Footnote 329:
Kullavagga, iv. 14. 25; also _ibid._ vii. 1. 5; _Sacred Books of the
East_, vol. xx.
Footnote 330:
E. Burnouf, _Science of Religions_, p. 288, notes the analogy between
Pryadarsi and “a man greatly beloved” in Daniel ix. 23.
Footnote 331:
See _Lotus de la bonne Loi_, App. x. p. 659 _seq._: Prinsep’s trans.,
_Jour. Asiat. Soc. Beng._ vol. vii. pp. 219 _seq._; Prof. H. H.
Wilson’s, vol. xii. of _Jour. Asiat. Soc. Beng._ pp. 153 _seq._
Footnote 332:
Wheeler, _History of India_, vol. iii. p. 214.
Footnote 333:
T. W. Rhys Davids, _Handbook of Buddhism_, p. 225.
Footnote 334:
Dipavamso, chap. viii.
Footnote 335:
T. W. Rhys Davids, _Handbook of Buddhism_, p. 259.
Footnote 336:
_Buddhist Records of the Western World_, trans. by Prof. Beal, vol.
i.; Fo-Kwo-ki, chap. xxii. p. xlix, vol. ii; Hiuen Tsiang, B. vi. pp.
13, 14.
Footnote 337:
Lassen, _Indische Alterth._ vol. ii. p. 1078; vol. iv. p. 741.
Footnote 338:
Dr. Beal, _Buddhism in China_, p. 61; Dr. Edkins, _Chinese Buddhism_,
Preface, p. i.
Footnote 339:
_Buddhism in Tibet_, E. Schlagintweit, pp. 61-75.
Footnote 340:
_Comparative Progress of Ancient and Modern Missions._
Footnote 341:
Dr. Maclear, _Gradual Conversion of Europe_, pp. 6-12.
Footnote 342:
_Nouveau Journ. Asiat._ pp. 106, 137, 139.
Footnote 343:
Dr. Edkins, _Chinese Buddhism_, pp. 84, 207.
Footnote 344:
“It may be safely asserted that no Aryan race, while existing in
anything like purity, was ever converted to Buddhism, or could
permanently adopt its doctrines.”—Fergusson, _Tree and Serpent
Worship_, p. 67. The old Turanian race, far from being savage, or even
barbarous, not only laid the basis of Chinese civilisation, but seems
to have been also the first civiliser of Western Asia, and the first
to spread art and science along the southern coasts of Europe. The
Iberian, Etruscan, Phœnician, Hittite, even Egyptian monuments, are
now acknowledged to be relics of this mighty race, which must have
sent horde after horde over Asia and Europe long before the historic
advance westwards in the thirteenth century A.D.; its latest invasion
of India may have been represented, not by Scythian ancestors of
Buddha, but the Sikhs.—Conder, “Early Races of Western Asia,” _Journ.
Anthrop. Inst._ August 1889, pp. 30-43.
Footnote 345:
Sir Monier Williams, _Buddhism_, Introduction; Eitel, _Lectures on
Buddhism_.
Footnote 346:
Sir Monier Williams, _Buddhism_, pp. 114, 156.
Footnote 347:
Wassilief, _Le Bouddhisme_, etc., pp. 14, 18.
Footnote 348:
Dêvadatta’s Five Points (Kullavagga, vii. 3. 14, 15) all insist upon a
more ascetic rule than the Sangha practised.
Footnote 349:
Stanley, _Eastern Church_, pp. 45, 50.
Footnote 350:
Turnour, “Pali Bud. Annals,” _Journ. Asiat. Soc. Beng._ vol. vi. p.
729; Wassilief, _Le Bouddhisme, etc._, p. 18.
Footnote 351:
The beginning of the dissensions is related in Kullavagga vii. with
much legendary adornment. There too, in vii. 5, and in Mahavagga, x.
1. 6, the distinction is drawn between “dissension” and “schism,” and
the woe predicted for the breaker-up of the Sangha when it was at
peace: “He is boiled for a kalpa in Niraya, doomed for so long to a
penance of misery.” The reconciler of a divided Sangha was made happy
for a kalpa in heaven.
Footnote 352:
T. W. Rhys Davids, _Handbook of Buddhism_, p. 182.
Footnote 353:
Beal, _Chinese Buddhism_, p. 101: “a worship of association and
memory.”
Footnote 354:
Agni. Indra, Sūrya; Kern, _Buddhismus_, vol. ii. p. 156; Sir Monier
Williams, _Buddhism_, p. 175.
Footnote 355:
“A being whose essence (sattva) has become intelligence (bodhu)
derived from _self-enlightening_ intellect, and who has only once more
to pass through human existence before attaining Buddhahood.”—Eitel,
_Sanskrit-Chinese Dict._, p. 26; Sir Monier Williams’ _Buddhism_, p.
98.
Footnote 356:
Wassilief, _Le Bouddhisme, etc._, pp. 124 _seq._; Burnouf, _Le Lotus
de la bonne Loi_, p. 302.
Footnote 357:
Nâgârdjuna, the Nagasēna of the Milindipanha, was the chief
representative, if not founder, of one of the Mahāyāna Schools. He has
been regarded as a mythical personage, and the name has been supposed
to be the generic one of various authors and doctors of the system.
For an account of Hināyāna and Mahāyāna doctrine, with its
subdivisions, see Wassilief, _Le Bouddhisme, etc._, pp. 9 _seq._, 118
_seq._; Schlagintweit, _Buddhism in Tibet_, pp. 19-57. Nâlanda must
have been a very important centre in Buddhist times.—Fergusson, _Tree
and Serpent Worship_, p. 79.
Footnote 358:
Dr. Edkins says about 190 A.D.
Footnote 359:
Burnouf, _Introd. à l’histoire du Bud. Ind._ vol. i. pp. 220, 224
(Paris, 1844); also Burnouf, _Le Lotus de la bonne Loi_, chap. xxiv.
pp. 261-268; also Appendix III. pp. 498-511 (Paris, 1852).
Footnote 360:
Müller, Gifford Lectures, _Natural Religion_, p. 543; Dr. Beal,
_Buddhism in China_, p. 123; Sir Monier Williams, _Buddhism_, p. 195.
Footnote 361:
Hodgson, _Illustrations of the Literature and Religion of the
Buddhists_, p. 30; Burnouf, _Introduction, etc._, pp. 116-121; also in
note at p. 118, quoting Hodgson.
Footnote 362:
Though strong affinities exist between Gnosticism and Buddhism, which
may indicate later connection, in their origin they appear to have
been quite distinct. The methods, aims, and terminology of Gnosticism,
all betoken derivation from purely Western sources. It is quite
possible that Gnosticism may have given Adi-Buddha to the East, but
the question of their relations is still undetermined. See Weber,
_Hist. Ind. Lit._ p. 309; Obry’s _Nirvana, etc._, p. 161; Bishop
Lightfoot, Essay on the Essenes (_Epistle to Colossians_), p. 157;
_Home and Foreign Review_, vol. iii. pp. 143 _seq._ (1863).
Footnote 363:
Sir Monier Williams, _Buddhism_, p. 203; Dr. Beal, _Chinese Buddhism_,
p. 128; Dr. Eitel, _Lectures_, p. 98.
Footnote 364:
Kullavagga, v. 21. 4; _Sacred Books of the East_, vol. xx.
Footnote 365:
_Introd._ § vi. p. 558: “La plume se refuse à transcrire des doctrines
aussi misérables quant à la forme, qu’odieuses et dégradantes pour le
fond.”
Footnote 366:
Âryasanga, founder of the Yôgacharya or contemplative system of
Mahāyāna (_circa_ 400 A.D.). For an account of his doctrine, see
Wassilief, _Le Boudd._ pp. 288 _seq._, and Schlagintweit, _Bud. in
Tibet_, pp. 39 _seq._, 46 _seq._; Rhys Davids, _Buddhism_, p. 207
_seq._
Footnote 367:
A writer in the _Nineteenth Century_, October 1889, professes to
describe the testimony of the only reporter who has written of Lhása
since Huc and Gabet were expelled from it forty-five years ago.
According to this witness, the Church is now actually in grip of the
State, though nominally dominant. Of five members of the Council of
the Grand Lama four are laymen, superior military officers, with the
Regent at their head. Till the Grand Lama is eighteen years of age,
the Regent is supreme, and for sixty years, not a single Grand Lama,
chosen as an infant, has survived his eighteenth birthday!!
Footnote 368:
Buddhism, however, introduced into Tibet the benefits of the art of
writing, the reduction of its language to an alphabet, and grammar;
and not only the sacred literature represented by the collection of
the Kandjur, but the very miscellaneous literature of the Tandjur.
Several of its Buddhist missionaries and the kings who favoured them
were really great men. Kublai Khan and the first Lamistic Pope
Phags-pa, 1259-94, rendered lasting service to the cause of
civilisation. See Köppen’s _Die Lamaische Hierarchie und Kirche_,
being vol. ii. of his celebrated and most laborious work, _Die
Religion des Buddha_; T. W. Rhys Davids, Art. LAMAISM, _Encyc. Brit._
vol. xiv.; Sir Monier Williams, _Buddhism_, pp. 262-302.
Footnote 369:
The most recent and reliable information as to this perverted form of
Buddhism—if it is to be called Buddhism, for it seems to be no more
Buddhism than Vandoux worship can be called Christianity—will be found
in the works of T. W. Rhys Davids; Sir Monier Williams, _Buddhism_;
Babu Sarat Chunder Das, “Religious Hist. of Thibet,” _Journ. Asiat.
Soc. Beng._ 1881; _Life and Works of Alex. Csoma de Koros_, Th. Duka,
Lond. 1885; E. Colborne Baber, _Travels and Researches in Western
China_; Bushell’s “Hist. of Thibet,” _Journ. R.A.S._ vol. xii.
1878-79.
Footnote 370:
An invocation of Avalôkitês’vara, who is believed to have delivered it
to the Tibetans.—Klaproth, _Fragments Bouddhiques_, p. 27; Hodgson,
_Illustrations_, p. 171; Charles Loring Brace, _Gesta Christi_, p.
455.
Footnote 371:
Schlagintweit, _Buddhism in Tibet_, pp. 227-272.
Footnote 372:
_Chinese Review_, vol. xi. p. 162; Beal, _Buddhism in China_, p. 233.
Footnote 373:
Once when a heathen asked Hillel to show him the whole Jewish religion
in a few words, he replied, “_Do not unto others what thou wouldst not
should be done unto thee_.” Kuenen’s _Religion of Israel_, p. 243
(quotes Talmud, Sabbath, 31 a.)
Footnote 374:
See Isaiah xxxii. 5, 6. Socrates says in _Phaedo_, “to use words
wrongly and indefinitely is not merely an error in itself; it also
creates evil in the soul.” A vast amount of mischief is done by the
misapplication of good adjectives to bad subjects. All true reformers,
with Confucius, labour for a rectification of names.
Footnote 375:
Shu King, Shi King, Pref. and Introd. pp. 1-27, by Dr. Legge; _Sacred
Books of the East_, vol. iii.
Footnote 376:
_Mémoire sur la Vie et les Opinions de Lao-tsze._
Footnote 377:
Translation of the Tâo-teh-King, under the title, _Le Livre de la Voie
et de la Vertu_.
Footnote 378:
μέθοδος, Prof. Douglas, _Confucianism and Taoism_, p. 189.
Footnote 379:
It is very interesting to find, so long before Christianity, and so
far from its cradle, this fundamental rule in Christian morals. In the
Book of Proverbs its enunciation may have preceded that in the
Tao-teh-King in point of time; but its being uttered at the end of the
world, along with the “golden rule” of Confucius, prove how
essentially one are the moral instincts of humanity.
Footnote 380:
Dr. Legge’s Preface to vol. iii. of _Sacred Books of the East_, p.
xxi; also Art. LAO-TSZE, _Encyc. Brit._ vol. xiv.
Footnote 381:
Dr. Edkins, _Chinese Buddhism_, pp. 128, 202; Beal, _Introduction to
Fa-Hian_, p. 27.
Footnote 382:
Douglas, _Confucianism_, p. 84; Beal, _Buddhism in China_, p. 235;
Edkins, _Chinese Buddhism_, p. 333.
Footnote 383:
In the whole range of the Catacombs no crucifix, and only very few
crosses have been found, and these generally in a disguised form. The
communion of the early Church was with Christ risen and triumphant; it
was only when the spirit and fervour of worship declined that it made
so much of the crucifixion.—Northcote and Brownlow’s Abridgment of De
Rossi’s _Roma Sotterranea_; Smith and Cheetham, _Dict. of Christian
Antiq._, Art. CATACOMBS, pp. 294 _seq._; Witherow, _Catacombs_, pp.
260, 281.
Footnote 384:
The efficiency of _relic-worship_ may be said to have been established
as early as the fourth century. Julian compares the churches to whited
sepulchres, full of dead men’s bones. Development of _image-worship_
proceeded _pari passu_ with the erection of fine churches and their
adornment with painting and sculpture. There were all along strong
protests from individual bishops, and even prohibitions by Councils,
but the fashion was too strong for their fulminations. Even in the
eighth century the iconoclastic reformation of Leo the Isaurian was
too late. His zeal, moreover, was wrongly directed. He assailed high
art, and condemned only the truly fine paintings, sparing the ruder
and more ancient productions, and leaving untouched the worship of and
disgraceful traffic in relics, real and spurious. It is not to be
wondered at that in opposition to all this Gregory in the West became
the champion of art as an aid to devotion.—Milman, _Lat.
Christianity_, vol. ii. p. 152.
Footnote 385:
In protesting against the Mass, the Reformed Churches maintain the
universal priesthood, and therefore perpetual sacrifice, of the
visible Church. As Christ’s witness on earth, the Church must be
always offering itself, in thanksgiving for its own redemption, for
the salvation of the world.
Footnote 386:
Fergusson, _Tree and Serpent Worship_, p. 67; Cunningham, _Bhilsa
Topes_, p. 130.
Footnote 387:
Dr. Edkins, _Chinese Buddhism_, p. 126; Judges vi. 31.
Footnote 388:
Originally called Bódhitara, but renamed by his teacher Payantara, in
token of his religious “insight.” He is said to have brought to China
the famous alms-bowl, which all the Buddhas of the Kalpa have used,
and will use, and whose final disappearance will indicate that the
religion is about to perish. Thus Buddhism has also its San Greal.
Bôdiharma is called the “wall-gazing Brahman,” though a Kshatrya,
because on his arrival in China he spent nine years in silent
meditation.—Eitel, _Sanskrit Chinese Dict._ p. 24.
Footnote 389:
Dr. Edkins, _Chinese Buddhism_, p. 130.
Footnote 390:
Men who have in vain sought God without have happily found Him in the
witness of their own conscience and affection, but generally they who
conceitedly reject the revelation without them only obscure the seeing
faculty within. “When mysticism threw off external authority it went
mad, as in the revolutionary pantheism of the Middle Ages. When it
incorporated itself more and more in revealed truth, it became a
benign power—as on the eve of the Reformation.”—Vaughan, _Hours with
the Mystics_, vol. ii. p. 356.
Footnote 391:
“Mysticism,” A. Seth, _Encyc. Brit._ vol. xvii. pp. 129-136.
Footnote 392:
Correctly so, if we are to judge of Mysticism even from its purest
phases and its best representatives, _e.g._ the Quietism of Madame
Guyon, the Spiritualism of Swedenborg, the Romanticism of F. von
Hardenberg, better known as Novalis. Even on its speculative or
philosophical side, it would not be difficult to cull from the
writings of the Cambridge Platonists, and the Idealists of Europe and
America, extracts equivalent to the aphorisms of Novalis, that “action
is morbid,” “to dream is to overcome,” that “the soul must abandon the
actual world if it would discover in the recesses of the mystic night
the Queen of Heaven, Eternal Beauty.”—_Hymns to Night_, Schriften,
vol. ii. p. 158.
Footnote 393:
Pâtimokkha; Pârâgikâ Dhammâ, 3; _Sacred Books of the East_, vol. xiii.
Footnote 394:
Beal, Introduction to _Fa-Hian_, p. 42. In an important aspect the
perversion of Christianity was worse than that of Buddhism. The
Buddhist ascetics, though merciless to themselves, never tortured
their vanquished opponents. There is no parallel to the Romish
Inquisition and some Protestant atrocities in any of the annals of
Buddhism.
Footnote 395:
ἡ σωματικὴ γυμνασία, 1 Tim. iv. 8.
Footnote 396:
Tylor, _Primitive Culture_, vol. i. p. 440.
Footnote 397:
“Vient enfin le mysticisme de la dernière époque, qui, de même que
tous les mysticismes, finit de la manière la plus misérable, et
enfante une idolâtrie grossière, ainsi que les stupides pratiques de
la sorcellerie” (Laboulaye, Introd. to La Comme’s transl. of
Wassilief’s _Buddhism_, p. xlv). This has often been verified in the
religious history of the West, and the fate of many former “spiritual”
aspirants to enter or to peer into the Invisible and Unutterable
should be a powerful warning to all who are now aiming at surpassing
the natural conditions of existence. In endeavouring to transcend
humanity, we are likely to fall miserably below it.
Footnote 398:
_Chinese Buddhism_, pp. 370-379.
Footnote 399:
Also Seneca: “We do not love virtue because it gives us pleasure, but
it gives us pleasure because we love it.”—_De Vit. Beat._ c. ix. “In
doing good man should be like the vine, producing grapes, and asking
for nothing in having done so.”—M. Aurel. v. 6 and ix. 42.
Footnote 400:
Herzog, _Encyclop._ (Schaff), vol. i. p. 334.