrit Priyadarsin. The Dipavamsa, VI. 1 and 14, calls Asoka Piyadassi and Piyadassana. The name Asoka has hitherto only been found in one edict discovered at Hyderabad, J.R.A.S. 1916, p. 573.]

[Footnote 583: The principal single edicts are (1) that known as Minor Rock Edict I. found in four recensions, (2) The Bhabru (or Bhabra) Edict of great importance for the Buddhist scriptures, (3) Two Kalinga Edicts, (4) Edicts about schism, found at Sarnath and elsewhere, (4) Commemorative inscriptions in the Terai, (5) Dedications of caves.]

[Footnote 584: Asoka came to the throne about 270 B.C. (268 or 272 according to various authorities) but was not crowned until four years later. Events are generally dated by the year after his coronation (abhisheka), not after his accession.]

[Footnote 585: I must confess that Law of Piety (Vincent Smith) does not seem to me very idiomatic.]

[Footnote 586: See Senart, Inscrip. de Piyadassi, II. pp. 314 ff.]

[Footnote 587: The Second Minor Rock Edict.]

[Footnote 588: Rajuka and pradesika.]

[Footnote 589: I.e. Syria, Egypt, Macedonia, Cyrene and Epirus.]

[Footnote 590: Kingdoms in the south of India.]

[Footnote 591: The inhabitants of the extreme north-west of India, not necessarily Greeks by race.]

[Footnote 592: Possibly Tibet.]

[Footnote 593: Or Nabhapamtis. In any case unknown.]

[Footnote 594: All these appear to have been tribes of Central India.]

[Footnote 595: Dipav. VIII.; Mahav. XII.]

[Footnote 596: Pillar Edict VI.]

[Footnote 597: Perhaps meant to be equivalent to 251 B.C. Vincent Smith rejects this date and thinks that the Council met in the last ten years of Asoka's reign. But the Sinhalese account is reasonable. Asoka was very pious but very tolerant. Ten years of this regime may well have led to the abuse complained of.]

[Footnote 598: Jataka, no. 472.]

[Footnote 599: See for instance the Life of Hsuean Chuang; Beal, p. 39; Julien, p. 50.]

[Footnote 600: I consider it possible, though by no means proved, that the Abhidhamma was put together in Ceylon.]

[Footnote 601: For the Burmese Canon see chap. XXVI. Even if the Burmese had Pali scriptures which did not come from Ceylon, they sought to harmonize them with the texts known there.]

[Footnote 602: Pali Tipitaka.]

[Footnote 603: So in Maj. Nik. xxi. a man who proposes to excavate comes Kuddalapitakam adaya, "With spade and basket."]

[Footnote 604: The list of the Vinaya books is:

Parajikam } together constituting the Sutta-vibhanga. Pacittiyam}

Mahavagga } together constituting the Khandakas. Cullavagga}

Parivara-patha: a supplement and index. This book was rejected by some schools.

Something is known of the Vinaya of the Sarvastivadins existing in a Chinese translation and in fragments of the Sanskrit original found in Central Asia. It also consists of the Patimokkha embedded in a commentary called Vibhaga and of two treatises describing the foundation of the order and its statutes. They are called Kshudrakavastu and Vinayavastu. In these works the narrative and anecdotal element is larger than in the Pali Vinaya. See also my remarks on the Mahavastu under the Mahayanist Canon. For some details about the Dharmagupta Vinaya, see J.A. 1916, ii. p. 20: for a longish extract from the Muelasarv. Vinaya, J.A. 1914, ii. pp. 493-522.]

[Footnote 605: I find it hard to accept Francke's view that the Digha should be regarded as the Book of the Tathagata, deliberately composed to expound the doctrine of Buddhahood. Many of the suttas do not deal with the Tathagata.]

[Footnote 606: The Samyutta quotes by name a passage from the Digha as "spoken by the Lord": compare Sam. Nik. XXII. 4 with Dig. Nik. 21. Both the Anguttara and Samyutta quote the last two cantos of the Sutta-Nipata.]

[Footnote 607: It appears that the canonical book of the Jataka consists only of verses and does not include explanatory prose matter. Something similar to these collections of verses which are not fully intelligible without a commentary explaining the occasions on which they were uttered may be seen in Chandogya Up. VI. The father's answers are given but the son's questions which render them intelligible are not found in the text but are supplied in the commentary.]

[Footnote 608: The following ia a table of the Sutta Pitaka:

I. Digha-Nikaya } II. Majjhima-Nikaya } Collections of discourses mostly attributed III. Samyutta-Nikaya } to the Buddha. IV. Anguttara-Nikaya }

V. Khuddaka-Nikaya: a collection of comparatively short treatises, mostly in poetry, namely: 1. Dhammapada. 2. Udana } Utterances of the Buddha with explanations 3. Itivuttakam } af the attendant circumstances. 4. Khuddaka-patha: a short anthology. 5. Sutta-nipata: a collection of suttas mostly in verse. *6. Thera-gatha: poems by monks. *7. Theri-gatha: poems by nuns. 8. Niddesa: an old commentary on the latter half of the Sutta-nipata, ascribed to Sariputta. *9. The Jataka verses. 10. Patisambhida. *11. Apadana. *12. Buddha-vamsa. *13. Vimana-vatthu. *14. Peta-vatthu. *15. Cariya-pitaka.

The works marked * are not found in the Siamese edition of the Tripitaka but the Burmese editions include four other texts, the Milinda-panha, Petakopadesa, Suttassanigaha, and Nettipakarana.

The Khuddaka-Nikaya seems to have been wanting in the Pitaka of the Sarvastivadins or whatever sect supplied the originals from which the Chinese Canon was translated, for this Canon classes the Dhammapada as a miscellaneous work outside the Sutta Pitaka. Fragments of the Sutta-nipata have been found in Turkestan but it is not clear to what Pitaka it was considered to belong. For mentions of the Khuddaka-Nikaya in Chinese see J.A. 1916, pp. 32-3.]

[Footnote 609: See J.R.A.S. 1891, p. 560. See too Journal P.T.S. 1919, p. 44. Lexicographical notes.]

[Footnote 610: Mrs Rhys Davids' Translations of the Dhamma-sangani give a good idea of these books.]

[Footnote 611: The works comprised in this Pitaka are:

1. Dhamma-sangani. 2. Vibhanga. 3. Katha-vatthu. 4. Puggala-pannatti. 5. Dhatu-katha. 6. Yamaka. 7. Patthana.

The Abhidhamma of the Sarvastivadins was entirely different. It seems probable that the Abhidhamma books of all schools consisted almost entirely of explanatory matter and added very little to the doctrine laid down in the suttas. It would appear that the only new topic introduced in the Pali Abhidhamma is the theory of relations (paccaya).]

[Footnote 612: Maj. Nik. XXII. and Angut. Nik. IV. 6.]

[Footnote 613: Pali means primarily a line or row and then a text as distinguished from the commentary. Thus Palimattam means the text without the commentary and Palibhasa is the language of the text or what we call Pali. See Pali and Sanskrit, R.O. Franke, 1902. Windisch, "Ueber den sprachlichen Character des Pali," in Actes du XIV'me Congres des Orientalistes, 1905. Grierson, "Home of Pali" in Bhandarkar Commemorative Essays, 1917.]

[Footnote 614: It is not easy to say how late or to what extent Pali was used in India. The Milinda-Panha (or at least books II. and III.) was probably composed in North Western India about the time of our era. Dharmapala wrote his commentaries (c. 500 A.D.) in the extreme south, probably at Conjeevaram. Pali inscriptions of the second or third century A.D. have been discovered at Sarnath but contain mistakes which show that the engraver did not understand the language (Epig. Ind. 1908, p. 391). Bendall found Pali MSS. in Nepal, J.R.A.S. 1899, p. 422.]

[Footnote 615: Magadha of course was not his birth-place and the dialect of Kosala must have been his native language. But it is not hinted that he had any difficulty in making himself understood in Magadha and elsewhere.]

[Footnote 616: E.g. nominatives singular in e. For the possible existence of scriptures anterior to the Pali version and in another dialect, see S. Levi, J.A. 1912, II. p. 495.]

[Footnote 617: Cullavag. V. 33, chandaso aropema.]

[Footnote 618: Although Pali became a sacred language in the South, yet in China, Tibet and Central Asia the scriptures were translated into the idioms of the various countries which accepted Buddhism.]

[Footnote 619: Mahaparinibbana-sutta, II. 26. Another expressive compound is Dhumaka-likam (Cullav. XI. 1. 9) literally smoke-timed. The disciples were afraid that the discipline of the Buddha might last only as long as the smoke of his funeral pyre.]

[Footnote 620: Winternitz has acutely remarked that the Pali Pitaka resembles the Upanishads in style. See also Keith, Ait. Ar. p. 55. For repetitions in the Upanishads, see Chand. v. 3. 4 ff., v. 12 ff. and much in VII. and VIII., Brihad. Ar. III. ix. 9 ff., VI. iii. 2, etc. This Upanishad relates the incident of Yajnavalkya and Maitreyi twice. So far as style goes, I see no reason why the earliest parts of the Vinaya and Sutta Pitaka should not have been composed immediately after the Buddha's death.]

[Footnote 621: E.g. Mahav. 1. 49, Dig. Nik. I. 14, Sut. Vib. Bhikkhuni, LXIX., Sut. Vib. Paraj. III. 4. 4.]

[Footnote 622: Cullav. IV. 15. 4.]

[Footnote 623: Ang. Nik. IV. 100. 5, ib. v. lxxiv. 5.]

[Footnote 624: See Buehler in Epigraphia Indica, vol. II. p. 93.]

[Footnote 625: Even at the time of Fa Hsien's visit to India (c. 400 A.D.) the Vinaya of the Sarvastivadin school was preserved orally and not written. See Legge's trans, p. 99.]

[Footnote 626: Ang. Nik. IV. 160. 5, Bhikkhu bahussuta ... matikadhara monks who carry in memory the indices.]

[Footnote 627: Cullavag. XI., XII. ]

[Footnote 628: Dig. Nik. 1.]

[Footnote 629: It is remarkable that this account contemplates five Nikayas (of which the fifth is believed to be late) but only two Pitakas, the Abhidhamma not being mentioned.]

[Footnote 630: It refers to a king Pingalaka, said to have reigned two hundred years after the Buddha's time.]

[Footnote 631: Mahav XI. 3.]

[Footnote 632: Mahav. II. 17.]

[Footnote 633: Cullav. IX. 5.]

[Footnote 634: The passages are:

1. The Vinaya-Samukasa. Perhaps the sermon at Benares with introductory matter found at the beginning of the Mahavagga. See Edmunds, in J.R.A.S. 1913, p. 385. 2. The Alia-Vasani (Pali Ariya-Vasani) = the Samgiti-sutta of the Digha Nikaya. 3. The Anagata-bhayani = Anguttara-Nikaya, V. 77-80, or part of it. 4. The Munigatha=Sutta-Nipata, 206-220. 5. The Moneyasute=Moneyya-sutta in the Itivuttakam, 67: see also Ang. Nik. III. 120. 6. The Upatisapasine. The question of Upatissa: not identified. 7. The Laghulovade musavadam adhigicya. The addresses to Rahula beginning with subject of lying=Maj. Nik. 61.]

[Footnote 635: See J.A. 1916, II. pp. 20,38.]

[Footnote 636: For the date see the chapter on Ceylon.]

[Footnote 637: S. Levi gives reasons for thinking that the prohibitions against singing sacred texts (ayataka gitassara, Cullavag. V. 3) go back to the period when the Vedic accent was a living reality. See J.A. 1915, I. pp. 401 ff.]

[Footnote 638: Museon, 1905, p. 23. Anesaki thinks the text used by Gunabhadra was in Pali but the Abhayagiri, which had Mahayanist proclivities, may have used Sanskrit texts.]

[Footnote 639: Nikaya-Sangrahawa, Fernando, Govt. Record Office, Colombo, 1918.]

[Footnote 640: See Mahayana-sutralatikara, xvi. 22 and 75, with Levi's notes.]

[Footnote 641: Cullav. VII. 3.]

[Footnote 642: In the first book of the Mahavagga. ]

[Footnote 643: Ang. Nik. V. 201 and VI. 40.]

[Footnote 644: It may be objected that some Suttas are put into the mouths of the Buddha's disciples and that their words are very like those of the Master. But as a rule they spoke on behalf of him and the object was to make their language as much like his as possible.]

[Footnote 645: The Pali anthology known by this name was only one of several called Dhammapada or Udana which are preserved in the Chinese and Tibetan Canons.]

[Footnote 646: The work might also be analyzed as consisting of three old documents (the tract on morality, an account of ancient heresies, and a discourse on spiritual progress) put together with a little connecting matter, and provided with a prologue and epilogue.]

[Footnote 647: But in Ceylon there was a decided tendency to rewrite Sinhalese treatises in Pali.]

[Footnote 648: Cf. Divyav. ed. Cowell, p. 37 and Sam. Nik. P.T.S. edition, vol. IV. p. 60.]

[Footnote 649: See Takakusu on the Abhidharma literature of the Sarvastivadins in the Journ. of the Pali Text Society, 1905, pp. 67-147.]

[Footnote 650: But not always. See S. Levi, J.A. 1910, p. 436.]

[Footnote 651: See Lueders, Bruchstuecke Buddhistischer Dramen, 1911 and ib. Das Sari putra-prakarana, 1911.]

[Footnote 652: Inscriptions from Swat written in an alphabet supposed to date from 50 B.C. to 50 A.D. contain Sanskrit verses from the Dharmapada and Mahaparinirvanasutra. See Epig. Indica, vol. IV. p. 133.]

[Footnote 653: E.g. The Sanskrit version of the Sutta-Nipata. See J.R.A.S. 1916, pp. 719-732.]

[Footnote 654: See the remarks on the Samyuktagama in J.A. 1916, II. p. 272.]

[Footnote 655: In the same spirit, the Chinese version of the Ekottara (sec. 42) makes the dying Buddha order his bed to be made with the head to the north, because northern India will be the home of the Law. See J.A. Nov., Dec. 1918, p. 435.]

[Footnote 656: See for the whole question, Peri, Les Femmes de Cakya Muni, B.E.F.E.O. 1918, No. 2.]

[Footnote 657: Those of the Dharmaguptas, Mahasanghikas and Mahisasakas.]

[Footnote 658: See J.A.O.S. Dec. 1910, p. 24.]

[Footnote 659: Jacobi considers the Yoga Sutras later than 450 A.D. but if we adopt Peri's view that Vasubandhu, Asanga's brother, lived from about 280-360, the fact that they imply a knowledge of the Vijnanavada need not make them much later than 300 A.D. It is noticeable that both Asanga and the Yoga Sutras employ the word dharma-megha.]

[Footnote 660: Called Citta in the Yoga philosophy.]

[Footnote 661: See Tylor, Primitive Culture, vol. II. pp. 410 ff. Savages often supplement fasting by the use of drugs and the Yoga Sutras (IV. 1) mention that supernatural powers can be obtained by the use of herbs.]

[Footnote 662: Klesa: Kilesa in Pali.]

[Footnote 663: The practices systematized in the Yoga Sutras are mentioned even in the older Upanishads such as the Maitrayana, Svetasvatara and Chandogya.]

[Footnote 664: An extreme development of the idea that physical processes can produce spiritual results is found in Rasesvara Darsana or the Mercurial System described in the Sarva-Darsana-Sangraha chap. IX. Marco Polo (Yule's Edition, vol. II. pp. 365, 369) had also heard of it.]

[Footnote 665: It seems to me analogous to the introversion of European mystics. See Underhill, Mysticism, chaps, VI. and VII.]

[Footnote 666: Jhana in Pali.]

[Footnote 667: Samprajnata and Asamprajnata, called also sa- and nirbija, with and without seed.]

[Footnote 668: Savitarka and Savicara, in which there is investigation concerned with gross and subtle objects respectively: Sananda, in which there is a feeling of joy: Sasmita, in which there is only self-consciousness. The corresponding stages in Buddhism are described as phases of Jhana not of Samadhi.]

[Footnote 669: It is not easy to translate. Megha is cloud and dharma may be rendered by righteousness but has many other meanings. For the metaphor of the cloud compare the title of the English mystical treatise The Cloud of Unknowing.]

[Footnote 670: Siddhi, vibhuti, aisvarya. A belief in these powers is found even in the Rig Veda where it is said (X. 136) that munis can fly through the air and associate with gods.]

[Footnote 671: So too European mystics "are all but unanimous in their refusal to attribute importance to any kind of visionary experience" (Underhill, Mysticism, p. 335). St John of the Cross, Madame Guyon and Walter Hilton are cited as severe critics of such experience.]

[Footnote 672: Cf. Underbill's remarks about contemplation (Mysticism, p. 394). "Its results feed every aspect of the personality: minister to its instinct for the Good, the Beautiful and the True. Psychologically it is an induced state in which the field of consciousness is greatly contracted: the whole of the self, its conative power, being sharply focussed, concentrated upon one thing. We pour ourselvea out or, as it sometimes seems to us, in towards this overpowering interest: seem to ourselves to reach it and be merged with it. Whatever the thing may be, in this act we know it, as we cannot know it by any ordinary devices of thought."]

[Footnote 673: See instances quoted in W. James, Varieties of Religious Experience, pp. 251-3.]

[Footnote 674: This curious idea is also countenanced, though not much emphasized, by the Brahma Sutras, IV. 4. 15. The object of producing such bodies is to work off Karma. The Yogi acquires no new Karma but he may have to get rid of accumulated Karma inherited from previous births, which must bear fruit. By "making himself many" he can work it off in one lifetime.]

[Footnote 675: World as Will and Idea, Book III. p. 254 (Haldane and Kemp's translation).]

[Footnote 676: E.g. Dig. Nik. II. 95, etc.]

[Footnote 677: St Theresa, St Catharine of Siena and Rudman Merawin. Cf. 1 John ii. 20, 27. "Ye know all things."]

[Footnote 678: Chandog. Up. VIII. 15.]

[Footnote 679: As also to the Samhitas of the Vaishnavas and the Agamic literature of the Saivas. The six cakras are: (1) Muladhara at the base of the spinal cord, (2) Svadhishthana below the navel, (3) Manipura near the navel, (4) Anahata in the heart, (5) Visuddha at the lower end of the throat, (6) Ajna between the eyebrows. See Avalon, Tantric Texts, II. Shatcakranirupana. Ib. Tantra of Great Liberation, pp. lvii ff., cxxxii ff. Ib. Principles of Tantra, pp. cvii ff. Gopinatha Ras, Indian Iconography, pp. 328 ff. See also "Manual of a Mystic" (Pali Text Soc.) for something apparently similar, though not very intelligible, in Hinayanist Buddhism.]

[Footnote 680: For the later Yoga see further Book V. I have recently received A. Avalon, The Serpent Power, from which it appears that the danger of the process lies in the fact that as Kundalini ascends, the lower parts of the body which she leaves become cold. The preliminary note on Yoga in Grieraon and Barnett's Lalla-Vakyani (Asiat. Soc.'s Monographs, vol. XVII. 1920) contains much valuable information, but both works arrived too late for me to make use of them.]

[Footnote 681: Maj. Nik. 36 and 85, but not in 26.]

[Footnote 682: Dig. Nik. 2. For the methods of Buddhist meditation, the reader may consult the "Manual of a Mystic," edited (1896) and translated (1916) by the Pali Text Society. But he will not find it easy reading.]

[Footnote 683: See Ang. Nik. 1. 20 for a long list of the various kinds of meditation. A conspectus of the system of meditation is given in Seidenstuecker, Pali-Buddhismus, pp. 344-356.]

[Footnote 684: Dig. Nik. XXII. ad. in.]

[Footnote 685: Dig. Nik. I. 21-26.]

[Footnote 686: See, for instance, Dig. Nik. II. 75. Sometimes five Jhanas are enumerated. This means that reasoning and investigation are eliminated successively and not simultaneously, so that an additional stage is created.]

[Footnote 687: See Dhamma-Sangani; Mrs Rhys Davids' translation, pp. 45-6 and notes. Also Journal of Pali Text Society, 1885, p. 32, for meaning of the difficult word Ekodibhava.]

[Footnote 688: E.g. Maj. Nik. 77; Ang. Nik. 1. XX. 63.]

[Footnote 689: Hardy, Eastern Monachism, pp. 252 ff.]

[Footnote 690: But also without shape, colour or outward appearance, so this statement must not be taken too literally.]

[Footnote 691: Such procedure has not received much countenance in Christian mysticism but the contemplation of a burnished pewter dish and of running water induced ecstasy in Jacob Boehme and Ignatius Loyola respectively. See Underhill, Mysticism, p. 69.]

[Footnote 692: Maj. Nik. 62 end.]

[Footnote 693: The analysis means to analyze all things as consisting alike of the four elements. The one perception is the perception that all nourishment is impure.]

[Footnote 694: See Dig. Nik. 13 and Rhys Davids' introduction to it. In spite of their name, they seem to be purely Buddhist and have not been found in Brahmanic literature. The four states are characterized respectively by love, sympathy with sorrow, sympathy with joy, and equanimity.]

[Footnote 695: Dig. Nik. XIII. 76.]

[Footnote 696: Dig. Nik. XVII. 2-4.]

[Footnote 697: Christian mystics also, such as St Angela and St Theresa, had "formless visions." See Underhill, Myst. pp. 338 ff.]

[Footnote 698: Attha vimokkha. See Mahaparinib. sut. in Rhys Davids' Dialogues of the Buddha, II. 119.]

[Footnote 699: Akincannayatanam.]

[Footnote 700: Nevasannanasannayatanam.]

[Footnote 701: Sannavedayita nirodhasamapatti. The Buddha when dying (Dig. XVI. V. 8, 9) passes through this state, but does not go from it to Parinibbana. This perhaps means that it was regarded as a purification of the mind, but not on the direct road to the final goal.]

[Footnote 702: See Maj. Nik. 43. But the point of the discussion seems to be not so much special commendation of this form of trance as an explanation of its origin, namely that it, like other mental states, is bound to ensue when certain preliminary conditions both moral and intellectual have been realized. See also Sam. Nik. XXXVI. ii. 5. See for examples of this cataleptic form of Samadhi Max Mueller's Life of Ramakrishna, pp. 49,59, etc. Christian mystics (e.g. St Catharine of Siena and St Theresa) were also subject to deathlike trances lasting for hours and St Theresa is said once to have been in this condition for some days.]

[Footnote 703: Maj. Nik. 86.]

[Footnote 704: This is known to European mystics, particularly Suso. St Francis of Assisi, St Catharine of Siena and Richard Rolle are also cited. See Underhill. Mysticism, p. 332.]

[Footnote 705: Christian visions of Hell, Purgatory and Paradise are another instance of the divine eye, which thinks it can see the whole scheme of things.]

[Footnote 706: Tales about such powers, are still very common in the East, for instance the Chinese story (in the Liao Chai) of the man who learnt from a Taoist how to walk through a wall but failed ignominiously when he tried to give an exhibition to his family. Educated Chinese seem to think there is something in the story and say that he failed because his motives were bad.]

[Footnote 707: Bernheim, La Suggestion, chap. I. Quand j'ai eloigne de son esprit la preoccupation que fait naitre l'idee de magnetisme ... je lui dis "Regardez-moi bien et ne songez qu'a dormir. Vous allez sentir une lourdeur dans les paupieres, une fatigue dans vos yeux: ils clignotent, ils vont se mouiller; la vue devient confuse: ils se ferment." Quelques sujets ferment les yeux et dorment immediatement.... C'est le sommeil par la suggestion, c'est l'image du sommeil que je suggere, que j'insinue dans le cerveau. Les passes, la fixation des yeux ou des doigts de l'operateur, propres seulement a concentrer l'attention, ne sont pas absolument necessaires.]

[Footnote 708: Thus in the drama Ratnavali a magician makes the characters see an imaginary conflagration of the palace and also a vision of heaven. His performance seems to be accepted as merely a remarkable piece of conjuring.]

[Footnote 709: Ang. Nik. xvi. 1. In spite of his magic power he could not prevent himself being murdered. The Milinda-Panha explains this as the result of Karma, which is stronger than magic and everything else.]

[Footnote 710: E.g. Maj. Nik. 77. ]

[Footnote 711: Cullavag. v. 8.]

[Footnote 712: Dig. Nik. xi.]

[Footnote 713: Visuddhi Magga, xii. in Warren, Buddhism in Translation, pp. 315 ff.]

[Footnote 714: R.V. II. 12. 5.]

[Footnote 715: Yet Tennyson can say "And at their feet the crocus brake like fire," but in a mythological poem.]

[Footnote 716: Mahav. V. i.]

[Footnote 717: E.g. Dig. Nik. XI. and Cullavag. V. 8.]

[Footnote 718: Even in the Upanishads the gods are not given a very high position. They are powerless against Brahman (e.g. Kena Up. 14-28) and are not naturally in possession of true knowledge, though they may acquire it (e.g. Chand. Up. VIII. 7).]

[Footnote 719: Dig. Nik. XI.]

[Footnote 720: Dig. Nik. I. chap. 2, 1-6. The radiant gods are the Abhassara, cf. Dhammap 200.]

[Footnote 721: Watters, II. p. 160.]

[Footnote 722: The legends of both Rama and Krishna occur in the Book of Jatakas in a somewhat altered form, nos. 641 and 454.]

[Footnote 723: Thus Helios the Sun passes into St Elias.]

[Footnote 724: He is often called Brahma Sahampati, a title of doubtful meaning and not found in Brahmanic writings. The Pitakas often speak of Brahmas and worlds of Brahma in the plural, as if there were a whole class of Brahmas. See especially the Suttas collected in book I, chap. vi. of the Samyutta-Nikaya where we even hear of Pacceka Brahmas, apparently corresponding in some way to Pacceka Buddhas.]

[Footnote 725: Maj. Nik. 49. The meaning of the title Baka is not clear and may be ironical. Another ironical name is manopadosika (debauched in mind) invented as the title of a class of gods in Dig. Nik. I. and XX. The idea that sages can instruct the gods is anterior to Buddhism, See e.g. Brihad-Ar. Up. II. 5. 17, and ib. IV. 3. 33, and the parallel passage in the Tait. Chand. Kaush. Upanishads and Sat. Brahmana for the idea that a Srotriya is equal to the highest deities.]

[Footnote 726: Six Manvantaras of the present Kalpa have elapsed and we are in the seventh.]

[Footnote 727: We are in the Kali or worst age of the present mahayuga. The Kali lasts 432,000 years and began 3102 B.C.

In their number and in many other points of cosmography the various accounts differ greatly. The account given above is taken from the Vishnu Purana, book II. but the details in it are not entirely consistent.]

[Footnote 728: The detailed formulation of this cosmography was naturally gradual but its chief features are known to the Nikayas. Dig. Nik. XIV. 17 and 30 seem to imply the theory of spheres. For Heavens, see Maj. Nik. 49, Dig. Nik. XI. 68-79 and for Hells Sut. Nip. III. 10, Maj. Nik. 129. See too De la Vallee Poussin's article, Cosmology Buddhist, in E.R.E.]

[Footnote 729: See for the Asuras Sam. Nik. I. xi. 1.]

[Footnote 730: See a Tibetan representation in Waddell's Buddhism of Tibet, p. 79.]

[Footnote 731: The question of whether the universe is infinite in space or not is according to the Pitakas one of those problems which cannot be answered.]

[Footnote 732: Dig. Nik. XXVII.]

[Footnote 733: Maro papima. See especially Windisch, Mara and Buddha, 1895, and Sam. Nik. I. iv.]

[Footnote 734: We sometimes hear of Maras in the plural. Like Brahma he is sometimes a personality, sometimes the type of a class of gods. We also hear that he has obtained his present exalted though not virtuous post by his liberality in former births. Thus, like Sakka and other Buddhist Devas, Mara is really an office held by successive occupants. He is said to be worshipped by some Tibetan sects. It is possible that the legends about Mara and his daughters and about Krishna and the Gopis may have a common origin for Mara is called Kanha (the Prakrit equivalent of Krishna) in Sutta-Nipata, 439.]

[Footnote 735: Ang. Nik. III. 35.]

[Footnote 736: This seems to be the correct doctrine, though it is hard to understand how the popular idea of continual torture is compatible with the performance of good deeds. The Katha-vatthu, XIII. 2, states that a man in purgatory can do good. See too Ang. Nik. 1. 19.]

[Footnote 737: But even the language of the Pitakas is not always quite correct on this point, for it represents evil-doers as falling down straight into hell.]

[Footnote 738: Khud. Path. 7. In this poem, the word Peta (Sk. Preta) seems to be used as equivalent to departed spirits, not necessarily implying that they are undergoing punishment. In the Questions of Milinda (IV. 8. 29) the practice of making offerings on behalf of the dead is countenanced, and it is explained exactly what classes of dead profit by them. On the other hand the Katha-vatthu states that the dead do not benefit by gifts given in this world, but two sects, the Rajagirika and Siddhattika, are said by the commentary to hold the contrary view.]

[Footnote 739: See Max Mueller's Ramakrishna, p. 40, for another instance.]

[Footnote 740: In a passage of the Mahaparinib. Sut. (III. 22) which is probably not very early the Buddha says that when he mixes with gods or men he takes the shape of his auditors, so that they do not know him.]

[Footnote 741: Sam. Nik. II. 3. 10. Sadevakassa lokassa aggo.]

[Footnote 742: E.g. in the Lotus Sutra.]

[Footnote 743: One hundred and eight marks on the sole of each foot are also enumerated in later writings.]

[Footnote 744: Artaxerxes Longimanus. Cf. the Russian princely name Dolgorouki. The Chinese also attribute forty-nine physical signs of perfection to Confucius, including long arms. See Dore, Recherches sur les Superstitions en Chine, vol. XIII. pp. 2-6.]

[Footnote 745: Though Brahmans are represented as experts in these marks, it seems likely that the idea of the Mahapurusha was popular chiefly among the Kshatriyas, for in one form, at any rate, it teaches that a child of the warrior caste born with certain marks will become either a universal monarch or a great teacher of the truth. This notion must have been most distasteful to the priestly caste.]

[Footnote 746: See Dig. Nik. 3. The Lakkhana Suttanta (Dig. Nik. 30) contains a discussion of the marks.]

[Footnote 747: See Dik. Nig. 14, Mahapadanasutta: Therag. 490; Sam. Nik. XII. 4-10.]

[Footnote 748: Maj. Nik. 50, Maratajjaniyasuttam.]

[Footnote 749: Dig. Nik. 14.]

[Footnote 750: Maj. Nik. 123. See also Dig. Nik. 14.]

[Footnote 751: More literally that he knows exactly how his feelings, etc., arise, continue and pass away and is not swayed by wandering thoughts and desires.]

[Footnote 752: Three extra Buddhas are sometimes mentioned but are usually ignored because they did not, like the others, come into contact with Gotama in his previous births.]

[Footnote 753: E.g. Ang. Nik. III. 15 and the Maha-Sudassana Sutta (Dig. Nik. X.) in which the Buddha says he has been buried at Kusinara no less than six times.]

[Footnote 754: Dig. Nik. XVI. v. 15.]

[Footnote 755: The two kinds of Buddhas are defined in the Puggala-Pannatti, IX. 1. For details about Pratyeka-Buddhas see De La Vallee Poussin's article in E.R.E.]

[Footnote 756: Thus in Dig. Nik. XVI. 5. 12 they are declared worthy of a Dagaba or funeral monument and Sam. Nik. III. 2. 10 declares the efficacy of alms given to them.]

THE END